《赤松子章曆》Vol. 3

This scripture presents the format of a petition (zhangbiao) for rain during drought, documenting the content of a Daoist priest's prayer to the deities in times of severe drought.

A priest who refers to himself as "your servant" (a formal designation indicating ordained Daoist status) addresses Heaven with this account: Being originally dull-witted by nature, he was fortunate to encounter the teachings of the great Dao (the Way) and has received protection from the Supreme High (Taishang, the highest Daoist deity) and his master-teacher (shijun, the ordination master). Since receiving the Daoist teachings, he has practiced day and night with utmost caution, as if treading on thin ice, fearing he might fail in repaying the grace of Heaven and Earth. According to the vows taken during his ordination, he should have promoted Dao and De (Virtue/Power), supported the nation's prosperity, and aided the people in their sufferings.

Yet now, the natural order has been disrupted—the imbalance of yin and yang has caused a great drought. The scorching sun burns the earth, crops wither, and the people suffer. This calamity may stem from improper governance by rulers and officials, leading to disharmony among the Five Phases (Wood, Fire, Earth, Metal, Water). As a cultivator of the Dao, though entrusted with the mission of spreading its teachings, he has failed to properly regulate the qi (vital energy) of Heaven and Earth.

The text cites the Yijing (Book of Changes) principle of "Heaven and Earth in harmonious communion," explaining that in normal seasons, spring should bring growth, summer flourishing, yin and yang in balance, and the harvest abundant. The Great Yin (the moon deity) should govern rainfall, while men and women each tend to farming and weaving in spring, ensuring autumn and winter bring fruitful yields. But now, the drought persists day after day—no clouds gather above, and the earth lies parched below.

Finally, the priest expresses profound reverence and fear, humbly stating that he dares to follow the liturgy (keyi) transmitted by the Celestial Master (Zhang Daoling) to beseech the compassion of the Supreme Limitless Great Dao and the Three Master-Ladies (high-ranking Daoist deities). He implores the celestial officials in charge of records to regulate rain and dew according to the principles of the Five Phases and willingly accepts all blame for any transgressions. The phrase "kowtowing in acknowledgment of a capital offense" is a conventional expression in ancient petitions, signifying extreme humility before the divine.

This scripture is a formal petition (zhangbiao) used in Daoist rainmaking rituals, detailing how to alleviate drought through the harmonization of the Five Phases (Wuxing) and the summoning of water deities. The core principles involve applying the generative and controlling cycles of the Five Phases to balance Heaven-Earth Yin-Yang, while mobilizing various water-related deities to jointly produce rainfall.

The ritual begins by demarcating sacred space-time through the Eight Trigrams (Bagua—Qian, Kun, etc.) to ensure Yin-Yang equilibrium—preventing excessive Yang intrusion or Yin withdrawal. The Five Phases are then activated through their generative sequence: Water moistens all things (first phase), Fire ascends upward (second phase), Wood bends and grows (third phase), Metal reforms substances (fourth phase), with Earth at the center harmonizing and nourishing crops. When the Five Phases operate in harmony, the southern constellation Chunhuo (Pheasant Fire) retracts its scorching heat while the northern constellation Xuanxiao (Dark Emptiness) releases moisture, with the wind-controlling Ji constellation (east) and rain-governing Bi constellation (west) both fulfilling their functions.

The text meticulously invokes water deities: Hanming Jun from the Lingtai Palace commands 120 divine generals overseeing celestial thunder, while Xiaoxuanming Jun leads an equal host managing water deities like River Earl Lü Gongzi, 36 Water Emperors, and 12 Stream Maidens. Jiuhaibeixuan Jun of the Hetian Palace mobilizes atmospheric moisture into wind and rain; Sizhoujiugu Jun from the Taishan Palace with his retinue activates water qi; assisted by 110 spirits including the Floating Cloud Messenger. Local earth gods, mountain-river deities, and deified historical benefactors are also invited to collaborate.

The petition culminates in beseeching this divine assembly to jointly summon clouds and release rain, reviving withered crops and restoring vitality to the people. Successful rainmakers—including the Wind Earl and Rain Master—are promised celestial promotions. Special appeal is made for the immediate vanquishing of drought-causing Hanba (the drought demon), with a vow to report the efficacy to the Supreme Three Pure Ones (Sanqing).

The concluding section, voiced by the ritual master (self-referenced as "your servant"), employs Zhengyi tradition’s divine messengers (merit officials), Yin-Yang ritual specialists, vermilion talismans (chifu), and celestial courier horses to solemnly deliver this petition through established liturgical protocols.

This passage describes two types of formal Daoist memorials (official documents submitted to celestial deities) used by ancient Daoist priests for rainmaking and pest control on behalf of common people.

The first is a rain petition memorial. During severe droughts when crops wither and farming becomes impossible, the priest, assuming the humble role of a subject, respectfully petitions celestial officials (heavenly administrators) to dispatch cloud and rain deities for nourishing rainfall. The document specifically requests the Righteous Lord of Heavenly Justice (a deity governing weather) to lead 120 celestial officers along with 1,200 Jade Maidens of River Sources (goddesses governing waterways) in performing rain-summoning rituals. Should excessive rain cause floods, a follow-up memorial would petition to cease precipitation, asking the Wind Earl and Rain Master (deities controlling wind and rain) to regulate weather according to seasonal patterns until sunlight returns.

The second is a pest eradication memorial. When locust plagues and rodent infestations repeatedly devastate crops, the priest petitions the Heavenly Field Lord (agricultural deity) from the Northern Gate Palace to lead 120 officers in eliminating all crop-destroying pests including locusts and rats. The memorial explicitly attributes such calamities to disrupted seasonal cycles and the proliferation of malignant qi (vital energy).

Both memorials strictly follow Daoist documentary conventions, detailing the date, location, and disaster circumstances while petitioning various celestial deities through standardized formats. The priest self-identifies as "your subject," adopting the persona of an earthly official reporting to heavenly authorities. Each concludes with the fixed reverential phrase: "With utmost reverence and trepidation, I kowtow and submit this memorial for your consideration."

This passage is a petition from the Daoist scripture Chisongzi Zhangli (Master Red Pine's Almanac of Memorials) for eliminating field rodent infestations. Daoist priests submit memorials in prescribed formats to celestial deities, seeking divine assistance in resolving rodent plagues for the people.

The text first invokes the Lord of Heavenly Fields from the Palace of Earthly Exhaustion and his 120 subordinate divine generals to descend and protect farmlands from damage by deer, birds, insects, and rodents. Next, it summons the Three Qi Yang Primordial Lord with his 120 generals from the Yellow Cloud Palace—deities specifically responsible for subduing crop-damaging animal spirits.

Further petitions request the Supreme Dao Lord of Emptiness to command local earth deities, mountain gods, the Twelve Stream Maidens (goddesses governing waterways), and Sheji deities (earth spirits) to jointly bless the fields with bountiful harvests free from disasters. The priest pledges timely fulfillment of vows in gratitude for divine grace.

The document recounts how spring crops suffered from locust and rodent plagues this year, with the priest relying on Daoist ritual power for protection. He reverently submits this precious memorial to the Three Heavenly Bureaus (celestial administrative divisions), performing the full prostration ceremony (kowtow) with utmost humility.

In the "Rodent Extermination Memorial" section, the priest declares his ecclesiastical rank (Daoist religious position), explaining how his disciples' families have farmed for generations. By fortunate adherence to the Great Dao (Dadao), they've received important ritual talismans (Fulu) and celestial official protection. Though their sins weigh like mountains and virtues seem slender as hair, they dare not neglect their duties.

Faced with uncontrollable rodent damage in certain fields, the priest prostrates to submit this memorial. He beseeches the Supreme Dao, various divine lords, and the Three Masters' Consorts to mercifully investigate. Special appeal goes to the Three-Five Yang Primordial Lord with his troops, and the Southern Mountain White Tiger General to lead soldiers capturing all rodents within the territory, driving them to wastelands away from farmland. Local earth gods and Twelve Stream Maidens are also summoned to participate in extermination, ensuring grain abundance and peaceful livelihoods—thus repaying the nurturing grace of the Great Dao.

Concluding the "Tiger Disaster Removal Memorial," the priest identifies as an ordinary practitioner, acknowledging such divine encounters as once-in-a-millennium opportunities. The entire scripture demonstrates Daoist religious practice through memorial rituals that bridge human and divine realms to address practical livelihood concerns.

This scripture is a Daoist petition document (zhangbiao) titled Petition for Dispelling Curses, primarily used to seek divine protection against calamities caused by tigers, wolves, and malevolent forces.

The text begins by acknowledging the grace of receiving talismanic registers (fulu) transmitted by the Celestial Master (Tianshi, referring to Zhang Daoling), yet lamenting the current misfortunes: invasions of tigers and wolves harming people and livestock, as well as potential violations of astrological taboos such as the Grand Duke Jupiter (Taisui) and personal fate prohibitions. It then enumerates the deities to be invoked for assistance: the Northern Mysterious Lord (Beixuan Jun) and his generals, the Northern Guardian Lord (Beiping Hudu Jun), and others, requesting their cooperation with local earth gods (Tudi Shen) and mountain-river deities to expel the threat of wild beasts.

Further appeals are made to the Hundred Essence Lord (Baijing Jun) of the Hidden Movements Palace to subdue troublesome spirits, and the Earth-Control Lord (Zhi Di Jun) to hunt down tigers and wolves from all directions while severing the baleful qi (vital energy) that brings death. The petition also summons deities of the Nine Yi and Eight Man barbarian tribes, along with celestial soldiers numbering 300,000, to guard the household according to the seasonal directions.

Finally, it prays for the safety of family members and livestock, ensuring safe travels free from beastly threats, and promises to report merits and offer gratitude to the divine officers and soldiers who render aid. The document concludes with the phrase, "This petition is respectfully submitted to the designated celestial bureau," signifying its delivery to the relevant heavenly department.

Such petitions are crucial liturgical texts in Daoist rituals, through which priests communicate appeals to the divine realm, embodying the ancient Chinese religious concept of "resonance between heaven and humanity." The myriad deities and celestial bureaucracies mentioned reflect the vast pantheon within Daoist theology.

This text is a formal memorial (zhangbiao) submitted by a Daoist devotee to the deities, recounting their suffering from malicious curses and seeking divine intervention to dispel misfortune.

The devotee reverently declares: According to documented accounts, the petitioner (self-referenced) has through ignorance and folly committed numerous transgressions against the orthodox path (Dao), thereby incurring calamitous retribution. Recently, life has become increasingly arduous—disturbed by chaotic dreams and frequent ominous portents, with limbs grown heavy, complexion sallow, and spirit (Shen) scattered beyond concentration. Divination reveals malicious individuals employing various sorcerous curses against them: some engraving names, others sketching portraits, some stabbing heart-shaped effigies, still others severing hair or fingers, while making false accusations at spirit shrines. Fearing entanglement by numerous malevolent entities, the petitioner knows not how to resolve this affliction.

Now with utmost sincerity (Danxin) and prepared ritual offerings (Yixin), the devotee implores the Great Dao (the supreme truth of Daoism) to receive this memorial. They beseech the Most High Lord Lao (Taishang Laojun, the supreme Daoist deity), the Most High Elder, and the Three Master Lords with their consorts to investigate this matter. According to the seasonal timing of the curses, different celestial powers are petitioned for deliverance:

For springtime curses, the Nine Eastern Yi Tribes' Lords of Jia-Yi are invoked; for summer, the Eight Southern Man Tribes' Lords of Bing-Ding; for autumn, the Six Western Rong Tribes' Lords of Geng-Xin; for winter, the Five Northern Di Tribes' Lords of Ren-Gui. For curses cast during seasonal transitions, the Three Central Qin Tribes' Lords of Wu-Ji at the axis mundi are entreated. Should the curses involve the twenty-eight lunar mansions, corresponding astral deities are summoned.

Special mention is made of malign techniques involving effigy stabbing, portrait sorcery, or rituals conducted at shrines, altars, prisons, trees, wells, or hearths—even collusion with corrupt priests falsely invoking river deities (Hebo) and water officials. The conclusion emphasizes: Though the Most High Orthodox Dao (Taishang Zhengdao) remains pure and transcendent, malignant Qi (energies) run rampant harming the innocent. Fearing sudden demise and descent into the underworld as a restless ghost, the petitioner desperately seeks divine salvation.

(Note: "Fan jie" refers to the reversal and dissolution of curses, "Yandao" denotes harmful sorcery, "Danxin" means sincere heart/mind, while "Yixin" indicates ritual offerings.)

This scripture records the Keyi (liturgy) of the "Chapter for Dispelling Misfortunes" (Xiaoguai Zhang) in Daoist practice for eliminating calamities. It consists of two main parts:

The first section contains invocational prayers to deities for disaster relief. The Daoist priest first reverently summons exalted Daoist divinities such as Lord Lao (Taishang Laojun) and the Celestial Master (Tianshi), along with the Five Directional True Lords (the five directional deities), to provide assistance. It mentions that if devotees have violated the Five Covenants and Seven Curses (taboos within Daoist precepts), they request the dispatch of millions of celestial soldiers and generals to help recover lost hun and po (ethereal and corporeal souls), harmonize qi (vital energy), expel malevolent spirits and ghosts both internally and externally, and eliminate all curses and misfortunes.

The second part details methods for exorcising strange calamities from the five directions. Devotees describe recurring ominous signs in their households, witnessing various colored anomalies (green, red, white, black, and yellow corresponding to the five directions). They then prepare ritual implements and offerings such as straw ropes, knives, and money with rice to submit memorial petitions to the Five Directional Heavenly Emperors (Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center) for dispelling misfortunes. For instance, green anomalies appearing in the east are attributed to disturbances from the Year Star manifesting as ancient tree spirits, red anomalies in the south represent manifestations of the Sparkling Deluder star, while white phenomena in the west indicate disruptions from the Great White star—each requiring supplications to the corresponding directional emperor for suppression and resolution.

The entire ritual embodies Daoist religious practices that harmonize yin-yang and exorcise misfortunes through memorial petitions, Five Phase correspondences, and directional associations. Priests prepare specific ritual implements and offerings, following strict liturgical procedures to submit petitions to the celestial court on behalf of devotees seeking calamity relief.

This scripture records a ritual petition titled The Red Pine Master's Liturgical Calendar, a Daoist document used for averting calamities and seeking blessings. The core content describes how devotees, through Daoist priests, petition celestial officials to eliminate strange misfortunes occurring in their household.

The text first invokes multiple divine beings for assistance: Lord Tianchang leading 100,000 yellow-armored soldiers, Lord Duyu commanding a million troops, and five Supreme Primordial Lords each directing 120 officers and generals to capture the haunting evil spirits afflicting this family. It particularly emphasizes the complete eradication of 120 types of ominous occurrences while seeking absolution for past transgressions.

Detailed descriptions follow of the abnormal phenomena appearing in the household, petitioning celestial officials to issue the Great Five-Directions Anomaly-Dispelling Document (a specialized writ for eliminating strange occurrences) to be delivered to the Celestial Chancery (heavenly administrative offices). The text then enumerates various calamities requiring exorcism: including the Heavenly Net and Earthly Web, roaming city-dwelling red rats, the Three Mounds and Five Tombs malevolent forces, along with various execution- and punishment-related inauspicious astrological configurations.

The Daoist priest identifies himself as a descendant of embryonic-born lower officials (indicating generations of cultivation practitioners) submitting this petition on behalf of devotees. It specifically summons seven groups totaling thirty-five deities: including the Harmonious Primordial Life-Loving Lord who governs Qi circulation, the Punishment-Relieving Calamity-Averting Lord, the Life-Extending Longevity-Adding Lord—each commanding 120 officers. These deities will assist devotees in overcoming nine grades of calamities (various tribulations), transforming misfortune into good fortune.

Finally, nine types of destructive calamities are listed for resolution: including cosmic and temporal calamities of heaven-earth, year-month-day-hour cycles, along with Yin-Yang destructive forces. The entire petition systematically progresses through hierarchical appeals, mobilizing vast celestial armies and officials to comprehensively resolve all afflictions troubling the devotees.

This scripture records a Daoist petition (zhangbiao) for warding off calamities and seeking blessings. Through the ritual master, devotees make supplications to multiple deities to eliminate misfortunes, specifically including:

First, it enumerates various guardian deities: Lord of Ten Thousand Blessings, Lord of Fortune, Lord of Misfortune Dispelling, Southern Director of Fate (deity governing lifespan), Lord of Venus (Taibai Mingxing Jun), Lord of Soul Restraint and Corpse Control (deity managing hun and po spirits), Lord of Wealth Treasury, Lord of Rank Treasury, and Lord of Destiny's Jade Register, among others. Each deity is accompanied by five officers and generals, totaling 120 divine soldiers. The petition beseeches these deities to erase the devotee's name from the register of death and inscribe it in the ledger of longevity.

According to Daoist ritual protocols, the devotee has prepared offerings (faxin): one bolt of plain silk, 1,200 coins of cash, twelve liters of oil, twelve pecks of rice, along with paper, writing brushes, incense, fruits, and other ritual items, reverently presented to the ten directional sacred palaces (divine halls of all cosmic directions). They pray for the deities to expel evil influences and safeguard physical and spiritual well-being.

Subsequent invocations address the five directional deities:

• East: Lord of Nine Yi Tribes with eighty-one officers and generals, Lords of Jia-Yi (wood-aligned directional deities), seeking deliverance from green/azure-related calamities, epidemics, and poisonings
• South: Lord of Eight Man Tribes with sixty-four officers and generals, Lords of Bing-Ding (fire-aligned directional deities), dispelling red-related misfortunes
• West: Lord of Six Rong Tribes with thirty-six officers and generals, Lords of Geng-Xin (metal-aligned directional deities), removing white-related disasters
• North: Lord of Five Di Tribes with twenty-five officers and generals, Lords of Ren-Gui (water-aligned directional deities), eliminating black-related catastrophes
• Center: Lord of Three Qin Tribes with 1,200 officers and generals, Lords of Wu-Ji (earth-aligned), eradicating yellow-related plagues and toxic afflictions

Simultaneously, the text implores the expulsion of disease-spreading specters from all directions, the cessation of epidemic outbreaks, and protection from flood and fire disasters. It further requests local deities (earth gods, village guardians, etc.) to collectively provide protection, ensuring household safety, increased blessings and prosperity, and success in both private and public affairs.

The conclusion states this follows the teachings of the Supreme Dao Ancestor (highest Daoist divinity), respectfully presenting the "Chapter for Rejecting Calamities, Extending Life, Supporting Decline, and Overcoming Misfortune," accompanied by the "Chapter of Oral Confession for Atonement of Natal Transgressions." The devotee identifies as an ordinary mortal, expressing how this rare opportunity for sincere Daoist practice arises but once in a thousand lifetimes.

This scripture is a confession text from the Daoist ritual of submitting petitions (Shangzhang). Through addressing multiple deities—the Jade Emperor (Yudi), the Three Primordial Sovereigns of Great Simplicity (Taisu Sanyuan Jun), the Three Sovereigns of Upper Clarity (Shangqing Sansu Jun), the Four Ancient Daoist Sovereigns (Silaodao Zhongjun), and the Three Directors of Fate (Sansi Jun)—the Daoist priest confesses transgressions and seeks absolution from calamities.

A practitioner, trembling with reverence, prostrates before the Jade Emperor, confessing sins accumulated over seven lifetimes: hidden misdeeds, worldly transgressions, acts of killing, and other offenses. He implores the Three Officials (Tianguan, Diguan, Shuiguan) to pardon these sins, hoping for the dissolution of karmic burdens and the dispersal of malevolent energies (Xieqi). He prays that his ancestors of seven generations and descendants alike may have their souls elevated, their youth restored, and that he himself may attain immortality (Xian), ascend to the ranks of the celestial immortals, and achieve eternal life.

Next, he confesses to the Three Primordial Sovereigns of Great Simplicity (Taisu Sanyuan Jun), revered Daoist goddesses, seeking forgiveness for sins of killing committed by his ancestors and himself over seven generations. He wishes for his ancestors to be reborn anew while he ascends to the celestial realms, wandering freely among the sun, moon, and stars.

In his confession to the Three Sovereigns of Upper Clarity (Shangqing Sansu Jun), exalted Daoist immortals, he acknowledges countless transgressions by himself and his ancestors, beseeching that all sins be absolved from this moment onward, that evil thoughts never arise, and that his ancestors’ souls be liberated, allowing him to ascend to the heavenly courts.

When confessing to the Four Ancient Daoist Sovereigns (Silaodao Zhongjun), primordial immortals, he recounts the hidden wrongdoings of his ancestors over seven lifetimes. He prays that these sins, recorded in the Three Yin (possibly referring to the underworld), may dissolve, restoring clarity to their spirits (Hun and Po), granting them rebirth, divine protection, and lifespans as enduring as heaven and earth.

Finally, he appeals to the Three Directors of Fate (Sansi Jun), deities governing retribution and blessings, seeking the resolution of karmic obstacles and the dispelling of misfortunes. He asks that his ancestors of seven generations ascend to immortality, that his Three Hun and Seven Po (soul and spirit components) be harmonized, and that he may ultimately attain the status of a high-ranking immortal.

Throughout the text, the repeated phrases "trembling with reverence, bowing in prostration" (诚惶诚恐，稽首载拜) emphasize the practitioner’s devout and penitent attitude, embodying the solemnity of Daoist ritual repentance.

This scripture presents a Daoist practitioner's memorial to the deities, confessing transgressions and seeking absolution. The practitioner humbly acknowledges their ignorance and prolonged indulgence in worldly desires, now sincerely beseeching the Supreme Lord of the Great Dao (one of the highest Daoist deities) for forgiveness.

Prostrating in reverence, the adept confesses sins piled high as mountains and deep as seas, finding no peace day or night. They implore the Lord of the Great Dao to bestow benevolent grace and grant methods for karmic purification. Though recognizing their lowly status and shallow cultivation, the practitioner ventures to submit this petition with trembling heart, specifically requesting three opportunities for absolution and the nourishment of Dao Qi (the vital energy for spiritual practice), that all affairs may prosper and their lineage flourish.

The memorial further details its intended recipients: the Three Celestial Offices of the Supreme (the heavenly administrative bodies in Daoist cosmology), addressing transgressions committed in this life and across seven generations. These include offenses against the Three Masters (spiritual teachers in Daoist tradition) and parents, whether living or deceased. Through this document, the practitioner seeks divine protection for longevity.

The latter section outlines the "Ritual for Soaring Beyond the Nine Calamities and Celestial Net." Fearful of entanglement in the Celestial Net (a Daoist metaphor for karmic entrapment), the practitioner prepares offerings of blue silk, counting rods, grains, fine silks, and coins to dispel misfortunes. The ceremony invokes the Four Directional Deities: the Nine Yi Lords of the East, Eight Man Lords of the South, Six Rong Lords of the West, and Five Di Lords of the North—each commanding their subordinate officials to provide protection. The numerical symbolism (such as "nine times nine equals eighty-one") reflects Daoist numerology and cosmological correspondences.

This scripture describes a Daoist ritual for averting calamities and prolonging life. Fifteen celestial officials (Tianshi) descend upon the altar, working collectively to dispel misfortunes for devotees. Simultaneously, the Great General of Life Extension and his twelve hundred soldiers are summoned to lengthen disciples' lifespans, help them overcome periods of decline, and ensure peace and auspiciousness throughout the year.

The text meticulously enumerates various potential disasters: the Three Calamities (fire, flood, and wind disasters), Nine Tribulations (nine types of ordeals), Five Directional Malign Forces (disasters corresponding to the five colors—azure, red, white, black, and yellow—and their associated directions), as well as intangible misfortunes like the Celestial Net and Earthly Snare. It specifically mentions that devotees currently suffer from illness, with divination revealing their fates are afflicted by baleful stars, potentially bringing slander, fire/water disasters, or injuries from wild beasts.

The ritual master submits a formal petition, reverently inviting seven specialized deities for dispelling calamities (including the Lord of Overcoming Tribulations and the Lord of Stabilizing Destiny) along with 120 celestial generals. Higher deities like the Supreme Emperor of August Heaven and the Northern Dipper Lords are also entreated for assistance. Twelve groups of Healing Messengers (Daoist guardian spirits specializing in curing diseases) are specifically summoned, each corresponding to different bodily ailments:

The Zhengyi Messenger treats heart diseases, the Healing Messenger addresses spleen disorders, the Qi-Working Messenger cures stomach ailments, and the Central Messenger heals liver conditions. Additional spirit officials include the Yin-Yang Functionaries for armpit ailments, the Wolf and Tiger Warriors for intestinal diseases, the Inspector of Maladies for lung disorders, and the Cavalry-Hooking Officers for lower abdominal illnesses. These deities form a comprehensive system for disease eradication and calamity prevention, each fulfilling distinct roles within the sacred hierarchy.

This passage is a healing and calamity-averting memorial (a type of prayer document submitted to the heavens) from the Daoist scripture Chisongzi Zhangli. It depicts a scene where celestial generals are summoned to protect an ailing patient.

The text first describes multiple celestial officials descending to provide healing: the Attendants of the Three Officials (subordinates of the Daoist Three Great Emperor-Officials) are responsible for treating diseases of the patient’s spine, the Celestial Stable Troop Commander treats finger ailments, and the Heavenly Warrior of Strength cures head illnesses. Each of these deities exerts their divine power to dispel sickness and pain.

Next, it details the protective arrangement of the Six Jia Generals (a system of Daoist guardian deities): General Wang Wenqing of Jiazi leads 36,000 celestial soldiers to guard the patient’s left and right until the hour of You (5–7 PM), while General Zhan Zijiang of Jiaxu similarly commands troops until the hour of Wei (1–3 PM). The remaining four generals—Jiashen, Jiawu, Jiachen, and Jiayin—are respectively held by Hu Wenchang, Wei Shangqing, Meng Feiqing, and Ming Wenzhang, each leading 36,000 celestial soldiers in rotating shifts. These divine generals take turns guarding the patient according to the time cycles, driving away surrounding misfortunes, eliminating disease-causing impurities, and ensuring longevity and family well-being.

The text specifically notes that this is requested through the Que Sha Zhang (a specialized memorial for exorcising evil and curing illness), accompanied by ritual offerings (Faxin) such as green silk, white cloth, rice, and coins as proof of sincerity. Among these, forty feet of white silk symbolize prolonged life, one dan and two dou of rice represent replenishing vital Qi (vital energy), 1,200 copper coins correspond to protection throughout the twelve two-hour periods of the day, and 360 coins signify divine guardianship for every day of the year. Finally, it mentions recording the patient’s name with brush, ink, paper, and tally (Daoist ritual implements), as well as crafting five tin figurines (substitute ritual objects) to transfer misfortune.

The entire passage exemplifies the distinctive features of Daoist Shangzhang (memorial-submission) rituals: through a strict hierarchy of deities, temporal correspondences, numerical symbolism, and material offerings, it constructs a complete religious healing procedure.

This passage is from the "Chapter on Healing Illnesses" in the Daoist text Chisongzi Zhangli, recording a memorial petition written by a Daoist priest to celestial deities, seeking healing for a sick person. When a patient (referred to as "so-and-so" or "disciple" in the text) falls ill and seeks help from a priest, the priest composes this memorial to be presented to the heavenly court through incense offerings, imploring divine intervention for recovery.

The text first enumerates the deities to be invoked: twelve Lords of Life-Extension and twelve Lords of Life-Renewal from the Great Supreme Palace, five Jade Maidens of the Cauldron Granary, five Lords of Destiny, and twelve hundred Jade Maidens from the Palace of Five Planets. It also includes Lords of the Bright Hall, the Southern Chang, the Vermilion Sun, and the Yellow Elder, among others. Special mention is made of the Lords of Heavenly Hun and Earthly Po (one each), twelve hundred Jade Maidens of Life-Revival and twelve hundred Plain Maidens of the Jade Register, along with one hundred twenty officials each from the celestial, earthly, and water realms. The priest beseeches these deities to unite their efforts to save the patient, preserve their life, and restore peace to their existence.

Next, the patient's condition is described: recently afflicted by illness and fearing for their life, they have come to request this appeal to the heavenly court. The illness may stem from irregularities in seasonal temperatures, exposure to wind while sleeping, or transgressions against celestial laws that incur the Five Punishments and Three Calamities. Acknowledging their own ignorance, the patient admits they do not know how to repent and reform, and thus implores the life-giving Qi (vital energy) from the five directions (east, south, west, north, and center) to heal their ailment.

The petition earnestly appeals to the Supreme Ultimate Great Dao (Taiji Wuji Dadao), the Supreme Venerable Lord (Taishang Laojun), various immortal lords, the Celestial Master (Tianshi), and the Three Masters and their consorts, beseeching their compassion to bestow the protective Qi of the Dao upon the patient. It also requests the celestial bureaus (Tiancao) to dispatch twelve heavenly physicians and medical officials to treat the illness according to its nature. Additionally, fifteen Merit Officers of Healing are invoked to expunge the patient's karmic offenses from past and present lives, ensuring the recovery of their five viscera, six bowels, four limbs, and all meridians.

Finally, the text separately invokes the life-giving Qi of the five directions: the blue-green Qi of the east, the red Qi of the south, the white Qi of the west, the black Qi of the north, and the yellow Qi of the center, asking them to descend into the patient's body. Simultaneously, it calls upon the Lords of Calamity-Dispelling, Life-Span Extension, and Fortune-Increase to subdue malignant influences, eradicate misfortunes, and disperse wandering evil spirits.

This passage is a petition format from the Chisongzi Zhangli (Red Pine Master's Petition Calendar), a Daoist scripture for healing and disaster-averting petitions. It outlines how a Daoist priest submits a formal appeal to celestial deities on behalf of critically ill patients, seeking divine intervention to expel pathogenic influences and prolong life.

The document begins by emphasizing the patient's grave condition, necessitating an appeal to the celestial officials (Tianguan) to record merits and administer healing according to the protocols of the Three Assemblies Days (Sanhui Ri) — pivotal Daoist dates for virtue assessment. Special supplication is made to the Supreme Elder Lord (Taishang Laojun), one of Daoism's highest deities, to eradicate calamities and preserve life.

Detailed invocations follow: the priest summons both yin and yang healing officers (Gongcao), medical officials from the Phoenix Grand Palace (Fenghuang Taigong) to administer the Five-Colored Divine Medicine (Wuse Shenyao) from the Great Clarity (Taiqing) tradition. This sacred elixir is to be poured into the patient's mouth, allowing its potency to circulate through the body. Treatment modalities correspond to the Five Phases (Wuxing): Wood officials hold herbs, Fire officials oversee moxibustion, Metal officials wield acupuncture needles, Water officials prepare decoctions, and Earth officials harmonize medicinal compounds.

Further petitions seek unobstructed bodily orifices and balanced internal organs, specifically invoking healing deities like Harmonizing Examiner Lord (Hekaojun), Great Harmony Lord (Taihejun), and Solar Yang Lord (Taiyangjun). The Five Thearch Elders (Wudi Zhangren) — manifestations of the Five Directional Thearchs — and the Qi-Unifying Lord (Duqijun) are summoned. Most dramatically, General of Lofty Banners (Gaohui Dajiangjun) is entreated to deploy 300,000 celestial troops to purge demonic entities clinging to the patient's organs and joints.

The appeal extends to the Three Officials (Sanguan) of Heaven, Earth, and Water, mountain and river deities from the Five Peaks (Wuyue) and Four Waterways (Sidu), along with twenty-four taboos deities. These join the priest's personal guardian generals — the Crimson Heaven Cavalry Officers (Chitian Qili) of Piercing Winds — to capture malignant spirits. Five Directional Qi Lords (Wufang Qijun) are each petitioned to lead their battalions in dispelling pathogenic energies.

The document concludes by reiterating the hope for merit recognition during the Three Assemblies festivals, with additional submission of the Life-Sustaining Calamity-Averting Protection Petition. Acknowledging the patient's mortal vulnerability to Six Qi imbalances, it humbly beseeches divine guardianship. This liturgical text exemplifies Daoism's sacred medical system through ritual demonifuge and cosmic healing interventions.

This scripture passage describes a Daoist ritual for averting calamities and resolving misfortunes, detailing how to petition the Five Directional Emperors (Green Emperor, Red Emperor, White Emperor, Black Emperor, and Yellow Emperor) to remove disasters originating from different cardinal directions.

Human life takes form only after passing through countless kalpas, bathed in the radiance of the Three Luminaries (sun, moon, and stars). Now in this time of profound calamity, we hear how the compassionate Dao can save the people, making withered bones regenerate and the dead return to life. Having received such boundless grace, we find it truly difficult to repay.

Should misfortune come from the East, we petition the Green Emperor of the East (Lord of the Nine Yi Tribes of Jia-Yin) to lead eighty-one divine officials, riding azure dragons across ten thousand miles, holding talismanic credentials, to remove all blue-green misfortunes from the East: including azure calamities, plagues, malignant influences, poisonous harms, and the baleful qi of spring's three months.

For southern disasters, we invite the Red Emperor (Lord of the Eight Man Tribes of Bing-Ding) with sixty-four divine officials astride crimson dragons to remove red misfortunes; western disasters summon the White Emperor (Lord of the Six Rong Tribes of Geng-Xin) with thirty-six officials on white dragons to dispel white misfortunes; northern calamities beckon the Black Emperor (Lord of the Five Di Tribes of Ren-Gui) with twenty-five officials riding black dragons to eliminate dark misfortunes; while central misfortunes require the Yellow Emperor (Lord of the Three Qin Tribes of Wu-Ji) with numerous officials mounted on yellow dragons to resolve yellow disasters.

The text concludes by petitioning for the removal of all misfortunes from the First Calamity to the Ninth, reverently inviting the Supreme Emperor of August Heaven, the sun and moon with the Five Planets, the Five Emperors with their princely lords, the Huagai Star Lord, and the Big Dipper deities to collectively offer protection. This passage fully demonstrates the complete Daoist liturgical procedure for dispelling disasters through summoning various celestial beings.

This scripture records the content and ritual preparations for the Daoist "Land Thanksgiving Document" (a ceremonial text used to appease earth deities). It consists of three main sections:

The first part details ritual preparations. Required offerings include one bolt of white silk, twelve pecks of rice, 1,200 copper coins, twelve liters of oil, along with incense, candles, paper, and writing materials to demonstrate sincere devotion. These offerings will be used to petition the "Three Heavens' Registrar of Life and Death" (a deity governing mortal fates) to dispel various calamities—including the three disasters and nine misfortunes, as well as that year's epidemic miasmas—ensuring physical and spiritual well-being.

The central section enumerates the various deities to be venerated. These include five categories of earth gods: the "Thanksgiving Earth Lords," "Earth-Restraining Lords," "Earth-Releasing Lords," etc., with five deities in each category, each commanding 120 divine generals. The text specifically explains that since the construction of this dwelling, activities like ground-breaking and structural alterations may have offended the earth deities. This ceremony serves to appease these spiritual beings.

The final section lists the various deities surrounding the residence that require placation. These include: the Five Directions' Earth Deities, Six Jia Taboos, various earth spirits (such as Earth Emperors, Earth Kings, Earth Dukes), the Four Guardians of the dwelling (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise), temporal deities (like the Grand Year, Great Sun, Great Moon), and directional spirits (gate gods, household guardians, well and hearth spirits). Through this ceremony, practitioners seek these deities' forbearance and blessings for domestic peace.

This scripture discusses two types of memorial documents (zhangbiao) used in Daoism for disaster relief, household protection, and evil expulsion—written petitions addressed to celestial beings.

The first part describes a repentance ritual for offending earth deities. When constructing dwellings, people may inadvertently disturb the Five Directional Earth Gods (corresponding to the east [Zhen palace], south [Li palace], west [Dui palace], north [Kan palace], and central regions). The ritual involves confessing transgressions to these deities and seeking absolution. Practitioners invite household guardian spirits like Yanzi and Dadai to circle the residence three times, dispersing malignant qi and misfortunes while invoking blessings for domestic harmony.

The second section details a specialized petition against "wasteful ghosts" (xuxhao gui)—troublesome spirits causing domestic strife, gossip, servant desertion, and other disturbances. Daoist priests invoke 120 divine officers including the Five Blessings Celestial Officials (Wufu tianguan), terrestrial deities, and twelve commander generals to capture these ghosts. Based on the ghosts' colors (green, red, white, black, or yellow), they are banished to their corresponding cardinal directions (east, south, west, north, or center) under the custody of the Five Directional Thearchs (Qingdi, Chidi, Baidi, Heidi, and Huangdi). The ritual mobilizes 300,000 celestial troops and household protector deities to expel these wasteful ghosts, praying for thriving households, livestock fertility, financial prosperity, and calamity prevention.

These ceremonies reflect Daoist religious practices that employ written memorials to communicate with deities and harness divine power for worldly solutions. The five-direction/five-color framework demonstrates the application of Five Phases (Wuxing) theory in exorcism rituals.

This passage is from the "Establishing Ritual Status" chapter of the Red Pine Master's Almanac (Chisongzi Zhangli), a Daoist scripture detailing the prayer text for performing exorcistic rituals to pacify unsettled households.

A certain family has recently experienced domestic unrest, suspecting they may have violated taboos of the underworld bureaucracy, thereby incurring misfortunes. This year, the Qi of the Five Phases (Wuxing) flows discordantly, and the Five Toxins spread widely, harming common people. Though this household devoutly serves the Dao, their ignorance may have led them to break numerous taboos: activities like house repairs, foundation digging, or fence-post replacements might have transgressed cosmic prohibitions. Specifically, they may have offended deities including the Solar Deity (Taiyang Shen), the Grand Year Guardian (Taisui Shen), the General Spirits (Jiangjun Shen), as well as inauspicious influences related to their birth year (such as the Great/Little Exhaustions, Calamity/Katastrophe Killers), alongside the Twelve Hour Deities and local Earth Gods (Tudi Shen). These violations have disturbed domestic harmony to the extent that even the dragon spirits of wells and stoves withdraw their protection.

Therefore, they earnestly petition the 1,200 officer-generals under the Celestial Master (Tianshi, referring to Zhang Daoling) - particularly the Divine Lord of the District (Qingyi Dafu Shenjun) and his 120 subordinate officers - to dissolve all accumulated transgressions. Special supplication is made to five deities including the Earth-Control Lord (Zhi Di Jun), commanding 120 officers to pacify calamities from the Grand Year, Solar, and Lunar Deities, while exterminating various exhaustion-causing spirits and taboo-violating ghosts.

Next, they reverently invite the Five Directional Thearchs (Green Thearch of the East, Red Thearch of the South, White Thearch of the West, Black Thearch of the North, and Yellow Thearch of the Center) with their retinues, together with seasonal and terrestrial deities of the Five Soils, to jointly cleanse the household of all spectral disturbances and time-related destructive influences. They implore the Five Directional Dragon Spirits (Green Dragon guarding the left, Red Dragon before, White Dragon right, Black Dragon behind, and Yellow Dragon stabilizing the center) to pacify the residence, sweeping away all baleful omens so the family may enjoy seasonal peace, festival immunity, and smooth transitions through the 24 solar terms. May this household become as stable as heaven and earth, eternally auspicious.

This passage describes the memorial documents used in Daoist rituals for dispelling misfortunes and seeking blessings, primarily consisting of two parts:

The first part concerns petitions for household peace. When a family experiences unrest in their dwelling, violates taboos, or displeases the dragon spirits, a Daoist priest composes a memorial to petition the celestial court. The text mentions summoning celestial officials and officers to expel ghostly Qi, pacify the underworld authorities, and invite the Five Directional Divine Dragons to protect the household. Such rituals require preparing special "treasured memorials" to be submitted to the corresponding celestial departments.

The second part details the "Plague-Cutting Memorial" specifically designed for epidemics. It vividly describes plague demons from the five directions (east, south, west, north, and center), each with distinct colors and names—such as the green plague demon Gao Yuan from the east, or the red plague demon Shi Yan from the south. These plague demons cause havoc during specific months and hours, inflicting diseases and death upon the populace. The Daoist priest, claiming authorization from the Supreme Great Dao (Taishang Dadao), follows liturgical procedures (Keyi) to exterminate these malignant spirits, thereby helping to stabilize the nation and heal the people.

Such memorial documents form an essential component of Daoist purification rituals (Zhaijiao), through which priests report human suffering to the celestial realm and request divine intervention. The mentioned "1,200 Official Memorials" refer to the early Celestial Master (Tianshi) tradition's comprehensive system of memorial documents, with each type serving specific functions for blessing and disaster prevention.

This passage is a plague-expelling petition from the Daoist scripture Chisongzi Zhangli (Master Red Pine's Ritual Petitions), representing the formal format of documents submitted to celestial deities in Daoist practice. The text primarily describes a priest petitioning heavenly gods on behalf of a household to drive away epidemic-causing demons and avert disasters.

The petition first invokes the highest Daoist deity, the "Supreme Infinite Great Dao (Taishang Wuji Dadao)," along with various celestial lords ("Jun Zhangren"), seeking their protection to eradicate malicious spirits and sever the roots of demonic influences. It specifically requests the Five Directional Star-Lords to suppress differently colored plague demons: the Green Plague of the East, Red Plague of the South, White Plague of the West, Black Plague of the North, and Yellow Plague of the Center.

Next, it summons the Four Directional Celestial Emperors (Green Emperor, Red Emperor, White Emperor, Black Emperor) and the Twelve Time Guardians to descend and form a protective barrier, preventing evil spirits from intruding. The petition further calls upon a celestial army of 800,000 divine soldiers, along with the priest’s own guardian spirits (Shenzhong Libing, "officers and troops within the body") and the household-protecting Three Generals and 240,000 officers. These forces are described as forming three concentric defensive rings around the residence, their blades turned outward to create an impenetrable barrier against malevolent ghosts and demons.

Finally, the text declares this as a sincere petition submitted to the celestial bureaucracy (Tianguan, "heavenly offices"), beseeching the gods to capture the plague demons of the five directions and cut off the spread of disease. The blessings sought extend not only to the petitioning household but also to their neighbors. The document is to be transmitted through the Three Heavenly Ministries (Santian Cao, the three major celestial administrative divisions) to reach divine awareness.

The "Five Plagues" (Wu Wen) mentioned here refer to the five plague deities in Daoist belief, each corresponding to one of the Five Phases (Wuxing) and their associated colors. Ancient people believed epidemics were spread by these plague gods. Through such ritual petitions, Daoist priests invoke celestial power to expel plagues, reflecting the religion’s function in dispelling calamities and resolving misfortunes.