Twelve-day Diagrams

子日，丙天門，乙地戶，庚玉女，丑上取籌，閉天門，申上取籌，閉地戶。 丑日，丙天門，乙地戶，辛玉女，丑上取籌，閉天門，申上取籌，閉地戶。 寅日，丙天門，庚地戶，乾玉女，丑上取籌，閉天門，辰上取籌，閉地戶。 卯日，庚天門，丁地戶，壬玉女，辰上取籌，閉天門，亥上取籌．閉地戶。 辰日，庚天門，丁地戶，癸玉女，辰上取籌，閉天門，亥上取籌，閉地戶。 巳日，庚天門，壬地戶，艮玉女，辰上取籌，閉天門，未上取籌，閉地戶。

On the first day: the heavenly gate is at Bing, the earthly gate is at Yi, the jade woman is at Geng, take the筹 from Chou to close the heavenly gate, and take the筹 from Shen to close the earthly gate. On the second day: the heavenly gate is at Bing, the earthly gate is at Yi, the jade woman is at Xin, take the筹 from Chou to close the heavenly gate, and take the筹 from Shen to close the earthly gate. On the third day: the heavenly gate is at Bing, the earthly gate is at Geng, the jade woman is at Qian, take the筹 from Chou to close the heavenly gate, and take the筹 from Chen to close the earthly gate. On the fourth day: the heavenly gate is at Geng, the earthly gate is at Ding, the jade woman is at Ren, take the筹 from Chen to close the heavenly gate, and take the筹 from Hai to close the earthly gate. On the fifth day: the heavenly gate is at Geng, the earthly gate is at Ding, the jade woman is at Gui, take the筹 from Chen to close the heavenly gate, and take the筹 from Hai to close the earthly gate. On the sixth day: the heavenly gate is at Geng, the earthly gate is at Ren, the jade woman is at Gen, take the筹 from Chen to close the heavenly gate, and take the筹 from Wei to close the earthly gate.

午日，壬天門，辛地戶，甲玉女，未上取籌，閉天門，寅上取籌，閉地戶。 未日．壬天門，辛地戶．乙玉女．未上取籌，閉大門，寅上取籌，閉地戶。 申日，壬天門，辛地戶，巽玉女，未上取籌，閉天門，戌上取籌，閉地戶。 酉日，甲天門，癸地戶，丙玉女，戌上取籌，閉天門，巳上取籌，閉地戶。 戌日，甲天門，癸地戶，丁玉女，戌上取籌，閉天門，巳上取籌，閉地戶。 亥日，甲天門，丙地戶，坤玉女，戌上取籌，閉天門，巳上取籌，閉地戶。

On a Wu day: Ren is the heavenly gate, Xin is the earthly gate, and Jia is the jade maiden. Take the筹 from the Wei position to close the heavenly gate, and take the筹 from the Yin position to close the earthly gate. On a Wei day: Ren is the heavenly gate, Xin is the earthly gate, and Yi is the jade maiden. The position for taking the筹 is the same as on Wu day. On a Shen day: Ren is the heavenly gate, Xin is the earthly gate, and Xun is the jade maiden. Take the筹 from the Wei position to close the heavenly gate, and take the筹 from the Xu position to close the earthly gate. On a You day: Jia is the heavenly gate, Gui is the earthly gate, and Bing is the jade maiden. Take the筹 from the Xu position to close the heavenly gate, and take the筹 from the Si position to close the earthly gate. On a Xu day: Jia is the heavenly gate, Gui is the earthly gate, and Ding is the jade maiden. The position for taking the筹 is the same as on You day. On a Hai day: Jia is the heavenly gate, Bing is the earthly gate, and Kun is the jade maiden. Take the筹 from the Xu position to close the heavenly gate, and take the筹 from the Si position to close the earthly gate. Over the twelve days, the heavenly gate and earthly gate each change every two days, and the position for taking the筹 shifts every three days. When using it, simply refer to the day. Looking at the twelve days as a whole, one can also observe a pattern: the heavenly stem paired with the heavenly gate and the earthly stem paired with the earthly gate each change every two days, while the position for taking the筹 moves every three days. The position of the jade maiden changes according to the day's stem and branch. On the four days of Yin, Si, Shen, and Hai (the first months of the four quarters), the jade maiden is located on the four cardinal directions: Qian, Gen, Xun, and Kun. This is different from the other eight days, where the jade maiden is located on the heavenly stems. When using it, special attention should be paid to these differences.

吉事出地，入天門，乘玉女，而去勿返顧。凶事出天門，入地戶，乘玉女，而去勿返顧。 如子日庚玉女，酉華蓋，子青龍，乙地戶，丙天門，六丁玉女，天之貴神，不比青龍明堂太陰等星，依法用之，神驗。

In terms of usage, there are distinctions of auspicious and inauspicious: for auspicious affairs, one should exit from the earthly gate (地户), enter the heavenly gate (天门), ride upon the Jade Maiden (玉女), and not look back. For inauspicious affairs, one should exit from the heavenly gate and enter the earthly gate, again riding upon the Jade Maiden and not looking back. For example, on a day of the Zi (子) branch, the Geng (庚) position is the Jade Maiden, the You (酉) position is the Huagai, the Zi position is the Azure Dragon (青龙), the Yi (乙) is the earthly gate, and the Bing (丙) is the heavenly gate. The Six Ding Jade Maiden (六丁玉女) is a noble deity from heaven, differing from stars such as the Azure Dragon, Bright Hall (明堂), and Taiyin. When used according to the proper method, they are highly effective.

九宮八卦 經曰：緩則從門，急則從神。

Here is the diagram of the Nine Palaces and Eight Trigrams. The classic text says: When things proceed smoothly, follow the eight gates to determine direction; when things are urgent, follow the eight spirits to determine direction. All the selection and rejection in the entire method of counter-closure do not go beyond these two sentences.

玉女咒日：(圖4） 仁高護我，丁丑保我，仁和度我，丁酉保生，仁恭保魄，丁巳養神，太陰華蓋，地戶天門，吾行禹步，玄女真人，默然坐臥，隱化藏形，急急如律令。 當行玉女反閉之法，以全億萬軍人。

The Yvnu咒 (here appended with Figure 4 in the original text) says: "Rengao protects me, Dingchou preserves me, Renhé guides me, Dingyou preserves life, Rengong protects my soul, Dingsi nourishes my spirit; Taiyin Huagai, Dihu Tianmen; I walk the Yu steps, Xuannü Zhenren, silently sitting and lying, hidden and transformed in form, urgently as the decree." The terms Dingchou, Dingyou, and Dingsi in the咒 are the names of the Six Ding Yvnu deities. Rengao, Renhé, and Rengong are the corresponding honorific titles. One should perform the Yvnu Fanbi method to protect thousands of soldiers.

咒日：乾尊曜靈，坤順內營。二儀交泰，要合利貞。配成天地永寧，肅清應感玄黃。上衣下裳，震離坎兌，翊贊扶將。乾坤艮巽，虎伏龍翔。今日行籌，玉女侍傍。有急相佐，常輔扶匡。追我者死．捕我者亡。牽牛織女，化成河江。急急如律令。

The incantation says: The principle of Heaven is exalted and illuminates the spirits; the principle of Earth is gentle and orderly, governing the inner realm. The two principles harmonize and support each other, striving to align with the virtue of benefit and constancy. Heaven and Earth combine to ensure eternal peace and security, and the clear and pure energy resonates between the primordial elements of heaven and earth. The upper garment and lower garment each have their proper order; the four trigrams Zhen, Li, Kan, and Dui support and assist, while the four trigrams Qian, Kun, Gen, and Xun contain the tiger lying hidden and the dragon soaring. Today, as I set up the array and arrange the formations, the female deity Yu Nu stands by my side. In times of urgent need, she will assist me, constantly supporting and aiding me. Those who pursue me will die, and those who capture me will perish. The two stars Niutou and Zhizhen, the Cowherd and the Weaver Girl, have transformed into the Milky Way to protect me. Urgent as the command of the law. This passage is recited at the beginning of setting up the array and arranging the formations, drawing upon the harmonious union of the eight trigrams and the protection of the multitude of deities.

咒日：諾諾譁，行無擇日。隨斗所指，與神俱出。天番地覆，九道皆塞。中心所欲，令我自得。有來追我，使汝迷惑。以東為西，以南為北。急急如律令。咒訖，閉金關，即取餘剩二籌，閉之如子，先取丑上一籌，閉天門，次取申上一籌，閉地戶。餘仿此。

The spell says: "Nuo nu hua, there is no need to choose a favorable day for travel; just follow the direction indicated by the Big Dipper and depart together with the deities. Heaven overturns and earth turns upside down, all nine paths are blocked; whatever is in my mind will naturally come to pass. If someone comes to chase me, let him be confused and disoriented, mistaking east for west and south for north. Urgent as the command of the law. After reciting the spell, close the golden gate, and take the remaining two sticks to close the door and window: for example, on a Zi day, first take a stick from the Chou position to close the heavenly gate, then take a stick from the Shen position to close the earthly gate. The rest of the days follow the same pattern."

乘玉女，即三呼所在玉女咒，如子日，三呼庚上玉女。餘仿此。 咒日，某上玉女，某上玉女，速來護我，保我，持我。某到某方，杳杳冥冥，莫睹其形，人莫聞其聲，鬼莫視其精，愛我者福，惡我者殃，百邪鬼賊，當我者滅，阻我者亡，千萬人中，見我者喜。急急如律令。

The concept of "riding the Jade Woman" involves calling out the name of the Jade Woman three times in succession while reciting a spell, directed toward a specific direction. For example, on a day of the Zi branch, one should face the direction of Geng and call out the name of the Jade Woman three times. The same method applies to other days accordingly. The spell goes: "O Jade Woman of this position, O Jade Woman of this position, come quickly to protect me, safeguard me, and support me; I wish to go to a certain direction, and I desire that my journey be shrouded in darkness, unseen by people, unheard by ears, and invisible to ghosts. Those who love me will gain blessings, while those who hate me will suffer misfortune. All evil spirits and malevolent forces that obstruct me shall be destroyed; those who block my path shall perish. Among a thousand people, all who see me will be joyful." So it is said, "As the law commands."

咒訖，再作九跡禹步．每移一步，持咒一句。（圖5） 已上禹罡，每以左足先步，凡出行，軍伍等事，如事緩先遁。奇吉門吉凶何如，然後出步此罡舉。咒如值乙奇，就默唸乙奇咒，出一百二十步之外，不可回頭，如事急，望玉女方而去，呼其名念其咒。

After reciting the incantation, proceed with the nine steps of the Yu steps, reciting one incantation for each step (the original text here includes Figure 5). In this method of Yu steps and compass lines, always start by stepping with the left foot first. For matters such as traveling or military movements, if the situation is not urgent, first examine the auspiciousness or inauspiciousness of the Qimen (Mysterious Gate) to determine if it is favorable, then go outside and perform this ritual of stepping on the compass lines and reciting these incantations. If the current value is Yi Qi, silently recite the incantation of Yi Qi and walk more than one hundred and twenty steps, without looking back. If the situation is urgent, head in the direction of Yu Nu, calling her name and reciting her incantation as you go.

躡罡口唸咒口：禹步相催登陽明，白氣混沌灌我形。天回地轉步七星，躡罡履斗齊九靈。我步我長生惡逆，摧伏蛇妖驚我步。我長生眾災消滅，我獨存急急如律令。

When performing the ritual step, the practitioner recites the incantation: "Yubu promotes movement, ascending to the position of Yangming, white qi fills and permeates my body; heaven turns and earth rotates, my steps correspond with the Seven Stars, following the罡 and stepping on the stars, equal to the nine spirits. My steps bring me long life, crushing and subduing evil and rebellious forces; serpentine demons fear my steps. My steps bring me long life, eliminating all calamities, leaving me alone to survive, urgently as the decree."

右禹是咒訖 咒日：六甲九章，天圓地方。四時五行，青赤白黃。太乙為師，日月為光。禹步治道，嗤尤避兵。青龍夾轂，白虎扶衡。熒惑前引，闢除不祥。北斗誅罰，除去凶孤五神導我，周遊八方。當我者死，逆我者亡。左社右稷，冠賊伏匿。見者有喜，留者有福。萬神護我，永除盜賊。急急如律令。咒訖，即叩齒七遍，上應北斗天罡，即次右手持刀畫地。（見圖6）

After reciting the above禹步 incantation, recite the following passage: Six Jia and Nine Chapters, Heaven is round and Earth is square; the four seasons and the Five Phases, blue, red, white, and yellow; Taiyi is the teacher, the sun and moon are the light. The禹步 opens the way, Chiyou avoids the army; the Azure Dragon guards the wheel, the White Tiger supports the axle; the planet Mars leads the way, driving away all evils. The Big Dipper carries out punishment, removing evil and lonely spirits; the spirits of the five directions guide me, touring the eight directions. Those who block me will die, those who oppose me will perish. On my left is the Shenshen spirit, on my right is the Jishe spirit, thieves hide and conceal themselves; those who see me will be happy, those who keep me will have blessings. A myriad of spirits protect me, forever removing thieves, urgently as the law commands. After reciting the incantation, clench your teeth seven times, corresponding to the Big Dipper and Heavenly Gang. Then use your right hand to hold a knife and draw a symbol on the ground (see Figure 6). Clenching teeth is a common action in Daoist practices to summon spirits; seven times corresponds to the seven stars of the Big Dipper. Drawing the symbol brings the content recited orally down to the ground, uniting the incantation with the form.

咒日：律令律令，四縱五橫。萬鬼潛形，吾去千里者回，萬里者歸。呵吾者死，惡吾者自受其殃。急急如律令。 又咒日：律令律令，四縱五橫。猛火烈兵，遊行天下。搜捉邪精，一切妖魔，外道並向，吾天罡敕下滅，急急如律令。更步三臺星，自上臺虛精為初步，次中臺六淳，下臺曲星、一步一咒，三臺生我來，三合養我來，三臺護我來。

The first incantation says: "Order, order, four vertical and five horizontal; all spirits vanish from sight, those who go against me will return from a thousand miles, and those who oppose me will return from ten thousand miles; those who defy me shall die, those who hate me shall suffer the consequences. Urgent as the decree." The second incantation says: "Order, order, four vertical and five horizontal; fierce fire and mighty troops, roaming the world, searching for evil spirits; all demons and heretics shall bow to my Heavenly Gang, command them to be destroyed, urgent as the decree." After reciting, step on the Three Altars: starting from the Upper Altar, beginning with the Pure Essence, then the Middle Altar, the Six Pure, then the Lower Altar, the Curved Star, one step for one incantation, reciting "The Three Altars bring me, the Triple Harmony nourish me, the Three Altars protect me." The so-called four vertical and five horizontal refers to using a knife to draw four vertical lines and five horizontal lines on the ground, forming a binding net.

乙奇咒日：天地威神，誅滅鬼賊。六乙相扶，天道贊德。吾令所行，無攻不克。急急如玄女律令。（見圖7） 丙奇咒日：吾德天助，前後遮羅。青龍白虎，左右驅魔。朱雀導前，使吾會他。天威助我，六丙除響。急急如玄女律令。 丁奇咒日：天帝弟子，部領天兵。賞善罰惡，出幽入冥。來護我者，玉女六丁。有犯我者，自滅其形。急急如玄女律令。

The incantation of Yi Qi says: Heavenly and earthly divine powers, destroy evil spirits and villains; the six Yi support me, and the heavenly way assists my virtue; wherever I go, there is no failure in attack. Urgent as the decree of Xuan Nu (see Figure 7). The incantation of Bing Qi says: I have Heavenly Virtue assisting me, with barriers in front and behind to protect me; the Azure Dragon and White Tiger drive away evil spirits on both sides, the Vermilion Bird leads the way in front, allowing me to meet them; heavenly power supports me, and the six Bing remove evil sounds. Urgent as the decree of Xuan Nu. The incantation of Ding Qi says: I am a disciple of the Heavenly Emperor, commanding heavenly soldiers; rewarding good and punishing evil, moving between the underworld and the world; those who dare to offend me will destroy themselves. Urgent as the decree of Xuan Nu. These three incantations correspond to Yi, Bing, and Ding Qi respectively: the Yi Qi incantation focuses on eliminating evil, the Bing Qi incantation focuses on driving away demons and opening the way, and the Ding Qi incantation focuses on protection by Yu Nu. This corresponds exactly with the previous statement that Yi is the Sun Qi, Bing is the Moon Qi, and Ding is the Star Qi, which is the most powerful in order.

右已上三道符，用雷霹棗木，方圓各一寸二分，官雕此符為佳如不然，但以黃素紙書之亦可。

The above three talismans should be carved from persimmon wood struck by lightning, each measuring one inch and two parts in both length and width. It is best to have a craftsman carve them. If that is not possible, they can simply be written on yellow paper with ink.

乙奇咒曰：白虎蹲踞，青龍踴躍。前遮後衛，遵克存納。仁德洋洋，太虛廖廓。天乙追攝，萬樣俱作。急急如律令。 丙奇咒曰：天罡揚威，玄武后隨。玉彩搖曳，熒惑流輝。神光照耀，太白成瑞。六丙來迎，百福攸歸。急急如律令。 丁奇咒：玉女靈神，太陰淵默。華蓋靜覆，我形不式。我氣浩然，悠然寰域。六丁前導，善福來格。急急如律令。

Another transmission of the Yi Qi spell says: The White Tiger crouches and occupies, the Azure Dragon leaps and rises; there is obstruction in front and protection behind; follow and conquer it, preserve and accept it; benevolence and virtue are vast and boundless, the great void is vast and empty; the Heavenly Master pursues and captures, all things arise together. Urgent as the decree of the law. The Bing Qi spell says: The Heavenly Gang displays its power and authority, the Black Tortoise follows behind; the jade light sways and shines, the planet Mars flows with brilliant light; divine light shines, the bright star transforms into auspicious signs; the six Bing come to welcome, a hundred blessings gather here. Urgent as the decree of the law. The Ding Qi spell says: The Jade Maiden divine spirit, the Tai Yin is deep and silent; the Auspicious Cover quietly covers, my form is not revealed; my energy is vast and fills the universe; the six Ding lead the way, good fortune follows. Urgent as the decree of the law.

訣日：以上運籌，若不請神喝籌，則神無驗矣。此法實用兵之龜鑑，乃為將之權衡，以此破陣，而前無完陣。以此攻城，而無堅城。以致萬邦咸懷，宜王者之有錫命。四方無虞，見天下之莫予爭。後有不務智謀，第恐勇力，妄受斧鋮之任，偷處爪牙之職，及其戌虜梗邀，*雄亂國，在心無已成之籌，臨事有不決之惑，豈知總戎之道哉。

The mnemonic says: The method of strategizing mentioned above, if not accompanied by invoking the spirits and casting the divination sticks, the spirits will not be effective. This method is truly a guide for military strategy and a standard for generals: using it to break through an enemy formation, the enemy will have no intact formation; using it to attack a city, the enemy will have no strong defenses. Thus, it can bring all the states to submit, which is precisely why a king should receive this heavenly gift. When the four directions are free from worries, it is evident that no one can rival it. Later generations who do not emphasize wisdom and strategy, but only rely on bravery and strength, rashly accept the responsibilities of a general and occupy positions of power, will find themselves in trouble when enemies block the way and ambitious men disrupt the country. They will have no ready plans in their minds and will be uncertain when faced with situations, never understanding the way of commanding troops.

夫六戊之法，謂世人慾求仙入山林，渡江海，安立軍營，排兵佈陣，置頓倉舍，或受法行篆，驅神使將，鎮邪避病，逃罪隱匿，避難潛身，遠行止宿，提防盜賊，必先用真人閉戊局，則諸惡不能侵，龍虎來相助，鬼神盡欽伏矣。若有急事心迷，不及佈局行者，則禹步斗罡，心眼存想，青龍蓬星入太陰，以旬符印面，呼玉女相護，出天門入地戶，天藏癸上隱去，無人見矣。

The method of the Six Wut is said to refer to the practice that whenever people seek immortality and enter the mountains and forests, or cross rivers and seas, or set up camps, arrange troops, or build temporary storage sheds, or perform rituals and invoke scriptures, or suppress evil spirits, avoid illness, or flee from crimes and hide, or travel far and stay at an inn, or prevent thieves, they must first set up the True Person's Closed Wu formation. Once this formation is established, all evil forces cannot invade, the Azure Dragon and the Tiger come to assist, and ghosts and spirits all respect and obey. If the situation is urgent and one's mind is in disorder, and there is not enough time to set up the formation, then one should walk the steps of Yu, follow the star patterns of the Big Dipper, mentally visualize the Azure Dragon and the Peng Star entering the position of Taiyin, place the seal of the current ten-day period on one's face, call upon the female jade to protect, exit through the heavenly gate and enter the earthly gate, and disappear from the position of the Six Gui's heavenly concealment, so that no one can see them. Here, the Six Wu refers to the hidden symbols of the Jiazi ten-day period, with Wu being the heavenly gate, so it is used as the basis for concealing one's form.

或軍數眾多，廠野營寨安宿之時，防避敵人驚劫，便禹步吸王方氣，噴手心們摩眼，如數訖，便從中望北山林崖岸一遭，至戌上住，心眼均訖定，六戊位已定，則用旬符指六戊位，以心用符卻搬土從子，上均佈散寅辰午甲戍位，各接連門報符念六戊咒，咒訖，收符安囊下，然後高枕無憂而臥。敵人不能害，縱有驚劫，賊兵自驚恐，他迷路而回。更專記天曉時急存心目，開天門散土界，然後方令軍行。若忘不開天門，及不散土界，則隊伍迷亂，反被他兵圍勢。

Another situation involves a large military force camping overnight in an open field, needing to guard against enemy night attacks: in this case, one should walk the steps of Yu, absorb the vital energy from the favorable direction, spray it onto the palms and rub it on the eyes, performing the ritual as required. Then, from the camp, look toward the northern mountains and cliffs, circling around them once, stopping at the Xu position. After the mind becomes calm, the six Wu positions are determined. Next, using the symbol and seal of the current ten-day period, specify the six Wu positions, and use the mind to guide the symbol. Then, take soil starting from the Zi position, evenly scattering it to the Yin, Chen, Wu, Shen, and Xu positions, connecting each place with the others. While doing this, report the symbol and recite the six Wu incantation. After finishing the recitation, collect the symbol and store it safely in a bag. Then one can rest peacefully. In this way, enemies cannot harm them; even if there is an attack, the enemy soldiers will become frightened and lost, returning on their own. It is especially important to remember: at dawn, one must quickly concentrate the mind, open the heavenly gate, and disperse the soil boundaries, then one can issue orders for the army to move. If one forgets to open the heavenly gate and disperse the soil boundaries, the troops will become confused and be surrounded by enemy forces.

其布六戊之法，或用杜荊杖，或用敕過刀劍相地，以六為方數，臨時隨意作大小。先禹步吸王方氣，噴刀劍上，且隨方布定十二支，卻以刀從亥上起，手畫地如日之轉，畫至戍上，留空乾位，作門，再禹步從乾位空處入城中。

The specific method of setting up the Six Wu formation: either use a staff made of Du Jing or a sword and dagger that have been consecrated by imperial decree. First, assess the terrain and determine the size of the formation arbitrarily, using six as the number for direction. Begin by taking the steps of Yu to absorb the vital energy from the prosperous direction, then spray it onto the sword or dagger. Next, arrange the twelve earthly branches according to the directions. Then use the dagger to start from the亥 position, drawing circles on the ground in the direction the sun moves, continuing until reaching the戌 position, leaving the乾 position empty as the entrance. Then take the steps of Yu again, entering the formation from the empty乾 position. This shows that the formation is a hypothetical city drawn on the ground: the twelve branches form the city walls, and the乾 position serves as the only gate.

祝曰：維某年月日時，弟子某，敢昭告於天、地父母，六丁、六甲、六旬、十二時辰，青龍、蓬皇、明堂、太陰，天上玉女，六戊藏形之神，某好樂長生之術，行不擇日，出不問時，今欲遊行，為某事，欲利自身，

After entering the ritual circle, the practitioner recited the invocation: "On a certain year, month, day, and hour, the disciple [name] respectfully declares to the Heavenly Father and Earthly Mother, the deities of the Six Ding, Six Jia, Six Ten Thousands, and the twelve hours, the Azure Dragon, Penghuang, Bright Hall, Taiyin, as well as the celestial female deity, the deities of the Six Wu hiding their forms. The disciple [name] has a fondness for the art of longevity. When traveling, he does not choose auspicious days, and when leaving home, he does not consult the hour. Now he intends to go out to accomplish a certain task, hoping it will be beneficial to himself. The beginning of the invocation must include the year, month, day, hour, and name, which is a common practice in Daoist documents, meaning 'clearly stating the matter to reach the ears of heaven.'"

謹按黃帝風后遁甲式，專請玉女、六戊，畫地敷局，出天門，入地戶，閉金關，乘玉女，青龍、朱雀、勾陳、螣蛇、白虎、玄武、六合、太陰、六丁、六甲、六戊六旬、十二時辰，咸衛我而出行。到某處所在，左右巡防。隨行隨止，隨臥隨起，闢除盜賊，口舌消亡。君子見我，喜樂倍常，小人見我，歡躍徨徨，男女見我，迎奉酒漿。百鬼惡賊，當我者亡。今日禹步，上應天罡，玉女侍傍，下闢不祥，萬精壓伏，所向無殃。治病立瘥。凡百吉昌，所攻者達，所擊者破，所求者得，所願者成。帝王大臣，二千石長吏，見我者，愛如赤子。萬姓三軍見我者，敬如父母。今按天文召請玉女、六戊、大神，隨行引進，送達還宮，日後倘某復有召請，神當復出。急急如九天玄女元君律令敕。

I respectfully follow the Dun Jia method passed down by the Yellow Emperor and Fenghou, specially summoning the Jade Girl and the Six Wu: drawing the ground and setting up a formation, exiting the Heaven Gate, entering the Earth Gate, closing the Golden Pass, and riding upon the Jade Girl; I wish the Blue Dragon, Vermilion Bird, Gou Chen, Teng Sha, White Tiger, Black Tortoise, Liu He, Tai Yin, as well as the Six Ding, Six Jia, Six Wu, Six Sheng, and the twelve hours of the day, all divine beings, to guard my journey. When I arrive at a place, they will patrol on both sides, defend me, follow my movements, accompany me in sleep and wakefulness, drive away thieves, and eliminate disputes. When the virtuous see me, they will be doubly joyful; when the petty see me, they may leap with joy but their hearts will be fearful; when men and women see me, they will offer me wine and soup in welcome. All ghosts and evil spirits who block my way will perish. Today I step with the Yu steps, corresponding to the Heavenly Gang, with the Jade Girl standing by my side, below warding off misfortune, all supernatural beings are subdued, and there is no misfortune in any direction. Illnesses will be cured immediately, and all matters will be auspicious: whatever I attack will be smooth, whatever I strike will be defeated, whatever I seek will be obtained, whatever I wish for will be fulfilled. Kings, ministers, and officials of the rank of two thousand stones will love me as if I were an infant; the common people and the entire army will respect me as if I were their parents. Today, I follow the celestial phenomena to summon the Jade Girl and the great spirits of the Six Wu to accompany and guide me; after the task is completed, I will send them back to their respective palaces. If someone else summons them again in the future, the spirits will still come again. Hurry as the decree of the Jade Girl and the Supreme Queen of the Ninth Heaven. This invocation is almost the same in format as the previous section on the reverse closure of the Jade Girl: first stating the year, month, day, and hour and self-introduction, then listing the names of the summoned deities, then stating the requested matters, and finally concluding with the decree. The difference is that the main deity summoned here is the spirit of the Six Wu, and the text specifically mentions sending the spirits back to their palaces and that they can be summoned again in the future.

又咒日：泰山之陽，恆山之陰，盜賊不起，虎狼不侵。天帝有敕，司命先行，城郭不完，閉以金關，千凶萬惡，莫之敢於。急急如九天玄女元君律令敕。咒畢，以刀杖掘取中央土一斗，或取艮上鬼門上土一斗，或六斗，吸主方氣，噴在土上，均作六分土，復取六戊符，置六戊之方，然後取六分土，置六戊之位六戊之上，必於本旬戊上起置土一分，即戊辰之類。其餘五分逆布六陽位，各置土一分，常以此布逆布者，謂布戊寅、戊子、戊戌、戊申、戊午是也。假令甲子旬日戊在辰，甲戌旬日戊在寅，甲申旬日戊在子，甲午旬日戊在戌，甲辰旬日戊在申，甲寅旬日戊在午。

Now recite another incantation: To the south of Mount Tai, to the north of Mount Heng, thieves will not arise, tigers and wolves will not invade. By the command of the Heavenly Emperor, the Director of Destiny shall lead the way first; if there are any incomplete parts of the city walls, use the Golden Gate to seal them. All kinds of misfortune and evil will not dare to trespass. Urgently as the decree of the Lady of the Ninth Heaven, the Supreme Deity. After reciting the incantation, use a knife or staff to dig up one dou of soil from the center, or one or two dou from the position of Gen (Goren) Gate, and absorb the vital energy of the prosperous direction, then spray it on the soil. Divide the soil into six equal parts. Then take the symbols of the six Wu (Wu) and place them at the positions of the six Wu. Then place the six portions of soil at the six Wu positions: start with the first portion from the position of Wu in the current ten-day period. For example, in the Jiazi ten-day period, start from the position of Wuchen. The remaining five portions are arranged in the order of the six Yang branches in reverse sequence, placing one portion at each position. The reverse sequence means in the order of Wuyin, Wuzi, Wuxu, Wushen, Wuwu. The positions of the six Wu in each ten-day period are: in the Jiazi ten-day period, Wu is at Chen; in the Jiaxu ten-day period, Wu is at Yin; in the Jiashen ten-day period, Wu is at Zi; in the Jiawu ten-day period, Wu is at Xu; in the Jiachen ten-day period, Wu is at Shen; in the Jiayin ten-day period, Wu is at Wu. The positions of the six Wu retreat by two branches each ten-day period, corresponding exactly to the six Jia advancing by ten branches each ten-day period. When performing the ritual, just identify the position of Wu in the current ten-day period, and the remaining five portions of soil can be placed in reverse order of the Yang branches without needing to memorize a separate formula.

假令甲子旬於辰上先布土一分，次布寅上，布子、布戌、布申、布午、皆布土訖，卻將子位上土微微佈散，作界接連寅上，念日：鼠窟土高，均接虎穴。又將寅上土微微佈散，作界連接辰上，念日：虎穴土廣，均接龍堤。又將辰上土微微佈散，作界連接午上，念日：龍堤土厚，均接馬嶺。又將午上土微微佈散，作界連接申上，念日：馬嶺土堅，均接猴山。又將申上土微微佈散，作界連接戍上，念日：猴山土硬，均接狗城。

For example, in the Jiazi week, first place a portion of earth at the Chen position, then at the Yin position, then at the Zi position, followed by the Xu position, the Shen position, and the Wu position. After placing the six portions of earth, first slightly scatter the earth at the Zi position, spread it into a line connecting to the Yin position, and recite: "The earth of the rat's den is high, evenly connected to the tiger's cave." Then scatter the earth at the Yin position and connect it to the Chen position, reciting: "The earth of the tiger's cave is broad, evenly connected to the dragon's ridge." Then scatter the earth at the Chen position and connect it to the Wu position, reciting: "The earth of the dragon's ridge is thick, evenly connected to the horse's mountain." Then scatter the earth at the Wu position and connect it to the Shen position, reciting: "The earth of the horse's mountain is firm, evenly connected to the monkey's mountain." Then scatter the earth at the Shen position and connect it to the Xu position, reciting: "The earth of the monkey's mountain is hard, evenly connected to the dog's city." The six piles of earth thus form a closed earth boundary. The six lines of recitation all use zodiac animals as metaphors: Zi is the rat, Yin is the tiger, Chen is the dragon, Wu is the horse, Shen is the monkey, and Xu is the dog, hence the terms rat's den, tiger's cave, dragon's ridge, horse's mountain, monkey's mountain, and dog's city. All six positions are yang branches, taking one every other position, thus forming a boundary wall that encircles the twelve branches with intervals, connected head to tail.

布土訖，便以刀杖畫一遍所留空乾位地上，令其與前畫相連，閉塞天門，上卻以刀畫天地，印封訖，置其刀於取土之處，逐堆以劍孔下，六戊神符，仍以土封固，乃禹步立中，吸王方氣，噴手結天地印。咒曰：六戊之法，天神佑之。敢有不從，山嶽俱摧，急急如律令敕。咒訖，就於局內，任便宿臥，勿復出。如到曉欲出．即吸王氣，盡力撥開乾門，去其印，斗散其界土，振衣而出吉。如不散土、即其神不敢去。巳上仍如運籌之法，堆土即運籌也。認定天門地戶之方，識其玉女守門之處，仍出天門、入地戶、乘玉女而去，六十步。切勿回顧，自然迪吉。

After finishing the earthwork, use a knife to draw again over the previously left empty Qian position on the ground, making it connected with the circle already drawn, thus closing the Heaven Gate. Then use the knife to draw the Heaven and Earth Seal on top, completing the sealing. Place the knife at the place where the soil was taken, and with a sword, dig holes under each pile of soil and bury the Six Wu Deity Symbols. Then cover them with soil again. Then step with the Yu steps and stand in the center of the layout, absorbing the strong energy from the favorable direction, spraying it onto the hands to form the Heaven and Earth Seal. The incantation says: The method of the Six Wu, protected by heavenly deities; anyone who dares to disobey will have mountains and hills destroyed, urgently as the law commands. After reciting the incantation, sleep anywhere inside the layout without leaving. When wanting to leave at dawn, first absorb the strong energy, then forcefully open the Heaven Gate, remove the seal, scatter the boundary soil, shake off your clothes and walk out, which will be auspicious. If the soil is not scattered, those deities will not dare to leave. The whole process is still the same as the method of planning and strategizing, and piling up soil is actually strategizing. Still need to identify the direction of Heaven Gate and Earth Gate, distinguish the place where Yu Nu guards the gate, and proceed out through Heaven Gate and enter through Earth Gate, ride the sixty steps along Yu Nu, do not look back, and it will naturally be very auspicious.

夫大暑，六戊隱形，並直事六戊符印，俱選六甲六丁吉日良時，以雷擊棗木或年久楓木，或香檀木、雕刻成像，仍設壇祭拜，先祭戊辰，次及戊寅，順而祭之，然後行用，方有神驗。如欲試之，即牽帶犢母牛一頭於中，將小犢牛放於圈外，終不能入，必待去土一堆，其牛即從散土之處而入．則見神靈矣（見圖8）

As for the Six Wuchu Hidden Methods used during the period of Great Heat, and the Six Wuchu符印 (symbols) used for specific affairs, they must be selected on auspicious days and favorable times of the Six Jia and Six Ding. The images of deities should be carved from thunder-struck jujube wood, or old maple wood, or sandalwood. After carving, a ritual altar should be set up for worship, first offering to Wuchen, then to Wuyin, and so on in order. Only then can the method be used, ensuring its effectiveness. If one wishes to test its efficacy, one should lead a pregnant cow into the area, placing the calf outside the enclosure. The calf will not enter; only when a pile of boundary soil is removed will the calf enter through the gap in the scattered soil. This demonstrates that the deity is indeed present (see Figure 8).

右此二印，以刀畫乾地，封局使用，及上壇作感折罡用之。（見圖9） 九天玄女閉六戊靈符，百惡潛避。先置營．以朱書神符置六戊上。（見圖10）

The two seals on the right are drawn with a knife on the ground at the position of Qian (Heaven) and are used during the sealing ceremony, as well as during the ritual of ascending the altar and invoking spiritual power to counteract malevolent forces (see Figure 9). Additionally, there is the Jiu Tian Xuan Nu seal for the six Wu spirits, which can cause all kinds of evil forces to hide and retreat. When using it, one first establishes the camp, then writes the divine seal in vermilion ink and places it at the six Wu positions (see Figure 10). The original text includes illustrations for these sections, but only the usage is preserved in the text.

李靖孤虛立成圖（見圖11） 金匱云：得與無視孤虛，謂摴蒲博奕，以正時。六甲旬孤上坐者勝，虛上坐者負。又參以三奇八門斗罡，以拘指他人，必勝。

This section includes a diagram of Li Jing's Gu Xu Li Cheng (see Figure eleven). The Golden Chest says: whether one wins or loses at gambling depends on Gu Xu. For games such as摴蒲 and 博弈, one should use the current correct time to determine: the person sitting on the Gu position of the six Jia cycle wins, while the person sitting on the Xu position loses. Further combine the Three Marvels, the Eight Gates, and the direction of Dou Gang to control the opponent, and one will certainly win.the so-called Gu refers to the two missing earthly branches in a single cycle; Xu is the opposite position of Gu.

甲子旬，孤在戌亥虛在辰巳，甲戌旬孤在申酉虛在寅卯，甲申旬孤在午未虛在子丑；甲午旬孤在辰巳虛在戌亥；甲辰旬孤在寅卯虛在申酉；甲寅旬孤在子丑虛在午未。伍子胥曰：凡遠行諸事，不得往天庭、天獄、天牢，三神大凶常乘青龍歷蓬星。 凡出行百惡不敢起大吉。

The solitary and void positions for each of the six Jia cycles are: in the Jiazi cycle, the solitary is in Xu and Hai, and the void is in Chen and Si; in the Jiaxu cycle, the solitary is in Shen and You, and the void is in Yin and Mao; in the Jiashen cycle, the solitary is in Wu and Wei, and the void is in Zi and Chou; in the Jiawu cycle, the solitary is in Chen and Si, and the void is in Xu and Hai; in the Jiachen cycle, the solitary is in Yin and Mao, and the void is in Shen and You; in the Jiayin cycle, the solitary is in Zi and Chou, and the void is in Wu and Wei. Each cycle has ten earthly branches, and the two missing branches are called solitary, while their opposite branches are called void. Therefore, solitary and void positions change with each cycle. Wu Zisux said: when traveling or doing business, one should not go to the heavenly court, heavenly prison, or heavenly jail, as these three deities are extremely凶; when traveling, one should always ride the Azure Dragon and pass through the蓬 star, so that all kinds of evils will not dare to act, which is very auspicious.

青龍華蓋及蓬星，步去地戶太陰靈。天門天獄天牢固，陰陽孤宿合天庭。占得星辰真有準，凡事依之驗如神。甲子旬子上起青龍，甲戌旬戌上起青龍，甲申旬申上起青龍，甲午旬上起青龍，甲辰旬辰上起青龍，甲寅旬寅上起青龍。並順行十二支。

The rhyme says: Azure Dragon, Huagai, and Peng Star follow from the Earth Gate, with Taiyin being the most powerful; Heaven Gate, Heaven Prison, and Heavenly Prison should be avoided, while Yin and Yang solitary stars align with Heaven Court. When divining the stars, the results are accurate; if one follows them, the outcomes will be as if by divine will. The method for starting Azure Dragon is: in the Jiazi decade, start Azure Dragon from the Zi position; in the Jiaxu decade, start from the Xu position; in the Jiashen decade, start from the Shen position; in the Jiawu decade, start from the Wu position; in the Jiachen decade, start from the Chen position; in the Jiayin decade, start from the Yin position. All are calculated from the earthly branch of the beginning of each decade, then proceed in order through the twelve earthly branches.

步斗經曰：夫步可以通神，當以夜半居星下白場畫地，作九斗星，間相去三尺，天蓬從天罡起，隨作次第布。人居魁前，逆布之。正立天英而歌，斗咒誦至天英，便先舉左足，並呼星名，以次依經步之，左右更遍履之，如後此法為之，百日則與神人通矣。秘之勿洩，洩非人者，殃隨九祖，盜視者無驗也。乃誦日：斗要妙兮十二神，承光明兮威武陳。氣彷彿兮如浮雲，七變動兮上應天。知變化兮有吉凶；入斗宿兮過天關。合律呂兮治甲榮，履天英兮度天任。清冷淵兮可陵沉，枝天柱兮擁天心。從此度兮登天禽，倚天輔兮望天沖。入天芮兮出天蓬，斗道誦兮剛柔際。天福祿兮流後世，出冥明兮千萬歲。急急如律令。

The "Step of the Stars Classic" says: stepping the Heavenly Gang can communicate with the divine. One should do this at the middle of the night on an open field under the stars, drawing the ground to form nine stars of the Dipper, each three feet apart. Starting from the Heavenly Gang, arrange them in order as Tianpeng, Tianfu, Tianqin, Tianzhu, Tianren, Tianying, and so on. A person stands before the Dipper's handle, stepping backward in the order of the arrangement, facing Tianying and chanting. When the chant reaches Tianying, lift the left foot first and call out the name of the star, then step forward in the order of the text, stepping left and right to cover all the stars. By following this method for a hundred days, one can communicate with the divine beings. This method must be kept secret and not revealed to those who are not supposed to know, for revealing it to the wrong people will bring calamity that will affect nine generations of ancestors; those who secretly look at it will not see the effect. The words to be recited are: The essence of the Big Dipper lies in its twelve divine stars, receiving the light and standing in majestic order; its appearance resembles floating clouds, changing seven times and corresponding to the heavens. Knowing the changes allows one to discern fortune and misfortune, entering the Dipper mansion and passing through the heavenly gate; harmonizing with the musical scales and governing the armor and glory, stepping over Tianying and crossing Tianren; the cold and deep can sink, leaning on Tianzhu and embracing the heavenly center; thus passing through and ascending to Tianqin, leaning on Tianfu and looking afar at Tianchong; entering Tianrei and exiting Tianpeng, the chant of the Dipper is at the meeting point of hardness and softness. The heavenly blessings and favors will be passed down through generations, emerging from the unseen and shining for thousands of years. Urgent as the command of the law.

三元經日：初出天門，六戊也入地戶，六己也過太陰，六丁也居青龍，六甲也所居之下，百戰百勝。假令冬至上元甲子月。甲子時，初起兵出天門辰下，入地戶巳下，過太陰卯下，居青龍甲下，百戰百勝。又法：出天門者，天上六戊在一宮，入地戶，天上六乙在九宮過太陰在七宮，居天上青龍在一宮，餘仿此。

The San Yuan Jing says: "At the beginning, departing from the heavenly gate refers to the six Wu; entering the earthly gate refers to the six Ji; passing through Taiyin refers to the six Ding; residing in the Azure Dragon refers to the six Jia. Acting under the presence of these four elements can ensure victory in every battle. For example, on the first day of the winter solstice, during the Jiazi month and Jiazi hour, the initial military movement should depart from the heavenly gate at the Chen position, enter the earthly gate at the Si position, pass through Taiyin at the Mao position, and reside at the Azure Dragon position of Jia. This will lead to victory in every battle. Another method involves calculating by the palace positions: departing from the heavenly gate refers to the six Wu in the Kan one palace; entering the earthly gate refers to the six Yi in the Li nine palace; passing through Taiyin refers to Taiyin in the Dui seven palace; residing in the Azure Dragon refers to the Azure Dragon in the Kan one palace. The rest of the situations can be inferred in the same way. The first method determines positions based on the earthly branches, while the second method determines positions based on the nine palaces. These two methods can be cross-referenced with each other."

假如閏月，將何以為用？此反錯今星臺，詳訣於後。 書云：用時加月將順數，要尋辰，見辰罡指處，天地鬼人門所為，當合指只在此時行，雖不泥方向兼金值萬金，其法以天月將如所用正時王月將者，即太陽是也。每以官曆上看，太陽某月某日已過某宮為準。假如己亥年九月十七日卯時，太陽入卯，連有三十日，俱乙太忡卯為天月將是也。如九月初七癸未日己時用事，即以卯加巳時，上順去至午得辰，即天罡在午指正南離上大吉，如欲進表獻策，取斗所指戌亥之位，戎乾亥為天門方，上出之獲吉也。又如入病人之家，必取斗罡，夫斗罡又必指丑寅之位、丑艮寅乃鬼門之方，去之乃吉。凡出行征討，一切謀為之事，俱從斗罡所指之方，而出大利。巳上出斗罡所指吉方，俱以左手持印，取斗罡氣少一口吹之，印上出之感應如神。

Someone asked: If there is a leap month, how should this method be applied? This point was actually incorrectly handled in old texts. Now the star platform has corrected it, and the detailed formula is given below. The book says: When using the method, add the month general to the time of the event and count forward to find the position of the hour. When you find the position of the hour, the positions of the heavenly gate, earthly gate, ghost gate, and human gate are determined by where the heavenly gang points. You should act in the direction indicated by the heavenly gang at this time. Although you are not restricted by direction, the value of this is worth more than ten thousand gold. The method is to add the heavenly and earthly month general to the correct time. The so-called month general refers to the sun. Each time, you must check the official calendar to determine when the sun has passed a certain palace. For example, on the seventeenth day of the ninth month in the year of Jihai, the sun enters the卯 palace, and for the next thirty days, the heavenly and earthly month general is the卯 palace. If you are using the method on the seventh day of the ninth month in the year of Guiwei at the巳 time, you add the卯 palace to the巳 time and count forward to reach the午 position, which is the position of the hour. This indicates that the heavenly gang is at午, pointing to the southern direction of the fire palace, which is very auspicious. If you want to submit a memorial or present a strategy, you should take the position pointed to by the handle of the Big Dipper, which is the position of the戌 or亥 palace, because the乾 and亥 are the directions of the heavenly gate, and leaving from there brings good fortune. For example, when entering a sick person's home, you must take the direction of the heavenly gang, which must point to the丑 or寅 palace, because the丑,艮, and寅 are the directions of the ghost gate, and leaving from there is auspicious. All actions such as going out to campaign or making plans should start from the direction pointed to by the heavenly gang, which is highly beneficial. In all cases where you go out from the auspicious direction indicated by the heavenly gang, you should hold the seal in your left hand, take a small breath of the energy of the heavenly gang, and blow it onto the seal. After leaving, the response will be as if by a god.

經日：為上將禦敵者，須作六甲陰符法，令敵人自誅。故曰甯與人千金，不教人六甲之陰，天地之間，此道最禁。藏之金匱，貫之於心。不傳非人，慎勿輕洩。盜視者盲，盜讀者啞。若作六甲陰符，必須齋戒。若汙犯，則無驗矣。

The text says: If one is a high-ranking general and needs to resist the enemy, one must employ the method of the Six Heavens and Secret Symbols, causing the enemy to destroy itself. Therefore, it is better to give a person a thousand taels of gold than to teach him the Six Heavens and Secret Symbols; this doctrine is the most confidential and secret in the world. It should be hidden in the Golden Chest, remembered in the heart, not passed on to those who are not supposed to receive it, and never lightly revealed. Those who steal to look at it will become blind, and those who steal to read it will become mute. When making the Six Heavens and Secret Symbols, one must first perform purification and fasting; if there is any impurity or offense, the symbols will not be effective.

六甲之陰者，印子旬，陰在丁卯，其神兔頭人身，神名孔林族。甲戌旬，陰在丁丑，其神牛頭人身，神名梁丘。甲申旬，陰在丁亥．其神豬頭人身，神名陸城。甲午旬，陰在丁酉，其神雞頭人身，名費陽。甲辰旬，陰在丁未，其神羊頭人身，名王屈奇。甲寅旬，陰在丁巳其神蛇頭人身，名許咸池。凡作符法，常以月蝕之時，伐杜荊及梧桐等木陰枝，或柏心亦可，悉長九寸，廣二寸，厚三分，用雌黃色圖畫之作像，並畫其神名著像下。

The so-called six Jia yin refers to the Ding deities that correspond with the stem of each ten-day period. In the Jiazi ten-day period, the yin is at Dingmao, whose deity has a rabbit head and human body, named Konglin Zhu; in the Jiaxu ten-day period, the yin is at Dingchou, whose deity has an ox head and human body, named Liangqiu; in the Jiashen ten-day period, the yin is at Dinghai, whose deity has a pig head and human body, named Lucheng; in the Jiawu ten-day period, the yin is at Dingyou, whose deity has a chicken head and human body, named Feiyang; in the Jiachen ten-day period, the yin is at Dingwei, whose deity has a sheep head and human body, named Wangqueqi; in the Jiayin ten-day period, the yin is at Dingsi, whose deity has a snake head and human body, named Xu Xianchi. It can be seen that the shape of the deity's head corresponds to the zodiac animal of the branch paired with the Ding. When making talismans, they must be done during a lunar eclipse. Cut branches from trees such as Du Jing and Wu Tong from the shady side. Using the heart of the cypress tree is also acceptable. All branches should be cut to a length of nine inches, a width of two inches, and a thickness of three parts. Use cinnabar to draw the deity's image and write the deity's name beneath the image.

凡畫符，以錦繹為囊盛之，大將自隨身，用兵時，便出六甲旬，六甲之符於囊外，以指敵人，自散不敢交兵也。凡取木時，必先齋戒，取酒一升，、鹿脯三斤，’鹽一盞，祝卒蔡之，白苑為席，北向再拜，祝曰：杜荊之先，百鬼之神，曾孫某甲欲與俱遊六甲之陰，百鬼之神與子俱遊，變化某身以子所指，莫不服者，謹奉清酌美脯子鹽，願欲享之。咒訖，再拜凡三咒畢，乃伐取木，勿令穢汙，亦勿令人近穢物，及雞犬見之，並女人見之。

After the符画 is completed, it is sewn into a bag made of silk and carried by the commander. When going to battle, the commander takes out the six Jia symbols of the current ten-day period and places them outside the bag, using them to point at the enemy. The enemy army will then scatter and dare not fight. When cutting down timber, one must first perform a purification ritual. One should prepare one measure of wine, three pounds of deer meat, and one measure of salt. After making an offering and praying, one should use white reeds as a mat and face north, bowing twice. The prayer should be: "O ancestors of Du Jing and spirits of all ghosts, my descendant, someone named Jia, wishes to travel together with you into the realm of the six Jia. Since the spirits of all ghosts have joined me, please transform my body so that wherever I point, all will submit. I respectfully present you with clear wine, delicious meat, and salt, hoping you will enjoy them." After reciting this prayer, bow again, repeating the prayer three times before cutting down the timber. When cutting down the timber, it must not be contaminated, nor should anyone carrying impurities come near, nor should chickens or dogs see it, nor should women see it.

先受持之法，齋戒五日，沐浴蘭湯，食香潔淨飯，無食五辛之物，及畫符畢，以六甲之日夜半，醮之於方壇之上。為壇方一丈二尺，外琈方十二丈，開十二辰門，以竹為篆，長三尺，或九尺，肺地方列之在四向．六陰之符置壇上，依位放以色增彩各三尺五寸，上安酒三杯；脯三斤，鹽一盞，白茹為席，北向，北拜跪，呼其四方堂之長，六甲六陰神名，及門戶神名者。

The rules for practicing this method are: first, observe a five-day fast, take a bath with fragrant water, and eat clean vegetarian food, avoiding onions, garlic, and other five pungent herbs. After completing the writing of the talisman, choose the night of the Six Jia days and set up an incense offering on a square platform. The platform should be one zhang two chi square, with a surrounding area of twelve zhang square, and twelve gates corresponding to the twelve earthly branches should be opened. Use bamboo slips, three chi or nine chi long, inserted into the ground in the four cardinal directions. Place the six Yin talismans on the platform, and arrange colored silk cloth of three chi five cun in each direction according to the directions. Place three cups of wine, three jin of dried meat, and one bowl of salt on top, using white reed grass as a mat, and kneel facing north to pray, calling upon the names of the four directions' platform deities, the Six Jia, and the Six Yin deities as well as the names of the gate deities. This entire set of rules for fasting, building the platform, and setting up the offerings is intended to divide the process of making the talisman and receiving the method into two parts: making the talisman focuses on the selection of materials and the time, while receiving the method emphasizes purity and sincerity. If either is missing, the talisman is considered ineffective.

假令甲子日，陰在丁卯，正東，再拜呼其神而咒之，以繹帛為囊，盛陰符常隨身，則百鬼不能侵，以陰符指敵，則敵人自滅。如倉卒無壇者，但於庭中或野外畫地為之亦可。

For example, on a Jiazi day, if the Yin is at Dingmao, facing the direction of Due East, one should face east and bow, calling the name of that deity and reciting the incantation. Then, use silk to sew a bag, put the Yin symbol inside, and carry it with you; thus, a hundred ghosts cannot invade. If one uses the Yin symbol to point at the enemy, the enemy will naturally be defeated. If there is no time to build an altar, one can simply draw an altar in the courtyard or in the open field.

凡能履陰陽符者，令敵人兵不起。為術之法，甲乙日平旦南向，丙丁日食時西向，戊己日日中北向，庚辛日日映東向，壬癸日日入南向，己上各日，依所向，取方寸桃枝，書敵師姓名，著左履下，求者必得．履敵人之名，兵不起者，謂書敵人寇賊姓名著左履下訖，咒曰某甲不善，大逆輕毀天地日月，伐名水杜樹，使神不得血食。神但持之，吾自與神誅擊。陰陽神理，共來剪滅。先於符下，畫作人之像．從月建上來呼其神名，而隨六甲之神所在滅之，則敵人死，仇自消亡矣。

Anyone who can follow the principles of yin and yang and use the symbolic power of names can prevent the enemy's forces from acting. The method of performing this practice is as follows: on days of Jia and Yi, face south in the morning; on days of Bing and Ding, face west after breakfast; on days of Wu and Ji, face north at noon; on days of Geng and Xin, face east when the sun is westward; on days of Ren and Gui, face south at sunset. On each of these days, take a branch of peach wood one inch square, write the name of the enemy commander on it, and place it under the left foot of your shoe. Whatever you seek will surely succeed. The meaning of "walking on the enemy's name to prevent their forces from acting" is that you write the name of the enemy or bandit and place it under your left shoe, then recite a spell: "This person has committed evil deeds, acted against the heavens and earth, and has been disrespectful and slanderous to the heavens, the earth, the sun, and the moon. He has cut down the mulberry tree by the sacred waters, preventing the spirits from receiving sacrifices. If the spirit catches him, I will fight alongside the spirit to destroy him. The principles of yin and yang and the divine spirits will all come together to eliminate him." Before drawing the symbol, draw a human figure beneath it, and start calling the name of the spirit from the position of the month builder. Then eliminate the enemy according to the position of the Six Heavenly Generals. The enemy will die, and the enmity will naturally be resolved.

甲子旬其神在頭，甲戌旬其神左足，甲申旬其神右足，甲午旬其神體腹，甲辰旬其神左手，申寅旬其神右手。

The six Jia deities are associated with different parts of the human body: the deity of Jiazi resides in the head, the deity of Jiaxu resides in the left foot, the deity of Jiashen resides in the right foot, the deity of Jiawu resides in the torso and abdomen, the deity of Jiachen resides in the left hand, and the deity of Jiayin resides in the right hand. The previous statement "follow the deities of the six Jia and destroy where they are located" means that according to this correspondence table, one should act on the corresponding parts of the drawn human figure.

凡行軍遇惡風，倒拆旗杆者，取四窮上土作泥人，長三尺，手持桃木弓葦矢箭，又執刀披髮，向風三叩齒。 咒日：天有四狗，以守四境。吾有四狗，以守四隅。以城為山，以地為河。寇賊不得過，來者不得進，出者不得逸，去者不得退急急如律令。咒畢，棄之而去，逆風之道，即災消除矣。如不能咒，棄之而去。

Whenever an army encounters a bad wind during a campaign that knocks down or breaks a flag pole, take soil from the four ends of the land to form a clay figure three feet tall. Let it hold a peach wood bow and reed arrows in one hand, and a knife in the other, with its hair loose and flowing. Face the wind and bite the teeth three times. Then recite the incantation: "Heaven has four dogs to guard the four borders; I have four dogs to guard the four corners. Take the city as a mountain and the land as a river; bandits may not pass through, those coming may not enter, those going out may not escape, and those leaving may not retreat. Urgently as the decree." After reciting the incantation, discard the clay figure and leave, and the disaster on the windward path will be dispelled. The "four dogs" in the incantation are symbolic of guard dogs at the gates. The four borders and four corners correspond to each other, aiming to enclose the military location as a self-defensive space. The breaking of the flag pole is a major omen in the army, and this method is used to ward off the ill omen.