《上清六甲祈禱祕法》

This scripture recounts the origin and powers of the Shangqing Liujia Qidao Mifa (Upper Clarity Secret Method of Six Jia Prayers).

In ancient times, the Great Emperor of Eastern Florescence (Donghua Dadi, an important Daoist deity) gathered with other deities in the celestial palace of the Wei constellation during the Bingyin year. The Emperor proposed to the Primordial Celestial Sovereign (Yuanshi Shangdi, the supreme Daoist deity) and other divine beings to transmit the three volumes of the Liujia Tianshu (Celestial Book of Six Jia) that he possessed to the mortal realm. Foreseeing future wars and widespread suffering among the people, he hoped this scripture would aid virtuous practitioners in saving the world.

The scripture contains the powers of the Six Jia and Six Ding (Daoist guardian generals), the Twelve Stream Maidens of Heavenly Roaming, the Five Heavenly Maidens of Nayuan, and other Yin-Yang spirits, as well as three great generals commanding millions of ghost soldiers. After the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) granted approval, the Mysterious and Primordial Elder Lord (Xuan Yuan Laojun, i.e., Lord Lao, Laozi) transmitted it to Yin Xi (Laozi’s disciple), from where it began circulating in the human world.

The scripture emphasizes that its efficacy depends on formal transmission from a master. It possesses numerous miraculous powers:

• Commanding the Six Jia and Six Ding and other divine beings
• Mobilizing millions of ghost soldiers
• Summoning wind and rain
• Breaking enemy formations
• Animating painted figures and making plants bloom in winter
• Locating buried treasures
• Enabling travel of a thousand miles in a day
• Protection against fire, water, and weapons
• Summoning the Five Directional Emperors, the Three Officials (Heavenly, Earthly, and Water Officials), the Five Planets, and other deities
• Nearly fulfilling any wish

Finally, it mentions the name of the "Jiazi Spirit": his courtesy name is Qinggong, and his given name is Yuande. This is the title of the first Yang spirit among the Six Jia deities.

This scripture records the esoteric system of the "Six Jia" and "Six Ding" divine generals from the Shangqing (Highest Clarity) tradition of Daoism, along with related information about the "Five Nayuan Celestial Maidens."

Regarding the Six Jia Divine Generals:

Jiaxu General is named Lin Qi, styled Xuyi

Jiashen General is named Quanheng, styled Jielüe

Jiawu General is named Ziqing, styled Chanren

Jiachen General is named Gun Chang, styled Tongyuan

Jiayin General is named Zimi, styled Huashi

The Six Ding Yin Spirits (female generals) correspond to different ten-day periods:

Dingmao governs the Jiazi cycle, Dingchou governs the Jiaxu cycle

Dinghai governs the Jiashen cycle, Dingyou governs the Jiawu cycle

Dingwei governs the Jiachen cycle, Dingsi governs the Jiayin cycle

Specific names of the Six Ding Spirits:

Dingmao is named Wenbo, styled Rengao

Dingchou is named Wengong, styled Renxian

Dinghai is named Rentong, styled Renhe

Dingyou is named Wenqing, styled Renxiu

Dingwei is named Shengtong, styled Rengong

Dingsi is named Qing, styled Renjing

The Six Jia Generals manifest in myriad forms—sometimes with single heads, sometimes triple-headed, descending in golden armor or brocade robes. Their divine powers are vast and not to be trifled with, each with distinct appearances. For example:

• Jiazi Qingyuan Dade Zhenjun: Wears red brocade robe with golden belt, stands 2.1 zhang tall (approx. 7 meters), crimson face
• Jiaxu Lin Qi Yixu Zhenjun: Wears green robe with leather belt, 2.1 zhang tall, five eyes, powdered-white complexion
• Jiashen Quanheng Jielüe Zhenjun: Wears white sunflower-patterned battle robe with blue leather belt, 2.1 zhang tall, three eyes, yellow face

Regarding the Sixty Jiazi Celestial Script:

When practicing Six Jia rituals, one must summon the Five Nayuan Celestial Maidens (five female heavenly deities). These maidens possess immense divine powers to assist in governing states and saving people. Practitioners who attain the Dao can invoke celestial stars to descend.

The Five Nayuan Celestial Maidens are:

First Maiden: styled Qizhi, named Rende

Second Maiden: styled Jianzhi, named Renya

Third Maiden: styled Gangzhi, named Renxi

Fourth Maiden: styled Zhenzhi, named Renxian

Fifth Maiden: styled Shizhi, named Renliang

Appearance of the Maidens:

The First Maiden wears twin buns, possesses peerless beauty, and stands 5 chi 3 cun tall (approx. 1.75 meters)

This passage describes the ritual procedures for venerating the Five Celestial Maidens and Twelve Stream Maidens from the Shangqing Secret Method of Six Jia Prayers in Daoist tradition. Here's a modern interpretation:

The Five Celestial Maidens each possess distinct iconographic features: The first wears crimson robes with an immortal's skirt, descending while holding official documents; the second has double buns and green robes with an immortal's skirt; the third appears radiantly beautiful, wearing a Seven Stars crown with gold-trimmed white garments; the fourth dons green robes with cloud-crane patterns while holding celestial fruits; the fifth wears a heavenly being's crown and pale yellow robes while grasping immortal flowers. They all descend on Jiazi days (first of the sixty-day cycle) to receive offerings alongside the Twelve Stream Maidens.

During the ritual, practitioners must recite the Stream Maidens' divine incantation to summon their swift manifestation. All petitions will be granted, and after lingering briefly, they depart upon clouds. Subsequent summons need not occur specifically on Jiazi days—by holding the Six Jia divine seal, reciting the Six Jia mantra twice while invoking their names ensures immediate manifestation. Occasionally, one or two Celestial Maidens may appear accompanied by golden attendants bearing celestial delicacies for the practitioner.

The Stream Maidens' incantation states: "Kui-gang, Kui-gang! By decree of the Nine Qi Lords, we bring down the Six Jia celestial texts. Wielding the Six Jia divine seal, I summon Nayan Celestial Maiden and the Twelve Wandering Stream Maidens to swiftly approach the altar. Hearing this call, descend immediately upon clouds to aid my spiritual operations. Urgently, urgently, in accordance with the statutes!"

Ritual preparations require: four new mats, four offering cloths, fragrant flowers, five fresh fruits, clear wine, dried meat, fine tea, sugar cakes, oil cakes, venison jerky, exquisite foods, white bamboo shoots, two sheng of dates, seventy-two portions of wood ear mushrooms, twenty lamps, and two mirrors measuring two chi three cun in diameter.

Procedure: During the mao hour (5-7 AM) on a Jiazi day, enter the meditation chamber to burn incense while holding the Six Jia seal and reciting the Six Jia mantra five times, then place the seal on the incense altar. At noon (11 AM-1 PM) burn incense again. During the hai hour (9-11 PM), invoke the Stream Maidens and Nayan Celestial Maiden by name, imprinting the Six Jia seal five times on paper. Burn the paper to ashes, mix with pure water, and wash the eyes. Hold the seal in the right hand...

This passage describes a Daoist ritual known as the "Secret Method of Six Jia Prayers," focusing on the creation and use of the "Celestial Maiden Seal" to invoke divine assistance. Here's a modern interpretation:

When standing before the incense altar preparing for the ritual, if you suddenly detect an extraordinary fragrance filling the room, you may open your eyes. At this moment, you will see the Twelve Stream Maidens (Daoist goddesses) and celestial maidens like Nayantiannu seated in proper order. Immediately perform five bows in greeting while sprinkling purified water and offering incense. If the Stream Maidens say "please be seated," you may sit. When presenting your requests, use this Six Jia Divine Maiden Seal (the Six Jia Seal), whose spiritual power is exceptionally potent.

Method for creating the Celestial Maiden Seal: Use the heartwood of a jujube tree struck by lightning, carving it into a one-foot square seal. Choose one of the Three Origin Days (Shangyuan, Zhongyuan, Xiayuan - important Daoist festivals) or the Dragon Boat Festival (5th day of the 5th lunar month) to carve it in a purified room while burning incense. During carving, recite the Stream Maiden incantation five times, invoking the names of the Stream Maidens and Celestial Maidens. Complete the carving before noon, then place the seal on the incense altar as an offering. Finally, store it in a cypress wood box wrapped in a silk pouch before placing it inside. On the same day, make offerings before an image of the goddess. The seal's miraculous power is beyond comprehension, capable of smoothing all endeavors.

Method for using the seal to summon the Five Directional Heavenly Emperors:

In spring use Shangyuan Day, in summer use one of the Eight Solar Terms (like Beginning of Spring), in autumn use Zhongyuan Day, and in winter use Xiayuan Day. Conduct the ritual in a clean location or spacious courtyard outside your home - thoroughly cleaned without any filth. Keep chickens, dogs, women, and livestock like donkeys and horses at a distance to avoid disruptive noises.

Specific arrangement: Erect a spacious canopy, first laying twenty bamboo mats on the ground covered with twenty new straw mats. Prepare four long tables, twenty-three cypress wood spirit tablets, fifty plates of fruit, and ten candles arranged in pairs. Illuminate the area with lamps on high stands, displaying various fresh flowers in vases. Offer fifteen cups each of fine tea and jujube soup, plus twenty-five vegetarian dishes. Prepare five hand towels with two towel racks and two large basins of clear water placed on either side. Set up another table draped with embroidered silk, placing both the Six Jia Divine Seal and Celestial Maiden Seal face-up, along with two cups of purified water. Prepare twelve raven-blue papers and eight Qingci papers (special Daoist ritual paper) to make tablets for the Five Directional Emperors, Three Officials (Heavenly, Earthly, and Water Officials), and Five Planets. Write the names of the Five Directional Emperors and Three Officials of Heaven-Earth-Water realms using cinnabar and a new brush.

This scripture records a Daoist ritual for supplication and exorcism, detailing the worship of the Five Directional Star Lords (deities governing the east, south, west, north, and center) and the Three Officials (Celestial Official, Earthly Official, and Water Official), along with specific procedural steps for the ceremony.

First, the full names and epithets of the Five Directional Emperors are listed:

• The Azure Emperor of the East (associated with Wood) is named Chan Liu, styled Gongshou
• The Red Emperor of the South (associated with Fire) is named Wen Zhong, styled Sousao
• The White Emperor of the West (associated with Metal) is named Peng Ye, styled Zhaozhi
• The Black Emperor of the North (associated with Water) is named Ge Xian, styled Yonglang
• The Yellow Emperor of the Center (associated with Earth) is named Dai Chu, styled Yuandu

Next are the titles of the Three Officials:

• The Upper Prime Celestial Official bestows blessings
• The Middle Prime Earthly Official grants absolution
• The Lower Prime Water Official dispels calamities

Then come the Five Directional Star Lords:

• The True Lord of the Wood Virtue and Year Star (East)
• The True Lord of the Fire Virtue and Mars (South)
• The True Lord of the Metal Virtue and Venus (West)
• The True Lord of the Water Virtue and Mercury (North)
• The True Lord of the Earth Virtue and Saturn (Center)

Ritual procedure:

1. Prepare two jin (approx. 1 kg) of high-quality aloeswood incense, to be burned in a large censer or silver basin

2. Set up the star altar and light 49 lamps during the second watch (9–11 PM)

3. The practitioner must seal the room in silence, sit with eyes closed, knock the teeth 52 times, and swallow the saliva

4. At the first mark of the second watch (around 9:30 PM), one may perceive an extraordinary fragrance but must not speak

5. Remove shoes and tread lightly to the window for discreet observation—one might witness the Five Emperors seated on dragon thrones, the Three Officials seated behind them, the Five Star Lords standing or moving about, and numerous celestial maidens holding ritual objects

6. A messenger will kneel to present the "green petition" (a memorial to the deities) to the Five Emperors

7. At the fourth mark of the second watch (around 10 PM), the deities will suddenly vanish

8. The practitioner must then exit alone to inspect the site. If five radiant beams ascending to heaven and five elixir pellets are seen, bow to the five directions before ingesting them

9. Finally, carefully collect and preserve the purified water from the basin

Important precautions:

• Maintain absolute silence throughout
• No outsiders may participate
• Remain silent even when witnessing miraculous phenomena

This passage details the post-ritual precautions and miraculous properties of consecrated water in Daoist practice.

After completing the ritual, the offerings (food, fruits, tea) must not be consumed by humans. If left uneaten, they should be poured into flowing water. Among any remaining gold, silver, or precious stones, rare worldly treasures should be carefully identified. The leftover materials should be divided three ways: one portion for the practitioner's cultivation, one for holding a Zhaijiao (Daoist sacrificial ritual) to thank the deities, and one for charitable distribution to the poor. Only through this threefold distribution can the karmic burden of these items be resolved.

The scripture particularly emphasizes the two basins of purified water used in rituals, which become spiritually potent after absorbing the Qi of sages. Bathing with this water can make one's body light as a swallow's, and when combined with elixir ingestion, may lead to becoming an immortal in this life. This water can also summon protective deities like the Six Jia and Six Ding spirits, Twelve Stream Maidens, and Nayantian Heavenly Maidens. If not used for bathing, it should be stored in a pure place where after a hundred days it transforms into sweet dew.

This sacred water possesses extraordinary healing properties:

1. Cures aging symptoms like white hair, tooth loss, deafness, blurred vision, and emaciation

2. Heals various intractable diseases - just two sips bring recovery

3. Removes scars from blades/arrows and tattoos

4. Revives the recently deceased

5. Ensures pregnant women bear intelligent, beautiful children

6. Treats typhoid fever and exorcises evil spirits (when exorcism rituals fail)

7. Heals malignant sores and neutralizes all poisons

Application methods vary between external washing or internal consumption depending on the ailment.

This passage explains the usage and taboos surrounding a miraculous ritual water called "Nectar of Soul-Returning" from the Shangqing Secret Method of Six Jia Prayers.

This sacred water is a divine gift bestowed by celestial immortals, which practitioners can use to cure various illnesses. However, there are strict precepts governing its use: under no circumstances should the healer accept monetary payment from patients—not even a single coin. Accepting food and drink as hospitality, however, is permissible. If this precept is violated and money is taken, the water will lose its efficacy.

By diligently observing these precepts and cultivating this method, one may ultimately ascend to immortality. The specific practice involves summoning the Five Thearchs of the Directions (Daoist deities governing the five cardinal directions), the Three Officials (Celestial Official, Earthly Official, and Water Official), and the Five Planet Lords (divine rulers of Venus, Jupiter, Mercury, Mars, and Saturn). Through this method, two aspirations can be fulfilled: first, enabling seven generations of ancestors to ascend to heaven, and second, obtaining and ingesting the Elixir of Immortality.

It is crucial to note that there are strict limitations on performing this ritual at the altar (the sacred space for ceremonies): it may be conducted no more than twice within three years. Summoning the deities too frequently will render the practice ineffective.