《金鎖流珠引》Vol. 23

This scripture primarily addresses two key aspects: the selection criteria for Daoist summoning masters (Kaozhao Fashi) and the ritual procedures for addressing local disasters through talismanic practices.

The first section outlines the examination standards for summoning masters. The Supreme Venerable Lord (Taishang Laojun) explains that all celestial beings have defined responsibilities and jurisdictions according to the cosmic laws of the Dao. Both humans and deities are subject to merit-based evaluation and retribution. When a summoning master recommends disciples for official positions, accumulated merit (De) determines eligibility: a general position requires 500 merits, an immortal official requires 400 merits, lower-ranking officers like merit officials (Gongcao) and six-jia commanders require 300 merits, while basic registry soldiers need 200 merits. Local earth gods (Sheji) only require 100 merits. These detailed standards are recorded in the Kaozhao Yi (Summoning Ritual Manual).

The second section details disaster mitigation methods. The Supreme Venerable Lord instructs Master Luo that when a region suffers repeated floods, fires, or epidemics, rituals should be performed on the Four Cardinal Days (Simeng Ri: days of Tiger, Monkey, Snake, and Boar). The procedure involves: stamping the Earthly Matrix (Diji) and pacing the Celestial Guideline (Tian Gang) three times each, performing the Great Yu Steps (Dayu Bu) for fifteen paces, forming the Chief Supervisor Hand Seal (Dujian Jue) with the left hand while holding a talisman (Fu) in the right. The inscribed talisman should be received kneeling by a messenger, then delivered to the afflicted area along with twenty-eight household-protection talismans (Zhenzhai Fu). The Zhenzhai Yi (Household Protection Ritual) documents these methods comprehensively, including twelve ancient talismans and later additions.

Note: The Four Cardinal Days hold significant liturgical importance in Daoism. The Great Yu Steps represent essential ritual movements, and the Chief Supervisor Hand Seal is a specific mudra—all being core elements of Daoist ceremonial practice.

This scripture explains the usage of twenty-eight talismans (Fulu) transmitted by Celestial Master Zhang (Tianshi Zhang), primarily employed for household protection and exorcism. Among these, twenty-four form the foundational set, with four additional talismans specifically designated for safeguarding the household head and his spouse. The method of application is as follows: twelve talismans are used to consecrate the twelve guardian deities of the dwelling, another twelve are affixed to the front and back doors, the kitchen stove, and the well, while the remaining four are to be carried on the person by the household head and his spouse. When implemented correctly, this ensures the household remains free from calamities and illnesses for three years. If the ritual is repeated every six years, it guarantees a century of peace.

The scripture also records an exorcism method bestowed by Lord Lao (Laojun) upon Perfected Lord Xu of the Supreme Ultimate (Taiji), designed to suppress disturbances caused by mountain demons and malicious spirits. The procedure involves first inscribing the talismans and ritual documents, then performing a specific footwork pattern known as the "Three Steps and Nine Traces of Yu" (Yubu), accompanied by specialized hand seals (Dujian Jue, Shangui Mu Jue, and Daozi Jue). During the incantation, one must reverently invoke various divine beings, including the Five Directional Heavenly Emperors, the Seven Stars of the Northern Dipper (Beidou), and the Twenty-Eight Lunar Mansions, petitioning their assistance in subduing malevolent spirits.

These talismans and rituals originate from the scripture Tai Xuan Jin Suo Liu Zhu (The Golden Lock and Flowing Pearls of Great Mystery), compiled by Zhao Rui for the relief of common people. The method emphasizes performing the rites on auspicious days and hours, following purification through fasting and ablutions, and offering incense to the celestial deities before formal execution. The entire ritual embodies the Daoist tradition of communicating with divine forces through talismans, ritual steps, and hand seals to dispel evil and avert misfortune.

This scripture primarily expounds on Daoist talismanic rituals (Fulu) for exorcising evil spirits and subduing demons, comprising several key components:

The first section details the method of using Five Directional Divine Talismans to suppress malevolent spirits. It employs the sonic resonance of the Black Emperor (Northern deity) and Yellow Emperor (Central deity) - specifically the "Yu" and "Gong" musical notes - to subdue demons, binding and casting them into a cauldron for purification. This ensures all five directional evil spirits can be captured and all supernatural disturbances eradicated. The incantation petitions for blessings upon specific households in named villages and counties, praying for prosperity, abundant harvests, filled treasuries, complete removal of misfortunes, and the elimination of both evil spirits and slanderous individuals.

The text then cites a passage from the Supreme Mystery of the Female Blue [Nüqing] Ghost Statutes (Taishang Nüqing Xuandu Guilü), invoking the primordial existence of Lord Lao (Taishang Laojun) before heaven and earth's formation. His ninefold Qi (Jiuqi) possesses the power to subdue all supernatural beings. Those spirits falsely claiming divine status (like local earth gods) without true form, or deceased souls unlawfully using names unregistered in the ghostly archives (Guilu), should all be exterminated. The spell commands mountain spirits, turtle spirits, cicada demons and others to cease harming people and immediately restore the three Hun and seven Po souls of their victims.

The Great Ultimate Perfected Being (Taiji Zhenren) provides specific ritual protocols: the deities on celestial duty (such as the eighteen divine officials including Wang Wenqing on the Jiazi day cycle) must promptly execute talismanic orders. They should coordinate with local City God temples and earth shrines to mobilize spiritual forces for capturing evil spirits, subsequently reporting results to the Summoning and Investigation Bureau (Kaozhaoyuan) - the Daoist administrative office overseeing spirit affairs.

Finally, Lord Lao admonishes Masters Xu and Luo regarding the practice of Summoning and Investigation rites (Kaozhao fa): practitioners must maintain compassionate intentions to aid the world, while employing "suppression methods" (Yanzhen fa) to prevent malicious gossip. The text notes that within the jurisdictions of the Three Officials (Tianguan, Diguan, Shuiguan) - the Daoist deities governing heaven, earth and water - there often exist jealous spirits that provoke violent tempers and irrational behavior, disrupting household harmony. As preventive measure, it recommends wearing specific talismans annually on the fifth day of the fifth lunar month.

These contents reflect Daoist religious practices employing talismans and celestial bureaucracy for exorcism and disaster prevention, emphasizing the practitioner's dual obligation to uphold orthodox methods (Zhengdao) while relieving people's suffering - core requirements of Daoist cultivation.

This scripture presents a Daoist method for resolving slander and disputes through ritual talismans (fulu) and ceremonies. It teaches that verbal conflicts originate from deluded thoughts within the mind—when one's inner being becomes pure and free from falsehood, external conflicts naturally cease.

The practice involves selecting a quiet chamber on either the first or fifth day of the eighth lunar month. The ritual begins with performing the Yugong Steps (a sacred Daoist footwork pattern: first taking three steps to create nine footprints, repeating twelve steps, then turning for fifteen steps). Next, softly recite the name of the slanderer while chanting: "This person falsely creates disputes and spreads rumors. By this prohibition, I command them to cease immediately. Should they refuse, misfortune shall befall them." This is followed by reciting the Eighteen Earthly Chants (including verses like "I receive Heaven and Earth's Qi, thus serving as their emissary").

The scripture emphasizes this method's potency while warning against misuse. The Most High Lord Lao (Taishang Laojun) instructs that one must genuinely suffer from slander before employing this practice—never use it to harm others without cause. For slanderers, three admonishments should first be given; only if they persist may this method be applied.

The latter section addresses the moral qualifications of ritual masters (kaozhao fashi). They must maintain purity of body and mind: abstaining from meat, marriage, and offspring; cultivating impartial integrity free from greed, envy, hatred, or desire; avoiding contention, lust, and disorder. The Later Sage Sovereign (Housheng Jun) instructed Celestial Master Zhang (Tianshi Zhang) that only those embodying loyal impartiality—unswayed by personal favors—may perform these rites. Particular emphasis is placed on maintaining chastity, especially avoiding adultery with others' spouses.

To study Daoist scriptures, methods, and fulu (talismans and registers used for exorcism and blessings), one must receive transmission with sincere devotion. Impersonation or secret learning is strictly forbidden in Daoism and considered a grave sin—true cultivators would never engage in such behavior.

If a genuine seeker of the Dao encounters slander and malicious gossip from envious individuals during practice, they may carry three specific talismans (recorded in three miscellaneous talismanic texts) to silence the detractors. Should the slander persist, one must then perform the Liuren Thunder Rite (a Daoist thunder ritual) for sealing, as detailed in the Formula Scripture (which includes specialized talisman seals—when executed according to the scripture, the effect is swift and potent as fire and water).

The method is as follows: After completing the sealing ritual, in a purified chamber, first tread the Earthly Guideline Steps (a Daoist star-stepping technique) three times, followed by the Heavenly Axis Steps three times. Then perform the Yu Steps (a crucial three-step, nine-trace Daoist gait) while rotating the Celestial Pivot (referring to the Big Dipper). Simultaneously, chant toward the distance: "The Five Phases clash—metal and wood battle, water and fire extinguish..." (the full incantation must be recited thrice). Upon finishing, form a mudra (specific hand seal) with the left thumb's nail and point toward the slanderer's direction for immediate effect. This method is profoundly efficacious and must be kept confidential.

This technique can be used by officials or commoners to expel internal and external malevolent entities (possessing ghosts) and stop evils like gu poison. The Supreme Lord Laozi said: "All people, noble or humble, may suffer from ghostly possession." These entities are ghosts of untimely deaths that enter dwellings to seize living souls as substitutes—this is called "zhusui" (infestation). The possessed may harm family members (called "tomb plums" by the world, while Master Huiju identifies it as a ghost-induced ailment).

These deceased spirits often perished from insect infestations, their souls similarly eroded—tormented like the living bitten by venomous insects, thus desperately seeking replacements. When Daoist priests dispel such calamities through ritual, they accumulate immense merit (gongde), bringing joy to heaven and earth. Saving one household earns 100 merits (where the living avoid illness/death, and the dead are freed from insect-devoured suffering). Otherwise, these souls, unable to reincarnate as humans, will endlessly wreak havoc.

This passage expounds on the Daoist ritual of "Duanzhu" (exorcism and dispelling of malevolent influences). It first explains how Daoist priests can help people sever the ties of misfortune between life and death through specific methods to receive celestial blessings.

The text particularly records the origin story of the City God (Cheng Huang Shen, the guardian deity of city walls): initially there were only Earth God temples (She Miao), and the concept of City Gods began with the legend of King Rui of Wu. During the Jin dynasty, when Governor Liu Wenjing built city walls in Wuzhong, they repeatedly collapsed at night—this was revealed to be the work of King Rui's spectral army. Eventually, an agreement was reached to shift the walls a hundred paces away, whereupon King Rui became the guardian deity of the city walls, marking the origin of City Gods. Since then, it became customary for deceased local dignitaries to be appointed by the Supreme Celestial Emperor (Tai Shang Tian Di) as City God officials through underworld deliberations.

The scripture details the protocols for using Fulu (Daoist talismanic writings): commoners use "Tie" documents while officials use "Die" documents. During exorcism rituals, priests employ five "Duanzhu Talismans" transmitted by Lord Lao (Tai Shang Lao Jun)—two contained in this scripture's incantations, with the other three scattered among other talismanic texts. These talismans are primarily compiled in the seventy-two volumes of classics like the Zhengyi Three Sections (Zhengyi San Bu), all personally composed and transmitted by Lord Lao as Daoist methods.

These talismans prove remarkably efficacious when commanding spirits and deities, capable of capturing haunting ghosts and protecting the people's safety. The mentioned "Miscellaneous Talismans of Three Sections" include systems like Lingbao (Numinous Treasure), Taixuan (Great Mystery), Liujia (Six Jia), Liuren (Six Ren), and Liuding (Six Ding), forming a complete system of Daoist exorcistic practices.

This scripture details methods of using talismans (Fulu) to cure illnesses and exorcise evil influences. The text records two particularly efficacious talismans (mentioned previously in the "Three Talismans Commentary"), both inscribed with cinnabar ink.

The first talisman specifically treats patients suffering from severe physical weakness and emaciation. The method involves ingesting one talisman daily until recovery. The second talisman expels possessing spirits and parasitic organisms. During the ritual, one must place a clean porcelain bowl of water before the patient while another person immerses the talisman into it. After seven days, when the talisman sinks to the bottom, the possessing entities will vanish and the patient will recover. These methods prove remarkably effective but should not be indiscriminately taught to unworthy recipients. When applied, the talismans should be affixed to door lintels, with detailed ceremonial procedures specified in the "Ritual Guide."

The text records the Supreme Venerable Sovereign (Laojun, the highest Daoist deity) instructing Celestial Master Zhang (Zhang Daoling, founder of Daoism): "If you wish to treat epidemics among the people, follow this method: First tread the Earthly Compass steps (a ritual pacing pattern) three times, then perform the Yu Steps (a Daoist ceremonial gait) nine paces. Don ritual robes embroidered with the Big Dipper constellation (symbolizing the Northern Dipper deity), rotate the Heavenly Pivot (a ritual gesture) toward the patient's direction, and recite the Eight Trigrams (Bagua) incantation (beginning with 'Qian the Venerable shines radiantly, Kun the Receptive flourishes within...'). Then sit to inscribe five talismans for the patient to ingest or carry, while setting an appointed recovery date. This method proves extraordinarily potent."

Regarding epidemic prevention, Lao Jun explained that pestilential Qi harms both humans and animals. One infected person can transmit to ten others, who in turn infect hundreds, causing mass mortality. This disease spares neither noble nor commoner, virtuous nor wicked—once contracted, life hangs in peril. Such plagues have existed since ancient times, and Lao Jun, concerned that even cultivators might succumb, transmitted nineteen specialized anti-epidemic talismans. These talismans were originally bestowed by the Supreme Venerable Sovereign upon the Yellow Emperor and have been passed down through generations. Infected persons taking these talismans experience relief within one day for mild cases or three days for severe ones. The two most efficacious talismans from this collection are recorded in this scripture scroll.

This scripture explains the Daoist methods for preventing and treating epidemics through the use of talismans (fulu), primarily involving two approaches: wearing talismans and ingesting them.

When healthy individuals wear these talismans, they remain unaffected even if living and eating alongside the sick. For those already ill, swallowing the talisman induces sweating and fever reduction on the same day, with significant improvement within three days. The talisman measures one chi and eight cun (approximately 60 cm) in length and bears the divine seal of the Supreme Venerable Lord (Taishang Laojun, the highest deity in Daoism), specifically designed to subdue the Five Plague Demon Kings (Liu Yuanda, Zhang Yuanbo, Zhao Gongming, Shi Wenye, and Zhong Shiji—five deities governing epidemics) as well as malevolent entities like Huang Nu Bosang, who spreads a hundred poisons. Upon encountering these plague demons, they may be directly vanquished without consideration of past transgressions.

For application, the talisman should be affixed to the main gate while conducting a ritual in a purified chamber. The ritual master (fashi) must first record the patient's detailed information (including name, address, and onset of illness), then perform three rounds of the "Earthly Net" (Diji) footwork, followed by three rounds of the "Celestial Guideline" (Tiangang) footwork—both part of Daoism's unique Pacing the Dipper (bugang) rituals. Finally, the master performs three rounds of the "Yu Steps" (Yubu, a sacred gait), totaling nine steps. The entire process is accompanied by specific incantations.

The scripture emphasizes that practitioners must observe a vegetarian diet for three to seven days before using these talismans, with a hundred-day vegetarian preparation yielding optimal results. More detailed instructions, including a dedicated ten-page section, can be found in the first volume of the Golden Lock and Flowing Pearl Scripture (Jinsuo Liuzhu Jing). The entire ceremony must be conducted strictly according to traditional methods under the guidance of a qualified ritual master.

This passage discusses Daoist talismanic rituals (Fulu) for exorcism and healing. The core teaching explains how practitioners can command spirits and suppress malevolent forces through specific talismans and hand seals (mudras).

When someone suffers from prolonged illness deemed caused by evil spirits, the Daoist priest should form the "Plague Ghost Eye" hand seal (a specific finger position on the third segment of the left ring finger) while reciting the incantation "Swiftly, swiftly, in accordance with statutes and ordinances" (Ji Ji Ru Lü Ling) and inscribing ritual talismans. This procedure forces the haunting spirits to submit, thereby curing the patient.

The text particularly emphasizes that such plague illnesses cannot be treated with Buddhist mantras. A historical example cites the Three Kingdoms period, when Sun Quan, ruler of Wu, summoned Western Buddhist monks to chant spells during a palace epidemic, only to witness the monks' execution and hundreds of palace deaths.

The latter portion records the Yellow Emperor receiving instruction from Laozi (Laojun) on tracking malevolent spirits: when illness persists, the patient must describe their symptoms, allowing identification of the haunting spirit through ancient celestial talismans (Tianfu). The text notes evolving titles for local deities across dynasties—from "Celestial Deities and Earthly Spirits" in antiquity, to "Altar Gods and Grain Officials" during Han-Wei, then "City God Officials" in the Northern and Southern Dynasties—all ultimately falling under the jurisdiction of Daoist "Summoning Masters" (Kaozhao Fashi).

This scripture reflects fundamental Daoist exorcistic healing methods, insisting on exclusive use of Daoist talismanic techniques while prohibiting syncretism with other religious practices.

This scripture describes a Daoist exorcism ritual known as the "Summoning and Examination Method" (Kaozhao fa), performed with the assistance of City God (Chenghuang, the local guardian deity) and Earth Altar deities (Shemiao). The procedure unfolds as follows:

The ritual master first prepares talismanic documents (called Fuxi tiedie) in a purified chamber before final sealing. Standing at the "Earth Matrix" (Diji) position, he performs three circuits of the "Yu Steps" (Yubu) - a sacred nine-directional footwork pattern spanning three steps - while rotating his ritual robe to symbolize the "Heavenly Pivot" (Tianguan). Pointing toward the target direction, he silently recites the destination and the name of the presiding deity (with "Mouyi" serving as a code for the rotating official, calculated according to the Six Jia days).

Originally, these documents were delivered to celestial and earthly deities (Tianshen Diqi), but later simplified to submission at local City God temples and Earth Altars with equal efficacy. The documents command local deities to capture haunting spirits, demanding swift resolution and the patient's recovery. Once issued, they carry legal force like government verdicts, concluding with the master's "Twisting the Capital" (Niandu) hand seal to complete the ritual.

The text explains the ancient "Drawing Prison on Ground" technique: creating a temporary hell by drawing three concentric circles where guilty spirits are confined for five to ten days. Serious offenders face execution while minor ones are released after serving their sentence. Later misinterpretations literalized this as an underground hell, though it's actually metaphorical. Modern Daoists still use this method at Earth Altars to imprison spirits, warning them of annihilation for further disturbances.

Laojun (Lord Lao, the deified Laozi) emphasizes these talismanic documents remain effective across any distance when proper ritual procedures are followed. Parenthetical notes trace historical adaptations - like the later simplification to direct submission at City God temples and Earth Altars - while maintaining equal potency throughout different eras.

The Jinsuo Liuzhu Yin passage describes Daoist ritual methods for obtaining news of distant relatives and friends, as well as techniques for interpreting celestial phenomena to determine auspicious or inauspicious signs.

Regarding the method for receiving news of relatives: If a Daoist practitioner wishes to know the circumstances of distant loved ones, they may prepare an official dispatch (die) addressed to the Earth Deities (specifically the City God). The procedure involves: (1) forming the "Supervising Vision Mudra" (Jianmu Jue) with the first knuckle of the left hand, (2) composing the dispatch, (3) performing the "Earthly Matrix" (Diji) step pattern three times accompanied by the Pace of Yu (a Daoist ritual walking pattern) for nine steps total, and (4) rotating the "Celestial Pivot" (Tian Guan) to point toward the relative's location. For officials inquiring about family members, the specific kinship relation (uncle, brother, etc.) must be clearly stated. At night, one observes celestial phenomena in that direction—if a shooting star appears, it signifies the Celestial Deities have investigated and the returning information will be truthful; absent such celestial signs, the news may be false and the ritual must be repeated. Should the divine messengers be found falsifying reports, celestial law mandates ten strokes as punishment.

Concerning celestial observation methods: The Supreme Venerable Lord (Taishang Laojun) taught that the appearance of baleful stars (yao xing) invariably portends disasters. The statement "stars are born of the sun" indicates these abnormal celestial phenomena foretell impending misfortunes. The subsequent passage reveals the method transmitted by sage rulers: performing the "Earthly Matrix" steps three times activates the "Celestial Pivot," prompting the Celestial Deities to investigate—celestial responses confirm truth, while their absence suggests falsehood.

These techniques embody the Daoist cosmological principle of "Heaven-Human resonance" (Tianren Ganying), maintaining that specific rituals enable communication with deities to obtain extraordinary knowledge. The involved mudras, ritual steps, and celestial observations constitute essential components of Daoist ritual practice.

This passage discusses ancient methods of interpreting celestial omens and their remedies. It mentions that when crimson clouds (termed "ominous signs") appear in the sky, they foretell social upheavals such as ministerial rebellions and ruptures in familial or master-disciple relationships. In such circumstances, those skilled in Daoist arts can assist the state through two approaches: either by taking preventive measures to avert disaster, or by implementing timely remedies after calamity strikes. Both actions constitute great virtue (De), for which Heaven records merit. Those who perfect such virtuous deeds may attain immortality.

When practitioners of the Dao observe baleful astral phenomena in their region, they should immediately depart to avoid misfortune. The text cites the example of the Li family, who achieved immortality through generations of accumulating hidden virtue (Yin De). If the ruler is virtuous, Dao cultivators may assist in governance; but if the ruler lacks the Dao, they should conceal their identity and seek refuge elsewhere.

The specific method for dispelling ominous stars is as follows: First, observe vegetarian fasting and purification rituals to maintain mental clarity, with men and women dwelling separately for seven days. Then perform prescribed stepping patterns (Yu Steps) accompanied by incantations and hand seals (such as the Earthly Net Spell and Turning the Celestial Pivot) three times daily—at dawn, noon, and dusk. After repeating this seven-day cycle for a total of twenty-one repetitions, the baleful stars will disperse and the state will be spared disaster. These rituals must strictly adhere to prescribed sequences and repetition counts.

This scripture primarily expounds on a Daoist exorcism technique called the "Method of Falling Stars" (落星之法) and its social significance.

The text states that when someone renders great service to the state, bringing peace and prosperity to the people, the ominous celestial phenomena and demonic Qi (炁, vital energy) that bring calamities will dissipate. Even if residual evil energies remain, they will naturally perish within a year or so. To perform this method, one must employ specific hand seals (掐诀, ritual finger gestures) aligned with the Five Phases (五行, Wood, Fire, Earth, Metal, Water) to determine their positions.

It mentions that the Mysterious Maiden of the Nine Heavens (九天玄女, an important Daoist goddess) personally transmitted the tenth chapter of the Golden Lock and Flowing Pearl (金锁流珠) to Li Jing (李靖, a Tang Dynasty general later deified as the Pagoda-Bearing Heavenly King). This text contained talismanic records (符箓, Fulu) for the nine provinces, ten regions, and myriad nations. Li Jing used these divine arts to assist the state and pacify the people, earning him the divine title of Heavenly General with authority to command spectral troops.

The Most High Lord Lao (太上老君, Laozi deified) explains that the "Method of Falling Stars" only requires identifying and eliminating demonic stars in the heavens, without investigating specific locations or individuals. This reflects Lord Lao’s compassion—eradicating harmful celestial influences without pursuing the rebellious individuals involved. The deeper meaning lies in inspiring officials and generals to uphold loyalty, filial piety, and righteousness, strengthening their devotion to the imperial court.

If no demonic stars appear in the sky, then no calamitous Qi will manifest on earth, ensuring national peace and public well-being. Practitioners who frequently apply this method may even achieve ascension in broad daylight, becoming Great Clarity Realized Ones (太清真人, high-ranking Daoist immortals).

The final section describes how people of all social standings may fall prey to demonic influences. These malevolent entities cause havoc in various forms: manifesting as eerie lights, possessing humans to demand offerings, smashing doors and windows, setting houses ablaze, inflicting illnesses, stealing valuables, disturbing livestock, or driving snakes, rats, foxes, and insects into homes to wreak havoc. These demonic calamities take countless forms, all aimed at terrifying and disrupting human lives.

When encountering various disturbances caused by demonic entities, talismans (Fulu) must be drawn to suppress the calamities (three primary talismans are recorded here, while others are scattered across three miscellaneous texts and can be located via the index when needed). After drawing the talisman, follow these steps: first, tread the Earthly Steps (Diji) three times, then perform the Yu Steps (a Daoist footwork pattern consisting of three steps per set, totaling nine steps). Upon completion, adjust your ritual robe, rotate the Heavenly Pivot (a hand seal technique), and point three times toward the afflicted household with your left hand (this is the ritual to summon the talisman’s power to suppress evil). At this moment, visualize exhaling purple auspicious clouds that envelop the residence.

Next, deliver the talisman to the Duty Officer (the deity on rotation among the Six Jia spirits) for execution. Minor disturbances can be quelled with the talisman alone, while major disturbances require issuing an official dispatch to pursue and capture the entity. If the malevolent spirit persists beyond a hundred days, a formal document must be issued to investigate, bind, and banish it beyond the borders. Should it dare to return, it must be executed immediately to eliminate the threat permanently.

The "Hundred Anomalies-Severing Talisman" specifically suppresses abnormal phenomena in residences: such as eerie lights flashing, spirit disturbances, household dogs climbing onto beds unnaturally, well water boiling without cause, or infestations of snakes, insects, rats, and ants. Handing the talisman to the Talismanic Officer (a divine general who enforces spiritual authority) will eradicate these evils.

The Most High Lord Lao (Taishang Laojun) once instructed Celestial Master (Tianshi) Luo Wenqiang: this talisman can suppress disturbances caused by beasts, birds, dragons, or serpents. Inscribe the talisman on a wooden board, suspend it from a bamboo pole twelve feet high, and within ten days, the offending creature will perish without harming anyone. If the disturbance is caused by ghosts or deities, a separate Red Petition (a Daoist memorial to Heaven) must be submitted to request their extermination.

The Sage of Later Ages (a high-ranking Daoist immortal) taught the Celestial Master: when facing disturbances from flood dragons (jiaolong), personally issue a dispatch to the Five Sacred Peaks and Four Great Rivers (the gods of renowned mountains and rivers), as well as the deities of the Nine Provinces and local shrines, to jointly establish checkpoints and pursue the creature. The practitioner must stand atop the Heavenly Pivot, mobilize the forces of the Celestial Net and Earthly Gates (borrowing the power of Heaven and Earth), and coordinate the combined might of seven divine forces—including the Thunder God (Leigong), the Six Ren, and the Six Jia—to encircle and suppress the dragon. As the Officer of Investigation and Summoning (a divine role responsible for inspection and command), step out with the Earthly Steps, match them with the Yu Steps of the Celestial Net, and rotate the Heavenly Pivot. This method is effective within a twenty-mile radius, ensuring the flood dragon’s capture. Upon sighting the creature, perform the Yu Steps three more times, step forward with a loud shout, and sever it in two with a blade—this will permanently eradicate the threat. The efficacy of this method is supremely potent.

This scripture primarily explains the ritual methods and principles of Daoist exorcism. It begins by describing the practice of performing specific ritual steps (Yu Steps) three times while shouting invocations aloud. Through this method, whether on land or water—even without the ability to transform or levitate—one can harness the power of heaven and earth and the assistance of divine spirits to vanquish demons. The text particularly emphasizes the efficacy of the "summoning and interrogation" (Kaozhao) ritual, which calls upon deities to judge and expel evil spirits, citing the example of Xu Xun (one of Daoism's Four Great Celestial Masters [Tianshi]) of the Jin Dynasty, who achieved celestial ascension in broad daylight through this practice.

The Supreme Venerable Sovereign (Taishang Laojun) points out that dragons are the most formidable among demonic entities, capable of soaring to the heavens and plunging into the earth. Yet, the Star Sword (a Daoist ritual implement) obtained through cultivation possesses sufficient power to subdue them. Water dragons (Jiao) excel at hiding in aquatic realms but cannot evade the pursuit of prohibition rituals. The text explains that humans are inherently endowed with spiritual nature; as long as one maintains focused intent, refrains from misusing ritual methods, and concentrates on visualizing one's master (a practice known as "contemplating the root teacher" [Cunxiang Benshi]), one can naturally eradicate malevolent spirits. The specific method involves binding the third segment of the left hand's third finger with crimson silk, which is untied only after the demon is vanquished. The merit gained from subduing one dragon and one water dragon is said to be sufficient for achieving immortality.

The latter section details the folk exorcism process: when common people suffer from demonic harassment, they must submit a written petition (Zhuang) to a Kaozhao ritual master. The master then recites the document, issues a judgment, and inscribes talismans (Fulu, Daoist exorcistic writings) to prohibit and sever the demonic influence. If the spirit refuses to submit, the practitioner must perform the Earthly Net Steps (Diji Bu) three times and the Heavenly Guideline Steps (Tian Gang Bu) once (though some interpretations suggest the Earthly Net Yu Steps alone suffice), combined with the rotation of the Celestial Pivot (a ritual gesture) and incantations, to completely eradicate the calamity. The text notes that detailed talismanic instructions are recorded in other texts.

This scripture records an esoteric method transmitted by Lord Lao (the Daoist honorific title for Laozi) to the Yellow Emperor. It explains that ordinary people seeking to expel various demonic entities and malevolent spirits may employ this "Demon-Quelling Hand Seal Technique" (nian bai guai jue). The specific method involves using the fingernails of the right hand to pinch the area below the left thumb's nail.

The text mentions the "Golden Lock Flowing Pearl" (jin suo liu zhu), an important Daoist ritual implement symbolizing the containment of Jing (essence) and the guidance of Qi (vital energy) circulation. This passage originates from the twenty-fifth volume of the Golden Lock Flowing Pearl Manual (Jin Suo Liu Zhu Yin), belonging to practical Daoist cultivation and exorcism techniques. Hand seals (shou jue) represent a common form of ritual gesture in Daoist practice, believed to mobilize internal Qi or communicate with divine beings through specific hand configurations.