《祕藏通玄變化六陰洞微遁甲真經》

The Supreme Lord Lao (highest deity in Daoism) declares: Those who wish to transmit this method must first purify themselves through ritual bathing and maintain solemn dignity. They should light precious incense, gaze toward the North Star, and devoutly pray to the Jade Emperor of the Vast Heaven (supreme celestial deity in Daoism) and the Mysterious Maiden of the Nine Heavens (goddess of war).

As a disciple of the Supreme Lord Lao, I received the cultivation methods from the Jade Maiden's Six Yin Subtle Scripture yesterday and now prepare to practice according to its teachings. I pray for heavenly blessings and earthly auspiciousness, that I may swiftly attain the Great Dao (Dao) and realize my aspirations. I solemnly vow: Upon receiving this scripture, I shall uphold it throughout my life—never speaking falsehoods, never carelessly revealing it to the unworthy, never employing it for wicked purposes, and never coveting worldly fame or profit.

This practice serves two purposes: first, to pursue personal longevity; second, to benefit the people and aid the nation. May it dispel malevolent forces and purify the world. I beseech the Three Pure Ones (Sanqing, highest triad of Daoist deities) to bear witness, making heaven and earth aware of my sincere intentions, and grant me spiritual powers. Should I violate this oath by committing evil deeds, I willingly accept divine punishment and forfeit celestial protection.

The transmission ceremony must be performed on an auspicious day: Prepare seven oil cakes, seven huanxi tuan (ritual offerings), seven clean cloths, and seven bowls of jujube soup. During the second watch (9-11 PM), under bright stars and moonlight, arrange seven offering altars facing the Big Dipper. Light abundant incense, hold the scripture, and kowtow one hundred times while praying devoutly:

"I am a disciple of the Supreme Lord Lao, long devoted to the pure path of cultivation, sincerely seeking liberation from the mundane world to return to Penglai, the Isle of Immortals. On this [date], I receive the Jade Maiden's Six Yin Subtle Scripture and prepare to begin practice. I solemnly vow never to misuse this method except in dire emergencies to save lives. Should I break this oath, I accept punishment. I implore the deities to protect me in times of crisis."

After speaking, offer incense again and kowtow, then whisper: "I humbly request the Jade Maidens (female immortals) to serve as emissaries, connecting me to the celestial court above and observing the mortal realm below."

This scripture describes a complete Daoist exorcism ritual procedure, primarily involving the invocation of deities (Zhenwu the Great Emperor) and the command of Jade Maidens (female guardian spirits in Daoism).

First, the ritual master prepares an altar with offerings during the second watch (9-11 PM), facing north when no others are present. The offerings include tea, wine, and fruits. With utmost reverence, the master burns incense and kneels in worship, respectfully inviting the arrival of the Great Emperor Zhenwu of the Northern Dipper, the True Martial Spirit Who Guards Heaven and Responds to Prayers (an important Daoist guardian deity). The master declares they are performing the ritual by decree of the Supreme Elder Lord (Taishang Laojun) to eliminate evil spirits, protect the nation and its people, and aid the orphaned and impoverished, requesting Zhenwu's divine empowerment.

Next, the master forms mudras (ritual hand gestures) while reciting incantations containing standard Daoist mantras like "Heaven pure, Earth tranquil," using specific finger positions (joining both thumbs to form seals). After reciting the phrase "Swiftly, swiftly, in accordance with the statutes" seven times, the master again offers incense, petitioning Zhenwu to dispatch two or three Jade Maidens (female guardian spirits) to assist in exorcism and ensure the ritual's success.

The final section notes that complete ceremonial preparations require advance preparation of ritual documents and talismans (fulu) on the Guihai day (last of the 60-day cycle), with the altar area restricted to unauthorized personnel during setup. The master performs "knocking teeth and preserving spirit" (kouchi cunshen, a Daoist cultivation technique), declares their lineage transmission, and again invites Zhenwu to witness the ceremony. Special mention is made of praying to the Dingmao Jade Maiden on Dingmao days (important Daoist ritual dates) - this maiden's full title being "True Lord of Benevolent Blessings Who Guards the Limitless Center," a specific deity protecting Daoist practices.

The entire ritual emphasizes purity and secrecy, requiring auspicious timing through specific chants, mudras, and visualization methods to communicate with deities and obtain spiritual empowerment.

This scripture describes the complete ritual procedure for summoning the Six Ding Jade Maidens (six goddesses governing yin energies) in Daoist practice. The ceremony begins with burning incense and reciting incantations to invite the six maidens:

The first invitation is for the Dingchou Jade Maiden, whose sacred name is "Qi Wushang" (Supreme Void Qi), styled "Taihe" (Great Harmony), and honored as "Hengtian Renshi Zhenjun" (True Lord of Universal Benevolence). The second, Dinghai Jade Maiden is named "Lu Mingji", styled "Guangyang", titled "Dufu Renyuan Zhenjun". The third, Dingyou Jade Maiden is named "Jiu Qinling", styled "Zhengyi" (Orthodox Unity), titled "Yafu Renxiu Zhenjun". The fourth, Dingwei Jade Maiden is named "Cheng Suling", styled "Xuanying", titled "Wubi Renzhi Zhenjun". The fifth, Dingsi Jade Maiden is named "Zhu Fucheng", styled "Wenguang", titled "Gaoshang Rende Zhenjun".

During the invitation, the practitioner must hold incense while reciting each maiden's full honorifics, exhaling the ritual's spiritual power. The ritual master then knocks teeth thirty-six times and chants the "Eight Pure Secret Words Incantation of the Six Yin Six Ding Jade Maidens", which invokes numerous divine titles: the Dragon Radiance Nine Qi, Five Sacred Peaks, Four Saints of Tianpeng, Ten Origins and Eight Poles, Dipper Stars and Hundred Spirits, Twelve Daily Jade Maidens, beseeching their radiant assistance.

The summoning continues with special hand mudras (the Six Ding Body Sealing Gesture) while performing the ritual Pace of the Dipper (a Daoist ceremonial footwork). The accompanying Pace of the Void incantation states: "When I tread the Dipper's steps, my form becomes hidden beyond mortal sight. I command all creation, summon spirits and ghosts, control wind and thunder, move mountains and drain seas. My body endures eternal as the Dao." The sequence concludes with the decree: "By the mandate of the Mysterious Maiden of the Nine Heavens!"

In the final phase, the practitioner exhales Qi from all directions toward the altar, visualizing the six maidens taking their seats in sequence. Six talismans (fulu) are burned while meditating on the maidens' descent, followed by ritual prostrations. The ceremony culminates by inviting the True Warrior Lord (Zhenwu Zhenjun, an important Daoist guardian deity), with the disciple bowing again to declare their spiritual identity.

This passage describes the ritual procedures and incantation content when a Daoist priest (fashi) establishes an altar to perform sacred rites. The priest identifies himself as a disciple of the Supreme Venerable Lord (Taishang Laojun), having long cultivated the sacred Dao (Shengdao) in pursuit of immortality, and now prepares to establish an altar to worship the True Lords (Zhenjun, high-ranking Daoist deities).

The priest first declares his cultivation purpose: to elevate ancestral souls for their salvation above, and to eliminate epidemics and calamities for the people below. He prepares to arrange a solemn ritual altar according to Daoist liturgical norms (Keyi), employing incantations, talismans (Fulu), and magical practices to exorcise evil spirits and cure ghostly afflictions—both to dispel national misfortunes and advance his personal cultivation. He summons various celestial envoys (Xianzhen Shizhe) to assist in the ritual, demanding these deities obey his commands, lest they face punishment according to the decrees of Taishang Laojun and the Jade Emperor (Yuhuang Dadi).

The detailed sacrificial ceremony unfolds as follows: The priest offers incense and kneels in veneration, softly reciting incantations to proclaim his divine mandate from Taishang Laojun and the Jade Emperor to pacify the world and assist the nation. After renewing incense and presenting libations, he performs ritual tooth-knocking (a Daoist ceremonial action) while praying, declaring his worship of certain Jade Maidens (Yunü, female immortals) on a moonlit night.

The sacrificial offerings include: the Earl of Wind (Fengbo) responsible for purification, the Master of Rain (Yushi) consecrating the altar, along with Anyi dates, fine aromatic wine, seasonal fresh fruits, white rice, and other tributes. The priest prays these deities will enjoy the offerings and remain constantly by his side, assisting in fulfilling his wishes for swift attainment of immortality (de dao cheng xian). Finally, he hopes the deities will promptly respond to his prayers, protecting his wellbeing through their subtle comings and goings between the visible and invisible realms.

This scripture contains two main sections: the first details the esoteric ritual of "Six Yin Subtle Dunjia" (Liuyin Dongwei Dunjia) magic, while the second presents a memorial by the Song Dynasty statesman Zhao Pu offering rare texts to the imperial court.

The ritual section describes a secret method called "Six Yin Subtle Dunjia." The practitioner must face the Dingmao direction (a Daoist directional term indicating southeast-by-east), recite incantations, gather Qi (vital energy), and exhale it. The procedure involves first offering incense and prostrating before the deities, chanting the specific "Self Incantation," then exhaling breath from the mouth. This ritual is repeated sequentially at six directional positions (Dingmao, Dingchou, etc.).

The incantation states that through this "Six Yin Scripture," one may know the names of deities and immortals, mastering methods to summon them. These celestial beings can traverse the Three Realms (heaven, earth, and the underworld) freely. Whether in daily activities or at rest, they will descend immediately when summoned to reveal all worldly affairs. The chant concludes with the standard Daoist command phrase "Swiftly, swiftly, in accordance with statutes and ordinances" (Jiji rulüling), demanding immediate compliance.

The latter part emphasizes that practicing this method enables command over the "Six Yin" (six yin energies or spirits), allowing fearless passage through the underworld. It demands the deities obey the talismanic seals, dispelling misfortune and gathering blessings for the practitioner, active by day and hidden by night, never defying orders.

The ritual concludes with incense offerings and prostrations at all six directions. The practitioner rolls the talisman into a pill to swallow with wine, then burns spirit money (including cloud-horse gold foil offerings) to repay the deities. Identifying as "one who reveres the Dharma as teacher," the practitioner requires the deities' constant attendance, promising never to break faith with them.

The second section presents Song Dynasty chancellor Zhao Pu's memorial, where he recounts collecting secret texts during Emperor Taizu's unification campaigns. Though his achievements pale beside Han Dynasty's Xiao He, he shares the same aspiration. The memorial lists rare texts from the imperial archives—such as "Taiyin Scripture," "Thirty-Six Thunder Troop Commands," and "Qi Circulation Charts"—covering weather control and spirit command. Zhao Pu considers these profound and numerous works worthy of imperial study.

This scripture exemplifies Song Dynasty Daoist magic, combining directional orientation, incantations, talismans, and breath techniques to summon supernatural forces through precise rituals. It also reflects the court's serious engagement with Daoist esoterica during this period.

This scripture recounts the story of a hermit transmitting esoteric teachings to a court official. Initially, the official found the precepts of Daoist cultivation overly strict—such as lifelong abstinence from alcohol, complete vegetarianism for one's entire clan, and exclusive devotion to this teaching without adherence to other traditions, with violations said to bring calamity.

Later, a hermit named Liu Han from Mount Luofu visited him, speaking of an ancient and profound secret text. He produced a purple silk pouch and, after offering incense and paying reverence, revealed the scripture to the official. Legend holds that this scripture was first stored in the Celestial Treasury by the Yellow Emperor after his victory over Chiyou at the Battle of Banquan, then passed down through sage-kings like Yao, Shun, Yu, Tang of Shang, and King Wen of Zhou. It was lost during the Warring States period, and though Qin Shi Huang obtained it, his tyrannical rule caused it to be lost again. After the Han dynasty, it scattered among the people.

Historically, only five renowned ministers truly mastered and devoutly practiced this method: Chen Ping of the Western Han, Deng Yu of the Eastern Han, Zhuge Liang of Shu Han, Guo Ziyi of the Tang, and Li Jing. When they employed this method, their strategies were divinely inspired, and they could summon wind and rain in warfare. But after them, the teaching was lost.

Liu Han explained that his master had safeguarded this scripture for many years, instructing him to present it to a true person (zhenren) when a wise ruler appeared. After the official devotedly practiced the method for half a year, he began hearing voices foretelling military and state affairs—later realizing they were the Six Jia Celestial Deities (Daoist guardian generals) guiding him. From then on, he deepened his reverence. When assisting the emperor in quelling rebellions, his success seemed effortless, though in truth it was the aid of these six divine generals. During campaigns, generals like Wang Quanbin only knew that he served these spirits.

This passage recounts the origin and miraculous powers of the Dunjia Zhenjing (Scripture of Hidden Stems). Legend tells that during the Yellow Emperor's repeated defeats in battles against Chiyou, the Mysterious Maiden of the Nine Heavens dispatched two immortal youths and six jade maidens descending from five-colored clouds, bearing three scrolls of the Dunjia Fufu Jing (Talismanic Scripture of Hidden Stems). The scripture contained extraordinary arts—predicting weather changes (accurately forecasting rain, wind, or fires on specific days), discerning auspicious and inauspicious omens, observing celestial phenomena, and understanding human affairs and outcomes—making it a profoundly mystical text capable of infinite transformations.

After receiving the scripture, the Yellow Emperor divided it into three scrolls: the upper scroll recorded methods for alchemical refinement (Neidan), immortality, and longevity; the middle scroll detailed governance strategies to pacify the state and comfort the people; the lower scroll specialized in military tactics, battle formations, and the secrets of victory. Following the scripture's teachings, the Yellow Emperor erected altars, cast ritual seals and swords, and ultimately triumphed over Chiyou at the Battle of Zhuolu. Later, this scripture was enshrined in a golden hall until it was dispersed into the mortal world during times of chaos.

The text particularly emphasizes the immense power of the "Six Ding" divine arts (referring to six celestial deities distinct from common spirits like the Azure Dragon or Bright Hall), which could command jade maidens to obey. However, it warns that such esoteric techniques should only be transmitted to predestined individuals and never casually revealed to ordinary people. Finally, it mentions that on the first day of the seventh month in the fourth year of Emperor Taizu's Kaibao era (971 CE), the emperor decreed the scripture be sealed in a jade casket and stored in the Imperial Library, hoping it would safeguard the nation's enduring prosperity.

This scripture describes an esoteric Daoist method for invisibility and concealment. The practitioner must hold a blade in the left hand while holding the breath, then draw a circle with the right hand. If adversaries are inside a building, set up the formation six feet outside; if they are outdoors, arrange it six feet inside; in open wilderness, establish the formation on the spot.

The specific procedure involves preparing six counting rods (ancient calculation tools) each measuring one foot two inches, arranged according to specific directional alignments. Place the rods at the Jade Maiden Gate (a designated orientation), then use the left hand to lay them horizontally to seal the portal before exiting through the Gate of Heaven and Door of Earth (specific directions). Each rod should be visualized as a person. When the Jade Maiden (a protective deity) reaches the position of Great Yin (a designated direction), the practitioner must silently envision that outsiders cannot perceive them.

Before performing the ritual, one must first recite purification incantations for the mouth and body, form a hand seal with the left hand, hold a sword in the right, and tread the Gang Steps (a Daoist ritual footwork) following the alignment of the Big Dipper. With closed eyes, silently recite the names of the Seven Stars while inhaling and exhaling toward specific directions during the incantation. Finally, form the Fire Hand Seal to complete the method.

The scripture emphasizes that this technique can be used in warfare to evade malevolent spirits and hostile forces. Even when outnumbered or surrounded by armies, following the guidance of the Heavenly Gang (the Big Dipper) will render the practitioner invisible to thousands of troops. A final warning stresses that this is an exceptionally precious method for protecting the nation and must not be carelessly disclosed.

This scripture records the esoteric "Six Yin Subtle Dunjia" method transmitted by Lord Laozi (Taishang Laojun). To cultivate and attain the Dao, one must first deeply investigate its profound and subtle mysteries. This method can be used for deploying troops, safeguarding the righteous path, concealing one's form, exorcising evil, and preserving true essence—it is a vital gateway to the immortal path.

This method connects above to the clear celestial Dao and penetrates below into the turbid mysteries of earth's veins. Its principles span ancient and modern times, ranking supreme among the myriad Daoist arts. For individuals, it enables audiences with high officials, attracting auspiciousness while avoiding calamity, creating talismans (Fulu) and seals to subdue demons, and achieving immortality at will. For states, it can mobilize armies, establish laws, manage floods and famines, even influence rulers' dreams and unite popular sentiment. Whether crossing waters or climbing mountains, or facing perilous situations, none can succeed without this method.

Lord Laozi particularly emphasizes that this scripture was transmitted to the human realm to aid benevolent and virtuous (De) individuals. If the recipient is unworthy, one should rather give away a thousand pieces of gold than disclose the Six Yin Dunjia scriptures. Since ancient times, those who violate this rule immediately incur punishment from the Dharma-protecting generals, bringing disaster. Should anyone obtain the true transmission through worldly bribes and deception, the retribution will be doubly severe.

When transmitting this method, one must bathe and purify the body, solemnly burn precious incense, and sincerely pray facing the Big Dipper: "This disciple, as a follower of Lord Laozi's tradition, receives the Jade Maiden's Six Yin Subtle Scripture on this day of this month. May heaven bestow blessings and earth manifest auspicious signs, assisting my swift attainment of the Great Dao." The recipient must vow: to uphold it diligently throughout life without negligence, to avoid falsehood and deception, to refrain from casual dissemination, to abstain from abusing dark arts, and to eschew covetous distractions. Practicing this method serves both personal longevity and public benefit—assisting the people, supporting the state, clarifying the turbid world, and eliminating evil. May the Three Pure Ones (Sanqing) bear witness, make all things aware, bestow spiritual powers, and help fulfill these aspirations.

(Note: The "Six Yin Scriptures" refer to the Yin Dunjia methods within the Dunjia arts, while the "Three Pure Ones" denote the supreme Daoist deities: Jade Pure, Upper Pure, and Grand Pure.)

This scripture expounds the esoteric Daoist art of "Six Yin Subtlety and Dunjia" (Liuyin Dongwei Dunjia). The Six Yin refers to the six yin spirits corresponding to the six Jia (Jiazi, Jiaxu, etc.)—specifically: Jiazi corresponds to Dingmao, Jiaxu corresponds to Dingchou, and so on. The six Jia are associated with yang generals, while the six Ding represent yin spirits. The reason for employing yin arts rather than yang arts is that yin attains the state of "non-being" (Wu), and only through "non-being" can infinite transformations arise—manifesting or withdrawing at will, much like the interplay of the illusory and the real in military strategy.

Those with cultivation employ yin methods, while those without resort to yang methods. Yang arts are easily discerned, whereas yin arts remain unfathomable. The first volume focuses on rituals for venerating the six Ding. Some may question why one should venerate the six Ding if they are formless. The answer lies in using tangible rituals to resonate with intangible spirits, achieving the state of "harmony between being and non-being." Specific methods include visualization of the deities, teeth-tapping, silent incantations, and offerings of fine wine and delicacies. By following these protocols precisely, one can commune with the divine.

Legend recounts how the Yellow Emperor (Huangdi), during his campaign against Chiyou, fought seventy-two battles without victory. One day, while napping, he dreamt of a celestial being imparting secret techniques. Upon waking, he discovered the six Ding esoteric method of "Six Yin Subtlety" in his quiver. This orthodox Daoist art, originating from the Supreme Venerable Sovereign (Taishang Laojun), manifests miraculous powers through the transformations of the six Jia flying palaces. The Yellow Emperor practiced accordingly and ultimately vanquished Chiyou. This lineage was later transmitted by Feng Hou to Master Tai Xuan (Huang Shigong), who then passed it to Zhang Liang (Zhang Zifang).

The scripture emphasizes that practitioners must submit a memorial to the celestial court, swearing an oath before the Heavenly Emperor (Shangdi) not to use these arts for evil. Violating this oath invites punishment from the six Ding spirits, even celestial retribution. The Supreme Venerable Sovereign states that only those with upright hearts will find efficacy in these methods.

Finally, the text records the names and attire of the six Ding jade maidens. For instance, the Dingmao jade maiden is named Zu Rizhi, also called Ding Wenming, with the courtesy names Baozhong or Rengao, bearing the title "True Lord of Boundless Benevolence and Blessings." These divine forms are described in precise detail, including their dignified appearances and ceremonial robes.

This scripture records the iconography and worship methods of the Daoist Six Ding Jade Maidens (six yin goddesses). Each of these six maidens corresponds to one of the celestial stems and earthly branches: Dingchou, Dinghai, Dingyou, Dingwei, and Dingsi days, with each possessing distinct appearances and responsibilities.

The Dingchou Jade Maiden is named Qi Wushang, also called Ding Wengong, with the courtesy names Taihe and Rengui, bearing the title "Transcendent Lord of Benevolent Truth Who Spans Heaven." She wears blue court robes, a rabbit-headed crown, and a pale yellow skirt, with a sorrowful expression. In her left hand she holds a wish-fulfilling pearl, while her right hand grasps a sword. She descends to the mortal realm on every Zichou day (rat-ox days), and her worship site is located in the eastern pavilion of a household.

The Dinghai Jade Maiden is named Lu Mingji, also called Ding Wentong, with the courtesy names Guangyang and Renhe, bearing the title "True Lord of Benevolent Origin from the Capital Prefecture." She wears bluish-green court robes, an ox-headed crown, and a pale yellow skirt, either holding a halberd or adjusting her sleeves with a smiling expression. She descends on every Yinmao day (tiger-rabbit days), worshipped in the northeast corner of homes near cattle pens or the abode of the Director of Fate (the deity governing lifespan).

The Dingyou Jade Maiden is named Jiu Qinling, also called Ding Wenqing, with the courtesy names Zhengyi and Renxiu, bearing the title "True Lord of Benevolent Repose from the Yafu Lineage." She wears black court robes, a boar-headed crown, and a pale yellow skirt, holding both immortal fruits and a sword. She descends on every Chensi day (dragon-snake days), worshipped near northern kitchen or toilet areas of households.

The Dingwei Jade Maiden is named Cheng Suling, also called Ding Shutong, with the courtesy names Xuanying and Rengong, bearing the title "Peerless True Lord of Ultimate Benevolence." Her skin glows with crystalline purity as she wears a ram-headed crown, rose-red court robes, and a yellow skirt, smiling while wielding twin halberds or a sword. She descends on every Wuwei day (horse-goat days), worshipped in southern pavilions of homes.

The Dingsi Jade Maiden is named Zhu Fucheng, also called Ding Tingqing, with the courtesy names Wenguang and Renjing, bearing the title "Exalted True Lord of Benevolent Virtue." She wears green court robes with a red skirt, sporting a serpent-tailed crown while laughing heartily and brandishing a long spear. She descends on every Shenyou day (monkey-rooster days), worshipped in southeastern garden pavilions or ponds of households.

These six yin goddesses each govern different affairs, all wearing ceremonial crowns, either blue garments or plain robes, with red shoes, and wielding weapons like swords, knives, or bows. They manifest in devotees' homes on their respective Six Ding days. Should male or female devotees witness their true forms, they must neither panic nor shout reprimands, lest they offend these divine beings.

This scripture primarily introduces the duties of the Daoist Six Ding Jade Maidens (six goddesses) and the method for constructing an altar.

The six Jade Maidens each oversee distinct domains: The Dingmao Jade Maiden governs plants and trees, capable of summoning wind and rain while dispelling droughts. The Dingchou Jade Maiden oversees insects and animals, facilitating trade transport and aiding the growth of medicinal herbs. The Dinghai Jade Maiden presides over mountains and rivers, able to shift peaks and dredge waterways. The Dingyou Jade Maiden commands rivers and seas, stirring waves to assist ferry crossings. The Dingwei Jade Maiden governs mountains, capable of summoning spectral soldiers for battle and rescuing those in peril. The Dingsi Jade Maiden oversees cities, breaking sieges and curing illnesses. Each Jade Maiden corresponds to one of the Five Phases (Wuxing), governs a specific season, protects a particular part of the human body, and resonates with stones of a designated color.

The method for constructing the altar: Eighteen bamboo poles are required, divided into three lengths (2.5 chi, 5 chi, and 4 chi) and arranged in three layers. The innermost layer uses six 5-chi poles, placed with the Zhenwu Seal and a mirror. The middle layer consists of six 4-chi poles, marking the positions of the Six Ding Jade Maidens. The outermost layer uses six 2.5-chi poles. Each tier must be adorned with twelve five-colored banners, arranged according to directional correspondences: black for the northwest, green for the northeast, red for the southeast, and white for the southwest. Additionally, a yellow banner is placed at each of the four corners. The entire altar spans four chi in diameter.

This describes the specific ritual procedures for setting up an altar for the Six Ding (six yin goddesses in Daoism):

Prepare six clean cloth strips, each measuring two and a half chi in length, to lay on the altar. Wrap them with red silk threads in three layers to form six gates. Before each gate, erect a corresponding Six Ding banner (the banner color must match its cardinal direction), and inscribe the appropriate talismanic script (fulu) at each goddess's position. Outside the altar, arrange six wooden swords, six wooden knives, six small crossbows (each with two arrows), three halberds, and three dagger-axes—these being the ritual implements used by the Six Ding deities.

At the center of the altar, venerate the True Martial Emperor (Northern Xuanwu deity) with offerings of wine, fruits, cakes, and three incense burners. The third tier of the altar should display offerings of mixed grains, vegetables, fresh fish, and dried venison made from camphor and willow wood, along with six cups of wine and seven "joyful balls" (Daoist ritual offerings).

At the second watch (around 11 PM) on the Jiazi day (an important Daoist fasting day), face north while burning incense, gazing at the Big Dipper constellation to offer sincere prayers. The ritual officiant must hold a scripture text, declaring themselves a disciple of the Supreme Elder Lord (Taishang Laojun), affirming their long-term practice of pure cultivation, and stating their intention to study the methods of the Six Yin Subtlety Scripture (Liuyin Dongwei Jing). They must vow to use this method only for rescuing people in distress or aiding the nation, never abusing it.

During the ritual, offer incense three times while silently invoking two or three Six Ding Jade Maidens (female guardian deities in Daoism) as messengers to facilitate communication between heaven and earth, and to expel evil spirits. Finally, on the Guihai day (the day before Jiazi), prepare the memorial petitions and talismans to formally invite the Six Ding Jade Maidens to descend.

The text also mentions preparing a formal "Grand Assembly Declaration" (Dahui Shenyi Zhuang), detailing the practitioner's native place, religious rank, and full name, while clearly stating to the deities the purpose and reasons for holding the ritual assembly. The entire ceremony emphasizes sincere oaths and strict adherence to liturgical protocols to receive divine protection.

This scripture records a secret Daoist ritual known as "Six Yin Dunjia," primarily detailing the invocation of the Six Jade Maidens (female deities) and the True Warrior Lord (the Great Emperor of Northern Xuanwu).

The text begins by stating that although the practitioner remains in the mundane world, they have inherited secret methods passed down from the Yellow Emperor, including the complete system of talismans (fulu), hand seals, and incantations associated with the Six Jade Maidens and the Six Ding Great Spirits. On the auspicious day of Jiazi, simple offerings are prepared to sincerely invite the descent of these six divine maidens. They are: the Jade Maiden of Dingmao, the True Lord of Limitless Benevolence and Blessings; the Jade Maiden of Dingchou, the True Lord of Universal Benevolence and Truth; the Jade Maiden of Dinghai, the True Lord of Capital Benevolence and Origin; the Jade Maiden of Dingyou, the True Lord of Yafu Benevolence and Rest; the Jade Maiden of Dingwei, the True Lord of Peerless Benevolence and Perfection; and the Jade Maiden of Dingsi, the True Lord of Supreme Benevolence and Virtue.

The ritual demands strict adherence to protocol: six sets of specially crafted gold spirit money and "cloud horses" (paper horses), along with six talismans and seal impressions, must be burned. A separate petition is also prepared to invite the True Warrior Lord as a witness. It is emphasized that during the Jiazi day ritual, the presiding master must maintain a compassionate heart, abstain from killing, and ensure the altar space remains pure. Monks, nuns, women, and children are forbidden from observing, and animals such as chickens or dogs must not enter. All steps—from offering incense to presenting wine—must be performed personally by the presiding master.

The ritual sequence begins with burning incense and reciting prayers before the altar of the Dingmao True Lord, followed by the burning of specific talismans and proceeding through subsequent stages. The entire ceremony embodies the Daoist ideal of "delivering the world and saving humanity," seeking divine protection for the nation and its people through sincere communion with the sacred.

This scripture describes a secret Daoist ritual method known as "Liu Yin Dong Wei Dun Jia" (Six Yin Subtle Concealment Armor). The entire process consists of several stages:

First, one must draw talismans (Fulu) and recite incantations in the sequence of Dingchou, Dinghai, Dingyou, Dingwei, and Dingsi days. For each talisman drawn, vital energy (Qi) must be drawn from the corresponding direction and exhaled onto the ritual altar while devoutly invoking divine presence.

Next, specific hand mudras are employed—the left hand pinches the middle finger while the right forms the Great Execution Seal—accompanied by thirty-six tooth-tappings and the recitation of the "Liu Yin Liu Ding Yu Nü Ba Su Yin Yan Zhou" (Six Yin Six Ding Jade Maidens Eightfold Plain Hidden Words Incantation). This chant invokes important Daoist deities including Marshal Tianpeng and the Four Saints, beseeching them to descend with divine radiance.

The incantation is repeated three times while forming the Original Body Mudra to summon the Six Ding Jade Maidens (six goddesses). Vital energy is drawn from six directions and exhaled onto the altar. Six talismans are burned as the practitioner visualizes the descent of the Jade Maidens with closed eyes.

Subsequently, the True Warrior Emperor (Zhenwu Dadi) is invited to descend. Incense is offered with prayers identifying oneself as a disciple of the Supreme Laozi (Taishang Laojun), cultivating the pure Dao, and requesting the True Lord's protection. The petitions include blessings for the nation and people, exorcising evil, healing illnesses, and seeking divine assistance in daily affairs.

Finally, incense is offered again while softly declaring one's commission from the Supreme Laozi and the Jade Emperor (Yuhuang Dadi) to maintain cosmic harmony and support national stability. The entire ritual emphasizes devout reverence, with all vows to be kept solemnly in mind.

This scripture describes a Daoist ritual for worship and spirit summoning, divided into two main components: sacrificial offering and invocation.

In the sacrificial portion, the ritual master (referring to himself as "disciple") conducts the ceremony at a specific auspicious hour, making offerings to the Jade Maidens (female Daoist immortals). The offerings include fine wine, dried meat, dates from Anyi, fresh fruits, white rice, and other items. The master kneels in reverence and performs kouchi (a Daoist practice of teeth-tapping), beseeching divine protection. He prays for the deities' constant presence, wishing for smooth endeavors, successful cultivation, and eventual immortality. The section concludes with the standard Daoist command phrase: "Swiftly, swiftly, in accordance with the decrees of the Supreme Dao!"

The invocation portion involves the master reciting incantations while drawing qi (vital energy) from specific directions (such as Dingmao and Dingchou—standard Daoist directional terminology) and exhaling it toward the altar. Special mention is made of the "Dingmao Jade Maiden," indicating mastery of the Supreme Six Yin Scripture and knowledge of the true names of divine beings. This enables the summoning of spirits who traverse the Three Realms (heaven, earth, and the underworld in Daoist cosmology) to assist in understanding worldly affairs. The incantations similarly end with "Swiftly, in accordance with the decrees!"

The complete ritual involves steps like burning incense, prostrating, chanting, gathering qi, and circumambulating the altar—all characteristic of Daoist ceremonial magic for communicating with deities. Notable figures mentioned include Zhenwu Zhenjun (True Warrior Lord), an important Daoist divinity, and the Jade Emperor (Yuhuang), one of the highest deities in Daoism.

This scripture explains how to attain supernatural transformative powers through rituals honoring the Six Ding (the six yin deities of Daoism). Practitioners of this method can command these six yin spirits, freely traverse the realms of darkness, and become fearless against all terrifying phenomena.

The specific practice involves circumambulating the altar three times according to prescribed ceremonial protocols, offering incense and prostrations sequentially at six directional positions. At each position, one must roll the ritual talisman (fulu) into a pellet and swallow it with wine. Upon completing all steps, silently recite an oath establishing a master-servant relationship with the Six Ding spirits—the practitioner as sovereign, the deities as subjects. Conclude by burning six paper offerings; the sacrificial food may be consumed or buried.

The text particularly emphasizes abstaining from sexual activity and killing during the Six Ding days (specific dates associated with these deities), maintaining physical and mental purity. If practiced faithfully for six cycles, the Six Ding will bestow the returned elixir (huandan, a Neidan achievement), enabling the practitioner to become an earthbound immortal (dixian) with longevity. When applied to warfare, it ensures invincibility; in state affairs, it brings national stability. These deities grant insight into enemy secrets and mastery of esoteric battle formations.

Furthermore, this method proves effective for selecting auspicious marriage dates, summoning rain and wind, exorcising evil spirits, healing illnesses, and even subduing dragons and tigers. However, the scripture warns that should the Six Ding manifest visibly, absolute reverence must be maintained—wicked thoughts will bring fatal consequences. Those not seeking immortality may use this practice for wealth and status, but must strictly observe all precepts.

Simplified versions exist for minor rituals: during designated dates, prepare paper horses with incense and tea to honor the attending Jade Maidens (attendants of the Six Ding). The Yellow Emperor (Huangdi) specifically notes that devotees of the Six Ding who uphold the central harmonious Dao (zhongzheng zhi dao), balancing inner and outer Qi (vital energy) and Jing (essence), need not engage in deliberate cultivation—they may attain immortality naturally while handling worldly affairs.

This scripture explains how to employ the Six Ding (six yin deities in Daoism) talisman method for divining fortunes and altering destiny. To ascertain whether one's parents are still living, one need only perform specific rituals of prostration to the Six Ding deities to receive immediate revelation. Similarly, to learn about one's future fortunes, truthful answers may be obtained through reverent petitions to these same deities.

Regarding ritual specifics: During the crucial Jiazi days (the sixty-year cyclical Great Jiazi), the first ritual requires ingesting talisman-infused water, while the second may omit this step. If beginning talismanic practice on the first Jiazi day, six talismans must be used every ten days, totaling thirty-six talismans across six Jiazi cycles. Should one complete all thirty-six talismans during the initial cycle, the second ritual phase no longer requires ingestion.

The ritual schedule allows flexibility: if unable to complete six major rituals within one year, they may be fulfilled within two years. However, minor daily rituals must never be interrupted. All talismans—including the Six Ding variants—must be inscribed with cinnabar on yellow paper and bear the sacred seal of Zhenwu the Great Emperor (a principal guardian deity in Daoism) to be efficacious.

The term "Six Ding" refers to six yin deities governing temporal cycles in Daoism, often paired with their yang counterparts "Six Jia"; "Jiazi" marks the beginning of the sexagenary calendar cycle and holds special significance in Daoist practice; "ingesting talismans" denotes the common Daoist ritual practice of consuming water infused with ashes of burned talismans.

This text provides detailed instructions for constructing the ritual altar in the Daoist "Six Yin Subtlety and Concealing Armor" (Liuyin Dongwei Dunjia) method. The altar arrangement follows a three-tiered structure: the innermost circle uses six wooden posts measuring five feet five inches tall to form a circle approximately two feet in diameter; the middle layer employs four-foot posts to create a six-foot diameter ring; the outermost layer uses two-foot-five-inch posts forming a four-foot diameter circle. Each tier is connected with red threads to form hexagons.

The altar decorations follow specific conventions: the middle tier displays twelve banners corresponding to the twelve earthly branches from Zi (子) to Hai (亥), with each banner colored according to its Five Phase (Wuxing) attribute (e.g., Hai and Zi banners representing Water are black). The base level holds six wooden swords, with the True Warrior Emperor's (Zhenwu Dadi) sacred seal and a round mirror placed at the center. Special veneration is given to the six Ding spirit generals (Dingchou, Dingmao, Dingsi, Dingwei, Dingyou, Dinghai) through portrait banners, with distinct ritual implements placed at each directional position: a small crossbow with arrows at Dingyou (丁酉), a halberd at Dingsi (丁巳), and swords at Dinghai (丁亥) and Dingmao (丁卯).

Six jujube wood tablets must be placed on the altar, each bearing vermilion-drawn talismans (Fulu) and images of the six Ding jade maidens. Daily worship requires facing the True Warrior Emperor's northern direction, with a kneeling mat placed at the Dinghai position. Offerings include: six portions of mixed grains, six incense burners, six cups of tea, six clean cloths, six fresh fish, six plates of dried venison, and six wine cups. Importantly, practitioners must never directly address the "Six Ding" by name during rituals, instead using the honorific "Jade Maidens."

Grand ceremonies require all offerings, while minor rites may focus on the presiding spirit general's position. Major sacrifices occur on every Jiazi (甲子) day, with smaller offerings made at respective spirit positions on other Ding days. The entire altar configuration embodies the symbolic significance of the number six in Daoist liturgy, along with the precise integration of Five Phase orientations and ritual implements within this rigorous religious system.

On the day of Dingchou, one need only offer specific sacrificial items to the Dingchou deity (one of the Six Yin Spirits), while the other five deities may be honored with incense and tea. On major sacrificial days such as Jiazi, the full ritual ceremony should be conducted as before. Normally, the altar may be dismantled, but if it is the sixth major sacrifice, the altar should be preserved for subsequent use.

Generally, completing six full cycles of sacrifice requires a full year, and those who devoutly practice this ritual are fortunate if they can accomplish it within that time. After the six sacrifices are completed, the altar may be kept indoors, and the practitioner may come and go freely, but outsiders must never see it. Within a year, there are six major sacrifices and thirty-six minor ones. If one is too busy to complete all major sacrifices in a year, at least one must be performed, but the minor sacrifices must never be neglected—doing so invites misfortune.

Regarding the methods for drawing talismans (Fulu) and divine images on the altar, as well as inscribing the names of deities, all must strictly follow the prescribed formats. Below are the specific instructions for using the Six Yin Talismans:

These talismans should be carved onto jujube wood tablets measuring one and a half inches in length. One side bears the talisman, while the other bears the name of the Jade Maiden (a female deity). They should be concealed in the hair at all times and only removed when combing.

The Jade Maiden of Dingmao (named "Zuri Zhi") holds the title "Perfected Lord of the Limitless." When drawing the talisman, use yellow paper and place it in the Dingmao Jade Maiden’s position, while also drawing an additional talisman for use before the ritual text. The incantation is:

"Perfected of the Limitless, body of Zuri Zhi, answer my summons, heed my command."

After reciting, inhale qi from the east and exhale it onto the talisman, forming the Great Slaying Hand Seal and stepping in the Dinggang Stance (a technique for invisibility).

The Dingmao Covenant Talisman requires the same incantation. It should be written in cinnabar on yellow paper, placed in the Dingmao position, and may be formed into a pill to be taken with wine.

The Jade Maiden of Dingchou (named "Qi Wushang") holds the title "Perfected Lord of the Vast Heaven." The method for drawing her talisman is similar to Dingmao’s, but qi must be inhaled from the north and exhaled onto the talisman. The incantation is:

"Supreme Harmony, Vast Heaven’s Perfected, follow my guidance, submit to my will."

The Dingchou Covenant Talisman is used in the same manner as before and must also be made into a pill for use in its designated position.

These talismans and rituals must be performed strictly according to the prescribed directions, materials, and steps—no arbitrary alterations are permitted.

This scripture records the methods for employing the talismanic invocations of the Six Ding Jade Maidens (six female Daoist deities) in Daoist practice. It primarily explains how to summon the assistance of these celestial maidens through specific rituals and incantations.

The concrete method is as follows: One must draw talismans with cinnabar on yellow paper, each corresponding to one of the six maidens (Dinghai Jade Maiden Lu Ming, Dingyou Jade Maiden Jiu Qinling, Dingwei Jade Maiden Cheng Suling, Dingsi Jade Maiden Zhu Fucheng). Each maiden possesses specific honorific titles such as "True Lord of the Capital Prefecture" or "True Lord of Secondary Authority." When drawing the talismans, they must be placed in their corresponding directional positions (Dinghai, Dingyou, Dingwei, Dingsi) with an additional talisman drawn before the written petition.

During the incantation, one must invoke the maidens by their titles and names, such as "True Lord of Vast Yang named Lu Ming," requesting their assistance. Each chant concludes with the standard Daoist imperative phrase "urgently, urgently, in accordance with the statutes and ordinances, so it is commanded." After completing the incantation, one must draw in Qi (the primordial energy in Daoist cosmology) from specific directions (north, west, or south) and blow it into the talisman.

Once completed, the talisman can be rolled into a pill and taken with wine from the corresponding maiden's directional position. To dispatch the maidens on specific tasks, one writes the request on the back of the petition, seals it with both the Zhenwu (Perfect Warrior) seal and the Six Ding seal, then recites the Jade Maiden divine incantation to ensure efficacy.

These rituals exemplify characteristic features of Daoist talismanic magic: the combination of specific materials (cinnabar, yellow paper), directional orientations, incantations, and seals to commune with divine powers. The phrase "urgently, urgently, in accordance with the statutes and ordinances" represents a standard Daoist magical formula indicating immediate execution of divine commands.

This passage details the methods for crafting and utilizing the Six Ding Jade Maidens (six yin goddesses in Daoism) ritual seal. First, a two-inch square jujube wood tablet must be prepared, with talismanic symbols drawn on one side and the names of the Six Ding Jade Maidens carved on the reverse. Each day, the practitioner should write the incantation three times with cinnabar and place the tablet on the ritual altar for veneration.

The six jade maidens descend at specific celestial hours:

• Dingmao Day's maiden arrives during the Zi-Chou hours (11pm-3am), named Song Xianwenbo;
• Dingchou Day's maiden comes during the Yin-Mao hours (3am-7am), named Liang Qiyuangong;
• Dinghai Day's maiden manifests during the Si-Wu hours (9am-1pm), named Yao Liuwendao;
• Dingyou Day's maiden appears during the Xu-Hai hours (7pm-11pm), named Shen Qiuwenqing;
• Dingwei Day's maiden descends during the Shen-You hours (3pm-7pm), named Zhu Diao Shengtong;
• Dingsi Day's maiden arrives during the Chen-Si hours (7am-11am), named Chen Diao Tingqing.

The True Warrior Seal comes in two forms: Yang Seal (2.4 inches wide × 3.2 inches long) and Yin Seal (same dimensions). Crafting must occur on auspicious days like Gengshen, Yisi, Jiayin, or Jihai, using carved jujube wood. The Yang Seal should be worn on the left arm, the Yin Seal on the right.

The Yang Seal is used for daytime rituals concerning celestial phenomena - rainmaking, clearing skies, or summoning snow - harnessing the power of the Dingmao, Dingchou, and Dinghai maidens. The Yin Seal operates at night for wealth attraction, ghost expulsion, demon subjugation, nocturnal prayers, underworld matters, and underwater exploration - utilizing the Dingsi, Dingwei, and Dingyou maidens' yin energies.

The consecration ceremony must be performed on a Jiazi Day (60-day cycle start) beneath the North Star altar, inviting the Seven Stars of the Big Dipper. The ritual master visualizes the Dipper while holding the seal, holding breath to absorb its celestial Qi (vital energy) sequentially from the Kui Star. This empowers the seal to command the jade maidens during operations.

This scripture details the specific methods and taboos for using the Six Ding Jade Maiden Seal (a Daoist ritual implement). The seal must be crafted to precise dimensions (2.4 inches wide, 3.2 inches long) from jujube or cypress wood on either a Jiazi or Gengshen day. Before each use, one must exhale Qi (vital energy) onto the seal three times and fasten it to the arm with five-colored silk threads—though it should only be worn during rituals, official duties, or travels, and otherwise enshrined on a purified altar.

Daily maintenance requires only morning offerings of clean water, but major occasions demand abstinence from sexual activity and impure foods while maintaining bodily and mental purity, frequently swallowing saliva to nourish the Five Viscera. The text emphasizes this as the foremost method among all practices, sharing origins with Heaven and Earth; those who encounter this scripture are said to have accumulated transcendent merit in past lives. Even without cultivation, reverent veneration alone can avert misfortune. Utmost sincerity is mandatory—the text must be stored in a clean container, never casually perused or approached with improper thoughts.

Prior to using the seal, prescribed sacrificial rites must be performed. In emergencies, it may be hung but must remain concealed under clothing. The seal should be kept in a red silk pouch to prevent exposure. Later passages describe its versatile applications: receiving dream revelations, obtaining objects or game, mobilizing troops, summoning rain or drought relief, traversing mountains and rivers, exorcising demons, seeking office or transcendence—yet each purpose requires corresponding Fulu (talismans and registers) and solemn devotion, never to be treated lightly. Detailed operational methods are recorded in the subsequent volume.

This scripture describes a Daoist ritual practice involving communication with the Jade Maidens (female guardian deities) through talismans (Fulu) for purposes like personal protection and state stability. The specific procedures are as follows:

When crafting protective talismans, one must select the heartwood of a jujube tree on specific celestial dates (Gengshen, Yisi, Jiayin, or Jihai). On all four sides of the wood, carve the names and incantations of two or three Jade Maidens. Encase it in a pouch woven from five-colored silk threads and wear it at the crown of the head—removing only for hair combing.

The rules for inscribing talismans dictate: All must be written with cinnabar (zhusha), though Beijing ink may substitute if unavailable. During inscription, kneel and pay respects to the three deities governing the current celestial cycle (dangxun), as other deities will assist. Beside each talisman, write the names of these three cycle deities (the Jade Maidens), stamp it with the True Warrior Seal (Zhenwu yin) in vermilion, then perform a "virtual stamping" with the Yin-Yang Seal. For yang affairs (public matters), use the yang seal on the left arm; for yin affairs (private matters), use the yin seal on the right. All ingested talismans require this meticulous process, demanding utmost concentration and reverence.

The text details two of six "Dream Manifestation Talismans":

The first facilitates dream communication with emperors. After six sacrificial rites, the Jade Maiden will appear spontaneously—no burning required, as she retrieves it personally. The current cycle's Jade Maiden executes the task with divine assistance. At dawn, inscribe the talisman in cinnabar, writing the presiding Jade Maiden's sacred name beside it. Stamp first with the True Warrior Seal, then virtually with the yang seal. Immediately follow by inscribing the "Unsealing Restricted Gates Talisman."

The second is the Unsealing Restricted Gates Talisman. Its inscription mirrors the first: include the deity's name, stamp with the True Warrior Seal and Yin-Yang Seal. Present both talismans before the three Jade Maidens of the current cycle while voicing petitions. Request the deities to deliver them directly to the Jade Emperor, unsealing the celestial court's restricted gates to present appeals through dreams—whether for official positions or other matters. After speaking, offer clear wine, coins, incense, tea, lamps, and fruits before the presiding Jade Maiden until nightfall.

These rituals demand strict adherence to liturgical norms (Keyi), emphasizing that sincerity manifests efficacy—only proper actions can bridge the divine realm.

This scripture describes specific Daoist methods for invoking deities and praying for rain or clear skies through talismans (fulu) and rituals.

During the second night watch (9-11 PM), one should recite the Three Divination Divine Incantation of the current ten-day cycle three times, after which the deity will manifest. Burn the paper inscribed with the deity's name while rapidly chanting "urgently depart, urgently respond" without hesitation. Then extinguish the lamps, put away the tea utensils, and sit in meditation until the third watch (11 PM-1 AM) concludes before retiring. Within ten days, the divine response will surely come—the Imperial Lord (a high Daoist deity) will convey messages through spiritual intermediaries, and no petition will go unanswered. The same method applies for seeking official positions.

To make people of the five musical tones (gong, shang, jiao, zhi, yu corresponding to different surnames) receive dream visitations through talismanic methods, follow the same procedure but omit the Household Unsealing Talisman. Officials, monks, and Daoist priests may each use the appropriate talisman according to their musical tone affiliation.

The scripture provides five special talisman diagrams (one each for gong, shang, jiao, zhi, and yu tones) for dream visitations. Apply them using the aforementioned methods of inscription and dispatch, but note that the Household Unsealing Talisman must not be used, and commoners must not see them. Whether officials, scholars, monks, nuns or Daoists—all will receive responses when using the correct tone-specific talismans.

For rain and clear sky invocations, each season has its presiding deities: Spring—Great Harmony True Lord (Taihe Zhenjun), Great Mystery True Lord (Taixuan Zhenjun), Great Extinction True Lord (Taimin Zhenjun); Summer—Lesser Unity True Lord (Shaoyi Zhenjun), Lesser Subtlety True Lord (Shaowei Zhenjun), Lesser Brightness True Lord (Shaoming Zhenjun); Autumn—Great Non-being True Lord (Taiwu Zhenjun), Great Completion True Lord (Taiquan Zhenjun), Great Palace True Lord (Taigong Zhenjun); Winter—Lesser Stability True Lord (Shaogu Zhenjun), Lesser Truth True Lord (Shaozhen Zhenjun), Lesser Numen True Lord (Shaoling Zhenjun).

Ritual orientations vary seasonally: Spring—northwest (qian-hai direction, the flourishing qi position); Summer—northeast (gen-yin direction); Autumn—southeast (xun-si direction); Winter—southwest (kun-shen direction). These are all positions of eternal vitality (longevity directions).

Finally, three summoning talismans are mentioned, requiring seasonal adjustments to the inscribed deity names. Before the presiding Jade Maiden of the current cycle, pray: "I observe mortal suffering from drought, and now dispatch spirits to invite [the three seasonal True Lords] to attend my altar tomorrow at [the seasonal direction] to receive my petition." Each season requires offering one fen of ritual bronze coins. Burn the talismans in the northwest for spring (to the Three Great True Lords), adjusting directions and deities accordingly for other seasons.

This scripture describes a secret system of Daoist talismanic rituals (Fulu) primarily used for controlling natural phenomena such as summoning rain, clearing skies, and commanding winds, as well as fulfilling personal needs like longevity, wealth attraction, and locating lost objects. The ritual requires setting up an altar at specific cardinal directions, arranging incense, candles, wine, and fruits as offerings.

During the ceremony, the practitioner must kneel reverently, click teeth to concentrate the spirit (Shen), and pray to heaven: "Though I am ignorant, my original nature remains pure. Now the people suffer from flood and drought (when praying for rain say 'we crave sweet dew'; when praying for sunshine say 'we yearn for sunlight'). With sincere heart, I beseech heavenly mercy." After the prayer, specially crafted talismans (mystical symbols drawn on paper) are burned—these must be wrapped in five layers of paper and sealed with ritual stamps.

The scripture details various talismanic applications:

• Rain-invoking and Sunshine-praying Talismans are exclusive petitions to the Jade Emperor (Yuhuang Shangdi) for weather alteration
• Wind-summoning Talismans require seasonal directional alignment: face east in spring, south in summer, west in autumn, and north in winter
• Immortal-passage Talismans enable instantaneous travel to desired locations when used with closed-eye meditation
• Longevity-extending Talismans prolong life while earning others' respect
• Wish-fulfilling Talismans, when combined with the True Warrior Seal (Zhenwu Yin), attract desired objects
• Pillow Talismans placed beneath one's pillow ward off evil and may foretell divine dreams
• Conversion Talismans and Admiration Talismans inspire favorable impressions from others
• Wine-seeking and Food-finding Talismans spontaneously summon provisions when burned

All talismans must be inscribed with cinnabar. Some require notification to the "Jade Maidens" (Daoist celestial attendants). Utmost sincerity is mandatory during use—frivolous application is forbidden. Particularly when petitioning the Jade Emperor, extreme caution must be exercised.

This scripture records several methods for using Daoist talismans (fulu), primarily involving miraculous techniques such as summoning servants, attracting wealth, walking on water, and military operations. All talismans require the mediation of the "Jade Maiden of the Current Time Period" (a goddess overseeing specific hourly shifts) to take effect.

Regarding the summoning of servants: By writing the request on talisman paper and burning it, one can sense servants arriving automatically. Among these, the "Seeking Maidservant Talisman" is specifically for locating female attendants, while the "Summoning Acquaintances Talisman" is used to call familiar individuals. When using the latter, the target's name must be added to the talisman, accompanied by prayers to the Jade Maiden of the Current Time Period for a meeting.

The "Prosperity Talisman," written in cinnabar and worn, brings good fortune. To attract wealth, one may inscribe the talisman on a peachwood plank and hang it above the doorframe—merchants will naturally come, and financial success will follow.

The "Entering Water Talisman" and "Entering Sea Talisman" both relate to aquatic movement. For the former, two talismans must be pasted on the soles of the feet, enabling one to walk on water as if on solid ground. The latter, when cast into the sea, calms storms, summoning dragon deities for protection, allowing ships to be controlled at will—either halted or set in motion.

Military-related talismans consist of three parts: the first is delivered by the Jade Maiden to enemy guards; the second is buried on the battlefield; the third is carried by the commander. Additionally, there are six "Concealment and Stealth Talismans"—three are swallowed, one is placed atop the head, and one is held in each hand. When combined with the "Yu Steps" (a Daoist ritual walking pattern), these allow the user to become invisible and infiltrate enemy camps.

Finally, there are talismans for commanding spirits and deities: The first requires issuing orders to the General of the Five Paths (a netherworld deity), demanding the dispatch of a specified number of weapon-bearing ghost soldiers to serve. The tone is stern, emphasizing strict compliance with the assigned task. The second also involves performing Yu Steps to summon the General of the Five Paths, along with Jade Maidens and ghost troops, before one's gate. These talismans exemplify the Daoist belief in harnessing divine power through specific rituals.

This scripture records several methods for using Daoist talismans (fulu), primarily involving the summoning of Jade Maidens (female protector deities) and exorcism techniques. Here are the specific details:

When a project needs to be completed by a specific deadline, this talisman ensures timely fulfillment. Procrastination or negligence will incur severe punishment. Upon completion, offerings of paper money and wine must be made to thank the deities. To activate the talisman, burn it while reciting the command "Swiftly, swiftly, in accordance with the statutes and ordinances."

To perform this ritual, one must first petition the Jade Maiden, inscribe the talisman, and have it delivered to the worksite. Alternatively, the talisman may be nailed before or after construction, or stamped with a seal. After success, burn paper money as gratitude—its efficacy is remarkably potent.

Method for the Spirit-Summoning Talisman: Stamp the petition to the Jade Maiden with the True Warrior Seal (a Daoist ritual implement), then burn one talisman to command the local earth god (Tudi Shen) and inquire about supernatural disturbances in the area.

Principle of the Soul-Chasing Talisman: Heaven has its Three Wonders (sun, moon, stars), and humans have theirs (shen/spirit, qi/vital energy, jing/essence). This talisman is used against enemies or legal disputes. Write the target's name, birth date, and grievance, then mix the talisman with a crushed egg and tangled hair. Seal it in a box and bury it in the Ghost Gate direction (northeast). Unless reversed, the target will suffer mental confusion. This method is highly secretive and must not be abused.

Talisman for Thief Capture: First petition the Jade Maiden, then burn incense and inscribe five talismans. Bury them along five roads to apprehend thieves.

Tiger-Subduing Talisman (also called Tiger-Slaying Talisman): When dwelling in mountains, write this in cinnabar, petition the Jade Maiden, and post it on the mountain. Tigers will voluntarily surrender beneath it. Alternatively, proceed to tiger territory—they will come to meet their demise.

Dragon-Subduing Talisman (also called Dragon-Slaying Talisman): Cast this into floodwaters, and the dragon will die, floating to the surface.

Hunting Talisman: Before hunting, inscribe the talisman to petition the deities. Carrying it ensures a successful hunt.

Monster-Gathering Talisman: Used to summon serpentine monsters or congregate birds and fish. Use three talismans—burn one to inform the Jade Maiden, hold one in hand, and keep one in the mouth. Whisper the desired summons, and it will arrive. To dismiss, burn the held talisman.

Ghost-Soldier Borrowing Talisman: For travel escort by ghostly soldiers, inscribe a talisman at each stop, specifying the number of spectral officials required to accompany you to complete a task. They must be dismissed immediately afterward.

Filling Ravine Talisman

When encountering a ravine or gap, write two talismans in cinnabar: one to report to the Jade Maiden (a Daoist guardian deity), and the other to bury at the site of the gap. The gap will naturally fill and restore itself. After completion, burn the talisman.

Childbirth Assistance Talisman

To assist in difficult labor, write four talismans: one to burn for the Jade Maiden, and three to give to the petitioner. Mix the talisman with clean water for the mother to drink. For a male fetus, hold the talisman in the left hand; for a female fetus, use the right hand. A stillborn will be expelled with the talisman, and a transverse fetus will have softened joints for smooth delivery.

Resurrection Talisman for Wrongful Death

For victims of drowning, hanging, or jumping into a well, immediately write the name of the Jade Maiden on duty for the current month on both sides of the talisman. Pray to the Jade Maiden: "A certain person has died suddenly due to a certain incident. Please use this talisman to revive them." After the soul returns to the body, place the talisman in the deceased’s mouth and apply three moxibustion cones (burned mugwort) to the crown of the head to revive them.

Ghost Expulsion Talisman

Write a talisman in cinnabar to summon the Jade Maiden. Choose to bury it in the ground, nail it to a wall, or post it—the haunting spirit will dissipate on its own.

Universal Healing Talisman

Use three talismans to treat various illnesses. While offering incense, pray to the Jade Maiden on duty for the month: "I am treating a certain person’s illness. Please assist with this talisman." Write the Jade Maiden’s name on the talisman and consume it with jiangzhen incense (a precious Daoist incense) for complete recovery.

Epidemic Control Talisman

One day in advance, draw the talisman on yellow paper with cinnabar and pray to the Jade Maiden on duty: "Tomorrow I will take this talisman to a certain place and household. Please coordinate with the local deities through the Director of Fate (the deity governing lifespan) to control the epidemic." After completion, burn the talisman.

Plague Ghost Suppression Talisman

Use a sheet of paper five inches wide and seven inches long. Have the patient sign it, then stamp it with the talisman seal to mobilize the Six Guardian Deities (six protector gods) to expel the plague.

Simplified Plague Talisman

Have someone else write the patient’s mark on the back of the talisman to specifically counteract plague-causing spirits.

Plague Patient Talisman Consumption Method

Take this talisman with jiangzhen incense tea. Pre-write the phrase "White Jade Maiden cures plagues" to capture the root of the illness and ensure safety.

(Note: In the original text, "mark" refers to a personal signature symbol, and "three moxibustion cones" refers to burning mugwort for three units of time.)

This scripture records several Daoist talismanic (Fulu) methods for healing illnesses, primarily utilizing the power of the Six Ding spirits (Daoist deities: Dingmao, Dingchou, Dinghai, Dingyou, Dingwei, and Dingsi - six yin spirits) and talismanic techniques.

The method for using healing talismans is as follows: Draw the talisman with cinnabar on yellow paper and stamp it with the True Warrior Seal (a Daoist ritual implement). Before performing the ritual, one must first report to the Jade Maiden (female deity) on duty, explaining the patient's condition. Whether the patient is three to five miles away or a thousand miles distant, simply burning the talisman and blowing its ashes toward the patient's direction can produce effects. The talisman's content generally invokes the Six Ding spirits to relieve someone's illness, expel evil influences, and demands immediate results.

The scripture also mentions the "Six Healing Talismans," emphasizing that while drawing them, one must visualize the true form of the Jade Maiden, though no seal is required for healing. There is also a command incantation that invokes the decree of the Nine Heavens (the highest celestial realm in Daoism), summoning the sun, moon, stars, and the four directional deities (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) to lead 400,000 divine troops in dispelling inauspicious forces.

For those with weak virtue (De) who struggle to connect with the spirits, the "Throne Casting Method" can be used: Write the name of the corresponding Six Ding spirit for the current celestial cycle (e.g., "mao talisman" for the jiazi cycle) on the talisman, recite the incantation, and cast it before the deity's throne. The incantation commands the Six Ding spirits to swiftly go to a specific place to save someone or accomplish a task—it is said to produce immediate effects even from a thousand miles away. This method can also be used for divining auspicious or inauspicious outcomes.

Finally, the scripture records methods for controlling ghosts and malevolent individuals: The "Ghost Eye Mudra" (Guimu Jue) can disperse spirits, while writing a malicious person's name, swallowing it, and performing the mudra can bring misfortune upon them. All talismans must be drawn in a single breath after visualizing the Jade Maiden's true form, with brushstrokes as decisive as "cutting through copper and severing iron."

These methods reflect the characteristics of Daoist Fulu practices, which harness divine power to heal and exorcise, emphasizing the combined use of talismans, hand mudras, and visualization (Cunxiang). It should be noted that these practices belong to the realm of religious ritual and should only be performed under the guidance of a qualified master.

This passage primarily explains the usage methods and precautions for two types of Daoist ritual talismans (fulu, written documents with spiritual power).

The first section describes the drawing technique for a talisman symbolizing the Twenty-Eight Lunar Mansions and the eight seasonal nodes of the year. When inscribing this talisman, the practitioner must mark twenty-eight dots representing the lunar mansions, four dots symbolizing the four seasons, while reciting incantations eight times corresponding to the eight seasonal divisions. The text emphasizes this talisman's extraordinary potency—its possession is likened to having the protection of the Three-Five Generals (Daoist guardian deities) and the Six Ding Spirit Generators (six yin spirits in Daoism), making it the most efficacious among myriad spiritual methods.

The second part introduces the "Netherworld Talisman for Redeeming the Deceased," used for liberating souls from the underworld. The ritual requires drawing three talismans first, then reporting before the altar of the Jade Maidens (Daoist female immortals) that one seeks salvation for nine generations of ancestors or specific deceased souls. After burning these talismans, their power directly penetrates the underworld, commanding infernal officials to immediately release the designated souls. The scripture particularly notes that spiritual responses from the deceased will manifest quickly.

The text concludes with detailed operational standards: talismans should be inscribed with cinnabar (though Beijing ink may substitute if cinnabar is unavailable) and may bear ritual seals. During use, one simply needs to inscribe the names of the presiding Jade Maidens on both sides of the talisman while maintaining sincere devotion, without necessarily establishing a full ritual altar each time. It stresses that talismans demand reverent treatment, as negligence invites misfortune. Practitioners who witness Jade Maidens appearing in dreams or reality have achieved tangible cultivation results. The passage ultimately reveals this method's supreme value—it connects vertically with the Jade Emperor's celestial palace above and penetrates the underworld bureaucracy below. So precious was this art considered that ancient adepts would rather part with a thousand pieces of gold than transmit it carelessly.

This Secret Treasury Scripture on Penetrating the Mysteries and Transforming the Six Yin's Subtle Wonders: The Genuine Classic of Dunjia (Dunjia Zhenjing) focuses in its latter volume on elucidating the mysteries of the "Six Jia's Yin aspect." The "Six Jia" refers to the six Jia days (Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin) within the sixty-year Jiazi cycle, which in Daoist Dunjia arts (a divination technique employing celestial stems and earthly branches to calculate auspicious and inauspicious events) represent the yin transformation patterns within yang movement.

The scripture reveals the arcane transformations contained within the Six Jia's yin movement (the calculation method opposite to yang movement) - these subtle and elusive changes require profound insight into their underlying principles. The term "penetrating subtlety" (Dongwei) refers to thoroughly comprehending these delicate transformational mechanisms, while "penetrating the mysteries" (Tongxuan) denotes attaining mastery over their profound mysteries. The entire classic transmits secret methods for employing these Yin-Yang transformation patterns to predict fortune and misfortune, as well as to attract benefit while avoiding harm.