《太上洞神玄妙白猿真经》

The Six Jia Divine Archery Formula

When the arrow is released, one calls upon the name of the “Buddha,” and there is no arrow that fails to hit its mark; the archer—the person who performs the shooting method—is able to disturb the spirit realm. Shooting upward benefits what lies below; shooting toward the south, the arrow enters from the north. Six Jia and Six Ding, the Six Jia spirits and the Six Ding spirits of which Daoism speaks, Stellar Lord of the Celestial Bow, and Venerable Host of the Celestial Arrow: on hearing this summons, please descend, aid my divine arrow, and cause it to fly as the heart intends, as though with divine assistance. Shoot toward the east, and the west is struck; shoot toward the south, and entry is made from the north. Shoot upward, and what is below responds; shoot downward, and the target is harmed. Once released, nothing fails to be hit; at the moment of release, the target is overthrown. Quickly, quickly, in accordance with the statutes and ordinances.

This method requires that the ritual formula be made on a Jiazi day. The offerings include dried venison, salt, tea, and wine, together with what the original text calls “shi guo” (诗果) and “zheng shui” (诤水), six portions of fine incense, as well as spirit money, cloud-horses, and about one ge—a unit of capacity—each of yellow-ox blood, sheep’s blood, and “chu blood” (褚血). In addition, a yellow-ox heart, a black “chu” liver (褚肝), a white sheep’s head, and a fresh carp are offered, and the rite is performed according to the “Hunyuan Formula” (混元式), a kind of ritual formula.

At the third watch, in the hour of Zi, one holds a colored pouch in the left hand and a vermilion brush in the right, faces the corresponding direction, and recites the incantation forty-nine times. One then draws in forty-nine breaths of Qi (vital energy) and blows them upon the silk and the brush, writes out the ritual formula, and places it on the altar as an offering. At the fifth watch the offerings are withdrawn; the formula is placed in a pouch of the same color and hung, according to direction, in the spirit chamber.

Within the xun—a stem-and-branch cycle of ten days, beginning with Jiazi—one selects the formula as prescribed and faces the corresponding direction. The left hand holds the arrow and the right hand holds the formula; one recites the incantation seven times, draws in seven breaths, and blows them upon the arrow shaft and the formula. After wiping them, one then shoots the arrow.

The Six Jia Talismans

In the Jiayin xun, use a five-cun length of blue-green silk, write the incantation of the Yin position, and draw in Qi.

In the Jiachen xun, use a five-cun length of yellow silk, write the incantation of the Chen position, and draw in Qi.

In the Jiawu xun, use a seven-cun length of crimson silk, write the incantation of the Wu position, and draw in Qi.

In the Jiashen xun, use a four-cun length of white silk, write the incantation of the Shen position, and draw in Qi.

The meanings of such words in the original as “诗果,” “诤水,” “褚血,” and “褚肝” are unclear, and the original characters have been retained above. Where wording about offerings and ritual procedure is repeated in the middle of the text, it has been understood by combining it according to what precedes and follows.

In the Jiaxu decade (the sexagenary decade beginning with Jiaxu), one uses a five-cun length of yellow silk, writes the Xu-position incantation (the spell corresponding to the Xu direction), and then takes Qi (vital energy; breath gathered according to Daoist ritual). In the Jiazi decade, one uses a six-cun length of black silk, writes the Zi-position incantation, and again takes Qi. These same procedures also appear in a form that uses four cun of white silk, writes the Shen-position incantation, and takes Qi.

These ritual items should be written and completed on the night of a Jiazi day. When making the Liujia formula (the ritual talismanic form associated with the divine generals of the Six Jia), one uses thin white paper cut into one hundred and twenty strips, each three cun and three fen long and six fen wide. Following the incantation already given, one holds the paper in the left hand and the brush in the right, recites the incantation forty-nine times, takes Qi in forty-nine breaths, and blows it upon the paper and the brush. After the writing is finished, the strips are placed on the altar for offering; when the rite is over, they are put into a silk pouch and stored in the spirit chamber (the indoor space in which deities are venerated). When they are needed, one still proceeds according to the method described above.

When making the arrows, one chooses the early morning of a Gengshen day and has six craftsmen, in a state of purity and silence, each work in one of the Six Jia directions. Within three days, one hundred and twenty arrows must be completed; only the arrowheads need be fitted. Once the shafts have been made, on a Dingmao day the six craftsmen each attach the arrowheads according to their own direction and, following the rite, set the heads into the shafts. After the work of the Gengshen day is complete, on the night of a Jiazi day the arrows are placed on the altar for offering. The arrows are then hung in the spirit chamber, and a small table is made on which offerings are set out.

The rite for casting the Azure Dragon sword, commanding ghosts and spirits, gathering the five metals, and refining the great elixir of the eight minerals:

If one wishes to see all the ghosts and spirits of heaven, of the earth below, and of the human world, summon them so that they obey one’s command, and thereby enter the famous mountains and grotto-abodes to gather the eight minerals and refine the great elixir, one must gather the five metals, select adamantine material, and cast the Liujia-Bashen Azure Dragon sword (the ritual sword associated with the Six Jia and the Eight Spirits).

On the La day (an important sacrificial day in the twelfth month of the lunar calendar), one must obtain a pair of owl eyes, together with six qian of translucent realgar and one qian of wall cinnabar. The work is done in secret in the spirit chamber (the room where deities are enshrined) and must not be seen by anyone. When a suitable day has been chosen, one faces southwest and grinds the materials while reciting the incantation without pause, from the mao hour (about five to seven in the morning) until the wu hour (about eleven in the morning to one in the afternoon), and then forms the medicinal powder into pills.

On that day one pays respects before the deities, prepares pure water, and burns incense. Facing northwest, one silently recites the incantation, holding the elixir pill in the left hand and the pure water in the right, lets the incense smoke pass over the pill and the water, and then recites the incantation seven times. Facing northwest, one draws in seven breaths of Qi (vital energy) and blows them onto the pill and the water; facing northwest once more, one drinks the pure water. Thereafter, over nine consecutive days, one finishes taking the Nine-Radiance Elixir.

On the evening of the ninth day, at the third watch (around midnight), one burns a single stick of incense. In the left hand one holds a sheet of white paper two cun and four fen long and one cun and two fen wide, and in the right hand a brush. Facing northwest, one recites the incantation seven times, then draws in seven breaths of Qi and blows them onto the paper and the brush. With cinnabar one writes the Eye-Purifying Talisman on the paper, places the talisman in pure water, and leaves it exposed overnight beneath the stars and the moon. The next morning, before the sun has risen, facing the Gate of Heaven (here referring to the direction faced in the rite), one washes the left and right eyes seven times with the talisman water, and also washes the feet. The scripture (jing) claims that one who acts in this way will be able to see all the ghosts and spirits of heaven, of the world below, and of the human realm.

One may select one or two persons, or three, who are strong, possessed of spiritual powers, and clear-headed, and have them enter the grotto-residences of famous mountains to gather the great elixir of the eight minerals, obtain the five metals, choose the hard metals among them, and ask craftsmen to cast swords. By taking a single pellet of the great elixir, one may live long without dying and remain in the world, and may also travel far among famous mountains in search of immortals.

Someone, clad in armor, holds the elixir pill in the left hand and pure water in the right and, when compounding and taking the Pure Elixir on the La day, intones:

The Numinous Chiya Spirit (a deity associated with spiritual vision and the discernment of forms): the Celestial Emperor has bestowed these eyes upon me. Zhu Xiong Hejiu (suspected here to be the name of an elixir or a ritual formula)—by this means the divine elixir (shendan) is ingested. When all nine pellets of the divine elixir have been taken, the wisdom eye becomes clear and penetrating. Gods and ghosts in heaven above, the earth below, and the human world, the moment I look upon them, all reveal their true forms. All of you must raise your fists and join your palms, and submit to my disposition. Swiftly, swiftly, carry this out in accordance with the statutes and ordinances.

The divine elixir is taken once more; when the nine pellets are finished, the wisdom eye becomes clear and penetrating. Gods and ghosts in heaven above, the earth below, and the human world, the moment I look upon them, all reveal their true forms. All of you must raise your fists and join your palms, and submit to my disposition. Swiftly, swiftly, carry this out in accordance with the statutes and ordinances.

After the elixir pellets have been fully taken, recite the eye-purifying talismanic incantation: Venerable Spirit of the Celestial Eye (the deity who presides over the celestial eye and over inspection and seeing), kindly hear me as I come forth. Divine light penetrates within; the talisman-spirit that opens the eyes (“zhengyan” may refer to opening or arousing the power of sight). Gods and ghosts in heaven above, the earth below, and the human world, whenever I observe them, all reveal their true forms. Swiftly, swiftly, carry this out in accordance with the statutes and ordinances.

This passage records an ancient method of preparing Waidan (external alchemy). Mineral medicinal substances such as cinnabar, realgar, sulfur, orpiment, actinolite, sal ammoniac, borax, and mercury are placed in a silver vessel, together with materials such as sheets of gold and saltpeter. After the vessel is sealed, it is buried underground and heated for a long time over a charcoal fire. During the process, the operator must, as prescribed, form the ritual hand gestures, hold a sword, and recite incantations, and must periodically pour ash-free wine over the furnace. At the designated solar term, the furnace is opened and the medicine removed, then buried in the earth to “remove the fire toxin.” It is afterward ground into powder, made into pills, and taken as the scripture directs.

“Yujue” refers to the hand gestures used in Daoist ritual; “guji” means sealing a vessel with materials such as clay; and “fire toxin” is the traditional alchemical term for harmful constituents said to be present in a medicine after it has been heated. The scripture claims that once the pills have been taken, one may live forever without dying; this is the statement of the original text. Cinnabar, realgar, mercury-bearing minerals, and similar substances are toxic, and this method of preparation and ingestion must not be followed.

The section “Sealing the Medicine, the Incantation, and the Presentation” says: hold the medicinal substances in both hands, pass them through the smoke of incense, then form the yujue and recite the incantation seven times, and afterward pour on the wine.

When refining the “Great Medicine of the Eight Stones,” I set eight deities to guard the elixir furnace so that no malign spirits may intrude. I have accepted the charge to act under command, and I must on no account indulge sensual desire; if anyone transgresses, that person is to be beheaded at once. Quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Approaching the Furnace

I am now refining the elixir and making the rounds of this elixir furnace. Eight deities accompany me and do not allow malign spirits to enter. If sprites steal the elixir, they shall be beheaded and their forms destroyed. I ask that my elixir furnace be guarded and that I be helped to bring the elixir to completion. Quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Opening the Furnace

I have completed the elixir and respectfully invite the eight deities to open the furnace together with me, not allowing malign spirits to enter. Should ghosts or spectral beings dare to offend, their bodily forms shall be destroyed. Whoever draws near my elixir furnace shall be beheaded; whoever steals my elixir shall meet with calamity. Quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Opening the Furnace and Taking the Elixir

I respectfully invite the eight deities to open the furnace together and not allow malign spirits to enter. Should ghosts or spectral beings dare to offend, their bodily forms shall be destroyed. Whoever draws near my elixir furnace shall be beheaded; whoever steals my elixir shall meet with calamity. Quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Opening the Furnace and Taking the Elixir

Please bestow wine upon me; I now pour wine in libation over the elixir furnace. Eight deities, partake of the offerings and ever guard my elixir furnace. If any sprites or spectral beings dare to offend, destroy them utterly; all malign and uncanny influences shall likewise be driven away. Quickly, quickly, in accordance with the statutes and ordinances.

Method for Expelling Fire-Poison: the Seven Jade Instructions and Celestial Qi (vital energy)

The eight deities watch over the elixir and cause the fire-poison to disperse. When the elixir leaves the fire and the refining is complete, the auspicious clouds of the superior ritual method appear. Fire-poison may damage the elixir; on no account allow malign spirits to steal it. Whoever destroys my elixir must die; whoever offends against my elixir must perish. Quickly, quickly, in accordance with the statutes and ordinances.

Incantation for Ingesting the Elixir with Water

Pure, still, numinous, and bright, I unite with the Great Dao (the Way) as true reality. The True Qi of Heavenly Unity—the primordial Qi of Heaven and Earth—rises and descends without cease. The creative transformations of Heaven and Earth bring the elixir to completion; may this Great Elixir preserve me in long life. I now ingest it and wish to ascend to Yujing, the celestial capital of the immortals spoken of in Daoism. Quickly, quickly, in accordance with the statutes and ordinances.

After the elixir is completed, place all of it in a hezi, a vessel for holding the elixir, remove the clay, grind it into fine powder, and then use glutinous rice to form three hundred and sixty-nine pills. When taking the elixir, first take one pill, and thereafter do not interrupt the practice on any day; if there is an interruption, deal with it according to the statutes and ordinances.

After the elixir medicine has been successfully refined, it is all gathered together, the soil is removed, and it is ground into a fine powder, then rolled with cooked glutinous rice into three hundred and sixty-nine pills. When taking it, one first ingests the elixir medicine; the practice must not be interrupted on any day, for if even a single day is missed, its efficacy cannot be brought to completion. One supports the elixir medicine in the left hand, takes water with the right hand, recites the incantation seven times, blows Qi (vital energy) into the elixir-water, and then swallows it.

The casting of the sword is to be set for a wuwu day. Craftsmen are directed to make the mold and to prepare the molten metal. While the molten metal has not yet been poured into the mold and is still being smelted, the ritual practitioner watches it, forms the Jade Mudra with both hands, and recites the incantation, stopping only when the molten metal has been fully refined. If the incantation is not recited and the ritual method is not performed, the rite cannot be completed.

The incantation says: “Smelt the five metals, and summon the Six Jia and the Six Ding (divine generals in Daoism who preside over protection and over being dispatched to act). Spirits of the eight directions come to protect and bless, and the Azure Dragon sword is hereby cast. Whether a thousand li or ten thousand li away, it can arrive in an instant; its majestic bearing is resplendent, and it can take a head from ten thousand li away and present it to its master. Quickly, quickly, in accordance with the statutes and ordinances (the closing formula of a Daoist incantation, indicating that the command takes effect at once).”

Once the molten metal has been refined, one ceases the striking and the continued performance of the incantation. One takes a sheet of blue-green paper, eight cun long and three cun wide. The left hand holds the paper and the right hand holds the brush; one draws in seven mouthfuls of Tianmen Qi (Qi taken in from the Gate of Heaven in Daoist ritual) and blows it onto the paper and the brush. After the talisman form has been drawn, the left hand forms its mudra, the right hand forms the Sword Mudra, and one then paces the guideline and the Dipper (stepping in a prescribed pattern that imitates the positions of the stars).

In the scripture, the passage “take the blue-green paper … and cast it into the molten metal to cast the sword” appears more than once; according to its content, the blue-green paper on which the talisman has been drawn is cast into the molten metal and then used to cast the sword. One then recites the incantation: “Azure Dragon, O Azure Dragon, the true black Qi descends. The Celestial Emperor issues his command, and the dragon sword is cast at once. The Azure Dragon enters into the sword and greatly manifests its awesome numinous power. Even across ten thousand li, it can arrive in an instant like the wind. Quickly, quickly, in accordance with the statutes and ordinances.”

The original phrase “shan wanli” is unclear in meaning; following the general sense of the context, it is rendered as “across ten thousand li.”

When casting the sword, select sixty-four liang of refined metal and cast a blade three chi long with a hilt six cun long, for a total length of three chi and six cun. Near the hilt the blade is three cun and four fen wide, and the point is one cun and two fen wide. Once it has been cast, take the sword out, hang it in the Shen chamber (a room for enshrining the deities), and place it in an azure cloth bag.

On a Jiazi day (one of the days of the sexagenary cycle), set up the furnace and refine the sword. The furnace is three chi and six cun high. The sword mold is set in the center of the furnace and buried in place, and the mold is then inserted into the sword case; on every side within the furnace the distance from the sword case is three cun and six fen. In the scripture, this passage on setting up the furnace and refining the sword is repeated once.

Refining begins on the Jiazi day. Before the furnace, set out vegetarian food, tea and wine, and vegetables in season as offerings, and burn incense in worship. Each day refine the sword with twenty-four liang of charcoal. The offerings need not be renewed every day. When adding charcoal, first use eight liang to keep the strong fire going, then place sixteen liang in the furnace and draw them in from all four sides and secure them. After the incense is burned, pay reverence to the furnace: the left hand forms the Jade Mudra, the right hand forms the Ziwen seal, and the incantation is recited forty-nine times. Then draw in forty-nine breaths of the Qi (vital energy) of the Heavenly Gate—the particular breath spoken of in Daoist ritual—and blow them into the furnace. Perform this reverence once each day, and sprinkle the furnace once every fifteen days. After sixty Jiazi days, that is, after one full sexagenary cycle, open the furnace and take out the sword on a Jiazi day. On a Dingmao day (another day of the sexagenary cycle), make the sword case. The use of the sword follows what is set forth later.

Incantation Recited at a Distance from the Furnace

Azure Dragon, descend at once. The deities send down numinous power, so that this power enters the divine sword and the deities of the eight directions shine upon it and protect it. By command of the Celestial Emperor, guard my body. I hold the divine sword, and together we go to Yujing (the celestial capital of Daoist legend). Swiftly, swiftly, let it be carried out in accordance with the statutes and ordinances.

Incantation for Sprinkling the Furnace

The deities of the eight directions keep watch. The Six Jia and the Six Ding (guardian spirit-generals spoken of in Daoism) together protect my sword and do not allow malign influences to encroach. The Azure Dragon deity enters my sword, so that the divine sword manifests its numinous light and the deities of the eight directions shine upon it and protect it. By command of the Celestial Emperor, guard my body. I hold the divine sword, and together we go to Yujing. Swiftly, swiftly, let it be carried out in accordance with the statutes and ordinances.

Incantation for Sprinkling the Furnace

The deities of the eight directions keep watch. The Six Jia and the Six Ding together protect my sword and do not allow malign influences to encroach. The Azure Dragon deity enters my sword and enters the divine sword, so that the deities of the eight directions shine upon it and protect it. Destroy the Jing-guai (essence-specters), and at once execute enemies. Swiftly, swiftly, let it be carried out in accordance with the statutes and ordinances.

Whenever the furnace is sprinkled, the left hand forms the “Jade Formula” (Yujue), the right hand holds the “Wuhui,” and one sheng and two ge of wine are prepared. Standing a little distance from the furnace, one recites the incantation seven times, then draws in seven breaths and blows the wine into the furnace. When the sprinkling is finished, the furnace is opened on a jiazi day.

Furnace-Opening Incantation

I now open the furnace, and may the Eight Shen (spirits) descend. Drive out the sprites and goblins, and do not let them encroach. May the Azure Dragon ever come to guard, so that upright Qi (vital energy) stays firm and attends me. You must not leave me; I shall examine destined calamities and the span of life. Quickly, quickly, in accordance with the statutes and ordinances.

Whenever the furnace is opened, the left hand forms the “Jade Formula” and the right hand forms the “Zi Script” (Ziwen). The incantation is recited forty-nine times; forty-nine mouthfuls of “Heaven’s Gate Qi” (Tianmen Qi) are then drawn in and blown into the furnace, and only after that is the furnace opened.

Whenever a sword case is to be made, the craftsman should set to work on the morning of a dingmao day. Incense is first burned, and the breath of the incense fire is drawn across; the incantation is then recited seven times. One forms the “Zi Script,” recites the incantation forty-nine times, draws in forty-nine mouthfuls of Heaven’s Gate Qi, blows them into the furnace, and then opens the furnace. The scripture goes on to say that, in making the sword case, the craftsman should begin on the morning of a dingmao day: first burn incense, then recite seven times, draw in seven breaths, blow them onto the wood, and only then let the craftsman fashion it. The incantation is:

Divine sword of the Azure Dragon, may the Eight Spirits guard and protect. The numinous power of the Azure Dragon is mighty; it slays and cuts down evil ghosts. It makes enemies lose their heads and their lives, and this is so even across a thousand or ten thousand li. I need only the space of a blink, and it is accomplished. Quickly, quickly, in accordance with the statutes and ordinances.

Whenever one travels among famous mountains and grotto residences, or enters the midst of a great army, one has only to go bearing the sword, close the eyes, and recite the incantation seven times. The scripture says that, while the incantation is recited, one hears only the sound of wind and rain; when that sound is no longer heard, one opens the eyes and has already reached the destination. The incantation is:

I am about to set out. The Azure Dragon travels with me, and the Eight Spirits assist and protect, so that arrival comes in the turning of an eye. Whether a thousand li or ten thousand, it is as swift as a snap of the fingers. Wherever the mind’s intent is directed, one arrives at once; dragon spirits, do not linger. Quickly, quickly, in accordance with the statutes and ordinances.

“Yujue” and “Ziwen” are particular finger gestures formed when Daoists knot the ritual seals. “Taking Qi” (qu Qi) means drawing in the so-called breath through respiration, and “Heaven’s Gate Qi” is a Daoist technical term in the scripture. What the passages say about reciting incantations, inhaling, blowing the breath, and arriving swiftly belongs to the language of ritual and spell-method. The original passage on making the sword case is repetitive; the above renders its successive senses separately.

This sword has no practical use in ordinary times. It should always be kept in a blue-green bag and hung in the divine chamber (a room for enshrining deities or for cultivation). If the court has a joyful occasion, or if immortals pass by or come for a meeting, the sword will sound. One sound means that the other party has come in person; two sounds mean that an acquaintance has come; three sounds mean that a minor calamity or a lawsuit is at hand; four sounds mean that malevolent sprites and goblins are present; five, six, or seven sounds mean that a great calamity or an unexpected death is coming, and one should leave at once. When this happens, take firm hold of the sword in the left hand and prepare to flee the trouble and avoid the disaster.

Five Methods of Assumed Form

“Assumed” means relying on Fulu (talismans and registers) and the Qi (vital energy) of the directions to transform into the corresponding form.

Water Assumption: Draw a talisman on black silk six cun long, place it in a black bag, and then dispense the Qi of the North.

Wood Assumption: Draw a talisman on blue-green silk eight cun long, place it in a blue-green bag, and then dispense the Qi of the East.

Fire Assumption: Draw a talisman on “pai silk” eight cun long, place it in a “pai bag,” and then dispense the Qi of the South. The original terms “pai silk” and “pai bag” are unclear in meaning and are recorded here as they stand.

Metal Assumption: Draw a talisman on white silk nine cun long, place it in a white bag, and then dispense the Qi of the West.

Earth Assumption: Draw a talisman on yellow silk five cun long, place it in a yellow bag, and then dispense the Qi of the Center.

Incantation of the Five Assumptions

At the beginning of the original text, “Incantation of the Five Assumptions” is repeated once. The passage “the celestial image corresponds to Water, … transmit” is damaged; a similar incantation appears below that reads “transmitted from mouth to mouth.”

The kidneys store Jing (essence) and Qi, and are the source of Taiyi (the primordial Qi, as Daoism terms it). When Yin-Yang is harmonized, the myriad things are transformed and generated from this. The celestial image corresponds to Water, … transmitted from mouth to mouth. The Celestial Emperor has bestowed on me the command of the method, enabling me to accord with things and be transformed into being. Quickly, quickly, in accordance with the statutes and ordinances.

The heart stores Shen (spirit), and is the essential Qi of Yinghuo (Mars). Inner and outer respond to each other, and a thousand forms can be brought forth in transformation. I now cultivate this method, and so cannot be harmed by water or fire; entering water or fire, the body will not be injured. Quickly, quickly, in accordance with the statutes and ordinances.

The liver stores the hun; the hun transforms into Qi and circulates. The celestial image corresponds to Wood and can generate the myriad things. I now cultivate this method, and can borrow Wood to change form, manifesting myriads upon myriads of appearances, all of them proceeding smoothly to success. Quickly, quickly, in accordance with the statutes and ordinances.

The lungs store the po, and the po belongs to pure Yin. The celestial image corresponds to the Metal Luminary (Venus) and can transform into every kind of form. According with things and borrowing form to change, one causes the myriad things to turn into bodily shapes. I now travel afar, and can still abide in peace and live long. Quickly, quickly, in accordance with the statutes and ordinances.

The spleen governs thought and deliberation and corresponds to the Stabilizing Star (Zhenxing) in the heavens, that is, Saturn. The myriad things each transform of themselves, and may also, in accord with external things, change into corresponding forms. At times my body may be concealed, and multiple bodies may also be made to appear. As my mind adapts in response, the body can then roam through the hidden and obscure. Quickly, quickly, in accordance with the statutes and ordinances.

To cultivate the form of Water, choose a renzi day; to cultivate the form of Fire, a wuwu day; to cultivate the form of Wood, a xinmao day; to cultivate the form of Metal, a guiyou day; to cultivate the form of Earth, a gengzi day. Practicing on the corresponding day, one can manifest multiple bodies; as the mind changes in response, the body roams through the hidden and obscure. Quickly, quickly, in accordance with the statutes and ordinances.

To cultivate the form of Water, choose a renzi day; for the form of Fire, a wuwu day; for the form of Wood, a xinmao day; for the form of Metal, a guiyou day; for the form of Earth, a gengzi day. One should practice on the corresponding day and at the corresponding hour: burn a single censer of incense, hold a cup of pure water in both hands, and let the water pass over the incense; recite the spell forty-nine times; then face the direction proper to that phase, inhale Qi (vital energy) forty-nine times, blow it into the water, and drink it. With the left hand form the Gang mudra, with the right hand form the Ziwen mudra, and tread the stellar net and pace the Dipper (tagang budou). Practice in this way day and night for one hundred days, in coordination with the Hunyuan formula.

At the third watch, hold in the left hand an object representing the form being cultivated, and hold a brush in the right; recite the spell forty-nine times, then inhale forty-nine times and blow upon the silk and the brush. Once the ritual formula has been written, offer it upon the altar. At the fifth watch, dismantle the altar, place the formulas in bags according to their colors, and hang them in the spirit chamber. When they are to be used, take out one formula and wear it on the head, recite the spell seven times, face the proper direction and inhale, then blow the breath upon one’s own body, and tread the stellar net and pace the Dipper; afterward cast down one object and do not look back. It is said that in this way one can, by means of the object, transform into the corresponding form. If one must answer in speech, or if a matter is urgent and there is no time to tread the stellar net and pace the Dipper, one may also take an object and, by means of it, transform into the corresponding form.

The Seven Primordials Formula

The seven primordial stars of the Northern Dipper are the stars of the Heart of Heaven. Above, they assist the Northern Pole and regulate Heaven and Earth. They set forth the guiding order, preside over creation and transformation, and enable me to transform. Greedy Wolf (Tanlang), Giant Gate (Jumen), Preserved Prosperity (Lucun), Literary Melody (Wenqu), Pure Virtue (Lianzhen), Martial Melody (Wuqu), and Army Breaker (Pojun) can dispel calamity and pestilence, and can also conceal my bodily form. Quickly, quickly, in accordance with the statutes and ordinances.

Whenever the “Seven Stars Formula” (a talismanic formula based on the Seven Stars of the Northern Dipper) is transmitted, offerings are set out on the night of the seventh in the manner of the “Hunyuan Formula.” At the third watch, the left hand holds a piece of silk seven cun long and three cun and six fen wide, while the right hand takes up the brush and faces north. The incantation is recited forty-nine times; forty-nine breaths are drawn in and blown upon the brush and the silk. One then writes the “Seven Origins Formula” (the talismanic formula corresponding to the Seven Stars of the Northern Dipper), arranges and offers it according to the configuration of the Northern Dipper, and removes it at the fifth watch.

On the following night, incense is burned and ritual homage is paid, and the General Formula (the talismanic formula used to summon divine generals) is passed through the incense smoke. With the formula in the left hand and a sword in the right, one performs the pacing of the guideline and the stepping of the Dipper (a Daoist rite of walking in a prescribed pattern). The incantation is first recited seven times; seven breaths are drawn in and blown upon the formula and the blade of the sword; one then paces the guideline and steps the Dipper in the manner of ordinary daily practice. Cultivated in this way for one hundred days, the rite yields great supernatural power, a force that cannot be measured.

Greedy Wolf (Tanlang)

One can grow large or small at will, as though upon level ground; water cannot drown one, fire cannot injure one, and one can also conceal one’s bodily form.

Giant Gate (Jumen)

One can shatter mountains and ranges, dry up the waters of the sea, shift forests, and gather burial mounds, travel aloft through the void, and depart by entering the earth; one can change bodily form in accordance with external things. One can also grow large or small as though upon level ground; water cannot drown one, fire cannot injure one, and one can conceal one’s bodily form.

Giant Gate (Jumen)

One can shatter mountains and ranges, dry up the waters of the sea, shift forests, and gather burial mounds, travel aloft, and depart into the earth; one can change bodily form following things and circumstances, and walk ten thousand li in a single day.

Preserver of Emolument (Lucun)

One can conceal tens of thousands of troops and horses, dry up the sea, and level mountains and forests; by pointing at a thing one can change its shape. One is not harmed by the powers of the Five Phases (wuxing: Wood, Fire, Earth, Metal, and Water), and can enter and leave the Youming (the underworld, or a dark and hidden realm).

Civil Melody (Wenqu)

One can alter one’s appearance and interchange Yin-Yang and day and night; by pointing at grasses and trees one can make them assume human form, and one can also become invisible. One can enter the mountains, pass across the surface of the water, and summon ghosts and spirits.

Pure Chastity (Lianzhen)

One can summon fierce wild beasts, command divine troops, and raise wind, clouds, and mist; one can conceal one’s form and enter and leave the Youming.

Martial Melody (Wuqu)

One can hide a million troops and horses and cause the enemy army to fall into confusion of its own accord; the enemy cannot see our troops and horses. One can also seize sprites, ghosts, and spirits, so that even from ten thousand li away they arrive in an instant.

Army Breaker (Pojun)

One can defeat the army of the Metal bandits (jinzei), causing the enemy forces to fall into confusion and withdraw of their own accord; one can also hide troops and horses so that they pass in and out among the enemy, while the enemy cannot see our troops and horses, and ghosts and spirits hear no sound.

Bagua Formula

The Qian trigram (symbolizing Heaven) is exalted and luminous; the Kun trigram (symbolizing Earth) complies and keeps guard within. The trigrams Kan, Zhen, Xun, Li, Gen, and Dui are each presided over by a divine lord. Linked in succession and matched with one another, they form the talismanic formula of the Bagua (Eight Trigrams).

Bagua Formula

In another place the “Bagua Formula” appears again, and the wording that follows is the same as the earlier “Army Breaker” passage: one can defeat the army of the Metal bandits, causing the enemy forces to fall into confusion and withdraw of their own accord; one can hide troops and horses so that they pass in and out among the enemy, while the enemy cannot see our troops and horses, and ghosts and spirits hear no sound.

Qian, as Heaven, is exalted and noble, its brightness shining forth; Kun, as Earth, compliantly receives and carries transformation within. The six trigrams Kan, Zhen, Xun, Li, Gen, and Dui each have their own divine lords. In succession they coordinate with one another and together constitute the sixty-four hexagrams. The assembled deities display awesome numinous power: they can subdue armies in their myriads, throw enemy forces into confusion among themselves, and send them, whether eastward or westward, into rout and flight. When our army goes out or comes in, the enemy cannot detect it; bodily form can be concealed, and one may pass back and forth between the dark and the unseen. Whoever sees our army will die, and whoever spies upon our army will go blind. This incantation must be carried out at once, as promptly as a statutory command.

This ritual method is to be performed on the night of the winter solstice, according to the “Hunyuan formula” (here referring to the particular ritual arrangement or method employed in the scripture). At the third watch, hold in the left hand the silk on which the trigram formula has been drawn and in the right hand a brush; face the direction corresponding to oneself, recite the incantation forty-nine times, then inhale forty-nine mouthfuls of Qi (vital energy) and blow them upon the silk and the brush, and thereafter set them out as offerings within the altar according to their directions. At the fifth watch, gather them up, place each in a bag of matching color, and hang them in the eight directions of the spirit chamber.

On the following day, hold the formula in the left hand and a sword in the right, recite the incantation seven times, inhale seven more mouthfuls of Qi, and blow them upon the silk and the body of the sword; then pace the guideline and tread the Dipper (walking, by a prescribed gait, so as to simulate the positions of the stars). Practiced in this way, it would not of itself prove efficacious. At the second watch of the next day, after incense has been burned and worship offered, pass the talisman silk through the incense and recite the incantation.

The talisman of the Qian trigram uses white silk four inches long, placed in a white bag. The talisman of the Kan trigram uses black silk six inches long, placed in a black bag. The talisman of the Gen trigram uses yellow silk five inches long, placed in a yellow bag. The talisman of the Zhen trigram uses blue-green silk eight inches long, placed in a blue-green bag. The talisman of the Xun trigram uses blue-green silk eight inches long, placed in a blue-green bag. The talisman of the Li trigram uses crimson silk (deep red silk) seven inches long, placed in a crimson bag. The talisman of the Kun trigram uses yellow silk five inches long, placed in a yellow bag. The talisman of the Dui trigram uses white silk eight inches long, placed in a white bag.

In the original text there is a repeated passage from “Zhen” onward, and places such as “blow upon the silk and the body of the sword” and “take… seven mouthfuls” appear to contain errors of transmission or printing. The rendering above follows the extant wording as it stands, and where the sense cannot be determined no supplementary inference has been added.