Nghi tiếu tế nhà cửa theo pháp Chính Nhất: trị hư hao, ôn dịch, trùng thú quấy phá, phạm thổ. Lập đàn sân nhà, an vị ngũ phương, dâng cúng theo ngày vương tướng. Phản ánh thực hành an trạch, trấn trạch trong thiên sư đạo.
Ứng dụng: An trạch, tẩy uế nhà cửa, nghi tiếu dân gian–đạo giáo.
撰人不詳，約南北朝至隋唐，一卷，收入《正統道藏》洞神部威儀類。專述天師道為人醮祭家宅、祈福消災之儀：當家宅虛耗、人丁不安、牛馬死失、官事耗財時，陳設大案、小案（或香爐五）、五色綵、錢、棗栗等，醮祭五方宅神、五土將軍等，轉凶為吉，使宅第平安、人口興旺。列明供物尺寸數量（如青綵八尺、赤七尺、白九尺、皂六尺、黃五尺等），程序務實，是早期正一「住宅安寧」科儀的完整標本，反映道門對「宅—人—畜—財」整體生活空間的宗教治理。
⚡ Ứng dụng: 住宅風水不安、虛耗、六畜災時之正一醮法；與陽宅風水、命理田宅宮、遷移宮問題可雙軌處理——術數看形局氣場，醮儀請神安鎮；屬科儀實用。
🔗 Liên quan: 正一醮墓儀、無上黃籙大齋立成儀、黃帝宅經
A dwelling is a ritual body whose peace depends on correct offerings and spatial-spirit relations; house disorder is addressable by Zhengyi jiao. The text proves that domestic fortune is not only human virtue or natal chart but also habitat covenant with local spirits. Home is a field of liturgical governance.
1. Align BaZi house advice with ritual hygiene: clutter, conflict corners, and neglected altars as ‘unoffered’ zones. 2. When charts show earth/property stress (劫财/偏印 housing themes), prioritize home rectification rites and repairs. 3. Sequence moves: cleanse → order directions → set offering/thanks → inhabit calmly. 4. Treat renovation timing as 醮-adjacent: select days that support stability gods.
Domain-specific (house) versus person-register 閱籙 or curse 解五音. More applied and domestic than mountain gazetteers. Differs from Neidan texts by locating transformation in habitat-spirit relations, not only in the body.