《灵宝六丁秘法》

The Yellow Emperor said: After primordial Qi (vital energy)—the original qi from before Heaven and Earth had separated—differentiated, Yin and Yang each took its proper place, the Five Phases (Wood, Fire, Earth, Metal, Water) were accordingly assigned, and thus the Six Jia came into being. Each of the Six Jia has ten divine generals, among them the spirits of the Six Ding. The Six Ding are the deities who rotate on duty through each ten-day cycle of the Six Jia, and they have existed since Heaven and Earth first came into being.

The Yellow Emperor repeatedly sent out armies to campaign against Chiyou, yet he could not prevail, and Chiyou moreover threw the constant moral order into confusion. The Yellow Emperor therefore fasted and purified himself, and devoutly prayed and made report to Heaven. In response, the Mysterious Woman of the Nine Heavens (a goddess in Daoist legend) descended and transmitted this secret method, to help him dispel calamity and bring relief to all living beings. After the Yellow Emperor cultivated this method, his campaign against Chiyou achieved success, and he stored the white seal-script talismans in a famous mountain. In later ages, others also obtained this art in turn. The scripture (Jing) says that the method has marvelous efficacy, which will not be set forth one by one.

The scripture warns that if one transmits it rashly, or treats the method negligently and offends the spirits, both the one who transmits it and the one who receives it will suffer calamity. This is a wondrous method capable of aiding the world and delivering people. The famous generals of antiquity all obtained this method, and so could foresee victory and defeat, fortune and misfortune, distinguish right from wrong and good from evil, and receive the aid of the spirits. Unless one is a hero of outstanding capacity, a person of penetrating understanding, or someone who bears a prior affinity with the Dao (the Way)—a connection with Daoist methods from a previous life or from the past—one should not lightly approach this text, lest the years be spent in vain.

The Yellow Emperor said further: As for the names of the Six Jia, the Six Ding, and the divine woman, one must first wash away impure qi with pure water; only then may one open the scripture scroll, pray, and read. If there is any offense, calamity will extend to the nine clans (here the original text reads “nine ancestors”), and one will long be pressed into service by the Three Officials (the officials of Heaven, Earth, and Water in Daoism), even to the point of injury to head and body. The method must not be casually divulged to those who do not cultivate the Dao.

If these admonitions are followed, one’s wishes will be fulfilled. In transmitting this method one should be as reverent and careful as in serving a strict teacher, guarding one’s speech and not passing it on lightly. One must not kill living beings indiscriminately, but should constantly perform hidden acts of accumulating De (Virtue/Power), and with a compassionate heart come to the aid of all beings. In use one must be cautious and not speak of it casually; only after sacrifice does one set the spirits to work. It is said that one can then foresee the future, discern distant confirmations and the intricate causes of affairs, and even come to know movements and conduct. When a matter arises, one need only inquire by divination, and it will be known at once.

The three divine generals Dengming, Hekui, and Congkui are summoned on a Dingmao day during the three months of spring. The three divine generals Taiyi, Tiangang, and Taichong are summoned on a Dinghai day during the three months of autumn. The three divine generals Chuansong, Xiaoji, and Shengguang are summoned on a Dingyou day during the three months of summer. The three divine generals Gongcao, Daji, and Shenhou are summoned on a Dingchou day during the three months of winter.

If a Dingwei day or a Dingsi day is encountered, one may also choose a time to summon them according to the vigor of the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water) on that day. These divine generals may be summoned separately and set to service, or they may descend together to the human world in pairs. If one wishes to know good or ill fortune, one summons them and asks, and they answer directly.

Method of Sacrifice and Jiao

Whenever a sacrificial Zhaijiao (purification ritual) is to be performed, first prepare one clean mat that no one has ever touched, one new cloth, six portions of dried venison, six portions of chestnuts and jujubes, and six portions each of fresh fine wine, butter, and honey, together with one censer of incense and six candles. First sweep a room clean, then lay out the offerings. Afterward sit briefly and speak softly and in detail so that others cannot hear; quiet the mind and visualize the deities for a long time, and only then recite the invocation:

“The Six Ding Jade Maidens (six goddesses associated with the Ding spirits) and my revered master survey all under Heaven. Whatever is undertaken is sure to succeed. They understand matters of coming and going, so that malign Qi cannot intrude, and they drive away the inauspicious. I wish to become friends with you, to sacrifice to you often, and to offer wine, food, and dried meat. Whatever you desire, I will not oppose. In studying the Dao (the Way) and seeking immortality, whatever my heart seeks, and in firing and refining elixir medicines, may all be smoothly accomplished. May you descend, meet with the divine immortals, and unite in perfection with the Great Dao. Quickly, quickly, carry this out in accordance with the statutes and ordinances of the Most High.”

Talisman Method of the Sacrificial Jiao to the Six Ding

This passage writes again: “Whatever you desire, I will not oppose. In studying the Dao and seeking immortality, whatever my heart seeks; in firing and refining elixir medicines, may all be smoothly accomplished. May you descend, meet with the divine immortals, and unite in perfection with the Great Dao. Quickly, quickly, carry this out in accordance with the statutes and ordinances of the Most High.” It then continues with the heading “Talisman Method of the Sacrificial Jiao to the Six Ding.”

Prepare a clean mat, a hand towel six chi in length, and six portions each of dried venison, wine, fruit, and pancakes, and also prepare one censer of incense. Sweep a room clean and arrange it properly. Beginning on the jiazi day (a day in the system of dating by heavenly stems and earthly branches), fast for three days; in a quiet room burn incense, pray with a sincere heart, and declare one’s wish.

At the hai hour of a Six Ding day (a day paired with the six Ding deities), face that day’s prosperous direction (an auspicious direction chosen according to the method), write the images of the Six Ding deities and the Fulu (talismans and registers), and spread them together on the mat. Burn incense and kowtow, pay respects toward the east, and then click the teeth thirty-six times. The prayer says:

“All things nurtured by Heaven and brought forth by Earth, once they receive the divine talisman from above, can attain long life. Immortals assist me, and jade maidens protect my bodily form; the Twenty-Eight Lodges (the twenty-eight groups of stars in the heavens) record and list the names of the stars. The five directions and the five colors, together with the colors black, white, red, and azure, and the Yellow Emperor who dwells at the center, are all present with me. After the divine talisman is received, whatever is sought will be granted as wished, and every kind of sprite and prodigy can be subdued and destroyed. If you know that you are not genuine, do not pass yourself off as my true self; if you know that you have no divine power, do not pass yourself off as having my divine power. If one is in front, enfeoff him as a marquis; if one is behind, cut off his head. Swiftly, swiftly, carry this out in accordance with the statutes and ordinances.”

When the Fulu is made, one must first fast for three days; a fast of seven days is also acceptable. When writing the talisman, sit upright facing the prosperous direction, gather in the mind and spirit, and maintain a solemn demeanor, as if the divinities were present before one’s eyes, while reciting the incantation:

“I respectfully invite the immortal officers of the Six Ding (the subordinate officers of the Six Ding deities): the Dingmao deity, the Dingyou deity of the day of sufficiency, the Dinghai deity of the Primordial Heaven above, the Dingyou deity of the Great Bright Assembly, the Dingwei deity of Rescue, Reverence, and Numen, the Dingsi deity who rides the purple clouds, Zhu Chengcheng…”

After “Zhu Chengcheng” at the end of the original there appears to be missing text or a corrupt character, so the wording is retained as it survives.

When practicing this method, one must concentrate with sincere devotion and not give rise to other thoughts. One then swallows the Fulu (talismans and registers) in sequence. The practitioner will feel a sense of joy, as if having realized something. The next morning, one again writes the talismans in the same way and swallows them. After seven consecutive days, one sets up an altar in a quiet room, sits upright, and prepares one portion each of incense, flowers, lamps, and candles; one then writes the Fulu corresponding to the respective directions together with the names of the deities and places them on the mat. Facing east, one clicks the teeth thirty-six times and visualizes five-colored clouds of Qi (vital energy). Thereupon one will see the various deities enter through the six gates and each take their seat; one should not stare closely at the divine images or the spirits. One need only pray in the heart and state one’s wishes, and the matters prayed for will receive a response.

The original text then mentions that when Chiyou caused disorder, the Yellow Emperor fought him many times yet could not prevail; however, this account is left unfinished here. Nor does the text explain precisely what the “six gates” refer to.

It is said that long ago Chiyou rose in rebellion, and though the Yellow Emperor fought him again and again, he could never prevail. The Yellow Emperor said, “I have heard that when Fuxi was on the throne, he governed the world without relying on war, bringing peace to the four quarters and harmony between heaven and earth. Now Chiyou is merely an ordinary man. I attack him without a rightful cause, and even when I do attack I cannot win. This is my own fault.”

As the Yellow Emperor prayed with sincere devotion, he suddenly saw five-colored auspicious clouds drifting down from the sky. In the clouds were two youths bearing a golden casket, followed by six immortal maidens. Acting on the command of the Mysterious Woman of the Nine Heavens (Jiutian Xuannü, a female immortal in Daoist legend), the maidens had come to present the Yellow Emperor with a secret method concerning the creative transformations of heaven and earth. This secret method treated of fortune and misfortune between heaven and earth, the rise and decline of the Bagua (Eight Trigrams, a symbolic system used to deduce change), the shifts of wind and cloud, the success and failure of seasonal climates, the waxing and waning of the sun and moon, the gains and losses of Yin-Yang, the auspicious and inauspicious signs of the stars, the favorable and contrary turns of human feeling, and the regular patterns of all these changes.

The Yellow Emperor knelt for a long time to receive the casket. The youths departed on the clouds, and the six immortal maidens vanished at once as well. After obtaining the golden casket, he dared not open it immediately. He hurriedly swept and cleansed his chamber and prepared for ritual abstinence, and only after three days of purification did he open it, obtaining a work called the Liuding Jue (Formula of the Six Ding). The upper scroll set forth the methods of venerating the spirits and of arranging the jiao sacrifice; the middle scroll set forth the way of longevity without death; the lower scroll set forth the arts of strengthening the army and securing victory, Dunjia (the art of deducing concealment and troop movement from the heavenly stems and earthly branches, directions, and the like), Liuren (a divinatory art that deduces good and ill fortune from the stems and branches), and the Mysterious Woman’s method of shijie (corpse-liberation, which in Daoism means casting off the physical form and ascending in transformation).

The Yellow Emperor cultivated devoutly according to what the book prescribed. In fewer than ten days he felt that his body was no longer as it had been, and with a single step he could fly. Later he again arranged to fight Chiyou, destroyed him in a single battle, and defeated him on the plain of Zhuolu. The scripture uses this to show that the Yellow Emperor had obtained the primordial Qi (Yuanqi, the essential vital energy at the origin of heaven and earth) and thereby swept away the demonic miasma.

Afterward the world was at peace, heaven and earth each stood in its proper place, and Yin-Yang was restored to order. The Yellow Emperor then cultivated the arts of longevity and himself composed one scroll of the Yinfu Jing (Scripture of the Hidden Talisman), secretly storing its essential purport within it. Tradition holds that he later ascended to heaven in broad daylight. What the Yinfu Jing calls “the Bagua and the jiazi, divine mechanisms hidden among ghosts” refers precisely to the arts of the Six Ding and Dunjia and of strengthening the army to secure victory. The scripture states that these methods were transmitted from the Mysterious Woman of the Nine Heavens.

The Six Ding (Liuding) are deities between heaven and earth who hold orthodox divine offices, and they differ from ordinary deities. The deities of the Azure Dragon (Qinglong), the Bright Hall (Mingtang), and the Great Yin (Taiyin)—here referring to divine stations or directions in the ritual art—regularly accompany the Jade Maidens (Yunü, the attendant goddesses) and, under command, carry out their duties between heaven and earth.

If one wishes to become invisible so that others cannot see one, one should choose a day on which the Azure Dragon is on duty. When the Azure Dragon moves to the position where the Jade Maiden is located, a person can conceal their bodily form.

When the method of invisibility is performed, one holds a knife in the left hand, keeps the mouth closed, and with the right hand draws a diagram of the four directions. If an evildoer is outside the gate, a formation six paces square is laid out inside the gate; if the evildoer is inside the gate, a formation six paces square is laid out in the courtyard; if the evildoer is in the courtyard, a formation six chi square is laid out inside the house; if one is in the open fields, a formation six zhang square is laid out. One then takes a counting rod one chi and two cun long, arranges the rods in the order of the Azure Dragon’s movement, and advances until the counting rod is placed upon the “Gate of Heaven” (Tianmen). With the right hand one then lays a counting rod crosswise to seal the Gate of Heaven, and withdraws. Once the Gate of Heaven has been sealed, the body is concealed. One visualizes each counting rod as representing a person, and visualizes the Jade Maiden coming to rest at the Great Yin, so that outsiders cannot see one.

The oral formula is: “Dwell in the station of the Azure Dragon, pass through the Peng Star (Pengxing), cross the Bright Hall, and stop at the Great Yin; go out through the Gate of Heaven, enter through the Door of Earth (Dihu), hide within the Canopy (Huagai), and conceal yourself within the Jade Maiden. Swiftly, swiftly, carry out the statutes and commands of the Most High (Taishang).”

Visualize the Dingmao goddess stopping at the station of the Great Yin, and outsiders will be unable to see one. The oral formula is the same as above.

The Dingmao day is used to conceal a person’s body; the Dingsi day, to conceal a person’s nature and life; the Dinghai day, to conceal a person’s official emolument; the Dingyou day, to conceal a person’s hun-soul; the Dingwei day, to conceal a person’s po-soul; and the Dingchou day, to conceal a person’s Jing (essence) and Shen (spirit). Whenever this method is performed on a Six Ding day, the incantation must be recited six times. The incantation is: “Ren Gao protects and blesses me; Dingchou protects me; Ren He delivers and transforms me. Dingyou keeps me whole and safe; Ren Can has charge of my hun-soul; Dingsi nurtures my Shen. Great Yin and Canopy, Door of Earth and Gate of Heaven. I perform the Pace of Yu (Yubu, the stepping method of Daoist ritual), and the Perfected of the Mysterious Woman (Xuannü Zhenren, referring to deities of the kind of the Mysterious Woman of the Nine Heavens, Jiutian Xuannü) assists me; I sit and recline in the Bright Hall, lying hidden and concealing myself. Swiftly, swiftly, carry out the statutes and commands of the Mysterious Woman of the Nine Heavens.”

Any offerings that have been presented must be eaten by oneself and must not be given to outsiders; one must be scrupulously careful. On every Jiazi day, one must observe a day of fasting and purification.

The Dingmao Jade Maiden is named Wenbo, with the courtesy name Rengao. She wears a cap and ceremonial robes, holds a lotus flower, and is dressed in vermilion above and blue-green below. On Zi days and Chou days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dingchou Jade Maiden is named Wenjian, with the courtesy name Renyang. She holds lotus flowers in both hands, and is dressed in vermilion above and yellow below. On Yin days and Mao days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dingchou Jade Maiden is named Wenjian, with the courtesy name Renyang. She holds lotus flowers in both hands, and is dressed in vermilion above and yellow below. On Yin days and Mao days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dinghai Jade Maiden is named Wentong, with the courtesy name Renhe. In her right hand she holds a mirror turned toward herself, covering her chest; in her left hand she holds a lotus flower. She is dressed in vermilion above and purple below. On Chen days and Si days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dingwei Jade Maiden is named Shutong, with the courtesy name Renji. In her left hand she holds a mirror to look into, and in her right hand a lotus flower. She is dressed in vermilion above and yellow below. On Wu days and Wei days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dingsi Jade Maiden is named Tingqing, with the courtesy name Renshu. In her left hand she holds a lotus flower, and in her right a white folded cloth. She wears brocade above and crimson below. On Shen days and You days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Dingyou Jade Maiden is named Wenqing, with the courtesy name Rentong. A child accompanies her; with one hand she strokes the child’s head, and with the other she holds a white folded cloth. She is dressed in vermilion above and white below. On Xu days and Hai days she descends into the human world; if one wishes to know good or ill fortune, one may summon her and inquire.

The Yellow Emperor said: Each of the Six Ding spirits has her own name and courtesy name, and they differ from one another. If one wishes to command them, one must call each by her own name and title; in this way all will manifest a response. The Xian Jing (Scripture of the Immortals) says that the Jade Maiden wears white below and descends into the human world on Xu days and Hai days; if one wishes to know good or ill fortune, one may summon her and inquire.

The Yellow Emperor said: Each of the Six Ding spirits has its own name and style name, and these differ from one another. If one wishes to command them, one calls each by name, and in every case a numinous response is obtained. The Scripture of the Immortals (Xianjing) says: The names of the Six Ding Jade Maiden deities are highly efficacious; one need only call their names in order to command them, and wishes of every kind can then be fulfilled.

The Counting-Rod Method of Concealment for the Twelve Double-Hours

The mnemonic verse says: The rat leaves its burrow and enters the dog market; the ox enters the rabbit garden and is stopped by the cat. The fierce tiger leaps over the roof beam and walks south to the si position; the rabbit slips into the ox pen and crouches there without moving. The dragon enters the horse stable and eats licorice; the snake coils and winds its way to the shen position. The horse enters Dragon Spring and drinks the sweet water; the goat and the rooster arrive where the crow is and enter the you position. The ape rises with effort and blocks the doorway from within; the rooster flies down onto open ground and enters the goat pen. When the dog comes, the rat slips into the burrow of Kan; the fierce creature moves eastward and is led by the tiger.

Whenever one sets out, one must recite the incantation:

Heaven and Earth are overturned, Heaven and Earth are overturned; all nine roads are blocked. If anyone comes in pursuit of me, from this moment they lose their way: they take east for west and south for north. Those who come by carriage have their axles broken; those who come on horseback have both eyes blinded; those who come on foot have both feet swollen and aching; those who come leading troops submit of themselves and dare not rise. The Bright Star and the Northern Dipper drive back the enemy. Whoever pursues me for ten thousand li will die; whoever seeks me will halt. The Herd-Boy star recognizes the Weaving-Maid star, and the two are transformed into rivers and seas. Quickly, quickly, in accordance with the statutes!

When the incantation is finished, one calculates with the counting rods, pressing them with the left hand. At this point the original text contains a repeated passage of the incantation, and then says: Cause those who come to submit of themselves and dare not rise; the Bright Star and the Northern Dipper drive back the enemy. Whoever pursues me for ten thousand li will die; whoever seeks me will halt. The Herd-Boy star recognizes the Weaving-Maid star, and the two are transformed into rivers and seas. Quickly, quickly, in accordance with the statutes!

When the incantation is finished, one performs the method of closing the gate, treads the Pace of Yu (Yubu), holds the breath, and then departs.

Incantation of the Jade Maidens

The celestial spirits, the Jade Maidens, have already descended. They attend me forever when I travel and follow me to a certain place. That place is dark and remote; no one can see their forms. People cannot hear their voices, and ghosts cannot see their Jing (essence) and Qi (vital energy). Those who treat me well receive blessings; those who hate me meet with disaster. If demons or thieves stand in my path, they die; those who encounter me likewise perish. Whether a thousand people or ten thousand, all who see me rejoice. Quickly, quickly, in accordance with the statutes!

When the incantation is finished, upon setting out one must perform the method of closing the gate: holding a knife in the left hand, one draws a line on the ground to signify that the path is cut off, then holds the breath and departs.

The Board Method

“The Board Method” is the title of the section that follows. The Six Ding, the Jade Maidens, the Pace of Yu, breath retention, and the like are all terms in Daoist Keyi (liturgy) and the technical arts for deities, modes of stepping, or practices of ritual observance; “counting rods” refers to the tallies used for calculation.

Indoors the ritual boundary is set at a range of six chi; in the courtyard it is six paces; outside the gate, sixty paces; and in the wilds, six hundred paces, or six li. Whenever one goes out and travels, one must call upon the “Jade Maiden of the Ten-Day Watch” (the goddess who keeps watch in ten-day turns and protects travelers) to come and protect me, so that no ghosts or specters may harm me. May others be unable to see me; and even if they do see me, may they take me only for brushwood and grass. Open the doors and gates for me alone, and at the same time close the doors and gates of everyone else.

General Incantation

Wherever I go, the range around my own person may extend to a hundred paces, or six li. Whenever I go out and travel, I must call upon the Jade Maiden of the Ten-Day Watch to come and protect me, so that no ghosts or specters may harm me. May others be unable to see me; and even if they do see me, may they take me only for brushwood and grass. Open the doors and gates for me alone, and at the same time close the doors and gates of everyone else.

General Incantation

I myself possess the Celestial Eye and the Celestial Visage (supernatural powers in Daoist ritual arts that signify penetrating insight and manifestation), and I can pursue essence-sprites (jingguai) as thunder and lightning do. Radiance illumines the eight directions and sees through what is within and without, and there is nothing that cannot be subdued. Quickly, quickly—let this be carried out in accordance with the statutes and ordinances.

Yubu Gang (treading the stellar pace in a prescribed gait, so as to accompany the working of the rite)

Method of Silent Recitation (performed by reciting without speaking aloud)

The Wordless Myriad-One Method of the Six Ding is also known as the Xuanyuan Instructions. Before one cultivates this method, incense must first be burned and pure water used to wash away impure Qi (vital energy); only then may the scripture scroll be opened and, after a prayer, read.

In former times there was a Daoist named Zhang Qun who admired the arts of the Dao (the Way), cultivated them for many years, and longed for the realm of clarity, stillness, and emptiness. One day, in a moment of leisure, he was reading a secret book of the immortals. On the night of a dingchou day, at the second watch, he stood in the moonlight of the courtyard when he suddenly saw five-colored clouds appear in the southwest and gradually draw near; from within the clouds came the sound of a procession on the move. He saw a woman who declared herself the Dingchou Jade Maiden among the Six Ding Jade Maidens. Zhang Qun knelt long and bowed in homage. The woman said, “You have admired the immortal Dao for a long time. I know that you are pure and unsullied, and that you also delight in the profound and mysterious Dao, so I have come to transmit the wondrous method of cultivation. It is only that you lack the destined affinity to become an immortal. First observe a ritual fast for one hundred days, and set up a brocade curtain in your chamber; when the fast is complete, I will come again and tell you how to cultivate.”

Zhang Qun fasted for one hundred days as instructed and set up a brocade curtain in his chamber. On a night after the period had ended, at the third watch, the immortal maiden came again with her retinue from the clouds in the south. Zhang Qun first saw two youths bearing a golden case, who said they had been ordered to deliver the arts of cultivation. When he opened it, he learned that inside were three scrolls of the Six Ding Jing (scripture): the upper scroll set out the method of jiao offering—the rite of erecting an altar, performing sacrifice, and invoking the spirits; the middle scroll set out the Jade Maidens’ art of invisibility; the lower scroll set out flying the body and concealing one’s form, sword arts, the art of a maiden’s return of Jing (essence), and the arts of Dunjia and Liuren. The immortal maiden said, “You lack the destined affinity to become an immortal, but if you cultivate these methods with care, after three years you may become an earthly wanxian, a ‘stubborn immortal.’” A so-called stubborn immortal, according to the text, may live as long as one thousand two hundred years.

This scripture is regarded as a secret method handed down from Heaven, and only those who had an affinity with the Dao in a former life may chance to hear of it. The scripture says that if one wishes to cultivate the art of invisibility, one ought to be benevolent and cherish all beings; if one cultivates sword arts and the arts of the knight-immortal, one must be upright, neither greedy for wealth nor given to lust, act with courage and resolve, hold to the correct Dao even when alone, and constantly keep a compassionate heart—and after one year of practice, results may be seen. If one cultivates the art of a maiden’s return of Jing, one must treat others as equals and be filial, kind, and gentle, neither deceiving nor affecting a false manner; only after a full year of practice in this way may one attain something. According to the scripture, even one who lives to a thousand years can become a stubborn immortal.

After Zhang Qun had cultivated this method, he transmitted it in turn to Guiguzi. The scripture states that Guiguzi, before three years of practice were out, could transform in countless ways, and that no one could compare with him. Those of later ages who cultivate the method must have an affinity with the Dao and a suitable character before they may hear of it. If a person of ordinary capacity encounters the secret method and comes to understand the art of invisibility, that too counts as having entered halfway upon the way of the sword-knight. To become a true knight, one must further be loyal, filial, and righteous, not bully others, and cut down the deviant while upholding the upright; and the first step of practice is to learn invisibility.

Thereafter, one should install a “lin” in a single chamber—so the original text; it is suspected to be an altar or a facility used in the practice—burn incense, sprinkle and sweep, keep the place clean, and allow no one else to come or go. In daily rising and resting, one first spreads the mats for sitting and lying before the “lin,” observes the fast, burns incense, uses pure water to wash away impurity, and in contemplation visualizes the removal of impure Qi, while making offerings to the Six Ding Jade Maidens. The jiao offering must be held on a ding day. At night one sits settled on the bed, closes the eyes, and visualizes: take the bed to be a seal-table, with one’s own head toward the west, and wear on the body the seal of the Six Ding Jade Maidens. This seal is said to be the seal used by the Mysterious Woman of the Nine Heavens when she commands the Jade Maidens.

In visualizing this seal, first contemplate the Dingmao Jade Maiden of the northeast corner standing at a corner of the seal, holding an azure snake-sword; then contemplate the Dingsi Jade Maiden of the southeast corner, holding a yellow snake-sword or a white snake-sword. Next contemplate the Dingwei Jade Maiden of the southwest corner, holding a white sword or a yellow sword, and the Dingchou Jade Maiden of the northwest corner, holding a black sword or a yellow sword. Then contemplate the Dingyou and Dinghai Jade Maidens standing to left and right, their right hands holding azure or yellow snake-swords. When the visualization is complete, recite the incantation softly one hundred eighty times.

After that, visualize the Dingyou and Dinghai Jade Maidens beside one entering the heart through the nose; the nose is called the “Human Gate.” Then visualize the Dingmao Jade Maiden of the northeast corner entering through the left ear, and in sequence visualize the Dingmao, Dingwei, Dingchou, Dingyou, and Dinghai Jade Maidens entering the heart; the left ear is called the “Wind Gate.” Next visualize the Dingsi Jade Maiden of the southeast corner entering the heart through the right ear; the right ear is called the “Ghost Gate.” Then visualize the Dingwei Jade Maiden of the southwest corner entering the heart through the mouth; the mouth is called the “Earth Door.” Finally visualize the Dingchou Jade Maiden of the northwest corner entering the heart through both eyes; the eyes are called the “Heaven Gate.” When all these visualizations are complete, whether walking, standing, sitting, or lying down, one must wear the seal on the left hand and never let it leave the body. If, for such matters as relieving oneself, one temporarily takes the seal off, it should be placed in a clean spot, and after one returns and washes the hands, it should be worn again.

If at night one dreams of climbing a mountain, entering water, fighting, or beheading someone, or dreams of a woman at one’s side, one should not be alarmed; the scripture holds these to be signs that the Jade Maidens have descended.

Place dragon-startled jujube wood in a basin of water. If the wood floats of its own accord, this shows that one has met with a truly efficacious sign. A jiazi day should be chosen; after incense is burned, the practitioner personally carries out the rite according to the prescribed method, lets no one else see it, and must proceed with great care. The form of the seal appears in the figure at the left.

The Dingmao Jade Maiden talisman: this Jade Maiden is named Wenbo, with the courtesy name Rengao. Her left hand strokes the child’s head, and the child wears no clothes.

The Dingchou Jade Maiden talisman: this Jade Maiden is named Wengong, with the courtesy name Rengui. Two fingers of her right hand are bent into a fist, while the other three fingers are extended.

The Dinghai Jade Maiden talisman: this Jade Maiden is named Wentong, with the courtesy name Renhe. Her left hand holds an object; two fingers of that hand are bent into a fist, while the other three fingers are extended.

The Dingwei Jade Maiden talisman: this Jade Maiden is named Shutong, with the courtesy name Renfu. Her left hand holds a mirror, and her right hand holds a lotus.

The Dingsi Jade Maiden talisman: this Jade Maiden is named Tingqing, with the courtesy name Renshu. Her right hand holds a fan, and the gesture resembles a Chan mudra.

The Dingyou Jade Maiden talisman: this Jade Maiden is named Wenqing, with the courtesy name Renxiu. She holds her body upright, turns both hands over, and rides upon colored clouds.

Once a practitioner has learned the method of shijie (corpse-liberation), they can move and act in the world without obstruction. If they cannot yet do this, they still must not abandon cultivation of the Dao (the Way). They should continue to devote themselves single-mindedly to this method until the body dissolves into mist, and then, riding the colored clouds, ascend and return to Taiji (Supreme Ultimate), the supreme realm spoken of in Daoism.

The Taixi Yinjing (Yin Scripture of Embryonic Breathing) says: “The inner breath has no fixed name; only when it is circulated according to the corresponding method can its parts work in concert with one another. If one does not observe the precepts and yet cultivates taixi (embryonic breathing, the Daoist method of regulating the breath and nourishing Qi (vital energy)), one still cannot unite with the true Dao.” The Taiwei Yinshu (Hidden Writ of Grand Tenuity) says: “All who cultivate embryonic breathing and wander through the human world should, when performing corpse-liberation, transform in accordance with whatever they are changed into.”

Choose the chen hour of a gengchen day, and burn one censer of incense in a pure and quiet chamber. Set a low table beside the bed, and place on it an incense burner, a du staff (a kind of staff as named in the original text), shoes, garments for covering the body, and the like. After these things have been set beside the bed, remove the clothes one is wearing, cover the body with the garments, and face west. Then visualize oneself lying still as if dead, and silently recite the incantation seven times:

“The mysterious and wondrous numinous Qi of Heaven is received and becomes life. With seven thoughts and seven summons, the three hun souls come when called. I ask that my bodily form serve as a substitute, so that the form may change along with things and, yielding to transformation, be brought to completion. Quickly, quickly, in accordance with the statutes and ordinances!”

After the incantation has been recited, one need only lie down and sleep as usual, then concentrate once more on visualization. For the space of a meal, one must on no account speak with anyone; otherwise the method cannot succeed. If one cultivates it with a sincere heart according to the method for forty-nine days, the art will gradually be accomplished.

When the method must sometimes be put to use, one may silently recite the incantation whether walking, standing, or sitting. Then, picking up any object at hand, one immediately turns and leaves. Others see only the object that was lifted and take it for the practitioner’s corpse; afterward, they see that object return to its original form. This art of invisibility is said to assist, in the human world, the practice of “corpse liberation through the Dao (the Way)”—what Daoism describes as leaving the bodily form and ascending in transformation by means of a corpse, or by the semblance of a feigned death. It may also change one’s appearance and help one avoid calamity, but it must not be used to do anything unlawful.

In cultivating this method, one must remain quiet and cautious and must not divulge it. If one is outside and lies down on a bed, one need only cover the body with a quilt and silently recite the incantation seven times, and one can then rise and go out; others see only the clothes left on the bed and do not see the practitioner’s body.

If one uses this method to cheat others of wealth or sexual favors, the deities will diminish the practitioner’s store of blessing, and the Dao will not permit it. One must keep this firmly in mind: do not transmit it at will; one ought to revere and safeguard this method.

The Yellow Emperor said: The Six Ding Jade Maidens can grow large or small, and can appear or vanish. If one divines with a sincere heart, many matters will be fulfilled as wished. One may also inquire about the circumstances and news of people a thousand or ten thousand li away. If one wishes to obtain something, one may freely perform the ritual arts, and it is said that all are quickly answered.

Those who master this method, it is said, can make their dwellings peaceful and auspicious, so that the “Five Poisons” and calamities do not come to trouble them. Seek immortality and one obtains it; seek office and one obtains it; and one’s descendants flourish without decline. Even the smallest wishes can all be realized. If one would command the spirits, it is said one can summon rain to fall upon the human world.

If one wishes to know good or ill fortune, one may divine, and it is said there will be a spiritual response. Service of the Dingchou Jade Maiden should be as careful as attending a ruler: one must not casually transmit it to others, nor revile the spirits with abusive words. One need only sacrifice with a sincere heart, and then one can know future events in advance and perceive distant signs; even the winding and subtle contents of letters can be understood in their intent. If one meets with urgent hardship or disputes of speech, one may summon the spirits and divine, and thereby learn how matters stand.

Those who study the Dao (the Way), if they have not encountered this method, cannot bring their cultivation to completion. In ancient times, worthy and accomplished persons intent upon the Dao never set it aside. After obtaining this ritual text, they offered sacrifice and practiced it, and it is said that they thereby became immortals. This method is exceedingly precious: it is not transmitted even for ten thousand in gold; even between father and son, it is not lightly shown to one another. It is truly a wondrous secret among privately transmitted writings.

The Lingbao Secret Methods of the Six Ding ends here.

Collation notes:

1 Text appears to be missing at this point.

2 After the character “之,” the character “道” seems to have been omitted.