《道法會元》Vol. 171

This passage describes an important sacred site of the Shangqing (Highest Clarity) tradition of Daoism - Mount Gouqu (later known as Mao Mountain, named after the Three Mao Lords) near Jinling (present-day Nanjing). Here lies the mysterious Huayang Grotto-Heaven, a celestial underworld palace containing the immortal court called "Tongchu Prefecture."

Tongchu Prefecture serves as the central administrative body of the celestial realm, divided into two departments: the Xiaoxian Hall on the left and the Yiqian Palace on the right. These are the places where the Eastern Florescence Emperor (a revered Daoist deity) imparts Daoist teachings to male and female immortals. The land abounds with magical herbs and elixir plants, featuring golden nectars and jade springs, with earth veins connecting to all grotto-heavens and blessed lands across the world. Historically, renowned transcendents like the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong) and the Two Xus (Xu Xun and Xu Mu) attained the Dao here.

Within Tongchu Prefecture are five sub-prefectures collectively called the "Five Primordial Prefectures of Highest Clarity," each governed by five sages. They oversee the natural forces of the Three Realms (celestial, human, and underworld) - including water, fire, weapons, wind, and rain - as well as supernatural beings like dragon deities, demons, and monsters. They even determine human life and death, fortune and misfortune, and the promotion or demotion of immortals. Among them, Celestial Masters (high-ranking Daoist priests) serve as Outer Terrace Ministers, handling affairs between the yin and yang realms.

This spiritual lineage derives its name "Jade Register Tongchu Prefecture's Orthodox Method of the Five Primordial Prefectures" from its governance over the Five Phases (metal, wood, water, fire, and earth). Practitioners of this method have their names recorded in the Golden Portal of the celestial court, becoming immortal officials who assist heaven and earth while protecting the nation.

Since ancient times, the celestial court's solemn decrees and precious secret methods have been of utmost importance, never lightly transmitted to the mortal realm. It was only when the perfected Yang Xizhen encountered the exalted immortal Yuan Ying Gaosheng (a high-ranking Daoist transcendent) and petitioned the Jade Emperor that he was appointed as the first-generation Outer Platform Minister of the transmission lineage (a Daoist hereditary office), through which these profound mysteries gradually came to light.

These secret methods record five jade volumes containing the cultivation system of the Five Palaces and Five Paths, all comprising naturally formed jade inscriptions and talismanic spells from the Red Brilliance Kalpa (a Daoist cosmic cycle), divided into ten grades. They detail the prohibited incantations, seal imprints, and other contents of supreme Daoist methods. The seven grades of celestial techniques preserved in the Five Palaces (Daoism's five celestial abodes) were transmitted to the mortal world to deliver sentient beings during the end times. When used according to liturgical (Keyi) standards, they can summon the Six Ding and Six Jia (Daoist guardian deities), command wind and thunder, regulate the movements of the sun, moon, and five planets, harmonize the Qi movements of the Five Phases (Wood, Fire, Earth, Metal, Water), eliminate the Three Calamities (flood, fire, and wind), deliver beings from life and death, subdue demons, eradicate evil influences, uphold orthodox teachings, and assist emperors in governance.

For personal cultivation, these methods enable spiritual Qi (vital energy) to penetrate the Three Passes (key acupoints in the body), filling the Nine Orifices (nine major bodily openings) with auspicious energy. Yang Qi can slay demons, while Yin Qi resolves stagnation, gathering hundreds of spirits within the body and attracting thousands of perfected beings externally. Successful cultivation leads to daytime ascension to the Shangqing realm (a higher Daoist celestial sphere). These marvelous liturgies were originally transmitted only once every forty thousand kalpas to high-ranking immortals, but through karmic circumstances have now reached the human realm. According to new Five Palaces regulations, only five individuals may receive transmission every forty years, with no exceptions.

The text also mentions that the Tongchu Palace serves as the institution where the True Lord of Lifespans examines Daoist adepts. According to the "Hidden Formula for Ascending to Perfection and Patrolling Mountains," there are three peaks in the Gouqu Mountains of Jinling (modern Nanjing), each with grotto-heavens and blessed lands surrounding sacred sites. This was the pure cultivation ground where seven perfected beings—the Three Mao brothers (Mao Ying, Mao Gu, Mao Zhong), the Two Xus (Xu Xun, Xu Mu), Yang Xi, and Guo Pu—attained the Dao. Originally named Geyang Immortal Lodge, this grotto-heaven is now called the Palace of Supreme Mystery, with the Tongchu Palace on its left and Xiaoxian Hall on its right, specifically responsible for examining male and female cultivators.

These secret methods remained unknown in the world until Yang Xizhen, cultivating the Dao on the white sands by the Huai River, encountered an immortal and received transmission of the profound scriptures containing five volumes of the Exalted Immortal's Dongxuan Jade Texts. These jade texts record the celestial court's hidden truths. Through pointing out key passages, the perfected one expounded the essential principles of the Shangqing precious texts, which include dozens of talismans (Fulu), revealing the Great Grotto's secret taboos (advanced cultivation formulas) and celestial script seals. These contents synthesize the precious texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen) and represent the core methods for transmitting the teachings of the Five Sages—far beyond ordinary writings and difficult for common practitioners to comprehend.

This scripture expounds on the solemnity of Daoist cultivation and ritual transmission, along with the origins and responsibilities of several key divine beings.

The path to cultivating authentic immortality (Zhenxian) must not be approached carelessly. It is unacceptable to haphazardly mix other ritual methods before fully comprehending the teachings. The transmission of celestial laws (Tianxian) is no trivial matter—it must follow the covenant rituals (Mengke) prescribed in the scriptures and should never be casually revealed to unworthy individuals. Those who violate these protocols or transmit teachings to those of improper character will face underworld retribution, for celestial secrets (Tianji) must not be lightly divulged. Authentic inheritors must diligently study according to the cultivation methods of the Five Sacred Sovereigns.

The text then introduces the contents of the "Jade Register of the Primordial Response Great Imperial Court" (Yuan Ying Tai Huang Fu Yu Ce). This jade record documents the mysteries of cosmic formation: from the primordial chaos (Xuanji) to the clear distinction of heaven and earth, where the upper and lower realms became ordered, and the harmonious operation of Yin-Yang (Liangyi) naturally unfolded. Key deities mentioned include: the Great Imperial Sovereign of Central Yellow Primordial Unity (Zhong Huang Yuan Yi Tai Huang Jun), who maintains cosmic order; the Left and Right Governors of Ritual Prohibitions (Zuo You Li Jin Zhu Zhe) attending the Great Sovereign, who oversee Yin-Yang balance; and the Left Minister of Universal Nourishment and Pure Ascension (Ping Yu Ju Qing Zuo Xiang), responsible for regulating the growth of all things.

The scripture specially introduces four major guardian deities (Si Sheng Zhen Jun): Marshal Tianpeng (Tian Peng Da Yuan Shuai), Vice-Marshal Tianyou (Tian You Fu Yuan Shuai), the Virtuous Protector Sage (Yi Sheng Bao De Zhen Jun), and the Martial Sage Protector (You Sheng Zhen Wu Zhen Jun). All originated during the kalpic cycle of Red Brilliance (Chi Ming Jie Yun), each governing underworld affairs. While mortals know they command the Exorcism Bureau (Qu Xie Yuan), their profound mysteries remain little understood. These methods appear simple yet are exceedingly difficult to master—only ascetics committed to long-term reclusive cultivation can hope to comprehend them.

A final clarification notes: Marshal Tianpeng serves as Outer Court Minister (Wai Tai Qing), responsible for transmitting teachings. He once received this instruction: "When Yin-Yang Qi becomes disordered, calamities manifest according to human minds." Yin seals must be employed for governance and Yin talismans for suppression, lest mountains and rivers lose their peace. He wields treasures including the Great Imperial Court Seal (Tai Huang Fu Yin) and the True Yang-Flame Bell Talisman of the Nine Dippers from the Upper Primordial Palace of Double Brilliance (Shang Yuan Chong Ming Gong Jiu Dou Yang Mang Huo Ling Zhen Fu), charged with pacifying disasters. All affairs must be reported to the Upper Primordial Palace of Double Brilliance.

This scripture describes the cosmological vision of Daoism during the primordial opening of heaven and earth, along with its divine hierarchy. At the beginning of the Yan-kang kalpa (the Daoist term for the cosmic inception period), the sun, moon, and stars manifested, and the myriad beings began to differentiate. Among them, there was a supreme ruler known as the "Great Sovereign Emperor of Central Yellow Primordial Unity" (Zhonghuang Yuanyi Tai Huangdijun), the primordial ancestor who oversees and regulates all things between heaven and earth, responsible for establishing cosmic order and defining spatial orientations.

This emperor is assisted by two divine ministers: one is the "Director of Truth and Unity" (Si Zhen Si Yi), who governs ultimate reality, and the other is the "Left Minister of Nourishment and Purity" (Ping Yu Ju Qing Zuo Xiang), responsible for fostering the growth of all beings. Together, they administer celestial and earthly affairs and are honored as "Ministers of Assisting Transformation" (Zanhua Qing). Among them, the "Master of Form and Nourishment" (Yuan Yu Si Xing Zhu Zhe) specifically ensures the proper growth and reproduction of all living things.

The scripture recounts the process from the initial separation of Yin and Yang Qi at the dawn of creation to the later moral decline of human society. In the final age (the decline of the cosmic cycle), people gradually turn away from the true Dao, and the world descends into chaos. At this time, the Great Sovereign Emperor of Central Yellow Primordial Unity manifests to command celestial armies and establishes the "Northern Pole Academy for Expelling Evil" (Beiji Quxie Yuan), a divine institution akin to a military bureau in the human realm, dedicated to suppressing demonic forces. When earthly judges fail to maintain order, celestial officials are dispatched to govern the infernal realms, subduing malevolent spirits and protecting the living beings of mountains and rivers.

The final section contains a talismanic incantation, the "Supreme Clarity Fire Bell Nine Dippers Solar Radiance Doubly Bright True Talisman" (Shangqing Huoling Jiudou Yang Mang Chongming Zhen Fu). When recited, it summons the power of fire deities, connecting the celestial palace of the Purple Tenuity (Ziwei) above and the netherworld below. It possesses the efficacy of exorcising demons, purifying souls, and dispelling malevolent influences. The incantation mentions the "Three Fire Spirits of Blazing Essence" (Yan Jing Er Shen Santai), referring to three deities of the fire pantheon. Through specific hand mudras (such as the Wu mudra, Si-Wu-Wei mudra, and Jade Clarity mudra), practitioners can manifest divine power, causing demons to scatter. They also receive blessings from the Heavenly Official of the Upper Prime (Shangyuan Tianguan), absolution from the Earthly Official of the Middle Prime (Zhongyuan Diguan), and deliverance from calamities by the Water Official of the Lower Prime (Xiayuan Shuiguan).

This scripture documents an advanced talismanic method in Daoism known as the "Fire Bell True Talisman" (huoling zhenfu), along with its accompanying incantations. The text comprises three main components:

First are the invocations summoning four guardian generals (Tianpeng the Great Marshal, Tianyou the Vice Marshal, Yisheng Baode the True Lord, and Zhenwu Lingying the True Lord). These mantras must be recited nineteen times throughout the twelve two-hour periods (shichen) of the day, accompanied by specific hand seals (wujue) and visualization (cunxiang) of fire element energy. Practitioners activate the Li trigram (representing fire) energy through precise finger gestures (qiejue) and Qi circulation.

The text then details the exact talisman-drawing procedure: facing the sun while forming the Jade Emperor hand seal (yudi jue), silently reciting the Mysterious Truth Hidden Name incantation to channel nine purple solar rays. This energy is then "blown" into cinnabar ink and the calligraphy brush. During inscription, one must chant the Tianpeng mantra while maintaining focused awareness (shen), visualizing crimson light pouring from the crown that merges with the Three Platforms stars' (Santai) energy at the brush tip.

The scripture emphasizes the talisman's extraordinary efficacy: when written with cinnabar refined nine times (jiuzhuan), it can allegedly revive the dead and exorcise malevolent spirits. Even ordinary use can cure chronic illnesses and expel the "Three Corpses and Nine Worms" (parasitic entities in Daoist physiology). Specific timing is prescribed—initiation should occur on Bing or Ding days (fire-element days in the celestial stems) or Si-Wu days (fire-associated earthly branches), ideally inscribed on bamboo membrane.

A solemn warning stresses strict adherence to the orthodox transmission from patriarchs: any alteration to the talisman's form or incantations risks nullifying its power and provoking the Three Officials (Tian, Di, Shui Guan)—heavenly deities who record human deeds—bringing calamity. This method originates from the Shangqing (Highest Clarity) tradition's Seven Transformations Celestial Dance Scripture and secret transmissions from the Central August Emperor (Zhonghuang Dadi).

This scripture records several Daoist talismans (fulu) with their methods of drawing and efficacious functions. It primarily discusses two talismans: the "Great Crimson Imperial Primordial Stabilization True Talisman" and the "Imperial Lord Primordial Stabilization Talisman."

When drawing these talismans, one must first write four specific characters (the exact characters are not specified in the text), then begin from the top of these characters to draw four encircling strokes around them, forming a complete talismanic pattern. These two talismans are governed by two youths from the Northern Dipper constellation and two youths representing the sun and moon, possessing the power to dispel yin-based malevolent forces and purify yang energy.

The drawing process requires accompanying hand mudras (the Great Imperial Bright Hall Mudra) while visualizing the youths from the Northern Dipper and the sun-moon descending radiant light. After inhaling vital qi (qi), one holds the breath to draw the talisman. Upon completion, one exhales toward the talisman and seals it with hand mudras. The first talisman is used against evil manifestations, while the second expels yin-specters.

The scripture also details specifications for talismanic tablets: they may be made of gold, jade, bronze, or iron, measuring one chi two cun in length, four cun in width, and two fen in thickness; alternatively, they can be engraved on brick or stone with cinnabar filling the grooves; or crafted from maple, cypress, or catalpa wood. For application, they may be nailed in specific locations, submerged in water, or burned. The reverse side should bear an "imperial decree" written in five horizontal lines, supplemented by the year's presiding deity (Taisui) and ritual position totaling seven lines. For daily use, they may be written with cinnabar on red silk and burned.

Important warning: Talisman drawing requires specific oral formulas—casual attempts may invite calamity. Alternatively, one may write daily with cinnabar on bamboo membrane to be taken with clear water. After fourteen days, the talisman can be engraved on gold or jade incense tablets for aqueous ingestion. Practicing this for one hundred days while visualizing deities and absorbing vital qi to write—then storing the talismanic energy in the dantian (energy center)—can eliminate yin forces, refine yang energy, unite with the Dao (the Way), terrify all demons, cure hundreds of illnesses, and save common people.

The mentioned "Flaming Bell Imperial Decree" is an important Shangqing (Highest Clarity) school talisman used to notify the year's presiding Taisui and various deities, ensuring safety during major life events like moving residences or marriage ceremonies.

This scripture primarily addresses the taboos and ritual procedures that Daoist practitioners must observe during construction projects, house building, or altering gate orientations.

It first emphasizes that groundbreaking must avoid directions conflicting with the Grand Year Deity (Taisui, the Daoist annual guardian), as violating this taboo may incur calamities. According to the ancient "Supreme Qingcheng Stone-Folding Primordial Covenant," a restoration ceremony must be performed after construction to return all deities to their proper positions. Violating these rules risks punishment by the "Flaming Bell Assault" (a disciplinary measure involving Daoist ritual bells), with severe cases potentially leading to the destruction of both form and spirit (xing-shen).

The text meticulously documents specific document formats for different scenarios: "Wind-Fire Courier Reports" for wind-related matters, "Earth Official Courier Reports" for buried objects, etc. All such documents must bear the "Primordial Response Supreme Imperial Seal" (an important Daoist ritual seal), which holds the power to command all deities and exorcise evil. This seal is typically carved from thunderstruck wood or red jujube wood.

The latter section describes cultivation methods from the "Chapter on Verifying the Subtle": at dawn outdoors, practitioners should close their eyes and visualize sunlight and moonlight illuminating their entire body while silently reciting the incantation "The Great Luminous Divine Spirit Ninefold Azure Abundance..." The practice begins with nine teeth-tappings (kouchi), followed by the mantra recitation, another nine teeth-tappings, and nine saliva-swallowings. When entering sacred spaces, one must step in with the right foot first and offer incense before divine images. The text explains that leading with the right foot follows the "Method for Approaching the Divine" (zhaozhen zhi fa), and specific techniques can harness solar and lunar essences. The "Six Harmonies" (liuhe) refer to two acupoints behind the eyebrows, with these methods belonging to the "Demon-Dispelling Divine Audience Ritual" (xiaomo zhaozhen yi).

Finally, "mind-prostration" (xinbai) denotes communicating with the Purple Mansion Emperor (an important Daoist deity) through focused intention. This cultivation method emphasizes breath regulation, concentrated spirit, teeth-tapping, and saliva-swallowing to achieve mind-body harmony. The entire ritual stresses sincere devotion, using specific movements and incantations to commune with the divine.

This scripture outlines the protocols and visualization methods for Daoist practitioners entering the meditation chamber (Jing), divided into two main parts: entry rituals and contemplative ceremonies.

When entering the meditation chamber, one must first step in with the right foot, followed by the left, then stand with feet together. While burning incense, hold the breath and bow with sincere reverence toward the seat—this subdues malevolent spirits. After prolonged protection by the celestial officers (Gongcao) and the Dragon-Tiger Guardians (divine protectors), the practitioner attains spiritual communion. Clicking the teeth silently while reciting incantations and maintaining inner tranquility allows communication with the divine. When entering or exiting the chamber to offer incense, one must never glance backward, as this offends the true deities, invites baleful Qi, and may even cause illness.

Before entering, rinse the mouth and purify the body; upon exiting, rinse again and seal the "Three Passages" (mouth, ears, and eyes). Stand with feet together inside the threshold, never bite incense sticks or use hearth ashes for lighting. Avoid the "Five Pungents" (garlic, onions, etc.) and the fur, claws, or hides of livestock, as these are major taboos in the celestial realm. Particularly, refrain from burning incense on the six "Wu Days" (Daoist inauspicious dates), except on Wu-Chen and Wu-Xu—the "Death Anniversaries of the Dao Father and Dao Mother"—when exceptions are permitted. During storms or heavy rain, suspend meditation until fair weather returns.

The contemplative ceremony requires visualization before even entering the chamber: imagine incense officials, celestial messengers, and other divine beings arrayed in orderly ranks inside, with the Dragon-Tiger Guardians standing before the Dao, golden boys (Jintong) tending the incense, and jade maidens (Yunü) relaying messages. Envision five-colored incense clouds swirling and the Three Qi (Jing, Qi, Shen) filling the space, then proceed according to the prescribed steps. Only through such sincere practice can one resonate with the heavens. Other specific rituals for venerating the divine follow their own specialized protocols.

Finally, the text details the dusk-hour (5–7 PM) meditation ritual: face north while burning incense, intently visualizing the descent of the Nine Heavens' deities upon the imperial throne. Sit upright with hands folded for an extended period, then silently recite the names of the Seven Star Lords of the Northern Dipper. Visualize their starlight shining inward, the Three Platforms (key stars of the Dipper) radiating, the "Seven Liquids" (bodily fluids) circulating, and the golden tiger talisman (a protective implement) adorning the body—all to elevate the spirit to the Purple Court (the celestial realm).

This passage discusses the profoundly significant "Heavenly Peng Divine Incantation" in Daoist practice, which belongs to the esoteric system of the Nine Stars of the Northern Dipper (Daoism counts the seven stars of the Big Dipper plus two auxiliary stars as nine). The human head contains nine celestial chambers (the Nihuan Nine Chambers, referring to nine mystical regions of the brain), each presided over by an imperial lord.

When cultivating this method, specific rituals must be observed: after reciting the incantation, one must swallow saliva nine times and knock the teeth thirty-six times, which can be performed either indoors or outdoors. The recitation should be silent, maintaining a state of seated meditation with teeth knocking, avoiding audible chanting lest evil spirits overhear. Simultaneously, practitioners should visualize the Six Ding and Six Jia (Daoist guardian deities) protecting them.

The Heavenly Peng Incantation primarily summons Marshal Heavenly Peng and his celestial troops, including thirty-six divine generals such as the Nine Mysteries Slayer of Youth and the Five Ding Commanders. It vividly depicts their awe-inspiring forms wielding imperial bells, mighty swords, and other ritual implements as they lead three hundred thousand celestial soldiers to vanquish demons. The incantation particularly emphasizes its demon-subduing power with phrases like "The Heaven-Cleaving Great Axe severs ghostly forms in five ways" and "With one stroke of the divine blade, ten thousand ghosts crumble."

The scripture notes that this incantation originates from the Northern Emperor's Mysterious Transformation True Scripture and represents essential advanced practice for Daoist cultivators throughout history. It serves both as the supreme method for exorcising demons and a crucial path to attaining immortality. Historically, Immortal Dong of Marshal Heavenly Peng's lineage achieved transcendence through dedicated practice of this method. Enhancement of its potency requires combining it with the talismanic charms of the "Straight Moon Five Generals" and the "Eagle-Dog Spiritual Chapter."

Practicing this method involves forming the "Supervisor's Hand Seal" (a specific mudra) with sincere prayers and reverent devotion. The passage concludes with instructions about "exiting the chamber," likely referring to protocol after completing the ritual and leaving the practice space.

This scripture records the secret "Reverse Holding Method" transmitted by Celestial Master Deng (Deng Ziyang) in Daoist tradition. The content primarily consists of two parts: incantations and cultivation techniques.

The incantation portion, called the "Reverse Holding Divine Mantra," serves as an esoteric formula to summon Marshal Tianpeng (a Daoist guardian deity) and his celestial troops to subdue demons. The chant enumerates numerous divine generals—deities like Tianyou, Siming, the Northern Dipper, and the Flame Emperor each performing specific functions. Some can shatter demonic forms, others incinerate evil forces, while three hundred thousand divine soldiers protect the practitioner. The concluding phrase "By Tianpeng's decree, execute immediately as ordained" follows the standard Daoist command format, signifying the immediate activation of divine power.

The cultivation method must be performed at dawn: The practitioner first prepares a bowl of purified water, places a sacred ruler atop the water vessel, and positions the Nine Heavens Precious Seal beneath it—all offerings arranged before Marshal Tianpeng's statue. Then forming the marshal's hand mudra, one visualizes the five internal organs with crystalline clarity while the Six Jia and Six Ding guardian deities stand in protection. Next, imagine the nine stars descending from the north to envelop the crown of the head as purple qi (vital energy) surges from the Niwan Palace (upper dantian), simultaneously visualizing the nine-foot-tall form of Marshal Tianpeng.

Specific procedures include: knocking teeth nine times while reciting the Purifying Heaven and Earth incantation, knocking teeth five times with the Spirit-Calming mantra, and swallowing saliva five times. These actions coordinate with breath regulation techniques, belonging to the Daoist method of "preserving the spirits" (divine visualization). The text emphasizes that although recorded concisely in classical texts, this remains an essential method for saving the world and delivering beings—never to be dismissed due to its common appearance.

The mentioned jade ruler, divine seals, and Nine Heavens Precious Seal all possess potent demon-subduing power in Daoist rituals. This complete practice integrates multiple Daoist cultivation techniques—incantations, hand seals, visualization, and teeth-knocking—embodying the tradition's characteristic "saving the world through talismans and spells" approach.

This scripture describes a complete Daoist ritual for exorcism and the method of using incantations. First, one must tap their teeth in a specific sequence: begin by tapping the left teeth (called "striking the Celestial Bell"), then the right teeth ("sounding the Celestial Chime"), and finally the two central teeth ("beating the Celestial Drum"), repeating each motion seven times. This is followed by silent recitation of the incantation—the more repetitions, the greater the effect, with ten thousand recitations considered the ultimate achievement of merit.

The text emphasizes the formidable power of this method: it can make evil spirits and demons flee at the sound, cure all manner of illnesses, and even cause withered trees to blossom or dried springs to flow again. It dispels pestilential energies, subdues mountain spirits and goblins (such as the Wuyou mountain demons and fox spirits), seals demonic caves, and slays flood dragons. When inscribed on official documents, it ensures unimpeded delivery; when carried on one's person, it can revive the dead. Prolonged practice ultimately leads to Daoist immortality.

The Daoist master Tao Hongjing (a key figure in the Shangqing tradition) shared his personal experience: while cultivating the Dao at Mount Tiantai, he was frequently harassed by mountain spirits and ghosts. After employing this incantation, he witnessed ghosts bleeding and collapsing a hundred paces away, hearing their mournful complaints about losing their dwellings and lives. Thereafter, these spirits dared not cause further disturbances. Those who persistently recite this incantation will wander alongside a hundred deities and attain longevity.

There are no strict time restrictions for using the incantation—it may be silently recited day or night in any suspicious or shadowy location. Notably, ghosts struck by this spell will die with festering eyes, as spirits too possess vision. The incantation includes names of deities from Fengdu Palace (the Daoist underworld administration), such as Xu Mou leading a thousand warriors of the Southern Might, along with divine assistance from Yandi (the Fire God), Siming Gong, and the Northern Dipper (the constellation governing spirits).

Beidi (the Great Emperor of the North Star, a major Daoist deity) particularly treasures this method because encountering this incantation renders ghosts incapable of harming humans. Practitioners who cultivate this method regularly may attain an immortal body. The scripture concludes by emphasizing this as Beidi's secret transmission for vanquishing ghosts.

This scripture describes a Daoist method of exorcism and healing through the cultivation of divine incantations. According to secret teachings transmitted by the Northern Emperor (a revered Daoist deity), when afflicted by illness or haunted by malevolent spirits, one can expel pathogenic influences and cure diseases through specific cultivation practices.

The method involves several key steps: First, knock the teeth together thirty-six times while closing the eyes to practice inner vision (visualizing the body internally), clearly envisioning the Five Viscera (heart, liver, spleen, lungs, and kidneys) and their corresponding Visceral Spirits (the deities associated with each organ). This process harnesses righteous Qi (vital energy) to repel evil influences and destroy haunting ghosts. This incantation is a secret transmission from Fengdu (the Daoist underworld) and must be carefully guarded—never carelessly revealed.

In practical application, one should sit upright and recite the incantation, knocking the teeth once every four characters. If troubled by ghosts, first knock the teeth seven times, recite the incantation three times, then knock the teeth another seven times while stating one’s intent. Upon hearing this, the ghosts will suffer eye decay and immediate destruction. The scripture emphasizes that this divine incantation is secretly governed by the Northern Emperor. Ordinary practitioners who diligently cultivate it can subdue all kinds of evil spirits, prolong life, and dispel misfortunes.

The Daoist masters Zheng Siyuan and Beihua Xianren particularly stressed that cultivating this method requires single-minded focus—it must not be mixed with heterodox practices. If treated disrespectfully or carelessly disclosed, the incantation will lose its efficacy. The Six Heavens’ Great Demons (guardian deities) oversee practitioners; if they detect negligence or contamination with unorthodox methods, they will mock and scorn the offender. Thus, utmost caution must be exercised in its cultivation.

This scripture primarily discusses the taboos surrounding ritual implements and incantations related to Marshal Tianpeng (a Daoist guardian deity), along with specifications for crafting these sacred tools. The content can be divided into several sections:

First, it emphasizes the necessity of devout reverence toward authentic Daoist scriptures. Disrespecting these "true texts" may provoke Marshal Tianpeng's wrath, bringing calamities such as madness, drowning, or even misfortunes extending to one's descendants. A specific warning is given against indiscriminate disclosure of esoteric methods, as such actions incur punishment from the Three Officials (Heavenly Official, Earthly Official, and Water Official).

Next, it introduces the "Purity of Heaven and Earth Incantation" from the Tianxin Taiyi Demon-Subduing Method. When reciting this mantra, one must sprinkle water upon the altar to naturally manifest celestial patterns. Two later-added lines—"Qianluo Daluo Donggang Taixuan"—are identified as non-canonical additions that should be omitted; only the original liturgy ensures spiritual resonance.

The "Marshal Tianpeng Spirit-Pacifying Incantation" follows: it commands the twelve guardian deities within one's body—retaining those aligned with the practitioner while dispelling incompatible influences. It invokes the Five Viscera deities to protect bones and flesh while nourishing Jing (essence) and Qi (vital energy). The incantation concludes with "Tianpeng Tianpeng, all directions yield," stressing immediate compliance with divine will.

Regarding the crafting of the "Marshal's Jade Ruler": This sacred measuring tool, measuring one chi two cun (approx. 14.4 inches), harnesses primordial Qi to summon deities, control wind and rain, dissolve disasters, and exorcise disease-causing spirits. It must be crafted from numinous peach wood with precise dimensions: its length symbolizes twelve months; its 1.2-cun width represents twelve earthly branches; its 0.4-cun thickness signifies four seasons. The characters "敕" (imperial decree) and names of the Three Terraces stars must be engraved before consecration on an auspicious date, after which it should be stored in a red silk pouch.

Finally, the text explains the ruler's potency: it resolves diverse crises, aiding practitioners in transcending the desire realm to ascend to Shangqing Heaven. For activation, select an auspicious day aligned with solar-lunar cycles and the Big Dipper liturgy—first invoking the Dipper Deities' names before reciting Marshal Tianpeng's mantra. This procedure enables transformative energy shifts and universal healing, with explicit instruction to prioritize gravely ill patients.

This scripture elucidates Daoist cultivation methods for healing and longevity through breath regulation, spirit nourishment, and mantra recitation. The essence lies in harmonizing the body's Qi (vital energy) to stabilize the Shen (spirit), ultimately achieving disease prevention and life extension.

Practitioners must maintain a mind still as deep water (heart abiding in profound silence), gradually swallow nourishing saliva (swallowing flavors to penetrate the mysterious), and gather their spiritual essence (conserving the Shen through inner guarding). The Great Unity (Taiyi, one of Daoism's supreme deities) disseminates harmonizing Qi to assist cultivators in nurturing their vital energy and spiritual power. When crimson mist (Zhu Yan) manifests in the mouth, it signals the capacity to cure illnesses.

Specific techniques include: unifying the heart with emptiness, maintaining Wuwei (non-action) state, eliminating distracting thoughts, and practicing sensory withdrawal (not looking, not listening). After internalizing the spirit, recite the "Sacred Mantra of Taiyi's Primordial Truth" to channel Taiyi's harmonizing Qi into the body for Qi cultivation. Holding the jade ruler (ritual implement) while making offerings to the Three Luminaries (sun, moon, stars) can cure myriad diseases.

During practice, sit quietly observing internal visions (inner observation) and listening to internal sounds (inner listening), using Yang energy to transform Yin, resolving heart-fire through harmonization. When mental stillness is achieved, one connects with heaven-earth essences, allowing natural Yang transformation—this constitutes the state of "Taiyi's Primordial Truth Spreading Harmony and Piercing the Spirit."

The concluding mantra essentially invokes: the Taiyi Primordial Truth deity from the Three Pure Realms (Sanqing, Daoism's highest celestial abodes) to universally deliver beings through harmonization methods. By refining the Hun and Po (ethereal and corporeal souls) with solar-lunar essences, and gathering celestial-terrestrial spiritual forces to forge an immortal body. Within this true form, the Seven Regulators (sun, moon, five planets) and Nine Palaces (body's energy centers) operate in coordination, with heart-light shining brightly. Through purifying the Five Viscera and summoning their corresponding Five Spirit-Deities, sustained concentrated practice can reverse aging. Reciting a thousand repetitions daily enables audience with primordial deities (high-ranking immortals) to receive supreme Dao transmission.

This scripture integrates Neidan (internal alchemy) cultivation, ritual incantations, and visualization techniques, emphasizing holistic mind-body harmonization and ritual practice for therapeutic and longevity purposes.

This scripture details the ritual use of the "Zhu Chi" (a ritual ruler) in Daoist morning purification ceremonies, encompassing visualization practices (Cunxiang), incantations, and ceremonial movements.

The practice begins with cultivating one's primordial Qi (Yuanqi) and safeguarding the internal spirits (Shen). By "striking the celestial drum" (a practice of teeth tapping), practitioners harmonize their physical form and refine their spiritual essence. Persistent and diligent cultivation enables communion with divine beings, ultimately leading to the ability to ride clouds and ascend to immortality.

The ceremonial procedure unfolds as follows: At dawn during the morning purification, standard preparatory rites are observed. When holding the Zhu Chi, the left hand forms the "Heavenly Marshal Tianpeng Mudra" (a specific hand seal) while visualizing warm Qi gathering at the chest. The right hand passes the ruler through incense smoke. Perform twenty-four tooth-taps while visualizing Marshal Tianpeng (a Daoist guardian deity) - his awe-inspiring countenance clad in crimson feathered robes and cloud-patterned vermilion garments, wielding a jade halberd and ritual seal, manifesting with four faces and eight arms as he commands five directional generals. These generals wear five-colored embroidered robes with vermilion headscarves and golden armor, surrounded by celestial troops filling the skies.

Silently recite the "Purifying Heaven and Earth Incantation," which summons eight-directional divine powers to vanquish demons. Its essence proclaims: "Piercing through the void, all directions' spirits empower my might. The Numinous Treasure talismanic decree reaches the Nine Heavens, slaying countless specters. Reciting the Primordial Heavenly Venerable's jade-text incantation dispels ghosts and prolongs life. The Five Sacred Peaks and Eight Seas deities heed my command as demon kings bow in protection. All impurities dissolve as Dao-Qi endures eternally."

Next chant the "Marshal Tianpeng Spirit-Pacifying Incantation," visualizing the inhalation of Tianpeng's divine Qi suffusing one's entire body. Envision the sun and moon flanking you while the Celestial Stem Star (lead star of the Northern Dipper) wears a radiant crown, adorned with flowing golden fire-bells and clad in white-feathered flying-cloud immortal robes, wielding a Samadhi True Fire Sword whose radiance illuminates all heavens and oneself. Then use mudras to summon Qi to imbue the ritual ruler.

Conclude with the "Six Jia Six Verses Incantation," harnessing the powers of Heaven-Earth's Five Phases (Wuxing), sun-moon and Dipper: "With Heaven round and Earth square as foundation, Five Phases mutually generate as sun-moon shine. Cloaked in the Seven Stars of the Dipper, their light ascends to celestial courts. Azure Dragon left, White Tiger right, stellar radiance dispels inauspiciousness. The Northern Dipper executes malevolent forces, Five Planets encircle guarding four directions, causing thieves and evils to vanish without trace."

Through this integrated sequence of precise movements, visualizations, and incantations, the ritual achieves its purposes of exorcising maladies, warding off evils, and safeguarding spiritual cultivation.

When practitioners engage in action, they receive joy and delight; when sitting in stillness, they welcome auspiciousness. What I now pray for is universal prosperity and flourishing. All of this must be carried out in accordance with the celestial decrees.

Regarding the method for curing the hundred illnesses of the human body: One must summon the Fire Bell Deity (a Taoist guardian general). The specific method involves reciting the Fire Bell incantation while forming specific mudras (Taoist hand gestures), then blowing vital Qi (vital energy) onto the ritual ruler. Following this, recite the Vermilion Radiance incantation:

"The Great Deity of Vermilion Radiance (the solar deity) nourishes true Qi, preserves the true nature, manifests throughout the Three Realms (the realms of desire, form, and formlessness), and subdues demons and monsters. May the sun, moon, and stars (referring to the essence and Qi within the body) within me move peacefully, circulating among the Five Viscera, swiftly expelling pathogenic influences. Gather the scattered hun and po souls, recall the dispersed Shen (spirit). What evil Qi cannot be expelled? What illness cannot be cured? The divine chariot of fire eliminates toxins, the divine chariot of water harmonizes true essence, while the chariots of wind and Qi penetrate the netherworld. The true light transforms endlessly; the body of the cultivator becomes light and pure. When the practice reaches completion, my true form will manifest. Vermilion Radiance, Vermilion Radiance—the Nine Perfected Ones within the nine-layered Mysterious Heavens, whose radiance illuminates ten thousand paths, expelling evil and pacifying it. The Azure Dragon guards the eastern Wood position, the White Tiger protects the western Metal position, the Vermilion Bird watches over the southern Fire position, and the Dark Warrior governs the northern Water position. I, as the ruler of the central Earth position, command eight million celestial soldiers, protecting the Mysterious Heavenly Emperor above and descending to the eight spiritual realms below. In the middle realm, I patrol the Northern Heavenly Gate, guarding the celestial warriors. All divine beings must act swiftly—once the talismanic decree arrives, it shall be carried out immediately. Urgently, urgently, in accordance with the Vermilion Radiance Shangqing decree!"

The Fire Bell incantation reads:

"The supreme divine being, the essence of the Flame Emperor (fire deity), shines with the brilliance of rosy clouds and lightning, illuminating the sacred realms of the Three Pure Ones. Flowing fire stretches for ten thousand miles, leaving no place for ghosts and demons to hide. With one stamp of the divine seal, evil spirits turn to dust. The Three-Five Generals (Taoist divine generals) lead the celestial soldiers, pacifying heaven and earth, ceaselessly slaying demons. Flying talismans transmit orders, crowned with the five stars, hurling blazing fire to annihilate countless demons. The ancient Qi of the Six Heavens (referring to evil Qi) is handed over to the celestial soldiers for disposal; the Five Numinous Elders (five guardian deities) are my root teachers. Divine powers unobstructed, ten thousand spirits submit. Malevolent ghosts perish, inauspiciousness retreats. The nine paths of the Central Yellow (referring to the central meridian in the body) extend their power in all directions, leaving no trace of lurking evil Qi. The five plagues and seven infestations (various epidemic diseases)—all can be eradicated by me. Which deity dares to disobey? Which demon dares to spy? Fengdu (the underworld) executes their forms; the Northern Dipper severs their corpses. A single wave of the divine ruler, and all ghostly thieves vanish. Urgently, urgently, in accordance with the law!"

Method of the Heavenly Canopy Transformation:

Press the inner bridge of the nose with the left thumb and forefinger while reciting the incantation of Marshal Heavenly Canopy and ingesting the Heavenly Canopy talisman (Taoist fu). Visualize the Mysterious Yellow Qi descending from the Muddy Pellet Palace (upper Dantian) at the crown of the head. When warmth is felt in the body, this is the confirmation of resonance between true Qi and the talisman, the verification of spirit absorption. Maintain this visualization throughout the practice. With each recitation of the incantation, ingest one talismanic pellet.

This passage reveals essential techniques for cultivation and talismanic practice. The primary emphasis lies in mental focus during practice: if one's spirit lacks concentration (ningxin), the vital energy (Qi) within cannot coalesce; if talismans (Fulu) are drawn without sincere devotion, they cannot subdue malevolent forces.

The text then details the fabrication methods for the "Heavenly Commander Talisman" (Tianpeng Fu) and its corresponding seal. Tianpeng, a guardian deity in Daoism, lends his name to this square seal measuring 2.5 inches per side, which must be carved from sacred wood known as "divine timber"—specifically maple, cypress, or jujube wood that has been struck by lightning. Ancient practitioners believed thunderstruck timber possessed exceptional spiritual potency.

Seal crafting must commence on a Jiazi day (the first combination in the sexagenary cycle), while consecration rituals should occur on Gengshen days (considered peak Yang energy days in Daoist cosmology). Upon completion, the seal must be stored in a crimson silk pouch (jiangnang).

The passage further explains the Tianpeng Seal's applications: it may imprint official documents and various talismanic texts (Fulu) for exorcism. Ordinary documents employ the "Outer Hall Seal of Tongchu Prefecture," while demon-quelling rituals or special ceremonies require corresponding celestial bureaucratic seals. Here, "Tongchu Prefecture" represents an imagined divine administrative office in Daoist cosmology.