--- title: "上清六甲祈禱祕法 – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5b0289/" canonical: "https://daozang.app/en/text/KR5b0289/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《上清六甲祈禱祕法》 Dongxuan 洞玄部 · 1 volumes · 3,274 characters ## Vol. 1 上清六甲祈禱祕法五六昔時東華大帝上朝元始上帝太上道君老君玉帝紫微大帝皆聚㑹于丙寅宿胃天宫時東華帝君起立於衆聖之前曰臣有六甲天書三卷意欲流傳閻浮提世界受持行用切見未來世中刀兵凶亂黎民失業父子相離不能相救令傳上士受持行用佐國治亂驅使六甲六丁天遊十二溪女那延五天女共爲一部隂陽之神神通廣大位下三員大將各管鬼兵百萬今分爲三卷上呈按法以傳是時元始天尊省覽所陳付玄元老君流行于世厥後老君遂授尹喜先生傳於凡世老君廼還太清宫世人得受六甲天書自此始也從古至今抄冩多失六丁六甲之名及天遊十二溪女那延天女三元大將名號用之不神如得此書須憑本師上壇傳度方可行用也佐國治亂扶危救民疾苦九祖昇仙此書能使六甲六丁之神能召天遊十二溪女那延天女能使鬼兵三大將能使百萬鬼神能召風雲雷雨能破軍寨能使木牛木馬能使壁上畫人走動能令百草冬月放花能追地下鬼神及地下伏藏之寳能令行法人身飛千里萬里能辟水火刀兵能敵百萬之衆善射弓箭萬無一失能攝星月之神使之相見能召請五方帝君及三官五星降下凡所欲之物皆得如意也 六甲陽神名甲子神字青公名元德 **Interpretation** 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. 甲戌神字林齊名虛逸甲申神字權𢖍名節略甲午神字子𡖖名潺仁甲辰神字袞昌名通元甲寅神字子靡名化石 六甲隂神名丁卯神甲子旬中丁丑神甲戌旬中丁亥神甲申旬中丁酉神甲午旬中丁未神甲辰旬中丁巳神甲寅旬中 六丁隂神名丁卯神名文伯字仁髙丁丑神名文公字仁賢丁亥神名仁通字仁和丁酉神名文𡖖字仁脩丁未神名昇通字仁恭丁巳神名𡖖字仁敬 六甲神像可千變萬化或獨頭或三頭或 一頭身披金甲或錦袍來降其神通不可 犯各装束不同 甲子青公元德眞君身着紅錦袍綵緑弔 䪃金束帯身長二丈有一面赤色 甲戌林齊逸虛眞君着緑袍馬皮弔䪃繫 束帯身長二丈有一五目面如傅粉 甲申權𢖍節略眞君着白葵花戰袍青皮 弔䪃身長二丈有一三目面黄色 六十甲子天書 凡世人行六甲天文須召那延天女五人 准東華大帝君摽名在六甲書内其五女 神通廣大佐國治亂救度黎民若能達其 大道當召請天上一切星辰來下降 五那延天女聖名第一名天女字齊之名仁德第二名天女字揀之名仁雅第三名天女字罡之名仁錫第四名天女字眞之名仁賢第五名天女字實之名仁亮 天女服色第一天女梳二髻有艶世之貌身長五尺三 **Interpretation** 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) 寸着紅衣繫仙裙手執文字下降第二天女梳兩髻身長五尺二寸着青衣繫 仙裙手執文字下降第三天女有艶世之貌戴七星冠身長五尺 三寸着白銷金衣繫仙裙手執文字下降第四天女有姿貌梳二髻身長五尺二寸着 緑色雲鶴之衣手執仙菓下降第五天女有相貌戴天人冠身長五尺五寸着淡黄之衣手執仙花下降 此五天女於甲子日祭之與十二溪女同 日下降祭時念溪女神呪召請速現與人 相見所求之事一一言使如意良乆回雲 而去如後來再請不必甲子日但要見持 六甲神印持六甲神呪二徧呼名立便見 之或一二人來下降有金童子持眞餤之 食與行法人食之 溪女神呪魁罡魁罡奉九炁君降到六甲天書吾持六甲神印召請那延天女天遊十二溪女立赴壇前與吾朋友聞呼即至召之立便乗雲而來下降助吾法力用事急急如律令 祭天女十二溪女法 新蓆四領祭巾四條香花五菓清淨酒脯 細茶糖餅油餅鹿脯細食白笋棗二升木 耳共七十二分燈二十盞鏡子二面徑二 尺三寸甲子日卯時入室焚香持六甲神印念六甲神呪五徧訖放印在香案上午時焚香又至亥時呼溪女名那延天女名取六甲神印印紙上五顆燒爲灰淨水調洗目右手執印向 **Interpretation** 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... 本日方而立在香案前聞異香满室便開目見十二溪女那延天女等並依位而坐即下拜低喏五聲點淨水捻香若溪女等言某人且坐不妨便坐言所求之事用此六甲神天女印牒神通甚大矣 天女印(即六甲/印也) 此印用雷劈棗木心方員一尺於三元日 或五月五日淨室中焚香雕刻念溪女呪 五徧呼溪女名天女名祝罷於日午前刋 畢放在香案上神女前供飬畢用栢木作 匣盛之用羅錦袋之放在匣中當日神女 前祭獻如要用取出用之此印神通不可 思議能令萬事成就 用印攝請五帝君日 春用上元日夏用八節日秋用中元日冬 用下元日於淨處或於本家門戸外寛作 院墻洒掃如法潔淨勿令有糞穢鷄犬婦 人須要遠去驢馬畜等類恐有聲犯也如 法排辦寛遠帳幙陳設地上鋪竹簞二十 領上更放新蓆二十領用條卓四條或卓 子栢木牌位二十三箇菓五十楪燭十枝 排兩下用髙臺點照及諸般花木置花瓶 中獻細茶棗湯各十五盞素食二十五分 手巾五條巾架兩座用二大盆盛水添滿 放在兩下又別置卓子一隻用錦綉袱鋪 上放六甲神印天女印並仰放於上淨水 二盞并青詞展放卓子上鴉青紙一十二 張青詞紙八張作五方帝君三官五星牌 用朱砂新筆書五方帝君天地水府三官 **Interpretation** 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. 五星眞君名號套於牌子上依次第排列東方青帝九炁天君姓産名六字手公南方赤帝三炁天君姓溫名鐘字叟嫂西方白帝七炁天君姓彭名葉字照之北方黑帝五炁天君姓葛名賢字永郎中央黃帝一十二炁天君姓待名除字元都 三官名上元九炁賜福天官中元七炁赦罪地官下元五炁解厄水官 攝請五方星君東方木德歳星眞君南方火徳熒惑星君西方金德太白星君北方水德辰星眞君中央土德鎮星眞君 右法用沉香一塊重二斤好大香爐或銀 盆内立放旋旋火焼如法安排畢畫一星 壇至二更初置燈四十九盞一更至二點 㸃之行法人入戸閉門勿出只於門内暗 處坐不得言語閉目鳴天皷叩齒五十二 通漱咽津液不以多數至二更一點以來 或有光暗處月明聞異香入門切不得言 語不得着鞋而行恐有聲驚動輕行於牎 子眼中望外觑之見五帝君各坐龍椅三 官次坐龍椅上五星不坐或行或去見仙 帝玉女數百餘人顏貌依稀各有所執不 可說話見引進使者跪膝兩手捧青詞上 星五帝君面前至二更四點忽然而去門 外寂然無人匆令他人出門行持人只獨 自出門先覷放印卓子有霞光五道上通 徹天有丹藥五粒行持人頂禮五方訖取 藥服之取盆中淨水不要潑了收藏蓋之 **Interpretation** 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 然後收獻食果子茶湯不得與人食如不 食傾在長流水中後收地上物色遺下金 寳珍翠内有人間不識之寳搜尋有不獲 之物四遠更㝷徧方位收拾餘物寳貨濟 施貧寒之人不得非禮破用分作三分一 分自身贍道一分設醮謝神一分施貧廣 積功行於人間庶可以消此之物其雨盆 淨水是受聖人真炁通靈沐浴自身即便 身輕更服丹藥可爲在世神仙也驅使六 甲六丁之神善使十二溪女那延天女驅 使三員大將此水若不用沐浴放之淨處 勿得棄置若至百日有靈變成甘露此水 能治萬病如有年老髮白齒落耳聾日昏 體瘦用此水洗頭便生黑髮齒落用此水 嗽口再生細齒面皺重舒耳聾者用水滴 耳中兩耳立聦有患眼人用此水洗目立 便如舊再見光明若一切病患無藥可治 者服此水二口立便安痊若傷刀中箭用 此水洗瘡便無瘢痕也如人雕青先用布 擦動青處用此水洗之立便不見痕跡若 新死人用此水半盞灌下咽喉立便活也 如有婦人懷孕服此水半盞是男聦明智 慧是女端正有貌若有傷寒不汗但服此 水一兩口即便汗出安痊若邪鬼着人法 師遣不得者令患人服水一口更令行法 人用水二口噀之其鬼通傳姓名要去便 與清漿冷飯送之其鬼即去也如有惡瘡 用此水洗之立便安也中毒藥者服此水 **Interpretation** 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. 立解此是天中衆聖返魂甘露水也行法 人救治萬病切忌不得取人一文钱物若 飮食之類無妨受人錢物即無功行也若 能依戒必昇天仙召請五帝君三官五星 欲求七祖生天或求丹藥服之用此壇三 年二次請之不得常行請召 **Interpretation** 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. 上青六甲祈禱祕法 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5b0289/