《洞玄靈寶道士受三洞經誡法籙擇日曆》

Interpretation of the Dongxuan Lingbao Daoist Calendar for Receiving the Three Caverns Scriptures, Precepts, and Talismans

This scripture was composed by Zhang Wanfu, a Daoist priest of the Qingdu Temple during the Tang Dynasty. It primarily explains the proper selection of auspicious dates for Daoist priests when receiving the "Three Caverns Scriptures, Precepts, and Talismans" (a core system of Daoist scriptures and ritual talismans).

Daoist scriptures originate from the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), transmitted through generations of immortals and perfected beings. Though cultivation methods vary, ritual protocols remain constant. Ordination and initiation into the Daoist path require strict transmission, where senior masters guide disciples according to liturgical procedures (Keyi). Receiving these scriptures necessitates the solemn ceremony of "Three Covenants and Six Witnesses" (sanmeng liuzheng), and selecting an auspicious day must not be taken lightly.

The author criticizes the chaotic practices of date selection prevalent at the time: some used the "Jiazi Day" (a day in the sexagenary cycle) as a universally auspicious date, while others applied the Zhengyi (Orthodox Unity) school's calendar to transmit the Three Caverns scriptures. In reality, the Shangqing (Upper Clarity) and Lingbao (Numinous Treasure) schools each have their own designated auspicious days, which should not be conflated.

Zhang Wanfu recounts his nearly fifty years of Daoist cultivation and over four decades of sworn discipleship under his master. After studying rare scriptures, he compiled this text. Previously, he had authored the twenty-one-volume Precepts of the Three Caverns, but due to its impractical length, he condensed it into a single volume for ease of study. The text concludes with specific rules for selecting dates, such as "Jiazi harmony" indicating an auspicious day, or "upper overcoming lower" (a specific celestial stem and earthly branch combination) signifying a day to avoid.

(Note: Specialized terms like "Three Caverns Scriptures, Precepts, and Talismans," "Celestial Worthy of Primordial Beginning," and "Zhengyi" are preserved with brief explanations. Technical phrases such as "Three Covenants and Six Witnesses" are clarified, and traditional calendrical terminology is rendered into modern interpretations of auspicious and inauspicious indicators.)

This scripture primarily explains the methods Daoist priests use to determine auspicious and inauspicious days for receiving precepts, transmitting scriptures, and working with Fulu (talismans and registers). The content divides into two parts:

The first section discusses the fortune of celestial stem and earthly branch combinations (the ancient calendrical system):

• Days exhibiting mutual generation (the productive cycle of the Five Phases) are most auspicious
• Days marked as "special harmonies" (specific combinations) are also favorable
• "Self-punishment" days (clashing earthly branches) require caution
• Days showing mutual conquest (the destructive cycle of the Five Phases) are most perilous
• Special notation warns against "Heaven's Gate days" being unsuitable for entering meditation chambers

The second section explains the fortune of specific days across different months:

• The character "bei" (multiple) indicates auspiciousness levels (higher numbers denote greater fortune)
• Characters like "sha" (kill) and "hai" (harm) mark inauspicious days bringing adverse effects
• Fortune varies monthly—for instance, zi days in first and second months are highly favorable (50x), but become extremely inauspicious in fifth and sixth months (matricidal)
• Certain days affect specific individuals differently, like "patricidal" or "uxoricidal" days

The conclusion summarizes: When transmitting Daoist methods, choose days with mutually generating stems and branches as ideal, special days as secondary options, self-punishment days as barely acceptable, while conquest days—being most dangerous—must never be used for transmitting precepts, scriptures or Fulu. It also mentions the Twenty-Four Parishes (early Celestial Master diocesan organizations) like Yangping Parish and Lutang Parish, along with circumstances of itinerant parishes.

Note: This represents ancient Daoist chronomancy, using Five Phases cycles and mystical numerology to determine fortune. Modern readers should appreciate its cultural significance while understanding its historical context.

This scripture primarily discusses the auspicious and inauspicious days that Daoist priests should observe when conducting ordination ceremonies (shoujie), transmission rites (chuandu), and purification rituals (zhaijiao), along with related precautions. Here is a simplified interpretation:

[Avoiding Inauspicious Days]

The text lists unlucky days each month when rituals should not be performed, categorized into three groups:

1. 7th & 8th Lunar Months: The Hai day (last of the 12 Earthly Branches) is most inauspicious; the Zi day (first branch) is highly favorable (datong); the Chou day (second branch) is extremely unlucky; the Yin day (third branch) is slightly unlucky; the Mao day (fourth branch) violates the taboo of "killing the father"; the Chen day (fifth branch) violates the "killing the mother" taboo, etc.

2. 9th & 10th Lunar Months: The Si day (sixth branch) carries sixtyfold misfortune; the Wu day (seventh branch) is highly unlucky; the Xu day (eleventh branch) violates the "killing offspring" taboo, etc.

3. 11th & 12th Lunar Months: The Zi day violates the "killing offspring" taboo; the Chou day violates the "killing spouse" taboo; the Si day also violates the "killing spouse" taboo, etc.

(Note: "Sixtyfold" indicates severity of misfortune, while "killing father/mother" refers to violating specific taboos.)

[Selecting Auspicious Days]

1. General Favorable Days:

• Wangxiang days (when the Five Phases are at peak strength)
• One’s birth (benming) day
• The Jiazi day (first of the 60-day cycle)
• New and full moons (shuowang, 1st and 15th of the lunar month)

2. Special Rituals:

• Divine incantations and talismans (shenzhou fuqi): Best performed on the first Jia day of the 1st lunar month or during the Mao (5–7 AM) or You (5–7 PM) hours on the 1st/15th.
• Three Sovereigns (Sanhuang) talismans: Most auspicious on the Jiazi, Jiashen, and Jiayin days (three primordial yuan days).
• Lingbao covenant rituals: Spring rites use Jiayin or Yimao days; summer rites use Dingsi or Bingwu days, etc.

[Ritual Precautions]

1. Receiving the Six Jia Talismans: Must be performed at midnight on a Jiazi day; if rainy/windy, move indoors.

2. Five Sacred Peaks rituals: Conduct at midnight during the monthly jian hour (aligned with the solar term).

3. Three Sovereigns rituals: Also require midnight ceremonies with mats arranged in the courtyard.

(Note: These calendrical rules derive from multiple Daoist scriptures, including Zhengyi Fawen, Laojun Chuanyi, and Shenzhou Jing, serving as ancient guidelines for timing major rituals.)

This scripture primarily discusses the selection of auspicious days for Daoist priests to receive scripture transmissions and conduct rituals, along with related cultivation norms.

Regarding the selection of auspicious days:

The most propitious time is the night of Yuandan (the first day of the first lunar month). The third and twenty-seventh days of each month are when venerable deities descend. Days marked by the celestial stems Jiazi, Jiawu, and Gengshen, as well as one's birth year, the Year of Tai Sui, and the eight major solar terms (among the twenty-four solar terms) are all highly auspicious. The text also specifies particular fortunate days each month called "Celestial Pass Nine Openings" days (one or two days monthly), which are suitable for paying homage to Taisu (an important Daoist deity).

Concerning the rules for transmitting scriptures and methods:

The transmission of Daoist methods requires three covenants (sanmeng):

• The initial covenant must be undertaken with sincere devotion
• Six types of verification are required to ensure ritual propriety

Cultivation should be graded according to individual capacity:

• Different innate endowments correspond to varying levels of method transmission
• Progression should follow from simple to complex

The text observes that many contemporary priests:

• Are burdened by material needs and preoccupied with immediate concerns
• Rarely consider matters beyond this life
• Those who persist in cultivation are already exceptional

Regarding ritual arrangements:

Multiple different rites may be conducted within the same altar space. The three covenants can incorporate various transmission contents. This arrangement serves to:

• Prevent excessive fatigue for masters and disciples
• Minimize frequent summoning of celestial officials
• Provide clear guidelines for cultivators past and present
• Harmonize the practices of ordinary people with those of sages

(Note: "Tao Gong" refers to Tao Hongjing, "Zang Zongdao" is another Daoist figure; "Taisu" is an important Daoist deity; the "Three Caverns" [Dongzhen, Dongxuan, Dongshen] denote three major Daoist scriptural collections)

This scripture primarily critiques various malpractices prevalent in contemporary Daoist transmission, admonishing practitioners to adhere to the orthodox path.

The general meaning is as follows: Some people stubbornly cling to their own views, refusing to change, and even exploit the name of spiritual cultivation for personal gain, deceiving well-intentioned commoners with empty boasts. Such individuals are beyond the scope of proper discussion. Common issues today include: men and women practicing together inappropriately on the same altar; masters and disciples failing to observe proper fasting rituals together; participants joining fasts only after they have already begun; disregard for sacred vows; masters lending scriptures to others indiscriminately; multiple masters transmitting teachings simultaneously on the same altar; improper drafting of ritual petitions; neglecting to select auspicious dates and times; and falsely claiming guarantors for ordination.

There are also those who have never properly studied Daoist methods yet, relying on wealth and influence, coerce others into becoming their disciples. Some who have learned only one or two simple techniques boast of mastering all Daoist arts; those with superficial knowledge of talismans and minor spells frequent the homes of the powerful; others, having attained material comfort, recklessly recruit disciples to transmit teachings; still others, presuming upon seniority, suddenly don ceremonial caps and pose as masters. Such individuals are everywhere, yet they fail to consider how their transgressions will bring calamity upon their ancestors and parents.

The scripture emphasizes: Teachings transmitted within the same altar must be consistent, and fasting must be conducted on properly chosen auspicious dates. Previously, in the Jianghuai and Wu-Shu regions, masters transmitted Daoist methods too casually, fasting was neglected, and only ritual sacrifices received attention. Recently, this trend has spread to the capital, Luoyang, as many court-appointed Daoists brought these vulgar practices to the city. Finally, it is noted that in Daoist sanctuaries (Jing), one must observe taboos on the death anniversaries of one's Daoist parents—these are inauspicious days for entering the sanctuary to practice.

The criticized behaviors include: irregular transmission of teachings, false claims, exploiting Daoism for profit, and chaotic master-disciple relationships. The text underscores that spiritual cultivation must be approached with sincerity and solemnity, never with carelessness.

This scripture discusses the considerations for selecting auspicious dates when Daoist priests receive the "Three Caverns Scripture Precepts and Registers" (an advanced Daoist ordination ritual). The original text conveys:

Some uninformed practitioners mistakenly regard incense offerings as mystical secrets, when these are merely mundane minor practices. Observing parental death anniversaries, conducting sacrifices on prohibited days (Daoist taboo dates), or performing Zhaijiao (Daoist rituals) on such occasions do not meet the requirements of the supreme methods of the Three Caverns. Dates like Wuchen, Jisi, Wuxu, and Jihai, though popular in folk date selection, along with the Ten Fast Days (monthly purification days), Eight Solar Terms (key seasonal nodes), or the so-called "Heaven's fixed dates" like the Five Penetrations and Taisu's mountain audience - if they contradict the essential principles of cultivation for immortality, how could they be considered proper days for encountering true immortals? These are all minor methods for worldly benefit, not the supreme path of self-cultivation.

However, the Ten Fast Days and Eight Solar Terms are indeed when celestial beings inspect the human realm and record merits and faults, making them reasonably auspicious occasions. Though the scriptures don't explicitly prescribe them, performing virtuous deeds or transmitting teachings on these days often aligns better with divine will. As for the so-called "Days of Heavenly Execution" (inauspicious dates), their primary taboos concern medicine preparation and construction activities - they shouldn't hinder Dao reception or cultivation. Nevertheless, beginners are advised to avoid these dates. Those who truly comprehend the supreme methods of the Three Caverns naturally transcend such calendrical constraints.

According to the "Golden Light Daoist Code," as long as the ritual implements are properly prepared, one may ascend the altar for fasting, oath-taking, and receiving the Dao without deliberate date selection. May those with wisdom understand this principle.