《太上飞步五星经》

Before beginning to pace the Five-Star Gang (wuxing gang, a ritual diagram arranged according to specific stellar positions for walking), and likewise at the close of the rite when departing the gang positions, one must first visualize the Jing-Qi (essence and vital energy) of the five stars residing respectively within one’s own five viscera. Once the visualization is complete, knock the teeth five times, swallow the saliva five times, and then softly recite the prayer:

“The five stars shine arrayed together, their radiance filling the five directions. Mercury dispels calamity, Jupiter brings prosperity; Mars eliminates misfortune, Venus drives away the disasters of war; Saturn guards the four quarters, ensuring that household and realm enjoy smooth peace. My name is inscribed upon jade tablets and recorded in the palaces of the Celestial Emperor. I ride the wind and harness the light, soaring into the great void, entering and leaving the formless realm of the nether gloom, roaming and feasting throughout the ten directions. Five-colored clouds cover and protect me, summoning flying winds and commanding the power of the air. Though the myriad spirits be numerous, I too shall rise to become an Immortal Duke.”

When the prayer is finished, compose the mind and face the entrance of the gang positions. Both at the start of mounting the gang and at the conclusion of descending from it, visualization and prayer must be performed according to the rite. Before holding the breath to mount the gang, first invoke the names of the five stars together with the names of each star lord and his consort; only after the invocations are complete does one step across the gang and begin pacing the stellar positions.

First raise both feet onto the position of Venus, then proceed from Venus to Saturn, from Saturn to Mars, from Mars to Jupiter, from Jupiter to Mercury, and finally return from Mercury to Venus. Completing this circuit once counts as one passage; three such passages are performed in all. Afterward one again holds the breath to mount the gang and, following the old method, goes back and forth for fifteen passages. At each stellar position invoke the names of the star lord and his consort, place the left hand over the heart, and pray “Flying Immortal.”

The True Sovereign Lord of the Eastern Year-Star (Jupiter, Wood) has the taboo name Chenglan and the courtesy name Qingning; his consort’s taboo name is Baorong and her courtesy name Feiyun. The True Sovereign Lord of the Southern Mars (Fire) has the taboo name Weiting and the courtesy name Sanrong; his consort’s taboo name is Huaping and her courtesy name Xuanluo. The True Sovereign Lord of the Western Venus (Metal) has the taboo name Liaoling and the courtesy name Zhenxun; his consort’s taboo name is Piaoying and her courtesy name Ling’en. The True Sovereign Lord of the Northern Mercury (Water) has the taboo name Qixuan and the courtesy name Jingyuan; his consort’s taboo name is Xuanhua and her courtesy name Long’e.

The True Sovereign Lord of the Central Stabilizing Star is named Canglu, with the courtesy name Danyan; his consort is named Kongyao, with the courtesy name Feixian.

The first star of the Northern Dipper, the Tai Star, is draped in a yellow brocade cape and wears a cinnabar-blue flying skirt. The second star, the Yuan Star, is draped in an azure brocade cape and wears a green feather skirt. The third star, the Zhen Star, is draped in an azure brocade cape and wears an embroidered feather-ornamented skirt. The fourth star, the Niu Star, is draped in a purple brocade cape and wears a yellow ornate feather skirt. The fifth star, the Gang Star, is draped in a vermilion brocade cape and wears a purple-azure flying skirt. The sixth star, the Ji Star, is draped in a vermilion brocade cape and wears an azure embroidered flying skirt. The seventh star, the Guan Star, is draped in a cinnabar-colored brocade cape and wears an azure ornate feather skirt. The eighth star, the Di Star, is draped in a purple brocade cape and wears an embroidered flying cinnabar skirt. The ninth star, the Zun Star, is draped in a green brocade cape and wears a kingfisher-green feather-ornamented skirt. All of them wear their hair in towering cloud chignons.

The scripture states that when performing the ritual methods, one always faces north, holding the Hidden Writings—secret texts recording the relevant divine perfected beings and ritual formulas—in order to carry out the practice. This is because beginners who have only just begun to study the mysterious and wondrous methods of the Dao have not yet entered into their subtle and lofty reaches; they do not understand how the positions of the stars change, nor do they know in which direction the Northern Dipper points. They should therefore face north and hold the Hidden Writings, learning step by step. Once they have understood the meaning of the writings and know that the stars turn with the seasons, they should perform the methods according to the direction indicated by the Northern Dipper, while visualizing within the mind and walking in accordance with the stepping patterns. In this manner there is no fixed orientation when performing the methods, and one need not always face north. Facing north to perform the methods is merely a practice set down for beginners. The scripture holds that this principle can be grasped by analogy and need not be further inquired into.

In the original text the attire of the eighth and ninth stars of the Northern Dipper appears repeatedly, and the ninth star is written in two variant forms; the account above follows the more complete record given later in the text.

When practicing the method of “Stepping the Five Stars” transmitted by the Taishang Zhenren, one must follow the ritual protocols to invite the gods of the Five Stars to descend into one’s dwelling. First close the breath, mount the Gangbu (the stepping positions walked according to specific paces in Daoist ritual), and call out the names of the Five Stars and their consorts. After reciting them, then cross over the Gangbu and tread the corresponding star positions. That is to say, first mount the Gangbu and stabilize the body, finish calling the names, then stride forth to tread the stars. Upon arriving at the position of each star, one may also concentrate once more on calling that star’s name, which is even better. If one finds repeated recitation too troublesome, one may also carry it out according to the conventional method.

In the past, Yu She Gong, Beilian Zisheng, and the Old Man of Changling all cultivated according to this set of methods and ultimately were able to ascend to heaven, without regarding the complexity of the ritual as a hardship. Cultivating the Dao should be pursued with the same diligence as a merchant busy making a living and rushing about in search of profit; the merchant only looks forward to wealth and goods, so how could he fear a difficult road? If the mind seeking the Dao can be equally single-minded, what difficulty could there be in becoming an immortal? Unfortunately, beginners often claim they will be diligent to the end, yet afterwards they grow slack and indulge themselves. They are like a cart on the verge of falling apart, with parts gradually loosening in every place; or like an ox bearing a heavy load and finding the distant journey arduous. This is precisely the fault that seekers of study easily commit, and the situation that those who have attained something would mock.

If one can concentrate on inner observation (neiguan: calmly contemplating one’s own person and inner deities), one can communicate with the gods; at that time a numinous person will enlighten your ignorance and take you riding in a carriage that carries the radiance of the Chen stars.

When laying out the diagram of the Five Stars, one should always face south. Taibai (Venus) is located in the west, Suixing (Jupiter) in the east, and one should perform the practice according to these directions. The reason for this arrangement is that the positions of the Five Stars recede, change, and are irregular in their crisscrossing; the seven stars of the Beidou, by contrast, are relatively fixed in their arrangement. Therefore one must determine the positions of the Five Stars among the five directions according to the fixed orientations, and must not alter them in accordance with the actual changing positions of the celestial bodies.

The “Three Eights of Scenery” together make twenty-four deities. In practice one may visualize them one by one in sequence, or simultaneously visualize all three groups of eight sceneries at once. One may also visualize them separately according to the hours: in the early morning visualize the Upper Scenery, at noon visualize the Middle Scenery, and at midnight visualize the Lower Scenery, arranged according to personal circumstances. If one can keep far from worldly affairs, dwell alone among secluded mountain crags, concentrate the mind on the spirit passes (the orifices within the body that communicate with the deities), and take in true Qi, then visualizing all the Three Eights of Scenery once in the morning, and afterwards repeating the visualization of one scenery in each of the three daily periods, the effect will be even better. However, worldly affairs are many, so this practice is difficult to maintain regularly; if one cannot practice it often, the efficacy will naturally diminish. In the past, Xicheng Wangjun and Tong□ Shangzhen both cultivated according to this method.

The Baoxuan Yulu Baijian Qingjing says: If one does not visualize the twenty-four deities, and does not know the names of the Three Eights of Scenery, one cannot be counted among the people of Great Peace, nor become a minister of the Later Sages.

To cultivate the method of flying ascent to Jupiter (the Year Star, Suixing), one should frequently visualize the Year Star. First rectify the mind, gaze upon the star, and press the heart with the right hand; after this, bow in salute toward the star. Then cover both eyes with the left hand, hold the breath nine times, knock the teeth twenty-seven times, and swallow saliva nine times. Just as the eyes are about to close, silently recite three times in the heart the taboo names and courtesy names of the True Sovereign Lord and Lady within the Year Star. After reciting, say: “May I be able to join with Beginning Yang...”

Then, still covering the eyes with the left hand, hold the breath nine times, knock the teeth twenty-seven times, and swallow saliva nine times. Just as the eyes are about to close, again silently recite three times in the heart the taboo names and courtesy names of the True Sovereign Lord and Lady within the Year Star. After reciting, say: “May I be able to ride together with the Beginning Yang Green Sovereign True Lord and Lady in the eight-scenery jade chariot and ascend to the Highest Palace.”

After speaking, just as the eyes are about to close, place the hand before the eyes and recite facing the star:

“Heavenly lights converge and harmonize; Jing (essence) and Qi (vital energy) spread throughout the East. Gazing up at the nine-layered heavenly gates, flying rosy clouds scatter their radiance. In the Beginning Yang jade terrace dwells the Green Sovereign. Azure radiance hangs down, illuminating the four directions. The Lady of flourishing splendor, courtesy name Flying Cloud, wears orderly numinous brocade robes, a dragon-patterned cape and tiger-patterned skirt, a phoenix talisman at the waist, and a magnificent coronet. She enters and exits the formless realm, roaming through the Great Void. Ahead the Green Emperor leads the way; behind a thousand spirits follow. May she come to welcome me, so that I may become a Flying True One and ascend to the lofty palaces of Jade Clarity (Yuqing).”

When the invocation is finished, remove the hand and cease covering the eyes. Open the eyes, gaze at the star, swallow twenty-seven mouthfuls of starlight, and visualize all nine rays of light entering the throat. After everything is completed, knock the teeth three more times, and the ritual ends.

Here “swallowing starlight” is a term from Daoist visualization (cunxiang) cultivation, referring to visualizing starlight entering the body rather than actually ingesting it.

To fly-ascend to the heavenly realm corresponding to Mars (the Yinghuo star), one must first visualize oneself seeing the Yinghuo star. Rectify the mind, gaze at the star, press the left hand upon the heart, and then bow. Next cover the mouth with the right hand, hold the breath three times, knock the teeth twenty-seven times, and swallow the saliva in the mouth nine times. Just as the eyes are about to close, silently recite three times the names of the True Sovereign Lord and Lady within the Yinghuo star. After reciting them say: “May I ride together with the Cinnabar Fire Red Sovereign Lord and Lady in the Eight-Scenery Cinnabar Carriage and ascend to the Palace of Jade Clarity.”

Then again hold the breath three times, knock the teeth twenty-seven times, and swallow saliva nine times. Just as the eyes are about to close, silently recite once more three times the names of the True Sovereign Lord and Lady within the Yinghuo star, and then say: “May I ride together with the Cinnabar Fire Red Sovereign Lord and Lady in the Eight-Scenery Cinnabar Carriage and ascend to the Palace of Jade Clarity.” Having spoken, face the star and softly offer this prayer:

“The celestial configurations of the stars circulate and shine forth; the cinnabar-red radiance illuminates the remote and secluded regions of the south. Gazing upward at the triple heavenly gates, one sees only crimson clouds and vermilion city walls. Within the city dwells the Cinnabar Sovereign, whose name is Weiting; his Lady, Inner Illumination, is titled Huaping. The two wear garments as orderly as clouds and frost, adorned with phoenix-blossom and dragon-bell ornaments, tiger-script bound at the waist and flying-cyan upon the head. They come and go through the profound and mysterious realms, roaming the five immortal cities: the Red Emperor leads the way in front while the Six Ding spirits follow behind. May they come to summon and draw me forth, granting me the name of a True Person so that I may ascend the mysterious void and enter the Jade Clarity heaven recorded in the golden writings and jade tablets.”

When the prayer is finished, lower the hand and cease covering the mouth. With the eyes neither fully closed nor fully open, continue gazing at the star. Visualize the starlight as something that can be ingested, swallowing it twenty-seven times, and imagine the three rays of stellar brilliance all entering the throat. Upon completion knock the teeth three times, and the ritual ends.

To fly-ascend to the heavenly realm corresponding to Venus (the Taibai star), one must first visualize oneself seeing the Taibai star. Rectify the mind, gaze at the star, press the right hand upon the heart, and then bow. Next cover both nostrils with the left hand, hold the breath seven times, knock the teeth twenty-seven times, and swallow saliva nine times. Just as both eyes are about to close, silently recite three times the names of the True Sovereign Lord and Lady within the Taibai star. After reciting them say: “May I together with the Great Simplicity Lesser Yang Lord and Lady \ldots” At this point the original text appears to contain a lacuna; the subsequent record continues with holding the breath, knocking the teeth twenty-seven times, and swallowing saliva nine times, and just as the eyes are about to close again silently reciting three times the names of the True Sovereign Lord and Lady within the Taibai star, then saying: “May I ride together with the Great Simplicity Lesser Yang Lord and Lady in the Eight-Scenery Plain Carriage and ascend to the Palace of Jade Clarity.” Having spoken, again face the star and softly offer a prayer.

The seven kinds of Qi (vital energy) shine brightly as they fly in motion, their radiance directed toward the west. Raising the gaze one looks up at seven gates, where the Lingque (gate-towers of the immortal palaces) rise with imposing steepness, their brilliance pure white and luminous, and their De (Virtue/Power) is manifested as the ancestral source of western Metal virtue. There dwells Shaoyang, known as the White Sovereign; the Lady named Ling'en resides and governs in the Jade Chamber. They wear immaculate white brocade garments, adorned with flowing bells and tiger-form Fulu (talismans and registers), crowned with the Fuchen coronet and belted with golden dang ornaments. They pass in and out of the void, treading the Yugang (celestial grounds for pacing the stars): the White Emperor leads ahead, while the Six Geng follow behind. They descend to receive the practitioner, enabling ascent northward to the Yong Palace, with the name recorded in the Shangqing registers, thus becoming a True Lord.

Upon completing the prayer, the hands are lowered and no longer cover the nose; the eyes are opened slightly to regard the stars, and starlight is swallowed twenty-seven times according to the ritual formula.

To fly and ascend onto Mercury, cultivate as follows. Visualize the planet Mercury, composing the mind and spirit while gazing directly at the star; stroke the chest with both hands and, upon finishing, perform the ritual bow. Then raise both hands to cover the ears and hold the breath five times. Next, knock the teeth twenty-seven times and swallow saliva nine times. Close the eyes and inwardly invoke three times the names of the Central True Sovereign Dao Lord of Chenxing (Mercury) and the Lady. Then offer the prayer: “May I ride together with the Sovereign Lord of Chenxing and the Lady in the Eight Scenery Azure Carriage, ascending to the Upper Primordial Palace of Shangqing.”

When the prayer is complete, facing the star once more, recite silently: The five kinds of Qi fly in mysterious obscurity, their radiance streaming forth to illuminate the north. Raising the gaze one looks up at five gates, where azure palaces and towers thrive in secluded profundity, stellar rays piercing distant reaches, and numinous light appearing amid the clouds. There is the Black Sovereign, styled Jingyuan; Dragon Maidens of abundant graceful demeanor govern jointly with him at the Mysterious Pass. They wear orderly azure robes and purple brocade flying skirts, with tiger tallies at the waist and lotus crowns upon the head. They enter and leave the ninefold void, arriving at the Yujin celestial realm: the Black Emperor leads in front, the Six Ren follow behind. They descend to receive the practitioner, enabling ascent to the Purple Chamber, with the name recorded in the Taishang registers, thus becoming a Jade Perfected.

When the prayer is complete, lower both hands and no longer cover the ears, then proceed according to the method described above.

To achieve flying ascent and mount Saturn (Zhenxing), first visualize seeing Zhenxing, compose the mind and intention, and gaze at the star. Then place both hands over the heart; after this, salute toward the star. Next cover the Dongfang (one of the spirit chambers in Daoist visualization practices) with the left hand, then perform breath retention four times, knock the teeth twenty-seven times, and swallow saliva nine times. When about to close the eyes, silently recite in the heart the names of Zhenxing Zhenjun and his lady three times, then pray: “May I, together with the Central Great Sovereign Dao Lord and his lady, ride the Eight Scenes Yellow Carriage and ascend to the Shangqing Palace.”

After making the prayer, softly recite this invocation facing the star:

“The Qi (vital energy) of the four directions whirls around and returns, gathering at the Central Origin. Gazing upward to the Nine Heavens, looking aside at the gates of the four quarters. Within the Yellow Terrace and Purple Chamber, sharp rays are released, numinous light suffuses everywhere, and the heavenly radiance descends before the pavilion. Therein is the Yellow Sovereign, whose name is Danyan; the Lady deeply conceals her De (Virtue/Power), worthy to be called a worthy one. She regulates and harmonizes the Qi of life, guiding mysterious Qi to infuse the primordial Qi. She is clad in yellow cloud garments, draped in a dragon-patterned brocade skirt, with a golden talisman at her waist and a purple crown upon her head; she rises forth from the mysterious void and displays her brilliance before the Golden Gate. The Yellow Emperor leads the way ahead, the spirits of the six Ji guard and escort the carriage; she descends into view, then mounts the Heavenly Pass. She is draped in the golden scriptures of the Most High, wearing a dragon-patterned brocade skirt, with a golden talisman at her waist and a purple crown upon her head; she rises forth from the mysterious void and displays her brilliance before the Golden Gate. The Yellow Emperor leads the way ahead, the spirits of the six Ji guard and escort the carriage; she descends into view, then mounts the Heavenly Pass. Her name is inscribed upon the langjian, enabling her to fly through the Great Void and become a Jade Minister.”

When the invocation is completed, lower the hand and no longer cover the Dongfang, then continue as in the previous practice.

The Opening the Heart and Dispelling Forgetfulness Talisman of the Inner Scripture of the Hall of Light: On the morning of an Opening day, face the kingly direction of the day (the auspicious direction as determined by calendrical arts), write the Fulu (talismans and registers) with cinnabar, perform two salutes and then ingest it. Then pray:

“The five Shen (spirits) open the orifices of the heart, hearing becomes thoroughly clear, screening off all mixed sounds; the three hun gather the Jing-Shen, settling the cinnabar heart, so that I no longer forget things, and the Shen of the five viscera can also travel far to seek and visit.”

After the prayer, perform two further salutes, then ingest the talisman. After ingesting, swallow saliva five times and knock the teeth five times. Do not let others see this. If it is not performed on an Opening day, one may also choose the first, fifteenth, or twenty-seventh of each month, taking it three times a month; after persisting for one year, it will take effect. This is a secret talisman method that must be kept confidential.

On the yimao day of spring, the bingwu day of summer, the gengshen day of autumn, and the renzi day of winter, choose a late hour of the night when all is quiet. First grind equal amounts of cinnabar and realgar into a fine powder, wrap the powder in cotton, and form packets the size of a jujube. At night insert the packets into both ears. This is a secret method for eliminating the “Three Corpses” and refining the “Seven Po”; do not let others know of it.

At noon the following day bathe in east-flowing water. Before bathing, likewise grind equal amounts of cinnabar and realgar finely, wrap them in cotton into jujube-sized packets, and insert them into both ears at night. After the bath, tidy the bedding, change into clean clothes, wash the old garments, then put on old shoes again and bathe. When all this is finished, sprinkle a little wine under the sleeping couch so that the dwelling remains clean and orderly. Then rearrange the pillow, lie down face upward, hold the breath for a moment, form both hands into the grasping-the-firm mudra (a hand gesture commonly used in Daoist cultivation), and softly recite:

“The Dao of Heaven operates with constancy yet can discard the old and renew. The Supreme Emperor grants an auspicious day; I bathe so that I may become a Zhenren. The three Qi eliminate corpse impurities; cinnabar and realgar stabilize the hun and po. Precious cultivation purifies the Seven Po and draws them close to me.”

This is a superior method for eliminating and refining corpse impurities, and also an important secret for transforming the old form and renewing the body. Perform it on one chosen day in each of the four seasons.

Taixu Zhenren said: My former teacher once instructed me that on the “five da days” (a Daoist term for selecting dates suitable for unobstructed communication and action), wait until the sun has risen about three or four zhang high, stand upright, and visualize yourself facing the sun; then visualize the spirits of the three hun entering the heart together with the sunlight. Maintain this for a while, hold the breath three times, swallow saliva three times, and softly recite:

“The sun radiates its brilliance, sending down purple and cyan light; enter my hun, illuminate my five forms (the body), drive back the testing disturbances of ghosts and demons, and make my heart peaceful and upright. Let the light internally penetrate the nine Qi (the Qi within the human body) and outwardly connect with fetal destiny (the root of life). O flying immortal, radiate your brilliance, send down purple-cyan light, enter my hun, illuminate my five forms, drive back the testing disturbances of ghosts and demons, make my heart peaceful and upright; let the light internally penetrate the nine Qi and outwardly connect with fetal destiny. Fly and ascend to Shangqing (the high heavenly realm spoken of in Daoism); the jade register (immortal roster) is already destined.”

After completing this set of ritual methods, rub the eyes with the hands fourteen times, then knock the teeth fourteen times. Once this is done, it is said that the practitioner’s three hun (the three spiritual souls of Daoism) condense, stabilize, and become clear and bright, that the cinnabar heart (the inner true heart) is set upright, that evil spirits are unable to work their arts, and that the mind-spirit remains undisturbed by heterodox thoughts. This is an important method of cultivation and should be practiced regularly.

Whenever it is a “Five Attainment Day” (specific days in the Daoist calendar suitable for performing this method), face the sun and walk at a brisk pace until you sneeze. If a sneeze cannot be produced, use a soft object directed toward the sun to gently induce it in the nose, and a sneeze will then occur. After sneezing, recite this prayer:

“Heavenly light enters the body, the six embryos (the inner roots of life) connect and penetrate upward; the three hun guard the mind-spirit, and the seven po (the corporeal souls associated with the physical form) do not scatter. Receiving the sunlight and sneezing, one unites with the deity of the sun; flying aloft to the immortal realm, one enters Shangqing (the pure immortal realm of Daoism) and takes a place among the True Lords.”

When the prayer is finished, rub the eyes fourteen times once more. This signifies that the inner Jing (essence) and Qi (vital energy) rise to meet and intermingle with the sunlight, causing the three hun to radiate brightness within the body. It is said that this can open and brighten the mind-spirit, dissolve various congestions of Jing and Qi, and allow them to circulate and flow through the inner palace (the interior of the human body). If it is not a Five Attainment Day, there is no need to do this.

On a Five Attainment Day, face north and bow five times, silently recite the name of the Shangzhen Huangjun Furen (Lady of the Sovereign Lord of Highest Perfection) three times in the heart, then knock the teeth five times. Then untie the headscarf so that the inner Jing and Qi become manifest. It is said that this can open and brighten the mind-spirit, dissolve various congestions of Jing and Qi, and allow them to circulate in the inner palace. If it is not a Five Attainment Day, there is no need to do this.

On a Five Attainment Day, face north and bow five times, silently recite the name of the Shangzhen Huangjun Furen three times in the heart, then knock the teeth five times. Then untie the headscarf, kneel upright, and respectfully announce:

Facing the Five Stars, the sun and moon, and the exalted Perfected Dao Lords and Dao Lord Ladies of the Highest Sovereign, one addresses the various High Gods and Sage Lords of Yuqing, the Most High, and Shangqing: from the seven generations of ancestors and parents down to oneself, many offenses have been committed. One earnestly requests that the karmic debts accumulated since previous existences be released. One prays that the Three Officials (the divine offices in Daoism overseeing Heaven, Earth, and Water) transmit orders to their respective departments so that the charges may be dismissed and the records of sin deleted from the Black Registers.

One further prays to be able to ascend in flight together with the Perfected of the Five Stars (the true deities represented by the five planets), mounting to the Pure Realms, traversing the Jade Gates, and rising into the lofty chambers of Yuqing and the realm of Mysterious Vacuity. May one’s name be inscribed in the Golden Books of Yuqing and the registers of Shangqing, becoming a Perfected Duke; may the name be entered in the registers of the Most High, becoming a Jade Perfected; flying through the Great Void, becoming a Jade Minister.

When cultivating the Five Stars there are corresponding hand gestures for each: for the Wood Star cover the eyes with the left hand and press the right hand over the heart; for the Fire Star press the left hand over the heart and cover the mouth with the right hand; for the Metal Star press the right hand over the heart and cover the nose with the left hand; for the Water Star press both hands over the heart and then cover both ears; for the Earth Star press both hands over the heart and then cover above the Dongfang with the left hand. Here “Dongfang” is a specialized Daoist cultivation term referring to a particular location within the body.

The foregoing records the matters contained in the Eight Primes. “Eight Primes” is a technical designation in Daoist scriptures, the precise meaning of which is to be understood according to the relevant Jing (scripture/classic) instructions.

The following records the Five Reaching Auspicious Days, that is, the fortunate dates and hours for the associated cultivation or rituals: the sixth day of the first month at the hour of Wu, the first day of the second month at the hour of Shen, the seventh day of the third month at the hour of Zi, the ninth day of the fourth month at the hour of Shi (mealtime), the fifteenth day of the fifth month at the hour of Zi, the third day of the sixth month at the hour of Wu, the seventh day of the seventh month at the hour of Zi, the fourth day of the eighth month at the hour of Shen, the second day of the ninth month at Pingdan (dawn), the first day of the tenth month at Pingdan, the sixth day of the eleventh month at the hour of Zi, and the twelfth day of the twelfth month at the hour of Zi.

The Tai Shang Fei Bu Wu Xing Jing (Scripture of the Most High on Flying Steps of the Five Stars) is complete.