《法師選擇記》

In the first month of the first year of the Zhenguan era (627 CE), on the fifteenth day, Emperor Taizong of Tang inquired of his ministers: "I observe that commoners light perpetual lamps and hold purification rituals (Zhaijiao) every three or four days to pray for blessings, yet they often incur calamities instead. Why is this so?" At that time, the Tripitaka Master (a Buddhist monk well-versed in scriptures) memorialized: "When commoners hold purification rituals during inauspicious deity rotations, disasters inevitably follow, because they fail to select dates according to the auspicious days recorded in Buddhist scriptures." Thereupon, he compiled and presented the Tathagata's Selection Records from Buddhist texts, explaining the relationship between fortune/misfortune and date selection:

Holding rituals on Jiazi days brings the benevolent child Sudhana (Buddhist seeker of truth) as the presiding deity. Those making vows shall see their descendants flourish and attract wealth—supremely auspicious.

On Yichou and Bingyin days, Arhats (enlightened monks) and celestial deities descend. Fulfilling vows brings ten thousandfold wealth—naturally auspicious.

Dingmao days feature inspections by the Director of Fate (deity governing destiny). Making vows during these times invites disputes and gossip—extremely inauspicious and to be avoided.

Wuchen and Jisi days fall under Prince Nezha's inspection. Performing rituals (Daoist sacrificial ceremonies) to fulfill vows may reduce household members—highly inauspicious.

Gengwu days feature the Blue-Robed Child as presiding deity. Vow fulfillment brings ten thousandfold prosperity and thriving family enterprises.

On Xinwei days, hungry ghosts inspect. Fulfilling vows causes three years of financial loss and livestock depletion—extremely inauspicious.

Renshen and Guiyou days feature underworld judges as presiding deities. Vow fulfillment brings inevitable misfortune within one year.

From Jiaxu to Jimao—six consecutive days—benefit from Bodhisattva Ashvaghosha's (Mahayana Buddhist bodhisattva) protection. Rituals bring immeasurable blessings—all matters supremely auspicious.

Gengchen to Renwu—three days—witness both pure deities and malevolent ghosts coexisting. Rituals may harm family members, with bloodshed and fires likely throughout the year—extremely inauspicious.

On Guiwei days, the rakshasi (female demon) presides. Rituals cause domestic unrest and family separation.

From Jiashen to Bingxu—three days—coincide with Amitabha Buddha's auspicious teaching period. Rituals bring ten thousandfold blessings within three years, with thriving descendants and dragon deity protection.

Dinghai days feature the Vermilion Bird (southern fire deity) presiding. Rituals easily invite lawsuits and disputes.

This scripture meticulously records the corresponding deities and auspicious/inauspicious effects for ritual dates, emphasizing the critical importance of date selection. It integrates Buddhist bodhisattvas, Daoist deities, and folk beliefs—reflecting the syncretic religious culture of the Tang dynasty. Here, "ritual inspection" refers to deities examining purification ceremonies, while "vow fulfillment" denotes keeping promises made to deities.

This scripture discusses the auspicious and inauspicious omens associated with conducting purification rituals (Zhaijiao) and fulfilling vows on different days. According to the celestial stems and earthly branches calendar, each day has different deities inspecting the human realm, resulting in varying effects for ritual observances.

For example, on the Wuzi day, malevolent spirits descend. Conducting rituals on this day may lead to legal disputes, quarrels, and illnesses throughout the year, making it highly inauspicious. In contrast, the Jichou day is favorable, as the True Lord of Life (Siming Zhenjun), the deity governing lifespan, sends his attendants to inspect the rituals. Observances on this day bring peace and prosperity to the entire household, with boundless blessings.

Some days are especially suited for seeking wealth or offspring. On the Renchen day, the Venerable Ananda (a key Buddhist figure) arrives with blue-robed attendants, ensuring flourishing descendants and three consecutive years of great fortune. The Wushen and Jiyou days are even more extraordinary, as a thousand Buddhas descend to the mortal realm—rituals performed then yield ten thousandfold blessings and thriving family fortunes.

However, inauspicious days must be avoided. On the Bingwu and Dingwei days, the Ox-Head Yaksha (a hellish demon) patrols the human world. If rituals are performed without sincerity, calamities may befall the family within three years. The Wuwu day is particularly ominous, as all deities refuse offerings due to the obscurity of human hearts.

The most auspicious days are Renyin and Guimao, when the Bodhisattva Guanyin (the Buddhist deity of compassion) roams the mortal realm. Rituals on these days bless descendants with fortune, ensure rebirth in the Pure Land (the Buddhist paradise), and grant children dignified appearances. The eight days from Jiawu to Xinchou are also highly favorable, as the Bodhisattvas Manjushri (wisdom) and Samantabhadra (practice) descend to bestow blessings.

This scripture primarily records traditional Daoist methods for selecting auspicious and inauspicious dates, divided into several sections:

It first mentions that the Gengshen and Xinyou days are considered auspicious dates when Sakyamuni Buddha expounded the Dharma. Making ritual offerings (zhaijiao) on these days accumulates immeasurable merit (De), bringing prosperity to households and flourishing descendants. Conversely, the Renxu and Guihai days are marked as inauspicious when buddhas don't accept offerings, requiring special caution.

The text explains these calendrical records originate from the "Jade Records of Imperial Ultimacy" (Huangji Yuji), a significant Daoist scripture originally concealed in the celestial realms' "Court of Great Being" (Dayou Zhi Ting) and "Jade Casket of Grand Emptiness" (Taixu Yu Xia). They were later compiled and published in 1488 (the first year of Emperor Xiaozong's Hongzhi reign) by the "Mysterious Daoist Master Yanlingzi" (Xuanxuan Daoren Yanlingzi), aiming to repay imperial grace above and protect commoners below, enabling more people to receive blessings.

Subsequently, it enumerates specific auspicious dates: favorable days for setting bed curtains (Hezhang) include Jiazi and Gengwu; ideal days for trying new clothes fall on Wuchen and Guiyou. The text meticulously details monthly auspicious/inauspicious days (from 1st to 30th) for royal heirs' hair-washing rituals—for instance, the 1st day shortens lifespan, the 8th prolongs longevity, while the 9th suits weddings—with each date carrying specific symbolic meanings.

These date-selection methods integrate Buddhist and Daoist traditions. Though originating from different schools, the author asserts "all paths ultimately converge" (Tianxia Wu Er Dao), advocating adherence to these records for attracting fortune and avoiding misfortune. Modern readers should note these reflect ancient cosmological views—understanding their cultural significance suffices today.

This scripture primarily discusses two aspects: first, the practice of predicting auspicious and inauspicious days for tailoring based on the Twenty-Eight Lunar Mansions (an ancient astronomical system dividing the sky into twenty-eight sectors), and second, the corresponding destiny stars for men and women of different ages.

The first section enumerates the omens associated with each lunar mansion. For instance, the Horn Mansion (Jiao) signifies stability, the Neck Mansion (Kang) indicates obtaining food, the Root Mansion (Di) foretells meeting friends, while the Chamber Mansion (Fang) suggests gaining clothing. Conversely, the Heart Mansion (Xin) warns against thieves, the Tail Mansion (Wei) portends failure in affairs, the Winnowing-Basket Mansion (Ji) suggests the ruler may fall ill, and the Dipper Mansion (Dou) promises delicious flavors. Other mansions carry distinct meanings—the Emptiness Mansion (Xu) brings grain, the Rooftop Mansion (Wei) risks poisoning, the House Mansion (Shi) warns of floods, and the Wall Mansion (Bi) indicates obtaining treasures.

The second section meticulously details destiny stars corresponding to ages from eleven to thirty-two for both genders. Each year assigns different celestial bodies: an eleven-year-old male corresponds to Saturn while a female to Mars; twelve-year-old males link to Mercury and females to Jupiter; thirteen-year-old males relate to Venus while females connect with the Lunar Star (Moon). This cycle repeats—twenty-year-old males return to Saturn and females to Mars, mirroring their eleven-year-old counterparts.

These contents reflect the ancient Daoist tradition of using astrological patterns to predict fortunes and guide daily life. Selecting auspicious days for tailoring was a vital custom in antiquity, while the destiny star theory embodies the ancient belief in the connection between birth timing and celestial influences.

This scripture documents the Daoist astrological system where men and women of different ages correspond to specific Destiny Stars (stellar deities governing one's fate). According to tradition, each person is born under a particular Destiny Star, and as they age, the annually rotating stellar guardian also changes. This rotating star deity system is commonly used in Daoist rituals for selecting auspicious dates and dispelling misfortunes.

The specific correspondences are as follows: A 33-year-old man corresponds to the Fire Star (Mars), while a woman corresponds to Rahu (a malefic star from ancient Indian astrology). At age 34, men align with Ketu (another malefic star) while women connect with the Sun Star. Subsequent years follow this fixed rotational pattern—for instance, 35-year-old men belong to the Lunar Star (Moon) while women correspond to the Metal Star (Venus); 36-year-old men relate to the Wood Star (Jupiter) and women to the Water Star (Mercury).

From ages 37 to 66, the stellar rotation pattern continues: odd-numbered years often correspond to special stars like Rahu and Ketu, while even-numbered years mostly associate with the traditional Five Phase stars (Metal, Wood, Water, Fire, Earth). Notably, the ages 57 and 66 show the "Wood Star" replacing the conventional "Water Star" correspondence—likely a textual variant in transmission. This entire system meticulously aligns celestial movements with human lifespan, embodying the Daoist cosmological principle of "correspondence between heaven and humanity."

This passage documents the Daoist astrological system where men and women of different ages are associated with specific ruling stars that govern their destinies. According to this framework, an individual's fate is influenced by particular celestial bodies, with distinct stellar correspondences for each gender. For instance:

A sixty-seven-year-old man corresponds to Venus (Taibai Xing, the Great White Star), while a woman of the same age corresponds to the Moon (Taiyin Xing). At sixty-eight, the male correspondence shifts to the Sun (Taiyang Xing), whereas the female aligns with Saturn (Zhen Xing). This pattern continues systematically up to age ninety-nine, forming a complete cyclical system. The text mentions two unique Daoist invisible luminaries (yin yao) - Rahu (Luohou Xing) and Ketu (Jidu Xing) - which hold special significance in astrological prognostication for indicating particular auspicious or inauspicious influences.

Notably, a repeating cyclical pattern emerges from age seventy-five onward. For example, both seventy-five and eighty-one-year-olds (regardless of gender) correspond to Mercury (Shui Xing), mirroring the conceptual framework of the sixty-year Jiazi cycle. These stellar correspondences are primarily employed in Daoist rituals for selecting auspicious dates (zeji) and performing calamity-averting rites (rangjie). Ritual masters (fashi) determine the appropriate liturgical procedures (keyi) based on the devotees' ruling stars of destiny.

When the year is under the influence of Rahu (an inauspicious star), one is prone to encounter sorrows in endeavors. Men may face domestic disturbances, while women may fall into idle melancholy. This star governs disputes and slander, easily leading to legal conflicts, quarrels, and eye ailments. Women, in particular, should beware of blood-related misfortunes or difficult childbirth. To resolve these afflictions, a specific ritual offering with nine lamps must be performed on the designated auspicious day.

During a Saturn year, legal disputes and conflicts seek one out unprompted. Ventures outside the home often meet obstacles, and one must guard against the mischief of petty individuals. The household will be unsettled, livestock may not thrive, and strange dreams or eerie sounds at night are common. Long journeys are inadvisable. To ensure peace, light five lamps in the due west direction on the nineteenth day of each month for offerings.

When Mercury governs the year, women are prone to quarrels, while men may unexpectedly receive blessings and prosperity. This star of fortune brings noble assistance, wealth from distant sources, and the joy of new additions to the family. However, one must avoid crossing rivers or wading through water. The most auspicious remedy is to light seven lamps in the due west on the twenty-first day of each month.

A Venus year brings misfortune in all affairs—men are weighed down by worries, while women must exercise extra caution. Though this "Court Origin Star" can offer noble patronage, auspicious marriages, and household prosperity, it also predisposes one to digestive ailments and the schemes of petty people. To turn danger into safety, light eight lamps in the due west on the fifteenth day of each month.

Under the Sun Star's influence, the entire year remains stable, with men experiencing continuous joyous events and harmony prevailing in all matters. This "Great Radiance Star" illuminates all, governing wealth from distant travels, support from noble patrons, thriving households, and universal concord. For supreme auspiciousness, light twelve lamps in the due west on the twenty-seventh day of each month.

When Mars dominates, stillness and adherence to one's duties are advised—women should fear calamities, while men must guard against legal penalties. This "Disaster Star" triggers malignant ulcers and virulent diseases: women are susceptible to difficult childbirth and blood calamities, while men frequently encounter lawsuits, with both household members and livestock unsettled. To dissolve these malignant influences, light fifteen lamps in the due west on the twenty-ninth day of each month.

A Ketu year (another inauspicious star) brings frequent disasters—while men may still navigate challenges, women must be most vigilant. This star governs sudden misfortunes, requiring special caution against unexpected calamities. Those with yin-dominant constitutions (women or individuals with yin-aligned destiny) must exercise particular care in response.

This scripture discusses Daoist astrological timing, primarily recording the auspicious and inauspicious activities as well as ritual methods corresponding to different stellar configurations during their presiding years.

When the Grand Yin Star (an alternative name for the moon) governs the year, all endeavors proceed more smoothly than usual. Pursuing scholarly honors or seeking wealth proves especially favorable, and long-distance travel is particularly auspicious. However, this year requires special caution: those with a "Zhu Yang" destiny are suited for legal disputes, while those with Yin-dominant constitutions (individuals with predominantly Yin astrological attributes) may encounter illness or danger, with pregnant women at risk of difficult labor. Men generally experience smooth progress in all matters. On the twenty-sixth day of each month, when the Grand Yin Star descends to the earthly realm, one should light seven lamps in the due west direction as an offering—this ensures great fortune.

Years governed by the Wood Star prove unfavorable for Yin-dominant individuals, though only minor ailments or misfortunes occur without year-long adversity. This period is called the "Court of Origin Star" year, requiring vigilance against eye ailments, as Yin-dominant individuals may face blood-related calamities. Nevertheless, marriages and family matters remain peaceful. On the twenty-fifth of each month, offering twenty lamps in the due west direction to honor the Wood Star secures auspicious outcomes.

The text further enumerates various stellar titles—such as Demon Star, Uncertain Star, Grain-Blade Star, and Slaying Tribute Star—corresponding to each of the sixty Jiazi (sexagenary cycle) years. These stars predominantly manifest during the first, fourth, seventh, and tenth lunar months. Each stem-branch day aligns with specific stellar influences: for instance, Jiazi days correspond to the Demon Star, Yichou days to the Uncertain Star, and Bingyin days to the Grain-Blade Star. Ancient practitioners believed these stellar configurations critically influenced daily fortune, necessitating careful observance.

This scripture records the ancient Daoist system of selecting auspicious dates (择日) through celestial and terrestrial influences. It systematically arranges the sixty Jiazi (六十甲子, sexagenary cycle combinations of heavenly stems and earthly branches), annotating each with corresponding names of divine and baleful influences. Special emphasis is placed on the four months of "February, May, August, and November" (二五八十一月) as possessing unique significance.

The parenthetical terms following each stem-branch combination denote various celestial influences: "Sha Gong" (煞贡) indicates a day when malignant forces offer tribute, "Zhi Xing" (直星) represents the presiding constellation deity's shift, "Bu Mu" (卜木) likely relates to divination regarding timber's auspiciousness, while "Jiao Si" (角巳) probably corresponds to the orientation of the Horn constellation (角宿) among the twenty-eight lunar mansions. Each of these technical terms carries specific ritual meanings, allowing Daoist priests to determine appropriate religious activities or taboos for given dates.

The mentioned "four divine months" (四神之月) refer to the second, fifth, eighth, and eleventh lunar months, which Daoist tradition considers imbued with extraordinary spiritual power—particularly potent periods for conducting major rituals that may receive additional sanctification. The entire passage functions like an ancient Daoist almanac, employing this cipher-like symbolic system to guide the temporal arrangement of religious observances.

This passage documents the "Demon Star" system in ancient Daoist day-selection practices. Operating on a sixty-year Jiazi cycle (comprising sixty combinations of heavenly stems and earthly branches), each day corresponds to specific stellar deities with names like "Ren Zhuan" (Human Specialist), "Li Zao" (Early Establishment), and "Yao Xing" (Demon Star). These celestial designations represent distinct auspicious or inauspicious attributes, guiding both Daoist priests conducting rituals and laypeople undertaking important activities.

For instance, "the day of Yi-Mao corresponds to Ren Zhuan Star, Bing-Chen day aligns with Li Zao Star, and Ding-Si day connects with Yao Xing (Demon Star)," continuing sequentially through the cycle. Special attention is given to the "Demon Star" – conducting significant affairs like house construction or marriage ceremonies during its governing days would violate the "Xuan Zheng Fu" (a type of ominous cosmic mandate), bringing adverse consequences to one's household.

This calendrical system divides the year into four seasons, with particular emphasis on avoiding maleficent stars during the third, sixth, ninth, and twelfth months of each season. Essentially, the text presents a comprehensive day-selection reference table for Daoist clergy and devotees to consult regarding auspicious and inauspicious timings.

This scripture discusses the Daoist art of geomancy and date selection (choosing auspicious days), primarily analyzing the auspicious and inauspicious omens associated with the descent of different constellations (stars believed by Daoists to influence human affairs).

When the "Vermilion Bird Star" enters a household, misfortunes such as fires and thefts will occur within a year. If activities like weddings, moving house, sacrificial rites, assuming official posts, opening businesses, or ground-breaking ceremonies are conducted during this period, the elders of the family will decline, livestock will perish, children born will be unfilial, and women may behave improperly. Within sixty days, family members will suffer from dysentery, and funeral disputes may arise. On such days, only burials are appropriate—all other activities should be avoided.

When the "White Tiger Star" enters a household, it will harm unidentified individuals within a year. If one assumes official posts, builds houses, conducts weddings, moves residences, holds funerals, or opens businesses during this time, family members will fall ill, encounter bereavements, or possibly suffer injuries from wild beasts or weapons. Unless the household has accumulated virtue through good deeds, bloodshed is inevitable, and the calamity will manifest among the servants.

The descent of the "Azure Dragon Heavenly Virtue Talisman Star" brings auspicious signs. Within three years, officials will receive promotions, commoners will gain land and prosperity, and noble sons will be born. After three years, great wealth will follow, bringing family harmony and numerous servants. When encountering such an auspicious star, all matters—great or small—can be undertaken, and even monastics (monks and Daoist priests) will find their affairs blessed.

When the "Golden Cabinet Talisman Star" enters a household, activities like assuming official posts, conducting weddings, opening businesses, or constructing burial sites (graves) will all be auspicious.

The Record of Master's Divination Selections describes the auspicious and inauspicious omens associated with four celestial configurations (Dao Talisman, Great Yin, Six Yin Golden Hall Talisman, and Gouchen Talisman) when they enter a dwelling. Each configuration operates within specific timeframes (ranging from one to seven years) and brings distinct blessings or misfortunes.

The first is called the "Dao Talisman Star." When this enters a residence, within one year the household may produce quarrelsome individuals prone to legal troubles. If construction, weddings, funerals, moving, opening businesses, monastic residence, or renovations occur during its influence, major calamities will follow within two years—including deaths of relatives, fire/water disasters, lawsuits, domestic discord, burglaries, livestock infertility, and general misfortune. The seventh year proves especially perilous. However, virtuous household heads with accumulated merit may mitigate these effects through ritual offerings to sages, though financial loss remains inevitable.

Next is the "Great Yin Star," an extremely inauspicious presence. Any weddings, relocations, assuming official posts, gate modifications, or burials conducted within its three-year influence will bring abdominal illnesses, corporal punishments, snakebites, theft, flood/fire damage, and property loss. While virtuous family heads may lessen the severity, they cannot avoid disputes and gossip.

The "Six Yin Golden Hall Talisman Star" conversely brings excellent fortune. Within one year, it heralds the birth of noble offspring. Construction, weddings, funerals, business openings, moves, official appointments, gate replacements, or repairs conducted under its influence ensure three years of success—officials receive promotions, commoners achieve smooth endeavors, windfall profits materialize, external aid appears, and continuous blessings follow. Monastics particularly benefit from this configuration.

Finally, the "Gouchen Talisman Star" renders all activities inauspicious. Within one year, family members scatter, endeavors fail, and households decline. Carpentry, beam-raising, or shipbuilding during its influence risks axe injuries to craftsmen. Female participation exacerbates conflicts, compounding misfortunes.

These stellar influences ultimately hinge on the household head's virtue (De). The meritorious may temper calamities, while the virtue-less face inescapable doom. When monastics employ these divination methods, auspicious stars prove particularly favorable, whereas inauspicious ones demand vigilant avoidance.

The Golden Talisman Scripture is an important esoteric text transmitted by ancient sages, fundamentally different from ordinary books. As mentioned in scriptures like the Salvation Classic or Dwelling Treasures Classic, such potent sacred texts containing spiritual efficacy should never be casually revealed to the ignorant.

Herein is recorded Zhuge Liang's (styled "Crouching Dragon Master," from Nanyang) transmitted Ten-Thousand Year Travel Chart. This method specializes in selecting auspicious dates and hours for crucial activities: digging irrigation channels, raising house beams, marriage ceremonies, business transactions, betrothal negotiations, millstone installation, construction projects, and burial rites. Inauspicious days must be avoided, while favorable dates ensure smooth outcomes. Should one encounter an extremely ominous hour, no single auspicious matter can counteract it—absolute avoidance is mandatory. When choosing an optimal timing, disregard malignant influences within 120 paces—proceeding still brings great fortune. The system operates through three rotating cycles (upper, middle, lower) that perpetually revolve. Simply match the corresponding lunar month and date to reveal inherent auspiciousness or inauspiciousness.

First Section: The "One-Nine General's" Auspicious-Ominous Chart (applicable to the 1st, 4th, 7th, and 10th lunar months):

Sunlit Yang Day Travel: Unimpeded journey, legal victory guaranteed, freedom from banditry, fulfilled wealth-seeking, encounters with benefactors, celebratory feasting—supremely auspicious.

Ancestral Hall Day Travel: Deities temporarily depart household shrines; wealth petitions succeed, benefactors appear—highly favorable for use.

Gold Vault Day Travel: Carriage malfunctions, lost possessions, highway robbery, failed financial pursuits—extremely inauspicious.

Golden Hall Day Travel: All endeavors flourish, litigation arguments prevail, wealth aspirations realized—exceptionally auspicious.

Bandit Day Travel: Universal misfortunes—potential family ruin, imprisonment—absolute avoidance required; all activities forbidden.

Treasure Granary Day Travel: Elders' favor obtained, all paths open, wealth attained, glorious homecoming—supreme auspiciousness for any undertaking.

Second Section: The "Middle Primordial General's" Auspicious-Ominous Chart (applicable to the 2nd, 5th, 8th, and 11th lunar months):

Celestial Bandit Day Travel: Wealth petitions fail, entanglements invited—utterly inauspicious and unusable.

Heavenly Gate Day Travel: Heart's desires fulfilled, harmonious relationships, unobstructed destinations—exceptionally auspicious for use.

This scripture explains the ancient Daoist method for selecting auspicious days for travel, determining appropriate activities based on the propitious or ominous nature of specific dates. Here's a modern interpretation of various day classifications:

Several types of auspicious days exist: Heaven's Blessing Days (symbolizing celestial favor) ensure smooth endeavors and profitable business; Heaven's Wealth Days (signifying divine abundance) bring encounters with benefactors and universal good fortune; Heaven's Yang Days (representing flourishing yang energy) are ideal for seeking wealth or marriage discussions; Heaven's Granary Days (embodying material abundance) may even bring promotions and windfalls.

Certain inauspicious days must be avoided: Heaven's Thief Days (indicating plunder) risk financial loss and legal defeats; Heaven's Omen Days (harboring latent disasters) provoke quarrels and bloodshed; Vermilion Bird Days (the southern baleful star) inevitably bring financial misfortune; Dark Warrior Days (the northern baleful star) create obstacles in all undertakings.

Special caution applies during the four seasonal months (March, June, September, December) governed by the Lower Prime Generals (Daoist guardian deities) - these periods demand particular vigilance.

White Tiger (western divine beast) and Azure Dragon (eastern divine beast) days require positional differentiation: White Tiger Head Days suit long business journeys; White Tiger Flank Days permit safe travel in all directions; but White Tiger Tail Days absolutely forbid outings. For Azure Dragon Head Days, departing during the cock's crow (5-7 AM) brings supreme fortune; Azure Dragon Flank Days enhance wealth luck, while Azure Dragon Tail Days risk financial loss and litigation.

The text also mentions facial heat divination: different hours of facial warmth portend distinct outcomes. For instance, warmth during the Zi hour (11 PM-1 AM) foretells joyful news, Chou hour (1-3 AM) warns of troubles, Si hour (9-11 AM) indicates someone urgently seeking you, while Wei hour (1-3 PM) suggests impending quarrels or lawsuits. These interpretations require careful correlation with specific temporal cycles to determine auspiciousness.

The Record of Master's Divinations documents ancient methods of fortune-telling through bodily signs, primarily interpreting the omens of four phenomena: eyelid twitching, ear heat, ear ringing, and sneezing.

Eyelid Twitching Omens: The left or right eyelid twitching at different hours carries distinct meanings. For example, during the Zi hour (11 PM–1 AM), a left twitch signals the arrival of an honorable guest, while a right twitch foretells joyous feasting. During the Yin hour (3–5 AM), a left twitch suggests a visitor from afar, whereas a right twitch heralds auspicious events. Each hour has corresponding auspicious or inauspicious signs—such as the You hour (5–7 PM), where a left twitch indicates a guest’s visit, and a right twitch predicts the arrival of a relative.

Ear Heat Omens: Warm ears at different hours signify various events. Heat during Zi hour suggests a monk or Daoist (Daoshi) visitor; during Chou hour (1–3 AM), it foretells personal joy; during Yin hour, it hints at celebratory banquets. Notably, ear heat during Si hour (9–11 AM) may warn of lost possessions, while during Xu (7–9 PM) and Hai (9–11 PM) hours, it suggests potential disputes or gossip.

Ear Ringing Omens: Left or right ear ringing at specific hours holds distinct meanings. During Zi hour, left ringing indicates a woman’s longing, while right ringing may predict financial loss. Yin-hour left ringing could signal misplaced items, whereas right ringing suggests someone’s impatience. Interestingly, right ringing during Si hour (9–11 AM) is considered highly auspicious.

Sneezing Omens: Sneezing at different hours carries varied interpretations. Zi-hour sneezing foretells encountering an honorable guest with feasting; Mao hour (5–7 AM) suggests wealth and visitors; Chen hour (7–9 AM) promises a day of banquets; and Wu hour (11 AM–1 PM) hints at joyful gatherings brought by travelers.

These divination methods reflect ancient traditions linking bodily reactions to daily life events, with each hour’s left-right distinctions carrying specific auspicious or ominous meanings. It’s important to note that these practices belong to historical folk divination culture, and modern readers should approach them with rational discernment.

This passage describes several ancient divination methods for predicting fortune and misfortune, including interpretations of natural phenomena such as flesh tremors, heart palpitations, magpie calls, and cauldron sounds.

Flesh Tremor Divination:

Tremors during the Zi hour (11pm-1am) foretell the arrival of an esteemed guest; Chou hour (1-3am) indicates joyous news; Yin hour (3-5am) suggests disputes that will be quickly resolved; Mao hour (5-7am) predicts financial gain; Chen hour (7-9am) warns of misfortune; Si hour (9-11am) signifies friends gathering; Wu hour (11am-1pm) shows worries that ultimately benefit oneself; Wei hour (1-3pm) promises happy events; Shen hour (3-5pm) risks verbal disputes or lawsuits; You hour (5-7pm) warns of financial loss; Xu hour (7-9pm) indicates distant visitors; Hai hour (9-11pm) brings great fortune.

Heart Palpitation Divination:

Palpitations during Zi hour suggest a woman's longing that brings good news; Chou hour warns of bad events; Yin hour predicts visiting guests with shared meals; Mao hour indicates outsiders bringing food and drink; Chen hour promises joyous occasions; Si hour shows a woman's affection bringing happiness; Wu hour brings spontaneous feasting; Wei hour reveals a woman's yearning; Shen hour ensures automatic good fortune; You hour delivers excellent news; Xu hour heralds official visitors; Hai hour may bring funerals or fire disasters.

Magpie Call Divination:

Calls during Zi hour foretell visiting relatives; Chou hour indicates celebrations; Yin hour warns of lawsuits with tolerable outcomes; Mao hour promises feasting and wealth; Chen hour shows travelers returning; Si hour brings smooth success; Wu hour requires divine help for illness; Wei hour reveals livestock problems; Shen hour brings major celebrations; You hour encounters obstacles; Xu hour gains money; Hai hour risks verbal conflicts.

Cauldron Sound Divination:

Sounds during Zi hour ensure livestock safety; Chou hour predicts household prosperity; Yin hour warns of domestic unrest; Mao hour indicates family misfortune; Chen hour favors silkworm breeding; Si hour mixes joy and sorrow; Wu hour resolves legal disputes; Wei hour brings persistent misfortune. These divination methods observe daily phenomena to predict fortune, reflecting the ancient worldview of "cosmic resonance" between heaven and humanity.

The Method Master's Selection Records primarily discusses methods for predicting auspicious and inauspicious events by observing omens during different time periods, covering aspects of daily life, travel, wealth, and legal disputes. Here is a simplified explanation:

Judging Auspicious and Inauspicious Hours:

During the Zi hour (11 PM–1 AM), it signifies the arrival of someone from afar and prosperity for the household. The You hour (5–7 PM) foretells the visit of a guest, bringing great fortune. The Xu hour (7–9 PM) indicates minor financial gains and smooth progress in all matters. The Hai hour (9–11 PM) suggests favorable outcomes in legal disputes, signifying auspiciousness and flourishing.

Signs in the Fire Escape Method (a divination technique):

During the Zi hour, one’s spouse may have wandering affections, causing distress. The Chou hour (1–3 AM) warns of unexpected visitors and potential gossip or conflicts involving women. The Yin hour (3–5 AM) signifies financial safety and peace. The Mao hour (5–7 AM) promises wealth and thriving business. The Chen hour (7–9 AM) cautions against disasters befalling male family members or children, while the Si hour (9–11 AM) heralds joyful events or celebratory feasts.

Dog Howling Divination (interpreting barks):

During the Zi hour, it indicates quarrels among women; the Chou hour suggests lingering worries. If a dog barks skyward during the Yin hour, it foretells great financial fortune. The same omen during the Mao hour guarantees wealth. The Chen hour brings happy news, and the Si hour signals a letter from a longing relative.

Clothing Snag Divination (omens from caught garments):

During the Zi hour, men may attend banquets while women encounter marriage prospects. The Chou hour warns of potential financial loss. The Yin hour brings troublesome visits from relatives, and the Mao hour predicts gatherings with friends over food and drink. The Chen hour suggests personal financial loss or illness, while the Si hour indicates a woman’s wandering affections but no serious harm.

Auspicious and Inauspicious Travel Hours:

• Zi hour: East and south are favorable; west promises feasting, but north is perilous.
• Chou hour: West is auspicious; south is inauspicious, but north may bring wealth.
• Yin hour: East, west, and south are all favorable; north promises financial gain.
• Mao hour: East brings great fortune; west is highly inauspicious, while north and south both indicate wealth.
• Chen hour: East and west are both favorable; south brings money, but north is dangerous.
• Si hour: East may provoke legal trouble; west is auspicious, south promises wealth, and north suggests minor mourning.

These predictive methods stem from ancient observations that linked natural phenomena and animal behavior to human fortunes, reflecting Daoist numerology’s unique understanding of the relationship between time, space, and human affairs.

This passage records Daoist divination taboos regarding auspicious and inauspicious times, detailing the omens associated with different hours and dates. According to the twelve earthly branches timing system: During noon (Wu hour, 11am-1pm), eastern directions portend illness while western directions forebode misfortune; southern directions indicate sickness whereas northern directions suggest wealth. In the Wei hour (1-3pm), both east and west are inauspicious, while south and north bring prosperity. The Shen hour (3-5pm) shows wealth coming from the east but legal disputes from the west, with southern directions being favorable and northern directions dangerous. During You hour (5-7pm), quarrels arise in the east while western directions promise multiplied riches, with feasting in the south and wealth in the north. The Xu hour (7-9pm) brings eastern wealth and western fortune, but illness in the south and banquets in the north. Hai hour (9-11pm) proves auspicious in both east and west, with southern directions good for trade and northern directions favorable for financial gain.

The text specifically mentions six extremely inauspicious days for visiting the sick—Renyin, Qianwu, Gengwu, Jiayin, Yimao, and Jimao—left by immortals as warnings, as such visits may cause the patient's death. The Jade Scripture records travel taboos: avoid westward travel on the 1st day of the month, southward on the 8th day, eastward on the 15th, and northward during the month's end.

Seasonally dangerous days for falling ill are: spring days with Heavenly Stems Jia and Yi, summer days with Bing and Ding, autumn days with Wu and Ji, winter days with Geng and Xin. Illness occurring on these dates indicates grave peril.

The passage also describes "Hujiao Day" taboos: each month has corresponding earthly branch days of misfortune (e.g. Chen days in the first month, Chou days in the second month). Violating these brings calamity—nine out of ten who fall ill will die, marriages will be childless, silkworms and crops will fail, livestock will perish, official appointments will be brief, and construction projects will suffer fire within a hundred days.

"Red Sand Days" and "Yellow Sand Days" are particularly ominous. Traveling on Red Sand Days may prevent one's return home; building invites fire; illnesses worsen; marriages bring family ruin. On Yellow Sand Days, three travelers may lose two. These forbidden dates specifically fall on: Red Sand Days occurring on You days during the 1st, 4th, 7th, and 10th months; Yellow Sand Days on Wu days during those same months.

The day of Xu (the 11th earthly branch) each month is called the "Day of Ghosts' Wailing," when Yin energy is exceptionally strong. On such days, ten kinds of evil spirits run rampant—even the legendary physician Bianqu (known as Lu Yi) would struggle to treat illnesses. When this day comes, physicians should refrain from prescribing medicine, and even urgent burials may be too late.

Next are the auspicious and inauspicious days corresponding to the Twenty-Eight Lunar Mansions (ancient Chinese constellations):

When Jiao (the Horn, first of the Azure Dragon's seven mansions) presides, it is highly inauspicious—neither sacrifices nor burials should be held. Marriage on this day may invite death; travelers risk perishing far from home. Starting construction, building houses, or moving residences could lead to fire disasters within a year. Nothing goes smoothly, and breaking ground for graves must be strictly avoided.

When Kang (the Neck, second of the Azure Dragon) presides, it is highly auspicious—building houses brings wealth and honor. This day favors bearing many children, promotions, and prosperity. Sacrifices to deities are particularly effective; business and moving go smoothly. The only caution is not to construct main gates, but marriages face no issues—minor misfortunes are negligible.

When Di (the Root, third of the Azure Dragon) presides, all affairs proceed smoothly—sacrifices and relocations succeed. Buying property, seeking wealth, or doing business easily brings fortune. However, avoid marriage, or one may encounter ghosts on the road. It is especially favorable for land-related matters, and in spring, promotions and salary increases are likely.

When Fang (the Room, fourth of the Azure Dragon) presides, even spirits show respect—construction and building proceed effortlessly. Building tombs brings family prosperity; marriage and worship add descendants. Assuming office or moving residences is highly auspicious—even meals are blessed by dragon spirits.

When Xin (the Heart, fifth of the Azure Dragon) presides, it symbolizes longevity—sacrifices and marriages bless descendants. Wealthy families see growth in members; opening shops or building houses yields treasures. Moving or construction fills granaries; intelligent descendants attain high office. Everything goes smoothly—buying land enhances reputation.

When Wei (the Tail, sixth of the Azure Dragon) presides, caution is needed—burials invite casualties. Construction invites disasters; marriages and opening shops face obstacles. Sacrifices are inauspicious, bringing harm to the whole family. Most critically, avoid building main gates—fires and injuries are likely.

When Ji (the Winnowing Basket, seventh of the Azure Dragon) presides...

This scripture discusses ancient Daoist prohibitions regarding the selection of auspicious days, determining fortune or misfortune based on the movements of the Twenty-Eight Lunar Mansions (an ancient astronomical division of the sky into twenty-eight constellations). When certain mansions dominate the celestial influence, performing specific activities may invite calamity.

When the Ji Mansion holds sway, the day is most inauspicious—neither sacrifices nor weddings should be conducted. Moving houses or constructing gates will shorten one's lifespan, while relocation plants seeds of future disaster. Legal disputes and quarrels will persist relentlessly, and family wealth will be exhausted within a year or two.

The Dou Mansion's influence also brings severe misfortune. Domestic affairs turn unfavorable, making weddings and construction projects inadvisable. Assuming official posts, relocating, conducting sacrifices, or holding funerals all invite catastrophe, potentially leading to family ruin and loss of life.

During the Niu Mansion's reign, misfortunes multiply. Relocation proves difficult, and hosting guests easily leads to trouble. Officials lose their positions, while house-building and marriage ceremonies bode ill—calamities arrive in rapid succession.

The Nü Mansion's dominance is equally perilous. Neither sacrifices nor burials should be performed. Weddings will result in poverty and childlessness, while moving houses or taking office courts danger. Starting businesses requires extreme caution, as wealth quickly dissipates, and within three to five years, lawsuits will entangle the household.

The Xu Mansion's influence worsens matters further—breaking ground or conducting burials inevitably spawns disasters. Even deities avoid sacrifices offered during this time, as misfortunes seek out the household relentlessly. Business ventures and financial management lead to losses, with storehouses of gold and silver vanishing into nothing. Neither relocation nor farming proceeds smoothly, and marriages result in childlessness or early death.

When the Wei Mansion governs, everything goes awry. Sacrifices and moves bring financial loss. Construction provokes quarrels, while hosting guests breeds enmity. Funerals will claim three lives, with fresh graves appearing within a year or two. Marriages remain childless, and unexpected upheavals occur within two or three years.

Only when the Shi Mansion prevails does everything proceed favorably. This is the time to attract wealth and treasure. House-building and weddings bring abundant joy, while settling into new homes ensures perpetual peace. Blessings and auspicious signs fill the household, official promotions prove beneficial, and friends and relatives all come bearing congratulations.

This scripture explains methods for selecting auspicious days based on the movements of the Twenty-Eight Lunar Mansions (ancient Chinese astronomical constellations). Each presiding constellation day carries specific favorable and unfavorable activities:

On the day ruled by the Wall Mansion (Bixiu), one need not worry about sacrifices or marriages. It's ideal for groundbreaking and construction, ensuring family prosperity and descendants attaining official positions. Marriages contracted this day will bear intelligent sons, business ventures will yield steady profits, and official promotions are assured.

When the Legs Mansion (Kuimulang) governs the day, it's universally auspicious—sacrifices, marriages, and grain transactions proceed smoothly. Major decisions made today lead to official appointments and wealth. Construction, relocation, and commerce all meet with success.

The Bond Mansion (Loujinguo) day brings profound blessings, with sacrifices and marriages receiving divine favor. House-building, weddings, and market openings all prosper, bringing official promotions, wealth, and bountiful silk harvests from sericulture.

The Stomach Mansion (Weituzhi) presides over ideal days for sacrifices, with shop openings and marriages proceeding smoothly. Construction brings new family members, official posts bring promotions, funerals produce distinguished descendants, travels go well, and wealth flows abundantly.

The Hairy Head Mansion (Maori) days, while not severely inauspicious, require caution regarding sacrifices and relocations. Profits from trade are substantial, marriages and official business proceed favorably, and one may acquire servants and livestock—though burials may invite poverty.

The Net Mansion (Biyueniao) brings misfortune—avoid sacrifices and openings. Marriages contracted today bring three years of discord, travels provoke disputes, construction leads to family ruin, and bloodshed may occur.

The Turtle Beak Mansion (Zihuohou) days thwart all endeavors—sacrifices and moves cause fright. Buildings erected now will witness three sudden deaths within five years, marriages may remain childless, and legal troubles arise. Purple ritual garments must be used for counteractive ceremonies.

The Well Mansion (Shenshuiyuan) days are particularly inauspicious, demanding special precautions against misfortune.

These practices reflect concrete applications of Daoist day-selection arts, correlating celestial patterns with human affairs. Ancient practitioners believed specific constellations directly influenced the fortune of worldly activities, weaving astral movements into the fabric of daily life decisions.

This scripture explains the ancient Daoist method of selecting auspicious days (择日) based on the twenty-eight lunar mansions (星宿) governing each day. Each mansion's influence determines favorable and prohibited activities:

When the Shen constellation (参宿) governs the day, it brings isolation and chill. Sacrifices (祭祀) and moving house prove unfavorable, while groundbreaking ceremonies become extremely inauspicious. The entire day invites misfortune—financial loss, livestock deaths, and strange occurrences. Building houses or opening businesses on such days attracts malignant spirits that block doorways.

The Jing constellation (井宿) invites disputes and business failures, making it most inauspicious for gate repairs or sacrifices. Weddings or burials conducted on these days risk family destruction. Three years of fire prevention are required, while windy days presage exhausting journeys.

Contrastingly, the Gui constellation (鬼宿) brings supreme fortune with Heaven's Dao (天道) radiating gentle blessings. All rituals—sacrifices, weddings, relocations, and construction—flourish. Burials multiply descendants, enriching households like the legendary tycoon Shi Chong. Those born today become brilliant officials or eminent monks.

The Liu constellation (柳宿) offers pure serenity: sacrifices and marriages gain divine favor, house construction brings promotions, and commerce yields tenfold profits. Business openings attract celestial blessings and noble patrons.

When the Xing constellation (星日马) governs, azure skies bless travelers with abundant gains. Weddings and construction attract wealth, while relocations and tomb placements prosper descendants. Within three years, families grow rich, scholars dominate examinations, and all attain official rank.

The Zhang constellation (张宿) favors officialdom. Though construction and openings bring neutral results, sacrifices and moves bring joy, while weddings and trade doubly delight. Clear weather intensifies these effects—even in lean years, silkworms thrive, and descendants gain glory, proving fortune hinges on day selection.

The Yi constellation (翼宿) suits indoor warmth and official promotions but prohibits burials (which invite financial loss). Relocations and sacrifices birth noble sons, while construction sparks disaster. Maintaining current affairs brings peace—avoid unnecessary actions.

The Zhen constellation (轸宿) also brings auspiciousness, though specific benefits remain unspecified (possibly due to textual omissions).

This scripture records ancient methods for selecting auspicious dates (ze ri), primarily detailing the favorable and unfavorable directions corresponding to specific days. The "Joyful Deity" (xi shen) represents the direction of celebration, while the "Noble Deity" (gui shen) indicates the direction of benefactors—both being auspicious orientations. In contrast, the "Five Ghosts" (wu gui) and "Gate of Death" (si men) are inauspicious directions that should be avoided.

Each day has distinct auspicious and inauspicious orientations. For example:

• On a Jiazi day, the Joyful Deity resides in the northeast, and the Noble Deity in the southwest—both suitable for joyous occasions. Meanwhile, the Five Ghosts are due south, and the Gate of Death lies in the southwest—directions to avoid.
• On a Yichou day, the orientations shift: the Joyful Deity is northwest, the Noble Deity remains southwest, the Five Ghosts stay south, and the Gate of Death moves east.

The text also notes characteristics of special days, such as:

• Days governed by the Zhen constellation (zhen xing zhi ri) are ideal for wealth-seeking, sacrifices, or moving homes, ensuring prosperity for the household.
• Choosing the right dates for construction, renovations, weddings, or relocations invites noble descendants and year-round peace.
• Stormy weather on such days is actually a celestial blessing, heralding abundance in food and clothing.

Additionally, the scripture lists the sixty Jiazi cycles (an ancient calendrical system), specifying each day’s auspicious deity directions and Five Phases attributes (e.g., "Gold in the Sea," "Fire in the Furnace"). These elemental properties align with the day’s heavenly stems and earthly branches, forming a comprehensive system for date selection.

This passage documents Daoist methods for selecting auspicious dates (择日) and the days when deities descend to earth, primarily used for divination and ritual prayers.

In the section on date selection, the text arranges favorable and unfavorable directions according to the celestial stems and earthly branches (an ancient calendrical system). For example, on the day of Xinsi (辛巳日), the Joy Deity (喜神, representing auspiciousness) resides due south, while the Noble Deity (贵神, presiding over wealth and status) is positioned northwest. Conversely, the Five Ghosts (五鬼, malevolent spirits) occupy due north, and the Gate of Death (死门, an inauspicious direction) lies southwest. The text further annotates the day’s corresponding Five Phases (五行) attributes, such as "Willow Wood" (杨柳木) or "Well Spring Water" (井泉水)—terms from Daoist feng shui denoting elemental associations.

The prayer section describes the ritual for devotees to petition the deities: first stating their request, then drawing divination lots, and reciting the invocation: "Heaven and Earth, all spirits and deities, know the myriad things..." (天地神祗万物皆知...). This phrase calls upon the celestial and earthly gods to discern the truth, revealing omens of fortune or misfortune through the lots to guide decisions on success or failure.

Finally, the passage lists the specific dates each month when the Dark Heavenly Emperor (玄天上帝, also known as the Perfected Warrior Emperor 真武大帝—a major Daoist deity) descends to the mortal realm. For instance, the 7th day of the first lunar month and the 8th day of the second month are noted as particularly auspicious for offering sacrifices to this deity. The 9th day of the ninth month is specially marked as the anniversary of his "daylight ascension to immortality" (白日飞升), commemorating his apotheosis.

This scripture pertains to the Lingqian (Divination Sticks) of the Mystic Celestial Sovereign (Xuantian Shangdi), a major deity in Daoism, containing oracular verses for divining auspicious or inauspicious outcomes along with corresponding directional and temporal taboos.

The first divination stick, titled "Great Auspiciousness: Soaring Dragon's Transformation," signifies that when the opportune moment arrives, one will metamorphose like a soaring dragon. The verse states: Now is precisely the time for the dragon's transformative flight—all petitions shall be fulfilled. Whether seeking wealth or planning endeavors, all outcomes are profoundly favorable, while official promotions will encounter no obstacles. Those with righteous aspirations shall not remain long in hardship, for the ambitions held within their hearts shall ultimately manifest.

Detailed listings follow regarding auspicious and inauspicious directions for specific days:

• The positions of the Wugui Fang (Malevolent Ghosts' Direction, inauspicious) and Simen (Gate of Death, severely inauspicious) shift according to the calendar. For instance, on Guimao days, the Wugui resides due north while the Gate of Death lies due east.
• The locations of Xishen (Joyful Deity, auspicious) and Guishen (Nobleman's Direction) also vary daily. On Guimao days, both deities align in the southeast.
• Each day is further annotated with corresponding Five Phases attributes like "Gold-Foil Metal," "Covering-Lamp Fire," or "Heavenly River Water"—terms derived from classical Five Phases (Wuxing) theory.

These contents primarily served as directional guidelines for ancient Daoist priests or devotees when conducting divination, selecting auspicious dates, or planning journeys. By avoiding inauspicious directions and aligning with favorable orientations according to the daily calendar, practitioners sought to attract blessings and avert misfortunes.

This passage explains the ancient Daoist method of selecting auspicious dates (择日), recording the favorable and unfavorable directions as well as the Five Phases (五行) attributes for specific days. According to traditional Chinese numerology theory, each day has shifting positions of auspicious and inauspicious spirits (神煞):

On the Gengshen day (a specific date in the Heavenly Stems and Earthly Branches system), the Joy-Deity (喜神, presiding over celebrations) resides in the northwest, as does the Noble-Deity (贵神, governing benefactor assistance). The Five Ghosts (五鬼, harbingers of misfortune) occupy due north, while the Gate of Death (死门, an unfavorable direction) lies in the southeast. This day's Five Phases attribute is Pomegranate Wood (石榴木, a specific wood classification in the ancient system).

On the Xinyou day, the Joy-Deity shifts to the southwest while the Noble-Deity remains northwest. The Five Ghosts move to the northeast, and the Gate of Death relocates to the northwest.

During the Renxu day, the Joy-Deity moves to due south, and the Noble-Deity changes to the southeast. Both Five Ghosts and Gate of Death positions converge in the northwest. This day carries the Five Phases attribute of Ocean Water (大海水, a water classification).

On the Guihai day, the Joy-Deity appears in the southeast alongside the Noble-Deity. The Five Ghosts manifest in due east, with the Gate of Death positioned due south.

The text concludes by noting these date selection principles were compiled from classical texts like the Jade Casket Records (玉匣记), a renowned ancient manual of auspicious timing that documents various deity positions and activity taboos. These directional determinations were primarily used for Daoist ritual site selection, travel planning, and other occasions requiring auspicious timing, reflecting the ancients' unique cosmological understanding of temporal-spatial relationships.