《道門定制》Vol. 7

This passage is the "Chapter on House Pacification" from the seventh volume of Daomen Dingzhi (Standardized Daoist Rituals), documenting a complete Daoist house-blessing ceremony. It was collated by Lü Yuansu (Daoist name: Pu'an) from Western Shu and edited by Hu Xianglong (Daoist name: Zhuling Zhen Yin Xingzhai).

The main content describes a devotee requesting a Daoist priest to perform a house-pacification ritual due to inauspicious signs in their home. The devotee explains that while their family has long devoutly worshipped the Dao, diligently offering incense and prayers for peace, as ordinary mortals they fear having committed taboos during construction—perhaps choosing an inauspicious time to break ground, offending the Earth God (Tuwang) or the Grand Year Deity (Taisui), or building on problematic land. The site might have been an ancient sacrificial ground, burial site, place with human remains, or former temple/palace ruins.

After moving in, the family experienced constant nightmares, strange occurrences, financial loss, and continuous misfortunes, leaving all household members in fear. Thus they specifically requested the priest to submit a memorial petition and conduct the house-pacification ritual to resolve these violations.

The priest concludes by humbly stating his limited abilities, yet reverently prepares a vermilion memorial (the red-colored petition used in Daoism to communicate with celestial courts). He petitions the heavenly officials (Tiancao), the Great Dao deities, the Five Sacred Mountain generals, the Liujia divine troops, and the household's protective spirits (Three Generals, Twenty-Four Officers, and Thirty-Six Thousand Divine Generals) for collective blessings. The ritual seeks to eliminate disasters of flood/fire, theft, disputes, and all misfortunes, ensuring domestic tranquility and prosperity in both private and public affairs.

Note: The "Taisui" mentioned refers to the Daoist year-governing deity, "Liujia" denotes the six armored divine generals, and the "Three Generals" are household guardian spirits—all commonly invoked in Daoist house-pacification rituals. The "vermilion memorial" (Zhuzhang) is a red-colored Daoist document used for celestial petitions.

This is a Daoist prayer text used in zhaijiao (purification rituals), primarily invoking divine protection for dwellings and burial sites. The "Five Direction Generals Who Pacify Dwellings" mentioned in the text are guardian deities in Daoist belief who preside over the eastern, western, southern, northern, and central regions, each commanding twelve hundred divine soldiers.

The supplicant first reverently invites these generals to descend to the mortal realm and work in unison to protect the devotee's home. The petitions include: ensuring household stability, family safety, and prosperous descendants; expelling all malevolent spirits and resolving disputes; positioning the four celestial creatures properly—the Azure Dragon of the East, White Tiger of the West, Vermilion Bird of the South, and Black Tortoise of the North—to maintain favorable feng shui; and neutralizing negative consequences arising from accidental violations of taboos.

The second section concerns prayers for the deceased. The petitioner expresses gratitude for their Daoist faith and the protection received from supreme deities like the Great Lord of the Dao (Taishang Dadaojun). Concerned that ancestral graves might suffer from unfavorable geomancy (feng shui conflicts), they worry the departed may find no peace—a disturbance that could adversely affect descendants. Thus, they earnestly request deities such as Lord Lao (Taishang Laojun) and the Celestial Master (Tianshi) to review this prayer document and extend Daoist spiritual power to safeguard the deceased. The text seeks to resolve potential violations of yin-yang taboos during burial, imbalances in seasonal qi (vital energy) from heaven and earth, and harmful influences from natural disasters like landslides, falling rocks, or weathering.

The "Three Treasures incense" refers to the Daoist trinity of Dao (the Way), Jing (scriptures), and Shi (teachers), while the "Five Qi Lords" govern the energies of the Five Phases (Wood, Fire, Earth, Metal, Water). The entire prayer embodies the Daoist practice of using ritual to seek earthly stability and ancestral tranquility.

This scripture discusses various forms of tomb desecration and their resolution through Daoist rituals.

Tombs may suffer damage from being trampled by woodcutters or shepherds, burned by fire (for newly buried tombs, this penalty may be mitigated), or destroyed by construction activities. Excavating hills disturbs the deceased's spirit, causing protective dragon deities to depart. Flooding springs may scatter bones, while collapsing tombs bury remains under earth and stones, terrifying the wandering soul (these issues can be addressed according to specific circumstances).

Improper burial dates, hours, or orientations may violate Yin-Yang taboos. The site might conflict with the "Five Surnames" theory (an ancient geomantic system classifying burial suitability by family names) or seasonal rhythms. Offending malignant influences like Celestial Nets and Earthly Traps (inauspicious directions), Execution Stars (baleful deities), or the Kui-Gang (malefic stars of the Big Dipper) prevents protection from the Six Divine Generals (Liuding Liujia guardians). Collisions with evil spirits, Monthly Killers (inauspicious days), or Day-Wandering Specters may imprison the soul without recourse.

Descendants' flawed astrological orientations or conflicts with the Eight Killers (inauspicious Bagua directions) and Six Oppositions (clashing time cycles) can also affect the deceased. Tombs near ancient shrines risk spirit harassment, while proximity to historic graves subjects souls to oppressive forces, denying them underworld peace.

The scripture implores the Dao's compassion, summoning presiding deities to resolve these calamities and pacify the departed. Broken dragon veins must be reconnected, scattered souls calmed and reunited. Thus the deceased may rest, descendants prosper, tomb misfortunes cease, vegetation flourish, and malignant spirits depart.

Next, a Duguang Congshi (underworld official) is invoked with 120 officer-generals, followed by a Five Classics scholar with another 120 officers, specifically tasked with delivering this household's ancestors. Human souls (three hun and seven po for males; three hun and fourteen po for females) are liberated from underworld punishments, ascending to blessed realms, eternally severed from karmic suffering.

Finally, twelve Tomb Pacification Officers are summoned to safeguard the gravesite's perimeter, ensuring perpetual tranquility. Whether broken trees, debris pressure, fox/rodent/serpent/root damage to bones, water seepage, structural breaches scattering remains, or weathering effects—these deities will intervene to rectify all disturbances.

When encountering dampness and unrest, one must always perform the rituals of proclamation, severance, purification, and obstruction removal. Drive away flood disasters, expel snakes and rats, extinguish wildfires, gather scattered bones, and chase away foxes. Clear away the roots and vines of plants to immediately restore peace to the environment, ensuring no further harm, preventing resentment and fear. We beseech the celestial officials, lords, generals, and officers to descend in accordance with the written petition, to relocate and uplift the souls of the deceased, to pacify and stabilize the graves, so that the living may enjoy health and peace, the departed may rest in tranquility, calamities may not arise, malevolence may not stir, dreams may be truthful, illnesses may not intrude, lifespans may be extended, and families may be purified and blessed, receiving profound grace as a testament to efficacy. Humbly we implore the Most High Lord Lao (Taishang Laojun) to discern and judge (specific details omitted). Your servant reverently submits, on behalf of a certain household, this vermilion petition to the celestial officials, lords, generals, and officers, requesting the relocation of the deceased and the stabilization of graves.

Petition for Offspring

Today, with utmost reverence, we bow and present this plea: Disciple [name], due to past and present karmic connections, has been fortunate to practice the Great Dao (Da Dao) and receive its profound grace. We beseech the Most High Lord Lao (Taishang Laojun) to extend his boundless compassion, to deliver all beings, to forgive past transgressions, and to absolve accumulated faults. Your servant is deeply troubled that Disciple [name], in past and present lives, has acted contrary to the divine will, lacking compassion in heart, deficient in kindness, falling short in loyalty and filial piety, exploiting public office for private gain, coveting wealth, burning forests, draining ponds, harming fetuses, destroying nests, disturbing living creatures—their virtuous deeds as fine as a hair’s breadth, their sins piled high as hills—resulting in hardship in bearing offspring and growing daily in fear. Now, with no hope of lineage and no refuge to turn to, they earnestly beseech your servant to submit this vermilion petition of repentance, calamity dispelling, auspiciousness seeking, and offspring blessing, to be delivered to the Celestial Chancellery (Tian Cao). We implore the Most High Lord Lao, the Most High Elder (Taishang Zhangren), the Celestial Master (Tianshi), the Female Master (Nüshi), and the Five Qi Lords (Wu Qi Jun) under the Three Masters (San Shijun) to examine this petition and ensure its transmission. We pray that the Most High may bestow the Dao’s vital energy (Dao Qi)—the azure qi of the East, the white qi of the West, the cinnabar qi of the South, the dark qi of the North, and the central twenty-fivefold true and natural generative qi (Zheng Zhen Zi Ran Sheng Qi)—to envelop Disciple [name]’s body and mind, protecting their life, prolonging their years, supporting their weakness, delivering them from adversity, and dispelling the twelve hundred calamities that sever descendants.

This scripture records a Daoist zhaijiao (purification ritual) performed to pray for the safe birth of offspring and the removal of calamities. The ritual master summons deities from all directions to dispel misfortunes for devotees, with the ceremony comprising several key components:

First, the Five Directional Deities (Eastern Rong, Southern Man, Western Yi, Northern Di, and Central Sanqin Lord) are invoked, each leading 120 celestial soldiers to absolve the devotee's household from eighty-one types of karmic litigation caused by deceased ancestors spanning nine generations and departed relatives through marriage. Next, immortal officials governing life and death (such as the Southern Chang Life-Registry Director and the Nine Heavens Destiny-Fixing Immortal Registrar) descend with their retinues to eliminate over 1,600 transgressions from past and present lives—including destructive acts like ruining birds' nests and harming living creatures—while petitioning to erase these offenses from the Three Realms.

For devotees whose grave sins might lead to terminated lineages, the master specially petitions the Jade Emperor (supreme deity in Daoism) to pardon these transgressions, embodying heaven's virtue of cherishing life (De). Subsequently, ten directional fetal-protection deities (Guardian of Offspring, Divine King of Fetal Protection, etc.) and the Six Jia-Six Ding divine generals (Daoist guardian spirits) descend with 900 million celestial troops to safeguard pregnant women and unborn children from demonic harm, ensuring restless souls cannot manifest through dreams to cause disturbances.

Finally, the Lord Who Supports the Weak and Dispels Calamities and the Great Deities of the Nine Palaces and Eight Trigrams (Bagua) arrive, each commanding 120 soldiers—opening the Gate of Life to extend longevity while sealing the Gate of Death to nurture the fetus. Prayers are offered for seasonal peace, the cessation of disasters, flourishing descendants, and protection from floods, fires, and warfare. Devotees pledge eternal gratitude for the Dao's grace, repaying it with devout practice.

This passage reflects the comprehensive Daoist ritual process for removing misfortunes and praying for progeny. By systematically summoning pantheons of functionally specialized deities, it addresses karmic obstacles ranging from ancestral burdens to present-life transgressions.

This passage is the "Chapter on Exterminating Evil" from the Daoist liturgical text Daomen Dingzhi (Customs of the Daoist Tradition), documenting the formal petition format used by Daoist priests to appeal to the Celestial Bureaucracy (Tiancao) on behalf of devotees afflicted by malicious spirits.

The devotee describes being persistently harassed by foreign ghosts and evil entities, suffering misfortunes and life-threatening harm with no recourse for justice. They thus request the priest to compose this celestial petition on their behalf. Addressing Laozi (the Supreme Elder Lord), various immortals, and the Celestial Masters (Tianshi) and Female Masters (key Daoist patriarchs), the priest implores the protection of Dao-Qi (the primordial energy) for the devotee’s entire household.

The text explicitly states that these tormenting spirits have no legitimate connection to the devotee and, according to Daoist precepts like the Zhengyi Kewen (Orthodox Unity Liturgical Codes) and Nüqing Guilü (Female Blue Demon Statutes), should not harass ordinary people. The priest systematically invokes:

• the Lord of Calamity’s Destruction (Zhuyang Jun) and his retinue,
• the Lord of Constellations (Du Xingjun) and his celestial forces,
• along with divine generals like the "Talisman-Executing, Temple-Destroying Officers" and the "Heavenly Emperor’s Valiant Warriors," each commanding 300,000 celestial troops to descend to the mortal realm.

Their mission is threefold:

1. Eradicate unrelated ghosts of foreign lineages that dare to cause disturbances;

2. Execute wandering spirits who died untimely deaths (from illness, imprisonment, war, etc.);

3. Sever all ties between these evil entities and the devotee’s family.

A key principle is emphasized: sacrificial rites should respect proper boundaries without mutual interference. The chapter concludes with a grave oath: should these evil spirits dare return, they will face cosmic retribution—symbolized by "rivers flowing backward." The entire petition demonstrates the rigorous procedure and formidable efficacy of Daoist exorcism rituals.

This scripture documents two important petition rituals in Daoism: the "Severing Connections Petition" and the "Six Jia Healing Petition"—both ceremonial practices for expelling malevolent influences, curing illnesses, and dispelling misfortunes through written memorials to the celestial bureaucracy.

Regarding the Severing Connections Petition: The text first describes symbolic ritual objects used to cut off the spread of misfortune—such as a straw rope floating on stone or a six-foot-long "horse horn"—to isolate calamities. It then details the ceremonial procedure: Five Judgment-Severing Divine Lords (one for each cardinal direction—east, west, south, north, and center) must be invoked, each leading twelve officers and numerous soldiers to help the petitioner’s household break the chain of recurring misfortunes (where yearly disasters extend into months, and monthly afflictions prolong into days). This severs the malignant cycle, ensuring recovery from illness and the retreat of pathogenic influences (Xieqi).

A key emphasis is placed on confidentiality: The ritual master must compose the petition in a purified chamber with sealed doors and protective boundaries (Jiejie). After careful review, the document is sealed with a ritual stamp (Fayin). During the ceremony, the contents are not read aloud but directly burned (Fen Zhang) to ascend to the celestial court, preventing obstructive spirits from intercepting the message.

As for the Six Jia Healing Petition, this is specifically for treating critical illnesses. Written in cinnabar ink on yellow paper, it petitions the Six Jia Divine Officers (ten celestial lords corresponding to the heavenly stems, such as Wang Wenqing of Jiazi and Long Jiqing of Yichou), each accompanied by 10 to 18 subordinate officers. Together, they subdue the pathogenic forces afflicting the patient.

The text repeatedly stresses the ritual’s meticulousness—from calligraphic standards and secrecy protocols to the burning procedure—reflecting the profound solemnity Daoist practice attaches to communicating with the divine realm.

This records the celestial bureaucratic system in Daoist belief. Arranged according to the Heavenly Stems and Earthly Branches (an ancient calendrical method), each two-hour period has its corresponding guardian general, with each general commanding a specific number of subordinate officials (assistant deities) and celestial soldiers.

For example, during the Jiǎ-Xū period, General Zhan Zijiang takes command with 14 subordinate officials, while the Yǐ-Hài period falls under General Pang Mingxin's jurisdiction with 13 subordinates. Each general is accompanied by 120 officers and one hundred thousand celestial troops as their guard.

This arrangement reflects the Daoist understanding of cosmic order, where the passage of time is believed to be protected by corresponding divine beings. The variation in the number of subordinate officials may indicate differences in the importance of each time period or the rank of the generals. These celestial bureaucracies are often invoked during Daoist Zhaijiao (purification rituals) to assist priests in performing rituals for salvation.

It should be noted that the term "巳上" is an archaic writing of "以上" (meaning "the above"), indicating that each of the ten listed generals commands 120 officers and one hundred thousand celestial soldiers. Such precise numerical records demonstrate the Daoist emphasis on hierarchical distinctions when constructing its pantheon of immortals.

This scripture records the system of the Six Jia (Liujia) divine officials summoned during the Zhaijiao (purification ritual) in Daoist ceremonies when presenting memorials to the deities. Following the sequence of the Heavenly Stems and Earthly Branches, it lists twenty principal divine officials and their accompanying retinues:

From the "Ji-You" to "Gui-Hai" days (twenty combinations of stems and branches), every two stem-branch pairs correspond to ten divine officials. Each chief official is accompanied by a varying number of subordinates (e.g., on Ji-You days, Chengwen Chang is attended by fifteen subordinate officials; on Geng-Xu days, Shi Ziren commands twelve, etc.). Every group of ten divine officials oversees one hundred and twenty officers and one hundred thousand soldiers.

The scripture then details the format of the memorial: it begins by declaring that the document is addressed to deities such as the Great Supreme Lord Lao (Taishang Laojun), humbly requesting the Dao ancestors' compassionate approval and commanding the Six Jia divine officials to protect the disciple (the officiating priest) as the memorial is delivered. The date and the priest's religious title and name must be clearly stated at the end.

Special emphasis is placed on the preparation of pure offerings: forty feet of white silk, one dan and two dou of blessed rice, twelve hundred coins of "life money," two sets of "substitute garments" (paper clothing used to absorb misfortune on behalf of devotees), and seventy paper offerings (symbolic tributes in Daoist rituals) dedicated to the Director of Fate (Siming) and the Six Jia and Six Ding (Liuding) deities.

The scripture concludes by explaining the efficacy of such memorials: they can cure severe illnesses, subdue evil influences, and harmonize the body's Shen (spirit) and righteous Qi (vital energy). Choosing an auspicious day corresponding to one's elemental destiny (based on the Five Phases—Wood, Fire, Earth, Metal, or Water) enhances the ritual's effectiveness, though urgent cases may proceed on any available date. The priest professes having encountered the Great Dao (Dadao) due to karmic ties from past lives and, though still a novice, sincerely seeks divine protection under the Dao's benevolent Qi.

(Note: The Six Jia divine officials belong to the Daoist pantheon of guardian deities, often paired with the Six Ding as common protectors; "elemental destiny" refers to one's Five Phase attributes derived from birth charts; "substitute garments" are ritual objects made of paper or cloth used in disaster-averting ceremonies.)

This scripture is a formal petition used by Daoist practitioners to confess transgressions to the deities and seek relief from misfortunes. The general meaning is as follows:

I (or a specified person) have recently been afflicted by prolonged illness that resists cure, likely due to offenses committed in this life by myself and my ancestors (the "seven generations and nine mysteries" refer to successive ancestral lines). These transgressions include defying divine will, harming living beings (intentional killing or accidental injury), failing to repay karmic debts to wronged parties, and violating various taboos. The accumulation of such karmic burdens has now caused repercussions across both the yin and yang realms—deceased ancestors suffer trials in the underworld (confined in the Nine Springs), while the living endure persistent sickness.

These calamities may stem from three sources: First, conflicts among the Five Phases (Wood, Fire, Earth, Metal, Water) and the decline of vital destiny (the "three fates" represent human destiny aspects); second, unfavorable movements of celestial bodies (the "stellar luminaries" refer to constellations); third, offending the malevolent deity of the current year (the Grand Duke Jupiter [Taisui], the annual rotating deity of misfortune). With life and vitality now imperiled, I anxiously submit this vermilion petition (Zhuzhang) to report my plight to the celestial deities.

The specific requests are: May the Most High Lord Lao (Taishang Laojun), the Celestial Master (Tianshi Zhang Daoling), and other Daoist deities dispatch heavenly generals according to the regulations of the Five Emperors' Numinous Flight and Six Jia's Bright Precepts scriptures. Special appeal is made to the ten generals of the Jiazi cycle (one cycle's ten deities), including Wang Wenqing—each commanding 120 officers and 100,000 celestial troops—to assist this disciple in expelling pathogenic forces (the "deceptive ghosts of the Water Palace") and harmonizing ailments in the Dantian (the body's energy center).

Two healing deities are specifically invoked: the Lord of Longevity (Changsheng Jun) to regulate liver Qi channels, and Lord Chen Yanren to guard the liver internally. Finally, the ten generals of the Jiaxu cycle, led by Zhan Zijiang, are summoned with equivalent celestial forces to cleanse the household, coordinate with the Stove God (guardian deity of the home), and capture all malignant entities. Lords Zhao Gongzi and Lü Wei are tasked specifically with neutralizing inauspicious energies from the year, month, day, and hour cycles (slaying the vicious influences of time).

This scripture describes a Daoist ritual for dispelling calamities and invoking blessings, where the priest summons various deities to protect devotees. Each invoked deity has specific protective functions:

First, twelve celestial officers are summoned to guard the middle Dantian (the heart region), stabilizing the Shen (spirit), protecting the heart, and ensuring the smooth flow of Qi (vital energy). They connect above to the Three Luminaries (sun, moon, and stars) and below to the Crimson Palace (another name for the heart). These officers ward off external pathogenic influences and take shifts to protect according to the time of day. Next, Divine Lord Che Yuansheng of the Jiashen year is invoked along with his retinue—ten cycle deities and 120 celestial generals—leading 100,000 heavenly soldiers to descend. They specialize in expelling all kinds of malevolent spirits, including those causing disasters, casting curses, haunting graves, or instigating legal disputes.

Then, Divine Lord Du Hu is summoned with thirteen officers, and Lord Zhi Nian with twelve officers, to regulate the body’s Qi channels, protect the lungs, and ensure the smooth flow of bodily fluids, keeping the lungs pure. Simultaneously, Divine Lord Wei Shangqing of the Jiawu year and his retinue are invoked to capture internal and external demons, restless corpses (malevolent spirits of the dead), and Gu poison (venomous curses), as well as other forbidden malignant energies.

Next, Lord Chen Ziping is called with twelve officers, and Lord Tong Shen with twelve officers, to harmonize the foundation of life, stabilize the Qi sea (Dantian), protect the kidneys, subdue external evils, and ensure unimpeded Qi and blood flow, dispelling inauspicious forces. Divine Lord Meng Feiqing of the Jiachen year is also summoned with his retinue to resolve misfortunes left by ancestors across thirty-six generations, restless spirits, curses, and legal disputes that cause illness.

Finally, Lord He Wenzhang with twelve officers and Lord Zhao Ziyu with twelve officers are invoked to specifically guard the spleen (the Great Granary Palace), regulate spleen Qi, harmonize the five viscera, ensure the smooth flow of all meridians, circulate genuine Qi, and dissipate pathogenic influences.

These deities each fulfill their roles, forming a complete protective system that covers the Shen, internal organs, and Qi-blood circulation, reflecting the Daoist holistic view of the body’s correspondence with the cosmos. The ritual emphasizes sacred timing by summoning deities at specific hours, highlighting the resonance between heaven and humanity.

This describes a major Daoist exorcism and healing ritual. The ritual master begins by summoning various divine officers and celestial troops through invocation ceremonies to dispel misfortune and cure ailments.

First invoked is the deity Jia Yin Mingwengzhang (a Daoist celestial official) along with his retinue, including ten cycle deities and subordinate officers. Each leads 120 commanders, totaling 100,000 celestial soldiers. Their mission is to eradicate the Five Pestilences, hundred poisons, epidemic diseases, and pathogenic Qi (vital energy) from all directions that afflict the petitioner. They also exterminate malevolent spirits lurking in household objects—whether attached to gold, silver, bronze, iron, wood, or stone implements.

Next, two specialized healing deities from the Celestial Physician system are summoned: Ma Chao, leading twelve officer-soldiers, and Jiang Weiming with his twelve officers. Their duty is to protect the 36,000 body deities (according to Daoist belief, every body part has its guardian spirit) within the petitioner, including the Three Hun and Seven Po souls, the deities of the five viscera and six bowels, and the spiritual energy of 360 bone joints. This ensures physical health, recovery from illness, and longevity.

Subsequently, the ritual calls upon the Six Ding Jade Maidens (six goddesses), Six Jia Jade Maidens (another six goddesses), and nine celestial commanders whose names begin with "Tian" (such as Tianpeng and Tiannei). These deities descend immediately to protect the petitioner, ensuring smooth blood circulation, abundant Zhenqi (true energy), and extended lifespan. Twelve Zhonggong officers are specially invited to purify the petitioner's body and mind, harmonize Qi and blood, expel evil influences, and safeguard the Three Dantian (upper, middle, and lower energy centers).

For specific bodily protection: the Azure Dragon deity guards the liver, the White Tiger deity the lungs, the Dark Warrior deity the kidneys, the Vermilion Bird deity the heart, while the Yellow Court Perfected harmonizes the spleen and stomach. This arrangement promotes blood circulation, enhances medicinal efficacy, activates spiritual talismans, eliminates diseases, and increases blessings and longevity.

Finally, the True Deity of Lifespan (who governs human fate) is described as recording virtuous deeds in the Register of Life and Death, inscribing the petitioner's name in the Book of Longevity while erasing their death record. All participating celestial physicians, officers, and Six Jia deities will report their merits during the Three Primes Festival (major Daoist holy days). The entire ritual is fundamentally rooted in devotion to the Supreme Lord Lao (Laozi) and other highest Daoist deities.

This passage is a petition document from the Daoist scripture Daomen Dingzhi concerning disaster relief and misfortune resolution. It describes the process where devotees, suffering from prolonged illness or misfortune, seek divine healing through formal petitions submitted by Daoist priests.

The text first identifies this as the "Emergency Relief Petition" transmitted by Lady Wei of Southern Peak (a renowned Daoist female immortal), used to resolve annual calamities, monthly misfortunes, and impending exhaustion of life fortune. Master Guangcheng (an eminent Daoist adept) specifies that when facing disasters of one's birth year or imminent lifespan expiration, one should submit this emergency petition accompanied by specific offerings: a pair of silver rings, 120 counting rods, twelve feet of blue silk thread, twelve pecks of fortune rice, 1,200 coins, and twenty-four feet of purple satin. The petition must be presented facing east during daytime and north at night.

The petition's content roughly states: The disciple (devotee's self-reference) confesses being of mundane flesh and turbid constitution; though fortunate to encounter the Great Dao (Dao), ignorant actions have invited calamities. Recent years of persistent illness raise fears of lifespan expiration, with demonic disturbances and no meritorious records at Mount Tai's registry (governing life and death) to offset transgressions. Despite heavy karmic burdens, the disciple sincerely surrenders to the Dao, pleading for absolution. The priest, prostrating in the courtyard before the Northern Dipper, petitions on behalf to deities including the Most High Lord Lao (Taishang Laojun), Celestial Masters (Tianshi), Three Masters, Holy Mothers and others for merciful pardon, enabling the devotee's deliverance. Special appeals are made to the patron stellar deity and time-specific divine generals (Gongcao) for intervention.

This scripture exemplifies Daoist religious practice of divine communication through ritual petitions. Through priestly mediation, devotees confess transgressions and seek disaster relief/longevity from multiple deities. The strict specifications for offerings and spatial orientation reflect the systematic nature of Daoist liturgical regulations (Keyi).

This is a petition document used in Daoist zhaijiao (purification rituals) to pray for longevity and disaster relief on behalf of devotees. The general meaning is as follows:

The disciple (referring to the participating devotee) presents their birth record to the Jade Emperor, requesting the deities to handle matters according to specific circumstances. A petition is submitted to the Office of the Director of Destinies (the deity governing lifespan), seeking to eliminate punishments, halt executions, reduce records of transgressions, and transform a short lifespan into longevity.

If the disciple has previously acted contrary to the Dao, resulting in a shortened lifespan—where their name is absent from the register, the Three Primes (Heavenly, Earthly, and Water Officials) have expunged the records, the Director of Destinies verifies the documents but the Southern Palace (the Daoist institution governing death) refuses to accept them, and the Celestial Emperor shows no mercy—then a suspension of these punishments is requested. The petition seeks to alter the register of destiny, change the name, and gradually extend the lifespan in three-year cycles.

Next, five deities are invoked: the Lord Who Adjusts the Stars and Calculates Fate, the Lord Who Transforms Names and Changes Forms, and the Lord Who Releases from Death and Ascends to Life—each leading 1,200 divine officers to descend. Additionally, the Lord of Examinations and Summons from the Palace of the Great Yin, along with his officials, is invited to join the divine messengers (internal spirits) within the disciple’s body in beseeching the Palace of the Northern Dipper’s Jade Maidens to redeem the disciple’s death register and change their name.

At the Eastern Florescence Palace, the Nine Dragons’ Mandate (a sacred document) is invoked to notify the officials of the Twenty-Four Prisons of the Eastern Peak’s Mount Tai Prefecture and the Seventy-Two Bureaus, requesting the re-registration of the disciple’s name among the living, the deletion of their death record, the resolution of grievances and punishments, and the return of the three hun and seven po souls to the body to prevent dispersion.

Furthermore, 1,200 Jade Maidens of the Supreme Three Heavens are summoned to descend, clad in robes of five colors and dark yellow, wearing lion-patterned shoes, holding realgar medicine in their mouths and jade nectar in their hands, exhaling vital Qi (vital energy) to collectively heal the disciple. From head to toe, they regulate the skin and bones, harmonize the six viscera, and stabilize the five organs, ensuring essence and blood are replenished, all ailments are eradicated, sleep is peaceful, and all calamities are overcome.

Next, 1,200 valiant celestial soldiers are invited to descend upon the disciple’s home, capturing and subduing malevolent spirits that cause disturbances, purifying both internal and external spaces, and ensuring divine protection. The disciple’s body is to be restored to health, with vital Qi circulating smoothly to nourish the limbs, the five organs at peace, and all meridians harmonized—liberating them from disasters, transforming a short lifespan into longevity, completely erasing records of an early death, and inscribing their name in the Jade Register of Eternal Life, with all transgressions pardoned.

Finally, the disciple reverently accepts the Supreme Five Precepts (fundamental Daoist ethical codes), exhorting themselves to abandon evil and cultivate goodness while adhering to liturgical discipline.

This passage describes the complete procedure of a Daoist rain-prayer ritual. The practitioner (referring to himself as "your subject") is deeply distressed by prolonged drought in the region, resulting in crop failures and widespread suffering among the people. He attributes this calamity to his own governance failures—improper administration, imbalanced punishments and rewards, and excessive taxation—or possibly to the people's disrespect toward food provisions that angered Heaven.

The practitioner prepares ritual offerings (known in Daoism as "zhixin" or pledge-objects) including silver rings, silk threads, coins, grains, and textiles. Through these material tokens, he expresses sincerity to the celestial officers and generals. He petitions to amend his personal destiny records ("changing name and registry"), prolong his life ("extending the lifespan calculation"), and overcome this disaster.

In the rain-prayer memorial text, the practitioner first confesses his faults before Daoist deities like the Most High Lord Lao (Taishang Laojun) and the Celestial Master (Tianshi), then formally makes two requests: First, he asks the Celestial Departments (Tiancao) to dispatch the Five Qi Sovereigns (deities governing the energies of five directions) to harmonize Yin-Yang; Second, he petitions the Nine Seas Northern Abyss Sovereign (water deity) to command 120 officers and generals in mobilizing all water energies, winds, and thunder to gather clouds and release rain.

The entire ritual embodies the Daoist concept of "Heaven-human resonance," where earthly disasters correlate with moral failings, requiring sincere repentance and proper ceremonial practice to communicate with celestial forces. The practitioner demonstrates his penitent appeal through symbolic acts like nail-cutting ("offering trimmed nails") and preparing ritually pure offerings, expressing his contrite plea while awaiting judgment.

This scripture details the roster of deities summoned in Daoist rain-praying rituals along with their respective functions. The text describes:

First, the invocation of the Celestial Lord of Righteous Qi (Tiangong Zhengqi Jun) and his 120 officer-generals, who reside in the Middle Heaven Palace. Next summoned are 1,200 Jade Maidens of the Sea, dressed in red garments, responsible for gathering clouds and distributing rain. Also invited are the Riverbank Perfected Lord (Heshang Zhenren Jun) with his 120 officer-generals, guardians of the Northern Ocean Palace, specializing in talisman-based (fulu) rainmaking for the people.

The ritual further calls upon the Five Lords of Four Continents and Nine Valleys (Sizhou Jiugu Jun) with their officers stationed at Mount Tai Palace; the Mysterious Lord of Nine Rivers and Seas (Jiujiang Hai Xuan Jun) with his officers governing the Nine Rivers Palace—both managing water qi and springs to command wind and rain. Thirty-six River Earls (Lü Gongzi) specifically generate clouds and rain, while another thirty-six River Earl Envoys (Shuidi Zi) perform talisman-empowered rainfall.

The Numinous Terrace Officer Hanming Jun and his subordinates gather the qi of celestial and terrestrial thunder, while Minor Dark Mysterious Lord (Xiao Xuanming Jun) commands all water deities including River Earls, Water Emperors, twelve Jade Maidens of Streams, and the Nine Rivers Peace Officers. Additional summons include the Mysterious Lord of Nine Rivers Peace (Jiujiang Ping Xuan Jun), Nine Valley Lords of Mount Tai Palace, Four Waters-Nine Valleys Lords, Nine Marquis Lords of Yangcheng Palace, and Jade Maidens of Lakes.

These deities must collaborate with Earth Gods (Taishe), City Gods (Chenghuang), and all efficacious spirits to obey celestial decrees—mobilizing thunder, water qi, wind and clouds for talisman-based rainfall, subduing drought-causing hanba ghosts, ensuring crop prosperity, seasonal rains, abundant harvests, national grain reserves, and public wellbeing.

The text concludes by stating all summoned officers, generals, clerks, and soldiers—including Wind Masters (Fengshi), Rain Masters (Yushi), Lingxing, and Xiannong (deified agricultural pioneers)—shall report to the Three Heavens (highest Daoist realm) to request merit-based promotions as divine verification. The document is titled "Vermilion Memorial for Drought Cessation and Rain Prayer Submitted to Celestial Officers, Generals and Soldiers," identifying it as a ritual petition.

An appended fair-weather prayer format explains how ordinary practitioners facing disasters due to insufficient cultivation may reverently petition from [date] onward (with a note that county-level versions should use the phrase "privileged to dwell under heaven's canopy" for lay devotees).

This region has been devastated by continuous torrential rains, with overcast skies and unrelenting downpours plunging the common people into fear and hardship. Just as the harvest season approaches, farmlands lie ruined, making famine inevitable. I fear these calamities may stem from irregularities in celestial movements and miscalculations in the calendar, or perhaps from local officials' misgovernance and unjust rewards and punishments, which have stirred public grievances and thus invoked these months of relentless rain. (Following folk customs, the people have already conducted their own prayers.)

More worrisome still, some ignorant commoners neglect farming and waste food, likely provoking Heaven's punishment. I examine my own conduct with trepidation, as if treading on thin ice, and now sincerely submit this memorial to the Nine Heavens (the highest Daoist celestial realm), pleading for forgiveness.

I reverently beseech the Three Venerable Masters—the Most High Lord Lao (Taishang Laojun), the Most High Elder (Taishang Zhangren), the Celestial Master (Tianshi), and the Female Master (Nüshi)—along with the deities governing the Qi of the Five Directions: May your boundless compassion deliver the suffering people, granting them peace and prosperity. I specifically implore the Northern Mysterious Lord of the Nine Seas (deity of waters) to lead 120 divine generals to guard the Central Palace, dispelling the Yin-Qi causing the storms and restoring clear skies. May the Lord of Heavenly Justice (Tian Gong Zhengqi Jun) command another 120 divine generals to garrison the celestial palace, scattering the dark clouds and halting the rains. I further invite 1,200 Jade Maidens of the Rivers (Heshang Yünü), robed in white, to ascend to the heavens and petition for the rains to cease, while the Wind Earl (Fengbo), Rain Master (Yushi), Thunder God (Leigong), and other deities return to their proper stations.

May balanced winds and timely rains return, floods recede, and the sun, moon, and stars shine anew as the four seasons resume their harmonious course. Let farmers till their fields in peace, crops flourish abundantly, and the people be spared further deluges, allowing all living things to thrive. Should these pleas be granted, I vow to fulfill pious offerings in gratitude.

This Vermilion Memorial to Dispel Calamities and Cease Rains (Xiaozai Zhiyu Qiqing Zhuzhang) and Memorial to Overcome Disasters (Xiaozai Due Zhang) are humbly submitted by your disciple [Name]. Though a mere mortal, I am blessed to have encountered the Dao (the Way). Yet in my ignorance, I may have transgressed celestial laws—whether by defying the sages' teachings, disturbing earth veins through reckless construction, indulging in the Five Aggregates (form, sensation, perception, mental formations, consciousness), or profaning the Three Luminaries (sun, moon, stars). We dwell between heaven and earth yet fail to grasp their workings; we exist by Yin and Yang yet remain blind to their transformations.

This scripture describes a Daoist ritual performed by a priest (referred to as "your servant") to dispel misfortune and seek blessings for a disciple. The disciple fears calamities due to transgressions against celestial principles, compounded by inauspicious astrological alignments and clashes with their birth year (benming), which may bring disasters like the "Heavenly Net and Earthly Snare." These could shorten lifespan and diminish blessings, prompting sincere supplication to the supreme truth of the Dao.

The priest prepares ritual offerings (faxin) and sacrifices on behalf of the disciple, petitioning five divine lords with distinct functions—the Lord of Longevity (Shousuan Jun), Lord of Life Preservation (Baoming Jun), Lord of Calamity Dispelling (Xiaozai Jun), Lord of Misfortune Dissipation (Sanhuo Jun), Lord of Decline Reversal (Fushuai Jun), Lord of Hardship Transcendence (Du'e Jun), and Lord of Net Liberation (Jieluowang Jun)—along with 120 celestial officers. They are invoked to descend to the mortal realm and visit celestial bureaus (Tiancao), the underworld, ancient temples, and other sacred sites to absolve all karmic transgressions accumulated by the disciple since time immemorial (wushi).

The text implores these offenses to be erased from the underworld's ledgers of misdeeds, extending the disciple's predestined lifespan and blessings while swiftly eliminating disasters and illnesses. It seeks to transform misfortune into fortune and suffering into well-being. The priest conveys the disciple's sincerity to the celestial bureaucracy, beseeching the Dao's compassion to silently witness the plea, expunge karmic debts, record virtuous deeds, augment longevity and merit, eradicate epidemics, and grant peace in daily life with harmony in both private and public affairs.

The prayer further extends to descendants, asking that they too receive divine favor, filling the household with auspiciousness across generations under the Dao's protection. The concluding reference to the "Scripture of the Supreme Elder for Eliminating Locust Plagues and Crop Devastation" (Taishang Xiaochu Chonghuang Zai Shimiao Zhang) indicates such rituals also address natural disasters. The passage exemplifies the Daoist practice of sacred ceremonies bridging heaven and humanity to resolve crises, embodying the faith's cosmological interplay.

This scripture passage discusses the relationship between ancient governance and agricultural production, as well as how to pray for disaster relief through Daoist rituals during locust plagues. The core message is:

The state takes the people as its foundation, while the people depend on grain for survival. A wise ruler should prohibit idleness and extravagance, encourage farming and sericulture, and follow the rhythms of heaven and earth. Yet now we see commoners toiling day and night on barren land, only to face locust swarms when their crops are about to ripen, filling the fields with cries of despair.

As governing officials, we deeply feel our insufficient Virtue (De) and limited capabilities. Therefore, we purify ourselves through fasting and ablutions (Daoist purification rituals), sincerely repent our faults, and implore the deities for assistance. Specifically, we follow the liturgy (Keyi) transmitted by the Celestial Master (Tianshi) Zhang Daoling of Orthodox Unity (Zhengyi) tradition to summon various agricultural deities:

The Lord of Celestial Fields and his generals garrison the Northern Gate Palace, specially protecting crops from locust damage; the Sovereign of Triple Yang Qi resides in the Yellow Cloud Palace, charged with eliminating locust disasters; the Four Fields and Five Fields deities guard the farmland; the Lord of Five Grains dwells in the Celestial Water Palace to ensure bountiful harvests. We also invite General White Tiger of Southern Mountains to descend with his troops and subdue all locusts within our borders.

Finally, we request the celestial decree (a Daoist term referring to divine mandates) ordering all local earth gods, mountain deities, and city gods (protective spirits of settlements) to jointly eradicate the locust plague. This text reflects the Daoist concept of "heaven-human resonance," believing that earthly disasters correlate with the ruler's Virtue (De), requiring religious rituals to communicate between heaven and earth for practical solutions.

This scripture is a memorial petition from Shangqing (Highest Clarity) Daoist priests confessing their transgressions to the celestial realm. The priests describe themselves as dull-witted mortals who, through karmic connections from past lives, have been granted access to Daoist cultivation. They have received transmission of the "Imperial Texts" (important Daoist scriptures), had their names registered in the immortal registers, and been permitted to participate in Daoist practices.

The priests acknowledge that Lord Lao (the supreme Daoist deity) compassionately expounds the teachings, revealing the profound mysteries of the Dao (the Way), instructing people in cultivating their nature, refining their Shen (spirit), and pursuing states of emptiness and tranquility. In worldly matters, one should maintain the virtues of simplicity and gentleness. They reflect that although they have heard these teachings, they have failed to practice them properly, fearing this prevents them from transmitting the true Dharma of the Dao or conveying sincere devotion to heaven.

The priests express gratitude that the divine beings of the Great Dao have not punished their transgressions, allowing them to transcend worldly attachments, enter the Dharma gate of practice, and assist in propagating the Daoist teachings. Yet they reproach themselves for becoming tainted by worldly impurities during their secular lives, achieving no cultivation success while accumulating heavy karmic burdens. They fear this may implicate their ancestors and teachers (the Three Masters), causing them constant anxiety without respite.

Now through Qingzhai (purification fasting rituals in Daoism), they offer sincere repentance, wholeheartedly confessing their faults to the divine beings of the Great Dao. They beseech the compassionate deities of the Supreme Dao to relay their petition to the Three Officials (heaven, earth and water officials), the Five Thearchs (celestial emperors of the five directions), and the sacred mountains' deities. They hope to transcend themselves and the souls of their ancestral teachers through generations, enabling them to ascend to the Southern Palace (Daoist celestial realm) where withered bones may revive and departed spirits be reborn into the immortal path. Simultaneously, they pray to have their names inscribed in the Golden Registers of the Nine Heavens (celestial immortal records) and the genealogies of the divine immortals.

This scripture describes the ritual process of "pacifying and stabilizing the five viscera" in Daoist internal cultivation, detailing how to summon various deities to protect the practitioner's body.

First, the Azure Emperor Celestial Lord (Tianshi) of the East is invoked along with his retinue of jade maidens in azure robes, leading nine hundred million azure dragon soldiers to descend and enter the practitioner's body, stabilizing the palace chamber of the liver. Next, the Red Emperor Celestial Lord of the South is summoned with the Great Cinnabar Jade Maiden, accompanied by three hundred million red dragon soldiers to pacify the crimson palace of the heart.

Then the Yellow Emperor Celestial Lord of the Center arrives with the Great Imperial Perfected Beings, leading twelve hundred million yellow dragon soldiers to stabilize the spleen's palace. The White Emperor Celestial Lord of the West descends with the Great Plain Jade Maiden and seven hundred million white dragon soldiers to pacify the lungs, while the Black Emperor Celestial Lord of the North comes with the Nocturnal Radiance Jade Maiden and five hundred million black dragon soldiers to stabilize the kidneys.

Subsequently, the Three Primes and Nine Palaces (key Daoist divine institutions) and the deities of the Five Sacred Mountains and Four Great Rivers are summoned, each bringing nine hundred million celestial troops to distribute throughout the bodily palaces, guarding the entire form. These deities assist practitioners in harmonizing the hun and po souls, nourishing the spirit (Shen), refining vital energy (Qi), strengthening bone marrow, and ensuring smooth blood circulation.

Through such cultivation, practitioners obtain the five essential Qi energies (Five Sprout Essences), filling the mouth with jade nectar (Jade Pool Fluids), ultimately attaining the state of unimpeded flight beyond worldly calamities. With awakened wisdom comprehending profound mysteries, celestial beings descend to guide them into union with the Dao (the Way). This practice not only elevates ancestors but universally delivers all beings.

The ritual concludes by seeking absolution for all pre-conversion transgressions, ensuring unobstructed spiritual progress. This memorial is presented to the celestial court, beseeching the Supreme Dao Ancestor (Taishang Daozu) to witness these devotions.

This scripture is a memorial document used by Daoist priests when performing salvation rituals for deceased fellow practitioners. The main content involves disciples petitioning the Celestial Court on behalf of their departed master, requesting the redemption of the deceased soul according to Daoist liturgical procedures.

The text first establishes the petitioner's devout attitude: though the disciple acknowledges his own dullness, he considers himself fortunate to have encountered the Daoist teachings. While daily self-reflection reveals his sins remain unabsolved, he now dares to approach celestial regulations by making supplications to the divine. Citing Daoist scriptures, it explains that those without accumulated merit from past lives or whose names aren't recorded in the immortal registers (qiongjian) should not presumptuously access the sacred texts. However, since the deceased master had already begun cultivation during his lifetime—though his virtue (De) remained incomplete when meeting his demise (miedu)—his soul temporarily resides in the underworld (Taiyin) while his corpse remains under the Earth Office's (yinjian management system) custody. Now that the proper time has come, his soul should ascend to heaven and his physical remains receive deliverance.

The disciple provides detailed information about the deceased master: his place of residence, temple name, birth details (including celestial stem and earthly branch combinations like jiazi year births, and Five Phase attributes such as Wood-nature beings under the Green Emperor's jurisdiction), along with the time and cause of death. Special emphasis is placed on the master's devout practice during his lifetime—how he wore ritual registers (fulu, credentials of Daoist practice), maintained cultivation and offerings, though worldly defilements prevented his completion. Currently, the soul dwells temporarily in the underworld (tuguan); if burial remains pending, the coffin awaits an auspicious date. Due to insufficient merit, the soul risks oppression from underworld authorities (tufu), resulting in spiritual unrest, corporeal disturbance, and even misfortunes affecting the living.

Finally, the text emphasizes how the disciples, as inheritors of this spiritual lineage, grieve beyond mere blood ties. They earnestly beseech the Great Dao (Da Dao) to manifest its compassion by permitting the performance of the "Shangqing Ascension and Immortal Transformation for Spirit Transition" ritual (salvation ceremony). On specified dates, an altar will be erected for ceremonial proceedings, conducting days and nights of zhaijiao (Daoist sacrificial rites) to facilitate the master's transcendence.

This is a formal Daoist memorial document (zhangbiao) for the salvation of deceased souls. The disciple humbly prostrates in supplication, presenting this petition to the celestial deities. With utmost reverence, we beseech the Most High Lord Lao (Taishang Laojun), the Most High Elder (Taishang Zhangren), the Celestial Masters (Tianshi), the Female Masters, the Three Master Lords, and the deities of the Five Qi (the divine manifestations of the Five Phases) to examine this memorial.

We pray for the descent of Dao's energy (Dao Qi) to envelop all the deceased masters and souls recommended herein. Specifically, we invoke the Great General of the White Horse and Plain Chariot leading a hundred thousand celestial troops, along with Lord Dayan commanding one hundred twenty officers, to specially seek out the whereabouts of departed Daoist priests' souls. Whether these souls are trapped in the Three Wretched Realms (hells, hungry ghosts, animal rebirth), suffering the Five Afflictions, confined in Mount Fengdu (the Daoist underworld), the Six Heavens, or the Nine Darknesses (the deepest hell realms), we implore complete deliverance and salvation for all.

The disciple also petitions on behalf of seven generations of ancestors, deceased relatives and friends, as well as all karmic creditors from past and present lives. For those souls whose criminal records remain with the Three Officials (heavenly, earthly, and water administrators) and Nine Bureaus of the underworld, we beseech the Flying Celestial Officials of the Ten Directions to mediate. May this memorial reach all underworld institutions, enabling each soul to receive rebirth according to their virtuous deeds during life.

We pray the Nine Heavenly Sovereigns and Five Directional Thearchs to restore the deceased's physical form, nourish their Three Primordials (Jing, Qi, and Shen), and reconstitute their Nine Qi (nine types of primordial energy). May each soul receive appropriate disposition—some reincarnating, others transcending, and others being reborn anew. We specially request the mountain guardians corresponding to the deceased's birth element (for instance, those born under the Wood phase belong to the Eastern Peak, Mount Tai) to dispatch nine earth officials in accordance with the Covenant of Truth Liturgy (Mengzhen Ke), protecting the remains to ensure bodily tranquility and soul integrity.

Finally, we pray for universal amnesty for all departed souls, that they may quickly attain rebirth in blessed realms, with their graves remaining peaceful and undisturbed. This memorial strictly follows the norms established in the Celestial Master's Scripture of Twelve Hundred Officials (Tianshi Qian Erbai Guan Zhang Jing), with all invoked celestial officials belonging to the orthodox pantheon transmitted by Lord Lao to Celestial Master Zhang.

(Note: The term "minister" (chen) refers to the Daoist priest's self-reference in memorial documents; "Qi" here specifically denotes primordial energy; "Three Paths and Five Afflictions" refers to various suffering states within samsara; "Three Primordials" indicates the three fundamental energies of the human body; "Nine Qi" represents the nine primordial energies constituting all existence.)

Recently, I've noticed certain Daoist ritual documents circulating in the market—such as petitions to the Wenchang Emperor (God of Literature) or disaster-averting petitions—that not only contain incoherent phrasing and violate Daoist principles, but also fabricate divine bureaucratic titles from the compilers' imaginations. After consulting the orthodox Scripture of Twelve Hundred Official Chapters (an important Daoist classic documenting 1,200 celestial officials and their duties), I confirmed these contents are entirely fictitious.

Take the "Merit Declaration Petition" (a document reporting virtuous deeds to deities) as an example. Proper protocol requires concise wording: specifying an auspicious day from dawn to a designated hour, establishing an altar with ritual implements like dragon-shaped jade discs and painted silks, then completing the ceremony. Yet contemporary versions are redundantly verbose, violating the standards set by the first Celestial Master (Tianshi) Zhang Daoling. More egregiously, some documents falsely claim spirit-possession authorship—a practice tantamount to heresy within Daoism. Illiterate altar boys who peddle these writings, ignorant of liturgical procedures (Keyi), stubbornly compose erroneous documents without realizing the harm they inflict on ritual masters (Jiaoguan) and senior priests (Gaogong).

These documents also suffer from inverted phrasing and textual errors. If celestial authorities detect such mistakes, the mildest consequence would be rejection; at worst, they might anger the Three Officials (Tian'guan, Diguan, and Shuiguan—the sovereign deities of heaven, earth, and water), inviting calamity. Yet Daoist precepts oblige us to expose these errors. Discerning individuals will recognize the truth.

Recorded solemnly in the fifth month of 1201 (the first year of the Jiatai era, Southern Song Dynasty) by Daoist priest Lü Yuansu (styled Retreat Hut). This passage originates from Volume 7 of the Customary Practices of the Daoist Tradition.