《太上洞神五星诸宿日月混常经》

The Northern Dipper is the transformation of the Jing (essence) and Qi (vital energy) of Taiyi, the deity venerated in Daoism. On the first day of early spring, early summer, early autumn, and early winter each year, he commonly takes the form of a diviner and walks among the settlements. In discerning things and discussing questions, he differs from ordinary people. If anyone consults him with a sincere heart, no inquiry fails to receive a response.

Jupiter is the transformation of the Jing and Qi of Suixing, the Year Star, that is, Jupiter, and his disposition is benevolent and generous. After the Beginning of Spring, on a jia day or a yi day, he commonly takes the form of a man who comes to temples and monasteries: of regular features and medium build, with little beard or hair at the temples, and dressed in green clothing. He asks monks about the principles of Chan and discourses on the mysterious Dao (the Way); the questions he raises are difficult for anyone to refute. He is respectful and mild toward others, his bearing is out of the ordinary, his eyes are bright, his teeth are even, and he is skilled in reply. If someone recognizes him, that person may step forward to seek his counsel and treat him with courtesy. Should there be a request, one need only state frankly what lies in the heart, and he will grant it. Those who seek wealth should speak with him from a benevolent heart. He commonly lies hidden at the Eastern Marchmount on chen days.

Mars is the transformation of the Jing and Qi of Yinghuo, the Dazzling Deluder, that is, Mars, and his disposition accords with ritual propriety. After the Beginning of Summer, on a bing day or a ding day, he commonly takes the form of a youth dressed in vermilion clothing. His features are regular; he wears brightly colored brocade and patterned damask; his hearing is keen and his sight clear; his conduct is courteous; his bows, deference, advances, and retreats all conform to ritual; and his speech is distinct. He likes to keep company with young companions, chanting and telling of affairs in the cities and towns, and he can perceive good and ill fortune in advance. If someone recognizes him and seeks his counsel, that person may confide what weighs on the heart; he will answer in accordance with ritual and bring the wish to fulfillment. He commonly lies hidden at the Southern Marchmount on wei days.

The Jing-Qi (essence and vital energy) of Saturn (Zhenxing, the Quelling Star) is by nature sincere and trustworthy. It often appears at the turns of the four seasons, and on the wu and ji days when the Earth Qi of late summer is in command, in marketplaces or wine shops, dressed in yellow, its form and appearance unlike those of ordinary people. He delights in fine food and drink and often brings food along to seek others to share a meal. Those who meet him can obtain food, drink, and wealth; if one asks him for things, the original text says one’s wishes can likewise be fulfilled. He often speaks of many wondrous principles, travels about from place to place, and means to aid others. The descendants of those who encounter him will become rich and noble, and their wealth will increase day by day. He often dwells in seclusion on Mount Song on chen days.

The Jing-Qi of Venus (Taibai, the Great White Star) is by nature benevolent and righteous. After the Beginning of Autumn, on geng and xin days, he appears in households where there is song, dance, and feminine beauty, wearing white clothes, tall in stature, skilled in music and also adept at speech, and he gives people precious treasures. Those who recognize him and ask him for things find nothing that fails to meet their wishes. Sometimes he transforms into an old man riding a white horse, and he may also hold a musical instrument; if someone asks him for something, he is willing to give it. He often dwells in seclusion on Mount Hua on xu days.

The Jing-Qi of Mercury (Chenxing, the Chronogram Star) is by nature intelligent and wise. He often appears on ren and gui days in secluded and unusual places such as streams and ravines, or upon towers, terraces, and pavilions. He wears dark bluish-black clothing and holds writing tablets and documents, chanting as he goes, at ease and content; his talk is witty, and much of what he says has reason in it. Those who recognize him and ask of him will receive from him the transmission of documents and the arts of numbers and divination. He often dwells in seclusion on Mount Heng on wu and ji days.

The Jing-Qi of the Sun often appears, on the dingsi day of the “four meng” (the first month of each season), in a great marsh. He wears yellow-red clothing, rides a fine steed of mingled blue and white, travels alone, and sings to amuse himself, with a bag of documents hanging from the horse’s back. If someone recognizes him, one may seek him out in the great marsh on that day. According to the later text, he will transmit books of ritual and righteousness and the art of long life without death; he will also go to households in great commanderies that are fond of feminine beauty, and those who meet him are sure to obtain the arts of immortality.

The passage on the Sun at the end of the original text appears once more, with essentially the same content; in both places certain characters are incomplete, and the reading above follows the passages where the sense coheres.

The moon is the Jing (essence) and Qi (vital energy) of Taiyin, the Great Yin. The lunar Jing often transforms into a woman on Xin-You days. She is fond of beauty, eloquent and skilled in debate; when she goes out her bearing is graceful, and she wanders alone in quiet, secluded places. If someone who knows how to recognize her asks about methods of deploying troops and of prevailing by surprise, she will usually explain them in full detail, and she also gives help widely to others. One who meets her may gain a king’s favor and naturally obtain a good official post, with wealth and honor throughout life; she also likes to give precious treasures to others.

Sometimes, on Bing-Zi days, the lunar Jing conceals herself in a military camp, kind, tolerant, and generous in bestowing favor. Those who seek something from her find their wishes fulfilled; some obtain money and clothing elsewhere, and within three years their lives go smoothly and they rise to wealth and prominence. If one can perceive and recognize the seven kinds of stellar Jing described above, one should treat them with ritual courtesy and receive them as guests; then this life will bring wealth and honor, official posts as one wishes, and the fulfillment of all that is sought. The scripture (Jing) also says that those who gain these benefits have thereby gained the method of transcending the mundane world and of living long without dying.

The Jing of the Horn star (Jiao) often appears in temples and monasteries on the Yin days and Mao days after the Beginning of Spring (Lichun). Its form is lean, with very little beard or hair at the temples. It often discusses Chan principles with people, and when it sets forth a point no one can refute it. Sometimes it also goes into a wineshop, drinking alone for pleasure, dressed in blue-green or deep blue-green clothing. If someone who knows how to recognize it seeks instruction, it will usually transmit the arts of nourishing life and of sowing and planting.

The Jing of the three stars Neck (Kang), Root (Di), and Room (Fang) often appear together on Yin days and Mao days, wearing blue-green or deep blue-green clothes and all riding bluish-white horses, wandering where crowds gather or where large Zhaijiao (purification ritual) assemblies are held. Their appearance is unlike that of ordinary people, and a faint purple Qi shows above their heads. Those who seek instruction from them often obtain methods of aiding the people of the world and of freeing them from poverty.

The Jing of the three stars Heart (Xin), Tail (Wei), and Winnowing Basket (Ji) often appear together on Chen days, dressed in yellow, and sometimes transform into Daoist priests and wander through temples and monasteries. Their figures are upright and proper, they speak very little, and each holds in the hand an unusual object of a different kind. When someone who knows how to recognize them seeks instruction, that person obtains the arts of medicine and medicinal formulas.

The scripture says that if one meets the Jing of these seven stars and can recognize them and seek instruction from them, one’s wishes will be fulfilled, one will gain wealth and honor, and one will also become full of vigor, intelligent, and quick. The “Yin days, Mao days, Chen days, Xin-You days, and Bing-Zi days” here are days in the traditional sexagenary count; “temples and monasteries” means Buddhist temples and Daoist abbeys, and a “fast assembly” is an occasion for rites of fasting and purification, prayers for blessing, and the like.

The stellar essences of the two stars Jing and Gui often transform, on Si days, into Buddhist monks of dignified and proper appearance, holding beads and a ruyi scepter, and go out among households of loyalty and filial piety, households that delight in good deeds and charity, and the homes of the noble. They seek fine food and wine; if anyone gives these to them, that person will obtain wealth and rank, and even without seeking them, they will come of their own accord. If on that day a man and a woman unite, they will certainly bear a noble son; whatever is sought will be smoothly fulfilled, and refined skills will also show themselves outwardly. From then on, people will have nothing further to seek.

The stellar essences of the two stars Liu and Xing often transform, on Jiawu days, into Daoist priests, full of spirit and eloquent in argument, fond of drawing people on with the arts of the Dao (the Way) and the methods of long life and deathlessness. Those who seek the teaching from them can all attain ascent in broad daylight. Their appearance is of middling stature; they wear yellow and white clothing, and beneath it garments adorned with pearls. Those who recognize them and treat them with ritual propriety will gain benefit; if one harbors disrespect, one will encounter thieves and the family estate will be ruined.

The stellar essences of the three stars Zhang, Yi, and Zhen often transform together into an old man dressed in yellow, riding a yellow ox and holding a wine vessel, who goes out among great estates and villages. They give wine to people; if, after drinking, one seeks to become an earth immortal and to live long without dying, the wish can be fulfilled. If one speaks slander or criticism of them, one will bear children who are maimed or incomplete, and within three years the family fortunes will decline; if one reveres them, one will bear a noble son, and wealth will increase day by day. Should a person meet the divine essences of these seven stars just mentioned, that person will become a high minister of the court or an adept of the age. Within a month of meeting them, one will grow abundant and robust; wealth will be gained without being sought, and the worthy and the wise will come of their own accord. All such things may be encountered.

The stellar essences of the three stars Kui, Lou, and Zhou often transform into handsome youths, outstanding in literary grace and exquisite in skill, wearing silk garments of no fixed pattern, riding fine white horses, and coming at a gallop.

The stellar essences of the three stars Kui, Lou, and Zhou often, on Shen days and You days, go out among the villages and like to carry treasures with them. Those who recognize them and seek from them will receive what is bestowed. They also give delicious fruit for people to eat; those who eat it will not die. If a woman eats it, she will bear a noble son, or one who becomes a high minister or a person of extraordinary talent.

What is meant here by “stellar essence” is the divinity into which a constellation manifests; “ascent in broad daylight” means flying up and becoming an immortal in the daytime, while “earth immortal” is a class of immortal spoken of in Daoism.

The spirits of the Mao and Bi stars often take the form of a youth on the gengzi day. He is skilled in music and sometimes carries musical instruments, coming and going among the households of nobles and high ministers. If such a household gives birth to a noble child of outstanding talent, and if the child born is a girl, she will become an imperial consort or empress. The youth is fond of wine, and those who associate with him become exceedingly wealthy.

The spirits of the Zi and Shen stars often take the form of a boy on the wuxu day. He likes to adorn himself and has a charming, lovely appearance. He rides a donkey, wears yellow clothes, and holds gold and silver vessels shaped like flowers and leaves, unlike those of ordinary people. Whoever meets him and makes a request of him will have every wish fulfilled, and will naturally obtain a fine official post, good wives and concubines, and beautiful clothing. People will also often offer gifts of their own accord; these gains do not come from one’s own effort. When the spirits of the above seven stars come to a household, that family will not be poor for generations. Those who recognize them will not die, and all they seek will be granted as they wish. If they are not treated with proper ritual courtesy, within three years the household will be ruined and its people perish; children may be born with incomplete eyes, or children who are fierce and given to evil deeds.

The spirits of the Dou and Niu stars often take the form of an elderly woman on the renzi day. She is fair of countenance, wears blue-black clothing, speaks eloquently and answers with propriety, and carries beautiful garments for sale. She likes to visit the homes of good people and of those who delight in charity. If one who obtains her garments treats her with reverence and wears them when entering court, he will be favored by the Son of Heaven, and office will come of itself even without being sought. If a woman wears them, she will bear children who are noble, intelligent, and richly talented. Gold and silver buried underground will likewise be gained without being sought.

The spirit of the Nü star often takes the form of a maiden on the guisi day, about twenty years of age, of peerless beauty, brightly dressed, and graceful in her bearing. She is also skilled at adorning herself and can bewitch the heart. She wanders through places where people live together, so as to guide men. Those who meet her may thereby obtain wealth and honor and become high ministers of the state; in less than three years the ruler will summon them in person. If one responds to her contrary to ritual propriety and offends her in speech, within less than three years one will fall gravely ill. Those who unite with her, if they seek magical arts, can obtain the deathless art of the Mysterious Woman of Great Yin (Taiyin Xuannü) and ascend in broad daylight.

The star Jing (essence) of the four lunar mansions Xu, Wei, Shi, and Bi often takes the form of a Buddhist nun on a guichou day and favors those who are gravely ill. If one unites with her, or seeks magical arts from her, one can obtain the art of long life and deathlessness of Taiyin Xuannü (the goddess associated with Taiyin) and ascend in broad daylight.

The star Jing of the four mansions Xu, Wei, Shi, and Bi also often becomes a Buddhist nun on a guichou day. Delighting in a beautiful appearance, she wears bright, neatly kept clothes and wanders among the villages. At times she comes to a household’s gate and widely expounds parables in order to deliver and transform men. Those who meet her will, in that year, see their fields, mulberry and silkworms, the six domestic animals, and the family estate grow more prosperous day by day. They will also bear a noble son who later becomes a senior minister. Great wealth and high rank need not be sought on purpose; they arrive of themselves, and neither beard nor hair turns white. But if something is desired in the heart and the wish is not granted, within a year the family will be ruined and its members perish, and a child without eyes will be born.

Of the seven mansions mentioned earlier, those who encounter their star Jing are held in respect by all. Whatever they wish is fulfilled; all that is not sought is gained of itself; and the elderly may even return from old age to youth.

Many people have recognized these star-lodge spirits. The places where they appear often include as well the territories governed by enlightened sovereigns or worthy officials. Jiang Taigong recognized the star Jing of Taibai (Venus); Li Si recognized the star Jing of Zhenxing (Saturn); Zhuge Liang recognized the star Jing of Yinghuo (Mars) and obtained the essential secrets of employing troops. The Yellow Emperor recognized the lunar Jing of Taiyin and thereby ascended in broad daylight. Zhang Liang recognized the star Jing of Suixing (Jupiter) and of Taibai; Han Xin recognized the star Jing of the mansions Jiao and Kang; Li Jing recognized the star Jing of the seven southern mansions and obtained a military art of victory in every battle, together with the prescribed methods of Leigong (the Thunder Lord). Cao Cao recognized the solar Jing; Li Chunfeng recognized the star Jing of the seven eastern mansions and therefore understood celestial phenomena and climate. If one lists them one by one, there are still many who recognized these star Jing. From ancient times it has not been only a single person who met with such an opportunity. The accounts are too numerous to record in full. Consulting former matters, one finds that those who encounter these star Jing are naturally intelligent, for the most part able to attain wealth and rank, and that their insight and judgment differ from those of ordinary people. One ought therefore to pay heed.

The Taishang Dongshen Scripture (Jing) of the Five Stars, the Various Lodges, the Sun and Moon, and Mixed Constancy ends here.