《無上玄元三天玉堂大法》Vol. 13

In this worldly existence, people often lose their original nature due to deluded thoughts and attachments, becoming hopelessly mired in desires. Without proper cultivation of body and mind, external invasions of wind, cold, summer heat, and dampness combine with internal damage from excessive desires and overexertion, leading to the decline of bodily functions and dissipation of primordial Qi (vital energy). When Jing (essence) and Qi become unstable and primordial energy weakens, pestilential evils find opportunity to invade.

By aligning daily rhythms with the four seasons, moderating food and drink to nourish the body, and abstaining from excessive desires to preserve original essence, one naturally maintains unbroken primordial energy and smooth circulation of Qi and blood. This practice not only facilitates cultivation of the Dao but also prevents the affliction of malignant diseases. As medical classics state: "Freedom from spring epidemics comes from understanding how to store and nurture essence during winter."

The Most High Lord Lao (supreme deity of Daoism), in his infinite compassion, established methods to subdue epidemics for beings living in this degenerate age. Ancient people possessed simple virtue and kindness, harboring no evil thoughts, thus avoiding untimely deaths and harm from ghosts and spirits. But in this Dharma-ending era, human hearts have become corrupt—the five emotions (joy, anger, sorrow, pleasure, and desire) run rampant, the Dao is abandoned, and living beings are harmed, accumulating karmic offenses. Consequently, the residual energies of the Six Heavens (malevolent forces) and the Ghost Emperor of Northern Fengdu (ruler of the underworld) dispatch plague deities and ghost commanders to spread poisonous vapors according to human transgressions, punishing the wicked.

The Nüqing Code (Daoist disciplinary scripture) records: "Knowing the true names of plague demons renders them powerless to harm." Calling their names three times makes the plague spirits disperse. These include:

• The Green Plague Demon Liu Yuanda (commander of wood spirits) in the east, governing wind-borne illnesses
• The Red Plague Demon Zhang Yuanbo (commander of fire spirits) in the south, governing heat-toxin diseases
• The White Plague Demon Zhao Gongming (commander of metal spirits) in the west, governing stagnant Qi disorders
• The Black Plague Demon Zhong Shiji (commander of water spirits) in the north...

(The original text ends abruptly here; translation concludes with existing content)

This scripture documents the Daoist ritual system for warding off epidemics, detailing the names and operational patterns of various plague demons. The central Yellow Plague Demon Shi Wenye (the king of plague demons) manifests from the Qi (vital energy) of Earth, commanding legions of demons to spread malignant sores and poisonous diseases. The five directional plague demons each bear distinct names: Jiu Da in the East, Shi Yan in the South, Yao in the West, Tian Xia in the North, and Da Huangnu at the center. Alongside the sixth plague demon Zhu Nü and the seventh Bo Ling, they form the Seven Brothers Plague Demon Troupe. This demonic family also includes grandparents Liangzhou and Jiaocheng, parents Yannian and Chuzhong—totaling eleven members—who can fly and wreak havoc, spreading pestilence according to the lunar calendar.

The scripture emphasizes that these plague demons specifically punish the disloyal, unfilial, unkind, and unjust. Each month has its presiding demon: Wei in the first month, Zhong in the second, Liu in the third, Cun in the fourth, Lei in the fifth, Mou in the sixth, Xing in the seventh, Huai in the eighth, Chen in the ninth, Bei in the tenth, Ying in the eleventh, and Jian in the twelfth. Daily rotations also exist, such as Gen on zi days and Dang on chou days. Merely invoking their names three times will startle the demons into retreat.

The text further mentions four venomous poison demons: Hanqu, Jiu, Lijiu, and Chengyan. If Daoist practitioners know these demonic names and uphold precepts, the plague demons will disperse naturally; conversely, evildoers will inevitably suffer epidemic calamities. The Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism), compassionate toward all beings, specially bestowed talismanic methods to subdue these plague demons.

This scripture records Daoist rituals for expelling pestilence and poisonous ghosts. It enumerates five demonic entities by name: Bushi, Wuwu, Yuanzhi, Shigan, and Yuyi—malevolent spirits that spread plagues and toxic influences in the world. Daoism possesses specialized talismanic spells (fulu) to subdue them.

The text mentions the "Celestial Master's Pestilence-Expelling Talisman" (Tianshi zhuwen fu), which must be inscribed with cinnabar on yellow silk and activated with incantations. The spell commands all demonic forces to depart immediately, threatening that colossal deities—each a thousand zhang tall and wielding iron chains—will capture and cast them into the eternal darkness of the underworld should they disobey.

The ritual master explains that during epidemics, sincerely reciting these divine incantations three times daily enables one to live and eat alongside the infected without contracting illness. Simply knowing a demon's name and shouting it three times makes the entity vanish.

Two additional spells are described: The first summons the four directional deities—Vermilion Bird (Zhuque), Dark Warrior (Xuanwu), Azure Dragon (Qinglong), and White Tiger (Baihu)—to form a protective shield while commanding the Yellow Slave Demon to retreat. The second overawes the Five Directional Plague Demons by declaring knowledge of their true names and deploying celestial nets to ensnare them.

Finally, the "Great Talisman of Laozi's Pestilence Warding" (Laozi biwen da fu), also inscribed with cinnabar on yellow silk, can be either burned or worn. This method originates from Lord Lao's (Taishang Laojun) subjugation of demons in Sichuan. Its incantation petitions Laozi to capture Liu Yuanda, the king of the Five Divisions of Demons.

These practices exemplify Daoism's traditional approach to epidemic control through talismans (fulu), divine nomenclature, and ritual intimidation—asserting that proper application of these spells and charms safeguards humanity from pestilential harm.

This scripture records several Daoist talismans (Fulu) and ritual methods for dispelling epidemics and exterminating plague demons. It primarily contains five plague-banishing talismans and their corresponding applications:

The first is the "Supreme Talisman for Severing Evil and Eliminating Epidemics," which must be drawn while forming the hand seal (Doujue) of the Big Dipper Lords and performing the Gangqi stepping pattern (welcoming the Gang Qi). When used, the talisman should be hung in the central hall and above doorways to permanently sever calamities caused by malicious ghosts and plagues.

The second is the "Supreme Secret Talisman of Compassionate Relief for Sharing Beds Without Infection," which requires gathering the Qi of the Three Lights (Sun, Moon, and Stars) during its creation. It should be worn during daytime, tied into one's hair knot at night, and taken orally with well water.

The third is the "Supreme Talisman for Curing Contagions and Executing Plague Demons," also requiring the Big Dipper hand seal and Gang Qi for its creation, to be ingested with flower-patterned well water. If taken annually on the first day of the lunar new year, it provides permanent immunity from plague worries. This was jointly decreed by Lord Lao (Taishang Laojun) and the Northern Emperor (Beiji Ziwei Dadi) as plague prohibition edict.

The scripture particularly emphasizes that before subduing plague demons, one must practice "closed-eye visualization" (Linmu Cun), envisioning a divine spirit (Shen) residing in each of the five viscera (Wushen), followed by thirty-six tooth-knockings (Kouchi), with forceful knocks every four recited incantation lines. Plague demons struck three times by such incantations will die with festering eyes. Ordinary people who diligently practice this method may attain the Dao of immortality.

Finally, the "Flaming Bells and Flowing Metal Plague-Slaying Incantation" is introduced—a spell invoking the divine power of the Flame Emperor (Shennong). The incantation mentions divine generals like the "Three-Five Generals" and demonic entities such as the "Six Heavens' Demonic Essences." The ritualist must wear the Seven Stars crown, cast fire talismans, and consign plague demons to these divine generals' disposal. The Five Numinous True Elders (Wuling Zhenlao, deities of the five directions) serve as the practitioner's root masters, and even the ghosts of Fengdu (the Daoist underworld) dare not disobey this power.

All these methods stress the necessity of sincere reverence. Particularly, the "Heavenly Marshal Tianpeng's Incantation" requires ten thousand recitations to manifest its full efficacy—casual recitation by ordinary people may bring retribution instead, making it suitable only for highly accomplished adepts (Shangshi).

This records Daoist talismanic rituals (Fulu) for exorcising evil influences and dispelling pestilence. Several important talismans are mentioned:

The "Northern Dipper Corpse-Slaying Spirit Talisman" (the Northern Dipper refers to the Big Dipper constellation, which Daoism considers to possess demon-subduing power) can terrify all ghosts when used. Its activation requires invoking the "Supreme Sovereign's Divine Command" (the decree of Daoism's highest deities).

The "Four Seasons Pestilence-Dispelling Talismans" (with "dispelling" meaning to eliminate calamities) come in four variants for spring, summer, autumn and winter. Written in cinnabar and hung in specific directions, they expel the unwholesome Qi of each season (Daoism attributes epidemics to malign Qi). The spring talisman hangs in the central hall, while others are placed according to seasonal orientations.

There are also specialized talismans for warding off pestilential influences from eastern and western neighbors: the "Eastern Neighbor Pestilence Talisman" is posted on the left, the "Western Neighbor Pestilence Talisman" on the right. These "Suppressing Talismans" (talismans that quell evil influences) must be inscribed with cinnabar on yellow paper, accompanied by the "Northern Emperor Mudra" (hand seals of the Dark Lord of Fengdu) and Gang Steps (ritual footsteps of Daoist priests). The ritual is completed by spraying water toward specified directions for efficacy.

All these talismans originate from the thirteenth volume of The Supreme Mysterious Primordial Three Heavens Jade Hall Great Methods, belonging to Daoism's advanced ritual systems primarily used for epidemic prevention, evil expulsion, and community protection.