《七元真人說神真靈符經》

This scripture records the divine talismans (Fulu) transmitted by the Seven Origin Perfected Beings (Qiyuan Zhenren) and their methods of application. The main content can be divided into several sections:

First is the admonition given by the Seven Origin Perfected Beings to the demon kings and ghost lords of all directions: from this moment onward, they must cease harming the common people at will, for all living beings are part of the Dao's embodiment. The text emphasizes that when Shangqing (Highest Clarity) Daoist priests practice in remote mountains and deep valleys, they should focus on saving lives without coveting material wealth. Those who uphold the orthodox Dao (Zhengdao) will receive protection from the Great Emperor of the Purple Tenuity (Ziwei Dadi) and the Five Celestial Venerables (Wu Lao Tianzun, the five supreme deities). Priests wishing to cultivate this path must inscribe their vows on white silk, report to the Higher Perfected (Shangzhen, advanced divine beings), and maintain strict secrecy.

The second section details the applications of talismans for healing and exorcism:

1. The healing talisman must be written in ink on white silk for the patient to wear. This talisman originates from the Demon-Subduing Palace of Fengdu (the Daoist underworld) and has the power to subdue countless ghosts.

2. The Five Directions House Protection Talisman should be written in cinnabar on poplar wood planks, each measuring one chi five cun (approx. 50cm) in length. They must be crafted on Tian Gang Days (auspicious dates determined by celestial patterns).

3. The Five Numinous Black Slayer Spirit Talisman requires ink inscription on two-chi-long catalpa wood boards with a blue background, written on Jiazi Days (first day of the sexagenary cycle), used to suppress mountain spirits and wild specters.

The scripture further enumerates the duties of the Celestial Warrior Generals (Tian Ding Shenjiang, guardian deities): the five divisions of celestial warriors (upper, middle, lower, left, and right) respectively guard the five directions, exterminating the five plague ghosts manifesting as green, red, white, black, and yellow. Finally, it warns that those who disrespect this path will suffer calamities across three kalpas, while sincere practitioners may attain the blessing of ascending to immortality by riding cloud-borne chariots (Yunping, the celestial vehicles of immortals).

This scripture details the methods and efficacy of divine talismans (Fulu) transmitted by seven perfected beings (Zhenren). The core teachings can be understood as follows:

When encountering disturbances caused by spirit entities, these sacred talismans may be employed for exorcism. The proper ritual requires twelve portions of wine and meat offerings, accompanied by seven recitations of the Heavenly Canopy (Tianpeng) divine incantation. This summons celestial troops from the spirit realm to dispel malevolent forces. These talismans originate from the Six Palaces of Fengdu (the Daoist underworld) and are inscribed using the authentic "Three Heavens Covenant" method.

For Daoist practitioners seeking to heal illnesses or ward off evil, the talisman should be written with ink on a cypress wood plank (measuring one chi five cun in length) and hung at the center of the courtyard. When used in conjunction with one's destiny chart (benming wensu), it provides protection for thirty years. A more advanced version requires thirty-six chi of white silk as the writing surface—wearing this enables communication with hundreds of spirits and grants the protection of ten thousand deities. However, only adepts with profound cultivation and unwavering dedication may wield this power.

During epidemics or calamities, practitioners should establish an altar to the Seven Primal Sovereigns (Qiyuan), light ritual lamps, and summon celestial soldiers to aid the people. Such meritorious deeds receive recognition across the Three Realms. The sacred mountains (Wuyue) and grotto-heavens (Dongtian) each maintain 240,000 divine troops guarding these scriptures, which are transmitted only to predestined individuals.

Talisman inscription must occur at dawn on the third and twenty-seventh days of each lunar month, facing east while writing with cinnabar. Ingesting one talisman enhances spiritual power, but practitioners must avoid contamination by defilements such as menstrual blood. After steadfast practice for a thousand days, the practitioner may witness the manifestation of the Taiwei Divine Maiden.

The scripture concludes by enumerating seven types of "Primordial True Qi" (Yuanzhen Qi), revealing that these talismans were originally transmitted by the Mysterious Mysterious Mother (Xuanxuan Shengmu) in the Golden Tower and Jade Chamber of the Great Canopy Heaven (Daluo Tian)—the highest Daoist celestial realm. Their applications include mountain-river sacrifices, healing, military strategy, and remain effective across all thirty-two heavenly realms.

This passage discusses content from the Scripture of Divine Truth Talismans Spoken by the Seven Primal Perfected Ones (referring to seven high-ranking Daoist immortals). The general meaning is:

Within the cultivation lineage of paying homage to the Great Emperor (one of Daoism's supreme deities), there exist eight hundred thousand types of secret oral formulas, yet it's impossible to transmit them all to ordinary humans. Obtaining just this single method is sufficient—if one sincerely practices according to the essential oral instructions transmitted by the master for one thousand days (approximately three years), tangible results can be achieved.

The mentioned "Divine Truth Talismans" represent important Daoist cultivation mediums, typically referring to empowered talismanic writings or esoteric practice formulas. The scripture emphasizes that cultivation values essence over quantity; after receiving authentic transmission, practitioners must persistently engage in long-term cultivation.