《太上說六甲直符保胎護命妙經》

This scripture recounts how the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) transmitted methods for protecting expectant mothers and unborn children. At that time, a perfected being named Yin Xi inquired of the Celestial Worthy: "When women in the mortal world conceive and give birth, they are often disturbed by malevolent spirits and ghosts, resulting in difficult labor or harm to the fetus. How can they be delivered from this?"

The Celestial Worthy explained that fetal development follows natural rhythms—during the first month, Jing (essence) and blood coalesce; by the second month, the embryo takes form... until the tenth month when Qi (vital energy) becomes sufficient for birth. Difficult labor occurs because people neither believe in the true Dao nor revere the scriptures, causing the true Shen (spirit) to withhold protection during childbirth and allowing evil forces to seize the opportunity.

The method of deliverance involves:

1. During pregnancy, one must accumulate De (virtue) and perform good deeds, establishing a Daoist altar (a sacred space for rituals) to venerate this Marvelous Scripture of the Six Jia Direct Talismans for Protecting the Fetus and Preserving Life.

2. Before labor, invite three to ten Daoist priests (religious practitioners) to hang scripture banners, light perpetual lamps, burn incense, and perform reverent ceremonies either at a temple or in the home.

3. Recite this scripture repeatedly, from forty-nine times up to ten thousand times as needed.

4. Through these practices, the Six Jia Divine Generals (Daoist guardian deities) will descend with celestial troops, jade maidens, and immortal children to provide protection.

Special notes:

• "Six Jia" refers to six groups of divine generals from the sixty Jiazi cycles.
• "Direct Talisman" denotes the divine officials who directly execute the Celestial Worthy's decrees.
• The scripture emphasizes prevention, advocating that cultivation should begin early in pregnancy.

This scripture discusses the Liujia Zhifu Baotai Huming Miaojing (Six Jia Direct Talismans for Protecting Pregnancy and Life), a Daoist text specifically dedicated to safeguarding expectant mothers and unborn children. The main content can be understood as follows:

The Celestial Worthy (Tianzun, the highest deity in Daoism) transmitted this method to the Perfected Yin Xi (a disciple of Laozi) to help people overcome difficulties in childbirth. The scripture states:

To ensure the safety of both mother and child, alleviate suffering, and protect the household from harmful influences (Xieqi), one must sincerely venerate this scripture and accumulate merit (De). If an expectant mother wears a talisman (Fulu) written in cinnabar on her head, it can ward off all malevolent spirits (Yaoxie) and gu poison (harmful sorcery).

The text then lists in detail the names of twelve Zhifu Divine Generals (guardian deities on duty) and their retinues. Each general will:

• Descend bearing talismanic orders
• Stabilize the mother's "three Hun" (the three ethereal souls in Daoist cosmology)
• Guard the "seven Po" (the seven corporeal souls)
• Protect the life of the unborn child

These divine generals take shifts according to the celestial stems and earthly branches sequence. For example:

• On Jiazi days, Wang Wenqing leads a retinue of 18 officers
• On Yichou days, Long Jiqing commands 16 attendants

...

Each general is assisted by a fixed number of subordinate officers in their protective duties.

The core teaching of this scripture is that through sincere veneration and wearing talismans, one can harness the power of the Six Jia Divine Generals to ensure maternal safety, fetal health, and household protection from spiritual disturbances.

This passage describes the protective role of the Six Jia Direct Talismans (Liujia Zhifu, divine generals governing the sixty-year cycle in Daoism) in safeguarding pregnant women and stabilizing fetal development. Following the sequence of celestial stems and earthly branches, it records the descent of the presiding Zhifu generals and their retinues during specific time periods to provide protection.

Each two-hour period (such as Wuyin, Jimao, etc.) has a chief deity (like Yu Zizhang, Shi Wenyang, etc.) leading a retinue of twelve to eighteen attendants, descending to the human realm while holding divine talismans. Their primary function is to "stabilize the three Hun souls and pacify the seven Po souls" — in Daoist belief, humans possess three Hun (ethereal souls) and seven Po (corporeal souls) that constitute vital components of life — thereby ensuring the fetus's safe growth.

For example:

• During the Wuyin period, Yu Zizhang Zhifu descends with twelve attendants holding talismans
• During the Jimao period, Shi Wenyang Zhifu descends with fifteen attendants holding talismans
• During the Gengchen period, Yin Jiaqing Zhifu descends with thirteen attendants holding talismans

(The pattern continues similarly for subsequent periods)

Particularly noteworthy is the Jichou period, where Fan Zhongqing Zhifu not only stabilizes the three Hun and seven Po but specifically mentions "pacifying ten Po souls." This likely indicates enhanced protective power during this auspicious time.

These records reflect Daoism's belief system wherein divine energies of specific temporal cycles are harnessed to ensure maternal and fetal well-being. They represent a classic integration of ancient Daoist medicine with chronomancy — the ritual observance of auspicious timing.

This scripture documents the Daoist "Six Jia Direct Talisman" divine general system (the sixty-day cycle of guardian deities assigned to each day), describing how the presiding deity of each day descends to the human realm with subordinate officers to perform rituals for protecting pregnancy and preserving life. Each passage follows the same format, containing the following key elements:

1. The celestial stem and earthly branch day designation (e.g., Yiwèi, Bǐngshēn, etc.), each corresponding to a different presiding deity. Daoist tradition holds that specific deities oversee each day.

2. The names of the presiding deities, such as Dù Zhòngqīng or Zhū Bózhòng - all names of guardian generals. Each deity's name includes the honorific "qīng" (minister), indicating their exalted status.

3. The number of accompanying officers: Each presiding deity commands a varying contingent of subordinate officials (11-16 persons) who jointly carry out their duties.

4. The ritual purpose: The recurring phrase "descending with talismans to stabilize the three hún (ethereal souls) and settle the seven pò (corporeal souls) for pregnancy protection and life preservation" indicates this involves using Fulu (Daoist ritual talismans) to stabilize the expectant mother's three hún and seven pò (the Daoist conception of life energy composed of multiple soul aspects), thereby safeguarding both fetus and mother.

This scripture essentially serves as the invocation list for Daoist pregnancy protection liturgy (Zhaijiao rituals). When performing such ceremonies, Daoist priests would summon the corresponding deity based on the day's stem-branch designation. The repetitive phrasing carries incantatory power, with the sacred enumeration itself generating religious efficacy through recitation.

This scripture presents the Liujia Zhifu Baotai Huming Jing (Six Jia Talisman Scripture for Protecting Pregnancy and Life), a Daoist text specifically dedicated to safeguarding women during childbirth.

The text explains that during twelve designated celestial periods (Renzi, Guichou, Jiayin, etc.), different Six Jia (Liujia) Divine Lords descend to the human realm with their retinues. For example:

• On Renzi day, the Divine Lord Shangqing Zhifu arrives with 15 attendants
• On Guichou day, the Divine Lord Jianghanqing Zhifu arrives with 13 attendants
• On Jiayin day, the Divine Lord Mingwenzhang Zhifu arrives with 16 attendants

(The scripture continues listing all twelve periods with their corresponding Divine Lords and retinue sizes.)

These Divine Lords descend holding talismanic decrees (fulu), tasked with "stabilizing the three hun (ethereal souls) and pacifying the seven po (corporeal souls)"—ensuring the fetus’s safety and protecting the mother’s life.

Yuanshi Tianzun (the Celestial Venerable of Primordial Beginning, Daoism’s supreme deity) commands these Six Jia Divine Lords: Whenever a woman gives birth during these designated periods, they must lead their divine officials to guard her, ensuring smooth delivery, peaceful rest, mental serenity, and freedom from suffering or distress.

The scripture concludes by stating that if a woman copies this text, maintains purity, offers incense and lamps, hangs ritual banners (fan), and reverently worships it, Yuanshi Tianzun will grant her:

1. Insight into the true Dao

2. Longevity

3. Household safety

4. Smooth endeavors

5. Harmonious family bonds (parental kindness, filial piety)

6. Abundant sustenance

7. Safe childbirth

(Note: The "three hun and seven po" reflect Daoist cosmology’s unique view of the human soul, where three ethereal and seven corporeal souls collectively sustain life.)

This scripture passage recounts the protective incantation from the Wondrous Scripture of the Six Jia Direct Talismans for Safeguarding Pregnancy and Protecting Life as Spoken by the Supreme Venerable Lord. It states that during difficult childbirth, sincerely reciting this mantra forty-nine times will summon various divine beings to provide protection.

At that time, the Celestial Venerable (the highest deity in Daoism) revealed the content of this sacred incantation: "In the upper realms reside eight thousand divine spirits, while below four generals guard the earth; the Three-Five celestial troops (heavenly soldiers) will expel malevolent ghosts, and the Four-Six divine youths (Dharma-protecting attendants) will safeguard my primordial spirit (Shen); the Six Jia Direct Talismans (six guardian generals) can dispel nightmare demons, and the Six Ding Jade Maidens (six goddesses) will protect my body; to my left stands the Azure Dragon, to my right the White Tiger, above my head soars the Vermilion Bird, beneath my feet rests the Dark Warrior (the four directional guardians of Daoism); before me march the Merit Officials (deities recording virtues and faults), behind me follow the Registrar Officials (deities managing documents), all joining forces to expel every kind of demon, specter, and venomous curse; should any evil spirits cause trouble, command them to return to their original abodes, allowing no malignant forces to remain; should they refuse immediate departure, they shall face punishment from the celestial axe." The incantation concludes with "Swiftly, swiftly, in accordance with the statutes and ordinances" (a common Daoist mantra ending meaning "execute immediately").

After the Celestial Venerable proclaimed this divine incantation, all celestial beings, immeasurable holy assemblies, and the accompanying officials of the Six Jia Direct Talismans rejoiced upon hearing the scripture, paying reverent homage and faithfully implementing its teachings. This scripture primarily transmits a sacred mantra for protecting expectant mothers and unborn children while warding off evil and safeguarding the body.