《道法會元》Vol. 250

This section of Dao Fa Hui Yuan outlines the protocols and precautions for Daoist ritual masters (practitioners who execute Daoist rites) when performing religious ceremonies.

When adjudicating affairs involving spirits and ghosts, the ritual master must determine penalties according to the Nüqing Celestial Statutes, yet always lean toward leniency. Before creating images of the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the supreme triad of deities) or the Five Thearchs (sovereigns of the five directions), one must first face the heavens in meditation and offer incense before entering the ritual altar.

In dealing with spirits, reconciliation should precede confrontation, separating humans and ghosts without personal bias. Never destroy a spirit's essence or banish it capriciously. The master must uphold justice, first reasoning with troublesome spirits to distinguish right from wrong. Only if the spirit remains unrepentant should formal measures be taken. For vengeful spirits seeking retribution, perform salvation rites through scripture recitation or refining rituals (ceremonies to liberate souls), adjusting intensity according to circumstances. Avoid excessive force, as the deities will not fault compassionate intervention.

A master should regularly distribute talismanic water and medicinal remedies, aiding the destitute according to one's capacity - such rites carry true efficacy. Essential ritual medicines include Master Xu Jingyang's Wish-Fulfilling Elixir, Purple Court Consumption Talisman, Spirit-Shrieking Ghost-Weeping Powder, and the Elixirs from the Returning Chariot Completion Method. Never imitate vulgar practices of shouting at deities or employing theatrical tricks to deceive people.

Daily at dawn and dusk, the master must attend the ritual altar. When unable to access the altar, one should enter meditation in a quiet chamber. Never approach rituals intoxicated, lest the six shen (aspects of human consciousness) disperse.

During purification periods, the master must observe solitary sleeping, vegetarian diet, and cleansing rituals in a private chamber. Maintain: eyes free from sensual sights, ears from corrupt sounds, hands from defiling objects, feet from polluted grounds, speech from vile words, presence from licentiousness, and mind from hatred - this constitutes true purification. When the day of the Big Dipper Lords' descent approaches, begin purification one day prior, performing rites during the fifth watch (3-5 AM).

When encountering high-ranking deities like the Celestial Officials of the Shenxiao tradition, Thunder Ministry deities, or marshals of the Taiyi Divine Mechanism Court, the master must show reverence with proper etiquette and only conduct business while wearing the ritual seal. These protocols differ from the summoning rites of Tianxin or Tianshu traditions. Violations of celestial law require sitting in repentance at the altar while guardian generals report the transgression. All ritual documents must bear signatures and seals, specially delivered, concluding with the date and the character "feng" (respectfully submitted).

This scripture primarily outlines the disciplinary codes and operational requirements for Daoist priests (ritual masters) when performing religious ceremonies.

First, it emphasizes that upon receiving a talismanic decree from the Supreme Venerable Sovereign (Taishang, the highest deity in Daoism), one must execute it immediately without delay or arbitrary command. Violators will be held accountable. When summoning the divine officers of longevity (Shou Gongcao), one must not directly write the names of these deities. Daoist priests are forbidden from simultaneously worshipping demonic spirits (wugu) or folk deities like the Five Manifestations (Wutong Shen). Those who previously venerated such heterodox spirits must repent and confess within one month.

Regarding funeral taboos: Daoist priests must not participate in mourning rituals, funerals, or memorial offerings for the deceased (Zhaijiao). Violating this will result in divine officers refusing to descend to the altar for three hundred days, and the offender’s name will be recorded in the "Black Register" (a ledger of transgressions). If a family member passes away, the priest must report it to their home altar and observe a mourning period of one hundred days. Accidental exposure to corpses or defilement requires immediate purification through cleansing rituals.

Dietary restrictions: Deliberate killing of animals is prohibited except for major sacrifices. Hunting or consuming game violates orthodox precepts and will drive away divine officers. Priests must also avoid casually entering unofficial shrines to worship spirits—any shrine deity not formally enfeoffed by the Celestial Court is classified as a "demon," and interaction with them invites divine retribution.

Rules for writing talismans (Fulu): Incantations must strictly use classical phrases from scriptures, never mixing in colloquial language. For example, thunder department documents should include phrases like "defying my command is defying the Supreme Purity (Shangqing)," while cases of concealment must cite the Lingbao Scripture’s injunction: "no concealment is permitted."

Concerning salvation rites for the deceased (Liandu): The priest must first liberate their own ancestors across nine generations (Jiuxuan Qizu) and deceased fellow practitioners from hell, enabling their rebirth. The scripture notably states that saving five hundred souls pales in merit compared to preserving a single living person’s life. Here, the text stresses that cultivators must first redeem their own ancestors before qualifying to save others.

This passage from The Corpus of Daoist Rituals (Daofa Huiyuan) outlines the disciplinary codes and protocols that Daoist ritual masters (xingfaguan) must observe when performing esoteric practices:

If practitioners fail to comprehend the fundamental principle of water-fire mutual nourishment (referring to Yin-Yang harmonization) within the human body, and merely rely on chanting incantations and drawing talismans (fulu) to feign supernatural powers, it would be like pointlessly burning the alchemical cauldron and wasting the water-fire elements. Not only would this fail to liberate wandering souls, but it would also incur punishment from the underworld.

When performing major rituals like summoning winds/rains or slaying demonic shrines, one must hold official ritual seals such as the "Seal of the Thunder Lord Overseer" or the "Seal of the Five Thunder Commissions" – otherwise the thunder deities will refuse obedience. Strict prohibition applies to learning heterodox techniques like transmuting stones into gold, except when performed for life-saving or charitable purposes.

Altars must be established in purified spaces, constructed with three to nine tiers, and accompanied by altar-protection talismans and directional spirit talismans to create a sacred boundary that summons protective forces and repels malevolent entities. Practitioners must venerate their ordination master (dushi); after the master's death, three consecutive years of memorial rituals are required, along with enshrining the master's portrait before the Three Officials (Heavenly, Earthly, and Water Officials).

When handling cases of spirit disturbances, ritual masters are forbidden from abusing authority to impose excessive punishments. Local City Gods (Chenghuang) and aggrieved spirits must be permitted to appeal. Using esoteric arts for personal vendettas is prohibited, as is employing them for entertainment at banquets.

Strictly forbidden are the theft of others' ritual texts or seals, and the unauthorized modification or wearing of others' ordination certificates (falu). When encountering obstacles in official duties, ritual petitions may be submitted to the celestial court, but proxies cannot be employed except in cases of severe illness.

Traveling ritual masters may carry portable talismans and seals to establish temporary field altars (xingsi). Summoning celestial troops requires wearing either the "Divine Empyrean Troop-Commanding Seal" or the "Heavenly Marshal Seal" – these celestial soldiers differ from mountain-range spirit troops. A special warning is issued against casually borrowing mountain-range troops: insufficient sacrificial offerings may backfire and cause disasters, as strange phenomena in the vicinity often indicate disturbances from these mountain spirits.

As a Daoist ritual master (Fashi), the following key protocols must be observed when performing esoteric practices:

On Invoking Divine Assistance: One should not casually summon mountain deities (Yuebing) for support. Instead, petition celestial generals (such as Wang Lingguan) from the heavenly realm to assist in upholding righteousness and exorcising malevolent forces. Misuse of mountain spirits will cause the master to fall into the ghostly paths after death.

Dietary Restrictions: Strictly abstain from alcohol before performing rituals, as intoxication will nullify the efficacy of talismans (Fulu) and incantations, bringing karmic retribution. In emergencies where meat has been consumed, rinse the mouth with pure water before inscribing talismans. Alcohol disrupts mental clarity, while talisman creation depends on mobilizing one's vital Qi - hence vegetarianism and sobriety are essential. During exorcisms particularly, drunkenness must be avoided as it breeds anger, leads to ritual errors, and prevents divine response.

Handling Karmic Creditors: When encountering spirits seeking vengeance due to past-life grievances, never arbitrarily capture or banish them. Instead, write the afflicted person's name on a special talisman (Dunshi) and conduct the Yellow Register Retreat (Zhaijiao) to petition ancestral masters for the spirit's salvation. Unauthorized intervention invites heavenly punishment, consistent with the principle of "resolving karmic debts for spirits."

Accumulating Merit: A master must complete five great virtuous deeds: arranging shelter for unattended women in childbirth, providing medicine for impoverished patients, supplying coffins for the deceased, facilitating marriages for unwed couples. These acts not only enhance spiritual power but ensure celestial recognition. When lacking resources, inspiring others toward goodness also generates merit.

Burial Rites: Properly inter exposed bones with ceremonial rites; performing salvation rituals (Liandu) for them brings immeasurable blessings.

Disaster Relief: During floods, droughts, locust plagues or epidemics, first petition the celestial court to pardon local transgressions, then conduct purification fasts (Zhaijiao) according to community needs to elicit divine response.

Daily Hygiene: Keep the left hand ritually pure - never touch defiled objects - to maintain the potency of mudras and incantations.

Spirit Judgment: Cases involving supernatural beings must be processed exclusively through authorized offices like the Thunder Ministry (Leiting Dusi) or Penglai Water Office. Never interfere with the jurisdiction of the Five Thunder Envoy Court or Jade Pivot Court - these supreme institutions handle classified affairs, not ordinary trials. Violators face celestial punishment.

Transmission Protocols: When teaching disciples secret formulas, special procedures apply if they forget the teachings (original text leaves this partially unexplained).

Daoist transmission of methods follows strict rules, with violations incurring punishment. Scriptures and oral formulas for esoteric arts must never be casually recorded. Disciples who transmit teachings without their master's explicit permission commit the "crime of leakage."

When seeking initiation, disciples must first prepare a written petition, then bring ritual offerings and tokens to the master's altar. They must kneel before the incense burner to complete these ceremonies within one lunar month—delayed observance diminishes efficacy. Masters select disciples based on moral character and filial piety, never accepting students merely for wealth.

Initiation gifts should include: silk fabric (quantity flexible), gold/silver or grain (amount optional), one clean mat, several clean garments, and a round mirror. These represent sincere gratitude—masters must never discriminate based on gift value. Similarly, disciples should give according to their means without cutting corners due to poverty. Violators' names are recorded in the "Black Register" (Daoist record of transgressions).

Graduated disciples showing disloyalty, unfilial conduct, or leaking secret methods violate celestial law. Masters may recall transmitted spirit generals and officials using "Troop Retrieval Talismans." Those concealing such offenses share the guilt. For distant violations, reports may be filed directly with Zhenwu the Perfect Warrior (Daoist guardian deity) or through City God temples for heavenly judgment.

Novice ritual masters (Faguan) practicing talisman inscription must train on gold plates, jade slabs, or sandalwood boards—copying celestial sigils, constellation seals, and Gang steps (Daoist ritual footwork). Practice materials must be cleansed immediately with sacred water poured into flowing rivers. Violators face retribution.

Talisman creation requires sealed chambers, forbidden to pregnant women, chickens/dogs, or bald individuals—lest celestial officials investigate. Menstruating women must be particularly avoided due to Daoist purity taboos. The ideal time is noon during the Dragon Boat Festival (fifth day, fifth lunar month), using "Celestial Dew Water" (festival rainwater) or alternatively, flowing river water.

Fraudulent transmission, accepting payment then withholding teachings, brings ancestral karma spanning nine generations. Severe punishments await those deceiving others with fake methods, mocking spirits, or entrapping deities. Only in emergencies may ritual masters temporarily borrow divine troops from nearby shrines.

This scripture primarily outlines the formal requirements and precautions for submitting petitions to Daoist deities, along with common erroneous practices.

Regarding document format: Petitions to celestial deities must be written in standard script on paper measuring one chi two cun (approximately 36 cm), following the standards of the heavenly jade ruler and Yu the Great's thunder ministry ruler. Three seals should be affixed in a triangular formation. The cover requires a seal bearing the characters "亟臣" (urgent subject), while declarations use a "谨" (respectful) seal. Notably, sandalwood and aloeswood incense must not be burned when drafting petitions.

Concerning divine titles: Celestial appointments are conferred by Heaven and should not be arbitrarily modified. Current practices of improperly elevating titles—such as promoting "Zhenren" (Perfected Persons) to "Zhenjun" (Perfected Lords) or even "Pusa" (Bodhisattvas)—constitute disrespect inviting divine retribution. The text clarifies that Mount Tai and Dongyue actually represent distinct divine administrations, contrary to common misconception.

On Five Sacred Peaks worship: Petitions to the Five Peaks' emperors must follow proper protocol. While these peaks correspond to the Five Directional Celestial Emperors, the Song dynasty practice of granting them imperial titles may deviate from ancient tradition. Lu Zhen'guan's records indicate these peaks were addressed as "Dukes" or "Marquises" before the Song dynasty's elevation to "Emperors."

Regarding examination offices: No celestial institution called "Kaozhao Yuan" (Examination and Summons Bureau) or "Kaozhao Yuan" (Examination and Illumination Bureau) exists—only departments overseeing spirit evaluation. Later fabricated "examination seals" hold no efficacy. Citing the Jinsuo Liuzhu scripture, the correct designation should be "Kaozhao Tuiguan" (Examination and Summons Investigating Official).

The text concludes with additional prohibitions: During purification periods, Daoists must abstain from dairy products and cinnabar. These regulations emphasize strict adherence to ancient liturgical standards in Daoist document submission and ritual practice, prohibiting arbitrary modifications.

This scripture primarily addresses several key aspects:

Regarding spirit possession phenomena, it clearly states that true celestial immortals and divine generals would never speak through possessing living humans. Those claiming to be possessed by deities are actually being manipulated by malevolent spirits or minor local gods like earth deities and kitchen gods (Siming). Practitioners of Daoist methods must carefully discern such cases.

When local deities such as city gods (Chenghuang) or earth gods commit offenses, they must be reported to the Great Emperor of the North Star (Ziwei Dadi) for judgment. The Three Officials (Tian, Di, Shui - Daoism's three divine inspectors) will investigate the case before handing it over to the Exorcism Bureau for punishment.

Marshal Tianpeng, a major guardian deity in Daoism, serves as the commander of numerous ritual practices. Wielding sacred implements like the divine ruler, celestial texts, and talismanic seals, he proves particularly efficacious when performing Thunder Rites (Leifa).

Treating plagues requires proper identification of their origins: If sent by celestial deities as punishment, one must perform a Zhaijiao purification ritual to submit petitions of repentance; if dispatched by the Great Emperor of the Eastern Peak (Dongyue Dadi), memorials must be sent to the Five Directional Thearchs; if caused by wandering spirits, Thunder Rites may be employed for exorcism.

Corpse-demons from ancient tombs can harm pregnant women. They can be suppressed with Taiyi talismans while invoking the protection of the Six Jia deities (six guardian generals). These tomb creatures also deceive women, summon malevolent spirits, steal possessions, and spoil food supplies.

Judicial officers (Faguan) who neglect petitions, handle cases carelessly, or falsely accuse spirits will face corporal punishment. However, it's equally improper to handle cases without proper petitions.

Wuri prohibitions (days corresponding to the fifth heavenly stem): No incense burning, ritual performance, or legal judgments involving seals should occur on these days. Ironically, Thunder Rites are often performed specifically on Wuri days, and the Thunder Light Seal must also be crafted then. Purple Tenuity Perfected (Ziwei Zhenren) states that the Celestial Pivot Seal (Tianshu Yuan Yin) holds authority over the Three Realms, transmitting the commands of the Celestial Worthy and mobilizing all deities.

This scripture introduces several important ritual seals (Fayin) used in Daoist ceremonies, detailing their purposes, crafting specifications, and usage taboos.

The North Pole Exorcism Seal is exclusively employed by the Exorcism Bureau for sealing documents related to spirit banishment. The Supreme Dharma Master Seal serves for handling talismans (Fulu) and official documents within the bureau, interchangeable with the Summoning Supervisor Seal. The latter is also used in orthodox Daoist rituals. The Yellow Spirit Yuezhang Seal belongs to special practices, worn by adepts for personal protection.

The text emphasizes these six seals represent orthodox ritual implements transmitted by ancestral masters, while others were created by later enlightened practitioners. Seal crafting demands strict adherence to protocols: the back must bear celestial seal script (Tianzhuan, sacred Daoist writing) without arbitrary additions of decorative patterns, personal names, or dates. The handle must follow original specifications, never adopting common seal designs.

All seal inscriptions must employ sacred scripts like Celestial Seal, Thunder Script, Dragon Script, or Phoenix Script—distinct from mundane writing. Seals bearing these divine scripts can swiftly reach the celestial court, commanding immediate obedience from spirits. Unauthorized replication by laypersons without proper transmission brings not only ineffectiveness but calamity.

Particularly noteworthy is the Heaven's Thunder Bureau Seal—an octagonal implement cast according to the Eight Trigrams (Bagua) directions for summoning Thunder Department deities. This rare artifact traces back to Celestial Master Zhang Daoling (founder of Daoism) from the Han dynasty. The Yellow Spirit Yuezhang Seal exists in two variants, each with distinct celestial back inscriptions requiring silent incantation during use.

The text concludes by explaining that during Petition Ceremonies (submitting memorials to heaven), practitioners must project their Yang Spirit (out-of-body consciousness) while wearing the full ritual set: Yuezhang Seal, Yellow Spirit Seal, Thunder Bureau Seal, and others. They must don the Great Unity Talisman on the head, carry the Six Spirit Seals close to the heart, recite the Heavenly Youth Scripture for soul protection, and carefully select auspicious dates—lest their souls suffer harm from celestial winds or demonic devouring.

This passage primarily discusses the various rules and taboos in Daoist cultivation and rituals, with particular attention to the following points:

Regarding the use of ritual seals (法印): Different Daoist practices require corresponding seals to be effective. For instance, the Salvation Rite (炼度仪式) requires the Zhuling Fire Mansion Seal (朱陵火府印), memorials submitted to the celestial court need the Jade Purity Memorial Seal (玉清通章印), and grand sacrificial ceremonies (设醮) require the Supreme Mystery Capital Seal (太玄都省印). Thunder Magic (雷法) calls for either the Celestial Thunder Department Seal (天部霆司印) or the Thunder Lord Commander Seal (总管雷公印), while rituals related to the Big Dipper use the Mysterious Numinous Seal (玄灵印), and Taiyi practices employ the Divine Mechanism Court Seal (神机院印). Without the appropriate seal, the ritual will not succeed.

Warning signs concerning ritual seals: If a seal cracks on its own, the presiding priest will face great misfortune. If a seal emits sounds, it foretells calamities like theft, floods, or fires—one must quickly avoid these occurrences for auspicious outcomes.

Pre-cultivation purification: Practitioners must first eliminate the Three Corpses and Nine Worms (三尸九虫, malevolent entities believed to reside in the human body). Failure to remove these will result in scattered Shen (spirit) and failed cultivation. This is especially crucial for those practicing Neidan (internal alchemy) and alchemical firing techniques (火候烧丹).

Dietary taboos: Those wearing ritual talismans (法箓) or performing ceremonies must never consume betel nut (槟榔)—called "Thunder's Abomination" (雷厌) when eaten with clam-shell lime and betel leaf in Hainan. Consumption will nullify ritual efficacy. If eaten during ceremonies, celestial deities will refuse to descend, inviting plagues that harm the Five Viscera. Pomegranate juice is called "Three Corpses' Fluid" (三尸浆), and betel nut is termed "Three Corpses' Fruit" (三尸果)—consumption by the ill invites ghosts into the abdomen.

Offerings protocol: Fruits must be fresh and intact, never cut. Avoid pomegranates, red bananas, earth melon flowers, cockscomb, pomegranate blossoms, hibiscus, or perpetual sunflowers—all thorny or overly showy blooms. Offerings to the Big Dipper Lords and Thunder Deities must never be shared, lest divine wrath be incurred. Leftovers should be cast into flowing water or buried in the southeast (Xun direction 巽方)—only fellow ritual participants may partake together.

Document handling: When burning memorials, first perform the Water-Fire Harmony ritual (水火既济), sprinkle water, then place incense atop.

Prerequisites for Thunder Magic: One must first recite the Scripture of the Thunder Department's Celestial Youth (《雷部天童经》) 5,048 times before Thunder Department deities will respond when summoned. This foundational text contains 68 essential verses originating from Celestial Master Zhang Daoling's (张天师) Thunder Casket (《雷匣》) of the Han dynasty.

To cultivate the Mysterious Numinous Method of the Northern Dipper (a Daoist ritual practice related to the Northern Dipper deities), one must first recite the Scripture of the Mysterious Numinous Northern Dipper (Beidou Xuanling Jing) 5,040 times and ingest the True Talisman of the Northern Dipper for forty-nine days while personally transcribing one volume of the Dipper Scripture. Persisting in this daily practice will yield remarkable results.

Before practicing the Great Method of Numinous Treasure (Lingbao Dafa, an important ritual system of the Shangqing tradition), one must first recite the Scripture of Salvation (Duren Jing) 5,000 times to begin cultivation.

Thunder Magic (Leifa, Daoist wind and rain-summoning rituals) is divided into orthodox and heterodox types: Orthodox Thunder Magic includes Heavenly Thunder (Tianlei), Dragon Thunder (Longlei), Divine Thunder (Shenlei), Water Thunder (Shuilei), and Earthly Thunder (Sheling Lei, controlled by local land deities). Heterodox methods, however, include Heavenly Thunder (Tianlei), Earthly Thunder (Dilei), Demonic Thunder (Yaolei), Ghost Thunder (Guilei), and techniques for commanding mountain and military spirits—all improper practices of folk sorcerers.

Upon hearing thunder, one should immediately burn incense to lend it power and gather Qi (vital energy, a key concept in Daoist cultivation). If thunder sounds during sleep, one should perform the Teeth-Knocking (Kouchi, a Daoist meditative technique) while visualizing the divine presence.

Different spirits and demons have distinct jurisdictions: To subdue minor ghosts haunting trees or the "Three Lords" (Sanlang, malevolent spirits) summoned by sorcerers, one must make offerings to the Great God of the Wooden Lord (Mulang Dashen). For encounters with mountain goblins (Shanxiao) or the Five Manifestations (Wutong Shen, folk deities often associated with mischief), offerings must be made to the Numinous Official of the Five Manifestations (Lingguan Wutong), each with specific rituals and talismans. To combat celestial demons (Tianmo) and external paths (Waidao), one must worship the Great General Who Devours Demons and Ghosts (Tunmo Shigui Dajiang). For various supernatural beings like fox spirits (Huli Jing), yin-yang specters (Yinyang Jingguai), or water monsters like flood dragons (Jiaolong), the Divine Officer of Gui-Ding (Guiding Shen, a Daoist exorcism deity) must be invoked. The same principles apply to rituals for rainmaking or clearing skies.

Since ancient times, perfected adepts (Gaozhen) performing rituals have always trod the Northern Dipper Steps (Bugang, a Daoist footwork mimicking the movement of the Big Dipper). All major rites—summoning wind and thunder, submitting memorials to heaven, invoking deities, dismantling heterodox shrines, or slaying demons—require these steps. There are nine types of Dipper Steps: Flying Dipper Step (Feibu Dou), Spirit-Ascending Dipper (Lingsheng Dou, also called Spirit-Body Dipper), Striking the Dipper Handle (Jikui Dou), Exiting the Dipper (Chu Dou), Entering the Dipper (Ru Dou), Merging with the Stars (He Wei Dou), Wrapping the Dipper (Pi Dou, also called Following the Dipper), Pointing the Dipper (Zhigang Dou), and the Huoluo Dipper (Huoluo Dou), all of which revolve around the Big Dipper. One must tread these steps correctly while concealing the soul (Canghun, a Daoist practice of gathering the spirit). Failure to do so results in "Corpse Steps" (Shibu), which invite demonic intrusion and punishment from the Dipper. For example, submitting petitions to heaven requires "Entering the Dipper," while performing rituals demands "Exiting the Dipper."

Later generations transmitted the "Yin-Yang Dipper" (Yinyang Dou) step, which merely involves observing celestial phenomena and yin-yang transformations—not a true Dipper Step. The Huoluo Dipper is exclusively used for communicating with spirits and invisibility, not to be employed carelessly. Scriptures state: The Northern Dipper's profound mystery lies in its correspondence with the twelve two-hour periods (Shichen, traditional timekeeping). People only know nine steps, unaware that three stars remain uncounted. Moreover, the stars are in the heavens—how can one truly step on them? Without proper transmission from a master, not only will the practice be ineffective, it may also invite calamity.

In major Daoist purification rituals (Zhaijiao), when making offerings to celestial stars, the sun and moon, or higher deities, paper money must not be burned. Paper money is reserved only for lower and middle realm spirits, ancestors, and local earth gods. This practice was not originally part of tradition but was instituted by the Celestial Master Zhang Daoling of the Han dynasty, who used incantations to transform paper money for underworld spirits, as recorded in the Dongshen Lu (Register of the Cavern of Spirit). To summon thunder gods, black paper may be burned rapidly.

The Daoist immortal Ziwei Zhenren (Perfected Purple Tenuity) described nine types of talismans (Fulu): the Three Lights Talisman, the Zhenwu Talisman, the Great Sage of Heavenly Stem Talisman, the Three Officials Ghost-Searching Talisman, the Iron Fan Talisman, the Nine Prisons Talisman, the Fetal Protection Talisman, the Labor-Inducing Talisman, and the Evil-Slaying Talisman. Among these, the Three Lights Talisman is the most essential—it can be ingested to expel all malevolent forces, cure diseases, neutralize poisons, dispel plagues, and alleviate severe pain. It is effective against eighteen kinds of strange illnesses and accidental poisonings. Even blowing Qi (vital energy) onto the talisman can activate its power.

However, later Daoist practitioners often knew only the names of these talismans while committing eight common errors: failing to recognize the Heavenly Stem Star (Tiangang), lacking understanding of the Three Lights True Lords (Sanguang Zhenjun), reciting the Heavenly Stem incantation incompletely or incorrectly, not mastering the calculation of auspicious times, misunderstanding the application of Qi, not having received the Three Lights Register (Sanguang Lu), being unaware of the secret techniques for drawing talismans, and not knowing the proper timing for their creation. To verify a talisman’s efficacy, one may blow Qi onto a steamed bun forty-nine times—if the bun turns red like cinnabar, the effect is strongest. Alternatively, casting the talisman into a well during the fifth watch (3–5 AM) will prove its power if the water spontaneously boils.

During grand rituals (Dajiao) or the Yellow Register Ceremony (Huanglu Zhai, a rite for the salvation of the dead), wine must not be offered before the altars of the Southern Dipper (Nandou), Northern Dipper (Beidou), or the True Martial Emperor (Zhenwu Dadi). Instead, jujube tea should be used. The Southern Dipper Scripture (Nandou Jing) states that offerings should consist solely of jujube tea and plain tea, never wine or meat, as the two Dippers—deities governing the soul—abhor the fumes of alcohol. According to classical texts, "primal wine" (yuanjiu) actually refers to well water. While folk customs permit wine and meat in thunder god sacrifices, orthodox Daoism maintains that ritual wine has a long history and abolishing it entirely would be contrary to human sentiment—except before the Dippers and Zhenwu, where jujube tea must replace wine.

This passage details the specific rules and taboos for conducting the Daoist Yellow Register Zhaijiao (a major ritual for the salvation of deceased souls). Violating these regulations will result in punishment for both the ritual officiant and participants.

First and foremost, those who have not received transmission from a master and lack the talismanic credentials (Fulu) and seals issued by the Yellow Register Bureau are strictly forbidden from presiding over such rituals. Offenders will face the punishment of "wind-blades testing the body" (a severe divine retribution), and the ritual sponsor (the host of the ceremony) will bear the same guilt.

During the ritual, the Keyi (liturgy) must be followed to summon the Gongcao (heavenly messengers) and Zhifu emissaries (enforcers of divine commands). If the master personally attends the ritual site, seating must be arranged for the Gongcao, treating them with the same respect as honored human guests. Their names must not be written carelessly, nor should they be scolded with a sword in hand.

When drafting Qingci (memorials to the celestial court), they may only be used for confessing sins, not for seeking blessings. If the format is incorrect, the language is exaggerated, the handwriting is sloppy, or taboos are violated, the Gongcao will not dare to deliver them, and the celestial court will not accept them. All involved officials will be charged with the crime of "grave disrespect."

Burning Qingci must be completed before the second watch (9–11 PM); after the third watch (11 PM), they become invalid. When setting up the altar, note that the right side holds higher status than the left—this is an ancient rule, just as the arrangement of deities in the Taiyi Palace of the capital and ancestral temples also honors the right.

If the ritual is conducted without sincerity, the presiding high-ranking Daoist priest (Gaogong) and the ritual sponsor will share equal blame, while other participants will be penalized two degrees less. A Yellow Register Zhai must be reported 49 days in advance, a Jiuyou Jiao (ritual for the Nine Netherworlds) requires 15 days of preparation, and formal petitions must be submitted 21 days prior.

When redeeming the souls of the deceased, the ritual’s divine officials and jade maidens must be dispatched to guide them. Upon the ritual’s success, junior ritual masters must also notify local earth gods, city gods, and other terrestrial deities to assist. If the deceased’s manifestation is required, the Tianbu Tingsi Seal (a ritual seal) must first be used to submit a petition to the Chongming Palace of the Upper Heaven (a divine abode) and the Zhuling Fire Office (the institution governing the deceased).

The length of the soul-summoning banner is strictly set at seven chi and eight cun (approx. 7.8 feet). If exceeding this length, red or yellow silk may be added, but no more than seven cun. Petitions to the highest deities, such as the Three Pure Ones (Sanqing) and the Four Emperors, must be delivered by Gongcao, while those to mid-realm (earthly) deities—such as famous mountains, rivers, and underworld water offices—should be sent via the local Zhifu emissaries.

This scripture primarily addresses two aspects: the regulations for Daoist ritual practices, and specific methods for exorcising impurities and malevolent influences.

The text first emphasizes the protocols to be observed during zhaijiao (Daoist sacrificial ceremonies): Only one celestial emissary (a divine official responsible for conveying divine messages) may be positioned near the altars of the Three Pure Ones (Sanqing) and the Jade Emperor, with no other deities permitted close to these principal seats. Those who violate these ritual norms by prioritizing ostentatious displays during altar preparation, or who arrange ritual spaces improperly, commit transgressions against the hierarchical order and shall be punished according to precept laws.

It then identifies common errors among practitioners: Some seek advanced ritual ranks by exchanging gold and treasures for high-grade fulu (Daoist credential documents), unaware that each practice requires its corresponding talisman. For example:

• Tianxin methods require the Three-Five Dugong Register
• Thunder methods demand the Supreme Divine Empyrean Register
• Lingbao practices need either the Purple Void Solar Radiance Register or Lingbao Central Covenant Register
• Tianpeng exorcism requires the Northern Emperor Demon-Subduing Register
• Liuding arts must use the Mysterious Maiden of the Nine Heavens Register
• Xuanling techniques call for the Northern Dipper Register
• Tianshu methods require the Shangqing Returning Chariot Register
• Zhao Hou Southern methods use the Zhao Hou Register
• Soul travel and dream practices need the Covenant Power Register
• Three Officials rituals require the Three Officials Register

Mismatching practices with registers renders them ineffective. The text specifically warns that contemporary so-called "Southern Methods" are heterodox practices falsely attributed to Zhao Hou.

The second section details purification methods: When adepts become contaminated, they must bathe in water boiled with peach bark and leaves (peach wood having apotropaic properties in Daoism), though ears must not be washed. After bathing, they should burn the "Great Purification Talisman" over charcoal, sprinkling vinegar to produce purifying smoke. Circling three times through this vinegar smoke removes all impure qi (vital energy). Ordinary people experiencing financial blockages, movement obstructions, or harmful sorcery may also use this method.

Finally, it explains abnormal phenomena during rituals: Sudden whirlwinds, apparitions, spontaneous fires, ominous dreams, or claims of spirit possession all result from transmitting methods without proper master-disciple transmission, or failing to register practitioners' names with the Divine Empyrean celestial bureaucracy. These oversights allow demonic forces and malevolent ghosts to infiltrate ritual spaces. Such calamities particularly afflict those practitioners who lack discernment between orthodox and heterodox practices.

This scripture passage details the consequences of violating Daoist cultivation rules and their remedies. If practitioners fail to properly set up the ritual altar (the sacred space for Daoist ceremonies) according to prescribed methods, they risk harm from the Wutong (five malevolent spirits) and mountain demons (yaoguai inhabiting mountains). The causes include: performing rituals improperly, failing to accumulate virtue (De) by helping the needy, neglecting to liberate ancestral souls, or disobeying one's master's teachings. These transgressions are recorded by the Three Officials (Tianshi, the celestial deities of heaven, earth and water) and reported to the Heavenly Court, while underworld soldiers may denounce the offender to the Jade Emperor, ultimately leading to divine punishment.

For those who conduct Zhaijiao (Daoist sacrificial rites) without following proper Keyi (liturgical procedures) and commit such offenses, immediate repentance before a venerable grand master is required to avert calamity. Otherwise, they will suffer from festering sores for three years and face family ruin.

Regarding Daoist households or masters' residences: if one sees turtles and snakes entwined, one must never casually attribute this to the apparition of Zhenwu Dadi (the revered Daoist guardian deity). The scripture explains that turtles, being yin creatures without males, naturally mate when encountering snakes—this is simply a biological phenomenon.

The appearance of snakes in a master's home forebodes inauspicious events like mourning or illness. One should inscribe Qisha Fulu (exorcism talismans) and Benming Zhenfu (personal guardian talismans), then perform proper ritual offerings to transform misfortune into safety.

The passage concludes by noting that when encountering strange phenomena, if one's mind refuses to perceive them as supernatural, the manifestations will naturally vanish. Sincere prayers to authentic deities will ensure no harm befalls the practitioner.