《道法會元》Vol. 55

This is an exorcism document titled "Qingwei Treatment for Madness and Evil" recorded in Volume 55 of Daofa Huiyuan (Compendium of Daoist Rituals). It describes a case where a household was plagued by evil disturbances, prompting a Daoist priest to compose this formal petition following Daoist liturgical protocols to summon thunder deities for exorcism.

The document begins by outlining the situation: Recently, a certain household was suddenly invaded by malevolent spirits. These ghosts and demons appeared intermittently, stealing possessions and terrifying the family, causing widespread unrest. Consequently, the family sought help from the Daoist tradition, requesting the expulsion of these evil forces.

Proceeding in the name of the Thunder Bureau (the celestial office of thunder deities), it declares: There must be clear separation between Yin and Yang, and between humans and ghosts. Even if the family had committed past wrongs, judgment should be left to the underworld—how can evil spirits be permitted to wreak havoc in the human realm? Such acts violate celestial law and must be severely punished.

It then details the list of summoned deities:

• The two great celestial lords of Yin-Yang, Gou and Bi, from the Shangqing (Highest Clarity) tradition (high-ranking thunder generals)
• General Liu Tianjun, commander of the Nine Dipper's Yang Radiance and Flaming Golden Fire Bells (a deity in charge of fiery weapons)
• The two great deities of Heavenly Net and Earthly Snare, Zhang and Lü (specialized spirits for trapping demons)
• Numerous guardian deities including the Five Directions' Celestial Warriors and the Ten Directions' Dharma-Protecting Kings

These deities are commanded to lead their celestial troops, coordinating with local City Gods (guardian deities of the area), Earth Gods, and Kitchen Gods of the household, to immediately set up an impenetrable net around the afflicted home. They are to capture all troublemaking spirits—regardless of size or relation—and escort them to the Thunder Bureau for lawful judgment. If the disturbances stem from past karmic creditors (spirits bearing grudges from previous lives), they are to be compassionately counseled to resolve grievances and depart peacefully.

The conclusion emphasizes the separation of humans and spirits to restore household peace, thereby demonstrating the majestic power of Daoist methods. The document ends with the issuance date and the presiding priest's lineage: executed by a certain Daoist priest under the decree of the Golden Tower's Luminous and Wondrous Immortal Protecting Yuanjun (a Daoist female immortal) and the High Origin's Illuminating Dharma King, Purple Void Yuanjun Wei Huacun (a key patriarch of the Shangqing school).

The term "talismanic decree" (fuming) refers to the vermilion-inscribed talismans (fulu), with the blank five-inch space reserved for drawing the actual talisman. The entire document reflects the characteristics of Daoist exorcism rituals: employing thunderous measures to suppress evil while also emphasizing the resolution of karmic conflicts, ultimately achieving harmony between Yin and Yang.

This is an official Daoist thunder ritual document titled "Dispatch to the Stove Deity" (Zha Siming), issued by a priest in the name of the celestial court to the household's Kitchen God (Siming Zhuzhe, the Deity of Fate).

The document begins by identifying its issuing authority as the "Primordial Qi Ten-Thousand Spirits Thunder Bureau" (Yuanshi Yiqi Wan Shen Lei Si), the highest thunder ritual institution in Daoism. It states that this dispatch was prompted by the household's suffering from malicious hauntings. Investigation suggests the Kitchen God may have neglected duties by failing to detect and prevent the invasion of external evils.

The main content formally orders the household's Kitchen God to immediately collaborate with the local Earth God (Tudi Shen) and Six Directional Guardians (Liu Shen) to implement a comprehensive lockdown of the residence. All spirits—whether minor demons or vengeful ghosts—must be apprehended and detained, awaiting transport and judgment by thunder department deities. For karmic debts or spirit creditors from the householder's past lives, mediation and persuasion should be employed to ensure separation between humans and spirits.

The document offers redemption: if the household sincerely repents, past transgressions will be forgiven, granting opportunity for reform. It emphasizes the urgency of immediate execution, listing the celestial hierarchy endorsing the order—from the supreme "Golden Tower Luminous Condensation Mysterious Dao Immortal-Preserving Primordial Lord" (Jinque Zhaoning Miaodao Baoxian Yuanjun) to the operational officer "Golden Tower Supreme Pure Truth Ultimate Dao Lord Wei" (Jinque Shangbao Qingzhen Zhidao Yuanjun Wei).

The concluding section bears the executing priest's signature, humbly reporting implementation to the celestial court with the phrase "in reverent awe" (chenghuang kongju), attaching the "Purple Emperor Supreme Dao Heart Seal" (Zihuang Shangdao Xinzhang) talisman as ritual authority. The priest explains having attempted mediation, only to witness intensified haunting activity, thus necessitating this higher-level talisman's thunderous power for effective suppression.

This scripture is a Daoist memorial document (a formal petition addressed to the celestial realm), primarily serving as a priest's intercessory plea to the supreme Jade Emperor on behalf of devotees seeking deliverance from calamities.

The blank five-inch space at the beginning was originally intended for special fulu (Daoist mystical sigils). The memorial claims to originate from the supreme realm of the Great Void, destined to traverse the Three Realms of heaven, earth, and the underworld. The Daoist priest reverently kowtows to the Jade Emperor (the highest deity in Daoism), humbly beseeching the Celestial Sovereign to compassionately review this petition.

The text implores the Emperor to bestow divine grace by commanding all celestial administrative bodies (including the Three Ministries, Nine Palaces, Five Directional Celestial Sovereigns, and Four Great Judicial Departments) to cooperate in its execution. This includes coordinating with the Three Officials (Heavenly, Earthly, and Water Officials), sacred grotto-heavens, the underworld bureaucracy, the Lord of Mount Tai, City Gods, and local Land Deities. The purpose is to eradicate the devotee's karmic obstructions from past and present lives, reconcile relationships with karmic creditors, liberate wandering souls, and establish clear boundaries between human and spirit realms.

It specifically requests the descent of primordial Dao-Qi (the universe's foundational energy) and the radiance of thunder-fire, while dispatching thunder deities (such as Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan) to lead celestial troops in casting a heavenly net around the afflicted household. All malevolent spirits and demons, regardless of size or power, shall be apprehended and delivered to the Thunder Ministry for judgment. For deceased ancestors or karmic creditors, the memorial seeks mediation to separate human and spirit domains, restoring domestic harmony.

The conclusion petitions for the patient's recovery, household safety, and longevity—manifesting heaven's virtue of cherishing life. The priest acknowledges the audacity of disturbing celestial majesty, awaiting the Emperor's decree with trepidation. The document bears the submission date and appoints Yang Jie, the Swift Fire-Talisman Messenger of the Nine Heavens, for urgent celestial delivery.

The "kelou-style" refers to an ancient official document format, indicating this memorial follows standardized bureaucratic protocols. The entire document exemplifies Daoist liturgical communication with the celestial court through sacred texts.

This passage presents the standard format of a Daoist memorial (a formal document submitted to celestial deities), which consists of three main sections:

The first section is a memorial addressed to the Jade Emperor (the supreme deity in Daoist belief). The Daoist priest refers to himself as "your servant" and adopts the formal double-sealed document format. Through the Palace of Luminous Heaven (the celestial administrative hall), the memorial is presented to the Nine Celestial Sovereigns (nine high-ranking deities). It mentions submitting the "Three Realms Demon-Subduing Heart Memorial" (an esoteric text for vanquishing demonic obstacles), beseeching the Jade Emperor's approval for implementation so that the document may reach all divine institutions across the Nine Heavens and Three Realms.

The second section is a memorial submitted to the Nine Thunder Bureaus (divine institutions governing thunder magic). Following the same formal format, it presents the "Harmonious Subtle Way Heart Memorial" (an esoteric text for balancing Yin-Yang). It specifically requests assistance from thunder deities Gou Liuji (Yang Thunder Lord) and Bi Zongyuan (Yin Thunder Lord) to absolve a certain person's transgressions and clarify the boundary between humans and spirits.

The third section serves as a letter of introduction to Lady Wei (an important female immortal in Daoism), asking her to forward the aforementioned memorials to the Supreme Mysterious Capital Bureau (the central administrative hub of the Daoist celestial court) for delivery to higher-ranking deities.

The recurring phrase "leave five inches blank for talismanic writing" indicates reserved space for drawing Daoist Fulu (talismans), while "emanating from the Great Void to permeate the Three Realms" signifies these documents' sacred efficacy in connecting all realms. Collectively, this demonstrates the formal structure and standardized language of "memorial submission" (Shangzhang) in Daoist Zhaijiao (purification rituals) as a means of divine communication.

This scripture is a memorial petition submitted by a Daoist priest to the celestial deities, primarily requesting divine assistance in exorcising evil spirits, curing illnesses, and liberating departed souls. Here is the modern interpretation:

The priest first reverently addresses the supreme deities: the Great Heavenly Worthy of the Golden Tower and Jade Emperor (the Jade Emperor) and the True King of Jade Purity from the Divine Empyrean (a high-ranking Daoist deity), along with other celestial sovereigns. The priest humbly states that he dare not act presumptuously, hence composing this memorial to sincerely report to the ancestral master, the Dharma King of High Origin and Illuminating Grace (a Daoist patriarch).

The priest earnestly implores the patriarch's compassion and consideration for his disciple. Concerned that the memorial may contain errors—such as improper wording, irregular formatting, or deviations from Daoist protocols—he requests the patriarch to correct and refine it, ensuring its contents align perfectly with the will of Heaven.

The main petition seeks swift approval from the celestial court, urging coordinated action from all divine bureaus (including the Nine Heavens and Three Realms, the Three Offices and Nine Bureaus, the Five Emperors and Four Departments, etc.). Specific requests include: verifying the individual's name and records across past and present lives, absolving their karmic transgressions; adjusting astrological influences to resolve grievances; and liberating ancestral spirits while clearly demarcating the boundaries between humans and ghosts.

The priest further requests the descent of primordial Dao-Qi (the cosmic source energy) and the radiance of thunder-fire, dispatching thunder deities (such as Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan) to lead celestial troops in setting up an impenetrable net around the afflicted household. They are to thoroughly apprehend all malevolent spirits and demons—regardless of size or relation—and deliver them to the Thunder Department for lawful punishment.

If the disturbances stem from the individual's own karmic debts or vengeful spirits, these entities are to depart immediately, ensuring complete separation between humans and ghosts. All evil influences must be expelled to restore peace and purity to the household, enabling the sick to recover swiftly and enjoy longevity. This would both propagate the teachings of the Qingwei lineage of Daoism and manifest Heaven's virtue of cherishing life.

In closing, the priest expresses profound trepidation for presuming to trouble the patriarch. The memorial concludes with the date of submission and the priest's official title and name, marking its reverent presentation.

This passage presents a talismanic document (fulu, Daoist ritual texts used for summoning deities and exorcising evil) and memorial format from the Daofa Huiyuan (Compendium of Daoist Rituals), showcasing the standardized documentation in Daoist ceremonies. The content is divided into three main sections:

The first part outlines the header format for the talisman. "Yang Jie, Swift Messenger of the Nine Heavens and Flame-Bearing Talisman Envoy" names the divine general responsible for swiftly delivering the talismanic command, while "reverently holding" indicates the respectful manner of carrying it. The subsequent terms "ke lou style" and "square envelope style" refer to different specifications for talismanic packaging.

The second section contains a memorial submitted by the Daoist priest to his patriarchs. Addressing himself as "your subject [name]," the priest presents a "family letter" (a disciple's correspondence to the master) to two high-ranking immortals: "The Radiant King of Supreme Mysteries, Purple Void Primordial Lord" and "The Numinous Guardian Immortal of Golden Tower, Marvelous Dao Primordial Lord." The text acknowledges his own shallow virtue despite bearing heavy responsibilities, humbly requesting the patriarchs to petition the celestial court for assistance from two thunder deities: "Yang Thunder Divinity Gou Liuji of Supreme Clarity" and "Yin Thunder Divinity Bi Zongyuan."

The third part constitutes an official dispatch to the City God (local guardian deity). Issued in the name of "The Myriad Thunder Gods Office of Primordial Qi" (a thunder department's official title), it commands the City God to lead local earth gods and life-register deities in pardoning the subject's transgressions and completing the exorcism task by a specified date. A five-inch blank space is left at the end for drawing the talismanic symbols.

The entire passage reflects the core Daoist concept of "resonance between heaven and humanity": through rigorous documentation formats, reverential petitionary language, and standardized talismanic procedures, it bridges the human and divine realms to achieve disaster relief. The recurring character "certain" (indicating blanks to be filled with specific names or dates during actual use) demonstrates the template's practical application.

This is a thunder ritual document (a formal magical writ resembling an official proclamation) used in Daoist Thunder Magic (Leifa, a practice specializing in summoning thunder to exorcise evil). Its purpose is to invoke divine beings to expel malevolent forces and purify the space. The content is structured as follows:

The document begins with the standard format for summoning deities, specifying the issuance date, the officiating priest's rank, and the venerated patriarch's name (in this case, the Golden Tower's Luminous and Wondrous Dao-Preserving Immortal Matriarch Yuanjun, a key figure in Thunder Magic traditions). The "Primordial Unity Qi Myriad Gods Thunder Bureau" mentioned refers to the divine administrative body overseeing thunder rituals.

The core directives follow: Local earth deities (Earth Lords and Community Guardians) are commanded to act immediately—pardoning the subject's karmic debts from past and present lives while mediating conflicts with karmic creditors. These deities must lead their spectral troops to the petitioner's residence by a specified date, collaborating with the City God to execute their duties.

The methodology involves: Establishing a ritual boundary called the "Celestial Net and Earthly Web" to seal the space completely, preventing evil entities from escaping. All haunting ghosts, specters, and malevolent spirits—regardless of size or relation—must be apprehended and delivered to the Thunder Bureau for divine justice.

For lingering spirits trapped due to unresolved grievances (wronged or stagnant souls), reconciliation is urged to facilitate their departure from the mortal realm. The ultimate goal is to separate humans and spirits, eradicate demonic influences, purify the household, and ensure family safety—thus manifesting both the deities' virtue (De) and the transformative power of Daoist practice.

The document concludes by emphasizing urgency, demanding immediate action, and includes a space for talismanic inscriptions (originally containing a five-inch ritual sigil). This writ exemplifies Thunder Magic's characteristic "governing through divine means," harnessing celestial authority to harmonize Yin-Yang forces while exorcising evil and pacifying dwellings.

This scripture describes the formal talismanic document format used in major Daoist rituals, containing several key components:

This is an official petition presented by the High Priest (chief ritual master) to communicate with the Three Realms (celestial, human, and underworld domains). The opening phrase "The ritual's purpose is to manifest the Dao's transformative power as one" clarifies the ceremony's aim to reveal the Dao's teachings. The reference to "Primordial Unified Qi (Yuan Shi Yi Qi)" denotes the primordial energy of the Supreme Pure One (Yuanshi Tianzun), Daoism's highest deity.

The document's main body contains multiple sections: First comes the Heaven-Opening Talisman (Tongtian Jade Talisman), serving as credentials to access celestial pathways. Next are official memorials (die) petitioning deities across the Three Realms for assistance, specifically invoking Thunder Department generals (such as Marshal Deng and Marshal Xin) to subdue demonic forces. Phrases like "Purple Sovereign's Heart Petition" represent different petition types addressed to various ranks of celestial officials.

The procedure unfolds as follows: The priest first communicates with celestial gatekeeping generals through seal-script talismans (zhuanfu), then sequentially dispatches documents to the High Origin Illumination Palace (Immortal Wei's abode), the Nine Thunder Tribunals (thunder administration), and local earth deities like City Gods (Chenghuang). The conclusion emphasizes urgent execution ("swift as meteors and sparks"), with warnings of celestial punishment for obstructors.

The mentioned Immortal Wei (Lady Wei) was an important female transcendents in the Shangqing tradition, while Yang the Talisman Courier serves as the divine messenger for rapid document delivery. The entire ceremony exemplifies Daoism's "human-celestial correspondence" liturgical system, mobilizing cosmic energies through standardized document formats and sacred titles.

This document represents a formal thunder ritual (Leifa) communiqué in Daoist practice, structured similarly to an imperial decree. Its primary purpose is to summon various deities to assist in apprehending malevolent spirits and demons causing harm in the human realm.

The header specifies the issuance date and identifies the presiding ritual master by title and surname. The principal deities summoned include:

1. Celestial Lord Zhang (a chief general of the Thunder Ministry)

2. The Divine Fierce Lord and the Yin-Yang Goubi Lords

3. Celestial Lord Liu (commander of the fire-bell ritual implements)

4. The Great Deities of Celestial Nets and Earthly Snares

5. The Five Directions' Divine Warriors and other protector deities

The edict commands these deities to immediately deploy celestial nets upon receiving the order, capturing all malignant spirits regardless of size within the afflicted household. Its objective is to completely sever the connection between the human world and demonic entities, restoring peace to the family. The text repeatedly emphasizes this action is being taken under the "Supreme Unity Decree" (the highest celestial mandate), requiring immediate compliance without delay.

The latter portion notes prior notification has been submitted to the celestial court, with special mention of requesting Celestial Lord Xin to assist Lord Zhang in joint spirit-capturing operations. The document concludes by restating the issuance date and the presiding master's signature, issued under the authority of the "Great Celestial Emperor of Supreme Unity."

Such ritual documents exemplify the Daoist religious concept of "governing spirits through deities," where masters formally mobilize divine power through official writs to exorcise evil and avert disasters. The mentioned celestial nets, flowing-gold fire bells, and other implements represent standard Daoist spirit-subduing ritual instruments.

This passage is an exorcism talisman (Fulu) from the Daoist compilation Daofa Huiyuan, detailing how a ritual master mobilizes celestial forces to capture unruly demonic entities.

The text first explains that previously dispatched thunder deities—including the Great Thunder Marshal Xin Tianjun—failed to properly suppress the evil spirits, allowing the disturbances to escalate. Thus a renewed talismanic command is issued. It meticulously lists the divine forces being summoned: Marshal Zhang Tianjun (chief thunder general), the paired marshals Gou and Bi (Yin-Yang thunder gods), Marshal Liu Tianjun (who wields the fire-bell ritual implement), along with guardians like the Heaven-Roof and Earth-Net deities and the Five Directions' Celestial Warriors. Particular emphasis is placed on coordinating with local divine hierarchies—city gods (Chenghuang), earth deities (Tudishen), and household guardian spirits (Jiasiming)—for joint action.

The talismanic decree demands these deities immediately cast an impenetrable net around the afflicted household, eradicating all malevolent entities regardless of size to achieve complete separation between human and ghostly realms, restoring domestic harmony. Repeated emphasis is placed on this being an imperial mandate from the Jade Emperor (Daoism's supreme deity) and the Celestial Worthy of Primordial Beginning (head of the Three Pure Ones/Sanqing), warning that divine negligence would constitute celestial law violation.

The document concludes with its issuance date and the presiding ritual master's formal signature (self-referenced as "your subject [name]"). Notably, it mentions prior unsuccessful interventions by Thunder Marshals Gou-Bi and Zhang Tianjun, necessitating this reinforced deployment of Marshal Xin leading thunder troops to subdue the ghosts. The entire talisman exemplifies Daoism's "governing ghosts through deities" theology, maintaining worldly order through a meticulously stratified pantheon.

This scripture is a talismanic document from the Daofa Huiyuan (Compendium of Daoist Rituals), primarily conveying the command of the Primordial Heavenly Sovereign (Yuanshi Tianzun) to mobilize various deities for the task of exorcising evil spirits and eliminating demonic forces.

The text begins with the phrase "Yuanshi haoling li si zhao bao" ("By the decree of the Primordial, immediate execution is demanded"), indicating that the order of Yuanshi Tianzun (the supreme deity in Daoism) must be carried out without delay. It then enumerates the deities to be dispatched, including Thunder Department generals such as Marshal Deng (the Thunder Commander-in-Chief), Marshal Xin (the Urgent Enforcement Officer), and Marshal Zhang (the Execution Officer), along with the Yang Thunder Deities, Yin Thunder Deities, the Fire Bell General, and other Thunder Ministry officers. Also summoned are protective deities like the Celestial Net Spirit, Earthly Web Spirit, and the Five Directions’ Heavenly Warrior Guardians.

The command instructs these deities to lead their subordinates—including local gods such as City Gods (Chenghuang), Earth Gods (Tudi), and Household Guardian Deities (Jiazhai Siming)—to swiftly proceed to the afflicted household and capture the haunting demons and specters. All malevolent beings, regardless of size, must be thoroughly eradicated, their lairs destroyed, ensuring a clear separation between the human realm and the ghostly domain, thereby restoring peace to the household. The text emphasizes the urgency of the matter, warning that any delay will be punished according to celestial law.

The second section contains regulations from the Hundong Nüqing Edict, which imposes specific requirements on deities like the Kitchen God (Zaoshen) and local righteous spirits: the Kitchen God must temporarily withdraw with his retinue when a household constructs new buildings; righteous deities are forbidden from unjustly harming commoners or demanding offerings outside of designated festivals. Violators face severe penalties, ranging from exile to execution.

The document concludes with the issuance date and the names of the executors, bearing the seal of "Yuanshi Yiqi Wan Shen Lei Si" ("The Primordial Qi Thunder Ministry of Ten Thousand Spirits"). This talisman exemplifies the Daoist concept of maintaining human order by mobilizing divine generals and enforcing celestial statutes, reflecting the religious logic of "governing ghosts through divine authority" in Daoist ritual practice.

This scripture outlines Daoist regulations governing deities and spirits, divided into two main sections: restrictions on orthodox deities and control over wandering souls.

For orthodox deities (officially recognized divine beings): Deities who accept offerings without protecting their jurisdiction and instead harm the populace shall receive needle punishments and exile to three thousand li away. Deities whose subordinate spirits injure people through negligence face eight years of penal servitude; intentional negligence warrants increased punishment, while accepting bribes merits execution. Orthodox deities must capture disruptive spirits within their territory and report to the Eastern Peak Administration (Daoism's underworld governance institution) - violators receive three years penal servitude. Those who disregard orders from Daoist magistrates (religious law enforcers) undergo needle punishment; willful disobedience results in execution. Deities of adjacent regions must cooperate in capturing disruptive spirits - evading responsibility leads to nine thousand li exile. Household protector deities like door gods, earth deities, and kitchen gods who permit harmful spirit intrusion share the spirits' punishment; collusion with spirits to harm humans warrants immediate execution. When citizens seek healing assistance, deities must respond promptly - negligence results in execution.

For wandering souls: Spirits returning to the yang world outside designated memorial days (the Eight Solar Terms and Heaven's Amnesty Days) receive one hundred cane strikes; prolonged yang-world residence merits execution. Spirits harming the living or harassing them due to past grievances face execution; causing human death warrants "form-dispersion" (a supreme Daoist punishment involving complete soul annihilation). Suicide spirits demanding lives or seeking replacement souls receive automatic execution. Spirits harassing senior relatives undergo form-dispersion, while disturbing peers or juniors warrants execution.

These provisions embody Daoism's "reward good, punish evil" doctrine, maintaining yin-yang world order through strict penalties against harmful deities and spirits. The "form-dispersion" punishment represents the ultimate penalty - complete soul obliteration - demonstrating Daoism's zero-tolerance toward severe yang-world violations.

Regulations on Punishments for Malevolent Spirits and Ghostly Disturbances:

When ghosts formed from deceased humans willfully intrude into the living's dreams to harass them, or manifest in various forms to cause disturbances, they shall be sentenced to spiritual decapitation. Those ghosts who harm people through licentious means shall be punished by dismemberment of their spiritual form.

Certain lingering spirits extort material goods from the living—such entities shall be escorted to and imprisoned at Ghost Valley Pass (a legendary underworld checkpoint in Daoist cosmology). If deceased spouses frequently haunt their living partners by appearing in dreams, they shall likewise be punished according to the aforementioned laws.

Spirits who died unjustly due to ignorant prayer practices during their lifetime, and who after death attempt to seek living substitutes, or command evil ghosts to capture replacements—all such spirits shall suffer dismemberment. Ghosts impersonating deceased relatives or orthodox deities (zheng shen) shall receive decapitation or dismemberment respectively.

Spirits who intend to harm humans but, failing to approach them,转而伤害牲畜的亡魂，要受杖刑一百并流放三千里。生前欠下冤债正在阴间受罚的亡魂，如果胡乱攀扯不相干的活人，阴司不会受理，违者处斩；若因此连累活人的，相关鬼魂都要被分尸。

游荡人间的亡魂遇到法师（道教执法者）不回避的，要处斩刑；但如果是来请求超度的可以例外。

邪神方面：向活人索要血食祭品的，擅闯民宅的，霸占人家香火的，哪怕只收受民间一文钱供品的，接受民间不当祈祷的，接受凡人跪拜的，散布疾病害人性命的，这些邪神都要被分尸。至于那些半夜敲人家门的，或者戏弄家禽家畜的邪神，则直接处斩。

（注：分形是道教法术中对邪祟最严厉的惩罚，意为将其形体粉碎；斩刑在道教法术中指用法剑斩灭其灵体。）

This scripture records the Daoist commandments and ritual procedures for exorcising evil spirits. It primarily describes several types of demonic disturbances and their corresponding punishments:

Any evil spirit that forcibly invades a household to seize souls, resists orthodox Daoist magic, or forms factions to harm the people shall be subjected to fenxing (a Daoist punishment involving the fragmentation and annihilation of the evil entity's form).

Evil spirits that cause fatal nightmares through dream possession shall also be fenxing-ed. Those that follow the living to and fro or poison food to harm people shall receive lighter punishments like dismemberment or heavier ones like fenxing; for particularly severe cases, they shall be handed over to General Nilin (a Daoist guardian deity) for judgment, condemning them to endless cycles of death and rebirth.

Evil spirits that frighten infants into crying shall be beheaded, with aggravated punishment if the victim is a preverbal baby; if the infant dies, additional penalties apply. Those that manifest through eerie phenomena—like pots clanging, doors opening and closing on their own, or strange shadows—shall likewise be fenxing-ed.

Any evil spirit obstructing the transmission of official documents by Daoist judges or priests shall be fenxing-ed immediately. These decrees have been submitted to the celestial court in memorials, with Thunder Gods Shenlie and Goubi (generals of the Thunder Department) assigned to enforce arrests.

Furthermore, edicts from the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun) and the Jade Emperor have been invoked, dispatching Thunder Generals Zhang Tianjun and Xin Tianjun to lead the Thunder Department in subduing demons. Due to persistent rampant evil, an additional dispatch (die, a Daoist official document) urgently tasks Heavenly General Deng (supreme commander of thunder ordinances) to oversee the operation, requiring local City Gods (Chenghuang) and Earth Gods (Tudi) to assist in capturing the fiends according to celestial law. The goal is to strictly separate the realms of humans and spirits, restoring peace to the people.

The document concludes with the issuance date, the officiating priest’s signature, and an invocation of the Patriarch Wei Huacun (a revered female immortal in the Shangqing tradition) as witness. The text embodies the Daoist spirit of protecting the living with thunderous authority and upholding orthodox Dharma.

This is an official dispatch from Daoist Thunder Rituals (a form of exorcism) addressed to City God deities:

The "Primordial One Qi Myriad Spirits Thunder Bureau" (Yuanshi Yiqi Wan Shen Lei Si)—the celestial institution governing thunder deities—has received directives from the "Edict of Chaotic Cavern Female-Blue" (Hundong Nüqing Zhaoshu), a pivotal celestial document in Daoism. All local City Gods are hereby formally notified:

If cases are discovered where proper deities allow malevolent spirits or ghosts to harm the people, the penalty—originally an eight-year sentence—will now be increased in severity. Such incidents have been repeatedly reported to the celestial court, and this command is reiterated once more.

Specific directives include: A Marshal of the Thunder Ministry is appointed to enforce celestial laws, with City Gods required to assist in examining the karmic transgressions of beings across three lifetimes within their jurisdictions. Those deserving pardon must be absolved promptly, while malevolent spirits and ghosts must be captured and imprisoned immediately, punished strictly according to law to ensure the safety of the people.

The document emphasizes that these orders must be carried out "with the urgency of fire and stars" (xinghuo fengxing)—without delay—and that defiance of celestial statutes is forbidden. The issuing authority is clearly stated as the "Primordial One Qi Myriad Spirits Thunder Bureau," with enforcement overseen by two high-ranking transcendents: the "Golden Tower Luminous and Profound Mysterious Dao Protector Immortal Perfected Lord" (Jinque Zhaoning Miaodao Baoxian Yuanjun) and the "Golden Tower Upper Protector Purple Emptiness Supreme Dao Perfected Lord Wei" (Jinque Shangbao Zixu Zhidao Yuanjun Wei).

Additional provisions concern household deities: The Stove God (Siming Shen) must strictly prevent evil influences from entering homes to harm residents—violators will face execution. When commoners construct houses, the Stove God must temporarily lead the Seventy-Two Seasonal Generals (minor deities governing seasonal changes) away, returning only after construction is complete. If the deity inflicts misfortune upon people due to unintentional human errors, they will suffer severe punishment—needle torture and exile for eight thousand li.

(Note: Such edicts are formal documents used by Daoist ritual masters to communicate with deities, adopting an official bureaucratic format. Vermilion annotations indicate special clauses marked in red ink.)

This scripture outlines the formal bureaucratic procedures Daoist priests follow when dealing with malevolent spirit disturbances. The priest first submits a report to the Celestial Court (the highest administrative body in Daoism), requesting an official decree to dispatch a marshal from the Thunder Ministry (the divine department specializing in subduing demons) to carry out the task.

The text describes several common types of spirit disturbances: some deceased souls intentionally harm the living to extort offerings—these are to be escorted to the Ninefold Netherworld Ghost Valley Pass (a prison specifically for malevolent ghosts). Those spirits that afflict the living with illness and disaster are to be executed outright. The priest conducts a thorough investigation to determine whether the haunting spirits are truly ancestral spirits of the family or wandering ghosts falsely posing as relatives.

The entire process is highly systematic: first, a petition is submitted to the Celestial Court for approval, after which an official dispatch (zhafu) is issued, authorizing Marshal Zhu (a Thunder Ministry general) to carry out the task. If an unrelated ghost is found impersonating a family ancestor, it is sent to the City God Temple (the local underworld administrative office) for judgment. All documents must be clearly dated and signed by the presiding priest.

The scripture mentions the "Hundong Nüqing Imperial Edict," an important Daoist legal document, and the "Primordial One Qi Myriad Spirit Thunder Bureau," a high-ranking divine institution governing thunder magic. The entire procedure reflects the official and systematic nature of Daoist exorcism rituals, incorporating both underworld judicial processes and the awe-inspiring power of thunder.