《太上靈寶淨明祕法篇》

The Daily Practice Methods from Chapter 8 of The Supreme Numinous Treasure Pure Bright Secret Methods Scripture:

Each day at the Zi hour (11 PM - 1 AM), set up an altar facing west while the ritual master stands facing east. Begin by knocking the teeth thirty-six times, letting the hands hang naturally while forming the Yin hand seal (a type of Daoist mudra), then withdraw the hands and bow. During the first bow, visualize a circular radiance several zhang wide shining directly upon the face. After the second bow, knock the teeth nine times. Then recite the incantation: "The incense of Dao, the incense of De (Virtue), the natural incense of Wuwei (non-action) purity, the true incense of the Numinous Treasure Pure Bright—I offer these to the Six Dharma Lords including the Pure Bright Numinous Treasure Heavenly Worthy, and all the immortal lords, imperial lords, heavenly lords, and divine kings of the Numinous Treasure system. May my cultivation swiftly bear fruit, repaying the kindness of rulers and parents above while relieving the suffering of sentient beings below, filling my body with abundant true Qi (vital energy), and enabling me to command the allegiance of various spirits. Urgently, urgently, in accordance with the statutes!" After reciting, take a deep breath and swallow it.

Regarding talismans for liberating deceased relatives:

The first talisman should be written with cinnabar on the birthdays of parents or relatives. Form the Yin hand seal while visualizing oneself transforming into the King of Filial Enlightenment (a guardian deity of the Pure Bright tradition). After reciting the incantation once, the talisman may be ingested or worn. During this process, visualize two imperial lords holding talismans accompanying you.

The second talisman is used on death anniversaries. When writing it with cinnabar, form the Mao hand seal (another mudra) while again visualizing transformation into the King of Filial Enlightenment. After reciting the incantation, burn the talisman to ashes and mix it with soil to apply over the heart area—this enables the deceased to receive liberation through the talisman's power. While mixing the ashes, visualize two imperial lords holding talismans guiding the departed soul.

These two talismans may be used without limit. Burning one of each daily can increase blessings for the living and provide liberation for the deceased. Only after persevering in this meritorious practice can one proceed to the next stage of bodily cultivation.

Regarding talismans for bodily cultivation:

Write with cinnabar while forming the Kan seal (northern water-element mudra),

Write with cinnabar while forming the Li seal (southern fire-element mudra).

On Jiazi days, face east while reciting incantations and forming the corresponding seals—each method should be recited once to produce sixty talismans. Daily ingestion fills the body with true Qi, leading to the realm of immortality while enabling command over spirits. When drawing the talismans, visualize yourself as the King of Filial Enlightenment with the Numinous Treasure Heavenly Worthy and two imperial lords standing guard on either side. Only after mastering this method can one use the Dispersed Forms Numinous Script talismans to cure all illnesses.

(Note: The Pure Bright tradition particularly emphasizes "loyalty and filial piety" as foundational practices, considering filial piety the root of cultivation. The recurring visualizations of the "King of Filial Enlightenment" and "two imperial lords" reflect the school's distinctive "attaining spiritual connection through filial piety" approach. The combined use of visualization, hand seals, and incantations with talismans represents the common Daoist "threefold" method of ritual practice.)

This scripture details the ritual practices of the Jingming School (an important Daoist lineage emphasizing loyalty and filial piety as cultivation), presenting three primary types of talismans (fulu) and their essential methods:

1. Healing Talismans:

• The first two talismans require facing north while reciting incantations, combined with visualization (cunxiang) and medicinal pills.
• Administered to patients with water; if ineffective, the latter two talismans are employed.
• With prolonged use across multiple healings, the talismans' potency increases progressively.

2. Binding All Evil Talisman:

• Used to expel malevolent shrine entities harming humans.
• Inscribed while facing north, with five recitations of the spell, forming the Jade Emperor Hand Seal (Yuhuang jue), and gathering Qi from the five directions.
• During ritual, visualize transforming into the King of Filial Enlightenment and the Jingming Celestial Worthy.
• Due to its formidable power, misuse is prohibited.

3. Summoning and Pacification Talisman:

• Invoked for rain/snow or repelling dark forces.
• Written with cinnabar on iron plates placed near dragon-inhabited sites.
• Effects manifest within seven days.

Cultivation Methods:

• On Jiazi days (first of the 60-day cycle), face east, form hand seals to gather Qi from the Big Dipper and eastern direction.
• Hold breath while inscribing 60 talismans, reciting spells seven times.
• Consume one talisman daily; carry the rest in a blue silk pouch.
• During key festivals like the Three Primes (Sanyuan), meditate in stillness wearing talismans.
• Practice breath retention and seated stillness, tongue touching the palate, perceiving the "body beyond the body" state.

Key Considerations:

• Talisman inscription and incantation demand uninterrupted focus.
• Mastery yields spontaneous resonance with the talismans.
• Advanced talismans activate autonomously, requiring no physical delivery.

(Note: "Qi" (炁) denotes primordial energy, distinct from postnatal "qi"; the Jade Emperor Seal is a pivotal Daoist mudra; "Three Primes and Three Assemblies" refer to major Daoist festivals.)

This scripture describes a sacred ritual process of the Jingming (Pure Brightness) tradition in Daoism, detailing how practitioners ascend the altar through specific steps, recite incantations, and commune with deities. Here's a plain explanation:

The ritual altar must be constructed according to precise specifications: nine feet two inches in height, with sun and moon symbols placed at the front (sun on the left, moon on the right). The Southern Dipper constellation should be positioned at the back, the Northern Dipper in front, while the four directional animals (Azure Dragon left, White Tiger right, Vermilion Bird front, Black Tortoise rear) surround the perimeter. Practitioners will feel their bodies becoming light as they approach the altar.

When ascending, they first take three steps of the "Dinggang Pace" (a Daoist ritual footwork pattern), circling left at each level while reciting: "The wondrous Dao originates from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, highest Daoist deity). I seek to ascend the altar to purify my heart-mind, beseeching the Most High Lord Lao (Taishang Laojun) to grant me celestial dew. This fragrant elixir shall aid my Gang Pace practice—may the spirit officials of my five viscera and the celestial officers on duty hear this incantation and bring tranquility."

After the first incantation, practitioners hold their breath to enter the "Earth Portal" (symbolizing the earthly direction), continuing leftward with the second chant: "Supreme Great Canopy Heaven's Jade Pure Realm (highest Daoist heaven), may perfected beings hear my secret incantation and purify my form-spirit. Through Gang Pace, I journey to the celestial court to behold the Jade Emperor."

Upon reaching the third tier—the "Heavenly Gate" (celestial entrance)—six attendants appear: two immortals, jade youths and maidens. Kneeling with closed eyes, practitioners witness a divine being descending on five-colored auspicious clouds, dressed in Shangqing (Highest Clarity) celestial robes, holding the Jade Emperor's golden decree that calls their name. A youth presents a jade cup (yaojue) containing dawn-lit elixir, infused with: black Qi from the Northern Dipper, crimson Qi from the Southern Dipper, red-white Qi from the sun and moon, and five-colored light from the Three Platforms stars.

After bowing and drinking the elixir, practitioners exhale, release hand seals, and descend. They then recite two sacred texts (lingshu), feeling as though soaring into the Northern Dipper constellation—crowned by Three Platforms starlight, pacing from Kui to Piao stars (specific stars in the Dipper), taking six steps within the Dipper before exiting in Three Platforms formation.

The ritual concludes with forty-nine leftward paces, then eighty-one steps eastward to venerate ancestral masters and the Celestial Sovereign at the solar position, followed by sixty-four steps into the Western Dipper to worship immortal sovereigns at the lunar position. Through precise pacing, directional alignment, and incantations, this ceremony facilitates divine communion.

This scripture describes an esoteric Daoist practice called "Pacing the Gang and Treading the Dipper" (Bugang Tadou). The practitioner first walks seven circles along a specific path to form an invisible boundary (the formless realm). At this stage, celestial immortals will appear to greet them, after which they pay homage in sequence to the Thirty-Two Celestial Emperors and Twenty-Eight Lunar Mansions.

The footwork is highly precise: when encountering each lunar mansion, one must circle twelve steps, and when passing the Dipper constellation, one must advance using the power of the Winnowing Basket constellation. Then facing the position of the "Great Brilliance" star (Da Piao) in the Big Dipper, one turns right and walks forty-nine steps southward to enter the Palace of Mars. Next, passing through the position where the Moon (Taiyin) moves through thirty-six degrees (six times six), one pays respects to Mercury. From Mercury, walking sixty-four steps eastward with Mercury's power, one passes by the Moon's position for eighty-one steps to complete Venus's trajectory. Finally, taking thirty-five steps to reach the Dipper's mouth, one enters Saturn's domain.

After completing this celestial pilgrimage, the practitioner faces the Golden Palace (Jinque, residence of the Three Pure Ones) in the north, advances eight steps, kneels and recites an incantation. The chant's essence is: "This disciple is fortunate to receive secret methods from immortal masters, enabling focused spirit and tranquil Qi to behold the Celestial Worthy. Humbly beseeching celestial grace for permission to ascend." After the incantation, the practitioner withdraws the Yang Spirit (Yang Shen) through the crown point (Baihui acupoint), completing the ritual.

The scripture concludes by noting that daily practice can be simplified to three to five steps, but those seeking celestial ascension must fully master this "Original Gang Flying Steps" (Yuangang Feibu) method. Detailed diagrams of the Gang-pacing patterns (charts of yellow, white and black paths) are appended as guidance.

The Lower Volume of the "Supreme Numinous Treasure's Pure Brightness Secret Methods Chapter"

The Numinous Text (Upper Section)

This scripture records the mystical methods of communication with deities from the Pure Brightness (Jingming) lineage of Daoism, which emphasizes cultivation through purity and luminous clarity. To summon the four Divine Messengers (Gongcao, protective deities) beneath the Four Heavenly Gates, one must close their eyes while facing east, take four deep breaths of Qi (vital energy), form specific hand seals (mudras), and first draw particular talismanic characters before the deities can be invoked.

[Specific Invocation Methods]:

1. The "Juzhi" incantation: Used to summon the Eye-Opening Youth (a spirit who assists in opening the celestial eye).

2. The "Seni bodi" incantation: Summons the Ear-Opening Youth (a spirit who assists in opening celestial hearing). To see or converse with spirits, one must close their eyes, inhale one breath of red Qi from the south and one of black Qi from the north, form the hand seal while drawing the talisman, then swallow it with perfumed water.

[Other Important Spells and Talismans]:

• The "▲Bi" talisman: Summons the Crown-Opening Youth (a spirit who opens the crown chakra), used during astral projection. Method: Inhale one breath of eastern Qi, draw the talisman while reciting the spell and forming the hand seal, hold the breath, and with one leap the body can reach the desired location.
• "Suoheluo" summons the Three Hun souls, "Pojia" summons the Seven Po souls, "Nanlu" summons the Six Hollow Organs, "Jibona" summons the Five Solid Organs, "Jieli" summons the Nine Orifices, and "Tuomiditi" summons the Four Limbs.

[Secret Method of Soul Travel (Astral Projection)]:

Requires drawing six talismans while facing east and inhaling six breaths of azure Qi. After forming hand seals and swallowing the six talismans, one gains protection from deities who prevent the dispersal of soul and spirit.

[Methods for Summoning the Three Officials]:

• "Lise" summons the Celestial Official
• "Bolai" summons the Earthly Official
• "Xiduo" summons the Water Official

Method: Face the direction of the Tian Gang star (Big Dipper), inhale three breaths of Qi, form hand seals while reciting incantations, then place the drawn talismans on the altar to complete the summoning.

[Other Summoning Techniques]:

• "Pidinuchao" summons the Four Directional Animals (Azure Dragon, White Tiger, etc.). Perform by forming hand seals toward the sky while reciting incantations and drawing talismans, then blowing them toward the four directions around the body.
• "Hedi" summons clouds and thunder. When praying for rain, inhale one breath of Qi from the Bi constellation (one of the 28 Lunar Mansions), form hand seals while reciting the spell, then place the drawn talisman where dragons dwell.
• "Yenazhepan" summons all celestial and earthly deities, used during Zhaijiao (Daoist purification rituals).

This scripture describes the summoning methods of various deities in the Jingming (Pure Brightness) tradition of Daoism. Each spirit has specific invocation techniques and purposes:

When summoning yang-world deities (Sanmu) and yin-world spirits (Banla), one must draw Qi (vital energy) from specific directions, form particular mudras (hand seals), recite incantations seven times, then burn talismans to manifest them. These are primarily used for soul salvation and summoning rituals.

To invoke the Northern Dipper Star Lord (Xini Piju), draw seven breaths from the "zi" position (northern direction). For the Southern Dipper Star Lord (Tushu Xina), take six breaths from the "wu" position (south). Both require accompanying mudras, mantras, and talisman drawing.

For major affairs, summon the Jingming Marshal Envoy (Yedu Yitan) by facing east and drawing three breaths, holding the drawn talisman in hand. To call higher Jingming deities (Yangqi Luo), take nine breaths and place the talisman beneath one's seat.

For divination, summon the Jingming Document Officer (Bidi Chituo) with a single breath. To heal the sick, invoke the Jingming Spiritual Official (Nili Panli) by burning talismans.

The summoning of the Six Ding (female generals) and Six Jia (male generals) involves unique techniques:

• For Six Ding: press the left nostril and inhale through the right
• For Six Jia: press the right nostril and inhale through the left

Tear the drawn talisman to manifest these warrior deities.

Specialized applications include:

• Dulü spirits for breaking evil magic, rainmaking, and thunder control (using green paper talismans)
• Xushu Shanpano (Three Jia spirits) for karmic retribution rituals (drawing Venus' Qi while facing west)
• Tamuo spirits serve as celestial messengers

These methods integrate core Daoist ritual elements: breath regulation (Qi absorption), mudras, incantations, and talismans (Fulu). The systematic correspondence between specific deities, breath counts, and directional Qi reflects the structured ritualism characteristic of Daoist practice.

The "Secret Methods Chapter of the Supreme Numinous Treasure Pure Brightness" details esoteric Daoist techniques for summoning various divine generals. Here's a plain explanation:

1. Summoning "Moduotuo" (the Translation Deity): When encountering language barriers with spirits, first hold your breath and visualize white light emanating from the lungs. Then exhale while drawing a talisman (fulu) in the air with hand gestures (mudras), silently reciting the incantation to invoke this interpreter deity.

2. Summoning "Wangjia" (the Archivist Deity in charge of documents): For official matters requiring verification, exhale once, form hand seals, chant the spell while drawing the talisman, then burn it to summon the deity.

3. Summoning "Cina" (the Celestial Storehouse Deity managing heavenly warehouses): To receive celestial provisions, form the Jade Emperor hand seal while chanting and drawing the talisman to invoke this deity.

4. Summoning "Panzhema" (the Kitchen Deity): When wishing to abstain from earthly food, form hand seals, chant the spell and swallow the drawn talisman to partake of celestial cuisine.

Additional deity summoning methods include:

• "Dishanzhebolina" oversees heavenly stables
• "Gubuzhishiduo" governs celestial steeds
• "Nahuyun" commands cloud chariots and wind horses

These three require gathering Qi from the five directions (Five Phases), combined with chanting, hand seals, and talismans placed beneath one's seat.

5. "Luyongbo" serves as the Three Realms' chief scribe. When requesting talismanic writing, face west to gather Qi.

6. "Sexidi" acts as the Pure Brightness lineage's herald. For dispatching documents, face east to gather Qi.

7. "Tengbengjia" is the mountain-moving divine officer. For relocating mountains, face the Big Dipper to gather seven breaths.

8. "Fan'abi" controls river and sea manipulation. When drawing talismans, hold breath while chanting seven times.

9. "Bayecha" summons dragon deities. Gather nine breaths according to the hour, chant nine times, then dispatch the spell to dragon locations to admonish troublesome dragons.

These represent standard secret techniques used by Daoist ritual masters, requiring precise coordination of breathwork, visualization, hand seals, and incantations. Each deity has specific talismans, spells and operational methods, with strict attention to directional alignments and numerical repetitions.

The Secret Methods of Supreme Lingbao Jingming scripture records various esoteric techniques for summoning divine beings. Let me explain them systematically:

Summoning Mountain Deities:

To invoke mountain spirits, face the northeast (Gen position of the Bagua). First inhale three deep breaths of heaven-earth Qi (vital energy), then trace a talismanic symbol in the air while reciting the incantation three times. Finally, blow the charged talisman toward the target direction.

Nighttime Invocation of Treasure Guardians:

When discovering buried valuables, one may summon their guardian spirits using specific hand seals (jie jue) combined with mantras to secure the site.

Universal Talisman for Five Sacred Peaks' Divine Officials:

The mantra "Qǐ duǒ mí pàn zhà" summons the celestial administrators of the Five Sacred Mountains. When drawing this talisman, form the hand seal while reciting seven times—this method also works for local deities like City Gods (Chenghuang) and Earth Gods (Tudi). Always inscribe the deity's name before drawing the talisman. Historical records mention the local deity Nanchang Shegong being summoned this way.

Five Weapon Spirits' Summoning Formulas:

• "Bì yì yǎn jí" invokes bow and crossbow spirits
• "Hé yè shě yè" summons sword spirits
• "Gān zhì bì" calls halberd guardians
• "Lì yào yì" beckons spear deities
• "Wū shí fá luō" awakens banner spirits

These talismans mobilize celestial soldiers to vanquish malignant ghosts. Always face north to gather Qi, form the hand seal while chanting, then burn the completed talisman—whereupon heavenly warriors will manifest bearing the respective weapons.

Elemental Deity Invocations:

• "Shū lán" (Fire God): Seal at the Yin position (base of index finger), gather Qi seven times at the Wu position (middle fingertip), then cast the talisman into fire
• "Zhì duō" (Water God): Seal at Shen position (base of ring finger), gather Qi once at Zi position (thumb tip), then submerge the talisman
• "Dì lì cì zhà" (Medicine God): Seal at Yin position, face east gathering Qi three times—this talisman can be blended with medicinal compounds

Thunderforce Summoning:

The mantra "Sè zhì yè nà yè nà yè bō" calls forth the Thunderbolt General. To summon the Five Thunder Marshals, first form the Great Execution Seal (Da Sha Jue), recite seven times, then place the talisman where lightning is needed.

Other Key Martial Deities:

• "Shě tí" invokes spear spirits and Marshal Guo Tian—form the Great Execution Seal facing the Big Dipper, gather Qi, inscribe with the left hand, then blow toward the sky
• "Yōng shā" summons poison-consuming officials
• "Ní shàn nà" calls the Five Thunder Gods
• "Jù zhī tā" beckons the Eight Trigram Lords

The final method details altar construction for receiving deities from the Three Realms: first form the middle-finger seal while chanting, then carry the completed talisman.

These techniques incorporate specialized Daoist practices—Qi absorption (qu qi), hand seals (qia jue), and talismanic inscription (shu fu)—requiring authentic lineage transmission and dedicated cultivation.

This scripture primarily discusses several secret ritual techniques of the Jingming (Pure Brightness) school, an important Daoist tradition during the Song-Yuan period. These methods are categorized into thunder summoning, sword techniques, healing arts, and salvation rituals—all performed through the combined use of talismans (fulu), incantations, and specific hand gestures.

I. Thunder Summoning Techniques

1. When reciting the "Om" mantra, one must raise a hand toward the sky—this gesture seeks divine permission to proceed.

2. For the Five Thunder Talisman: Curl all five fingers (with the thumb pressing down the others), gather five-colored Qi (vital energy) from the Yin position (northeast), use paulownia wood as the medium, and nail the talisman at the target location.

3. Different incantations correspond to distinct thunder methods:

• "Milu Heye" summons silent thunder
• "Qingmo" prevents mishaps
• "Lugui Ban" invokes the Great Deity of the Fire Department

II. Secret Sword Techniques

1. "Juhe Ye": Form the Golden Knife hand seal while blowing on the talisman

2. "Xida": Makes the sword unsheathe automatically

3. "Laiqi": Returns the sword to its scabbard

4. "Mili": Sheathes the sword through visualized talisman patterns

III. Healing Arts

1. For treating illness: Inhale 1 breath of eastern Qi and 7 breaths of northern Qi, then draw a talisman in the air and blow it toward the patient.

2. Water blessing: Draw 9 breaths of eastern Qi into water while visualizing talismanic patterns merging with it (for self-consumption or healing).

3. Acupuncture substitute: Use a nine-inch blade of grass instead of needles, recite the incantation nine times, then apply to the affected area.

IV. Salvation Rituals

1. "Piao▲ Chi Zhe": For ancestral salvation, gather vital Qi from the Yin position to draw the talisman.

2. "Ning Biao": Recalls the soul of critically ill patients (can prolong life).

Note: All incantations require specific hand seals (shoujue) and visualization, with most demanding orientation toward particular directions (e.g., east or west) to gather Qi. The Jingming school emphasizes the concept of "Qi-sword," believing daily collection of western sword Qi can cultivate an intangible ritual sword.

This scripture details the ritual practices of the Jingming School (an important Daoist lineage) in using Fulu (talismans and registers) for healing and exorcism. The key methods include:

1. Creating healing and exorcism talismans:

• For treating illnesses: Face east while drawing nine breaths of Qi, then create a cinnabar-inscribed talisman for the patient to ingest
• During inscription: Hold one's breath while silently reciting incantations

2. Summoning various spirits:

• Summon house guardians (Zhaishen) with the "Tu Jue Xun" talisman
• Summon earth deities (Tudi Shen) with the "Ying Cui Hao Yin" talisman
• Summon the Director of Fate (Siming Shen) with the "Ni Bian Hua" talisman

3. Resolving grievances of restless spirits:

• For cursed spirits: Face north while drawing one breath to create an instructional talisman
• For violent-death spirits: Create talismans to help murdered souls reincarnate peacefully
• For hanged spirits: Perform hand seals (Qiajue) before placing talismans at relevant locations
• For drowned spirits: Create liberation talismans at the accident site

4. Treating specific ailments:

• For epidemics: Have patients ingest talismans while facing east, drawing three breaths and reciting thrice
• For gu poison: Burn talismans while performing hand seals and reciting five times

5. Moral transformation talismans:

• Using talismans to reform dishonest, flattering, or greedy individuals into upright persons
• Method: Inscribe talismans while exhaling toward subjects, combined with hand seals and incantations

6. Special case procedures:

• When summoning spirit assistance: Perform the "four-finger second joint" hand seal with five recitations
• For extreme filial impiety: Nighttime talismans may be used with ritual swords to eliminate the offender's Shen (spirit) – with strong cautions about prudent use

All methods require synchronized hand mudras (Qiajue), breath techniques (Qi absorption), and incantations, demonstrating the ritualistic and systematic nature of Daoist Fulu practice. The text emphasizes that these powerful methods should only be performed by properly trained adepts.

This scripture records several esoteric methods for exorcising evil and dispelling impurities from the Jingming tradition (an important Daoist school during the Song-Yuan period that emphasized loyalty and filial piety as spiritual practice). The techniques primarily involve the use of talismanic incantations (Fulu) and hand seals (shoujue):

The Method for Expelling Barbarian Invasions: On the night of the full moon, observe the enemy's direction and inscribe a talisman along their anticipated path. When performing the ritual, face the Tiangang stars (the handle of the Big Dipper), draw in righteous Qi while reciting incantations.

The Method for Punishing Injustice: When encountering corrupt officials, inscribe five talismans while reciting incantations five times, accompanied by hand seals and exhaling breath to activate the ritual.

The Method for Dispelling Drought Demons: While forming hand seals, recite incantations ten times as you inscribe the talisman, then burn it.

The Method for Beheading Evil Spirits: Requires summoning the Kuigang Star Lords (Daoist protector deities), forming hand seals while reciting incantations and inscribing talismans.

The Method for Neutralizing Poisons: Face north and draw in seven breaths, then inscribe seven talismans to burn in the poisoned person's home.

The Breath-Suspension Cultivation Method: During Qi circulation practice, massage the nose while reciting incantations, then swallow the inscribed talisman.

The Method for Removing Impurities: When encountering defiled objects, inscribe and burn a talisman while visualizing it transforming into purifying flames that cleanse your being.

The Method for Abstaining from Lust: Swallow a cinnabar-inscribed talisman while exhaling five breaths and forming hand seals.

The Method for Cultivating Personal Protection: For five consecutive days, swallow talismans while reciting incantations seven times daily, facing east and inhaling three breaths.

The term "hand seals" (qiajue) refers to specific Daoist finger mudras, while "visualization" (cunxiang) denotes concentrated mental focus on particular imagery. These methods exemplify the Daoist tradition of using talismans, breath techniques, and visualization for exorcism, healing, and self-cultivation purposes.

This scripture expounds the secret methods of the Jingming School (an important Daoist lineage emphasizing loyalty, filial piety, purity, and illumination) for summoning underworld officials from Fengdu (the Daoist netherworld) and celestial deities. The main content is divided into several sections:

On the sixteenth day of the first lunar month, one may summon the hundred ghosts of Fengdu, using talismanic incantations to command them not to harm people. The specific method is: while drawing the talisman (Fulu), continuously press the second joint of the left hand's four fingers, personally inscribe the incantation, then burn it—whereupon the ghosts will arrive. After completing the task, use the "Suohe Talisman" to dismiss them. If particularly wicked ghosts from Fengdu are summoned, they may be vanquished with the "Wind-Wheel Fire-Chariot Talisman."

When entering the celestial gates of heaven, several types of talismans are required:

1. The "Diju Dahe Talisman" grants entry through the heavenly gate

2. The "Fanyi Zhixiao Talisman" summons the guardian warrior deities (protective spirits)

3. These talismans must be prepared in advance for ascension through the heavenly gate

The scripture also lists various specialized talismans for specific purposes:

• Talismans to summon the Judge of Rewarding Good and the Judge of Punishing Evil
• Talismans to summon the seventy-four celestial department judges
• Two verification talismans for good deeds—when seen by the judges, they issue passage credentials
• Talismans to summon talisman officials for credential verification
• Talismans to receive celestial-bestowed elixir credentials
• Audience talismans for attending the Heavenly Emperor's court
• Talismans for presenting thanksgiving memorials
• Talismans for inquiring about court ritual protocols from the Left and Right Ministers of the Three Pure Ones (Sanqing, the highest Daoist deities)
• Talismans to summon the Jade Maidens who convey messages for the Three Pure Ones
• Talismans to summon chief and deputy officials
• Thanksgiving talismans for receiving elixirs

Finally, it states that talismans used after summoning the Record-Keeping Judge require no special instructions—practitioners will naturally understand their usage.

These talismans involve the complex Daoist systems of underworld and celestial deities, primarily used for religious activities such as practitioners communicating with spirits, punishing evil and rewarding good, and achieving immortal ascension.