《太上老君混元三部符》

The Scripture of the Threefold Primordial Talismans of the Most High Lord Lao (Taishang Laojun Hunyuan Sanbu Fu) documents various methods of employing Daoist talismans (Fulu). These talismans are primarily used for exorcising malevolent influences, purifying spaces, safeguarding households, and other daily-life rituals for blessings and averting misfortunes.

The text first introduces the "Master Craftsman Talisman" (Dujiang Fu), which serves as the foundation for all other talismans—when inscribing any additional talisman, one must first stamp it with this seal. Next are the "Purification Talismans" (Jiehui Fu), totaling eleven, specifically designed to dispel defiled and inauspicious Qi. To use them, one must face east, perform ritual bows, and then either ingest the talisman or burn it and dissolve the ashes in water for gargling, drinking, or bathing. This practice is said to clarify the spirit (Shen) and dispel lingering misfortune.

The "Household Protection Talismans" (Anzhai Fu) number thirty-one in total, each designated for specific locations within a dwelling: the main gate, courtyard, and the four corners of the house. For instance, peach-wood boards inscribed with red talismans are to be placed in the northwest and southwest corners, while corresponding talismans are prescribed for the southeast and northeast. The text also details the talismans of the Four Directional Sovereigns:

The "Azure Emperor Talisman" of the East corresponds to the musical note Jue, symbolizing the Azure Dragon. It governs the three months of spring and ensures household peace and abundant harvests. Inscribed with cinnabar on peach wood, it wards off calamities when placed as a protective charm.

The "Vermilion Emperor Talisman" of the South corresponds to the note Zhi, embodying the Vermilion Dragon and Scarlet Bird. It governs summer and, when written in blue ink on white boards, protects against fire hazards and resolves disputes.

The "White Emperor Talisman" of the West corresponds to the note Shang, representing the White Dragon. It governs autumn and works in concert with the twelve household deities to safeguard the home.

The application of these talismans emphasizes precise alignment with directional orientations, seasonal timings, and material correspondences. For example, specific seasons require talismans on paper of particular colors, while different directions must harmonize with their respective sovereigns' talismans. Through this intricate system of symbolic coordination, Daoism holds that one may achieve the expulsion of malign forces, the attraction of auspiciousness, and the harmonization of Yin-Yang energies.

This scripture records a set of Daoist talismanic methods (Fulu) for household protection and exorcism. It primarily explains how to arrange specially colored talismanic boards in specific directions to ward off misfortune:

For the western direction, one must write with cinnabar (red pigment) on wooden boards and hang them during the three autumn months. This ensures household prosperity, thriving livestock, and protection from weapon injuries. In the north, the Black Tortoise talisman (Xuanwu, the northern guardian deity) written in black should be hung during winter to summon the protection of a hundred spirits and repel water demons. A yellow talismanic board placed at the center stabilizes the household in all directions, dispels malignant forces, and secures the guardianship of the twelve household deities (protective spirits of the home).

Specific instructions for using the talismans include: hanging them in the central courtyard to block disturbances from restless spirits; wrapping sharp objects in white cloth and suspending them beneath pillars for ten days to eliminate harmful ghosts; affixing them to doors and windows to safeguard the home; and writing them on peach wood (believed in Daoism to have exorcistic properties) before hanging them at the four corners of the house for optimal effect. There are also specialized talismans for protecting livestock, servants, and household workers.

Particular emphasis is placed on the "Laozi Divine Talisman," renowned for its power to eradicate corpse-demons (restless spirits lingering due to unresolved grievances) and chronic illnesses (traditionally attributed to ghostly influences) in haunted dwellings. Important talismans must be sealed with ritual stamps (Daoist ritual implements), and some require simultaneous display in both the main hall and windows.

The text concludes by noting that the "libationer and register disciples" (Tianshi priests conducting rituals) should hang these talismans on the altar to dispel calamities and baleful energies while ushering in auspicious blessings for the household. Overall, the scripture transmits concrete methods for harmonizing residences and repelling evil through strategic talismanic placement.

This scripture explains the Daoist methods of using talismans (Fulu) to neutralize negative earth Qi (geopathic energy) and avert disasters. The practice consists of several key components:

Regarding the hanging of talisman boards: Use a five-inch-wide wooden plank inscribed with the appropriate talisman. Hang it on the main beam of the northern hall or affix it above the door frame to attract auspicious energies.

The text details twenty-nine specific talismans for neutralizing negative earth Qi. For instance: when dealing with malignant earth energies from the east, write the talisman on white paper and post it facing that direction; for central geopathic issues, inscribe it on the left beam. It also describes harnessing the energies of the five major planets (Venus/Taibai Jinxing, Mercury/Chenxing, etc.) to counteract negative earth Qi from different directions.

Optimal timing for talisman use: On Geng or Xin days (days with these Heavenly Stems in the calendar), hang the talisman on doors or ingest it directly. Special mention is made that when constructing buildings in the western sector, combining the talisman with yellow stones enhances effectiveness.

The twelve two-hour periods (Shichen) and their corresponding stone colors: Yellow stones for the Chou period (1-3am), white for Yin-Mao-Chen periods (3-9am), black for Si-Wu-Wei periods (9am-3pm), red for Shen-You-Xu periods (3-9pm), and yellow again for Hai period (9-11pm). These stones must be used in conjunction with the talismans.

Additional precautions: When constructing new buildings, post talismans on all four walls. For ground-breaking or construction, select an auspicious date and paint the talisman with cinnabar on white cloth to hang in the central courtyard. During relocation, ensure the earth Qi within a three-foot radius is purified. Following these methods prevents illness and legal troubles while ensuring agricultural abundance.

This scripture primarily explains the usage methods of several Daoist talismans (Fulu), covering four categories: construction and house-building, relocation, fire prevention, and property protection.

For talismans to avoid offending earth spirits during construction or burial: Digging in inauspicious locations may cause family misfortunes, illnesses, or disputes. The specific method involves drawing the talisman with cinnabar on plain silk, then posting it on doors and courtyards. The talisman paper should extend three feet beyond the eaves to prevent disturbances from earthly impurities (Qi).

Three talismans for relocation: During initial moves, each person should carry these talismans or ingest them to avoid earthly Qi contamination. When Laozi transmitted these talismans, he instructed they should accompany weddings, nighttime burials, or relocations. Wearing these talismans attracts vital energy (Sheng Qi), though they shouldn't be written on plain silk for longevity purposes.

Ten fire prevention talismans: These should be drawn with cinnabar on specific days and hung at house corners. Use ink to draw them on all four walls, especially on the north wall facing south. Frequent household fires indicate fire spirits (Huo Sui) - post talismans on stoves. During fires, holding these talismans can extinguish flames, repel evil spirits, and prevent weapon injuries. The Supreme Lord Lao's (Taishang Laojun) seal should be stamped on white paper. Fire prevention talismans can also be written in blue on white boards hung at entrances.

The text mentions a deity called "Emissary of the Eastern Sea," described as a thousand-zhang tall figure with a hundred-chi wide head, dwelling in rivers with oceans as his home, capable of exhaling ten thousand stones of water per breath. Fire spirits hearing his name will burrow a hundred feet underground. The incantation concludes with the standard Daoist phrase "urgently urgent as the law commands."

Thirty-two property protection talismans: These resolve issues of runaway servants or lost possessions. Write the talisman on white silk, place it where items were lost, cover with clothing for three days to recover them. For escaped servants or thieves, write with cinnabar on white paper, wrap it, then drop it in a well after covering - they'll return without searching. Anti-theft talismans should be written inside collars for wearing.

The Taishang Laojun Hunyuan Sanbu Fu (Talismans of the Threefold Primordial Unity by the Supreme Venerable Lord) records various practical talismans (Fulu), primarily categorized into three types:

Talismans for recovering lost objects: If something goes missing, one may cover the area where the item was lost with a steamer basket (zeng) and refrain from speaking to anyone for three days, after which the lost item will return on its own. Alternatively, the talisman may be placed directly at the location of the loss.

Talismans for household peace: Homes should avoid raising pigs or sheep. If livestock fall ill or die, the "Seal of Restraining Harm" (Du Hai Zhi Yin) may be used to suppress negative influences. In cases of natural livestock deaths, placing the talisman at the site of death can transform misfortune into good fortune.

Talismans for livestock health: Numerous talismans address ailments in oxen and horses. For instance, when livestock suffer from bloating, the talisman is ingested; during epidemics, talismans are affixed to the animals' heads; for frightened livestock, the talisman is worn; and for sick animals, the talisman may be posted on stable doors or ingested. Notably, talismans written with cinnabar on peachwood planks prove especially potent when hung on oxen's heads or stable doors.

Talismans for farmland protection: Eight types of field talismans exist. To control rodents, place the talisman at the field's center; for locusts, inscribe the talisman on peachwood planks. Specific talismans ward off mountain spirits (shanjing) and earth deities (dizhu) to protect particular households' crops. Usage methods vary: some talismans are placed at field corners or centers, some inscribed on four-direction wooden tablets, while others require seven-foot-high peachwood planks suspended ten feet above ground—all to be used without looking backward during application.

Talismans for sericulture: Thirty specialized talismans benefit silkworm cultivation (specific contents not detailed).

These talismans require precise ritual protocols: some must be used with steamers, others inscribed on specific materials, while certain taboos must be observed (like maintaining silence or avoiding backward glances). The phrase "as by divine mandate" (ru lü ling) commonly concludes these talismans—a standard Daoist formula indicating immediate efficacy comparable to imperial decrees.

This scripture records a set of Daoist talismans (Fulu: special symbolic writings used for exorcism and blessings in Daoism) for sericulture cultivation and warding off evil influences. The main content is divided into two parts: blessings for silkworm rearing and disaster prevention.

The sericulture section explains that posting these talismans in specific locations of the silkworm room brings auspicious outcomes: placing one on bamboo mats (used for raising silkworms) ensures the silkworms eat well, while affixing them to the four walls prevents mice from stealing the cocoons. It specifies that female sericulturists should wear directional talismans—using the "Female Chastity Talisman" (Nüzhen fu) for the east and "Female Yang Talisman" (Nüyang fu) for the south—with each of the five directions (east, south, west, north, center) having distinct effects. A key instruction emphasizes creating these silkworm talismans on the first Yin day of the third lunar month (Shangyin ri) and posting them at waist height on the northern wall of the silkworm room for optimal fortune.

The exorcism portion primarily addresses household misfortunes like funerals or epidemics (Jiuzhu: referring to contagious diseases or calamities). The text directs practitioners to carve talismans on peach wood boards for hanging: when a death occurs in the family, thirty-five specific "Death and Misfortune Talismans" (Sisang jiuzhu fu) should be displayed in the courtyard center, main gate, and four corners of the house; when neighbors experience bereavement, the talisman should be posted on one's own door. Family members may also carry them or place them on windows and doors as protection. Notably, inserting a talisman into the deceased's hand prevents their spirit from haunting the living.

These talismans exemplify how ancient Daoism integrated productive activities with spiritual practices, combining specific orientations, astrological timing, and ritual materials to ensure agricultural success and dispel inauspicious forces.

This is a set of Daoist talismans and incantations for exorcism and averting misfortune recorded in the Taishang Laojun Hunyuan Sanbu Fu (The Threefold Talismans of Primordial Chaos of the Most High Lord Lao), mainly used to deal with inauspicious matters related to funerals and burials. According to the different dates on which people died, there are corresponding names of ghosts and methods of suppression.

When a neighbor's family is holding a funeral, one may write the talisman and incantation on plain paper and paste it in the center of one's own lintel; it can cut down the haunting ghosts and spirits. If someone in the household dies, paste the talisman at the four corners of the house to prevent the calamitous Qi from leaking outward. For someone who died on a Chen or Xu day, the ghost is named “Heavenly God”; the Big Dipper knows this ghost's surname, and at this time using the “Yellow God Yuezhang” talisman and incantation can make the hundred ghosts retreat and disperse.

The methods for driving away ghosts differ according to the date: for the ghost of one who died on a Si or Hai day, called “Heavenly God,” one must use the “Yellow God Yuezhang” talisman; for one who died on a Zi or Wu day, whose ghost is called “Heavenly Thief,” one must ask the Door God and Household Guardian (deities who protect doors and gates) to assist in driving away the ghost; for one who died on a Chou or Wei day, whose ghost is called “Heavenly Collector,” talismans and incantations can seal off the ghost's path; for one who died on a Yin or Shen day, whose ghost is called “Heavenly Principle,” one must use the “Divine Talisman of the Heavenly Emperor” to suppress it.

This group of talismans and incantations can also be used as follows: to prevent the inauspiciousness brought by a neighbor's funeral, paste the talisman on the door; to prevent the deceased's soul from causing trouble, paste it at the four corners of the residence; when escorting a funeral, wearing the talisman can ensure safety; at burial, write on four talismans with cinnabar and place them horizontally on the coffin. If a female ghost causes her husband to fall ill, or a male ghost causes his wife to fall ill, it is necessary to write talismans in a specific manner to resolve the matter.

The “Talisman for Subduing the Hundred Anomalies” mentioned at the end comprises fifty-three talismans; after being written, they are pasted in specified locations to suppress various strange phenomena. All talismans and incantations must end with the phrase “Quickly, quickly, as by statute and ordinance!” This is a common concluding formula in Daoist talismans and incantations, indicating that they are to take effect immediately.

This scripture records the Daoist methods of using talismanic incantations (fulu) for exorcism and warding off supernatural disturbances. It primarily explains how to resolve various strange phenomena in households by posting talismans.

The text first introduces the "Hundred Anomalies Talisman," which can be posted on doors to protect the dwelling and expel evil influences. When inauspicious omens frequently appear in a home, the talisman should be placed where the anomalies occur. Special mention is made of the "Three Truths Talisman," believed to possess divine power for beheading malicious ghosts and resolving demonic transformations.

It then details twelve possible supernatural occurrences corresponding to each earthly branch day (from Zi day to Hai day in the Chinese zodiac calendar), emphasizing the need for particular vigilance during these periods.

A significant portion focuses on interpreting and resolving various abnormal canine behaviors:

• When dogs climb onto beds without reason: post the talisman where the dog sleeps or on the door
• When dogs howl inexplicably or curl their noses: place the talisman on the door or at the center of the courtyard
• When dogs climb onto roofs: affix the talisman above the doorway
• When dogs urinate indiscriminately indoors: suppress with talismans
• When dogs inexplicably carry away household objects: post talismans at both the doorway and the location of the anomaly

Other unusual phenomena and their remedies include:

• When sows eat their piglets: immediately perform sacrificial rites
• When dogs stare into wells: place the talisman on the well
• When dog blood contaminates an area: affix peach wood planks to both the affected spot and the door

These talismanic methods consistently emphasize precise placement at the exact locations where anomalies manifest—whether doors, beds, or well sides—believing this targeted application effectively suppresses various supernatural disturbances.

This scripture primarily discusses the use of talismans (fulu) to address unusual phenomena in daily life, particularly strange occurrences related to dogs and rats, as well as exorcism talismans. The details are as follows:

Regarding canine anomalies:

If a dog climbs onto a bed or if its clothes and shoes face a specific direction, this is an auspicious sign. However, a dog sleeping on the bed may obstruct the household's fortune, requiring talismans to be posted at the sleeping area and on the door. A dog relieving itself on the bed brings misfortune and must be sealed with the Beidou Seal (one of Daoist ritual seals). A dog carrying human clothing to a specific location is propitious. If a dog barks toward the direction of a cooking stove, a talisman should be placed at the fire source. A dog gazing at a well is an auspicious omen.

Regarding rodent anomalies:

If rats chirp in the main hall, a talisman should be hung in the center. Rats scurrying and squeaking throughout the house can be pacified with talismans for good fortune. If rats gnaw on clothing, talismans can resolve the issue. Rats crowing like roosters require talismans posted at the sound's origin. For rats biting humans or livestock, talismans should face the biting direction. Clothing damaged by rats becomes auspicious when talismanic characters are written on the collar. If rats disrupt a home's feng shui, causing unrest, door-posted talismans are needed. For rat bites on limbs, write the character "ghost" on a four-inch peachwood plank and tie it to the left arm as protection.

Exorcism talismans section:

Two types of talismans prevent ghostly hair-cutting (when ghosts supposedly cut people's hair). The upper talisman can be ingested or worn, while the lower one must be inscribed on peachwood and hung on the door. This phenomenon of ghostly hair-cutting is called "spirit death" (jing si).

These talismans reflect ancient practices of using Daoist ritual methods to handle life's anomalies, employing materials like peachwood planks, clothing, and doorways. The primary resolution methods involve posting, hanging, or wearing talismans to dispel inauspicious events.

This is a collection of Daoist talismans (fulu) designed to expel ghosts and animal spirits, primarily addressing supernatural phenomena encountered in daily life. Each situation has corresponding solutions and instructions for use:

For ghost-expelling talismans:

If doors or windows shake due to ghostly activity, affix the talisman at the shaken location. For beds rocked by spirits, noon is the most auspicious time for application. When clothing is stolen by ghosts, place the talisman on the door. Hearing ghostly cries at night requires affixing talismans to doors and windows. For dishes moved by spirits, apply talismans to entryways. Walls pushed without cause need talismans at the affected spot. Unexplained bloodstains in the house call for door and window talismans. Upon sudden ghost sightings, immediately place talismans on doors and windows. Disturbing ghostly wails can be countered by applying talismans to doors, well stoves, or inside collars.

Four special ghost-expelling talismans are highlighted: two should be inscribed on peachwood boards and hung at the door center, while one must be ingested. A specific talisman exists for doors opening/closing mysteriously—simply affix it to the door.

For snake spirit talismans:

Seven specialized talismans combat snake spirits. When snakes enter dwellings inexplicably, use talismans to suppress them. Different colored snakes signify varying omens (yellow snakes bring luck, others require suppression). Snakes entering cellars need talismans placed at the abnormal location. Two universal talismans can handle all snake spirit disturbances when applied where anomalies occur.

For fox spirit talismans:

Ten talismans address fox mischief. Hearing fox cries or seeing wild foxes enter homes warrants suppression: inscribe talismans on peachwood or tungwood boards facing the sound's origin; alternatively write them on swords pointed toward the noise, or hang talismans from pole tops. These specifically neutralize misfortunes caused by fox spirits.

Note: Talismans work best when combined with apotropaic materials like peachwood or tungwood, and their efficacy increases when used during significant hours (e.g., noon). Daoist tradition holds that such nature spirits disrupt human affairs, requiring specialized methods for expulsion.

This records the demon-expelling techniques from the Hunyuan Three-Part Talismans (Fulu) transmitted by Lord Laozi (Taishang Laojun, one of the supreme deities in Daoism). It primarily explains how to use talismans to drive away fox spirits and other supernatural beings:

The first method: When hearing the cries of fox spirits, inscribe the talisman on peach wood and hang it above the doorframe. In Daoist tradition, peach wood is believed to possess potent apotropaic properties. This practice can suppress fox spirits and protect the household.

The second method: When fox cries disturb the celestial gates and the Big Dipper (Beidou, the Northern Dipper), one can harness the power of the Seven Stars formation combined with talismans. The specific practice involves drawing the talisman with fox blood while reciting "Swiftly, swiftly, in accordance with the statutes and ordinances" (jiji rulü ling) - a commonly used Daoist command phrase indicating immediate effect.

The third talisman possesses extraordinary power capable of banishing malevolent beings from ten thousand miles away. Wherever the talisman's invocation reaches, the spirits will perish instantly. This type is particularly effective against roaming fox spirits causing disturbances.

The fourth method addresses situations where fox spirits or avian demons intrude into homes. Simply displaying these talismans in prominent household locations can effectively repel such entities and ensure domestic peace and auspiciousness.

These talismans belong to the upper scroll of the Hunyuan Three-Part Talismans, comprising Lord Laozi's secret teachings for exorcism. Practitioners must remember that efficacy depends on sincere devotion, and the rituals must be performed with proper ceremonial observance to achieve full potency.

The "Purification Five" section in the middle scroll of the Taishang Laojun Hunyuan Three-Part Talismans records various protective charms (Fulu) for warding off evil and averting disasters, primarily addressing unusual occurrences in daily life. These talismans are categorized into several major types:

First are charms related to abnormal poultry behavior. Specific talismans should be affixed to doors or chicken coops in cases such as unexplained chicken deaths, hens crowing like roosters, nighttime disturbances among chickens, or chickens scattering without reason. For instance, if a hen crows, it must be slaughtered with the corresponding talisman posted on the door; if chickens cry inexplicably at night, a talisman should likewise be placed on the door.

Next are charms for unusual well phenomena. When well water boils without cause or a "dragon" (referring to anomalous creatures or supernatural manifestations) appears in the well, specific talismans should be cast into the water.

The third category involves anomalies in cooking utensils. If pots or stoves produce unexplained noises, a peachwood plank inscribed with the appropriate talisman should be placed inside the pot. If smoke fails to rise or flames extinguish spontaneously, a talisman must be posted on the door.

Lastly, there are charms for abnormal bird activity. When owls, mynahs, or other birds gather and cry without reason, or when doves enter a household unexpectedly, talismans should be affixed to doors or the affected areas. If bird droppings fall on a person, the individual should instead carry the talisman on their person. Similar charms are prescribed for the howling of wolves, tigers, or leopards.

These talismans are often used in conjunction with specific rituals, such as the "Yu Steps" (a Daoist walking technique), primarily serving to neutralize ominous signs and ensure household safety. Each anomalous phenomenon has its corresponding talisman with detailed instructions for application.

The Taishang Laojun Hunyuan Three-Part Talismans primarily expounds practical methods for resolving various anomalies through the use of talismanic incantations (fulu). When encountering ominous signs, affixing the corresponding talisman in specific locations can avert danger and restore harmony.

If an owl hoots strangely on the roof or a fox cries and laughs atop the house, posting the talisman on doors and windows will turn misfortune into blessing. Should flocks of birds invade the home, suppressing them with the appropriate talismanic incantation can reverse ill fortune. When pheasants fly into the dwelling or perch on the roof, affix these two talismans at the site of the anomaly and on the main door.

Specialized talismans exist for different bird-related disturbances: those for crows, owls, and magpies; others to subdue old birds, turtledoves, and pigeons; talismans to suppress eagles, ospreys, and mynas; as well as charms to drive away shrikes, wrens, and quails—along with solutions for sparrows, geese, ducks, and various other wild birds. In short, when any fowl enters the home, posting the corresponding talisman at the anomalous location and entryways will neutralize the threat.

There are also specific talismans for insect infestations: if ants suddenly gather indoors, affix the talisman at the affected area; should spiders weave webs at the entrance, the proper talisman ensures the householder's safety.

Cyclonic disturbances have their remedies: when whirlwinds enter the house, scattering clothes, tearing off roof tiles, or snapping trees, post the talisman at the anomalous spot; for eerie swirling winds invading the home, place the charm on doors and windows.

Seven talismans address dragon and rainbow anomalies: when a dragon perches on household trees or within the dwelling, use the talisman to suppress it; a dragon entering a well foretells disaster for the family—write the talisman upon the well's surface; a rainbow appearing in a well on a clear day requires affixing the charm at the wellhead and entryways; sighting a jiaolong (legendary hornless dragon) heralds family decline—wearing the talisman prevents severe illness or death.

Finally, twelve talismans handle miscellaneous strange occurrences: encountering sudden bloodshed when leaving home requires placing the talisman at the anomalous location; unexplained bloodstains suddenly soiling clothes or utensils in the house are cleansed with the talisman; when hares intrude into the home, post the charm at the affected area; if bows, arrows, or blades sound or move without cause—possibly signaling approaching thieves—the talisman suppresses the threat.

This scripture records various Daoist talismans (fulu) for warding off evil and averting disasters, primarily addressing abnormal phenomena occurring in households. The text explains that when strange sounds, inexplicable lights, or unidentified creatures appear without cause in a residence, corresponding talismans should be posted on doors or at the affected locations to neutralize these disturbances.

Specific applications include: posting talismans on doors or anomalous spots when strange noises occur; affixing them to entryways if flying insects or swarming ants appear inexplicably; placing them on gates when wild animals or unknown creatures intrude; using talismanic remedies for livestock behaving abnormally (such as sows eating their young); hanging talismans on trees that wither without reason; employing talismanic seals when doors and windows open or close autonomously; applying talismans where mysterious bloodstains emerge; and posting them at all four corners of chicken coops and fences when weasels steal poultry.

Notably, the text recounts how talismans were used in the Han Dynasty palace to quell disturbances caused by spectral hounds, with the Queen Mother of the West (Xiwangmu, a major Daoist goddess) instructing that talismans be posted on all four walls to eliminate the calamity. The scripture further specifies that certain talismans must be inscribed with cinnabar on white silk, worn on the left side by men and the right by women. These talismans are believed to dissolve ominous signs, safeguard household peace, and ensure abundant harvests.

This set of Daoist talismanic methods (Fulu) for exorcising evil and averting disasters is primarily divided into three categories:

The first category deals with sudden supernatural occurrences: If strange birds fly into the house while cawing, affix the talismans on all four walls to dispel evil; when swarms of ants suddenly appear indoors, place the talisman where they gather; if a whirlwind enters the dwelling, post the talisman on doors and windows; should household items break during the first lunar month, inscribe the talisman on door frames.

The second category comprises seasonal guardian talismans corresponding to the Four Celestial Animals: Use the Azure Dragon (Qinglong) talisman in spring to suppress all anomalies, the Vermilion Bird (Zhuque) in summer, the White Tiger (Baihu) in autumn, and the Black Tortoise (Xuanwu) in winter. These must be employed during their respective seasons to bring auspiciousness and peace.

The third category consists of twenty-three date-specific talismans for different calamities, detailing the disasters foretold by unusual phenomena occurring on particular days and their corresponding remedies. For example: Strange occurrences on Zi Day (Rat Day) predict fright, theft or fire - suppress with talismans within 50 days; Chou Day (Ox Day) anomalies warn of imprisonment or illness - pacify with talismans; Yin Day (Tiger Day) manifestations require protection against legal disputes - resolve by posting talismans within 90 days, etc. Each case specifies whether to place the talisman where the anomaly appeared or on doors/windows.

This passage of scripture discusses the anomalous phenomena (guai, that is, strange omens) that appear on dates corresponding to the Twelve Earthly Branches (Shier Dizhi: Zi, Chou, Yin, Mao, and so on), along with the corresponding methods for resolving them. It mainly uses Fulu (talismans and registers) written in cinnabar (jiang, deep red) or ink to avert and dispel calamities.

For example, when an anomalous phenomenon appears on a Xu day (Dog day), it will cause unrest in the household, death, illness among elders, or quarrels and gossip. Within ten days, by facing the site of the anomaly with a Fulu, one can turn danger into safety. If an anomaly appears on a Hai day (Pig day), one should guard against disasters of water and fire, sudden emergencies, illness, or disputes with others; within fifty days, using a Fulu to suppress the site of the anomaly will ensure peace.

The calamities corresponding to each Earthly Branch day are somewhat different: on a Zi day (Rat day), harm comes to the head of the household in the morning and to children in the evening; on a Chou day (Ox day), the eldest son is harmed in the morning, while brothers and pregnant women are harmed in the evening; on a Yin day (Tiger day), the middle son is harmed in the morning, and the mother or children in the evening. The methods of resolution mostly consist of writing in ink on white silk and hanging it at the corner of the house, at the door, or at the site of the anomaly.

Particular attention should be paid to this: on a Mao day (Rabbit day), women are harmed in the morning and livestock in the evening; on a Chen day (Dragon day), long journeys and the middle son are affected; on a Si day (Snake day), the head of the household is harmed in the morning and children are harmed in the evening. On these days, one should write with cinnabar on red cloth and paste it in the specified place. On Wu days (Horse days) and Wei days (Sheep days), the main dangers are to middle sons, women, and children, and the Fulu should be pasted in specific locations or directions such as the latrine.

Shen days (Monkey days) are the most serious, as they can harm pregnant women, livestock and property, or children. Within eighty days, one should write a Fulu on white silk and paste it at the corner of the house and on the doorframe. The scripture emphasizes that in every case one must hang a Fulu of the corresponding color at a specific location (the corner of the house, the door, the wellside, the millstone, and so on) in order to resolve the matter.

This scripture discusses the use of Daoist talismans (fulu) for exorcism and disaster prevention, divided into two main sections:

The first section explains remedies for supernatural occurrences according to the twelve Earthly Branches calendar. For instance, on You Day (Rooster Day), strange phenomena appearing in the morning may harm the eldest son, while evening manifestations could injure children or women, potentially triggering fires. The solution involves inscribing talismans on the four walls of southeastern buildings and near wells and stone mortars. On Xu Day (Dog Day), morning disturbances may affect the household head, while evening occurrences endanger pregnant women—requiring talisman placement on latrine walls and throughout the house, including doors and windows. Hai Day (Pig Day) anomalies harm the patriarch in the morning and expectant mothers at night, with talismans posted on all four walls of the main hall.

The second section details sixteen "Laojun Divine Talismans" (Laojun shenfu) designed to subdue various malevolent spirits. These talismans can capture: mountain demons and nature spirits, underground evil deities, blood sacrifice-induced hauntings, funeral ghosts causing serial family deaths, souls perished by tigers or wolves, water/fire disaster spirits, ancient tomb specters, aquatic monsters, and drowning ghosts. After capture, these entities are delivered to different "prisons" for punishment—the Big Dipper (Beidou), Southern Dipper (Nandou), Mount Tai (Taishan), or Eastern Sea. Each talisman concludes with "ji ji ru lü ling" (urgently obey the law), a standard Daoist command phrase demanding immediate execution.

All talismans bear the title "Laojun Divine Talisman," indicating transmission by the Supreme Elder Lord (Taishang Laojun) and possessing supreme spiritual power. In ancient Daoist belief, natural disasters, illnesses, and accidents were considered manifestations of spirit disturbances requiring specific talismanic countermeasures.

This scripture records Daoist talismanic incantations (Fulu) and ritual procedures for exorcising malevolent forces. The divine talismans of the Most High Lord Lao (one of Daoism's supreme deities) possess the power to subdue all categories of ghosts and spirits, capable of apprehending troublesome wandering souls and supernatural creatures to deliver them to various levels of the underworld prisons.

The first set of talismans specifically targets malevolent spirits: ghosts harming humans are dispatched to the Qiu Cheng Prison (underworld magistrate's jail); disruptive male and female spirits are confined in the Pingze Prison; the souls of corrupt officials are cast into the Lüling Prison; victims of violent deaths in marketplaces fall under the jurisdiction of the Dushi Prison; while spirits violating celestial laws are imprisoned according to the severity of their offenses in hierarchically organized underworld prisons such as the Forty-Nine Heavens Prison, Fifty Heavens Prison, Natural Prison, or Void Prison. Each talisman concludes with the imperative "urgently obey as the law commands," signifying immediate execution of divine will.

The second group addresses supernatural creatures from the natural world: copper spirits dwelling in earth, ancient tree spirits, entities formed from gold, silver, copper or iron, as well as decaying dragon bones and household poltergeists are all confined in the Abyssal Darkness Prison. These talismans require peachwood printing blocks measuring one chi six cun (approx. 50cm), inscribed with cinnabar characters reading "Most High Governs Prisons," and must be employed with specific ritual procedures.

The third section comprises forty-five protective talismans. All are to be worn by affixing the cinnabar-inscribed charms over the heart, capable of summoning celestial immortals, local earth gods (Sheling), and deities of the Five Sacred Mountains and Four Great Rivers for divine protection, granting life-preservation and calamity-dispelling effects. The text particularly emphasizes these protective talismans' capacity to secure immediate divine guardianship, bringing blessings and auspicious fortune.

These talismans embody the Daoist belief in sacred writing as a medium connecting heaven and earth, maintaining that properly formed talismans combined with correct ritual performance can mobilize divine power to subdue evil forces and safeguard the living.

This scripture primarily documents the protective talismans (fulu) used in Daoism for safeguarding life and warding off misfortune, along with their application methods. These talismans are divided into two categories: body-protection talismans and calamity-averting talismans.

The body-protection talismans consist of seventeen designs, all inscribed with cinnabar (vermilion pigment) on specific materials. Their primary usage involves placing them over the heart or carrying them on one's person. Each talisman serves distinct purposes: some invoke celestial protection (like the Celestial Emperor's Talisman), others are designed specifically for children (Child Protection Talisman), officials (Noble and High-Ranking Official Talisman), or tailored for immortals, servants, and various social roles. Their collective functions include repelling malignant ghosts and evil spirits, preserving life, increasing blessings, and prolonging longevity. Wearers are said to traverse mountains or pass through dangerous territories unharmed.

The calamity-averting talismans comprise nineteen designs, primarily serving to deflect misfortunes. Each corresponds to specific celestial bodies (such as the Greedy Wolf Star or Saturn) and auspicious time periods. For activation, they must be enclosed in pouches of designated colors (white, crimson, blue, yellow, or scarlet) and tied to the left elbow for men or right elbow for women. These talismans pacify the spirit (shen), anchor the ethereal soul, subdue demonic influences, and dissolve disasters. Long-term wear ensures enduring peace and auspiciousness.

The scripture particularly emphasizes that these talismans must be used with utmost reverence, as if facing Lord Laozi (one of Daoism's highest deities) himself. All designs must be inscribed in cinnabar, and when properly positioned or worn, they yield profoundly auspicious effects.

This scripture primarily explains the use of several protective talismans (fulu) designed to ward off calamities and prolong life. Each talisman has specific colors, wearing methods, and effects:

The talisman written with cinnabar on a deep red cloth pouch should be worn behind the elbow—this dispels the "Six Harmful Qi" (referring to six inauspicious energies) and ensures peace and auspiciousness. A yellow cloth pouch talisman tied around the arm invites the protection of the "Five Directional Deities" (deities of east, south, west, north, and center) and extends one's lifespan. A white cloth pouch talisman, worn on the left side for men and the right for women, enhances "Lu fortune" (blessings and prosperity).

There are also specialized talismans for averting misfortunes at different times: the "Longevity Talisman" in a white pouch, tied to the left elbow, safeguards against daily disasters; wearing it on the body resolves annual misfortunes; the "Life-Extending Talisman," worn left for men and right for women, eliminates monthly calamities. Finally, the scripture mentions the "Six Jia Yang Talisman" of Lord Lao (Taishang Laojun), a powerful Daoist protective charm—worn over the chest, it shields the bearer from warfare.

All these talismans emphasize the use of specific-colored pouches and follow the "left for men, right for women" rule. When worn correctly, they bring great auspiciousness.

The Taishang Laojun Hunyuan Sanbu Fu (Supreme Elder Lord's Primordial Talismans in Three Sections) records twelve longevity talismans (Fulu) and twenty-eight ghost-repelling talismans, each with distinct methods of application:

The twelve longevity talismans primarily serve to prolong life and cure illnesses. Specific usage methods include: writing them on white silk to be worn on the body, or directly swallowing the inscribed paper. Notably, the "Yanhua Fu" (Prolonging Radiance Talisman) must be tied to the crown of the head, while the "Huanjing Bunao Fu" (Returning Essence to Nourish the Brain Talisman) can be either worn or ingested—both are effective for extending lifespan. Another example is the "Tiandi Shenfu" (Celestial Emperor Divine Talisman), whose upper half should be inscribed in black ink and lower half in cinnabar; when hung on doors, it repels a hundred types of ghosts.

The twenty-eight ghost-repelling talismans specialize in exorcising malevolent spirits. Their applications vary: they may be pasted on doors, latrines, either side of bedposts, inside clothing collars, or carved onto peachwood planks placed in specific locations. Some talismans are to be affixed to the four walls of a bedroom or the four corners of a canopy (aligned with directions like southeast, northwest, northeast), while the specially designed "Zhangzhong Fu" (Canopy Talisman) is hung within bed curtains. These effectively ward off ghosts, mountain spirits, and terrestrial fiends.

It must be emphasized that these talismans require strict adherence to specifications—including materials (white silk, peachwood), ink colors (black ink, cinnabar), and placement (head, collar)—to activate their efficacy.

This scripture records Daoist methods for pacifying the soul and dispelling nightmares through ritual talismans (fulu). The techniques are primarily divided into two categories: "Soul-Pacifying Talismans" and "Nightmare-Severing Talismans."

The Soul-Pacifying Talismans comprise thirty-three formulas. Key applications include: affixing talismans to the four corners of a bed (eastern, southern, western, northern, and northwestern positions); ingesting the talismans; inscribing them inside clothing collars for wearing; writing them on palms during mental unrest; applying them to the chest or ingesting when frightened; or hanging them above the bed or carrying them. These methods all serve to stabilize the ethereal (hun) and corporeal (po) souls.

The Nightmare-Severing Talismans contain twenty-nine formulas specifically designed to eliminate bad dreams and repel ghostly disturbances. Usage methods involve: hanging talismans above the bed; fastening them with red silk threads on the chest; placing them inside pillows; affixing them to bed curtains or doorframes; ingesting after nightmares occur; or posting them above the bed when dreaming of malicious spirits. These talismans help practitioners break free from nightmare disturbances and achieve peaceful sleep.

(Note: In Daoist talismanic context, "hanging" (帐) refers to displaying or posting; "ingesting" (吞之) means burning the talisman to ash and consuming it with water; "writing" (书) indicates inscribing the talisman with cinnabar ink.)

This scripture primarily documents various Daoist talismanic methods (fulu) for dispelling epidemics and resolving ominous dreams. Here are the specific details:

For resolving nightmares: The talisman can be inscribed on yellow silk fabric, cut into two-inch squares, and worn over the heart. For restless sleep, affix the talisman to all four corners of the bed. In cases of frequent nightmares, one may ingest the talisman or inscribe it directly over the heart area. If dreaming of interacting with ghosts, the talisman should be written before submitting a petition. Nightmare-dispelling talismans can also be posted on doors and windows.

There are fifty-three specific plague-dispelling talismans, commonly used in these ways: posted on doorways, hung in front of courtyards, or worn on the body (left side for men, right for women). Specific methods include inscribing on door panels for display, wearing on arms or heads, pasting on walls, inserting in ears, writing inside collars, or ingesting. Peachwood is particularly emphasized as the optimal material for inscribing these talismans, which can then be hung on either side of doors or above wells and stoves.

Direction-specific plague talismans exist for each cardinal point—East, South, West, North, and Center—which may be ingested or worn. Notably, before entering a sick person's home, one should first ingest one talisman and wear another for protection.

(Note: Daoist tradition holds that peachwood possesses demon-expelling properties, with talismans typically inscribed in cinnabar. The "left for men, right for women" wearing convention reflects yin-yang principles. Ingesting talismans usually involves drinking ashes dissolved in water.)

The Taishang Laojun Hunyuan Sanbu Fu (Three-Part Talismans of Primordial Chaos by the Most High Lord Lao) records several practical Daoist talismanic methods primarily used for fertility blessings, safe childbirth, and pest/evil warding. These talismans (fulu) require specific methods of inscription, wearing, or ingestion to take effect.

The text details twenty-eight fertility and pregnancy talismans with distinct functions: childless individuals may ingest specific talismans to receive auspicious conception; malpositioned fetuses require inscriptions on the palms; restless fetuses demand ingested talismans; illnesses during pregnancy are treated by consecutive three-day ingestion; postpartum safety is ensured by taking talismans three days after delivery. Specialized talismans exist for fetal protection, gender transformation (female-to-male), or three-month gestation periods—worn at the flank (the area between armpit and waist). Notably, talismans written with cinnabar on yellow silk on the Gengzi day (a specific calendrical date) prove particularly potent for conception. Women grieving childlessness may wear five-inch talismans inscribed on deep-red silk around their arms or place them near bedding.

Twenty-five childbirth-assistance talismans address complications: transverse presentation (hengchan), retained stillbirth, undelivered placenta (yibao), or breech birth (nichan). For breech births, the text instructs burning a bamboo steamer strap, grinding its ashes into ink, and inscribing talismans below the mother’s breasts. Some require ink-inscribed talismans to be swallowed, aiding smooth delivery.

Five mosquito-repelling talismans are placed inside pillows, while others specifically ward off gu poison (a legendary venom or sorcery toxin) and infestations.

Finally, two universal-resolution talismans (baijie fu) resolve household disturbances—written and placed to pacify homes, bringing great auspiciousness. These methods exemplify Daoism’s integration of faith and praxis, employing ritualized solutions to address life’s tangible challenges.

This scripture documents the specific usage methods of Daoist fulu (talismanic inscriptions), which are mystical diagrams and texts written on special materials, primarily categorized into three types: official career advancement talismans, protective talismans, and misfortune-dispelling talismans.

Regarding official career advancement talismans: There are twenty-three talismans in total. Among these, four can be ingested or worn to ensure auspiciousness when meeting officials; those seeking official positions will find smooth progress by wearing them; carrying these talismans facilitates successful dealings with nobility; vermilion-inscribed talismans (using cinnabar, a spiritually potent red mineral in Daoism) make one more likable when worn—men on the left side, women on the right; keeping them in one's robe when meeting local magistrates brings good fortune; two specific talismans should be worn for audiences with the emperor; conceal them in collars when meeting officials; carrying them ensures harmony in all endeavors; wear them when encountering dignitaries; don them during legal disputes; carry them when meeting county magistrates—all prove particularly efficacious for career pursuits.

Methods for using protective talismans: Inscribe them on white silk, with men wearing them on the left and women on the right. Special celestial guardian talismans can dispel misfortunes and disasters—written in cinnabar on the forearm (left for men, right for women) and tied behind the elbow for safety. Wearing them for three years strengthens the body and may even summon jade maidens (immortal attendants in Daoism) as companions. Another type requires inscription with lingzha (alchemical cinnabar), concealed in crimson silk—one placed over the heart, another hidden in back garments, kept secret from others.

Healing and misfortune-dispelling talismans: Immortal guardian talismans resolve various crises and illnesses while exorcising evil influences, similarly worn left for men and right for women. The ten wine talismans prevent drunkenness when worn; affixed to wine jars they preserve the liquor; placed inside or burned into wine they enhance its flavor; consuming them before drinking also prevents intoxication.

All talismans follow the "left for men, right for women" wearing convention, emphasizing secrecy ("do not let others know"). They function through ingestion, wearing, or placement in specific locations. The scripture concludes by noting these talismans originate from the third volume of the Taishang Laojun Hunyuan Sanbu Fu (Threefold Talismans of Primordial Unity by the Supreme Venerable Lord).