《道法會元》Vol. 79

This scripture reveals the esoteric techniques of celestial timing and directional calculation in Daoist Thunder Magic (a ritual art for summoning wind and rain). The content is structured as follows:

The initial section explains how to determine ritual directions using the Heavenly Stems and Earthly Branches system. For instance, on Jia-Si days, practitioners must position the "Dry Fire" star in the central palace (中宫), then arrange other celestial bodies in specific sequence: Bing-Yi in the Qian position (northwest), Flood Waters (水潦) in the Dui position (west), Purple Qi (紫炁) in the Gen position (northeast), and Blood Blade (血刃) in the Li position (south). Subsequent placements begin with the Sun in Kan position (north), Lunar Confusion (月孛) in Kun position (southwest), Metal-Water (金水) in Zhen position (east), and Platform General (台将) in Xun position (southeast). This configuration constitutes the so-called "Four Arrangements" method.

The text then enumerates the elemental correspondences of twelve celestial palaces: the Sun governs Wood, Lunar Confusion governs Fire, Metal-Water governs Water, Platform General governs Earth, etc. Particular stellar conjunctions produce distinct meteorological phenomena—for example, Earth Firmament (土罡) conjunctions generate thunder; Lunar Confusion meeting Flood Waters causes thunder before rain; Metal-Water encountering Flood Waters also triggers thunderstorms.

Regarding ritual timing, emphasis is placed on performing ceremonies during "Zhen-Geng-Hai-Mao-Wei" hours—moments of Five Phase (五行) conflict—for optimal efficacy. Auspicious moments occur when Purple Qi resides in the Yin position during the first lunar month, or when Flood Waters occupy the Mao position in the second month.

The concluding section summarizes celestial governors of weather patterns: Lunar Confusion, Sun, Extraordinary Net (奇罗), Bing-Yi, and Dry Fire govern clear skies; Flood Waters, Metal-Water, Heavenly Firmament (天罡), Blood Blade, Lunar Confusion, and Purple Qi control rainfall; Platform General, Blood Blade, Earth Humidity (土溽), Lunar Confusion, and Heavenly Firmament command thunderstorms; Bing-Yi governs wind.

Finally, the text mentions directional correspondences in the "Stem Absorption" (纳甲) system: Qian corresponds to Jia, Kun to Yi, Gen to Bing, Xun to Xin, with Wu-Ji at the center. It also details stellar positioning calculations—for instance, Chou days correspond to the Blade Star (刃星), requiring practitioners to count hours inversely during computations.

This passage explains Daoist methods for selecting auspicious dates through calendrical calculations, focusing on correlations between celestial stems/earthly branches and the nine palace directions. Specific days determine the distribution of various Shensha (divine forces denoting auspicious/inauspicious influences) across the nine-grid palace.

First, it lists the Shensha combinations corresponding to the twelve earthly branch days:

• Chou day: Blood Blade (Xueren)
• Zi day: Great Sun (Taiyang)
• Hai day: Moon Shadow (Yuebo, representing lunar obscuration)
• Xu day: Metal-Water (Jinshui)
• You day: Platform General (Taijiang)
• Shen day: Celestial Pivot (Tiangang, the Big Dipper's handle)
• Wei day: Earthly Dampness (Turù)
• Wu day: Extraordinary Net (Qiluo)
• Si day: Blazing Fire (Zaohuo)
• Chen day: Bing-Yi combination
• Mao day: Water Flood (Shuilao)
• Yin day: Purple Qi (Ziqi, auspicious energy)

Other days follow this pattern, arranged sequentially through the nine palaces.

Next, it details calculations for the six Jia days (Jiazi, Jiaxu, etc.) based on celestial stems:

• Central Palace: Blazing Fire (Zaohuo)
• Dui Palace (West): Water Flood (Shuilao) for combinations like Dingsi, Youchou
• Li Palace (South): Blood Blade (Xueren) for combinations like Renyin, Wuxu
• Kan Palace (North): Great Sun (Taiyang) for combinations like Guishen, Zichen
• Zhen Palace (East): Metal-Water (Jinshui) for combinations like Genghai, Maowei
• Qian trigram: Bing-Yi
• Xun trigram: Platform General (Taijiang)
• Kun trigram: Moon Shadow (Yuebo)
• Gen trigram: Purple Qi (Ziqi)

Specific calculations for different Jia days:

• Jiazi Day (earthly branch calculation): Earthly Dampness (Turù) meets Celestial Pivot (Tiangang), ideal for Thunder Rituals. Central: Great Sun; Dui: Metal-Water; Li: Celestial Pivot; Kan: Earthly Dampness; Zhen: Blazing Fire.

• Jiayin Day: Central: Purple Qi; Dui: Great Sun; Li: Metal-Water; Kan: Platform General; Zhen: Earthly Dampness.

• Jiachen Day: Central: Bing-Yi; Dui: Purple Qi; Li: Great Sun; Kan: Moon Shadow; Zhen: Platform General.

• Jiawu Day (suitable for rain prayers): Central: Extraordinary Net; Dui: Bing-Yi; Li: Purple Qi; Kan: Blood Blade; Zhen: Moon Shadow.

• Jiashen Day: Central: Celestial Pivot; Dui: Extraordinary Net; Li: Bing-Yi; Kan: Water Flood; Zhen: Blood Blade.

• Jiaxu Day follows similar principles. These calculations guide the selection of auspicious dates for rituals, ceremonies, or specific Daoist practices.

This passage explains a Daoist divination method called "Najia" (Stem-Branch Absorption), primarily used for selecting auspicious dates and times. The text contains specialized terminology from ancient numerology, which I'll clarify point by point:

Terms like "Metal-Water" (Jin-Shui), "Celestial Stem" (Tiangang), and "Auspicious Net" (Qiluo) refer to astrological deities representing various auspicious or inauspicious forces. For instance, "Celestial Stem" denotes the baleful star in the Big Dipper constellation, while "Auspicious Net" represents a benevolent deity.

The recurring characters "Dui" (Lake), "Li" (Fire), "Kan" (Water), and "Zhen" (Thunder) are names of the Eight Trigrams (Bagua) - fundamental Daoist symbols representing different directions and natural phenomena. The accompanying stem-branch combinations (e.g., Ding-Si/You-Chou) indicate specific dates and times corresponding to these trigrams.

Phrases like "Six Yi Days" or "Six Geng Days" refer to special dates marked by these celestial stems. Ancient practitioners identified certain days within the 60-day stem-branch cycle as possessing unique energies. The mentions of "arranging celestial stems" and "positioning earthly branches" describe how these deities were systematically placed according to stem-branch patterns.

For example, on a "Yi-Chou Day," the central position would host "Blood Blade" (a baleful force), the western Dui trigram position would contain "Lunar Excess" (residual yin energy), while the southern Li trigram position would feature "Platform General" (an auspicious deity). Other days follow similar rotational patterns based on fixed rules.

This text essentially serves as an ancient Daoist mnemonic for selecting dates for rituals, cultivation practices, or ceremonies. Through this system, practitioners could determine which directions were favorable for specific activities and which required avoidance. While appearing cryptic today, this knowledge held significant practical importance in ancient times.

This passage describes the ritual arrangements of "laying out the earthly branches" (Bu Dizhi) and "incorporating the celestial stems" (Na Jia) in Daoist magical practice, primarily used for selecting auspicious dates and altar configurations. The term "center" refers to the central position, while "Dui" (West), "Li" (South), "Kan" (North), and "Zhen" (East) represent the four cardinal directions, each associated with specific divine generals and natural elements.

When performing rituals on Ding-Chou days, the Blood-Blade General (Xueren Shenjiang) is placed at the center. The Lunar Eclipse General (Yuebo Shenjiang) (Ding-Si/You-Chou combination) is positioned in the western Dui sector, the Platform General (Taijiang Shenjiang) (Ren-Yin/Wu-Xu combination) in the southern Li sector, the Heavenly Pivot General (Tiangang Shenjiang) (Gui-Shen/Zi-Chen combination) in the northern Kan sector, and the Mystic Net General (Qiluo Shenjiang) (Geng-Hai/Mao-Wei combination) in the eastern Zhen sector.

The text further details configurations for other Ding days (Ding-Mao, Ding-Si, Ding-Wei, Ding-You, Ding-Hai), where different divine generals like Yuebo, Taijiang, Tiangang, Qiluo, and Bing-Yi are arranged in varying positions, alongside natural elements such as floodwaters (Shuiliao), scorching fire (Zaohuo), and damp earth (Turù).

Finally, it outlines arrangements for the "Six Bing Days" (Bing-Zi, Bing-Xu, etc.) and "Six Xin Days," where the Heavenly Pivot General occupies the center while other sectors feature the Mystic Net, Bing-Yi, floodwaters, and Blood-Blade generals. The Na Jia method pairs the Qian position (Northwest) with damp earth, the Xun position (Southeast) with the Great Sun (Taiyang), the Gen position (Northeast) with scorching fire, and the Kun position (Southwest) with Violet Qi (Ziqi).

These configurations belong to the directional general system in Daoist Thunder Rites (Leifa), primarily employed for rainmaking and exorcism rituals. The stem-branch combinations in parentheses likely indicate the specific hours or directional subdivisions governed by each general.

This scripture records the "Earthly Branches Arrangement" method from Daoist day-selection magic, primarily used for choosing auspicious dates to conduct ritual activities. The text employs the Heavenly Stems and Earthly Branches (an ancient timekeeping system) in conjunction with astral bodies (stars believed by Daoists to possess special powers) to calculate fortune and misfortune.

Taking the "Bingzi Day" as an example: on this day, the central position corresponds to the "Great Yang" star, the Dui palace (one of the Eight Trigrams directions) aligns with the "Dingsi/Youchou" hours and the "Metal-Water" star, the Li palace corresponds to the "Ren Yin/Wu Xu" hours and the "Heavenly Gang" star, the Kan palace matches the "Gui Shen/Zi Chen" hours and the "Damp Earth" star, while the Zhen palace relates to the "Geng Hai/Mao Wei" hours and the "Dry Fire" star.

Subsequently, the text systematically lists the astral distribution patterns for different days such as Bingyin, Bingchen, Bingwu, Bingshen, and Bingxu. For instance, on Bingxu Day, the center is governed by the "Metal-Water" star, the Dui palace corresponds to the "Heavenly Gang" star, and the Li palace aligns with the "Strange Net" star, among others.

The concluding section mentions the arrangement rules for the "Six Wu Days" (Wuzi, Wuyin, etc.) and the "Six Ji Days" (Jichou, Jimao, etc.), explaining that their Earthly Branches follow the same patterns as the Jiazi and Yichou Days, respectively.

These intricate combinations of astral bodies and temporal correspondences served as crucial guidelines for ancient Daoist priests when selecting auspicious dates for important activities such as zhaijiao (purification rituals) and cultivation. The stars mentioned—"Great Yang," "Purple Qi," "Heavenly Gang," and others—are significant astral entities in Daoism, believed to possess special spiritual power.

This passage explains Daoist methods for selecting auspicious dates and hours, primarily utilizing the Heavenly Stems and Earthly Branches system. The "Six Geng Days" refer to days with the Heavenly Stem Geng, specifically Gengzi, Gengyin, Gengchen, Gengwu, Gengshen, and Gengxu. Similarly, the Six Xin Days, Six Ren Days, and Six Gui Days denote six specific days with the respective Heavenly Stems Xin, Ren, and Gui.

The Earthly Branches (zi, chou, yin, etc.) of these days correspond to those in the Jiazi and Yichou cycles. For instance, the Earthly Branches of Six Geng Days match those in the Jiazi cycle, while Six Xin Days align with the Yichou cycle. When selecting dates, one must carefully examine these Earthly Branch correspondences.

The text mentions "thunder months and years of yin-yang," referring to weather prediction methods through Heavenly Stems and Earthly Branches calculations. Those versed in this method can forecast sunshine and rain, but without understanding the "Flying Palace" technique (a numerology method for determining auspicious directions), one can only memorize by rote. True masters can comprehend the transformations of yin-yang as if holding them in their palms.

Subsequently, secrets for weather divination are listed. For example, the phrase "After Wuwu comes the Jiazi period" means the seventh day after Wuwu is Jiazi, and these seven days conceal celestial secrets. If this period brings wind without rain, drought will follow for two months; if rain comes without wind, expect prolonged muddy conditions.

The final section details auspicious hours corresponding to different Heavenly Stem days. For Jia Days (days with Heavenly Stem Jia), favorable hours include the Five Talisman hours (yin hour, mao hour, etc.), Celestial Ministry hours (mao hour, chen hour, etc.), Earthly Office hours (chen hour, si hour, etc.), and Wind Lord hours (si hour, wu hour, etc.). These hour selections are closely tied to the execution of Daoist Fulu (talismans and registers) rituals and require in-depth study for precise application.

This scripture records Daoist teachings concerning auspicious timings and directions for divine activities. The Rain Master (Yushi, deity governing rainfall) manifests primarily during the hours of Wu (11am-1pm), Wei (1-3pm), You (5-7pm), Xu (7-9pm), Zi (11pm-1am), Chou (1-3am), Mao (5-7am), and Chen (7-9am). The Thunder God (Leigong) appears during Wei (1-3pm), Shen (3-5pm), Xu (7-9pm), Hai (9-11pm), Chou (1-3am), Yin (3-5am), Chen (7-9am), and Si (9-11am), while the Thunder Mother (Leimu, consort of the Thunder God) operates during Shen (3-5pm), You (5-7pm), Hai (9-11pm), Zi (11pm-1am), Yin (3-5am), Mao (5-7am), Si (9-11am), and Wu (11am-1pm).

The auspicious deities Tangfu (auspicious spirit) and Guoyin (symbol of imperial authority) bring blessings during specific hours. The Celestial Gate (Tianguan) and Earthly Door (Diyue) represent the opening of heaven-earth passages, while the Six Thieves (Liuzei, malevolent spirits) cause disturbances during Chou (1-3am), Yin (3-5am), Chen (7-9am) and other inauspicious hours.

The latter section details the favorable hours and directions each month when the Dipper Deity (Dougang, Northern Star Lord) subdues malevolent forces. For example, during the first lunar month, the inauspicious hour Yin (3-5am) corresponds to the auspicious southern direction (Wu) at noon; in the second month, the inauspicious Chou hour (1-3am) aligns with the favorable southwest (Wei) direction in the afternoon. Each month specifies corresponding auspicious directional alignments for inauspicious hours, allowing practitioners to choose optimal timings for ritual activities. These teachings primarily serve Daoist purification rituals (Zhaijiao) and liturgical practices (Keyi), assisting cultivators in avoiding harmful influences and harmonizing with celestial rhythms.

This scripture elucidates the Daoist ritual correspondences between temporal cycles and spatial orientations, particularly the method for calculating the positions of the Thunderous White Tiger Imperial Star.

The text first establishes the correlations between the twelve Earthly Branches (Hai, Zi, Chou, Yin, Mao, Chen, Si, etc.) and the twelve two-hour periods of the day (Zi hour, Chou hour, Yin hour, etc.). Each branch governs specific temporal segments—for instance, the Hai direction corresponds to the Wei and Wu hours, while the Zi direction aligns with the Shen and Wei hours. These correspondences form the foundation for determining ritual orientations in Daoist ceremonial practice.

The treatise then details the calculation method for the "Thunderous White Tiger Imperial Star." Based on combinations of the ten Heavenly Stems (Jia, Yi, Bing, etc.) and Earthly Branches, practitioners can ascertain the White Tiger's celestial position. For example: during Jia/Ji months, its path begins from the Kun palace (southwest) moving clockwise, whereas Yi/Geng months initiate from the Li palace (south) moving counterclockwise. Each stem combination dictates distinct starting points and directional progressions.

The "Subjugation Protocols" section reveals essential techniques for vanquishing malevolent forces. Symbolic ritual methods like "Phoenix Seizing Sparrow" or "Qilin Subduing Tiger" are employed to dispel calamities. The "Kuigang" stars (two pivotal stars of the Big Dipper) can expel external demonic influences, while the "Three Platforms" (another Dipper constellation) suppress malignant "Official Misfortune" energies.

A final note explains the sixty-day cyclical pattern of the "White Tiger Entering the Central Palace"—a critical ritual timing marker where the Central Palace represents the sacred axis mundi. These calculations constitute vital components in Daoist ritual sciences for determining auspicious orientations and selecting potent moments for ceremonial practice.

This scripture primarily discusses the arrangement of stellar deities and directions in Daoist day-selection practices. According to the monthly divisions of the Heavenly Stems and Earthly Branches, each month has specific days (such as the seven days including Dingmao and Jiawu in the Jiayi month) that correspond to the central palace orientation.

It then details the twenty-four directions (the twelve Earthly Branches - Zi, Chou, Yin, etc. - combined with the eight Heavenly Stems and four cardinal dimensions) and their corresponding stellar deity combinations on different days. These celestial beings include:

• Tiangang (the handle of the Big Dipper)
• Taijiang (guardian generals)
• Jin-Shui (Metal and Water from the Five Phases)
• Yuebei (the moon's orbital path)
• Taiyang (the sun)
• Xueren (malevolent sha energy)
• Ziqi (auspicious Qi)
• Shuiliao (flood disasters)
• Bing-Yi (Heavenly Stems)
• Zaohuo (dry heat)
• Qiluo (a stellar constellation)

Each direction follows a distinct sequence of stellar deities. For instance, the Zi direction arranges them as "Shi-Ru Tiangang Taijiang Jin-Shui Yuebei Taiyang Xueren Ziqi Shuiliao Bing-Yi Zaohuo Qiluo," while the Gui direction simplifies to "Ru-Gang Jiang Shui Bei Yang Ren Qi Liao Bing Zao Luo." This system serves Daoist ritual purposes for selecting auspicious occasions, avoiding inauspicious influences, and arranging altars. Practitioners must consult these stellar configurations according to specific dates to harness the corresponding directional energies and celestial powers.

This scripture documents the Daoist ritual system correlating celestial deities with spatial directions and temporal cycles, primarily used for auspicious timing (zeji) and exorcistic rites (rangjie). The text employs special symbolic combinations to represent distinct constellations of deities assigned to each cardinal direction, with specific divine guardians overseeing particular orientations.

Regarding spatial arrangements, six directional sectors are specified: due West (You), Northwest-by-West (Xin), Northwest (Xu), Northwest-by-North (Qian), North-by-West (Hai), and North-by-East (Ren). Each sector corresponds to a unique combination of astral deities represented by: "Metal and Lunar Obscurity" (Venus and the dark lunar node), "Yang Blade" (the harsh yang energy), "Aquatic Qi" (water vapor), "Bing Fire Dryness" (fiery dryness of the third celestial stem), "Rahu's Dampness" (the ascending lunar node's moisture), and "Heavenly Commander" (the Big Dipper's celestial general). These elemental constellations rotate according to fixed cyclical patterns.

The temporal system meticulously records the twenty-four two-hour periods (shichen) across the ten celestial stem days (Jia-Ji, Yi-Geng, etc.). For instance, during Jia-Ji days, the midnight watch (Zi period) is governed by the "Solar Deity" star, while the Ox watch (Chou period) falls under "Aquatic Deluge" star's jurisdiction. Conversely, Yi-Geng days' midnight watch is administered by the "Earthy Saturation" star. These astral deities include: the Solar Deity (Sun), Earthy Saturation (Saturn's moisture), Aquatic Deluge (Mercury), Extraordinary Rahu (esoteric conjunction with the lunar node), Platform Commander (divine general), Purple Qi (the violet planetary essence), Heavenly Pivot (the Big Dipper's handle), and Lunar Obscurity (the moon's dark aspect) - each presiding over distinct auspicious or inauspicious attributes.

When performing rituals, Daoist priests carefully consult these astral-directional and temporal correspondences to select propitious timings and favorable orientations for ceremonies, while avoiding maleficent directions. This celestial deity system exemplifies Daoism's characteristic integration of astronomical calendrics with divine cosmology.

This scripture primarily discusses the correspondence between time periods, directions, and inauspicious influences (particularly the White Tiger) in Daoist liturgy (Keyi), along with methods to avoid these malignant forces.

First, it enumerates the names of baleful influences corresponding to different time periods: the "Xin hour" correlates with Taijiang, Bingyi, Taiyang, Shuailao, and Qiluo; the "Xu hour" with Xueren, Tiangang, Bingyi, Turu, and Jinshui; the "Qian hour" with Bingyi, Yuebei, Turu, Jinshui, and Xueren; the "Hai hour" with Jinshui, Zaohuo, Xueren, Bingyi, and Turu; the "Ren hour" with Xueren, Tiangang, Bingyi, Shuailao, and Jinshui. These serve as crucial references for Daoist time selection in ritual practice.

The text then meticulously records the specific dates corresponding to the "Great Slaughter of the White Tiger" across eight directions. In Daoist tradition, the White Tiger is regarded as a malignant force that must be avoided. Each direction lists precise dates and their corresponding orientations:

• Eastern White Tiger corresponds to Bingyin, Yihai, etc. (7 days), orientation Jia-Mao-Yi
• Southeastern White Tiger corresponds to Dingmao, Bingzi, etc. (7 days), orientation Chen-Xun-Si
• Southern White Tiger corresponds to Renshen, Xinsi, etc. (6 days), orientation Bing-Wu-Ding
• Southwestern White Tiger corresponds to Yichou, Jiaxu, etc. (7 days), orientation Wei-Kun-Shen
• Western White Tiger corresponds to Gengwu, Jimao, etc. (6 days), orientation Geng-You-Xin
• Northwestern White Tiger corresponds to Jisi, Wuyin, etc. (7 days), orientation Xu-Qian-Hai
• Northern White Tiger corresponds to Jiazi, Guiyou, etc. (7 days), orientation Ren-Zi-Gui
• Northeastern White Tiger corresponds to Xinwei, Gengchen, etc. (6 days), orientation Chou-Gen-Yin

These details are primarily employed in Daoist purification rituals (Zhaijiao) and time selection practices, assisting priests in avoiding malignant influences while selecting auspicious times and directions for ceremonial activities.