《元辰章醮立成曆》

In Daoist purification rituals (Zhaijiao), the establishment of the Primordial Destiny Altar (Yuanchen Zhangtan) requires specific arrangement methods. First, prepare a square altar platform measuring 2.4 zhang (approximately 8 meters) per side, which can be constructed either on a yellow earthen platform or a clean open space in a courtyard. The four directions of the altar must display corresponding talismans (Fulu) - blue for east, red for south, white for west, and black for north. Each cardinal direction should have an incense burner, hanging banners of matching colors, and seven lamps, totaling twenty-eight lamps for all four directions. The inner altar adds another seven lamps per direction.

Special attention must be paid to the sequence when arranging offerings: wine vessels should be placed in left and right columns with labels to prevent confusion. Required ritual items include: 1,200 coins for altar stabilization, 1.2 dan of white rice, 40 chi of white silk, 120 counting rods, 1.2 dou of clear oil, 120 chi of blue silk thread, one golden figurine, a pair of golden rings, a ritual knife, 100 sheets of paper, a complete writing set (brush and ink), one purification mat, 1 liang of cinnabar, 1 jin of incense, and one silver bracelet. These sixteen items must conform to Celestial Official liturgy and can be prepared by a married couple (if both share the same astrological mansion in their birth charts), with quantities adjustable according to financial circumstances.

The ritual altar requires: five incense tables (with directionally colored tablecloths), five incense burners, six wine vessels with ladles, five-colored canopies and banners, five imperial banners, one large dou of white rice, 1 sheng each of dried fruits like dates and chestnuts (fresh seasonal fruits preferred in abundance), five-colored textiles arranged by direction, 5 dou of fine wine, 3 jin of fragrant dried meat, three kinds of grain pastries (preferably honey-sweetened), sixteen 1.2-zhang-long straw ropes (bundled in three sections), thirty-six lamps (distributed according to the Five Directions and Twenty-Eight Mansions with seven additional central lamps), thirteen purification mats, two bolts of white cloth, 5 sheng each of salt and fermented beans separately packaged, forty-nine offering plates (twelve in the inner altar for the Five Emperors, Big Dipper, Three Platforms deities, etc., and twenty-four for hourly deities), and eighty-six wine cups (seventy-two inner altar and fourteen outer altar). All offerings must be fresh and immaculately clean.

When preparing offerings, one must maintain purity by bathing the body with water infused with fragrant herbs. When making food offerings like rice cakes, only those prepared with utmost refinement should be placed on the altar. After arranging the offerings, begin pouring the ritual wine—starting with the plates representing the Five Celestial Emperors, proceeding clockwise from the east.

Next, pour wine for the Big Dipper stars, beginning from Kuixing (the first star) toward Gangxing (the last). Then pour for the Three Platforms stars, again moving clockwise. Follow this by offering wine to the Twelve Time Spirits, starting from the hours of Hai and Zi and circling clockwise. Finally, pour three rounds of wine for the Twenty-Eight Lunar Mansions, beginning with the eastern Horn (Jiao) and ending with Chariot (Zhen), moving clockwise.

After completing these steps, close the eyes and visualize the celestial deities and all divine beings arrayed in perfect order, descending upon the ritual altar. Then recite the command incantation:

"Your servant solemnly commands the Duty Generals (Taoist Dharma Protectors) and the spirits of the Jiazi cycle, as well as all deities presiding over this year, month, day, and hour. I now enter the sacred chamber to present my petition. Sever all disturbances from malevolent forces—should any evil spirits appear, swiftly execute them. Urgently, as by the decree of the Law!"

Then, facing northwest (the direction of the Celestial Gate), recite:

"Heaven and Earth open wide, the paths of ghosts dissolve. Today I establish this altar to submit my petition. The northwest, between Xu and Hai, marks the Celestial Gate—here all inauspicious things are recorded. Urgently, as by the decree of the Most High Lord Lao!"

Turn to the southeast (the direction of the Earthly Gate) and chant:

"Vital Qi (Qi) flows freely; no evil or spectral force may approach. Today I submit my petition and raise this altar. The southeast, between Chen and Si, marks the Earthly Gate—here all calamities and baleful influences are subdued. Urgently, as by the decree of the Most High Lord Lao!"

Next, face northeast (the direction of the Ghost Gate) and intone:

"The radiance of Yang shines forth; no evil may arise. Today I submit my petition, first establishing this altar court. The northeast, between Chou and Yin, marks the Ghost Gate—here demons are interrogated and malevolent spirits subdued. Urgently, as by the decree of the Most High Lord Lao!"

Finally, turn southwest (the direction of the Human Gate) and proclaim:

"Emerging from Yin, entering Yang, the Most High Lord Lao commands my five viscera to open and illuminate. All spirits hear and stand ready. Today I submit my petition. The southwest, between Shen and Wei, marks the Human Gate—here all ghosts are captured, and none dare obstruct. Urgently, as by the decree of the Most High Lord Lao!"

Having completed these invocations, enter the ritual space from the northwest (Celestial Gate) and approach the eastern incense table. Knock the teeth nine times and recite:

"Eastern Nine Qi (Ninefold Vital Breath) of the Azure Heaven, the Great Star Deity illuminates the east, its brilliance piercing the ninefold gates of heaven. The turning torchlight sweeps away all defilement; the Enlightened Youth (Dharma Protector) guards my altar. Demons are subdued, specters restrained—I report to the Celestial Emperor, upholding the orthodox teachings of the Red Texts and Jade Scripts."

This passage describes the ritual process of offering incense and reciting incantations to the five directions (east, south, west, north, center) in the Daoist "Yuanchen Zhangjiao" ceremony. Each direction has specific liturgical procedures and mantras, which I will explain section by section:

When facing the southern incense altar, first offer incense, then knock the teeth three times while chanting: The south belongs to the Fire phase. Here the incantation summons three strands of crimson Qi from the Cinnabar Heaven (the southern celestial realm), describing how the Red Essence Youth commands fiery celestial troops to guard the Three Palaces (upper, middle, and lower Dantian), executing demon-slaying missions. It mentions these divine powers originate from the wind-fire authority granted by the Northern Emperor (the Purple Subtlety Great Emperor of the North Pole), warning that evil forces refusing to submit to the orthodox Dao will be annihilated, while praying for merit completion and eternal existence with heaven and earth.

Turning westward, knock the teeth seven times while chanting: The west belongs to the Metal phase, describing the radiant light of Venus illuminating the celestial gate. It mentions the White Emperor Sovereign (western celestial worthy) protecting the practitioner's physical form, severing invasive pathogenic Qi, and making the body's energy channels orderly like palace halls. When body-mind aligns with the natural Dao, one may ascend to the Purple Court (abode of immortals), allowing the Lingbao talismans' power to benefit all beings.

The northern ritual involves knocking teeth five times: The north belongs to the Water phase, depicting five strands of black Qi swirling in the Mysterious Heaven (northern celestial realm) with the luminous glow of Mercury. The Black Spirit Venerable Deity, clad in feathered robes, guards the Five Gates (orifices or organ portals) to capture demons and evil spirits. It emphasizes how the Imperial Talismans' (celestial mandates) majesty can block wicked paths while opening orthodox ways, making the practitioner's body radiate light until achieving aerial ascension.

The central direction requires twelve tooth knocks: The center belongs to the Earth phase, describing the Yellow Center (spleen-earth palace) governing primordial Qi. Saturn's light illuminates the nine heavens, with twelve Illuminating Youths (internal deities) standing guard. This incantation particularly stresses expelling hundreds of evils and subduing countless ghosts, pacifying deities of all directions to assist the practitioner's immortal ascension.

A final note explains these five-direction mantras can be used individually, but achieve optimal effect when combined during memorial-submission rituals (petition ceremonies) and altar consecrations. It further describes the eastern deity Kai Ming's appearance: dressed in blue-black robes with a towering form, specially devouring evil ghosts, demonstrating formidable demon-subduing power.

This passage describes the scene of summoning the Five Directional Deities to suppress evil spirits in the Daoist "Yuanchen Zhangjiao" ritual.

The Southern Cinnabar Heaven Three Qi Lord (deity of Fire Virtue from the south), clad in red robes and hat, leads the Crimson God-King to capture hundreds of ghosts, requiring ten thousand catties of meat as offerings. The Solar Envoy wields a fiery banner, and captured demons are torn apart and consumed.

The Western Seven Qi White Heaven Lord (deity of Metal Virtue from the west), draped in flowing white garments and standing ten thousand zhang tall, flies through the skies wielding an iron staff to hunt ghosts, devouring their livers and lungs upon capture. The Great White Golden Star (Venus deity) assists in manifesting divine power.

The Northern Black Numinous Grand Subtlety Lord (deity of Water Virtue from the north) reveres life and abhors killing. The Five Qi's Honored Morning Star (Mercury deity) aids in resolving calamities, opening gates of fortune while closing those of misfortune, and liberating wandering souls. No evil dares transgress, and subdued demons are delivered to the Heavenly Emperor for judgment.

The Central Yellow Thearch of the Middle Palace (deity of Earth Virtue) governs all directions. The Mystically Perfected (Daoist adepts) pay homage to sever demonic kings. The Five Planets (Venus, Jupiter, Mercury, Mars, Saturn) stabilize their domains while Five Incenses purify corpse impurities. Malevolent spirits from the Six Heavens dare not cause chaos. Reciting incantations annihilates ten thousand ghosts, and the radiance of twelve Yang Spirits (deities governing the visible world) illuminates households, strengthening family health.

The ritual procedure follows: First perform twenty-four tooth-knockings (Daoist cultivation practice), then light incense burners. Summon the Supreme Mysterious Primordial Five Numinous Elder Lord (high Daoist deity) and the Three Qi True Deities, simultaneously invoking the Five Viscera True Officials (internal bodily deities), Three-Five Merit Officers (recording spirits of virtue and vice), and Left-Right Dragon-Tiger Lords (guardian deities). Twenty-four attendants including Incense-Bearing Messengers, Message-Conveying Plain Maiden (goddess of communication), and Document-Holding Youths arrive, along with twelve celestial officials like Ministers and Vice-Ministers, jointly petitioning Heaven.

The ritual master self-identifies as "your servant," devoutly removing calamities for devotees (so-and-so), reporting through incense smoke to request Eight Directions' righteous Qi entering their bodies, ensuring swift transmission of petitions to the Supreme Jade Emperor (supreme Daoist deity).

The concluding hymn welcomes deities: "Today we sacrifice to the Five Directional Thearchs, praying to return to the Dao's mysterious naturalness and liberate departed souls. Through the long night we inscribe life-seeking documents, entrusting the Eastern Florescence Emperor (eastern deity) to resolve legal disputes and eradicate hundreds of illnesses. May the Five Thearchs' eternal radiance save all living beings. Heaven-Earth coexists with the Dao—whether in heights, flight, darkness or filth, balancing firmness and softness while conforming to worldly ways—this is the realm of 'Numinous.' Now we use clear wine and dried venison (offerings) to eliminate disasters, behead demonic ghosts, and welcome the Great Illumination's arrival."

This scripture describes a Daoist purification ritual (Zhaijiao) where supplications are made to various deities for dispelling misfortunes and eliminating calamities. The ceremony begins with praises to the Five Directional Emperors (Wudi) who bestow longevity, and to the Director of Destinies (Siming) who extends lifespan, requesting the registration of names in the immortal registers. Through petitions submitted to the Mysterious Maiden (Xuannü), the ritual seeks to remove misfortunes from households, heal the sick, release prisoners, and ultimately enable communion with sages in the celestial realms.

The subsequent deity-invocation process unfolds as follows: The ritual master kneels in reverence, identifying as a Qi (energy) libationer from a certain parish of the Celestial Master (Tianshi) tradition, then respectfully invites the Five Directional Deities in sequence. First summoned are the Five Sacred Mountains' corresponding directional emperors and their assisting star deities: the Azure Emperor of the East (Wood Virtue), Vermilion Emperor of the South (Fire Virtue), White Emperor of the West (Metal Virtue), Black Emperor of the North (Water Virtue), and Yellow Emperor of the Center (Earth Virtue), each accompanied by their respective mountain deities and astral spirits.

Next invoked are the Five Directional Calamity-Dispelling Lords: the Nine Yi Spirits of the East, Eight Man Spirits of the South, Six Rong Spirits of the West, Five Di Spirits of the North, and Three Qin Spirits of the Center. The ritual then welcomes the Five Directional Stellar Deities, including the Twenty-Eight Lunar Mansions (ancient celestial divisions) and the Five Dipper Lords (of east, south, west, north and center), particularly highlighting the Seven Stars of the Northern Dipper (with their specific constellation names like Kui) as calamity-relieving deities.

The ceremony culminates in the "initial wine offering" segment, presenting fine wine to various categories of misfortune-dispelling deities including celestial, terrestrial, solar-lunar, destiny-directing, and seasonal spirits. This multilayered deity-invocation process exemplifies the Daoist liturgical (Keyi) characteristic of "summoning all myriad spirits," harnessing the combined power of diverse deities to relieve devotees from suffering and adversity.

This scripture documents a Daoist ritual for averting calamities and seeking blessings, primarily invoking various deities who govern fate and dispel misfortunes. The text enumerates numerous titles of Destiny-Ruling Divine Lords, including:

First are the Divine Lords specialized in dissolving misfortunes: the Lord of the Morning Star (deity of Mercury), the Lord Who Untangles Calamities (deity for removing disasters), and the Lord Who Neutralizes Great and Minor Killings (deity for pacifying malignant forces) — all dedicated to resolving punishments and catastrophes. Next comes the temporal system of Destiny-Ruling Lords: the Four Seasons Destiny Lords (deities of spring, summer, autumn, winter), the Five Planets Destiny Lords (deities of Venus, Jupiter, Mercury, Mars, Saturn), and the Five Thearch Destiny Lords (deities of the five directions). Spatial guardians follow: the Five Peaks Destiny Lords (mountain deities), the Earth God, and the Stove God. Finally come personal fate deities: the Birth Year Destiny God, the Fetal God, and the Annual Fortune God.

During the ritual, the Daoist priest leads devotees in offering fine wine (called "fragrant brew") through a two-stage libation ceremony. The priest confesses his innate dullness while acknowledging the compassionate grace of the Celestial Worthy (Tianshi) that enabled his Daoist cultivation. He vows to assist the Dao's cosmic operation and deliver sentient beings.

The scripture then details the devotees' misfortunes: an inauspicious astrological period marked by rampant illnesses. Specific devotees (named individuals from certain villages and counties) suffer from chronic diseases and declining vitality due to their birth year or hour clashing with baleful stars (like the Violent Forces or Celestial Nets). These calamities stem from multiple conflicts: unfavorable stellar alignments, harassment by the Four Killers and Five Ghosts, invasions by the Six Harms and Seven Injuries, and encirclement by the Eight Winds and Nine Calamities. The passage vividly illustrates Daoism's religious practice of mediating relationships between humanity, nature, and destiny through sacred rituals.

This scripture describes the various misfortunes and ailments that may befall humans, along with the ritual for beseeching divine beings to dispel calamities.

People may encounter numerous adversities: physical weakness and illness, unsettled hun and po souls, dangerous encounters, falls into mountain springs, hauntings by ghosts, or possession by demons. Each part of the human body is governed by specific deities—when one's Shen (spirit) becomes unsettled, misfortunes descend like calamities befalling heaven and earth. As one's lifespan nears its end, the connection to the Three Primes (Shangyuan, Zhongyuan, Xiayuan) may break, ominous signs may appear in the Mingtang (facial physiognomy sector), or inauspicious Tai Sui years may arrive. Conflicts in the Nine Palaces and Bagua (Eight Trigrams), or invasions by malevolent forces like the Five Ghosts and Four Killers may occur.

When the Five Viscera weaken, external pathogenic Qi, poisonous winds, the Nine Ugly Specters, and worldly evil influences invade the body, disturbing the organs, marrow, and the Seven Po souls. Ordinary people, ignorant and deluded, cling blindly to life while fearing death, unaware of how to cultivate virtue and practice self-redemption.

Hearing that the Most High Lord Lao (Taishang Laojun) embodies boundless compassion, abhors death, and nurtures all beings since the creation of heaven and earth—regardless of sin's gravity, all repentance is permitted; regardless of calamity's scale, all deliverance is granted. In the Yellow Emperor's era, human lifespans reached 120 years (upper longevity), 100 years (middle longevity), or 80 years (lower longevity). Those dying younger fell victim to heavenly disasters. Now facing such misfortunes, I sincerely prepare offerings: life-prolonging rice, five-colored silks, counting rods, clear oil, wine, meat, incense cakes, fruits, blue threads, golden figurines, golden rings, vermilion incense, silver bracelets, writing implements, Five Directions Life-Saving Banners, and pure mats—all arrayed before the divine presence.

I beseech all venerable deities: the Calamity-Dispelling Deities, the Life-Register Prefect, the Eastern King Father (Dongwang Gong), the Western Queen Mother (Xiwang Mu), and all gods overseeing the registers of life and death to descend upon this altar. May the Directors of Fate and Records examine my life registers, understand the severity of my misfortunes, and petition to erase sins from the celestial black registers, nullify the death records in the Three Officials' (Heavenly Official, Earthly Official, Water Official) archives, and inscribe my name among the living. We bow again and offer fine wine. Then we continue with further libations...

This scripture describes the supplicatory content of the Daoist "Yuan Chen Zhang Jiao" (Primordial Cycle Liturgy) ritual, primarily invoking various deities to dispel misfortunes, prolong life, and increase blessings. Here is the modern interpretation:

When a person's lifespan appears short, we beseech the deities to extend their years—just as we pray for rain to revive withered trees, or for provisions to replenish empty granaries. If destiny seems exhausted, we request additional years of life; when longevity appears brief, we plead for continuation; encountering calamity, we seek elimination; facing declining fortune, we beg for support; meeting with adversity, we implore safe passage; when haunted by malevolent spirits, we demand their subjugation; trapped in hardship, we pray for deliverance. We ask that misfortune be transformed into blessing, and death converted into life.

The East Dipper Star Lord governs lifespan calculations, the West Dipper records names, the North Dipper can avert death, while the South Dipper extends existence. If ancestral karma remains unresolved through generations, we petition Heaven to absolve the accumulated sins of forebears recorded in the Celestial Offices (Tian Cao), while simultaneously resolving misfortunes caused by terrestrial spirits (Di Qi). We seek to uproot all afflictions from the supplicant, elevating their destiny.

For destiny crises originating from different directions, we invoke corresponding guardian generals: Eastern crises summon the Northern Water Deities' five divisions; Southern crises invite the Eastern Thunder Gods' nine divisions; Western crises call upon the Central Earth Spirits' twelve divisions; Northern crises request the Western Metal Deities' seven divisions; while crises from the four intermediate directions (northeast, southeast, southwest, northwest) petition the Southern Fire Gods' three divisions.

Special supplications are made to Eastern deities (Jupiter Lord, Eastern Cycle Lord, East Dipper Lord, and the seven Eastern constellations) to erase karmic records in the Celestial Offices, resolve terrestrial misfortunes within ninety thousand li of the East, cure liver-related ailments, and dispel azure calamities (wood-element afflictions). During spring's wood-dominated months of the first, second, and third lunar months—a total of seventy-two days—we continuously seek divine protection.

Similarly, we entreat Southern deities (Mars Lord, Southern Cycle Lord, South Dipper Lord, and the seven Southern constellations) to nullify Celestial Office records, resolve terrestrial misfortunes within eighty thousand li of the South, heal heart-related illnesses, and remove crimson calamities (fire-element afflictions).

This scripture documents a Daoist ritual called "Yuanchen Zhangjiao" (Ceremony of the Prime Origin) for warding off calamities and seeking blessings. Through prayers to deities of the five directions, priests help devotees dispel misfortunes originating from different quarters.

The ritual begins with invocations to western deities: During the seventy-two days of intensified Fire Qi in the fourth, fifth and sixth lunar months, supplications are made to the Great White Star Lord (Taibai Xingjun), the Western Dipper Star Lord (Xidou Xingjun), and the Sacred Mountain God of Hua Shan, beseeching them to revoke celestial punishments, expel malevolent forces within sixty thousand li westward, cure lung ailments, and protect against fire disasters, crimson calamities, and heat toxins.

Next come prayers to northern deities: During the seventy-two days of intensified Metal Qi in the seventh, eighth and ninth lunar months, devotees petition the Chen Star Lord (Chen Xingjun), the Northern Dipper Star Lord (Beidou Xingjun), and the Sacred Mountain God of Heng Shan to nullify heavenly censures, disperse harmful influences within fifty thousand li northward, heal kidney disorders, and guard against flood disasters, black calamities, and cold toxins.

Then central deities are addressed: During the four eighteen-day periods (totaling seventy-two days) of intensified Earth Qi at each season's end (third, sixth, ninth and twelfth lunar months), worshippers appeal to the Guardian Star Lord (Zhen Xingjun), the Central Dipper Star Lord (Zhongdou Xingjun), and the Sacred Mountain God of Song Shan to annul celestial penalties, clear terrestrial evil influences, remedy spleen and stomach illnesses, and shield against earth disasters, yellow calamities, and earth toxins.

Finally, devotees present fine wine offerings while praying for deliverance from various misfortunes: government punishments, ghostly encounters during travel, disciplinary consequences for Daoist rule violations, disturbances by deceased spirits, and rod-beating calamities. Through this ceremony, families seek divine protection to safely navigate periods of adversity.

Note: The term "Wangxiang period" refers to phases of intensified Five Phase energies. "Seven Lodgings Lords" denotes the seven western constellations among the twenty-eight lunar mansions, while "earthly spirit disturbances" indicates hauntings by terrestrial demons—all key concepts within the Daoist cosmological framework.

This scripture describes the prayer content of the "Yuanchen Zhangjiao" ritual in Daoism for dispelling various misfortunes. During the ceremony, the Daoist priest petitions the deities on behalf of devotees to remove over twenty types of calamities, including offenses against the Kitchen God, premature death, disturbances by the Five Ghosts, harm from wild beasts, warfare disasters, and loss of wealth. Fine wine is offered as part of the prayer, while various internal guardian officers and generals are summoned to assist in delivering the petition to the celestial realm.

The ritual proceeds as follows: First, the various misfortunes requiring removal are enumerated—these include offending ancestors, punishment from the Kitchen God, shortened lifespan, encounters with malevolent spirits, harm from wild beasts or venomous creatures, the violence of war, imprisonment, and financial loss. This is followed by a second offering of wine, respectfully inviting the honored deities to descend and be seated.

Next, the priest initiates the "Shangzhang method" (petition-submission ritual): knocking the teeth nine times, then summoning various internal officers, generals, clerks, and soldiers to assist at the designated time and direction. These divine beings include the True Officers of the Five Bodies, the Two Officers of Upper Immortals and Upper Numinous, the Orthodox Unity (Zhengyi) Merit Officers, Healing Merit Officers, Left and Right Officer-Messengers, and Yin-Yang Judgment Clerks. Each is described wearing specific attire—such as heaven-piercing crowns, crimson yang headscarves, and vermillion petition robes—and carrying dragon-headed swords, all prepared to present the petition to the celestial court.

Through this meticulous liturgical procedure and the activation of the body's internal divine bureaucracy, the ritual transmits the devotees' supplications to the heavens, seeking relief from the various afflictions and hardships encountered in daily life.

This scripture depicts a scene from a Daoist purification ritual (Zhaijiao) where celestial officials are summoned to descend. The emissaries wear specific ceremonial attire: crowns symbolizing the Nine Virtues (Jiude), multicolored silk sashes, unlined robes, with tiger talismans (hufu, Daoist ritual implements) fastened at their waists and jade tablets held in their hands. The Divine Functionaries (Gongcao, celestial officers) guard the four directions and center, while left and right attendants raise ceremonial banners as vanguard and rearguard.

The ritual summons numerous celestial officials with distinct responsibilities: the Five Directional Deities (Ling Weiyang, Chi Biaonu, etc. corresponding to the Five Directions and Five Phases), various administrative officers (judicial officials, true officials), and specialized teams handling protocol, healing, and oversight duties. Notably mentioned are:

• The Five Directional Youth Attendants (guardian spirit youths), 248 for each direction
• 120 Offering Receiving Officials responsible for collecting ritual offerings
• 5 Banner-Transforming Generals each guiding the ritual Qi field
• 120 Yin-Yang attributed officials like the Crimson Plain Lord (Chisu Jun) and Solar Radiance Lord (Yangguang Jun)

All descending officials maintain solemn dignity, their majestic presence complete as they encircle the presiding ritual master. In reverent silence, they receive the priest's petitions conveyed through incantations, ensuring unimpeded communication between heaven, earth, and humanity. These descriptions embody the core Daoist ritual concept of "celestial-human resonance" (Tianren Ganying), where meticulous ceremonial procedures construct sacred space.

This scripture describes the complete procedure of a Daoist ritual called the "Yuanchen Zhaijiao" (Primordial Cycle Purification Ceremony), performed to relieve misfortunes and prolong life for local devotees.

First, the ritual master reports to deities at all levels: from local earth gods (Sheli Yijun, village guardians) and directional protectors (Simian Fangwei Sanguan, the Three Officials of the Four Directions) to higher celestial beings such as the Most High Lord Lao (Taishang Laojun) and the Jade Emperor (Yuhuang Dadi). Special emphasis is placed on notifying the ancestral masters of the Celestial Master tradition (Tianshi Dao), including the Celestial Masters (Tianshi), their successors (Sishi), lineage holders (Xishi), and female masters (Nüshi), along with their subordinate divine officials.

The scripture then details the ritual’s purpose: to dissolve the karmic constraints binding the devotees’ fate (unbinding primordial destiny cycles), liberate them from the cycle of life and death (transcending birth and death), and extend their lifespan (petitioning for longevity). A formal petition (lianzhi kouqi zhang) is prepared and reverently placed on the plain altar table at the center of the ritual space.

The ritual steps include:

1. The master performs twelve tooth-knocks (kouchi, a Daoist practice symbolizing communication with the divine).

2. Visualizing the body’s internal deities (Wuti Zhenguan, the True Officials of the Five Body Regions) arming themselves with ritual implements such as swords and jade pendants.

3. Delivering the petition to the celestial bureaus (Santian Cao, the Three Heavens’ Administrative Offices).

4. Requesting the divine scribes (Yinyang Shenjue Li, the Officials of Yin-Yang Judgment) to review and correct the petition to ensure no errors.

5. Guarding against interference from malevolent forces (xiaguan guqi guizei, lingering negative energies and demonic thieves).

The entire ritual embodies the Daoist cosmology of "resonance between Heaven and humanity" (tianren ganying). Through standardized documents and ceremonial procedures, it bridges the human and divine realms to dispel calamities and alleviate suffering for devotees.

This scripture describes the specific procedures and incantations for a Daoist "Zhaijiao" ritual (a ceremonial offering of memorials to deities with altar sacrifices). The entire process consists of several stages:

First, it states that if memorial documents fail to reach the deities, the responsible divine officers will detain the negligent in the underworld prisons, punishing them according to the laws of Xuandu (the celestial abode of Daoist immortals). The memorial must be delivered directly before the supreme "Great Dao of Limitless Supreme Purity" (the highest Daoist deity) without delay. Divine lords on both sides will transmit the memorial in sequence to ensure no omission. The ritual master must hold his breath while presenting the document and await the divine response.

Next, the master prostrates himself, visualizing the memorial's successful delivery and the deities' receipt. He then recalls all summoned divine beings. After completing the memorial offering, all the divine messengers (Gongcao) and emissaries summoned from the practitioner's body must return through the "Gate of Myriad Mysteries" (a mystical passageway), each resuming their proper positions—left and right—reintegrating into the bones and meridians, permeating the hundred channels of heaven and earth without disorder. They may be summoned again when needed.

Following this comes the hymn for sending off deities (omitted when not performing Zhaijiao), describing the Five Thearchs of the directions and seven divine lords arriving in magnificent chariots to partake of the offerings. Through sincere petitions, deathly misfortunes can be averted, granting longevity. The Southern Palace (governing lifespan) adds years of life, while the Northern Dipper (governing life and death) records extended years, absolving sins and securing eternal blessings. Finally, the deities return to the Great Purity (the highest celestial realm).

After the ritual, the sacrificial wine is distributed (Sanjiu), and offerings are shared widely (Pulai). With the ceremony concluded and the deities ascended, their residual blessings descend like fragrant dew. The ritual summons the ancestral spirits of the disciple's nine generations, along with local deities (Sheji, Chenghuang), territorial guardians (Liyu Zhenguan), the eight divisions of attendants, divine messengers, and household gods to partake until satisfied. These spirits must safeguard the residence, preventing calamities from entering, plagues from invading, and evil spirits from trespassing. If they fulfill their protective duties, they may be promoted together on auspicious days. These commands must strictly follow the Celestial Master (Zhang Daoling)'s laws.

The ceremony concludes with the Fulou ("Returning to the Furnace") ritual, where incense officials, the Dragon-Tiger Lords, and attendant spirit officers naturally generate divine substances like golden elixirs (Jinye) and cinnabar-hued immortal herbs (Danbi Zhiying) at the auspicious hour (Yuanchen) of the ritual. All perfected beings descend in solemnity. The entire ceremony reflects the meticulous protocols of Daoist worship and the rigorous standards for divine communication.

This scripture describes the complete procedure of a Daoist "Yuan Chen Zhang Jiao" (a zhaijiao ritual for blessings and calamity removal). At the beginning of the ceremony, the chief officiant makes reverent vows before the incense burner, praying for blessings upon the entire household and grace for all under heaven. They beseech the immortal youths and jade maidens (celestial attendants serving the deities in Daoism) to convey their supplications to the supreme deity, the Jade Emperor (Yuhuang Shangdi).

This is followed by the chanting of the "San Zuo Zan" (Hymn of Scattered Seats), which proclaims: The three luminaries—sun, moon, and stars—shine universally, while heaven and earth remain eternally clear and bright. Human fortune and prosperity follow the turns of destiny, and calamities and illnesses also have their predetermined course. Yet the wise, by returning to the great Dao (the Way) and cultivating the Five Blessings (five meritorious practices in Daoism) with sincere devotion, can dispel malevolent ghosts that bring harm and prolong their lifespan. Not only will they receive blessings in this life, but even their ancestors for seven generations will attain peace, and the souls of the departed in the underworld will also be delivered.

The ritual concludes with the recitation of the "Chu Hu Zhou" (Exit Incantation), a mantra for closing the altar: The ritual master returns from the yin realm to the yang world, with myriad deities clearing the path. After completing the ritual, the divine domain (Yellow Chamber) is respectfully closed, the jade maidens guarding the sacred space (Jing) return to their celestial palaces, the left and right attendants stand solemnly, and the myriad deities resume their tranquil state.

The entire passage demonstrates the complete structure of "inviting deities—seeking blessings—sending off deities" in Daoist zhaijiao rituals, emphasizing the religious purpose of communicating between heaven and humanity through devout ceremonies to dispel misfortunes and deliver ancestors.

This scripture describes a Daoist ritual called "Yuanchen Zhaijiao" (Primordial Cycle Purification Ritual), specifically designed to avert misfortunes that may occur during critical periods such as one's birth year (benming) or lunar conception month (taisheng).

The ritual unfolds in three stages: First, the practitioner identifies the individual's birth particulars (benming) and conception month (taisheng) to determine the corresponding "malevolent deities" (eshen) that bring calamities. Next, through astrological calculations, one identifies the "offspring deities" (zishen) that neutralize these harmful influences and the "harmonizing deities" (heshen) that provide protection. Finally, specific ceremonial protocols invite these deities to dispel misfortunes.

The text provides detailed correspondence charts between:

• The Heavenly Stems (Jia, Yi, Bing, Ding etc.) and their associated malevolent deities, offspring deities, and harmonizing deities
• The Earthly Branches (Zi, Chou, Yin, Mao etc.) and their corresponding deities

For example: If someone is born in a Jiazi year, the corresponding malevolent deity is Geng (associated with Chen/Xu), requiring invocation of offspring deity Bingyin for resolution and harmonizing deity Wuchou for protection. The ritual must specify the individual's birth details, the number of attendant deities summoned, the particular misfortunes to be averted (such as the "Kuigang Tiansha" celestial affliction), and the requested blessings (like "receiving primordial Qi to nourish vital nature and life-force").

For misfortunes during one's birth year (yuanchen), a similar process applies—invoking corresponding offspring and harmonizing deities through ceremonial actions described in Daoist cultivation terminology like "holding jade incense, emitting jade nectar" to preserve primordial energy and prolong lifespan.

Notes:

1. Yuanchen: Refers to one's birth year (when the current year's Earthly Branch matches one's birth year Branch)

2. Zhaijiao: A category of Daoist purification rituals

3. Kuigang Tiansha: Major celestial afflictions recognized in Daoist cosmology

This scripture outlines a complete Daoist ritual procedure for the Yuanchen Zhaijiao (a ceremony for blessing and disaster prevention), divided primarily into two parts: calamity dispelling and deity restoration.

The calamity dispelling section details how to nurture the fundamental life force through specific breathing techniques: During the "fetal month" (the month of conception), one must exhale the Harmonious Qi (Hanhe zhi qi) to nourish the fetal essence; in the "birth month" (the month of birth), the same Harmonious Qi is exhaled to sustain the vital essence; while in the "annual cycle" (the year's fortune), one exhales the Primordial Qi (Hanyuan zhi qi) to preserve life and prolong longevity. Each phase requires the respectful invitation of the Harmonizing Deities (Heshen) to assist. Finally, one exhales realgar and jade incense to dissolve imminent dangers, ensuring the year's fortune remains safe and undisturbed.

The deity restoration section meticulously records the ceremony for respectfully returning various deities to their proper stations: One must sequentially invite the Destiny Deity (Benming shen), Yuanchen Deity, Fetal Month Deity, Birth Month Deity, and Annual Cycle Deity—among others—to return to their respective positions, guarding corresponding parts of the human body. Depending on the Five Phases (Wuxing) orientation of each year (e.g., years of Tiger, Rabbit, Dragon corresponding to Wood and the Azure Dragon; Monkey, Rooster, Dog corresponding to Metal and the White Tiger, etc.), these deities descend riding different divine beasts, carrying acupuncture needles and medicines, with realgar in their mouths to expel all ailments for devotees. These deities circulate along the body's meridians, treating from head to foot, moving left and right around the entire body to regulate the internal organs and dispel all misfortunes and disasters of the year.

The scripture concludes by emphasizing that although this calamity-dispelling and life-prolonging ritual may appear simple, it contains profound subtleties. The entire ceremony fundamentally aims at "supporting the weak and overcoming adversity" (Fushuai Du'e), harnessing the power of deities to achieve the effects of dispelling calamities, resolving misfortunes, and safeguarding life.

This passage explains the methods for calculating one's destiny deity (本命神) and resolving misfortunes in the Daoist "Yuanchen Zhaijiao" (元辰章醮) ritual.

When a person's fate carries "death Qi" (死炁, inauspicious energy), they may request assistance from "vital Qi" (生炁, life-giving energy). The specific procedure involves calculating the eight divine directions based on one's birth date and time to locate the corresponding vital Qi direction. Then, a certain number of subordinate deities (从官) bearing ritual offerings (法信) will petition the Celestial Emperor (天帝) who governs one's destiny stars to remove the misfortune.

For example, those born in the Jiazi year (甲子) find their death Qi in the Xinwei direction (辛未), while their life-saving deity resides in the Dingsi direction (丁巳). They should dispatch ten subordinate deities including Cui Juqing (崔巨卿) to present petitions at the Upper Primordial Palace (上元宫) of the Primordial Luminous Celestial Emperor (元明天帝), requesting their name be removed from the death Qi register and transferred to the vital Qi register to achieve longevity.

The text further details the corresponding deity names and numbers of subordinate deities for all sixty Jiazi cycles. The calculation method involves adding the numerical values of the heavenly stems and earthly branches. For instance: Jia (9) + Zi (9) = 18, so the Jiazi deity Wang Zhangqing (王丈卿) commands 18 subordinate deities; Yi (8) + Chou (8) = 16, making the Yichou deity Long Weiqing (龙委卿) command 16 subordinates, and so forth.

These numerical correspondences are: Jia/Ji (甲己) with Zi/Wu (子午) equals 9; Yi/Geng (乙庚) with Chou/Wei (丑未) equals 8; Bing/Xin (丙辛) with Yin/Shen (寅申) equals 7; Ding/Ren (丁壬) with Mao/You (卯酉) equals 6; Wu/Gui (戊癸) with Chen/Xu (辰戌) equals 5; and Si/Hai (巳亥) equals 4. Through this stem-branch matching system, one can calculate the exact number of subordinate deities accompanying each destiny deity.

This scripture records the deities corresponding to each year in the sexagenary cycle (the ancient Chinese calendrical system of heavenly stems and earthly branches), along with the number of their attendant officials. Following the sequence of stems and branches, each year is governed by a specific deity assisted by a varying number of subordinate officials in overseeing human affairs.

For instance, the year Yihai is presided over by Pang Minggong with twelve attendants, while the year Bingzi is governed by Xing Sunqing with sixteen attendants. The number of attendants ranges from nine to eighteen—for example, the year Guisi under Shi Gonglai has only nine attendants, whereas the year Jiawu under Wei Shangqing has eighteen. The names of these deities often carry honorific titles such as gong (公, "lord") or qing (卿, "minister"), as seen in figures like Zhao Ziyu, Yu Ziqing, and Shi Zhangyang, reflecting their elevated status within the Daoist pantheon.

This account reflects the Daoist belief system of the "Sixty Jiazi Deities," which holds that each year is overseen by a specific divine being who monitors human virtue and vice. During Daoist zhaijiao rituals (purification ceremonies for blessings and averting calamities), priests would arrange altars and prepare liturgical protocols according to the presiding deity of the year. The variation in the number of attendants may signify differences in the deities' authority or the scope of their jurisdiction across different years.

This scripture describes two ritual methods in Daoism for averting disasters and seeking blessings. The first part explains how to summon the corresponding Liujia deities (sixty Jiazi gods) and their attendant officials based on one's birth year, month, and other celestial stems and earthly branches. Each person's birth year, fetal month, and birth month have different stem-branch combinations, requiring identification of the corresponding deity names and number of attendants. By inviting these deities, one harmonizes and neutralizes unfavorable malignant spirits while summoning auspicious deities (Heshen) for protection.

The second part details how to eliminate disasters caused by Five Phase conflicts according to the five-tone attribute (Gong, Shang, Jue, Zhi, Yu) of one's surname. Each tonal surname has corresponding conflicting directions and Five Phase attributes, requiring the summoning of deities with opposing Five Phase properties for resolution:

For example, those with Jue tone (Wood attribute) should avoid the western Metal direction, thus summoning the Southern Fire Virtue Star Lord to restrain western Metal Qi; those with Zhi tone (Fire attribute) should avoid northern Water, summoning the Central Earth Virtue Star Lord for resolution; those with Gong tone (Earth attribute) should avoid eastern Wood, summoning the Western Metal Virtue Star Lord; those with Shang tone (Metal attribute) should avoid southern Fire, summoning the Northern Water Virtue Star Lord; those with Yu tone (Water attribute) should avoid central Earth, summoning the Eastern Wood Virtue Star Lord.

Each case specifies the exact deities to summon along with their required number of attendant officials. Following the principles of Five Phase generation and restraint, the method employs generating forces to avert disasters and seek blessings while neutralizing harmful restraining energies. The text concludes by mentioning methods to eliminate the "Five Ghosts of Fatal Destiny" calamity, though without elaborating on specifics.

This passage describes the process of invoking deities from eight directions to dispel calamities in the Daoist "Yuanchen Zhangjiao" ritual. Each segment corresponds to one of the Eight Trigrams (Bagua) positions—Kan (Water), Li (Fire), Zhen (Thunder), Kun (Earth), Xun (Wind), Dui (Lake), Gen (Mountain), and Qian (Heaven)—each associated with specific divine beings.

For instance, the ghost officials corresponding to the Kan trigram reside in the Dui position, while the life-threatening direction lies in Kun. Here, the deity "Mingyi" from the Xun position is summoned to assist. This divinity commands four generals, each leading 4,000 officers and 40,000 soldiers, to eliminate misfortunes for the practitioner. The other seven trigrams follow a similar structure, invoking deities from their respective directions accompanied by celestial troops for protection.

The text then details the calamity-dispelling effects: pacifying disasters, stabilizing the spirit (Shen), exorcising malevolent forces, and resolving the five malignant ghosts (representing five types of misfortune), causing these baleful energies to submit and dissipate.

Next comes the "comforting the five viscera" (wuzang) practice, a core element of Daoist cultivation. According to the Five Phases (Wuxing) theory aligned with the seasons, spring's Wood energy corresponds to the liver. During cultivation, one visualizes the liver absorbing vital Qi from heaven and earth. This energy circulates, connecting through breath with the Purple Mansion (upper Dantian, located between the eyebrows), making life force flow like a spring. The practitioner prays for emissaries from the Purple Tenuity Palace to harmonize the Qi, guiding it to flow from the eyes, cycle through the ribs, and finally seal in the middle Dantian. Moving in rhythm with the breath, this achieves the state of "merit fulfilled and Dao perfected" (gongcheng daotai). The method is similarly applied sequentially to the heart, spleen, lungs, and kidneys.

During summer, when Fire energy prevails, the focus shifts to cultivating the heart, following the same principle but corresponding to the Flaming Mansion (heart region). The entire passage exemplifies Daoism's unique integration of directional deity worship with somatic cultivation practices.

This scripture describes Daoist cultivation methods correlating the five viscera (spleen, lungs, kidneys, liver, heart) with the four seasons (spring, summer, autumn, winter), along with seasonal deity worship rituals.

The text first establishes correspondences between organs and seasons: autumn's Metal phase governs the lungs, winter's Water phase governs the kidneys, while the transitional "Earth Dominance" periods between seasons govern the spleen. Each season requires specific cultivation techniques involving regulated breathing (xu-xi) to nourish corresponding organs. Practitioners visualize envoys residing in each organ's celestial palace (e.g., Crimson Palace, Canopy Palace, Twin Union Palace, Jade Hall Palace) to facilitate gentle circulation of vital energy (Qi). Successful cultivation creates sequential energy transmission between organs.

The text details seasonal energy transitions: late spring's energy flows from the heart, late summer from the lungs, late autumn from the kidneys, and late winter from the liver. Notably, autumn and winter practices require "gentle" methods, while spring and summer techniques don't emphasize this quality.

The second section outlines seasonal worship rituals: spring sacrifices honor the Fourfold Dawn-Opening Lords, summer the Grand Tenuity Jade Splendor Lord, autumn the Golden Tower-Jade Gate Lord of Shaohao, and winter the Great Mysterious Profound Darkness Lord. Practitioners must also venerate the presiding deities of the current year, month, day, and hour with their celestial retinues.

Finally, it explains the calculation method for the "Grand Year Deity" (Taisui): in Jia-Ji years, the first month begins with Bingyin, the second with Dingmao, continuing through twelve months; Yi-Geng years start the first month with Wuyin. This reflects the ancient celestial stem-terrestrial branch calendrical system for determining monthly earthly branches.

Calculating the earthly branch corresponding to the first lunar month based on the heavenly stem and earthly branch year cycle: In years with heavenly stems Bing or Xin, the first month corresponds to Gengyin; in Ding or Ren years, it corresponds to Renyin; in Wu or Gui years, it corresponds to Jiayin. Following this method allows one to determine the distribution of the six Jia days (the six "Jia" days among the sixty-day Jiazi cycle) within each month.

Now regarding the time deities (the celestial officials overseeing daily affairs) corresponding to specific hours - particularly those invoked when submitting memorial petitions. The method for calculating these hourly deities begins with heavenly stems Jia or Ji: on Jia or Ji days, dawn calculations start from Bingyin; on Yi or Geng days from Wuyin; on Bing or Xin days from Gengyin; on Ding or Ren days from Renyin; on Wu or Gui days from Jiayin. This enables the calculation of the six Jia celestial generals within each two-hour period.

Next, seasonal protocols dictate which jade youths (heavenly attendants) should receive the memorials: in spring, deliver to the jade youth holding a green jade tablet and the green-waisted jade maiden; in summer, to the youth holding a red jade disc and the red-tablet maiden; in autumn, to the plain-tablet youth and plain-tablet maiden; in winter, to the Mysterious Plain Great Dawn youth and Mysterious Mechanism maiden. Only by ensuring the memorial reaches the celestial court can one obtain the profound celestial blessings.

One must then proceed to the corresponding celestial palace (the Supreme Palace of...) to reverently await divine response. Listed below are twenty-seven celestial palaces with their corresponding dates:

1st day: Red Void Palace of the Jade Ministry

2nd day: Great Purity Palace of the Tai Su Ministry

3rd day: Northern Peace Palace of the Tai Wei Ministry

4th day: Supreme Clarity Palace of the Capital Rectification Ministry

5th day: Luminous Communication Palace of the Orthodox Unity Ministry

6th day: Upper Radiance Palace of the Mysterious Unity Ministry

7th day: High Numen Palace of the Tai Su Ministry

8th day: Purple Tenuity Palace of the Numen Assembly Ministry

9th day: Awaiting Spring Palace of the Cinnabar Numen Ministry

10th day: Martial Numen Palace of the Supreme Clarity Ministry

11th day: Plain Maiden Palace of the Three Waters Ministry

12th day: Vast Wilderness Palace of the Records Ministry

13th day: Western Radiance Palace of the Pure Narration Ministry

14th day: Upper Crimson Palace of the Mysterious Rectification Ministry

15th day: Crooked Peace Palace of the Central Capital Ministry

16th day: Northern Administration Palace of the Wrongdoing Ministry

17th day: Southern Truth Palace of the Transgression Ministry

18th day: Eastern Radiance Palace of the Universal Control Ministry

19th day: Western Numen Palace of the Universal Records Ministry

20th day: Life Examination Palace of the Surveillance Ministry

21st day: Yang Radiance Palace of the Surveillance Ministry

22nd day: Great Solar Palace of the Canon Examination Ministry

23rd day: Lesser Yang Palace of the Palace Ministry

24th day: Great Lunar Palace of the Mysterious Heaven Ministry

25th day: Lesser Yin Palace of the Supreme Mystery Ministry

26th day: Northern Culmen Palace of the Capital Administration Ministry

27th day: Supreme... Palace of the Capital Watch Ministry (text fragmentary here)

This scripture documents the celestial palaces (divine residences) and rotating duty deities associated with each month in the Daoist "Yuanchen Zhaijiao" ritual (a calendrical blessing ceremony). Each month has a specific divine palace as its primary worship focus, and petitions (written communications to deities) must be submitted on corresponding auspicious days.

The monthly arrangements are as follows: The first month corresponds to the Supreme Void Elder's Palace (Taishang Xuwu Zhangren Gong), the second month to the Supreme Mysterious Elder's Celestial Capital Palace (Taishang Xuanlao Xiandu Gong). Both the third and fourth months share the Supreme Three Heavens Great Clarity Palace (Taishang Santian Taiqing Gong). The fifth month honors the Supreme Dao Numinous Palace (Taishang Daoling Gong, alternatively called Chongdao Gong). The sixth and seventh months both venerate the Supreme Nine Qi Palace of Cultural Radiance (Taishang Jiuqi Wenchang Gong). The eighth month belongs to the Supreme Celestial Emperor's Palace (Taishang Tiandi Gong), while the ninth and tenth months jointly worship the Supreme Great Dao Palace (Taishang Dadao Gong). The eleventh month corresponds to the Palace of Supreme Attendant Generals and Left-Right Guardian Deities (Taishang Shizhong Zuoyou Jianshen Zhu Jiangjun Gong). The twelfth month returns to the Supreme Void Elder's Palace (same as the first month). During intercalary months, practitioners should worship at the Supreme Remainder Intercalary Year Palace (Taishang Yu Dan Taisui Gong).

The text further specifies the rotating duty deities for each thirty-day cycle: On the 28th day, the White Palace Official Linming Gong takes charge; the 29th day belongs to the Rectification Official Zhuyang Gong; and the 30th day is overseen by the Examination Official Qiming Gong. Zhaijiao rituals must follow this calendrical sequence when selecting auspicious dates. Special protocols for worshipping lunar deities during these ceremonies are recorded later in the scripture.