《太上洞玄靈寶素靈真符》

The Upper Scroll of the Most High Dongxuan Lingbao Suling Zhenfu (This scripture records various Daoist talismans [fulu] and their application methods)

Master Lu (likely a Daoist priest who compiled or transmitted these incantations) documented several primary talismans:

1. Hundred Illnesses Talisman (for treating various diseases)

2. Epidemic Prevention Talisman (for warding off plagues)

3. Cold Damage Talisman (for treating febrile diseases)

4. Cold-Heat Regulation Talisman (for balancing temperature-related disorders)

5. Headache Relief Talisman (for alleviating headaches)

Daily cultivation practice:

Each day, visualize the five directional deities (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Dragon) encircling and protecting you while silently reciting the incantation:

"To my left stands the Azure Dragon Mengzhang (Jia-Yin position), to my right the White Tiger Jianbing (Jia-Shen position), above me soars the Vermilion Bird Lingguang (Jia-Wu position), beneath me rests the Black Tortoise Zhiming (Jia-Zi position), and at my spleen center resides the Yellow Dragon Guizi (central palace, Jia-Chen/Jia-Xu positions)."

Important notes:

1. Practice this incantation regularly, but it must be recited silently without audible sound and never overheard by others

2. Special recitation is required in the following dangerous situations:

• When encountering disputes or wartime chaos
• When in perilous battlefield conditions
• When experiencing environmental discomfort in new locations
• During epidemic outbreaks
• When attending funerals or facing corpses
• When entering ancestral halls or temples
• When visiting potentially inauspicious households

Before entering such places, perform the Yu Steps (a special Daoist ritual walking pattern) while reciting to summon protection from the Six Jia Generals and four directional deities

Application method for the Dujiang Talisman:

1. First hold your breath while drawing the talisman

2. After completion, click your teeth three times

3. Recite: "The sun rises radiantly, I wield this divine talisman, its might shakes the four directions. Wearing this charm, all illnesses vanish, myriad evils perish. Urgently, urgently, in accordance with the statutes!"

On the mysteries of talismanic script:

All talismanic patterns contain linguistic meaning, though ordinary people cannot decipher them. Those who can interpret the hidden script may summon myriad spirits and command hundreds of ghosts. Here's the key to understanding the Dujiang Talisman: when facing warfare, bandits, wild beasts, storms, or when experiencing nightmares, hearing spirit calls, attending funerals, or encountering impurities, sincerely recite "He Ming Tian Di Ri" (Harmonious Bright Celestial Emperor Sun) three times to resolve all difficulties.

Special instructions:

1. These five-character talismanic words need only be recited three times; when drawing the talisman, repeat them twice

2. When ingesting the Six Jia Talismans, observe dietary prohibitions:

• On Chou days (Ox days), abstain from beef
• On Hai days (Pig days), avoid pork
• On Mao days (Rabbit days), refrain from rabbit meat

The Six Jia Talismans should be taken consecutively for six xun periods (sixty days), with one talisman consumed every ten days

Detailed explanation of the Hundred Illnesses Talisman (thirty-one types in total):

This authentic talisman primarily treats various diseases. Application methods:

1. Affix it to the patient's bedhead

2. Has life-prolonging effects for critically ill patients

3. Can recall departed hun and po souls

4. When written with cinnabar and ingested, repels all evil spirits and supernatural entities

(Note: The "Six Jia" mentioned refers to the Six Jia Generals of Daoism; "Yu Steps" are the special walking patterns traditionally attributed to Yu the Great's flood control methods; "vermilion script" indicates writing with cinnabar pigment)

This scripture passage explains the methods for using talismans (fulu) from the Supreme Dongxuan Lingbao Suling Zhenfu to treat epidemic diseases.

The text states: The Daoist methods are truly efficacious and never false. There are thirty-nine talismans on the left and thirty-two on the right.

The second section details treatments for epidemic diseases (eighty-eight talismans total):

The Celestial Emperor (Tianshi) regularly convenes all deities on the jiazi day to pay homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Observing how mortals often suffer and die unjustly from epidemic toxins, the Celestial Worthy instructed the Emperor and deities: The Yinmang (malignant force) brings great plagues. At such times, one must write the Yellow Emperor's name in red at the Heavenly Gate. If patients drink the six-character water infusion and sweat, they will survive. The Celestial Worthy specifically revealed this method to humanity.

At the first signs of plague, boil peach wood decoction and administer this talisman to induce sweating. Begin with one talisman, up to three maximum. If no sweating occurs, increase to seven or nine talismans—sweating signals improvement. Should this fail, continue the next day with the second talisman, progressing sequentially. Effectiveness is guaranteed. When drawing talismans, face the "auspicious direction" (wangfang) and write on "propitious days" (wangxiangri).

Legend says the immortal Xuanzi obtained twelve divine talismans in a stone chamber—wearing them granted communion with heaven. During epidemics, people write them with cinnabar on paper; taking one daily prevents illness. Immortal Wang Qiao ascended wearing them; Chisongzi transformed into an immortal; Laozi used them to govern all heavens. After writing, recite this invocation:

"Heaven and earth conceived this—receiving the divine talisman brings longevity. Immortals assist, jade maidens protect. Twenty-eight constellations ascend to the celestial court. Five colors transform as the Yellow Emperor unites with me. The talisman's power subdues all spirits. All evils are utterly destroyed."

When activating the talisman, chant:

"Today is jiazi—you are the envoy. I enact the talisman—you carry its command. Red-scarfed, enter the Heavenly Gate directly. Urgently, urgently, as the Elder Lord decrees."

Later sections describe:

Part three: Treating cold damage (eight talismans)

Part four: Treating chills and fever (thirty-two talismans)

Part five: Treating headaches (thirteen talismans)

(Note: This is from the first scroll of Supreme Dongxuan Lingbao Suling Zhenfu, focusing on healing through talismans. Daoism holds that properly ritualized talismans harness spiritual power to cure illness and dispel malign forces.)

This is a set of healing talismans (fulu) recorded in the middle scroll of The Most High Cavern Mystery Numinous Treasure's Pure Spirit True Talismans, transmitted by Lu Xiujing (Master Lu). Primarily addressing sudden physical pains and symptoms of pathogenic Qi (vital energy) invasion, the specific applications include:

Talismans for abdominal and heart-region pain:

• First method: For acute heart distress caused by malicious ghosts, draw three talismans with ink on paper, burn them to ashes, and mix with salt water for ingestion.
• Second method: For severe abdominal pain resembling corpse rigidity, use cinnabar to draw talismans directly covering the patient's abdomen, or burn the talisman for oral consumption.

Talismans for sudden malignant illnesses:

• Mix vermilion pigment in water to draw three talismans on paper, forming pills for swallowing. If ineffective, draw talismans directly on the chest and abdomen.
• For ghost-induced heart pain, first ingest a white-paper talisman drawn with cinnabar. If pain persists, administer a second talisman. Also effective for apparent death (when chest remains warm). For locked jaws, pry teeth open to deliver the remedy.

Special administration methods:

1. Roll the talisman inside a juicy scallion leaf, insert into the nostril, and blow forcefully to propel it downward.

2. Alternatively, ingest with water while shaking the head to facilitate the talisman's internal absorption.

Specialized talismans:

• Seventeen cinnabar-on-yellow-paper talismans: Specifically for heart-Qi pain.
• Eleven vermilion-on-yellow-paper talismans: For mental agitation.
• Four emergency talismans: For acute ghost-induced pain, to be taken sequentially. For locked-jaw cases, deliver via scallion leaf through the nostrils to the throat.

(Note: "Cinnabar inscriptions" refer to vermilion calligraphy, "yellow silk" indicates yellow talismanic paper, and "vermilion script" denotes red ink writing. Daoist tradition holds that specific colors amplify talismanic efficacy.)

This scripture records several methods for using Daoist talismans (fulu) to treat sudden illnesses and cases of pathogenic Qi (xieqi) invasion. Let me explain them in detail:

1. For sudden demonic possession with unconsciousness:

Draw two talismans with ink on paper. If the patient's jaw is clenched, insert the first talisman into their mouth to swallow; if ineffective, administer the second. This is called the "Breaking the Funeral Cart and Reviving the Dead Talisman," which can also be written on cloth strips and applied to painful areas.

2. For excruciating pain near death:

First administer the upper talisman, then the lower one if no improvement occurs shortly. For unconscious patients with warm chests, write with ink on paper. If the patient cannot open their mouth, pry open a tooth to insert the talisman into the throat, washing it down with water.

3. Emergency treatment for near-death or comatose states:

Use cinnabar (a red mineral considered exorcistic in Daoism) to draw the talisman. The procedure requires secrecy: first quickly encircle the patient with a cinnabar brush to expel ghosts (4-5 circles for strong ghosts, 3-4 for fierce ones). Specific steps:

• Fix the patient's hands above their head, tightly binding both thumbs with string
• Draw talismans with cinnabar on the "five centers" (palms, soles, and forehead)
• The practitioner must stand to the patient's left
• Finally, draw a talisman at the nostrils (clockwise for males, counterclockwise for females)

The entire process must be completed before the zi-wu hours (important Daoist time periods), concluding with the practitioner declaring their name to command the pathogenic forces to disperse.

4. For pathogenic Qi invading the five viscera:

Write three talismans with cinnabar on yellow paper. Administer the first, proceeding to the others if no improvement.

5. For five ghostly pathogens damaging the organs:

Similarly use cinnabar-written talismans, administering them sequentially from the first.

6. Other symptoms:

The text also mentions talismans for common ailments like abdominal distension, chest oppression, and back pain, though specific procedures aren't detailed.

Note: Terms like "corpse strike" (shiji) and "corpse infusion" (shizhu) refer to Daoist concepts of cadaveric toxins, while "five ghosts" (wugui) denote five illness-causing spirits. These talismans belong to the therapeutic magic of Daoism's Talismanic Register tradition (fulupai), requiring specific ritual protocols.

The sixth section of the lower scroll of the Taishang Dongxuan Lingbao Suling Zhenfu records healing talismans transmitted by Master Du, containing the following key elements:

【Healing Efficacy】

These talismanic formulas can treat various ailments including:

• Chest pain and diarrhea
• Cholera, urinary and fecal retention
• Urogenital disorders (lin disease), genital fever and irritability
• Dispelling mental confusion and enhancing memory
• Stabilizing the ethereal and corporeal souls (hunpo) while alleviating grief
• Curing malaria and neutralizing malicious incantations

【Application Methods】

1. For pediatric constipation: Draw the talisman below the navel for immediate effect

2. Fever reduction and exorcism: Wearing this talisman protects against febrile diseases and nocturnal spirit encounters

3. Dispelling confusion: The afflicted should kneel facing west while holding the talisman; if ineffective, ingest the vermilion-inscribed yellow paper charm

4. Memory enhancement: On an auspicious day, create 50 talismans—consume two daily for 50 days, then repeat the cycle. After 100 days to one year, one attains photographic memory; prolonged use may lead to Daoist immortality

5. Soul stabilization: In sudden emergencies, ingesting the talisman recalls wandering souls to their proper residence

6. Grief alleviation: Ingest a vermilion-on-yellow paper talisman while simultaneously tracing another over the heart, then tie a red silk talisman on the left arm—administer this treatment in lateral recumbent position

【Special Malaria Incantations】

Three anti-malarial spells, all requiring the ritual act of "ascending high mountains to observe cold waters":

1. First spell commands malaria demons to depart immediately, emphasizing the household's prosperity

2. Second spell dispatches tigers and wolves to capture the demons, warning of shared punishment for disobedience

3. Third spell threatens to drink the demons' blood, invoking the presence of an honored guest named "Stone-Breaker" (possibly a deity's epithet)

Note: The phrase "urgently, urgently, in accordance with the statutes" (jiji rulüling) commonly concludes Daoist incantations, signifying immediate enforcement. These talismans should only be administered by properly initiated Daoist priests following orthodox ritual procedures—lay practitioners are advised against independent experimentation.

This scripture records Daoist talismans (fulu) and rituals for treating malaria, comprising three main components:

1. Malaria-Expelling Talismans:

• The first talisman describes the method: ascend a high mountain to gaze upon the sea, summoning tigers and wolves to capture malaria demons (nüegui). The incantation states these demons are called "Stone-Breakers," with forms as towering as western mountains and as vast as eastern marshes. They consume no grains but devour malaria demons—three thousand at dawn and eight hundred at dusk. Should the demons refuse to depart, the pursuit must continue.
• The second set contains seven talismans to be transcribed and ingested by the patient, hailed as a "secret method worth a thousand gold" never to be lightly transmitted.

2. Malaria-Exorcism Ritual:

• The ritual master proclaims himself an "Emissary of the Supreme Purity (Sanqing)," capable of discerning the malaria demons' names and origins, commanding their immediate departure lest they face extermination by water and fire.
• It mentions how malaria demons may disguise themselves as a mother and three children trespassing into gardens, only to perish in self-immolation and transform into malaria spirits.

3. Healing Memorial Petition:

• Documents in detail a healing ceremony for a male patient whose violation of Daoist precepts invoked malaria. Symptoms included headaches, alternating chills and fever, inability to eat, with worsening conditions.
• The master, self-referencing as "this mortal flesh" (a humble Daoist term), petitions the deities to aid this afflicted follower.

Note: The phrase "urgently, urgently, in accordance with the statutes" (急急如律令) commonly concludes Daoist incantations, demanding immediate compliance. "Malaria demons" reflect the ancient Daoist attribution of diseases to spectral entities and the practice of exorcistic healing through talismans and rituals. These texts exemplify the integration of spiritual etiology with therapeutic intervention in early Daoist medicine.

This passage comes from the lower scroll of Taishang Dongxuan Lingbao Suling Zhenfu (The Most High Numinous Treasure Pure Spirit Talismans of the Cavernous Mystery), primarily documenting the hierarchical system of honorific titles for Daoist deities.

"The Most High Lords" (Taishang zhujun) refers to the highest echelon of divine beings in Daoism. "Elder" (zhangren) is an honorific for venerable figures of advanced age and virtue, while "Master-Teacher" (shijun) denotes divine instructors who transmit the Dao and impart teachings. "Lady" (furen) serves as the respectful title for female deities. Among them, the "Five Qi Lords" (wuqi jun) of the "Registrars at the Gate" are deities governing the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), responsible for recording and conveying divine decrees.

This fragmentary scripture likely enumerates a group of deities with distinct functions, showcasing the multi-layered pantheon within the Daoist framework of the "Three Pure Ones and Four Sovereigns" (Sanqing Siyu). According to Daoist tradition, such titles are often employed in talismans (fulu) and liturgical rites (keyi), where recitation or inscription serves to commune with the divine.