《道法會元》Vol. 265

This scripture recounts the origin and functions of the Northern Yin Fengdu (the highest governing body of the underworld) in Daoism. In ancient times, the Jade Void Emperor of the North Pole Purple Subtlety resided in the Purple Subtlety Enclosure (the central celestial region), serving as the master of all phenomena, with stars encircling him as the sovereign of all golden immortals and methods. He could both attend the Golden Palace (the celestial court) and command Fengdu (the underworld). During the first year of the Dragon Han era (a Daoist calendrical period), the underworld was plagued by armies of ghosts from six caverns and demon kings who wreaked havoc in the human realm, slaughtering living beings with no one able to subdue them.

Thereupon, the Jade Emperor summoned the Great Emperor of the North Pole Purple Subtlety (abbreviated as the Northern Emperor) to lead divine generals and celestial troops in establishing the Black Code of the Great Demons, enforcing decrees across the nine springs of Fengdu (the nine layers of the underworld). Using talismanic seals, he monitored the ghosts and spirits of the Three Realms (heaven, earth, and humanity), subdued hordes of demons, dispelled baleful energies, and protected the people. After achieving complete merit, the Northern Emperor ascended to the exalted position of the Great Emperor of the North Pole Central Heaven Purple Subtlety. Thus, the Seven Perfected Ones (enlightened adepts) honored the Northern Emperor as the "Sovereign of Ten Thousand Methods."

The system instituted by the Northern Emperor included: monitoring ghosts and spirits with the Nine Springs Command Talisman, promulgating the Fengdu Black Code, and appointing the Imperial Censor Wei Boxian to oversee and command the officials and generals of Fengdu. In truth, the Northern Emperor is a manifestation of the Great Emperor of Purple Subtlety. Other significant Daoist scriptures, such as the Celestial Statutes of Shangqing, the Jade Rules of the Jade Perfected Celestial Altar, the Demon Laws of Nüqing, the Code of Tianpeng, and the Great Methods of the Nine Heavens, are all less severe in their punitive measures than the Fengdu Black Code.

The scripture further records: the Northern Emperor diligently cultivated through austere practice, steadfastly offering incense and lamps, prostrating in reverence while reciting scriptures, and devoutly venerating the Three Pure Ones (the highest deities in Daoism). Ultimately, he eradicated demonic obstructions and perfected his merit before ascending to imperial rank. Now, when he travels, he is accompanied by a ceremonial canopy, his body illuminated by starlight, adorned with the radiance of the Seven Treasures, his brilliance reaching the heavens above and shining upon the myriad nations below. On the twenty-seventh day of each month, the Northern Emperor descends to the human realm to examine people’s sins and blessings, filial piety and rebellion, good and evil.

Those who practice the Great Methods of Fengdu should carry the Black Code documents with them, hold the Nine Springs Command Talisman, visualize the form of the Northern Emperor in their hearts, contemplate the generals and officials of Fengdu (underworld deities) in their vision, tread the steps of the Seven Stars, and point their sword toward the Northern Dipper. With such practice, why worry about failing to subdue demons or command divine generals? Finally, citing the Scripture of Laozi the Hidden Dragon, it emphasizes: these methods all have canonical foundations.

The Great Emperor of Jade Void at the North Pole (a revered Daoist deity governing constellations) presides over celestial stars in the heavens, centrally commands all cosmic laws, and administers Fengdu (the Daoist underworld) below, serving as the supreme ruler of celestial constellations. The Northern Pole Exorcism Bureau is precisely the institution through which he enforces orthodox laws.

This text records the official positions of several important Daoist deities: the Great Dharma Master of Mysterious Central Teaching, the Transformational Sovereign of Jade Capital, the Four Supporting Healing Kings, and the Nine Heavens' Keeper of Precepts. Together they revised the Shangqing (Highest Clarity) precepts for transmission to later generations. It specifically mentions that the Great Dharma Master Who Supports the Teaching of the Three Heavens and the True Lord of Orthodox Unity's Tranquil Response (namely Celestial Master Zhang), serving as the Supreme Chancellor of Grand Mystery and Great Dharma Lord of the Capital Heaven, oversaw affairs of the Northern Pole Exorcism Bureau. These precepts were later transmitted to the Perfected Person Du Guangting (a renowned Tang dynasty Daoist priest). Subsequently, new precept systems emerged, including the Four Saints' New Code and the Celestial Pivot Shangqing Code. Among these, the Jade Regulations of Divine Empyrean are relatively lenient, while the Fengdu Black Code is exceptionally severe.

Key provisions of the Fengdu Black Code:

Before enforcing the Black Code, law enforcers must face the North Star to burn incense, reporting the case details to the Great Emperor of Jade Void, the Four Saints of the Dipper Platform, the Three Officials' Great Emperors, and the Great Emperor of Fengdu. Only after paying homage to the Northern Emperor may they conduct public trials and executions. Violators of this procedure will have their lifespans reduced by three years and be condemned to the Great Iron Enclosure Mountain hell after death. Repeat offenders will face aggravated punishment, descending to Fengdu's Mountain of Knives hell.

For spirits and deities committing grave offenses, they must first be tried according to Shangqing Code and Jade Regulations. Only if these prove insufficient for punishment may the Black Code be invoked. If judges arbitrarily apply the Black Code for minor offenses, they will lose one year of lifespan, and the spirits' crimes will not be fully accounted for—the judges themselves must bear corresponding guilt.

Those serving as Fengdu judges bear tremendous responsibility. They must diligently maintain morning and evening incense lamps (in service to the Northern Emperor) and practice asceticism earnestly. With devout worship of the Three Pure Ones (Sanqing) and constant recitation of the Northern Emperor's Commander-in-Chief's Incantation (namely the Tianpeng Mantra), never lapsing in devotion, may they record their merits in the immortal registers and ultimately attain a place among the celestial ranks. Those who begin diligently but end negligently, treating their duties with disrespect, will face severe punishment.

This scripture primarily discusses the precepts and taboos that Daoist ritual masters (Faguan, practitioners who oversee esoteric arts in Daoism) must observe, along with the severe consequences of violating them.

A practitioner's merits and faults are all recorded in the registers of Fengdu (the Daoist underworld). Merits are inscribed in white characters on black backgrounds, while transgressions are marked in black on black. Those appointed as ritual masters have their names already registered in the celestial hierarchy of the heavenly realm. Thus, they must never recite Buddhist scriptures, spread heretical teachings or inauspicious falsehoods, nor worship Buddhist monks, make offerings to ghosts and deities, or mislead common people. Violators will have their celestial appointments revoked by the Jade Emperor, and after death will fall into Fengdu's Bronze Pillar Hell, becoming wild and deranged ghosts, eternally deprived of human rebirth.

These ritual masters receive their authority from the Northern Emperor (Beiji Ziwei Dadi) and the True Martial Sage (Zhenwu Yousheng Zhenjun, an important Daoist deity). Their power is immense—even demon kings fear them, while spirits and ghosts attend upon them. When they travel, local City Gods (Chenghuang) and Earth Deities (Tudi Shen) must greet and escort them. Yet masters must remain vigilant in speech and conduct, for underworld officials observe their every word and deed. Violating precepts causes them to lose the demons' fear and the ghosts' obedience, rendering their rituals ineffective and leaving them vulnerable to malevolent spirits.

The scripture provides an example: Master Zhu (a Daoist patriarch) once entertained a murderous thought toward a friend who disbelieved in Daoist practice. Though unspoken, the mere mental intention caused the man to grow restless, then return home and vomit blood to death. This demonstrates how ritual masters ordained with Fengdu's registers are protected even by malevolent ghosts—their mere thoughts manifest effects.

The ritual talismans (Faling) they carry must be carefully guarded. Never let Buddhist monks, nuns, women, or animals like chickens, dogs, or cats see them, lest the talismans lose potency and the master be punished. Normally kept concealed in sleeves, the talismans should only be revealed during use, then immediately stored away—making them undetectable to both humans and spirits.

Ritual masters must never practice Chan meditation, chant Buddhist sutras, or dabble in heterodox teachings, lest they lose their true nature and fall into hell after death. Even if reborn human, they'll suffer mutilated limbs, blindness, and beggary—forever barred from fortunate rebirths.

They must avoid liaisons with prostitutes or impure thoughts. Particularly on the 27th day of each lunar month when the Jade Emperor descends to earth, all sexual activity must cease. Otherwise, the Three Corpses (Sanshi Shen, three troublemaking spirits within the body) will report their offenses to heaven, inviting punishment.

Taoist judicial officers (Daoist law enforcers) must pay special attention to these prohibitions: First, one must never urinate facing north, as this will inevitably incur karmic retribution. Judicial officers should constantly maintain mental serenity, focusing their contemplation on the Purple Tenuity Star (an important Daoist stellar deity), thereby receiving protection from the Four Saints (guardian deities) for their physical form and the Nine Emperor Stars (deities of the Northern Dipper) for safeguarding their vital essence.

On the fifth and twenty-fifth days of each lunar month, when Marshal Tianpeng (chief of the Four Saints of the North Pole) descends to the human realm, judicial officers should observe purification rituals. They must recite Tianpeng's secret incantations according to liturgical procedures to attain mystical resonance. On days when the True Warrior Emperor (Xuanwu) or the Northern Dipper Lords descend, one should summon divine generals by wielding ritual seals. Annotation clarifies: The True Warrior Emperor governs the Fengdu (Daoist underworld) prisons, the Northern Dipper Lords oversee Fengdu's administrative mechanisms, while the Pojun Star Lord serves as Fengdu's military commissioner.

Should a judicial officer associate with wicked people, befriend petty individuals, or discuss Daoist methods with those lacking virtue (De), the Numinous Officers of the Northern Emperor will record their transgressions and sever their souls. One must serve their initiation master (transmission teacher) with the same reverence as serving parents—attending diligently during the master's lifetime and performing scripture recitations for their transcendence before the memorial tablet after death. Violators will have their offenses reported by the Three Corpses Gods (internal monitoring deities), with their misdeeds recorded in underworld registers.

For meritorious judicial officers who haven't yet attained immortality, the Northern Emperor first summons their initiation masters to the celestial court for merit evaluation. Only when the master testifies to their virtuous conduct can they receive deliverance. The master must first attain immortal rank before disciples can transcend worldly existence. Annotation notes: When Celestial Master Zhang subdued the Six Caverns' Great Demons, his excessive killings incurred Northern Emperor's censure. Only through the intercession of the Mystic Central Patriarch (high-ranking divine official) was he eventually promoted to the position of Great Master of the Three Heavens.

Final note: This Orthodox Mandate Legal Code was compiled by Du Guangting, the Nine Heavens' Life-Appointing Transcendent Who Vanquishes Evil as Daily Duty Officer, with commentary by Lu Ye, the Nine Heavens' Golden Tower Official and Six Yin Subtlety Cavern Immortal. When Lu Ye burned incense to recite the Purple Tenuity Black Code, he trembled with awe. He discovered that Daoist Master Zheng Zhiwei's Fengdu Orthodox Mandate differed significantly from common methods in format and incantations. Upon inquiry, he learned: The Black Code contains legal statutes, whereas this method (Fengdu Orthodox Mandate) specifies concrete rituals—hence multiple distinct transmission lineages exist within the Fengdu ritual system.

This scripture outlines the "Black Statutes" (Heilü) that must be strictly observed by ritual masters (Faguan) of the Northern Emperor Tradition (a Daoist sect venerating the Great Emperor of the North Pole) when summoning divine generals. These uniquely stringent precepts emphasize that deity summoning must follow precise ritual protocols—any deviation invites severe consequences.

When invoking divine generals, the ritual master must recite the incantation: "Act according to my statutes" or "Obey my standards." Specific summoning procedures vary by deity:

For summoning the Two Messengers (Er Gongcao, divine couriers), the master must strike the command tablet with the ritual seal. Three strikes are required—if the general fails to appear, they will be executed. But should the master miscount the strikes, the master themselves faces death.

To summon the Fierce Generals of Fengdu (the Daoist underworld), one must tap the Xuandu Command Tablet three times with fingers. Absentee generals receive one thousand iron rod strikes from the Censor (divine supervisor), while the erring master is executed.

When invoking the Nine Prison Wardens (Jiuyu Zhu) of Fengdu to incarcerate guilty souls or conduct punishments, three seal strikes on the tablet are mandated. Delinquent wardens endure one thousand copper hammer blows, with fatal consequences for the master's mistakes.

For urgent summons of Power Attendants (Lishi) and Messengers, three strikes on the tablet's head are required. Absentees suffer five hundred great iron hammer strikes—again, the master's error means death.

Summoning the Eight Fengdu Generals demands three strikes on the tablet's right side. Those who fail to appear receive five hundred fiery copper rod strikes, with both the general and master executed for procedural errors.

When calling Fengdu Talisman Messengers (Fushi), the master must tap the tablet with a ritual brush. Delinquents endure five hundred fiery iron rod strikes per the Black Statutes, while the master pays with their life for mistakes.

Special provisions: The Four Deities of Jingyang Palace may only be summoned during catastrophic disasters—violators lose one year of lifespan and suffer exile over a thousand li. Their summoning requires three left-side tablet strikes; absent deities are demoted seventeen ranks and transferred.

The Two Guardian Spirits (Er Lingguan) may only be invoked against mountain demons (Shanxiao) and supernatural entities—unauthorized summons deduct ten merit ranks.

All Fengdu edicts must be written on black paper with black ink, stamped with a black seal before burning, and accompanied by "black spirit money" (a type of ritual paper offering).

These regulations reveal the Northern Emperor Tradition's rigid hierarchy and merciless penal system, demanding absolute precision from ritual practitioners—lest the backlash consume them.

In Daoist ritual practice, when a ritual master (faguan) needs to summon the two divine marshals (lingguan) Ma and Song (protective deities), they must lightly stroke the surface of the command tablet three times. If the deities fail to appear after three strikes, the master must report to the Censor (yushi, the divine overseer), and the two marshals will be penalized by having eighteen merits (de) deducted. Accidentally striking the tablet incorrectly may result in death.

Unless performing an investiture or subduing a major demon, the ritual master must never casually summon the Left and Right Forbidden Offices (the protective deity system). Violators will face banishment for three thousand li (referring to both underworld punishment and karmic retribution in this life). When summoning the two True Lords (zhenjun), the master must strike the command tablet three times. If they fail to appear after three attempts, the matter is reported to the Censor, who deducts three merits. Repeat offenses are escalated for judgment, and accidental strikes incur death.

The ritual master wields the authority of the Fengdu (underworld) command, governing all demons, and must ceaselessly recite the Northern Emperor's Commander Incantation (Tianpeng咒) morning and night. Simultaneously, they must focus their devotion northward, visualizing the towering ten-thousand-zhang form of the Tianpeng True Lord (a Daoist protective deity), while bowing and chanting to invoke qi (primordial energy) for self-refinement.

To summon the Censor, the master must face north and verbally petition the Northern Emperor and the Great Sage Tianpeng, stating the reason before proceeding. The Censor may only be summoned for grave supernatural disturbances that cannot be resolved otherwise. The altar must be purified, and monks, nuns, shamans, or women are forbidden from violating the ritual space—transgressors face death. Talismanic methods must be employed to command Zhou Chuangang, the Fengdu Purification Commandant, to cleanse the altar and suppress inauspicious forces.

When summoning the Censor, the master must strike the command tablet twenty-five times with the proper order, and the divine marshals must arrive immediately. If the lead marshal disobeys, the offense is escalated, and the master must petition the Northern Emperor and Tianpeng's office for judgment according to the Black Statutes (underworld law). Unless for major battles, the full Fengdu bureaucracy and divine troops must not be summoned arbitrarily. To summon the full assembly, the tablet must be laid flat and tapped gently. If they fail to appear after three attempts, an urgent petition is sent to the Northern Emperor for the Marshal of Troops to enforce the law, with accidental strikes punishable by death.

A Daoist ritual master (Faguan) must exercise extreme caution when summoning the Great Demon Kings from the Six Caverns of the Demon Palace. Reckless summoning that results in excessive slaughter will not only deplete one's merit (De) but also incur severe punishment.

When establishing an altar for Fengdu (the Daoist underworld) or the Hell Realm, the true image of Marshal Tianpeng (a Daoist guardian deity) must be enshrined atop the altar to subdue the malevolent demonic hordes of Fengdu. To summon the Great Demon Kings of the Six Caverns for subduing evil spirits, one must first invite Marshal Tianpeng as the supervising commander. Otherwise, the ghostly soldiers emerging from the Nine Netherworlds may harm living beings, and the ritual master will thereby commit a capital offense.

When summoning the Six Palace Demon Kings for battle, one must simultaneously invoke the mountain and river guardian deities of the realm, along with City Gods (Chenghuang) and Earth Gods (Tudi Shen) to assist in subduing evil spirits. The entire process must ensure all deities perform their designated roles without disturbance. Any ritual master who carelessly violates these protocols will likewise descend into the dark hells.

After completing the campaign, a full report must be submitted to the Three Pure Ones (Sanqing) and the Jade Emperor, accompanied by repentance for the act of slaying spirits. Failure to do so will result in the guardian deities revoking the master's accumulated merit.

When summoning the Six Palace Demon Kings to lead troops, the command pouch must be opened by striking it six times to unlock the Celestial Prison—only then will all six kings arrive. Any rash action by the ritual master will incur death, as strictly decreed by the Great Emperor of Northern Yin Fengdu.

During the ritual, one must visualize Marshal Tianpeng leading countless ghost soldiers, with demonic troops filling heaven and earth, holding command tokens with wrathful glaring eyes. This method was revised by Perfected Chongmiao Zheng Zhiwei, compiled by Immortal Official Dongwei Lu Ye, and annotated by Perfected Official Xuyuan Tonghua Xu Bida.

Originally when Lu Ye practiced this method, the Fengdu Commandments existed in six forms, among which the Black Statutes (the most severe underworld laws) carried particularly grave consequences. For novice practitioners, Lu Ye would never transmit these lightly—only after observing their character and temperament, rigorous examination, and formal petition to the Northern Emperor would the transmission occur. Xu Bida emphasized that violating these precepts incurs immeasurable sins "as vast as mountains and seas." His master, surnamed Lu, learned this method from Zheng and received oral secrets from Zhu and Tan. It's commonly said the essence of Fengdu's Black Methods and Black Statutes lies in their "blackness" (referring to underworld principles), and practitioners will inevitably become hell officials after death, forever deprived of light. Xu Bida personally witnessed his master transmitting these essential teachings.

Lu sought Zheng's guidance on exorcism techniques while offering incense. Master Zheng told him: "Where darkness reaches its depth, light will eventually emerge, yet light too can be gradually eroded by darkness." He further explained that when light reaches its extreme, it transforms into darkness, and when darkness reaches its limit, it reverts to light—this being the eternal principle governing heaven and earth.

Zheng elaborated that if one uses luminous techniques to expel ghosts, the spirits may discern their secrets; whereas employing shadowy arts to subdue specters renders even the most perceptive ghosts incapable of penetrating a Daoist ritual master's (Faguan) methods. Upon hearing this, Lu experienced sudden enlightenment, realizing this was the essential teaching transmitted by true masters. When he inquired about distinctions among the six types of ritual commands, Master Zheng clarified: "Of the six commands, the most crucial is the Black Code (Fengdu Underworld Statutes), followed by the Operational Command for daily rituals. Others like the Nine Springs Edict are mostly forgeries, with only occasional talismans being authentic. Those who receive genuine transmission of the Black Code require no reference to other commands."

Zheng emphasized with particular gravity: "Transmitting Fengdu arts demands utmost caution. Practitioners must first master foundational techniques for working with Earth Deities (Diqi). Teaching Fengdu methods without the Black Code leads to cultivation errors." He outlined strict protocols for ritual masters: "Commands must be crafted to exact standards for divine generals to obey; improperly made commands render the magic ineffective."

The crafting of ritual commands should ideally occur during auspicious hours like the Guihai day cycle, using only five blessed woods such as jujube or cypress—other materials cause failure. The authentic Fengdu Command must never be transmitted to those with physical mutilations or criminal punishments, with violators facing untimely deaths. Practitioners of Fengdu arts must report their names to the Northern Emperor (Beiji Ziwei Dadi), receiving appointment at the Mystic Altar while treasuring their bodies like precious jewels: tattoos, haircuts, or physical damage are forbidden. Should acupuncture be required for grave illness, one must first petition Marshal Tianpeng and notify the Northern Emperor about the body's resident deities—failure to do so permanently severs immortal destiny, condemning the practitioner to heretical paths.

This scripture describes the rigorous procedures and evaluation criteria for the Daoist transmission ceremony (the formal ritual granting disciples religious authority).

On Guihai days or inauspicious "black path" days, the master must bring both the wood for crafting ritual implements and the artisan engravers to ascend the altar. They petition numerous deities including the Patriarch Northern Dipper Purple Tenuity Emperor, the Three Platforms and Northern Dipper Mysterious Central Great Dharma Sage Master, Marshal Tianpeng, and others. The newly carved implements cannot be used immediately—they must first undergo procedures including petitioning, sacrificial offerings, incantation recitation, Qi gathering (collecting celestial and terrestrial energies), Qi refinement, and finally receiving the ritual seal before becoming spiritually empowered.

When transmitting authority to a disciple, the master must first establish an altar in the northern direction for incense offerings, leaving the disciple's petition document (application) exposed overnight. Only if the document remains undamaged—indicating divine approval—can the transmission proceed. Two examples are given: Zheng, having refrained from heterodox teachings for three generations and maintaining an unblemished record without tattoos or broken precepts, received Northern Dipper's approval after examination. Conversely, Chen Faqing—who in a past life as a monk violated precepts against killing and sexual misconduct—had his petition turn completely black, resulting in divine rejection.

This passage particularly emphasizes the deities' strict scrutiny of applicants' moral conduct, examining not only present behavior but tracing karmic causes across three lifetimes. The manifestation of divine judgment through miraculous document changes (shifts in text coloration) demonstrates the sacred solemnity of Daoist transmission ceremonies.

This scripture discusses the strict protocols and taboos that Daoist ritual masters (fajian, practitioners of esoteric arts) must observe when crafting and employing command tallies (ritual implements).

The text first emphasizes the grave responsibility borne by those serving as judges of Fengdu (the Daoist underworld), stressing that such positions should only be entrusted to suitable candidates. When crafting the command tally, every step must strictly follow ritual procedures except for the two characters representing the "imperial taboo" which cannot be inscribed. The ritual master must bring the tally before the altar to report to the deities, temporarily wrapping it in paper rather than placing it directly in its pouch. Simultaneously, offerings of wine and fruits must be prepared for celestial deities, while animal organs and other sacrificial items are arranged for the divine generals.

During the actual ritual, the master performs three ceremonial offerings according to protocol, declaring the purpose of creating the tally, then seals the gates of hell leaving only a small aperture. At this moment, the practitioner visualizes Marshal Tianpeng (a Daoist guardian deity) riding a dragon, leading the six palace demonic deities and countless celestial troops through the opening. The master presents incense, kneels in reverence, and recites secret incantations from the Black Code scriptures, imagining dark northern energies infusing the tally. When subterranean rumbling resembling collapsing city walls is heard, the master must click the teeth five times before placing the tally in its pouch.

Subsequent rituals involve chanting the Gathering Spirits and Returning to Palaces mantra while visualizing the sound of ten thousand fish leaping in northern waters as heaven and earth grow dark and austere. Only when Marshal Demon-Head leads the deities into the altar can the tally be fully stored in its pouch. Finally, the master visualizes an iron cover protecting the tally while reciting the Great Black Wind Covering incantation, then hangs both the main tally and the investigation seal upon a banner.

The Western Terrace Censor Wei Boxian further established behavioral guidelines for ritual masters: They must nurture their primordial Qi (vital energy), practice desire-restraint, and maintain spiritual purity; Except when subduing great demons or commanding void-walking spirits, they must not casually dispatch censors; When employing divine generals, they must act with sincere caution and administer clear rewards and punishments; Unless presiding over major sacrifices or managing temples of sacred mountains, they must not mobilize the two great envoys Jiao and Zeng; Unless apprehending ghosts and deities capable of flight, earth-diving, or form-shifting, they must not summon the four Jingyang Palace deities Xun, Bi, Sun, and Tian; They must not casually command spirit beings capable of water-fire traversal or polymorphic transformations.

This passage explains the rules Daoist ritual masters (known as "judges") must follow when exorcising evil spirits and capturing ghosts, particularly emphasizing the need to summon different divine generals and officers according to specific circumstances, rather than invoking them indiscriminately.

Regarding protocols for summoning deities: The two divine officers Ma and Song should never be deployed against ordinary ghosts; the three talisman envoys Ai, Ji, and Hei may only be used when pursuing ghosts that have fled far away; the envoys Da Yingzi and Yang San are exclusively for dealing with earth-penetrating spirits; powerful deities like Han Yi (also called the Great Sage of Nine Ugliness) must only be invoked when confronting exceptionally fierce ghosts.

For routine exorcisms: The Eight Flying Generals may be employed for spirit possession interrogations; General Zeng Xiao specializes in slaying malevolent ghosts; Generals Ma Cunzhong, Zeng Hong, and Jiao Lie excel at capturing flying spirits; Generals Zhao Dexiang and Ma Dan specifically handle cases of spirit possession and supernatural retribution; the four mighty warriors led by Zhang Yuanzhen are reserved for extraordinarily vicious ghosts; while special envoys like the Bronze Snake and Stone Ying are deployed against demons hiding in water or mountains.

Particular attention must be paid to these restrictions: The Nine Prison Lords headed by Wang Yuanzhen may only be summoned when establishing underworld tribunals for ghost trials; the Radiant Spirit General exclusively subdues the most ferocious demonic entities. The ritual master must carefully select appropriate divine generals for each situation—misapplication will result in loss of spiritual power.

For daily operations: The two merit officers Wang An and Lu Jian handle document transmissions. The master must maintain mental clarity, avoiding drunkenness, emotional instability, or mood swings, as these will nullify the rituals' efficacy. During spiritual battles, one must remain as composed as when facing drawn swords.

Special prohibitions: On the 5th and 25th of each month (when Marshal Tianpeng descends) and the 27th (Emperor Ziwei's descent), as well as during cyclical days like Gengshen and Jiazi, all sexual activity, killing, drunkenness, and anger are strictly forbidden—transgressions will be recorded in the underworld's ledgers by earth officials.

(Note: "Judges" refers to Daoist ritual masters; "divine officers" indicates the celestial soldiers and generals in Daoist cosmology; "Qi" refers to the practitioner's vital essence, energy, and spirit)

This scripture expounds on the precepts and consequences for judges (Taoist divine officials responsible for enforcing celestial laws), along with related cultivation methods.

Should a judge commit grave offenses, not only will calamities befall them personally, but their ancestors in the underworld will suffer torment, with misfortunes potentially extending to descendants for generations. The seventh day of each month marks when Fengdu (the Taoist netherworld) underworld officials examine human virtues and vices, recording transgressions in black registers to report to the Celestial Court. On this day, one must burn incense for cultivation, repent before the Northern Emperor (Beidi), uphold precepts to deliver ancestors from suffering. Failure to remain vigilant in practice and repent will result in black register entries, reducing blessings and lifespan, followed after death by descent into the tongue-extraction hell, permanently forfeiting rebirth as human.

During major festivals like the Three Primes, Eight Nodes, Five Observances, and Three Assemblies, Northern Emperor underworld officials interrogate ancestral spirits across generations, investigating their crimes and burial sites. If ancestors bear heavy unabsolved sins while descendants neglect ritual deliverance, disasters will strike the descendants. At such times, one should recite sacred texts like the Scripture of Salvation (Duren Jing), performing refining rites for universal salvation—meritorious completion grants celestial registry. Underworld officials record virtuous deeds, with Great Demon Kings (Taoist guardian deities) providing recommendations, enabling transcendence in this life and ultimate immortality, with nine generations of ancestors ascending to paradise.

When transmitting Taoist methods to disciples, judges must register disciples’ names in official records. Later, they must assess disciples’ cultivation merits and faults, reporting accordingly to the Celestial Court. Upon a master’s death, disciples should chant scriptures for deliverance, praying to guide the master’s soul to the Harmony Transfer Bureau (an underworld institution) for merit evaluation and celestial promotion.

Judges entering temples must not casually bow to divine images; greater caution is required when entering caves, ancient tombs, or other yin-heavy locations—violations incur demerits recorded by Great Demon Kings. As Northern Emperor judges overseeing Nine Springs (underworld affairs), they may claim the title "Fengdu Investigation Bureau of the Northern Emperor." Handling underworld documents requires the same rigor as mortal government procedures, commanding awe from spirits who dare not offend. Verdicts must be impartial—only then will underworld officials recognize their competence and recommend immortal promotions.

Judges bearing Northern Emperor decrees must not enter temples indiscriminately. Passing by requires reverence, for these decrees represent underworld authority—disrespect invites divine punishment.

A Daoist ritual master (Faguan) must maintain solemn dignity and never behave frivolously during ceremonies. When facing deities in the temple, one must observe proper ritual protocols for greeting and sending off the divine. Violations will result in reduction of lifespan.

The master must act with impartiality consistently, maintaining the same level of diligence and focus throughout six-month periods. By doing so, the presiding altar deities and the celestial officers (divine assistants in ritual practice) will recommend your name for promotion through heavenly ranks according to accumulated merit.

Offerings received from devotees should be divided three ways after meeting basic cultivation needs: one portion for family sustenance, another for purchasing ritual incense and candles, and the remainder for charitable works. Beneficence should extend to both realms - aiding lonely souls in the underworld (through liberation rituals like Liandu, or petitioning the Jade Emperor and Northern Emperor for pardon of their sins), and helping the living poor (feeding the hungry, assisting with marriages for the destitute, providing coffins and burial clothes, or supporting travelers' expenses). Even when lacking resources, one must maintain this compassionate intention. Such practice will be recorded as merit by the Earth Official (one of the Three Officials who governs absolution), ultimately leading to realization of Zhenjun (Perfected Lord) status.

After receiving weighty responsibilities from the Northern Emperor (the Purple Tenuity Emperor of the North Pole who governs the underworld), the master must establish a ritual altar with command banners and seals during the ceremonial transfer of celestial officers from one's ordination master (Dushi). This altar, simply called a "Zhi" (governing center), becomes an outpost for the Northern Emperor's celestial generals.

Bearing the Northern Emperor's commission, the master must never misuse spiritual power to disturb the celestial order. Each unjustified harming of spirits incurs a penalty of three merits (Gong), requiring accumulation of nine virtues (De) to atone. By extensively performing both hidden merits (Yingong) and visible good deeds (Yangde) that benefit thousands, one not only ensures personal prosperity but also accumulates blessings for descendants.