《全真坐鉢捷法》

Practical Method for Timekeeping in Quanzhen Meditation (Simplified Interpretation)

The ancients measured time by observing sundials and water clocks, counting from one winter solstice to the next as a complete cycle. A full day and night were divided into 100 ke (an ancient time unit, 1 ke = 14.4 minutes), with each two-hour period (shichen) consisting of 8 ke and 20 fen. Among these, the yin, shen, si, and hai periods each had 9 ke, all determined by the meridian line to distinguish day and night. However, modern water clocks no longer follow the ancient methods, as craftsmen have altered them arbitrarily, leading to inaccuracies. Here, we introduce a simple, circulating water-drip timekeeping method that has been tested for years—efficient, cost-effective, portable, and aptly called a "movable astronomical instrument."

Construction Method:

Prepare two copper basins, one large and one small. The large basin holds water with no special requirements other than being bigger than the small one—a porcelain basin can also be used as a substitute. The small basin should weigh five liang (~187.5 grams), stand 3.4 cun (~11 cm) tall, and have an opening and base diameter of 4.7 cun (~15 cm). During construction, its weight can be calibrated using 50 Taiping coins (Song Dynasty copper coins). Once complete, drill a needle-sized hole at the bottom of the small basin and float it on the water in the large basin. The changing water level indicates the time: as water flows upward into the small basin, measure it with a marked ruler—when the water reaches the "zi" mark, it is the zi hour (11 PM–1 AM); at "wu," it is the wu hour (11 AM–1 PM); and at "geng," it marks the first night watch (geng, 7–9 PM).

Usage Method:

At dawn each day, float the small basin on the water in the large basin. By sunset, the small basin will naturally sink to the bottom. Remove it, pour out the water, and float it again to begin timing the next day. This drip-based method is more reliable than incense clocks (which track time by burning patterns) or sundials, unaffected by weather—a marvel of both mystical and practical timekeeping.

(Note: The original text mentions xuanji, referring to ancient astronomical instruments; chou, the marked ruler for measuring water levels; and geng, the ancient unit for nighttime timekeeping.)

The Quanzhen Zuobo Jiefa (Complete Perfection Sitting-Bowl Expedient Methods) describes the ancient Daoist "water clock" device for timekeeping and the principles of seasonal changes. The text is divided into three main sections:

I. Key Points for Using the Water Clock:

At dawn, the water clock must be submerged, and at dusk, it should be refilled. When stopping the water flow during the day, the water must be filtered extremely clean to prevent impurities from clogging the outlet—this ensures a consistent flow rate.

II. Method for Crafting Time-Measuring Bamboo Sticks:

Thin wooden or bamboo slips can be used as markers, with varying lengths indicating different time periods. Placing these slips in water allows for convenient time measurement. Specifically, the day is divided into 12 two-hour periods (each called a shichen), marked by 34 evenly spaced slips. Each shichen segment uses a slip 2.5 fen long (approx. 3.75 cm). However, during the four shichen of Yin (3–5 AM), Shen (3–5 PM), Si (9–11 AM), and Hai (9–11 PM), an additional 4 fen is added to correct for seasonal discrepancies.

III. Seasonal Adjustment Using Coins:

Twenty Taiping coins (ancient copper coins) are used for regulation:

• 11th month: 20 coins placed in the bowl by day, empty at night
• 12th month: 19 coins by day, 1 at night
• From the 12th month onward, every seven days, subtract 1 coin by day and add 1 at night
• 1st month: 11 by day, 9 at night
• 2nd month: 10 each
• 3rd month: 9 by day, 11 at night (then every seven days, subtract 1 by day, add 1 at night)
• 4th month: 1 by day, 19 at night
• 5th month: empty by day, 20 at night
• 6th month: 1 by day, 19 at night (then every seven days, add 1 by day, subtract 1 at night)
• 7th month: 9 by day, 11 at night
• 8th month: 10 each
• 9th month: 11 by day, 9 at night (then every seven days, add 1 by day, subtract 1 at night)

IV. Rhyme for Solar Positions:

• 1st/9th months: Sun rises at Yi (southeast), sets at Geng (southwest)
• 2nd/8th months: Rises at Mao (due east), sets at You (due west)
• 3rd/7th months: Rises at Jia (northeast), sets at Xin (northwest)
• 4th/6th months: Rises at Yin (east-northeast), sets at Xu (west-northwest)

These methods reflect the wisdom of ancient Daoists in mastering time through observing natural patterns. The water clock and coins served as tools to calibrate seasonal variations.

This passage explains the Quanzhen (Complete Perfection) school's method for selecting auspicious directions during meditation practice. It details the specific entry and exit orientations for different months:

In the fifth lunar month, practitioners should enter from the Gen position (northeast) and exit through the Qian position (northwest). During midwinter (the eleventh lunar month), the opposite applies—entering from the Xun position (southeast) and exiting through the Kun position (southwest).

Particular attention must be paid to the tenth and twelfth lunar months. During these periods, one should exit through the Chen position (east-southeast) and enter via the Shen position (west-southwest), requiring careful study of these temporal-spatial alignments.

The mention of "Jiuyang Zhenren" (Nine Yang Perfected Being) likely refers to either the lineage holder or founding patriarch of this cultivation method. The concluding phrase "Quanzhen Zuobo Jiefa Zhong" marks the end of the Complete Perfection Sitting Bowl Rapid Method. Here, "sitting bowl" (zuobo) denotes the Daoist practice of meditative sitting within a ritual bowl, while "rapid method" (jiefa) indicates esoteric techniques for swift attainment.