Kể thần tích Chân Vũ/Huyền Thiên, thần chú tứ ngôn và công năng trấn yêu hộ quốc. Là kinh bản truyện cốt lõi của tín ngưỡng Võ Đang–Huyền Đế, ngoài hệ Khải Thánh Lục.
Ứng dụng: Tụng thần chú Chân Vũ, nghiên cứu thần phổ Huyền Thiên.
唐宋間洞神部譜錄類，以紫微大帝答妙行真人，述真武本傳與神咒。核心神話：玄元聖祖八十一化為老君，八十二化為玄武；淨樂國善勝皇后吞日孕，開皇元年三月三日降誕，入武當修道四十二年白日升天，玉皇冊為太玄元帥、領元和遷校府。形象：被髮跣足、蒼龜巨蛇、紫袍神鋒、六丁六甲八煞侍衛。職司：每月三六日及指定下降日巡察錄善罰惡、剪妖伏魔。三大神咒（北方玄天、太陰化生、太初太易）敕元始/太玄律令。奉祀戒腥羶蒜姜、婬欲接產；下降辰五更淨供誦咒，福逐雲生。
⚡ Ứng dụng: 真武聖誕與三六下降日奉祀持咒，驅瘟剪魔、保命消災；武當與玄帝信仰的本傳依據。
🔗 Liên quan: 元始天尊說北方真武妙經；玄天上帝啟聖靈異錄；大明玄天上帝瑞應圖錄
This scripture proves that Zhenwu’s power to suppress demons and protect the north is grounded in a disclosed sacred biography plus efficacious mantras: knowing who he is and how he cultivated legitimates the spell’s force. It argues that deity-mantra complexes work when narrative identity, cosmic office (north, water, martial stillness), and sonic formula cohere. Thus hagiography is not decoration; it is the warrant of the curse/spell.
1) For BaZi water-heavy or 七杀-north patterns, invoke Zhenwu logic: stillness that subdues chaos rather than more agitation. 2) In 煞重 charts, pair martial restraint training (body) with mantra (speech) and ethical renunciation (heart). 3) Use northern temporal symbolism (亥子丑, winter, night) for protection practices. 4) When clients fear ‘邪,’ teach identity of the guardian before handing techniques—warrant first. 5) Evaluate success as reduced reactivity and clearer boundaries, the psychological face of 镇安.
Unlike Ming 瑞應/靈異 records that prove Zhenwu by historical prodigies, this经 proves him by sacred narrative + spell kit for direct use. Unlike 神虎玉經’s impersonal tiger-forces, Zhenwu is a personal lord with a conversion story. Its difference is characterological warrant: the god’s path is the spell’s reason.