Page 739 - The Encyclopedia of Taoism v1_A-L

LIUYI NI

tive roles are said to be as follows: the Jade Woman of dingmao guards one's
body; the Jade Woman of dingsi, one's destiny; the Jade Woman of dinghai,
one's fortune; the Jade Woman of dingyou, one's *hun soul; the Jade Woman
of dingwei, one's *po soul; the Jade Woman of dingchou, one's spirit.
It was also said that because the Jade Women of the Six Ding descend into
the human world on the zichou (- 11., yanmao ~ gp , chensi h<' ~, wuwei 11··;Ie,
shenyou $ W, and xuhai fli: f?<: days, one may summon them on those days
to inquire about one's fortune. For this purpose the Talismans of the Jade
Women of the Six Ding (liuding yunu fu;,\ j .. k /,(:f;'f) were created. Other Taoist
techniques also included summoning the Great Divine Generals of the Sixjia
(/iujia da shenjiang A ft3 *:fit! ~), the Generals of the Six Ding (liudingjiangjun
;\ T *I-*), and the Jade Women of the Sixjia (liujia yunu /\ Jtl£ -/;().

MUGITANI Kunio

III Campany 2002, 72-75; Ngo 1976, 190-95; Kalinowski 1989-90, 91-95;
Kalinowski 1991, 87-88 and 384-87; Schipper and Wang 1986, 198-204

* ganzhi

liuyi ni

Mud of the Six-and-One

The Mud of the Six-and-One is a core element of early *waidan practices.
Several texts belonging or related to the *Taiqing corpus describe methods
to prepare this substance, sometimes calling it Divine Mud (shenni :f$iit.).
Usually obtained from seven ingredients, the mud is used to hermetically
seal the crucible (*fo) and avoid dispersion of pneuma (*qi) during the heat-
ing of the elixir. The earliest method to compound it is found in the *jiudan
jing (Scripture of the Nine Elixirs), where the ingredients are alum, Turkestan
salt, lake salt, arsenolite, oyster shells, red clay, and talc; these ingredients are
pounded, sieved, and placed in an acetic bath (Huangdi jiuding shendan jingjue
~* :fL~ t$ff~~~R:; CT 885, I.3h-4a). The Taiwei lingshu ziwen langgan huadan
shenzhenshangjing jc~;H'~)OlHf~ff:fit!JL_U~ (Divine, Authentic, and
Superior Scripture of the Elixir Effiorescence of Langgan, from the Numinous
Writings in Purple Script of the Great Tenuity; CT 255; trans. Bokenkamp
1997,331-39), the *Taiqing danjing yaojue (trans. Sivin 1968,160-68), and other
sources describe similar methods.
About the meaning of the term liuyi, the commentary to the jiudan jing
merely says that "six and one is seven: the sages keep this secret, and therefore