《道法會元》Vol. 219

This scripture records the detailed liturgy of the Daoist "Divine Empyrean Plague-Cutting Great Method." It consists of several key components:

The central divine figures include three supreme deities: the Divine Empyrean school's highest divinity "Most Exalted Jade Pure True King of Divine Empyrean, Great Emperor of Southern Extremity and Eternal Life"; the Zhengyi (Orthodox Unity) patriarch "Great Master of Orthodox Unity Who Supports Primordial Law and Assists the Teaching of the Three Heavens" (namely Celestial Master Zhang Daoling); and the Jingming (Pure Brightness) patriarch "True Lord of Marvelous Merit and Divine Power, Grand Historian of All Immortals in the Nine Provinces" (namely True Lord Xu Xun).

The executive divine generals include: chief commander "Divine Empyrean Thunderbolt General Haohei" Qian Xiongfei; "Thunder Formation Cloud-Scattering Envoy Lihi" Chen Zhichang; "Divine Empyrean Plague-Cutting and Toxin-Destroying General" Yao Sheng; along with "Plague-Harmonizing General" Xu Shiheng and their divine troops.

The ritual procedure involves: the priest first forms hand seals (Jade Script Sword Seal) and chants incantations while burning incense to summon these plague-controlling generals with their troops to the altar. Special emphasis is placed on summoning General Yao Sheng to bring Thunder Department elite soldiers with lightning speed.

The priest declares the ritual's purpose, such as expelling plague for a specific person. Through Chen Script (a Daoist talismanic writing style) and Celestial Gate Golden Light ceremonies, the priest channels the authentic Qi of Laozi into cinnabar ink to empower the talismans.

The ritual concludes with forceful commands: "By decree of the Celestial Emperor, I summon Divine Empyrean Plague-Cutting General Yao Sheng to lead Thunder Department troops immediately to eradicate evil!" followed by the compulsory formula: "Urgently, urgently, in accordance with the Divine Empyrean True King Great Emperor's ordinance!"

The final section presents the priest's (self-referenced as "your servant") standard incense-burning petition format, reporting the ritual's purpose to the Mysterious Dao of Emptiness, the Three Treasures Heavenly Worthies, and the Jade Emperor while seeking blessings. This liturgy exemplifies Daoist Thunder Methods for plague expulsion, employing specific divine generals, talismans, and ritual techniques to eliminate epidemics.

This scripture passage primarily describes the Daoist ritual procedures (Keyi) for warding off epidemics, involving multiple deities and supplication contents.

First, it enumerates the titles of numerous Daoist deities, including the Great Emperor of Purple Tenuity (Ziwei Dadi), the Great Emperor of Longevity (Changsheng Dadi), and the Heavenly Worthy of Universal Thunderclap (Leisheng Puhua Tianzun)—prominent celestial beings of the heavenly court—as well as the Star Lords of the Northern and Southern Dippers (Beidou, Nandou), the Three Officials (Sanguan Dadi), and the Sacred Emperors of the Five Peaks (Wuyue Shengdi), who govern the myriad phenomena of heaven and earth. Additionally, it mentions specialized plague deities such as the God of Epidemics (Wenshen) and the Messengers of Pestilence (Xingyi Shizhe). Together, these deities form the vast pantheon of Daoist divine beings.

The passage then explains that this is a ritual for dispelling calamities. The ritual master (Fashi) humbly acknowledges his limited cultivation and expresses concern about undertaking such a weighty task. He also reflects on the possibility that the devotees may have accumulated heavy karmic debts from past and present lives, inviting divine retribution and disasters. Therefore, it is necessary to petition the heavenly court for mercy and divine forgiveness. The specific supplications include:

1. Requesting the Celestial Emperor to pardon the ritual master for presumptuously performing the rites and to grant him authority to wield talismans (Fulu) and incantations.

2. Pleading for the absolution of the devotees' sins, allowing them to repent and reform.

3. Seeking the erasure of names from the registers of death and their inscription in the registers of life in the ledgers of fate.

4. Commanding the plague deities of the current year to recall the pestilential vapors (Qi) they have spread, so that the afflicted may recover.

5. Ensuring that all epidemic diseases stay far from households and that the various plague deities return to their proper stations.

Finally, the passage expresses the hope that the Celestial Emperor will issue an edict so that all divine beings of the Three Realms (Sanjie) may comply with and uphold this epidemic-dispelling ritual. The entire scripture exemplifies the Daoist religious practice of communicating with deities through talismanic rituals to avert disasters and resolve misfortunes, embodying the fundamental Daoist principle of "resonance between heaven and humanity" (Tianren Ganying).

This scripture describes the Daoist ritual procedure for creating plague-dispelling talismans (fulu). The ceremony begins with prayers to deities, seeking divine power to cure diseases and prolong life. During the ritual, specific incantations (Golden Light Mantra) must be recited while forming hand seals (left hand forming the Chen pattern mudra) and visualizing General Yao—a deity with a blue face, three eyes, red beard, wide mouth, dressed in red robes and golden armor, barefoot while wielding a golden hammer, who rides a thunder chariot commanding the Five Directions' Savage Thunders.

When drawing the talisman, one must first form the thunder hand seal (Leiju) to summon lightning energy from the southeast (Xun position). The detailed steps include: visualizing boundless flames enveloping the four directions, imagining the Supreme Elder Lord (Taishang Laojun) descending with divine decrees, and envisioning golden light ascending along the spine to shoot forth from the third eye (Tianmu point). The practitioner should then visualize the Divine Empyrean True King (Longevity Great Emperor) seated in the Thunder City, with blue-robed attendants presenting a glowing talisman from a jade box. The talisman drawer must perform nine prostrations before sitting quietly to inscribe the talisman.

The text specifies that the writing sequence depends on the talisman paper's length: for long paper, draw the front section first before adding the rear; for short paper, begin with the characters "□ ghost" before supplementing four more characters. When writing the term "plague ghost," one must visualize four demonic figures being sealed within the talisman, concluding with the character "command" (chi) to complete the sealing.

Finally, recite the Command Talisman Incantation, ordering the Five Directions' Plague Gods (the Five Ghost Kings: Liu Yuanda, Zhang Yuanbo, Zhao Gongming, Shi Wenye, and Zhong Shiji) and their subordinate disease-causing spirits to be immediately subdued by the divine talisman. The text emphasizes that violators will face execution. All incantations conclude with the authoritative phrase "Swiftly, swiftly, in accordance with the Divine Empyrean True King Great Emperor's decree"—a standard closing formula in Daoist talismanic practice. The entire ritual integrates visualization, hand seals, talismans, and incantations, embodying multiple elements of Daoist magical practice aimed at dispelling plague energies.

This scripture contains Daoist incantations for dispelling epidemics and eliminating pestilence, comprising two main parts: the Plague-Dispelling Mantra and the Decree-Execution Mantra. According to Daoist tradition, priests must accompany these with specific hand seals (thunder mudras), visualization (meditation), and talismanic rites (fulu) when performing the ritual.

The first section commands the Five Directional Plague Deities to depart swiftly: the Green Plague of the East (associated with Wood), the Red Plague of the South (Fire), the White Plague of the West (Metal), the Black Plague of the North (Water), and the Yellow Plague of the Center (Earth). These pestilential spirits are said to invade human bodies during seasonal transitions at the Eight Solar Terms (key nodes within the twenty-four solar terms), causing febrile and chills-related illnesses. References like the "Nine-Ugly Specters" and "Yellow Slaves of Seven Offspring" are names of plague demons recorded in classical Daoist texts.

The second Decree-Execution Mantra adopts a more severe tone, declaring the imprisonment of epidemic toxins beneath the Big Dipper constellation. Phrases like "the Eastern Dipper registers demons" and "the Western Dipper collects souls" reflect astral worship, as Daoism attributes ghost-subduing powers to the Northern Dipper system. The text vividly depicts celestial soldiers deploying divine nets and riding flaming chariots to capture plague entities, warning that refusal to disperse will result in capture by a ten-thousand-zhang-tall deity wielding iron chains.

The concluding Sanskrit-dhāraṇī passage ("Liú pū mò yē nà...") bears esoteric Buddhist influences, used alongside visualizations of the Shenxiao school's (an important Song Dynasty Daoist lineage) thunderous Qi (vital energy) infused into talismans. References to the "Six Jias and Six Yis" invoke the sixty Jiazi spirit generals often summoned in exorcistic rituals. The mantra concludes with the standard Daoist imperative "jíjí rú lǜlìng" (swiftly as ordained by decree), emphasizing immediate enforcement.

It should be noted that such mantras typically require specific ceremonial contexts, talismanic support, and cultivation foundations—casual recitation by lay practitioners is discouraged. The scripture reflects Daoist cosmological understandings of epidemics and the tradition's religious approach to combating disease through divine power.

This scripture describes a Daoist ritual involving talismans (fulu) and incantations for dispelling epidemics and curing diseases. The key elements include:

First, the text invokes three divine generals from the Shenxiao lineage (an important Daoist school) — Yao Sheng, Qian Xiongfei, and Chen Zhichang — commanding celestial troops to enter the afflicted household and expel plague demons. These generals possess boundless power, with even the Five Sacred Mountains and Four Great Rivers (symbolizing all earthly landscapes) obeying their orders. Any malevolent spirits daring to resist would instantly be slain by their divine swords.

The talisman-drawing method follows precise specifications: the severity of illness determines the writing technique. For mild cases, standard calligraphy suffices, while severe cases require superimposing the character for "demon" (鬼) over "plague" (瘟). The ink mixture must also adapt to symptoms — cinnabar (red) predominates for heat syndromes, black ink for cold syndromes, with equal proportions for balanced conditions.

The ritual then proceeds with talisman placement across the Five Directions (east, south, west, north, and center). Beginning in the east, the priest holds the talisman while reciting incantations summoning the generals. These invocations reference the Three Terraces Star Lords (Sanqing stellar deities: Upper Terrace Xu Jing, Middle Terrace Liu Chun, Lower Terrace Qu Sheng) and Twelve Divine Youths (protective spirits), harnessing their power to disperse pathogenic Qi. Each direction requires specific chants, concluding with the decree of the "Great Emperor of Shenxiao's True King."

The complete ceremony demands the priest first perform "concealment" (a Daoist mystical technique), then execute the five-directional ritual sequence while holding talismans. Phrases like "thunder's charge and lightning's flash" or "divine light's single illumination" vividly convey the ritual's formidable efficacy.

This passage describes the thunder summoning and evil-dispelling ritual of the Shenxiao School (a Daoist lineage renowned for its Thunder Methods). The ritual master performs talismanic incantations successively in the five directions—south, west, north, east, and center—to invoke the power of thunder for subduing demons.

Beginning in the southern direction, the master chants incantations to summon the "Nine Heavens and Nine Thunders of Shenxiao" (Daoism categorizes thunder across nine celestial realms). Lightning surges and flashes, harnessing the majestic radiance of thunder deities to annihilate all malevolent forces. The incantation concludes with the phrase "By the urgent decree of the True King of Shenxiao," signifying immediate execution of the divine command.

Next, turning westward, the master recites the "Three Platforms Incantation" (referring to the three stellar lords: Upper, Middle, and Lower Platforms), mobilizing the power of Venus (the western celestial representative) while also invoking the assistance of the Nine Heavens' thunder. The northern incantation mentions the movement of the "Five Qi" (the energies of the Five Phases), beseeching divine protection for household and nation.

The central incantation is the most elaborate, referencing the "Nine Qi" (nine primordial energies) and "Two Modes" (Yin-Yang), summoning the thirty-six celestial thunders. Each directional segment concludes with the awe-inspiring declaration: "Where the divine light shines, all wickedness is crushed."

The ritual culminates with an incantation recited outside the central courtyard gate to expel the Five Directional Plague Spirits (green, red, white, black, and yellow plagues), followed by sprinkling water to draw thunder-fire into the talismans. The master then chants the "Great Sage Tiangang and Northern Dipper Incantation," beseeching the Northern Dipper deities (venerated stellar divinities in Daoism) to eradicate baleful influences and heal the people's afflictions.

Finally, the ceremony closes with the "Flying Talisman Incantation of the Mysterious Metropolis of the Supreme," commanding celestial soldiers, thunder generals, and other divine forces to capture demonic entities. The entire ritual, through talismanic invocations, mobilizes the powers of heaven and earth—thunder and the stars—embodying the Daoist Thunder Method's cultivation principle: "With my primordial spirit (Shen), I unite with the celestial thunder gods."

This scripture primarily discusses Daoist methods of talismans (fulu) and rituals for dispelling epidemics and averting disasters.

It first mentions the swift execution of malevolent spirits that bring plagues, commanding the plague deities to withdraw the pestilence in accordance with the Heavenly Emperor’s decree and dissolve the calamity. Should the plague deities dare to disobey, they will be sent to Fengdu (the Daoist underworld capital) for punishment. Here, emphasis is placed on upholding the compassionate principle of the "Supreme One’s love for life" (Tai shang hao sheng), using talismans to resolve the epidemic.

Regarding the specific method of using talismans: the talisman must be folded while being inscribed, and the "Heavenly Gang Great Sage Incantation" (a powerful Daoist mantra) should be recited while visualizing the celestial energy (Qi) of the Big Dipper (associated with potent spiritual force in Daoism) flowing into the talisman. One must also invoke the name of Lord Lao (Laojun, one of the highest Daoist deities) and command the plague-spreading demons of the five directions (east, south, west, north, and center) to disperse immediately—those who disobey will be cut in half.

The method of ingesting the talisman: three talismans should be taken at a time, dissolved in a decoction made from a seven-inch-long peach branch (peach wood is considered exorcistic in Daoism).

Special attention must be paid to avoiding certain directions on specific days: for example, on Zi days, the central courtyard should be avoided; on Chou days, the area beneath the kitchen should be avoided, as these directions may gather plague energy (Qi). When burning the epidemic-dispelling talisman, these directions must be avoided.

Finally, the ritual of the "Northern Emperor’s Epidemic-Pacifying Treasure Scroll" is described: one must form specific hand-seals (mudras used in Daoist practice) and visualize transforming into the immortal Kuangfu, robed in green and wearing a Daoist crown, seated amid five-colored clouds. While reciting the incantation, the "Five Plagues Subjugation Seal" must be formed, visualizing the five directional generals (Li Qing of the east, Geng Yan of the south, etc.) wielding weapons to suppress the epidemic.

These contents reflect traditional Daoist methods of dispelling epidemics through talismans and rituals, embodying Daoism’s unique understanding and approach to disease and disaster.

This scripture describes a complete Daoist ritual for dispelling epidemics and pestilence using talismans (fulu) and incantations. The practitioner must first visualize the forms of General Wen Yongqing of the North and General Wang Zhong of the Center, then imagine the Big Dipper suspended above the head, using its celestial handle (the Gang stars) to point toward the paper and brush for writing the talismans.

Seasonal variations govern the visualizations: in spring, visualize the plague gods transforming into golden light; in summer, visualize them as water; in autumn, as fire; and in winter, as earth. One must also visualize the Mountain-Dispelling and Sea-Stopping Generals (represented by the earthly branches Chen, Xu, Chou, and Wei symbolizing the four directions) and the Seven Luminaries of the Dipper (personified deities of the Big Dipper) descending their true Qi into the writing implements.

When drawing the talismans, form the Dipper Mudra (a special hand seal) with the left hand while reciting "The Great Sage Seven Luminaries of the Dipper Can Resolve Pestilence Calamities" forty-nine times. The talismanic text contains commands from exalted deities including the Jade Emperor (Yuhuang Shangdi), the True Lord of the Dipper (Beidou Zhenjun), and the Great Emperor of Longevity (Changsheng Dadi), emphasizing their divine mandate prohibiting all spirits from harming people and commanding the expulsion of evil and slaying of demons.

Two operational methods are specified: The first involves writing the talisman with cinnabar on blue paper, then posting it publicly while invoking northern true Qi to enter the talisman. The second method, for locust extermination, requires no summoning of generals—simply write with orpiment on catalpa wood, bury it two feet two inches below the local earth altar (shemiao), and submit a formal notice to the local deities and the Dipper Bureau.

After talisman creation, the ritual master must concentrate the spirit (shen), visualizing the Southern Dipper constellation and a golden light pointing southeast (the Xun direction). Then guide kidney Qi into the spleen and heart fire into the spleen, merging them into an infant form. Absorb the five directional Qi to clothe this infant, then unite it with one's original spirit (yuanshen). Silently recite the incantation "Wandering above in Supreme Purity..." before visualizing bluish-white light ascending to the Niwan Palace (upper dantian). Fix the gaze upward, bow nine times to the True Sovereign, and summon assisting deities including the Plague-Dispelling Envoys and Calamity-Resolving Messengers.

The entire ceremony integrates multiple Daoist techniques—visualization, incantation, talismanic writing, and spirit concentration—to mobilize celestial powers for eliminating epidemics and locust plagues.

This scripture records a complete Daoist ritual for dispelling epidemics through talismans and incantations. The practitioner must first visualize the Divine Messengers (Gongcao, Daoist guardian deities) flanking them in protection, then recite the names of the Seven Luminaries of the Northern Dipper (personified stellar deities of the Big Dipper constellation), believed to have power over plague relief.

The ritual employs the "Supreme Mysterious Capital Fourfold Covenant Flying Talisman," a high-level fu (talisman) emphasizing urgent execution with the phrase "implement with fiery haste." After chanting, the practitioner forms the Chou-position hand seal (a specific mudra in Daoist practice) while exhaling to disperse the talisman's power.

Specific techniques include: when drawing the "Plague-Slaying Talisman," one must coordinate with spatial visualizations—opening the Celestial Gate, closing the Earthly Door, while preserving the Human Gate. Thunderfire Deities are invoked to assist by blocking ghostly paths, piercing spectral hearts, and destroying demonic abdomens to incinerate pestilential forces. Special mention is made of summoning "Plague-Slaying General Yao," a deity specifically associated with epidemic expulsion.

The talisman targets various plague sources: 49 celestial epidemics, 36 terrestrial plagues, 24 temple infestations, along with 22 types of state and hearth-based contagions. Execution requires precise hand seals—left fist clenched while the right hand forms the Wu-position seal (a zodiac-corresponding gesture), directing talismanic fire toward the current month's designated方位 (direction).

Advanced procedures follow: visualizing yellow Qi (vital energy) from the spleen transforming into golden light moving through the Celestial Gate; selecting ink or cinnabar for talisman inscription based on the ritual date; with spring being the optimal season for efficacy. The ritual concludes by chanting invocations like the "Jade Purity Ten Directions Celestial Warriors" to mobilize heavenly troops for capturing malevolent entities.

Integrating hand seals, visualization, talismanic arts, and directional cosmology, this ceremony exemplifies Daoist religious practice—harnessing cosmic energies through ritual techniques and divine assistance to combat epidemics.

This scripture contains two distinct sections: a poetic hymn extolling the celestial realm and practical plague-dispelling rituals.

The first half paints a magnificent vision of the immortal realm with vivid imagery: Within the jade-green Jade Void (Yuxu), the highest Daoist paradise, purple mists envelop towering mountain peaks as the primordial Qi of heaven and earth illuminates all directions. Here reside the Nine Dawn Star Lords (Jiuchen Xingjun), deities of the nine stars of the Big Dipper, while immortals ride feathered chariots to roam the North Pole, soaring through the nine heavens from their abode at the Mystic Feather Terrace (Xuanyu Tai). Truth-seeking cultivators gathering medicinal herbs gaze upon the Jade Dawn Star Lord (Yuchen Xingjun), consort of the Big Dipper deities, circling thrice through the realm of Yang Brilliance (the sunlit celestial domain) and passing nine times through sacred grotto-heavens. They chant the "Dragon Flight" celestial melody as jeweled branches and jade trees shimmer in the northern skies, with the Nine Numinous Terrace (Jiuling Tai)—a sacred cultivation site—radiating divine light.

The second half shifts to practical ritual methods. The Central Earth Mansion Star Lord (Tuxing Jun), one of the twenty-eight lunar mansions, stands guard at the heavenly gate with sword in hand to subdue ghosts and spirits. During plague outbreaks, one must select an auspicious day to inscribe talismans: Prepare five peachwood talismans, inscribed on one side with "Plague-Severing Talisman" (Duanwen Fu) and on the other with "Officer-Commander Talisman" (Guanjiang Fu), then bury them according to cardinal directions. Freshly drawn rice-washing water must be used to trace talismanic patterns in water before sprinkling it toward the afflicted household, while drawing boundary lines and "opening river paths" to block pestilential Qi. Finally, burn "Harmonizing Plague Talismans" (Hewen Fu) near stoves, wells, and other key locations.

Specific talismans for livestock plagues include unique sigils and invoke the power of celestial thunder and earthly fire: Chants like "Heaven’s thunder stirs, earth’s thunder roars" harness the authority of the Three Officials (Sanguan Dadi)—the Celestial, Earthly, and Water Officials—to expel the six domestic animals’ pestilential toxins. The incantation concludes by emphasizing enforcement through the supreme decree of the Divine Empyrean School’s True King Great Emperor (Zhenwang Dadi).

This scripture records a Daoist ritual for dispelling epidemics through talismanic incantations (fulu, the mystical inscriptions used in Daoist practice). It contains two distinct talismans with different functions—the first on blue paper for epidemic expulsion, the second on yellow paper for safeguarding peace.

The epidemic-dispelling talisman's procedure involves: crafting a seven-inch-long board from paulownia wood, inscribing the names of three calamities—"heavenly disaster," "earthly disaster," and "seasonal disaster"—then nailing these to the four corners of livestock pens housing cattle or sheep. The area must be sprinkled with purified water while affixing poison-neutralizing talismans, accompanied by the dispatch of divine generals (Daoist guardian deities) to expel plague spirits.

The incantation primarily issues commands to epidemic deities across the Three Realms (heaven, earth, and water domains), including the Grand Year Deity (Taisui, the annual cycle divinity), City God (Cheng Huang, local protector), and Earth God (Tudi Shen), demanding they pardon the supplicant's transgressions, withdraw pestilential qi (vital energy), and restore the afflicted to health. Special emphasis is placed on averting calamities for entire households, preventing epidemic spread, and beseeching domestic tranquility with the "Five Blessings" (longevity, wealth, health, virtue, and peaceful death).

The second yellow talisman emphasizes harmonizing the "Three Qi" (Jing-essence, Qi-vitality, and Shen-spirit) through "channeling the flowing spring" (a cultivation method guiding internal energy like coursing water) to maintain the health of the five viscera. Both talismans conclude by invoking the decrees of the Jade Pure Supreme (Yuqing Shangdi, one of the highest Daoist deities) and the Supreme Pure Divinity.

Recurring mantras like "Om Hong Hong" represent thunder magic (leifa) incantations used in exorcism, while the "Eight Luminaries Superior Dao" refers to advanced stages of cultivation. The special symbols interspersed throughout (e.g., □) are celestial cloud-script (yunzhuan)—esoteric celestial writing believed to contain potent spiritual power.

This scripture records a Daoist talismanic ritual (Fulu) for warding off epidemics and protecting households. The content is divided into three main sections:

First are the formal requirements for the talisman. The document must begin by specifying the exact year, month, day and hour, stating the practitioner's official title and surname, using formal designations like "True Talisman of the Great Crimson Celestial Lord of Supreme Purity's Upper Mysteries." The incantation includes specific phrases such as "Yellow Center Governing Qi, Origin of Life," references to connecting the six bowels through the stomach passageway, and invocations to divine beings like "Young Lord of White Origin" and "Peach-Bliss Life Nourisher" for bodily preservation.

Next are instructions for the talisman's application. This ritual requires sealing with the "Supreme Three Heavens Seal" and can be used to treat households afflicted by plague. Practically, one should prepare three yellow paper talismans folded in a specific manner for different applications: one to be burned at the main entrance, one in the patient's chamber, and one at the kitchen hearth. Special talismans may also be inscribed during the Beginning of Spring season for household protection against calamities.

Finally, the text details the meditative preparation for drawing talismans. Before inscribing, the practitioner must calm the spirit (Shen) and still the breath (Qi), forming the "Three Pure Ones Mudra" (a specific hand gesture in Daoist practice) while silently reciting the incantation. After completing the talisman, one should sit upright with the tongue touching the palate and gaze fixed on the Dantian (lower energy center). When saliva fills the mouth, slowly inhale through the nose to guide it to the upper Dantian, then swallow to mix it with the "Primordial Qi" from the lower Dantian, forming an energetic sphere.

Note: The "Three Heavens" refers to the Daoist Three Pure Ones' realms (Sanqing). The "Three Pure Ones Mudra" is a specific hand position used in Daoist cultivation, while "Dantian" denotes vital energy centers in the body. These talismanic rituals exemplify the Daoist tradition of communicating with divine forces through prescribed ceremonies to address worldly suffering with supernatural assistance.

This scripture describes a Daoist ritual of talismanic exorcism (fulu) for dispelling epidemics and averting calamities. Through inner observation (neiguan, a Daoist cultivation method), the practitioner visualizes a crystalline space within the body where an infant gradually matures into adulthood. This "infant" is actually the embodiment of the practitioner's vital essence (jing), energy (qi), and spirit (shen). It absorbs the five energies (wuqi) from the five viscera (heart, liver, spleen, lungs, and kidneys), transforming into a figure wearing crimson ritual robes, azure capes, and a jade-green crown, holding a white jade tablet as it ascends to the Crimson Palace (the heart region).

This manifested form kneels before the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure, the highest Daoist deities) to recite scriptures and petition for divine decrees. Upon receiving approval, celestial officials descend with the practitioner to eliminate plague disasters. The ritual concludes with three kowtows to express gratitude to the deities.

The text then details the talisman-drawing method: First, draw a circle on the talismanic paper representing the True Person (the practitioner's primordial spirit). After reciting the Jade Scripture (Yujing), add three specific characters followed by the command character "chì" (decree). Upon completion, the True Person returns to the Heart Palace, while the practitioner performs three teeth-knockings and swallows saliva three times to conclude.

Subsequent passages describe various epidemic-dispelling talismans and their applications:

• The "Epidemic-Warding Talisman" written with cinnabar on blue paper can dispel 72 types of plagues
• The yellow paper talisman with cinnabar requires recitation of the "Heavenly Commander Spell" (Tianpeng zhou)
• The "Celestial Absolution Talisman" must be empowered by the Three Pure Ones, the Jade Emperor, and the Purple Tenuity Emperor (important Daoist deities)
• When drawing talismans, the "chì" character should be written at different segments of the middle finger
• The final section contains incantations summoning various deities (including the Nine Provinces' Earth Gods, the Sun and Moon deities) for collective exorcism

These talismans primarily serve to eliminate epidemics, absolve sins, and relieve suffering. The complete ritual integrates inner cultivation visualization (neixiu guanxiang), talismanic inscription (fulu), and incantation recitation (zhouyu) - representing multiple dimensions of Daoist esoteric practice.

This passage describes Daoist ritual incantations and talisman (fulu) crafting methods for epidemic prevention. The ceremony begins by repeatedly summoning the "Plague Envoys" (deities responsible for spreading epidemics), commanding various pestilences (annual epidemics, household epidemics, hearth epidemics, etc.) to depart immediately.

The imperial decree (chiling, the highest Daoist command) follows: In the name of the Three Great Emperor-Officials (Heavenly Official, Earthly Official, and Water Official) and the Supreme Clarity Emperor (Shangqing), the plague deities are ordered to execute the evacuation directive without delay. Those who disobey are warned of being shattered into pieces, emphasizing that the decree has been issued and the epidemics must leave immediately without lingering.

The incantation section praises the profound power of the Great Dao (Dao), explaining that primordial qi (the fundamental energy of existence) nourishes all things. Those who follow the will of Heaven prosper, while those who defy it face calamity. This chant must be recited in conjunction with the "Supreme Mysterious Capital Incantation" (Taishang Xuandu Zhou).

The specific method for crafting the talisman (fulu) is as follows: First, sit in stillness to concentrate the spirit (shen), burn incense, and perform tooth-tapping (a Daoist cultivation practice) while reciting the Golden Light Incantation. When preparing to draw the talisman, visualize golden light enveloping the brush, ink, paper, and inkstone. While inscribing the talisman, silently invoke the Supreme God (Shangdi) to infuse the mystical symbols into it. At the bottom of the talisman, add the name of the Jade Emperor (Yuhuang Dadi) and the characters "chishe" (imperial pardon). Throughout the process, visualize golden light intertwining as myriad deities bow in reverence.

To conclude the ritual, visualize all pestilences returning to their places of origin. The ritual master (fashi, the presiding Daoist priest) must then express gratitude to the deities, completing the ceremony. This content originates from Volume 219 of the Daoist Ritual Compendium (Daofa Huiyuan), a key text on Daoist epidemic-expelling liturgy (keyi).