《黄帝太乙八门入式诀》

The upper scroll of the Yellow Emperor’s Taiyi Eight Gates Entry Formula sets out a method for judging direction and good or ill fortune according to Yin-Yang arrangements, the Heavenly Stems and Earthly Branches, and the Eight Gates.

The Yang arrangement moves forward, and the Eight Gates move in reverse

On Jiazi and Jiachen days one begins from the first palace; on Jiayin and Jiaxu days, from the third palace; on Jiashen days, from the sixth palace; and on Jiawu days, from the eighth palace. Calculating forward in this order, one can locate the position of each gate.

Wherever the reckoning arrives, the Rest Gate is taken as the starting point. “Rest” here names one of the Eight Gates and also carries the sense of peace and cessation. In order, the Eight Gates are Rest, Life, Injury, Obstruction, Scenery, Death, Shock, and Open; none may be omitted in the arrangement.

Wu is placed on the Rest Gate. The Heavenly Stems are then advanced in reverse order, while the Eight Gates are advanced in regular order. The scripture holds that one who understands this method will not stray onto the “Three Paths” (in the Daoist context, perilous roads), and the road to the immortal Dao (the Way) lies close at hand.

The Yin arrangement moves in reverse, and the Eight Gates move forward

On Jiazi and Jiachen days one begins from the Li palace (the ninth palace); on Jiayin and Jiaxu days, from the Dui palace (the seventh palace); on Jiashen days, from the fourth palace; and on Jiawu days, from the second palace. Once the starting point is fixed, one calculates in sequence.

Reckoning from the ninth palace to the first is called reverse movement; forward movement proceeds from the first palace to the ninth. After the gate one encounters has been found, one must also see whether it accords with the “Three Marvels.” The scripture holds that accord makes an auspicious road, while the lack of it brings peril.

In this method Wu is placed on the Rest Gate, the Heavenly Stems move forward, and the Eight Gates move in reverse. If the arrangement is reversed, disaster will follow. The scripture says that one who masters this method of choosing a gate for setting out can find the road to the immortal realm of Penglai.

The method of the Three Marvels joining the gates

The Three Marvels of heaven are the sun, the moon, and the stars; those of earth are Yi, Bing, and Ding; those of the person are Shen (spirit), Qi (vital energy), and Jing (essence); and those among the Eight Gates are the Open Gate, the Rest Gate, and the Life Gate.

When Yi, Bing, and Ding accord with Open, Rest, and Life, this is regarded as auspicious and suitable for setting out. The scripture calls the paths opened by the Three Marvels the “Three Teachings”; the rest, which fall within the range of the Scenery Gate, are classed as side gates and divergent roads.

The Gate of Rest (Xiumen), one of the Eight Gates and the one that governs repose, leads far off toward the quarter of strife; the Gate of Life (Shengmen), which governs vital force, surely opens onto the realm of the immortals. If one enters by the Gate of Opening (Kaimen), one takes office and has charge of the ritual seal; if one’s temperament is like that of an asura, a bellicose class of spirits, one enters by the Gate of Injury (Shangmen).

Going down from the Gate of Scenery (Jingmen) is the way of human relations; entering the destiny of ghosts through the Gate of Alarm (Jingmen) brings worry and fear. Always remember this: the Gate of Closure (Dumen), which governs concealment and storing away, is the dark and soundless way; the Gate of Death (Simen) leads to the hells, into the seething water of the cauldron.

The Method of Recognizing the Visions Seen at the End of Life

Banners and flowers from the household of a person of purity seem to come and lead you; follow them, and you will surely be reborn as a donkey or a horse. If you hear bells and chimes, musical instruments, and drumming, and also see visions of dogs, chickens, sheep, and the like blocking the way, these are signs of deviant disorder and what is not correct.

Or, the Method of Visions Seen at the End of Life

Banners and flowers from the household of a person of purity seem to come and lead you; follow them, and you will surely be reborn as a donkey or a horse. If you hear bells and chimes, musical instruments, and drumming, and also see visions of dogs, chickens, sheep, and the like blocking the way, these are signs of deviant disorder and what is not correct.

If vajra guardians and rakshasas—fierce ghosts and spirits—appear, one will be reborn in a land of strife and enter the Western Heaven. If white clouds, a turtle, and a crane come to lead the way, one will surely proceed to the Three Pure Ones (Sanqing), the realm where the revered deities of Daoism dwell, and become a celestial immortal.

If one sees the vision of riding the clouds and driving upon Qi (vital energy), one is drawn back among the egg-born and transforms into a flying kite. If one sets out a feast of the eight delicacies and the five flavors as an offering, one will forever become a hungry ghost, enduring hunger and cold.

Visions of purple and white lead one back into the human path; if one follows gorgeous, alluring visions, one falls into the Yellow Springs. If one further sees visions of deformity, of being cast into medicinal broth, and the like, one will be reborn as jackals, wolves, tigers, and leopards, and enter the deep mountains.

If one sees arms and armor, spears and banners, soldiers and horses, one will surely become an asura, fierce in nature, evil, and obstinate. Only when every vision before the eyes has vanished does one, in a single instant, proceed to the Daluo Heaven.

One should keep firmly in mind that the thoughts of the heart must not go astray; while contemplating within meditative concentration, do not give rise to craving and attachment.

The Dadang Method of Penetrating the Hidden and Fathoming the Subtle

Everyone in the world has the fixed allotment of impermanence and of finally returning to transformation, and is only drawn along by Yin-Yang and by birth and death. Yin is death, and Yang is life; birth and death, Yin and Yang, are natural from the beginning, and there is no need for resentment.

If one can awaken to the eight gates of the divine immortals, one can find a single path among the Eight Gates. The Gate of Closure allows one to withdraw into concealment and bring the cycle of rebirth to a halt; this method is profound and wondrous, and ordinary people too may have the chance to encounter it.

When the spirit lamp shines upon the moon, one should prepare early and set the Dadang method in order. The sun and moon run their course—qian yuan heng li zhen, the hexagram statement in the Yijing, the Classic of Changes, expressing the principle by which things proceed. After one enters concentration and returns to the root, there is neither coming nor going.

After entering the Gate of Closure one walks seven steps; once one has passed through, no trace of form is seen, and one does not meet anyone else. There is no coming and no going. Within the state of concentration, one is thereby able to rest in reliance upon the Ultimate Truth.

After one has settled and come to abide, one can leave the cycle of birth and death and from then on cut off the road leading to the “Three Paths” (santu; the three evil destinies of which Buddhism speaks—hell, hungry ghosts, and animals). Those who understand this principle are called “persons beyond things” (wuwai zhi ren; people who have transcended the secular world). Those who know how to preserve themselves will not walk toward a dead end as the blocked Du Gate (Dumen) does.

The Method of Setting Forth the Root and the Origin

People in the world are often exhorted to work diligently and live frugally, to moderate their diet, and to accumulate property, and thereby to make the family estate abundant. Those who have thoroughly penetrated the Great Dao (the Way), however, do not act in this manner. They remain pure, tranquil, and plain; they gather in Jing (essence) and Qi (vital energy), nurture the original Qi (yuanqi; the body’s fundamental life-energy), and quiet the mind and Shen (spirit), and in this way they consolidate the foundation of cultivating the Dao.

The scripture (jing) says: “You need only sit and lie at ease, clarify the thoughts of the mind, and for a long time concentrate Shen in inward contemplation. If you understand the methods, within internal refinement, of drawing in and letting go, of increasing and decreasing, and of regulating the breath, you will naturally achieve something.” It also says: “Close the mouth of Dui, seal the doors and gates, and to the end of your life you need not labor.” Here “Dui” refers to the Dui trigram, which belongs to Metal among the Five Phases (Wood, Fire, Earth, Metal, Water). Metal generates Water and overcomes Wood; within the body it corresponds to the lungs. The lungs can generate Qi, and Qi in turn transforms into fluid; this fluid is called the “Golden Liquid” (jinye). The lungs also generate Qi, and the coming and going of the breath all arise from this. “Softly continuous” (mianmian) describes the breath as fine, faint, and unbroken. The Dui trigram belongs to Metal, and the mouth is the gate of Dui; therefore, in practice one closes the mouth and evens the breath, drawing clear Qi into the “Mysterious Valley” (xuangu; the deep, hidden aperture within the body) in order to continue life.

The Taicang Jing (Scripture of the Great Granary) says that the regulation of breath begins with storing the breath (cangxi) and advances by stages to “letting the breath be” (renxi), “settling the breath” (dingxi), and then to “no breath” (wuxi); once no breath is reached, one can leave the cycle of birth and death. Bodhidharma’s Taixi Jue (Instructions on Embryonic Breathing) also says: “Diligently guard the True, and do not grow careless. Inner Qi does not go out, and outer Qi does not come in; return to the origin, and all affairs are done. If one can understand and keep to true nature, one can lengthen one’s years and live long.”

An immortal says: “Whether one is walking or sitting at leisure, going, staying, sitting, and lying can all accord with cultivation.” Master Guangde says: “Sit quietly in a thatched hut, and gather in the mind’s thoughts so as to replenish the original Qi. Remain single-mindedly still for a time, and one can escape the round of rebirth. If one wishes to abide long in the world, one should cultivate according to the method of the Eight Gates (bamen); if one cannot grasp it, one will miss the immortal Dao of long life.”

The Method of Exiting and Entering, Departing and Staying

Alas—of those living between Heaven and Earth, the ones who can know when they were born and when they will die are perhaps only the sages. The beings of southern Jambudvīpa (Nanyanfuti; the human world of which Buddhism speaks) know only that they have been born; they do not know when they will die, nor do they understand how to leave the cycle of birth and death by means of the method of the Eight Gates. If one cannot grasp this method, one will lose the opportunity that leads to the immortal Dao of long life.

Alas, set between Heaven and Earth, who can know both the day of his own birth and the hour of his own death? Only a sage, it would seem, can do so. Beings in Southern Jambudvīpa (the human world as described in Buddhism) know only that they have been born, and do not know when they will die. From remote antiquity, living beings have turned in the cycle of birth and death, and to this day they still cannot pass beyond the “gate of death.”

If one is now fortunate enough to encounter this system of the Taiyi Eight Gates (an art that calculates changes of time and space through the eight gates), and also to meet a discerning superior adept (a cultivator of the Dao) who explains the oral formula with perfect clarity, one can understand the favorable and the adverse, comprehend the Dao (the Way) of Yin-Yang, distinguish the four seasons and the eight seasonal nodes, calculate the jiazi days and hours (years, months, days, and hours reckoned by the heavenly stems and earthly branches), and master the opening and closing of the eight gates. One may then wander free and at ease, coming and going without obstruction: traveling east and west, ranging north and south, and entering the Palace of Doutuo; one may also reach the Jade Terrace of the Mysterious Garden, the heavens of the ten directions, or the realm of the Three Pure Ones (Sanqing). Once the principle is clearly grasped, one can move freely among the six paths; the moment a thought arises, one arrives, with no need for empty talk of passing through ten thousand kalpas.

Yang Ziyun said that Yingzhou (the legendary immortal isle in the sea) lies ten thousand li away, veiled in mist and rose-colored clouds, its roads winding, their lengthening and shortening beyond all measure; yet if one can grasp the essential formula, it is as though a single reach of the hand will bring one there. When one wishes to return, that too lies only in a thought before the eyes. This is the meaning of “arriving without obstruction, and being there as soon as the words are spoken.” It is not a matter of waiting in vain through ten thousand kalpas.

If one can calculate that a certain person will come to the end of life in the yimao year, on the twenty-second day of the eighth month, at the chen hour, or will withdraw from the world (leave the dusty realm) in the gengchen year, on the fifteenth day of the fifth month, at the wu hour, one can likewise foresee his life and death.

The Three-Five One-Point Method for Examining the Years, Days, and Hours of the Heavenly Span.

First prepare one liang of frankincense and divide it into four portions; thirty Jin dates, boiled until done and likewise divided into four portions; one large white earthenware bowl that has never been used; four liang of pure oil; one sheet of paper for the incense burner; four cups of pure water; a new set of brush, inkstone, and ink; one mat; and one hundred twenty clean, unbroken coins.

On the night of the New Year (the night that begins the year), sprinkle and sweep a clean room. Spread the mat beside the wall, and on it set out the brush and ink, the inkstone, the incense burner, the Jin dates, and the paper. On the south wall place a spirit lamp (a lamp used for the rite). First put three wicks into the lamp, then add five more wicks, gather them together in one place, and light them.

The practitioner mounts the mat and sits upright, turns to look at the lamp, concentrates and settles the Shen (spirit), banishes distracting thoughts, and quietly gazes at the flame, imagining the lamp as a great lotus blossom. Then silently recite the formula used in the rite. From the one hundred twenty coins, first set one aside as the marker from which counting begins. Supposing that one is fifty years old this year, count in order to the fiftieth coin; then, with one’s back to the lamp, look at one’s own shadow until no shadow can be seen beneath the lamp, continue counting the coins, and record the result on the paper with brush and ink. After that, take the first portion of frankincense and burn it.

Offer the ritual salute and invoke, saying: “I, so-and-so, a disciple who reveres the Dao (the Way), take refuge in the world of Southern Jambudvīpa (the world inhabited by human beings in Buddhist cosmology). I already know the year of my birth, but I do not yet know the year of my death. Now I have met with the ‘Sanwuyi’ method and illuminate my shadow with the spirit lamp. If my allotted span is already exhausted and a shadowless condition appears upon my body, the various Shen within the body should clearly recognize the three hun-souls, the seven po-souls, and the twenty-four Shen (the Daoist teaching concerning the divinities within the human body), and they must not be alarmed. Quickly knock the teeth; wait until the spirits within the body have settled and returned to their normal state, and only then continue counting the coins and recording the result.” Then burn the second portion of frankincense.

Next invoke: “The year of so-and-so’s death is now known, but it is not yet known in which month.” Again, following the previous method, set aside thirteen coins for the divination. If, while the method is being performed, the shadow once more disappears, one must compose oneself, knock the teeth, summon the spirits within the body, settle mind and Shen according to the previous method, and then continue counting the coins and recording the result.

After that, burn the third and the fourth portions of frankincense in turn, invoking respectively: “The month of so-and-so’s death is now known, but it is not yet known on which day.” “The day of so-and-so’s death is now known, but it is not yet known at what hour.” Again divine with the coins according to the previous method; whenever the shadow disappears, knock the teeth, settle the body’s Shen, and then continue counting the coins and recording. When the counting is finished, take the first coin, the one from which the count began, as the marker for the hour of zi, and then record in order the hours of chou, yin, and the rest.

Whoever cultivates this method must first fast, observe ritual abstinence, and bathe, keeping away from song and sensual pleasure and from wine and meat, so that body and mind become pure and still. Only after seven days may it be transmitted and practiced; it must not be carried out lightly.

The ritual method for evading calamity and concealing oneself, and for entering the Du Gate (one of the Eight Gates, symbolizing closure, storage, and seclusion)

Record the year, month, day, and hour, then practice according to the method. One must cultivate with single-minded perseverance; only after a full seven days may it be transmitted or recited. It must not be used lightly.

The ritual method for evading calamity and concealing oneself, and for entering the Du Gate

Record the year, month, day, and hour, then practice according to the method.

Incantation:

The Most High says: If you wish to pass through the Three Calamities and Nine Adversities (a general term for all manner of disasters and calamities), you should recite as follows:

I take Heaven as my father and Earth as my mother. Dwelling between Heaven and Earth, I am ever like a newborn infant. The sun is my Merit Officer (a subordinate official of the seasonal ordinances), and the moon is my Registrar (an official in charge of documents). The Lord of Thunder and the Mother of Lightning stand guard before and behind me; the Earl of Wind and the Master of Rain protect me on the left and the right. The Six Jia Duty Talismans (guardian deities on duty for the day) encircle and defend me. The Azure Dragon supports me on the left, and the White Tiger supports me on the right; the Vermilion Bird keeps watch before me, and the Dark Warrior follows behind me. The Northern Dipper covers the crown of my head, and the Tiangang star points beneath my feet. The Soaring Serpent is in my hand and dispels calamity on my behalf. I dwell within the Elixir Chamber (the place of cultivation spoken of in Daoism), with Taiyi (a Daoist deity) as my companion.

Three on the left and seven on the right; nine above the head and one beneath the feet; two and four rest upon my shoulders, and six and eight lie beneath my feet. I abide at the center and take these directional numbers as the symbol of fullness within the belly. I am now in the midst of calamity. A thousand evils and ten thousand ghosts each return to their own homeland. Whatever blocks my path must die; whatever turns its back on me must perish. Flee at once; hide and conceal yourselves. The Heavenly Stalwarts and Mighty Warriors (divine generals of the celestial realm) cut down ghostly evil and all that is inauspicious. Urgently, urgently, as when the Most High Lord Lao commands that they be gathered in and restrained—carry this out at once.

A method that both official offices and private persons may keep in reserve.

This method records the correspondences between the Heavenly Stems and the Nine Palaces (Jiugong): Jiazi and Bingyin belong to the first palace; Dingmao, Wuchen, and Jisi belong to the second palace; Gengwu, Xinwei, and Renshen belong to the third palace; Guiyou, Jiaxu, and Yihai belong to the fourth palace; Bingzi, Dingchou, and Wuyin belong to the sixth palace; Jimao, Gengchen, and Xinsi belong to the seventh palace; Renwu, Guiwei, and Jiashen belong to the eighth palace; and Yiyou, Bingxu, and Dinghai belong to the ninth palace. It then further lists the pairings of stems and branches with palace positions that begin from Wuzi and from Renzi.

Wu Zixu, a general of the state of Wu in the Spring and Autumn period, once employed this method.

The Eight Gates (Bamen, the eight directional gates in the mantic art of Qimen) have no physical form, nor do they have gate bolts, locks and keys, or door rings. Those who are confused seek answers beyond the heavens, while those who understand need only calculate on the palm of the hand. Of the Bagua (Eight Trigrams), the four trigrams Qian, Kan, Gen, and Zhen belong to Yang, and the four trigrams Xun, Li, Kun, and Dui belong to Yin (Yin-Yang). The talismanic responses of the Three Marvels (Sanqi)—Yi, Bing, and Ding—are likewise exceedingly subtle: when one meets the Gate of Life (Shengmen), affairs tend to open out and proceed smoothly; when one meets the Gate of Death (Simen), affairs tend to stall and grow difficult. A general setting out on campaign who understands these principles can foresee in advance victory and defeat, survival and destruction. If one observes with care and applies them with flexibility, one can discern what is hidden and minute, as if one were an immortal. The verifying signs manifested by the celestial spirits are hard to fathom; the efficacy of the sage cannot be measured. In undertaking every kind of affair one can get through, and among the myriad matters there is scarcely any error.

Setting out from the Gate of Rest (Xiumen) and traveling two hundred li, one will meet ministers and grandees, and will also readily obtain an audience with officials and pay respects to noble persons; this is an auspicious omen.

Setting out from the Gate of Life, beyond thirty li one may encounter kings, marquises, and other nobles. In buying and selling, and in drawing up contracts for fields and dwellings, harmony and smooth success come easily. In sending out troops to fight, one can also prevail in every case. This is an omen of great good fortune.

Setting out through the Injury Gate (Shangmen) is suited to pursuing and capturing thieves. Action will cause the thieves to break and flee; in the end there will be gains, and great affairs can also be brought to a smooth completion.

Setting out through the Obstruction Gate (Dumen), one will meet thieves after traveling forty li, suffer fright or robbery, and may also encounter a death. This gate is suited only to military operations and to avoiding calamities from the authorities; all other matters are auspicious, and action can bring victory.

Setting out through the Scenery Gate (Jingmen), beyond seventy li one will encounter wind and rain, and at eighty li one will meet with robbery by thieves. Going out or returning may both be thwarted, which is unfavorable. It is suited to paying visits to noble officials and to colleagues, and to concluding transactions, but not to combat.

Setting out through the Death Gate (Simen), an army’s movements will not fail, nor will its whereabouts be exposed. It is fitting for the Son of Heaven to go out hunting; common people may catch birds, fish, and game such as water deer, deer, and bears. Do not attack walled strongholds; holding the troops back and refraining from attack is instead of great advantage. When a great army encamps, there are often false alarms in the night, and the ranks will for a time be thrown into disorder, yet in the end victory can in every case be won.

Setting out through the Shock Gate (Jingmen) is suited to …….

Setting out through the Open Gate (Kaimen) is suited to leading troops on punitive campaigns and to calling offenders to account; in engagement after engagement, victory can be won. Distant travel, trade, buying and selling, inquiries about marriage, the making of contracts, the harmonizing of transactions, and the pursuit of advancement are all auspicious. Attacking walled strongholds is also of great advantage. When a great army encamps, however, there are often false alarms in the night and disorder will arise among the troops, yet in the end victory can in every case be won.

One reckons the good and ill fortune attending the Nine Palaces (Jiugong; the nine positions in the mantic arts by which directions and the sequence of time are arranged), together with Guxu at the time of travel (a concept in the mantic arts used to judge the good or ill fortune of a direction), and the methods of battle formations.

Reckoning travel by the Nine Palaces, Guxu, and games of contest, together with the good and ill fortune, victory and defeat, and favorable and adverse course of the Eight Gates (Bamen) and the Three Routes (Sanlu):

Jiazi and Jiachen are counted from the First Palace. When a geng hour is encountered, the zi position meets in the Sixth Palace. In spring and summer one reckons by this example; in autumn and winter, Jiazi enters the Qian Palace. Gengyin then shifts to the mei position. This method has been handed down from antiquity and remains unchanged across ten thousand years and a thousand ages.

Diagram of the Imperial Taiyi Eight Gates, the Favorable Course of the Dao (the Way), and Life and Death:

Yang configuration: at the jiazi hour the Eight Gates are arranged in sequence following the zi position and are advanced in reverse.

End of the upper fascicle of the Huangdi Taiyi Bamen Rushijue (The Yellow Emperor’s Taiyi Eight Gates Formula for Entering the Pattern).

Note: In the original text, passages on the Injury Gate, the Obstruction Gate, the Shock Gate, the Open Gate, and others appear twice, and the wording “For one who sets out through the Shock Gate, it is fitting: 1” plainly has missing characters. The present interpretation merges the repeated content and marks the lacuna with an ellipsis.

The Jade Maiden (Yunü) is the deity of Great Yin (Taiyin) and Great Clarity (Taiqing). She is the Great Celestial Emperor revered by the yin spirits, among them the Six Ding and the Eight Officers. In the Trāyastriṃśa Heaven she issues Fulu (talismans and registers), summons the gods of the Six Ding, Haijia, and others, and together with them proclaims the Great Majestic Virtue Method of the Three Styles (Sanshi), as well as the arts of Heavenly Crime, Heavenly Chief, the Steps of Yu, and divine incantation. These methods are then transmitted to the human world, to avert disaster and escape adversity, drive away misfortune, pacify rebellion, and cut down violent evil and demonic beings.

In the time of the Yellow Emperor Xuanyuan, General Chiyou rose in revolt and cruelly harmed countless people. Unable to bear their suffering, the Yellow Emperor fought Chiyou many times, yet he could never prevail, nor could he devise a way to quell the disorder. The Jade Maiden said, “Earlier I brought these numinous writings of the Three Styles into the human world to remove harm from the people and eliminate the treacherous, wicked, and violent, but I dare not decide on my own how they are to be put into practice.” The Celestial Emperor said, “If you uphold this method, you will be able to move mountains and overturn seas, destroy demons, conceal your body and hide your form, and raise clouds and send down rain; its wondrous workings are beyond conception.”

This method may be transmitted to those who study the Dao (the Way). One who seeks liberation should treasure it in secret and use it to help oneself and others, turn danger into good fortune, and command ghosts and spirits. The scripture further says that if one cultivates this method with tireless diligence, the gold, silver, and precious treasures of the world will come of themselves without being sought, and learning foreign scripts and gathering rare treasures and unusual objects will be as easy as play.

The Celestial Emperor ordered the Jade Maiden to descend into the world to assist the Yellow Emperor Xuanyuan in pacifying Chiyou’s rebellion and removing harm from the realm. After all under heaven was at peace, the method was to be transmitted to pure practitioners who cultivate the Dao. Those who uphold it can have their wishes fulfilled in whatever they do; they know all matters of the past and the future, and nothing touched by speech or thought is unknown to them. This method is efficacious and subtle, and seldom found in the world. The Celestial Emperor said that if pure devotees of the Dao uphold it, they may attain long life and enduring vision, with a lifespan without end.

The scripture next writes: “The Great Divine Spell says:” — “The Great Divine Spell says:”

Holding the divine soldiers of the Six Ding (Liuding shenbing), one may enter and leave places of deep darkness and obscurity without fear or alarm; even if one remains unmoved for a thousand years, one will not be overthrown. Now, by treading the Yubu (the pacing used by a Daoist ritual master when performing rites), corresponding above with the Heavenly Court and aligning below with the configuration of the earth, one may attain the Dao (the Way) and long life. Swiftly, swiftly, in accordance with the statutes and ordinances—carry this out at once.

To transmit and practice this method is like the sun and moon shining upon the world. I shall now further set forth the divine formula-seals of the Six Ding (Liuding shenjue yin, the hand seals performed together with spells and formulas), so that the practitioner may quickly gain power and spiritual efficacy.

For the first seal, first close the little finger and the ring finger into a fist, straighten the middle finger, and point it upward. This seal enables the practitioner to efface their shadow and conceal their form.

For the second seal, maintain the posture of the previous seal, then hook the little fingers together and silently recite the spell one hundred times before the heart. This seal enables the practitioner to fly beyond the heavens; with arts as subtle as moving mountains and filling the seas, it can also make a person invisible and hide the body.

For the second seal, maintain the posture of the previous seal, then hook the little fingers together and silently recite the spell one hundred times before the heart. This seal enables the practitioner to fly beyond the heavens and to wield subtle arts such as moving mountains and filling the seas.

For the third seal, form the seal in the manner already described: make a fist with the right hand, press it upon the left hand, and place them before the chest. This seal enables the practitioner to obtain the finest things of the world for their own enjoyment, and also to bestow kindness and relieve those in hardship.

For the fourth seal, maintain the previous posture, clench both hands into fists, and bring them together at the palms. This seal enables a person, when going out or coming in, to be received by people of high rank; the countenance becomes moist, lustrous, and pleasing to the eye; all affairs proceed smoothly; and one can also raise clouds and bring rain.

For the fifth seal, maintain the previous posture, thrust the thumb straight between the middle fingers, and press upon the print of the thumb. This seal can subdue the Five Phases (Wuxing) of Metal, Wood, Water, Fire, and Earth, enabling a person to cultivate the self and to enjoy long life and enduring vision.

For the sixth seal, form the “jishou” seal. This seal can summon and draw in Taiyin (the divine power associated with the moon), so that Jade Maidens constantly attend at one’s side; nothing sought fails to be granted. One must also recite the spells with a concentrated mind and sincere intent.

The Celestial Emperor said: “I carefully guard this seal formula and do not transmit it to unsuitable persons. When one person obtains the method, it may be passed on to only three others. This method can free people from the sea of suffering and raise them into the immortal Dao (the Way); it must therefore not be given casually to those who are unfit, and in cultivation one must also remain pure and still.

“My method is to be established as a rite within the altar precinct, with a covenant serving as both the agreement and the credential; this is the most wondrous of methods. If this seal is transmitted to another, it may not afterward be passed on at will. Should transmission continue, the art cannot be established, and one may well bring on a fall and calamity. One must therefore take the altar rite and the covenant as the standard, act thereafter according to the instructions, and not disclose them lightly. The Jade Maiden of Great Yin (Taiyin Yunü), a Daoist deity, commands spiritual powers freely. This method ought above all to be kept secret, neither seen nor heard by others, and carefully treasured.”

The Great Celestial Emperor of the Three August Ones said: “According to the prescribed form, there are the divine talismans of the Jade Maiden of Great Yin, the Six Ding (Liuding), Daoist divine generals, and the Eight Clerks—six talismans in all. They can fly ten thousand li and render service to the state, and they can also seek out the precious goods and wealth of the world, to be drawn upon without end. By using the seal and writing talismans, one can reach the spirits and obtain their response. The Jade Maiden of Great Yin commands the immortal maidens of the Nine Heavens and likewise knows news from a thousand li away, as if events were taking place before one’s eyes. She can link Heaven and Earth, and her powers are beyond conception. If one wears the Fulu (talismans and registers) and enters the ranks of battle, the enemy will withdraw of their own accord and submit. The six talismans of the Jade Maiden of Great Yin and the Six Ding divine generals are set out below.”

The first is the gate of the Dingmao divine general. The general is named Xu Yi, with the household name Gongsun Qi. He wears Daoist robes and a skirt, and his headdress bears a rabbit’s head; in his right hand he holds a dagger-axe, and he has the power to raise clouds and send rain and to break through enemy formations.

The second is the gate of the Dingchou divine general. The general is named Xu Ke, with the household name Chengzi. He wears yellow robes and a skirt, and his headdress bears an ox’s head; in his left and right hands he holds a battle-axe named Zilin, and he can enter the sea to obtain rare and marvelous treasures.

The third divine general is named Sima Guang, and his portal title is Shiji. He wears a black robe and skirt, and his crown bears a brow-guard. In his right hand he holds a chun (an ancient implement whose exact form is unclear here). He is called Lingcheng. Traveling over land, he can range ten thousand li and obtain the precious treasures of the world.

The fourth is the Dingyou divine general, whose portal title is Shizhong Huganke. He wears a white robe and skirt, his crown bears a rooster’s head, and in his left hand he holds a crossbow. This celestial maiden is named Qushi Guishen (“Commander of Ghosts and Spirits”). She can fly and drive thunder and lightning, and she also has the power to raise clouds and bring rain.

The fifth divine general is named Gongsun Jie, and his portal title is Sima Sheng. He wears a yellow Daoist robe and skirt, his crown bears a ram’s head, and in his left hand he holds a ji halberd. He has the power to turn daylight into darkness.

The sixth is the Dingsi divine general, whose portal titles are Gongsun Guang and Sima Qing. His crown bears a snake’s head; he wears a crimson robe and skirt, and in his left hand he holds a pickaxe. He has the power to move mountains and overturn the seas.

The Fulu (talismans and registers) of the Six Ding jade maidens above, used to summon the Six Ding deities and the jade maidens, must be prepared by cutting dujing wood on the night of a lunar eclipse; wutong wood or cypress wood may also be used to make the wooden tablets. Each tablet is nine cun long and two fen in both width and thickness. The deity’s name is written on the underside in realgar, and the tablet is then sewn into a bag and stored. If it is to be used when troops are sent out, one writes, at the place where the commanding general is stationed, the talisman corresponding to the ten-day cycle then in force: in a jiazi cycle one writes the Dingmao talisman, hangs it on the altar, and faces it toward the enemy. The scripture (Jing) states that the enemy troops will surrender of their own accord, or drag their ranks back to their own country, not daring to look directly at the talisman.

When the wood is gathered, one must first choose a day after the lunar eclipse and, three days in advance, bathe and observe purification and fasting, prepare dried meat, and burn incense in sacrifice; only then may the tree be felled.

The incantation says:

“O dujing wood, you are the spirit of mutual longing. I, your great-grandson So-and-so, respectfully ask you to steady the transformative power of the Six Jia and to descend according to my will. I offer wine and dried meat. May the spirit send down its numinous power, partake of the wine and food, and eat and drink to full satisfaction. Quickly, quickly, in accordance with the statutes and ordinances—carry this out at once.”

When the sacrifice is finished, one may cut the wood, make the wooden tablets, and write the incantation. An altar space may also be set up within the spirit chamber.

The ritual form of the sacrificial jiao for the three-tiered altar (the regulations for setting up the altar and performing the sacrificial rite)

The Altar of the Senior General.

The side of the first tier measures three zhang and six chi, and that of the second tier three zhang and two chi. An altar precinct may also be set up inside the spirit chamber, the room in which deities are enshrined and sacrifices are performed. (Zhang, chi, and cun are traditional Chinese units of length: one zhang equals ten chi, and one chi equals ten cun.)

The three-tier altar used for the sacrificial jiao (jijiao) follows fixed specifications. The sacrificial jiao consists in raising an altar to enshrine the deities and conduct rites of prayer. The altar has three tiers, and its measurements vary with the status of the person who uses it.

For the altar of a Supreme General, the first tier is three zhang and six chi on a side, the second tier three zhang and two chi, and the third tier two zhang and eight chi. Each tier is one zhang and two chi high, and each tier is set back from the one below by one chi and two cun. Thirty-six gates are opened, each with a frontage one chi and two cun wide.

For the altar of officials, the first tier is two zhang and four chi on a side, the second tier two zhang and two chi, and the third tier one zhang and eight chi. Each tier is eight cun high, and each tier is set back from the one below by one chi. Twenty-four gates are opened, each with a frontage one chi wide.

The altar of commoners is for use by ordinary households. Its first tier is one zhang and two chi on a side, its second tier one zhang, and its third tier eight chi. Each tier is six cun high, and twelve gates are opened.

The spirit chamber and the method of sacrifice to the Six Ding (Liuding) are as follows. The spirit chamber is established more than one hundred paces outside the residence. Twelve gates are arranged according to the twelve field allocations (fenye), the ancient division that correlates regions of the heavens with territories on earth. Railings are made of bamboo, each piece three chi long, and set in place according to the respective directions. Boards are hung with the spirit positions of the Six Ding. From cloth of each of the five colors a sacrificial register three chi long is made, and these are laid out in order. Wine, dried meat, incense, flowers, and fruit are prepared and divided into six portions. On the night of each of the six ding days, the deities are called by personal name and surname and offerings are made to them.

The titles of the six Jade Maidens (Yunü) are these: the Dingmao Jade Maiden Wenbo, courtesy name Rengao; the Dingchou Jade Maiden Wengong, courtesy name Rengui; the Dinghai Jade Maiden Wentong, courtesy name Renhe; the Dingyou Jade Maiden Wenqing, courtesy name Renxiu; the Dingwei Jade Maiden Shengdao, courtesy name Rengong; and the Dingsi Jade Maiden Tingqing, courtesy name Renjing.

The incantation says that one can command the Six Ding so that they come and go through the hidden darkness; nothing can make them fear, and nothing can startle them. For a thousand years they do not move, and for ten thousand years they do not topple. They endure as long as Heaven and Earth, and persist through a myriad kalpas. Quickly, quickly, let this be carried out in accordance with the statutes and ordinances.

In the scripture, wordings such as “each kalpa” and the character zang may be variant readings introduced in transmission. The reading above follows the context, understanding the passage in terms of the altar’s tiers, its measurements, and the inward setback of each successive tier.

The Immortal Scripture (Xianjing) says: the Six Ding Jade Maidens (Liuding Yunü; six goddess-generals in Daoism) can become large or small, long or short. Call their names and they may be summoned and commanded, so that all affairs are accomplished as the heart desires; even at a distance of a thousand li, news can be learned. They can keep a person from declining through long years, sharing the lifespan of heaven and earth and living on through ten thousand kalpas. Quickly, quickly, in accordance with the statutes and ordinances—come at once and heed the command.

The Immortal Scripture further says: the Six Ding Jade Maidens can become large or small, long or short; calling their names summons and commands them, all affairs can be accomplished as the heart desires, and news from a thousand li away can be known. They can also fetch the myriad things of the world and cause them to arrive according to one’s will; if wine, fish, or meat is to be had elsewhere, it can likewise be sent at once from a thousand li away. They can also make the dwelling peaceful and auspicious, so that the Five Poisons (Wudu; a general term for harmful toxins) dare not draw near; they make one’s children intelligent, long-lived, and wealthy and noble, with blessings still unexhausted into old age. Wealth comes of itself; in serving the ruler every matter proceeds as one wishes; one remains ever vigilant yet joyful at heart, and does not fear small affairs. The Six Ding Divine Generals know all things. They descend directly into the human world, enter people’s homes, and discern good and ill fortune. Summon them and inquire; if there is a response, it is verified at once. These methods are worth ten thousand gold pieces and must not be transmitted outside—not even between father and son. Only upon meeting a gentleman whose cultivation has borne fruit and whose conduct is upright may they be transmitted.

During the flourishing months of spring and the Wangxiang periods (auspicious seasonal timings recognized in the mantic arts), choose the day Dingmao and summon and seize Dengming, Hekui, and Congkui. During the flourishing months of summer and the Wangxiang periods, choose the day Dingchou and summon and seize Chuansong, Xiaoji, and Shengguang. Practiced in this way, it is claimed that verification comes at once. The methods must not be transmitted outside, nor taught between father and son; only upon meeting a gentleman whose cultivation has borne fruit and whose conduct is upright may they be transmitted.

During the flourishing months of spring and the Wangxiang periods, choose the day Dingmao and summon and seize Dengming, Hekui, and Congkui; during the flourishing months of summer and the Wangxiang periods, choose the day Dingchou and summon and seize Chuansong, Xiaoji, and Shengguang; during the flourishing months of autumn and the Wangxiang periods, choose the day Dinghai and summon and seize Taiyi, Taichong, and Tiangang; during the flourishing months of winter and the Wangxiang periods, choose the day Dingyou and summon and seize Gongcao, Daji, and Shenhou.

The talismans of the Six Ding Divine Generals number six in all.

The classics hold that if one wishes to pray that all affairs proceed smoothly, one may venerate the Six Ding Jade Maidens (Liuding Yunü), goddesses in the Daoist faith. In serving them, one should be as reverent and circumspect as in serving a high official or a strict teacher, and must not offend them rashly. In daily life one should keep a compassionate heart and be careful in speech, neither speaking recklessly nor using abusive words to insult others, and still less behaving improperly in sexual relations. If one can sacrifice to them according to ritual and invite their aid, it is said that one will be able to perceive in advance matters not yet made manifest, closely examine the hidden circumstances and covert losses within them, and that what one seeks will soon be fulfilled.

If one meets with an unsuccessful official career, disputes and quarrels, discord in relationships, relatively serious illnesses among men, women, or children of various kinds, loss or unusual disturbance in the residence, or unsatisfactory results in buying and selling or in seeking something, one may in all such cases sacrifice to the Six Ding Jade Maidens and pray that matters proceed smoothly and as one wishes.

Method of Sacrifice

Prepare one new mat, six new cloth hand towels (each six chi in length), six incense burners, one cup of pure water, six portions of dried fish, six portions of cakes, six portions of dried venison, six portions of fresh fruit, six portions of wine, six lamps, six cups of tea, and six portions of vegetables as offerings. After the sacrifice, the remaining offerings are eaten by oneself.

First sprinkle and sweep the spirit chamber until it is clean, then spread out one sleeping mat. Next, in a soft voice, inquire of the “Xiaosheng” (a form of address in the scripture whose precise referent is unclear), and say: “I am the one who presides over the sacrifice. Commissioned to tour the world and expel what is inauspicious, I wish to form a bond with you. I will often sacrifice to you with offerings such as fish and dried venison.” The scripture then introduces the invocation spoken at the sacrifice, but the text as given ends at the phrase “and, addressing the sacrifice, says”; the content of the invocation is not recorded.

The Six Ding Jade Maidens (protective goddesses in Daoism) each sit in the quarter she guards. The immortals raise their cups and drink wine, while the Jade Maidens attend beside them with the cups; the Earl of Wind (god of the wind) sweeps the courtyard, and the Master of Rain (god of rain) holds the drink. What is to be done today falls precisely on an auspicious day and a favorable hour. The former master has already made an agreement; please transmit the divine formula to me.

First offer dried venison, then offer jujube broth; afterward offer clear wine aged for a hundred days, together with liquor on whose surface green foam floats. First have the five kinds of cooked fruit ready, and then strive to prepare the grain for offering so that it is pure white. Whether I walk or sit or lie down, I am as firm as vajra; may my years be lengthened and my life extended, and may sorrow and hardship disperse. Baleful gods and evil ghosts withdraw far away to other places; those who pursue me will meet death, and acts of great treason will also hide and vanish. May my studies be accomplished, so that I may meet the Immortal King. Quickly, quickly, in accordance with the statutes and ordinances! (This is a common imperative closing formula in Daoist incantations, meaning to urge divine power to act swiftly according to the command.)

Whether I walk or sit or lie down, I am as firm as vajra; may my years be lengthened and my life extended, and may sorrow and hardship disperse. Baleful gods and evil ghosts withdraw far away to other places; those who pursue me will meet death, and acts of great treason will also hide and vanish. May my studies be accomplished, so that I may meet the Immortal King. Quickly, quickly, in accordance with the statutes and ordinances—by edict! (“Chi” means a command or an imperial order.)

Yan Junping (a Han-dynasty specialist in the mantic and numerological arts) said: One who cultivates this method should purify body and mind and observe a purificatory fast for three days. After the night has grown deep and still, and at cockcrow, perform the sacrifice; if the sacrifices do not exceed six times, the spirits will appear. Thereafter gaze intently upon the spirits and converse with them, in a manner as intimate as that of sisters and brothers, and the spirits will tell you of good and ill fortune.

End of the middle scroll of the Huangdi Taiyi Bamen Rushi Jue (Formula for Entering the Cosmic Board of the Eight Gates of the Yellow Emperor’s Taiyi).

Note 1: The character zhu (“incantation”) is unclear in the base text and is suspected to be this character.

The lower scroll of the Huangdi Taiyi Bamen Rushi Jue (Formula for Entering the Cosmic Board of the Eight Gates of the Yellow Emperor’s Taiyi).

The Yellow Emperor said: The Six Ding Jade Maidens—the six female divinities of which Daoism speaks—constantly accompany one at one’s side, and each possesses numinous awareness. If one wishes to command them, one need only call each by her name, and miraculous responses may appear.

In ancient times, Guiguzi, Zhang Taixuan, Tang Gongbi, Fei Changfang, Li Babo, Master Tao, Duke Ai of Lu, Luoqiu Zi, Wu Zixu, Zhang Zifang, Duke Ping of Lu, Master Zhou Wenlong, Wang Ziqiao, Master Ning, Song Yuan, Zuo Gongfang, Huaifang, Huainanzi, Master Nüluo, Xie Ziran, and others all practiced this method and thereby became immortals.

If a practitioner cannot clear the mind and preserve stillness, nor cut off sexual relations and keep away from song and sensual beauty, he can obtain only longevity; yet he may still enjoy wealth and rank and a long life, which may also be counted as becoming an immortal. The various masters who transmit this method say that it can cure every kind of illness in the world and enable one to know the names and dwelling places of ghosts and spirits. The evil sprites of the world, the ghosts and spirits that disturb people, and the Six Ding divine maidens as well, can all be recognized. A person’s life and death, fortune and misfortune, what is inner and outer, high and low, and affairs both great and small can all appear in dreams.

So long as one carefully guards one’s mouth and does not casually let words slip, once this method is obtained, all affairs will go as one wishes. If a state keeps this document, it can ward off every kind of evil, disputes of the tongue, strange phenomena, and ghosts, spirits, and spectral essences, so that they never dare approach people’s homes. This method is of the highest value and is not transmitted to unsuitable persons; only when one meets a gentleman who loves the Dao (the Way) and is worthy of instruction is it transmitted to him. To cultivate the art of the Six Ding Jade Maidens is a wondrous method.

Dingmao and Dingwei belong to the fourth palace; Dingsi and Dingyou belong to the seventh palace. The closing phrase “ding jin jin bu chuan” is suspected of errors in copying or reading; taken together with what precedes, its meaning is roughly that this method is precious and is not lightly transmitted, and that only if a suitable gentleman is met is the art of the Six Ding Jade Maidens transmitted to him.

The Dingmao and Dingwei days correspond to the Fourth Palace; the Dingsi and Dingyou days correspond to the Seventh Palace; the Dinghai day points directly south to the Ninth Palace; and the Dingchou day rests in the Third Palace.

The Jade Maiden (Yunü, here meaning the deity who transmits the ritual methods) says: Follow the method to calculate the date and determine the direction of the gates. Take the Yang Jia placed at the Qian position as the starting point. For example, on a Jiazi day in the first month, the Directly Presiding Spirit of Fortune and Virtue (the day-spirit in charge of blessings and De) is in the First Palace, and the Rest Gate lies entirely at the Ding position. Continue calculating in sequence. On a Jia day in the first month, Jia is added to the Zhen position and Bing to the Chen position, so the Life Gate is auspicious. Ding added to the Kan position makes the Rest Gate auspicious. Wu added to the Dui position gives the Fright Gate. Geng added to the Kun position gives the Death Gate. Xin added to the Li position gives the View Gate.

The Jade Maiden says: Whenever the Rest Gate or the Life Gate meets the Three Wonders (Yi, Bing and Ding), it counts as an auspicious gate. When setting out, one should first leave through an auspicious gate. The original line "chu kai ji xian men guo" is not clear in meaning. Write the character "Ding" on the instep of the foot, seal the Earth Gates on the left and right (the gateways of the underworld, or passages to the realm of the dead), and recite the incantation.

The incantation says:

Brilliant and radiant, heaven and earth shine bright; the force of thunder and lightning shakes the world and drives out all that is inauspicious. Now I practice this rite with a single mind; may my fortune and emolument flourish long. Swiftly, swiftly, as the statutes and ordinances command, let it be done.

Step out first with the left foot, then walk with a slanting gait.

The Jade Maiden says: Tread the steps and leave through the Rest Gate. Close the Ghost Gate and open the Human Gate, reciting silently with full concentration.

The incantation says:

The Six Jia and Nine Chapters (the names of talismanic texts in Daoist ritual): heaven is round and earth is square. The Five Phases, the sun, and the moon turn in their accustomed course. Holding to the Way through the Steps of Yu (Yubu, the ritual pacing of the Big Dipper in Daoist rites), I make even Chiyou avoid the disaster of war. The Azure Dragon supports my carriage, and the White Tiger escorts my journey. The Vermilion Bird leads the way ahead, and the Black Tortoise follows behind. Drive out what is inauspicious; let the Big Dipper punish and destroy evil, turning as it always does. Holding to the Way through the Steps of Yu, I make Chiyou avoid the weapons of war. The Azure Dragon supports my carriage, the White Tiger escorts my journey, the Vermilion Bird leads ahead, and the Black Tortoise follows behind. Drive out what is inauspicious; let the Big Dipper smite the wicked, send down blessings and dispel calamity. Swiftly, swiftly, as the Jade Maiden's statutes and ordinances command, let it be done.

The Jade Maiden says: Tread the steps and leave through the Life Gate. First close the Ghost Gate and open the Human Gate, reciting silently with full concentration.

The incantation says:

The calamities brought by Tianyi (the spirit who protects travelers) can also be turned from ill fortune to good. The tiger is before and the dragon behind, with the Earth God on the left and the Grain God on the right (the deities of the soil and the grains, respectively). Bandits and hidden misfortunes will all submit and withdraw; the traveler will meet with joyful events, and the road will be smooth. Unseen spirits lend their aid, and whatever is sought will turn out well. Swiftly, swiftly, as the statutes and ordinances command, let it be done.

The Jade Maiden says: The Supreme General, hair unbound and feet bare, holds a precious sword and leaves, treading the steps. Common people may also follow this method.

The incantation says:

(The original text does not record any further incantation beyond this point.)

Draw four lines across and five lines down, and write the Six Jia and Six Ding (Liujia and Liuding, names of Daoist spirit generals) upon them. Then summon Chiyou to open the roads and Meng Tian to guard the troops, so that I may travel freely throughout the world, coming and going without hindrance. Let all tigers, wolves, bandits, and every venomous or malicious creature come beneath my Kuigang (a star-spirit position in Daoist numerology) and not dare to move rashly. Swiftly, swiftly, in accordance with the statutes and ordinances, carry this out at once.

Place the left foot upon the talisman and do not speak. While drawing the talisman, do not look back; simply keep moving forward, and great fortune will follow.

Whenever you go to see a person of rank, write the character "天" (heaven) on the palm of your left hand. To seek wealth, write "合" (union). To enter school, write "士" (scholar). To visit a house in mourning (the home of those holding funeral rites), write "呈" (present). To visit the home of the sick, write "吉" (auspicious). For a distant journey, write "通" (passage). For travel at night, write "魁" (chief). When entering a battle formation, write "乾" (Qian). For games and gambling, also write "乾". To cross water or a river, write "土" (earth). These characters must be written out of sight of others. Men write and draw talismans on the palm of the left hand, while women write on the palm of the right. Do not speak while writing, and hold your breath. The scripture (jing) declares this method to be highly effective.

This is the method of the Fulu (talismans and registers) for summoning generals, as used by commanders such as Sun Wu, Wu Qi, Han Xin, and Bai Qi. At the end of the Han dynasty, when the realm was divided into three, Zhuge Liang, the Marquis Wu and Chancellor of Shu Han, carried out his stratagem of "seven captures and seven releases" to seize the Barbarian king and his lieutenants, and he too employed methods of this kind.

Even if the other party is unwilling to leave, this method can still bring them out; the scripture declares it to be highly effective.

This is the method of the Fulu for summoning generals, as used by commanders such as Sun Wu, Wu Qi, Han Xin, and Bai Qi. At the end of the Han dynasty, when the realm was divided into three, Zhuge Liang, the Marquis Wu and Chancellor of Shu Han, carried out his stratagem of "seven captures and seven releases" to seize the Barbarian king and his lieutenants, and he too employed methods of this kind.

When recovering lost property, the essential method is to calculate its location according to the bearing of the Dipper’s mouth. In performing the rite, one must carefully prepare the Fulu (talismans and registers) and deliver them to the place where the property was lost. The scripture calls the thief a “thief-spirit,” surnamed Quan and named Yang. Its form is that of a human head, with the hair cropped short so that the head and eyes are exposed; its face is human, but its ears are those of a donkey. It has no feet, rests upon its knees, and bears a tail behind it. It favors black clothing and is fierce in temperament; in its left hand it holds a halberd, and in its right it raises money and goods. It delights in killing.

If one has been injured by a thief, or fears harm to oneself, the text says that one may follow the methods used against petty thieves and robbers, employing the corresponding rites and ritual implements to pursue and seize them. With cinnabar one draws a talisman on silk, together with an image of the thief-spirit, and places it where the property was lost. One may also stand in the northwest of the central courtyard, beneath the Northern Dipper, face the five directions, and recite the incantation. Here the “central courtyard” means the area about the middle of the courtyard, and the “five directions” are east, south, west, north, and the center.

In reciting the incantation, one invites in turn the Azure Emperor of the East, the Red Emperor of the South, the White Emperor of the West, the Black Emperor of the North, and the Yellow Emperor of the Center to descend. One then declares that, acting under the command of the Divine General of Celestial Strategy, one binds and summons the thief-spirit and orders the various deities to pursue it. If it does not submit, one threatens to cast it into a pit of fire and send it to “Nüyin Duluo Mountain,” so that it may never again receive rebirth and must suffer through life after life and kalpa after kalpa. The text continues the threat in the incantation: breath spat toward the east snaps wood; breath spat toward the south extinguishes fire; breath spat toward the west shatters adamant; breath spat toward the north dries up water; breath spat upward topples the Pillar of Heaven; breath spat downward splits the earth open. When one thief is subdued, all thieves are likewise destroyed. The incantation closes with “Quickly, quickly, in accordance with the statutes and ordinances of the Most High, seize and bind,” meaning that the binding and summoning are to be carried out at once pursuant to the laws of the Most High.

The scripture states that at the yin hour of the following day—between three and five in the morning—the thief will bind himself and come to the gate. The practitioner may then choose either to release him or to seize him.

The foregoing is the content of the talismanic incantations and rites recorded in the scripture. A collation note at the end explains that, in the original phrase “suffering through ten thousand kalpas and life after life,” the character ku, “suffer,” was mistakenly written in the base text as ruo, “if” or “like,” and has now been corrected according to the sense of the passage.