The Complete Collection of Chenzhou Talismans and Spells: An Introductory Section · Preface by Jue Xuanzi

符咒之術由來久矣，黃帝受之於西王母，而傳之少昊，少昊傳瑞頊，代廣其意，而綿傳不絕，李耳盡發其秘，憑符咒而開道教。從者從矣。後當春秋戰國世，術者見世終不為也，乃退隱森壑，以修養為事，符咒幾於絕也。至漢順帝時，有張真人名陵者出，得異書於石室，入蜀之鶴鳴山，息居修煉，以符錄而為人治病，驅鬼，役狐，無不立應，人乃尊之。

The practice of符咒 (magic spells and talismans) has been passed down for a long time. It is said that the Yellow Emperor obtained it from the Queen Mother of the West, who passed it on to the Xiaohao, then to the Zhuanxu (originally written as 'Rui Xu', which is a mistake for 'Zhuan Xu'), and through the generations, it was continuously expanded and preserved. Later, Laozi (Li Er) revealed all its essential secrets, using符咒 to establish Taoism, and thus many followers joined him. Later, during the Spring and Autumn and Warring States periods, the practitioners saw that the times would not allow them to openly practice their arts, so they retreated to deep mountains and remote valleys, focusing solely on self-cultivation. As a result, the study of符咒 almost came to an end. However, during the Eastern Han Dynasty, under the reign of Emperor Shun, a true master named Zhang Ling appeared. He obtained a strange book in a stone chamber and settled in Heng Mountain in Sichuan, where he practiced cultivation. He used符录 (magic scripts) to treat illnesses, drive away ghosts, and command fox spirits, and all these things worked immediately. People thus revered him. The above is the author's own account of the origin and transmission of符咒, belonging to the internal tradition of Taoism.

後得天師對號，今道教所以不衰者，良以有天師也。天師之恃以役使鬼神之道，全仗符咒為之主。符咒之力，可見其偉矣。玄都法師，乃學術最深，法蹤所至，魔怪遁形，鑑於今世妖異日眾也，乃發大宏願，誓驅除之，顧以一身不易分擔，乃將平日所得秘傳之符咒，親自審書，付諸印工，以供患妖魔邪崇者之採用。

Later, Zhang Ling received the title of "Tian Shi" ("Tian Shi" should be understood as an honorary title). The reason why Taoism has not declined today is indeed because of the lineage of the Tian Shi. The method used by the Tian Shi to control spirits relies entirely on talismans and spells, and from this we can see the great power of talismans. Xuan Du法师 was the one with the deepest scholarly attainment; wherever his spiritual traces reached, demons would hide and flee. He saw that supernatural evils were increasing day by day, so he made a great vow to eliminate them. However, considering that it was impossible for one person to be everywhere at once, he personally reviewed and wrote down the secret talismans he had learned, and handed them over to the craftsmen for engraving, so that those suffering from supernatural evils could use them.

猶恐人之顛倒筆順，致符咒之失靈，應復命其徒敘以筆次，使人人得而學馬。法師之仁心濟世，私衷苦矣。既成示予，並命司杖仇之役，吾不禁撫掌仰天而笑日：若斯編出者，天下妖魔庶幾遁跡無遺乎。然今世之人而近於妖者亦眾。法師之符咒我知其足以治妖之妖，不足以治人之妖，安得其再發大願乎。本生平所得乎天師者，出而治人妖也乎。丙寅深秋覺玄子序。

He was also afraid that people might write the order of strokes incorrectly, causing the talismans and spells to lose their power. Therefore, he ordered his disciples to clearly explain the sequence of strokes for each talisman, so that everyone could learn them properly ("xué mǎ" means "xué yān"). The good intentions of the master to benefit the world were truly deep and sincere. After the manuscript was compiled, he showed it to me and asked me to take on the role of proofreading. I couldn't help but clap my hands and laugh to the sky, saying: If this book is printed, the demons and monsters in the world would have nowhere to hide. However, nowadays there are also many people who act like demons; I know these talismans and spells can deal with "demons among demons," but not with "demons among humans." How can I ask him to make another great vow and use all the skills he has learned from the heavenly master's lineage to deal with human demons as well. In the deep autumn of the Bingyin year, Jue Xuanzi wrote the preface.

符咒具有役鬼遣神之妙用，為中國古代哲學之一種，考其原始，實出於三代以上。伏羲劃八卦，開符錄之先河，及軒轅之世，見沙中仙鳥靈蟲之跡，聞野間鵬啼獅吼之聲，知其中皆寓有先天之靈機，乃推聞而詳求之，漸知其作用。及蚩尤亂作，軒轅命駕往，途遇西王母，授以符咒之決，於是大悟，即取蟲為跡，並而成符，禽獸之聲，繹而成咒。符咒之道，至此昌明。

There is a miraculous function in talismans and spells for summoning ghosts and spirits. This book regards them as a branch of ancient Chinese thought and scholarship, and investigates their origin, which actually dates back even before the Xia, Shang, and Zhou dynasties. Fu Xi drew the Eight Trigrams, thus initiating the precedent of talismans and records. By the time of the Yellow Emperor, Xuanyan, he observed the traces left by divine birds and sacred creatures on sandy ground and heard the cries of great birds and the roars of lions in the wilderness. He considered these to contain the profound and mysterious principles of the Dao, and thus carefully studied and examined them, gradually understanding their use. When Chiyou caused chaos, the Yellow Emperor set out to conquer him by chariot, and on the way he met the Queen Mother of the West, who taught him the oral诀 (诀 is诀, meaning诀窍 or secret). Thus he had a great realization, and used the traces made by insects to create the '符' (talisman), and transformed the sounds of birds and beasts into the '咒' (spell). The study of talismans and spells thus became well established at this time. The above is a legend within Taoism and not a verified historical account.

役鬼通神，如響斯應，後人本其說而研求之，益覺精進，至其聲音形跡以示人。智者參透而利用之，初固無限於教也。且符咒皆係西王母傳之軒轅，軒轅又闡發而傳之後世，在當時固無所謂教也。即以近日釋道經典考之，釋家未始無符，而道家之斗科中，且盡用梵字梵音之咒語，固不必刻舟求劍也。至符咒之道，傳至今日，以年代久遠，或未參透玄妙，致符咒一時失效，即疑為神秘或欺人之談，而以迷信視之，此實未得其秘傳也。若能推求始末，詳加研究，則其效固可上窮碧落，下極黃泉，神明變化，靈異且不可測也。

The author goes on to say: talismans and spells can summon ghosts and communicate with deities, as effective as an echo; later generations followed this theory and delved deeper, presenting the sounds and forms of these spells to others. The wise understood and applied them, and their use was not limited to any particular sect. Moreover, these talismans were passed down from the Queen Mother of the West to the Yellow Emperor, who further explained and transmitted them to later generations. At that time, the concept of sects did not even exist. Looking at recent Buddhist and Daoist scriptures, Buddhism also has its own talismans, and Daoist rituals such as the Li Dou (celestial worship) ceremonies extensively use Sanskrit and its sounds. This shows that one should not be confined by sectarian boundaries or seek a solution in a narrow-minded way. As for the practice of talismans today, due to the long passage of time, some people have not fully grasped their profound mysteries, leading to immediate lack of results, and thus they suspect it to be mere trickery or deception, treating it as superstition. In reality, this is due to not having received the true transmission. If one can investigate its origins and study it thoroughly, then its effectiveness can reach the heavens above and the underworld below, with divine transformations and supernatural phenomena that are hard to measure. Note: This is a self-description of the efficacy of talismans, belonging to the folk belief perspective. Readers should understand what is being said.

符者，實聚無數秘文湊合而成者也。其書法亦正如吾人執筆作事，一筆不可苟且，一筆不可多少。且符之所以能役鬼通神者，盡亦因鬼神能識此秘文，若所書之符，一無差誤，而鬼神必聽其號令，否則鬼神且於暗中暱笑之，遑言聽其指使，或且由是而遷怒鬼神矣。

The term "fu" refers to a composition made by combining numerous "miwen" or secret characters. The method of writing it is just like when we pick up a pen to handle affairs; each stroke must be precise, neither adding nor omitting any. The reason why "fu" can command ghosts and communicate with deities is that ghosts and deities recognize these secret characters. If the written "fu" is perfectly accurate, then ghosts and deities will certainly obey its command; otherwise, they may secretly mock it, and there would be no way for them to obey your instructions. In fact, they might even cause the deities to become angry. This is the reason why this book emphasizes the importance of not making any mistakes in the strokes.

此亦如吾人慾倩朋友為我作一事，書箋召之，而其間加字連篇，則寧有不竊笑而怒其狂妄者耶。故書符一事，不可率爾操觚。符之筆次，既不可多少，部位亦有一定。書符之時，吾人尤當屏絕思慮，使腦府空明，心腔純潔，如是則浩然一氣，充沛乎中，尊嚴之相，流露於外，神完力足，號令斯行。能如是，所書之符，必克如響斯應。

This is like when we want to ask a friend to do something for us, we write a letter to invite him, but the letter is full of misspelled words and absurd sentences. How could the other person not secretly laugh and be annoyed by your recklessness? Therefore, when writing a talisman, one must not write carelessly ("rate er cao gu" means to write hastily). The strokes of the talisman must neither add nor subtract any stroke, and each part must be in a fixed position. When writing the talisman, one should especially eliminate all distracting thoughts, keep the mind clear and pure; in this way, the vast and noble energy fills the chest, and a solemn appearance naturally emerges outwardly. With spirit complete and strength full, the command can be effective. When one can reach this level, the talisman written will surely respond instantly, like an echo.

且書符之法，也有數種，列舉如下。一張貼之符，此類符大多采用硃砂以松煙墨書之。二吞服佩帶焚化之符，此類符皆用黃表紙以硃砂書之。一退鬼驅妖之符，此類符本宜也有黃紙硃砂書之，而有時猝不及備，如中途最鬼怪迷崇，無從得諸物，則定神斂氣，並右手中食二指，向空書符也可，但筆次部位不得錯亂。一召神之符咒，此類符須閉目叩齒，含首暗書。

The method of writing talismans is divided into several types, as follows. The first type is talismans used for posting, which are mostly written on red sand paper with pine soot ink. The second type is talismans used for swallowing, wearing, or burning, which are all written on yellow paper with red sand. The third type is talismans used for expelling ghosts and demons, which should originally be written on yellow paper with red sand. However, sometimes due to urgency and lack of time to prepare, for example, encountering ghosts or evil spirits on the way that confuse and trouble you (the character '最' should be '遇', and '崇' should be '祟'), and unable to find anything else, one should calm the mind, gather breath, and bring the middle finger and index finger of the right hand together. One can write the talisman in the air, but the order of strokes and the positions must not be wrong. The fourth type is talismans used for summoning deities, which must be written with eyes closed, teeth clenched together, and head lowered while silently writing. The original numbering of the entries is '一、二、一、一', which is an error in the original arrangement and should be in order from one to four.

書符必以誠心誠意出之方能應驗，若心念紊亂肢體不潔者為之，雖符咒已得真傳，必無靈異，蓋鬼神棄之矣。故書符有七戒：一戒心念不正，二戒手口汙穢，三戒用品不潔，四戒口不應心，五戒方向不正，六戒吃葷飲酒，七戒復筆改筆。凡此七戒，若能確遵不犯，鬼神鑑其誠意，又奉上敕，必聞召即行，應念而至，否則非但符咒不靈，或且上遷神怒，降以厥凶也。

This book states that writing talismans must be done with sincere intention for them to be effective. If someone with scattered thoughts or an unclean body writes them, even if the talisman has been properly transmitted, it will certainly not work, because the spirits have already abandoned him. Therefore, there are seven prohibitions for writing talismans: first, to avoid having improper thoughts; second, to avoid having unclean hands and mouth; third, to avoid using unclean tools; fourth, to avoid speaking and thinking in disagreement; fifth, to avoid facing the wrong direction; sixth, to avoid eating meat or drinking alcohol; seventh, to avoid redrawing strokes or altering the characters. If these seven prohibitions are strictly observed and not violated, the spirits will recognize your sincerity and, having received orders from above, will certainly respond immediately to your call and arrive with your thoughts. Otherwise, not only will the talisman be ineffective, but it may also provoke the anger of the spirits, leading to misfortune.

書符於七戒之外有五忌：一忌孕婦手取，二忌汙穢者符，三忌旁人擾亂，四忌符咒不合，五忌符壇汙穢。如犯五忌者，鬼神怒之，雖敕不降，靈應云乎哉，故作法者宜千萬慎之，勿犯為是。符咒既成，須立刻用之，或貼或焚可化服，不可多延時刻。蓋延時稍久，所召之鬼神，且引去之也。

The book of符 (charms) has five taboos in addition to the seven prohibitions: first, it is forbidden for a pregnant woman to handle or take the charm; second, it is forbidden for someone who is unclean to touch the charm; third, it is forbidden for others to disturb during the process; fourth, it is forbidden for the charm used to not match the incantation recited; fifth, it is forbidden for the altar where the charm is set up to be unclean. If these five taboos are violated, the spirits will become angry, and even if an imperial decree is issued, the gods cannot be summoned. How can there be any efficacy then? Therefore, those performing the ritual must be cautious and avoid breaking these taboos. Once the charm is written, it must be used immediately—either posted, burned, and then the water drunk, or burned and the water drunk. It must not be delayed for too long; because if it is left for too long, the spirits summoned will disperse on their own.

書符亦如作事情一樣，文筆次之先後起落，皆有一定，不可草率從事，否則必失靈應。蓋所謂符者，非任意為之者也，其間也有文字在。凡此等字，繫上古秘文，吾人不之識，惟鬼神能識，筆次不差，鬼神必奉召而至，不能違抗，故學書符者，以研究其筆次之先後為要著。然符錄之筆次，複雜異常，非道中人，一時頗不易得其端倪，故本書特於每符之後，將其筆順之起落，詳細註明。開符錄奧妙之機，發千古不傳之秘。得此一編，不啻親受道術於太清也。

Writing a talisman is like doing a task; the order of strokes, the way of starting and ending strokes, all have fixed rules, and one cannot be careless, otherwise it will certainly lose its efficacy. Because what is called a talisman is not something randomly drawn; there are actually characters inside. These characters belong to the secret writings of ancient times, which we do not recognize, but only ghosts and spirits can. If the order of strokes is not wrong, then ghosts and spirits will certainly come to respond to the summoning and cannot disobey. Therefore, those who study writing talismans must regard studying the order of strokes as the primary practice. However, the stroke order of talismans is extremely complex, and it is difficult for non-doctrine followers to grasp the essentials at first glance. Therefore, this book specially notes in detail the starting and ending strokes for each talisman, revealing the secret of the talisman's mysteries and making public the secret that has not been passed down for thousands of years. Having this book is equivalent to personally receiving the Daoist arts in the Taqing仙境 (Pure Heaven Realm). The last few sentences are the author's self-praise.

書符時之用品，不外硃砂，筆，墨，紙，硯，而已。初以無所關係，殊不知茲數物者，若不精選審擇，而欲求其所書符之靈應，也不可得。選擇之法若何，是也不僅純潔無汙也，筆宜用羊毫，墨宜用松煙，紙宜用表黃紙，硃砂紙，其餘俱不合用。本書符咒共分四類，鎮壓，祈禳二類，皆張貼者，須且硃砂紙以松煙墨書之。諸召及醫治二類，須用表黃紙以硃砂書之，是也極須注意者也。

The items used for writing talismans are no more than vermilion, brush, ink, paper, and inkstone. At first, one might think these are unimportant, but in fact, if these are not carefully selected, it is impossible to achieve the desired efficacy of the talisman. What are the criteria for selection? It is not only about being clean and free from dirt. The brush should be made of sheep hair, the ink should be made from pine soot ink, the paper should be either yellowed paper or vermilion paper, and anything else is unsuitable. The talismans in this book are divided into four categories. Among them, the categories of "Suppression" and "Supplication" are meant to be posted, and they should be written on vermilion paper with pine soot ink ("须且" should be "should be used"). The categories of "Summoning" and "Healing" should be written on yellowed paper with vermilion. This is a point that requires particular attention.

書符之用品，既如上述，然有時或事起倉促，不及備此物品，則又何如，知符書者，豈袖手延災乎，非也，也有法在。其法維何，日指空書符是也。知夜行遇鬼崇等事，可先立足，屏息凝神片時，然後並中食指空書符是也，按定步位，向空書其應用之符，口中誦所應用之咒，鬼神見之，亦當遠避之，必不敢再行糾纏。故日符咒這妙用，無施而不可也。

The items needed for writing a talisman have already been mentioned above. However, sometimes situations arise suddenly and there is not enough time to prepare all these things. Then what should be done? Those who know how to write talismans would not just stand idly by and let misfortune continue unchecked. There is another method. What is it? It is called "writing a talisman in the air." For example, if one encounters supernatural beings while traveling at night, one can first stand firm, hold one's breath, and concentrate for a moment. Then, by pressing the middle finger and the index finger together, one can write the required talisman in the air, while reciting the corresponding incantation. The spirits would then surely retreat and not dare to bother again. Therefore, the effectiveness of talismans and incantations is limitless. (The character "日" is a mistake for "曰," and "这" is a mistake for "之.")

張貼符錄，也有一定之法，如鎮壓類之符，宜貼於門戶之上限，不可貼於門戶上。因人家之門戶，每處必有鬼神守之，怪異之作，鬼弗敵故也。若將符貼其上，原守之鬼神必引避，符神也失臂助，故弗宜也。此外如殷帥龍神鎮宅各符，則宜貼於正樑之中，居高臨下，使鬼魅遙遠即見，不敢近其宅，以為人崇也。

There are certain rules for posting talismans and charms. For example, a charm used for suppression should be posted on the upper part of the door frame (door lintel), not directly on the door panel. This is because every part of a household's door is guarded by door gods, and any strange occurrences are due to the door gods being unable to resist. If a charm is posted on the door panel, the original guardian spirits of the door will necessarily retreat, leaving the spirit within the charm without support, which is not appropriate. Additionally, charms such as those of Yin Shuai (Yin General) and the Dragon God for protecting the house should be posted at the center of the main beam, high and commanding, so that ghosts and demons see them from afar and dare not approach the house to cause trouble.

凡諸神召將，燃香默祝，焚符誦咒，三敕而降，非嚴肅神弗至也。但焚符亦自有法度，有方向，有時間，初不可任意為之也。焚符時，一手執符之上角，將下端置火上焚，火著者即誦咒，向一定之方向焚之，將灰上揚，不可錯亂。旦請神召將，必有牒文課誦，誦至何處，須焚何符，默誦何咒亦不可稍有先後，致犯不敬，上遷神怒也。

When summoning deities or commanding divine generals, one must light incense, silently pray, burn talismans, and recite spells, and issue an imperial decree three times before the deities will descend. If the attitude is not serious, the deities will not come. However, burning talismans also follows its own rules, with particular attention to direction and timing, and must not be done carelessly. When burning a talisman, one hand should hold the upper corner of the talisman, and the lower end should be brought close to the fire to ignite it. As soon as the fire catches, one begins to recite the spell, burning the talisman in the prescribed direction, and then lifts the paper ashes upward; the order must not be mixed up. Moreover, when summoning deities or commanding generals, there must be a written document to be recited (the character 「旦」 is used as 「且」). When reciting, one must know at which point to burn which talisman and which part of the spell to silently recite, and must not reverse the order, otherwise it would be considered disrespectful and might provoke the anger of the deities above.

佩符可以禳不祥，遠邪崇。本書祈禳之類都屬之，例兄弟失和，夫婦不睦，男將娶而妻死，女將嫁而夫亡，皆人生最不幸之事也，皆宜佩帶以禳之，免鬼物之類侵凌。法用黃布作小袋寬約二寸，長二倍弱，符之大小相稱是。符以表黃紙硃砂砂書之，平直袋中，更置元米七粒，燈革三根於袋，袋之上端，用黃絨繫之，環頸上，符袋適當佩之可以無害。至咒語則於書符時誦七遍。

Carrying talismans can remove misfortune and keep away evil spirits. The talismans in this book categorized under "Qilang" (prayer and exorcism) are all used for this purpose. For example, if brothers quarrel, couples are not harmonious, a man is about to marry but his fiancée dies, or a woman is about to get married but her fiancé dies, these are the most unfortunate events in life. In such cases, it is appropriate to carry talismans to exorcise evil and prevent being disturbed by ghosts and spirits. The method is: sew a small bag from yellow cloth, about two inches wide and less than twice as long as the width, making it proportionate to the size of the talisman. The talisman is written on yellow paper with vermilion ink, placed flat in the bag. Also put seven grains of raw rice (unhulled brown rice), three strands of lamp wick (lamp grass) inside the bag. Tie the bag's opening with yellow silk thread and wear it around the neck. If the talisman bag is worn properly, it can be harmless. As for incantations, they are recited seven times when writing the talisman.

凡病人用符咒治疾，按其所病，誦咒書對症之符，使之吞服，雖神醫束手之症，也可霍然而愈。惟吞服之法有二。其一則將符書就之後，就香爐之上焚化，取其灰用檀香湯送下，符式之大小，書符之用品，悉如佩符。其一則用砂砂書於潔淨之食物上，如雪片糕紅棗之類，今病人屏思止念，順其上下，囫圇吞服必愈。

Whenever a person is ill, they should use talismans and incantations for treatment. According to the nature of their illness, they should recite the corresponding incantation and write a talisman that matches the condition, then have the patient swallow it. According to the method described in this book, even diseases that expert physicians cannot treat can suddenly be cured. There are two methods for swallowing the talisman. The first method is to write the talisman, then burn it in a incense burner, take the ash and swallow it with a tangerine blossom soup. The size of the talisman and the items used for writing it are the same as those used for wearing a talisman. The second method is to write the talisman with cinnabar on clean food, such as snowflake cakes or red dates, and have the patient eliminate distracting thoughts and swallow the talisman whole. Note: This is an old folk method of using talisman water for healing. The efficacy mentioned here belongs to folk beliefs and should not be taken as medical evidence.

凡符中之秘文，世人無識之者，必有之，惟天師與眾神諸仙也。惟此中頗多以圈點彎曲之類而代字者，如每上端之三點代三清，之代令字，韋字夷字等代敕字，雖理不可解，而妙造自然，神靈莫測，又出人意料之外，此道術之所以尚。併合而成，此則為天師張道陵居四川鶴鳴山時所作矣。證之神傳，頗班班有據也。

The secret writings in the talismans are unknown to people on earth; if anyone does recognize them, it is only the heavenly master and the various immortals. Many of these writings use circles, dots, and curved marks to replace characters: for example, three dots at the top of the talisman represent "San Qing" (the Three Purities), a certain mark represents the character "ling" (command), while the forms of the characters "Wei" and "Yi" represent the character "chi" (imperative). Although the principles behind these are not entirely clear, they are skillfully constructed in a natural way, mysterious and unpredictable, which is why the art of Taoism is highly esteemed. These marks are combined to form the talismans, and it is said that they were created by Zhang Daoling, the heavenly master, while he was living in Heliming Mountain in Sichuan Province. When compared with the divine teachings of Taoism, there is also some logical order to be found.

我欲向人訴冤苦，或代人作一重要事情，則行必慎，言必謹，萬不能以輕侮出之。若果出以輕侮，則人之助我棄我矣，為我作事者，謝絕我矣，此一定之理也。誦咒者，將我之冤苦訴於諸神，將我所不能作的事，求之於仙鬼，是何等鄭重的事，而謂可輕慢也，故必出之於誠敬尊重。

If I want to complain about my grievances or entrust someone with an important matter, my actions must be cautious and my words must be careful. Under no circumstances should I approach this with a disrespectful or mocking attitude. If I really use a disrespectful attitude to speak, then those who were willing to help me will abandon me, and those who were willing to do the task for me will refuse me. This is a certain truth. Reciting spells is a serious matter, where one complains about one's grievances to the gods and entrusts things one cannot do to spirits. How can such a serious matter be treated with disrespect? Therefore, it must be done with sincere respect and reverence.

誦咒亦作一例，有符前誦咒者，有符後誦咒者，有符咒並行者。惟與符並行之咒，符畢咒須適止，遍數不能多少，字句不能增減，手口相應，且須一氣而下。其餘如先咒後符者，咒畢，即握宇航管書符；先將符後咒者，符畢，即行誦咒，皆不可須臾遲延。作法者宜三注意。

Reciting spells follows the same principle. Regarding the sequence of spells and symbols, there are three types: some spells are recited before drawing the symbols, some after, and some while drawing the symbols. For spells recited at the same time as drawing symbols, the spell must be completed exactly when the symbol is finished, neither more nor less, with no additions or omissions in the words. The writing with the hand and the recitation with the mouth must match perfectly, and the whole process must be done in one continuous motion. For other cases, such as reciting the spell first and then drawing the symbol, the spell should be completed immediately before starting to draw the symbol (the original text says "hold the 'yuhang' tube," but the words "yuhang" are an error in the original text and should be "hold the brush"); for those who draw the symbol first and then recite the spell, the spell should be recited immediately after finishing the symbol, without any delay. Practitioners should pay close attention to these details.

書符有戒忌，誦咒也有戒，有三宜：宜正心，宜垂睫，宜一氣貫注。有避忌四：避穢血光，避喧譁，避婦女。若能依此而行，必咒出令行，神鬼遒。蓋心正則邪念不生，睫垂則邪色不見，一氣貫注則與眾神呼吸相通，故得令出將到之效。至其下四端，皆為神將真仙所忌，故須力避也。

When writing a talisman, there are rules and taboos to observe, and the same applies when reciting a spell. First, there are three things that should be done: first, maintain a sincere and upright heart; second, lower your eyelids; third, maintain a continuous breath throughout. Then there are four things to avoid: avoid filth, avoid blood, avoid noise and commotion, and avoid having women present (the original text mentions four items, but only three are listed here; "filth" and "blood" should be considered as two separate items, or there may be a missing phrase). If one can follow these guidelines, then the spell, once spoken, will be effective, and spirits and demons will be driven away ("qiu" implies a sense of urgency and obedience). This is because a sincere heart prevents evil thoughts, lowering the eyelids prevents evil sights from entering the eyes, and maintaining a continuous breath connects with the breath of the divine beings, thus achieving the effect of the command being issued and the divine spirits arriving immediately. As for the four prohibitions mentioned later, they are all things that the divine spirits and true immortals detest, so they must be strictly avoided.

誦咒不啻與鬼神語談，而自告以請召之緣由，使代作法，以備驅遣。然吾人平時，對於鬼神尊敬不暇，何役使之？故必有符。符者，上界主宰之命令也，我則代上清行其命令而役使之者也。我身不啻上清之代表，故宜存代上清行令之心。在此行令之際，我即是上天，一切神將鬼卒，皆當聽我號令。於是在靈符誦咒之先，必須變神暝目屏息，垂手直立，向四方各吸氣三口，此也示諸神以威嚴，使知我乃奉命於上清，此時威權實不啻上清也。變神畢，始可焚符持咒。

Reciting a spell is like conversing with spirits and deities. One must explain the reason for summoning them and ask them to perform the ritual on one's behalf, so that they may obey one's commands. However, in our daily lives, we are still not able to properly honor and respect the spirits and deities. How can we presume to command them? Therefore, we must use a talisman. A talisman is an order issued by the supreme beings in the heavens. I am merely acting on behalf of the high-ranking deities of the Upper Clear realm to carry out this command. My body is regarded as the representative of the Upper Clear realm, so I should keep in mind the thought of "acting on behalf of the Upper Clear realm to issue commands." At the moment of issuing the command, I am regarded as heaven itself, and all spirits and subordinate deities should obey my orders. Therefore, before burning the talisman and reciting the spell, one must first "transform into a deity": close the eyes, hold one's breath, stand upright with arms hanging down, and inhale three times in each of the four directions. This is to display authority to the spirits and deities, making them aware that I have come on the orders of the Upper Clear realm. At this moment, my authority is no less than that of the Upper Clear realm. Only after completing the transformation can one proceed to burn the talisman and recite the spell.

天仙神將，久處清靜之天，偶入紅塵，已覺汙穢，若再以人世間汙穢氣襲之，豈但不能一刻留，抑且遠而避之。故凡最請仙召將者，宜先知五淨，否則必無應驗。何謂五淨？淨壇，法壇所在之地，宜於三日前灑掃乾淨，用檁香薰；二是淨宅，凡設壇之家，內外上下俱宜清潔，如有孕婦等，宜早避；三是淨身，凡出入法壇的人，皆宜先期沐浴更衣；四是淨心，凡作法的人，三日中必須心中一念不興，一思不動，使心明淨；五是淨口，凡作法之人，宜齋戒三日，使無葷穢之氣。如斯行可必其靈應也。

Heavenly sages and divine generals reside in the pure and tranquil heavens, occasionally coming down to the mortal world, already disliking the filthiness of the human realm. If one uses the impure air of the human world to offend them, they will not stay for even a moment and will instead flee away. Therefore, anyone who invites spirits or calls upon generals must first understand the "five purifications," otherwise the ritual will certainly not be effective. What are the five purifications? The first is purification of the altar: the area where the altar is set up should be thoroughly cleaned three days in advance, and incense sticks (tanjiang) should be burned to perfume it. The second is purification of the dwelling: the family setting up the altar should ensure that both inside and outside the house, upstairs and downstairs, are clean. If there is a pregnant woman in the family, she should be kept away as early as possible. The third is purification of the body: anyone entering or leaving the altar area should first take a bath and change into clean clothes. The fourth is purification of the mind: the person performing the ritual must maintain a mind free of thoughts and desires for the three days, keeping the heart clear and pure. The fifth is purification of the mouth: the person performing the ritual should observe a vegetarian diet for three days, ensuring that there is no foul or impure odor on their body. By following these practices, one can hope for the ritual to be effective.

誦咒姿勢宜行察定方向，然後屏息，端正，頭微低，目下睫，手下垂，足作八字形，然後迅速疾高誦。無論其咒之長短，字句之多少，要以一氣誦完一遍為要。誦咒時身宜直立，不能搖動，否則如小學生之背書，搖搖擺擺殊失尊敬神將真仙靈之意，也不可不慎者也。

When reciting a spell, first determine the direction, then hold your breath, keep your body upright, lower your head slightly, look downward, let your hands hang down, and position your feet in a figure-eight shape. Then recite the spell quickly and loudly. Whether the spell is long or short, the key is to complete one full recitation in a single breath. While reciting, maintain an upright posture without swaying; otherwise, it would be like a primary school student memorizing text, shaking one's head and moving about, which would lose the proper respect and reverence for the divine beings. This is a point that must be taken seriously.

誦咒時，有須轉身者，如召護身神將等咒，須向四方誦之，非僅一轉也，此則須講究步法。步法有二：劍步，禹步。劍步足向，乍進乍退，拜奏表章時用之。禹步即步魁罡也，兩足縱橫前後作丁字形，不能相過，禮斗召將時都用之。此係與神明相見，一種儀式，與拜表前之鶴舞同，其形式非筆墨圖盡所能說明之，可隨地就法師學之。

When reciting spells, there are cases where turning around is required, such as when summoning protective deities. In such cases, the spell must be recited once in each of the four directions, and the person must turn around multiple times. This requires proper footwork. There are two types of footwork: sword steps and Yu steps. Sword steps involve feet facing different directions, advancing and retreating alternately, and are used when bowing and presenting petitions. Yu steps, also known as "stepping the star pattern," involve stepping forward and backward, and sideways, forming a cross shape with the feet, without crossing over each other. These steps are used when honoring the stars and summoning deities. This is a ritual for meeting the divine, similar to the crane dance performed before presenting petitions. Its form cannot be fully described in words and should be learned directly from a master.

咒語有二種，一為道家所傳，一為秘字之咒。道家所傳者，以四五七句為多，間有三言四言者，每咒長短不等，而以六句八句或十句為最普通，咒語意義也易素解，此為天師張道陵居鶴鳴山時所作。至秘字之咒，大都一句者為多，字數也無一定，但能就其者而誦之，其意義之所在，知之者惟鬼神也。咒語誦法，也有二種：一為朗誦，如鎮壓請召等咒是；一為默誦，如敕神役鬼等是。但無論何種，皆宜迅疾，不可遲延可頓逗也。

There are two types of spells: one passed down by Daoist schools, and the other known as "secret character spells." Spells from Daoist tradition are mostly four, five, or seven lines long, occasionally three or four words; each spell varies in length, but six, eight, or ten lines are most common. The meaning of these spells is generally understandable, and they are said to have been composed by Zhang Daoling, the Celestial Master, while he was residing on Mount Heming. As for secret character spells, they are mostly only one line long, with no fixed number of characters, and can only be recited according to their surface meaning; their true meaning is known only to ghosts and spirits. There are also two methods of reciting spells: one is aloud, used for spells related to subjugation or summoning; the other is silent, used for spells to command spirits or control ghosts. Regardless of which method is used, the spell should be recited quickly, without delay or pauses in between.

誦咒時除去上述各要項外，有捏決一事，也很重要，惟非每誦咒必捏決，特緊要之處，始一一用之。如道家之禮斗鍊度等科，釋家之焰口施食等科，用決最多，故主壇非道法高深者，不克任此。蓋決實非易為，而數又最多，統計不下三百餘決，記憶不易，熟習則尤難，而本書中實無用之之處，故從略，且即欲學習，也非口授不可也。

When reciting mantras, in addition to the various points mentioned above, there is also the practice of "nèijué" (hand seals), which involves forming different hand gestures with the fingers. However, it is not necessary to use hand seals for every mantra; they are only used at particularly important moments. Rituals such as Daoist "lǐdǒu" (worshiping the star gods) and "liàndù" (purification and liberation), and Buddhist "yànkǒu" (fire mouth ritual) and "shīshí" (food offering rituals) make the most use of hand seals. Therefore, the person leading the ritual should not be someone without profound Daoist skills, as it is a difficult task. Hand seals are actually very hard to perform, and there are more than three hundred different types. It is difficult to remember them and even harder to master. Since this book does not include any use of hand seals, it is omitted here. Moreover, even if one wishes to learn them, they cannot be taught without direct oral instruction and personal demonstration.

開壇咒：吾將祖師令，急往蓬萊境，急召蓬萊仙，火速到壇筵，倘或遲延，有違上帝，唵，哈，哪，咆，斗咒。金光咒：天地玄宗，萬氣本根，廣修浩劫，證吾神通。三界內外，惟帝獨尊，體有金光，大映吾身，視之不見，聽之不聞，包羅天地，養育群姓，侍誦萬遍，身有光明，三界侍衛，玉帝同迎，方神明禮，役使雷靈，妖怪喪膽，鬼神志形，內有霹靂，雷神隱名，洞慧交徹，五氣騰騰，金光速現，覆護壇庭。急急律令。

The "Opening Ritual Incantation" is used at the beginning of the ritual. The incantation says: I uphold the decree of the master teacher, immediately going to the Penglai Fairyland, urgently summoning the fairy beings of Penglai, to swiftly descend upon the altar. If they do not arrive promptly, it would be a violation of the command of the Supreme Deity. At the end, "Om, Ha, Na, Pao" are the secret phonetic symbols. "Star and Constellation Incantation" refers to the incantation to be recited next. The "Golden Light Incantation" is a widely used protective incantation in the Taoist tradition. The incantation says: The universe follows the principle of darkness, and all energies originate from it. Through long-term cultivation, one remains unharmed through countless kalpas, thus attaining my supernatural powers. Within the three realms, only the Heavenly Emperor is supreme. On my body there is golden light, vast and illuminating my form. It cannot be seen or heard, yet it encompasses the heavens and earth, nurturing all beings. By reciting this incantation ten thousand times, one's body will radiate light, and divine attendants will guard on all sides. The Jade Emperor will also come to welcome; the four directional deities will honorably receive me, allowing control over the Thunder Division deities. Demons and spirits will be terrified, and ghosts and spirits will reveal their forms. Within the body there is thunder, and the Thunder Deity remains nameless. Profound wisdom is fully communicated, and the energies of the five internal organs rise up. May the golden light swiftly appear, covering and protecting this altar. So be it, as per the command of the law.

諸仙咒：雲推霧卷仙真倏到，願附神壇推誠樂告。送仙咒：已蒙仙真，降格塵寰擾擾，難以久留，敬焚寶香，攀送駢，來時感德，去時奉福，降則無路不通，回則去路難尋，四海之內，唯同此音，後有所求，再當奉請。請太白仙咒：弟子虔誠設花筵，拜請香仙李謫仙，伏勞仙童通達意，早降靈壇作詩聯。

"The 'Multitude of Immortal Incantation' is a short spell to summon the assembly of immortals: amidst the clouds pushing and the mist rolling, the true immortals arrive suddenly. May they attach themselves to the divine altar; the disciple communicates with sincere and joyful heart. The 'Sending off Immortal Incantation' is used to send the immortals back to their heavenly chariots when the ritual is about to end: having been honored by the immortals' humble descent, the worldly disturbances make it difficult for them to stay long. Therefore, I respectfully burn fine incense, and bid them farewell with a gesture of pulling their chariot's handle (the character under '骈' is suspected to be missing). When they came, I cherished their virtue; when they go, I offer them blessings. When they came, there was no path that was impassable; after they leave, their whereabouts are hard to find. Throughout the four seas, there is only this one voice; if in the future there is anything I still need, I will once again invite them. The 'Incantation to Summon the Immortal Taibai' is a spell to summon Li Bai to descend the altar and compose poetry together: the disciple devoutly sets out a floral feast, and humbly invites the poetic immortal Li Taishiyan. Please have the immortal attendant convey my intention, and come down to the spiritual altar soon, and compose poetry with me."

請呂真人咒：謹啟蓬萊天仙子，純心妙道呂真人，誓佐踢師宣教化，巡遊天下武靈，親受鍾離傳秘法，誓將法力救群生。九轉金丹方外道，一輪明月照蓬瀛，朝遊蒼梧並北海，時遊閬苑轉崑崙。收拾乾坤歸掌握，莫教述本原精，大將陰松常擁護，我今啟請望來臨。和合咒：天精地精，日月之精，天地合其精，日月合其明，神鬼合其形，你心合我心，我心合你心，千心萬心萬萬心，意合我心。

"The invocation 'Please Master Lü's Blessing' is used to summon Master Lü Dongbin to the altar: I respectfully inform the celestial son of Penglaie, Master Lü, whose heart is pure and who has attained profound understanding of the great way. He vowed to assist the master in spreading teachings and enlightening all beings, touring the world and displaying great power and influence; he personally received secret teachings from Zhongli Quan and vowed to use his supernatural powers to save all sentient beings. The nine-turn golden elixir is the great way beyond worldly concerns, while a bright moon shines over Penglaie and Yingzhou. In the morning he roams through Cangwu and the Northern Sea, often visiting Langyuan and proceeding to Kunlun. He controls the heavens and earth within his grasp, preventing the essence of the original source from scattering (the original text has some errors in this sentence); a great general named Yin Song constantly guards him. Now I invoke him, hoping he will descend. 'The Harmony咒' is used to harmonize human affairs: the heavens have their vital energies, the earth has its vital energies, the sun and moon also have their vital energies; the heavens and earth combine their energies, the sun and moon combine their brightness, and spirits and ghosts combine their forms; your heart combines with mine, my heart combines with yours, a thousand hearts and ten thousand hearts, until the hearts of ten thousand people, all thoughts are brought into harmony with my heart."

總攝召神咒：赫赫陽陽，日出東方，遇咒有死，遇咒者亡，吾奉北帝，立斬不祥，一切鬼怪，皆離吾榜。何物敢當，水不能溺，水為能侵，三界之內，惟吾獨強。召神咒：如來順吾，神鬼可停廖。如若不順吾，山石皆崩裂。念動真言決，天罡速現形，破軍聞吾令，神鬼攝電形。

The "Total Summoning God Spell" is a spell that commands all spirits: Vast and mighty is the bright sun, rising from the east; any malevolent spirits encountering this spell will die, and any demons encountering this spell will perish. I carry out the command of the Northern Emperor, immediately eliminating all misfortune; all ghosts and spirits must leave the proclamation I have issued. What dare to resist? Water cannot drown me, water cannot invade me (the first "water" should be "fire"); within the three realms, I am the strongest. The "Summoning God Spell" is a spell to summon spirits to appear: if they obey me, spirits and ghosts may rest; if they do not obey me, mountains and rocks will collapse. Reciting the true words and performing the hand seals, the Heavenly Gang star appears swiftly; the Breaking Army star hears my command, and spirits and ghosts are summoned as swiftly as lightning.

催神咒：天精元元，地廣用川，雷公擊杖，電母制延。地精神女，天精賁然。風伯混耀，雨師沈研。早呼星宿，暮引神仙，神龜合德，使鬼萬千，左輔右弼，立在壇前，隨吾驅使，禁聞魔緣神龜。萬急催神咒：一敕不降，道滅於無，二敕不降，道絕於仙，三敕不降，斬首獻天，雷公號令，速降吾壇。安神咒(三遍)：天下神兵，八卦之精，攝到神將，安坐慰吾身，聞咒速至，百事通靈，無事不報，不得違令，吾奉。

The "Summoning Deity Spell" is used to summon delayed divine generals: the essence of heaven is endless and unceasing, the vastness of earth flows through rivers and valleys; Leigong wields his divine staff, and Dianmu controls flashes of lightning. The earth spirit is a divine maiden, and the heavenly spirit shines brightly; Fengbo stirs the brilliance, and Yushī remains calm and transforms. In the morning, call upon the constellations; in the evening, summon the immortals; the divine turtle joins in harmony, and thousands of spirits can be commanded. Left Auxiliary and Right Assistant, the two auspicious stars, stand before the altar, listening to my command, and eliminate all causes of obstacles. (This spell has many errors and omissions, and the words "divine turtle" are repeated.) The "Urgent Summoning Deity Spell" is the most urgent: if the first decree does not arrive, the Dao will be destroyed; if the second decree does not arrive, the Dao will be cut off from the immortals; if the third decree does not arrive, the head will be beheaded and offered to heaven. This is the command of Leigong; quickly descend upon my altar. The "Calming Deity Spell" is recited three times after the divine generals have arrived: the divine armies of the world are the essence of the Eight Trigrams; the divine generals already summoned, please sit down and comfort me. Upon hearing the spell, come swiftly, all matters can be spiritually connected, and whatever is needed will be reported, you must not disobey the command, I act by order.

斗姥咒：天則靈靈，地則靈靈，左手持北斗，右手指七星，天上二十八宿是我領，頭戴三十六罡，腳踏七十二煞，吾是上界真人子，吾是下界解厄人。霽時吞豆人不見，霽時心豆便是人。諸天神將咒：天地合我，我合天地，神人赴我，我赴神人，精氣合全，神氣合群，杳杳冥冥，天地濟主，聞呼即至，聞召即臨，焚香召請，功曹使者，遞奏神員，聞今召請，速赴壇前。仰頭傳香，拜請九天玄女，歷代流旅尊師，合諸仙眾，下赴壇前，有事相請，速去速來，明彰報應。

The "Dǒu Mǔ Zòu" is a spell dedicated to the Supreme Mother of the Dipper: Heaven is effective, Earth is effective; with my left hand I hold the Big Dipper, and with my right finger I point to the Seven Stars; the twenty-eight constellations in the sky are under my command, I wear on my head the thirty-six Heavenly Gang, and I tread upon the seventy-two Earthly Fiends. I am a disciple of the true person from the upper realm, and I am the one who relieves people's calamities in the lower realm. The last two lines, "When the rain clears, the beans are swallowed and the person is not seen; when the rain clears, the heart beans are the person," are secret words related to scattering beans to summon troops and transforming invisibly; the text is now corrupted, so we preserve it as it was. The "Zhū Tiān Shén Jiàng Zòu" is a spell for summoning all heavenly generals: Heaven and Earth combine with me, and I combine with Heaven and Earth; spirits and people come to me, and I go to spirits and people; essence and qi combine completely, and spirit and qi combine to form a group. In the state of profound stillness, Heaven and Earth become the sovereign; upon hearing the call, they come, upon hearing the summoning, they arrive. Burn incense to summon the messenger of the official in charge, and relay the summons step by step to all the officials: upon hearing today's summoning, quickly proceed to the altar. Raise your head to send up the incense smoke, and invite the Nine Heavens Xuan Nu, as well as all the revered teachers passed down through the ages, together with all the immortals, to descend to the altar; if there is something to request, come quickly and go quickly, clearly showing the consequences.

土地咒：壇場土地，神祗最靈，通天達地，出入幽冥，為吾傳奏，不得留停，有功之日，名書上清。幽冥咒：杳杳冥冥，天地同生，散則成氣，聚則成形，五行之祖，六甲之精，兵隨日戰，時隨令行。攝五鬼咒：精靈精靈，不知姓名，授爾五鬼，到吾壇庭，順吾者吉，逆吾者凶，輔吾了道，匡吾成真，命爾搬運，即速便行，逆我令者，寸斬灰塵。

The "Land Deity Incantation" is used to summon the land deity of the altar: the land deity of the altar is most efficacious, communicating with heaven above and earth below, able to enter and exit the realm of the afterlife; to carry my petitions, without delay or obstruction; in the future when merits are evaluated, my name will be recorded in the register of the Upper Clearing. The "Underworld Incantation" is an incantation for communicating with the underworld: in the boundless darkness, it is generated together with heaven and earth; when dispersed it becomes vapor, when gathered it takes form. It is the ancestor of the Five Phases and the essence of the Six Heavens, soldiers and generals march according to the day branch, and time flows according to the command. The "Five Ghosts Incantation" is used to summon the five ghosts: spirits, spirits, you do not know your names; now I command you five ghosts to come to my altar. Those who obey me will be blessed, those who defy me will face misfortune; assist me in the Dao, support me in achieving immortality. Command you to transport wealth, move immediately; those who defy my command will be cut into pieces, reduced to dust. Note: this is an incantation from old符法 (symbolic magic) for summoning the "five ghosts," belonging to folk beliefs; here it is only described in terms of its method.

請城隍神咒：本縣城隍，正直之神，執掌冥界，統率陰兵，我今虔誠，請降來臨，釋疑解惑，分剖云云。丁甲神咒：陽明之精，神威藏人。收攝陰魅，遁隱人形，靈符一道，舍宅無跡，敢有違逆，天兵上行。

The "Chenghuang God Incantation" is used to summon the local Chenghuang deity: the Chenghuang god of this county is a righteous deity who governs affairs of the underworld and commands the troops of the underworld. I now sincerely invite him to descend and help me resolve my doubts and judge right from wrong ("yunyun" is a conventional phrase used according to the nature of the question being asked). The "Dingjia God Incantation" is used to command the six Ding and six Jia deities: the six Ding and six Jia are the essence of bright yang energy, with divine power hidden within the human body; they can capture supernatural creatures from the underworld and make them vanish and hide. There is a spiritual talisman here, ensuring no traces of ghosts remain within the house; anyone who dares to defy this will be punished by the heavenly soldiers.

功用：凡家中一切災患皆可用此符禳。咒語：陽明之精，神極其靈，收攝陰魅，遁隱原形，靈符一道，諸患彌平，敢有違逆，天兵上行。筆順：先寫一鬼字，兩旁作三曲，中寫耳字，聽字，下正中一圈，連續向左右順逆共作六圈，在中間折下，向左上方圈，向右下方作二曲上挑。

"The符 for Removing Domestic Misfortunes." Purpose: This符 can be used to eliminate all kinds of misfortunes in the household. The accompanying incantation says: The essence of Yangming is extremely efficacious; it captures the spirits from the underworld, making them conceal their original forms. There is a magical符 here; all kinds of calamities are completely dispelled. Those who dare to defy this will be punished by the heavenly soldiers. Method of drawing (pen order): First write the character "鬼" as the central part of the符, with three curved lines drawn on each side of the "鬼" character. In the middle, write the characters "耳" and "听". Below the center, draw a circle, then draw six circles in sequence, alternating direction to the left and right. Then from the center, draw a line downward, then draw a circle to the left upper direction, and draw two curved lines to the right lower direction, then upward to form a hook. This is a符 for posting, and according to the previous text style, it should be written on red paper with pine soot ink, while reciting the incantation during the writing process.

功用：凡人之命宮中有大破敗者用此符咒禳之，可免災害。咒語：天道清明，地道安寧，人道虛靜，三才一所，混合乾坤，百神歸命，萬將隨行，永退魔星。筆順：先寫一鬼字，如上法，中間寫一甲字，豎須特長，再從右上方起斜作七曲，豎末向左右二小提。

"The 'Ritual to Remove the Broken Symbol of the Destiny Palace'." Use: When a person's destiny palace suffers great damage (as indicated by star and destiny masters, meaning the palace ruled by their destiny is attacked and damaged), this talisman is used to eliminate the harm. The incantation says: The heavenly way is clear and pure, the earthly way is stable and peaceful, and the human way is subtle and quiet; the three realms of heaven, earth, and humanity unite as one, blending the heavens and earth into one; all spirits return to their proper places, and all generals follow in unison, forever driving away the malevolent stars. Method of drawing: First, write the character 'ghost' as in the previous talisman; in the middle, write the character 'Jia', with the vertical stroke particularly long; then start from the upper right corner and draw seven curved strokes slanting downward; at the end of the vertical stroke, make two small strokes to the left and right.

功用：凡野鬼入宅擾人，急在求食，如施之不去，用此禳之。咒語：太陰幽冥，速現光明，雲光日精，永照我庭。筆順：先寫鬼字，如上法，正中寫漸耳塗沒。下寫一從字，從字下向左逆作三圈，須平直，下再寫一定字，其下向左右作三圈撇下，中間寫退字塗沒，向上作三提。

"The符 for Sending Wild Ghosts Away from the House" is used when wild ghosts enter the house and disturb people. These ghosts usually come for food; if they do not leave even after being given food, this符 is used to send them away. The incantation says: In the dark and hidden realm of the Wealth star and mother star, quickly appear the light; the light from the clouds and the essence of the Star of brightness and prestige will forever illuminate my courtyard. The method of drawing: first write the character for "ghost" as described above; in the center write the characters "gradually" and "ear"; then cover them with strokes so that the characters are hidden within the符; below write the character "follow," and from the bottom of the "follow" character, draw three circles to the left in a straight line; then write the character "settle," and below it draw three circles to the left and right, then draw a stroke downward; in the middle write the character "retreat" and cover it with strokes, then draw three strokes upward from it.

功用：凡家畜之牛羊或作怪異可以此禳之。咒語：赫赫陽陽，現我神光，風火雷霆，守護吾旁，我奉命令，立斬不祥。筆順：先寫一鬼字，如上法，惟右旁多一牛字形，中寫一靜字塗沒。下寫一神字，左右各作三圈下撇，中間作兩韋字，下加三點，再自左起逆作三圈。

"The符 for Subduing Strange Beasts in Cows and Sheep." Use: Whenever strange occurrences happen to cows or sheep kept at home, this符 can be used to eliminate the evil. The incantation says: "Loud and mighty is the flourishing Yang, displaying my divine light; wind, fire, thunder and lightning guard me on all sides; I obey the command of Heaven, and now I cut off all evil." Method: First, write the character "鬼" as usual, but add the shape of the character "牛" on the right side. In the middle, write the character "静" and cover it completely. Below, write the character "神", and on both sides draw three circles each, then draw a downward stroke. In the middle, write two characters "韦" (as mentioned before, the character "韦" represents "敕"), and below add three dots. Then start from the left side and draw three circles in the opposite direction.

功用：凡家中雞犬無故登屋，主死亡或火災，急禳以此符咒可免。咒語：三界之內，唯我獨尊，帝令在身，神將在旁，拔除不吉，水火不傷。筆順：先寫一鬼字，中寫一靈字塗沒之。再從左方畫至中央向下三曲豎下轉向上挑。左旁加三點，下加二人字，更作一神字，塗沒之，向左右二提。

"The符 for Repelling Chickens and Dogs Climbing onto the Roof." Use: Whenever chickens or dogs in the family climb onto the roof without cause, old beliefs say it may indicate death or fire. Use this talisman quickly to ward off such misfortune. The incantation says: Within the three realms, I alone am supreme; the imperial decree of the deity is upon me, and divine generals stand by my side; I remove all ill fortune, and neither water nor fire can harm me. Method: First write the character 鬼 (ghost), then write 灵 (spirit) in the middle to cover it; then draw from the left to the center, making three curved lines downward, then a straight line to the bottom and then a stroke upward; add three dots on the left side and two 人 (person) characters below; finally write 神 (god) and cover it, with a stroke to the left and right.

功用：凡釜底憑空發現花紋，主大凶，急禳以此符可免。咒語：我今誦咒，卻鬼延年，魔五束手，現身吾前，將臨令至，斬鬼萬千。筆順：先寫一鬼字，中間豎穿末寫散字塗沒。連下寫敕令二字，向左右順逆二圈，先左一豎上挑，右方亦如之。旁邊各加二點。

"Rang Fu Di Hua Hua Fu." Purpose: Whenever strange patterns appear on the bottom of a pot without cause, old beliefs say it signifies great misfortune. Quickly use this talisman to ward off the ill omen and avoid disaster. The incantation says: Now I recite this spell, driving away ghosts and spirits, prolonging my life; all demons are captured and appear before me; when the divine generals arrive, their commands are followed, and a thousand ghosts are beheaded. Method: First write the character for "ghost," with a vertical line running through the middle from top to bottom, ending with the character "scatter" written over it and covering it; then write the words "imperial decree" below, drawing one circle to the left and one to the right, each in opposite direction; first write a vertical line upward on the left, then do the same on the right; add two dots on each side.

功用：凡良馬前行被鬼阻，跳擲長鳴或喪主，用此禳之可免。咒語：天清地寧，天地交精，九天玄女，賜吾真明，我今召請，三界諸神，如有違抗，如逆上清。筆順：先寫鬼字，右方多一馬字形，再從左方起，逆作五圈至右方中間，寫疾行二字。

"Rang Ma Xing Bei Gui Zu Fu." Use: Whenever a good horse is walking on the road and is blocked by a ghost, it suddenly jumps and neighs, and according to old sayings, this will cause the owner to have a funeral. Using this talisman can remove this misfortune. The incantation says: The sky is clear and the earth is peaceful, the vital energies of heaven and earth merge; the Nine Heavens Xuan Nu grants me true insight. Now I summon all the deities of the three realms. If anyone resists, it is equivalent to opposing the Supreme Divine Being of the Upper Clarity. Method: First write the character for "ghost," and add the shape of the character for "horse" on the right side. Then start from the left, draw five circles in the opposite direction to the right. In the middle, write the words "Ji Xing" (speed forward).

功用：凡白日蛇鼠相盤，為人所見，其人必不祥，宜急以此禳之可解。咒語：三界之內，天地至尊，包羅六合，誕育眾生，妖魔鬼怪，速遁而形，金光速現，道氣長存。筆順：先寫一田字，中間豎穿先作一圈，再向左順逆作二圈，連向左三曲下撇，右亦三曲連作四逆圈向上提。

"Rang She Shu Xiang Pan Fu." Use: Whenever a snake and a rat are seen coiled together in broad daylight, old beliefs say that anyone who witnesses this will encounter misfortune, and this talisman should be used immediately to ward it off. The incantation says: Within the three realms, the heavens and earth are most esteemed; encompassing all directions above and below, nurturing all living beings; evil spirits and demons should quickly disappear; may golden light appear swiftly, and the Dao's energy remain enduring and unceasing. Method of drawing: First write a "Tian" character, with a vertical line through the center. First draw a circle, then draw two circles, one clockwise and one counterclockwise, moving to the left. Then, on the left side, make three curved strokes and then a downward stroke; on the right side, also make three curved strokes and then a downward stroke. Then draw four counterclockwise circles in succession and finally lift the stroke upward.