《無上玄元三天玉堂大法》Vol. 22

This scripture primarily explains how Daoism employs specific rituals to avert natural and human calamities, thereby maintaining peace in the world. The text begins by expounding the cosmogonic theory: The Great Dao (cosmic origin) generates Primordial Qi, which differentiates into Taiji (Supreme Ultimate). Taiji then divides into the two polarities of Yin-Yang, subsequently forming the Five Phases (Wood, Fire, Earth, Metal, Water) and Bagua (Eight Trigrams), thereby establishing the tripartite pattern of Heaven, Earth, and humanity. However, all things are governed by natural laws—when the Five Phases become imbalanced, celestial irregularities such as planetary disturbances and elemental disasters manifest. These appear in nature as droughts, floods, and earthquakes, while in human society they emerge as warfare and social upheaval.

To address these calamities, the Most High (referring to Daoism's supreme deity) established the teachings of Great Peace, which include methods for controlling cyclical catastrophes. The text particularly introduces the "Ritual for Averting Cometary Portents," a ceremony to eliminate disasters brought by abnormal celestial phenomena like comets. The specific procedures involve: reciting the Lingbao Scripture of the Eleven Luminaries, employing the Most High's Talismans for Dispelling Malevolent Stars (special talismanic paper inscribed with unique designs), and chanting particular incantations. These mantras essentially petition celestial deities to subdue baleful stars and transform calamities into auspicious events.

A more elaborate ritual called the "Celestial Stem Constraining Stars Lamp Ceremony" requires arranging lamp arrays representing the Twenty-Eight Lunar Mansions (ancient stellar divisions) and the Twelve Earthly Branches (time periods), with the Big Dipper Lamp and Sun-Moon Lamps positioned centrally. All lamps must burn continuously with hemp oil for three days and nights, accompanied by mantra recitations at specific hours. Additionally, red streamers inscribed with star-averting talismans (Fulu) are hung, then burned toward the Heavenly Gate direction after three days. Throughout the ceremony, secret incantations are whispered to harness the divine authority of the Celestial Stem Stars (the handle of the Big Dipper) to suppress malignant influences.

These rituals embody the Daoist philosophy of "saving the world through sacred methods." By employing talismans, incantations, and lamp ceremonies as spiritual technologies, they harmonize Yin-Yang and the Five Phases, thereby achieving the dual purpose of dispelling disasters while protecting the nation and its people.

This passage documents several Daoist ritual techniques for averting calamities and invoking blessings. The first is the Solar Eclipse Aversion Ritual. When an eclipse occurs (ancients believed this represented Yin energies assaulting the sun), nine Daoist priests dressed in red robes must encircle lamps while reciting incantations, using eighty-one crimson silk talismans (fulu) inscribed with "Nine Dragons of Sunlit Valley Radiance." The chant essentially summons nine divine dragons to dispel Yin energies and restore solar radiance. The ceremony continues until the eclipse ends, concluding with burning the talismans at high noon.

Next is the Warfare Aversion Ritual, performed when the White Star (Venus, considered an omen of conflict in ancient astrology) exhibits abnormal movement or when comets appear - portents of potential warfare. Forty-nine priests establish an altar to perform rites while reciting the "Arms-Ceasing Incantation," burying "Weapons-Halting Talismans" and brick-carved Seven Stars patterns outside western gates. Capital cities, prefectures, and counties must conduct this simultaneously at their respective western gates, supplemented by nighttime lighting of Venus lamps and talisman burnings.

The text further describes three specialized talismans:

1. The "Seven Stars Calamity-Averting Talisman," written with cinnabar on red paper, borrows spiritual power from the Seven Star Lords of the Northern Dipper (Beidou). When applied to weapons it ensures invincibility, or when worn personally provides protection against enemies.

2. The "Commander's Poison-Warding Talisman" requires white paper with violet ink, to be hung on wooden bows and arrows during veneration, shielding military leaders from toxic harm.

These rituals emphasize strict adherence to prescribed timings, cardinal directions, participant numbers, and ritual objects - believed essential for transforming great misfortune into auspicious outcomes. The frequent concluding phrase "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulüling) represents a standard Daoist incantation formula indicating immediate efficacy.

This text records several Daoist rituals for averting calamities (eliminating disasters), primarily targeting fires and Sha Qi (malignant energy). The specific methods are as follows:

There are two types of talismans (Fulu) for warding off Sha Qi: The first is the "Talisman for Warding Off Harm" (Bihai Fu), written with white powder on white paper while forming a specific hand seal (Sha Jue), then hung on weapons. The second is the "Talisman for Dispelling Sha Qi" (Bisha Qi Fu), written in black ink on white paper and suspended at the center of the altar, accompanied by the "Flying Seven Stars Hand Seal" (Fei Qixing Jue). Both talismans require continuous lamp lighting on the altar for three days and nights, with rituals performed three times daily (morning, noon, and evening). Finally, the talismans and ritual blades/banners are offered to the Venus Star (Taibai Jinxing) and burned at the northwestern Heavenly Gate (Tianmen) position.

Regarding fire prevention, the scripture states that heavenly punishments primarily manifest as water and fire disasters, with fires being particularly severe. Some fires are not divine retribution but are caused by the influence of Mars (Yinghuo), which can be dispelled through these methods.

The ritual requires preparing the "Five Qi Yin Hua Mystic Talisman" (Wuqi Yinhua Xuanlu), made of black silk measuring two chi and four cun long, inscribed with yellow ink and placed before the altar. When writing it, the "North Emperor Hand Seal" (Beidi Jue) must be formed. Chanting must be done facing north, thirty-six repetitions each at dawn, noon, and dusk, while sprinkling water on the talisman until thoroughly moistened.

Another method involves the "Talisman for Averting Fire Disasters and Appeasing Mars" (Rang Huozai Gao Huoxing Fu), written in yellow ink on red paper in triplicate and posted on red banners erected in the direction of the calamitous star. Chanting requires a specific hand seal (Wu Jue Gui Zi), twenty-four repetitions three times daily, with water sprinkled on the banners until damp.

Finally, there are the "Diagram for the Fire Emperor Calamity-Averting Lamp" (Zhi Yandi Rangzai Dengtu) and the "Talisman for Suppressing Fire Light" (Ya Huoguang Fu): The former uses deep red paper banners inscribed with twelve surrounding talismans arranged around the lamp altar; the latter, written in red ink on yellow paper, is distributed to households for home protection. Chanting requires the "Suppressing Lower Kan Finger Technique" (Le Xia Kan Tan), emphasizing that sincere worship can eliminate disasters and fulfill wishes.

All methods stress strict adherence to prescribed timings, materials, hand seals, and incantations, believing this enables communication with deities to achieve disaster relief.

This scripture records two ritual practices in Daoism for suppressing fires and warding off earthquakes.

The section on fire suppression describes the method of using the "Fire-Quelling Talisman" (Zhen Huoguang Fu). The Daoist priest must perform the steps of the Big Dipper (Bu Dou), form the North Emperor hand seal (Beidi Jue), and draw the talisman in cinnabar on yellow paper. The talisman is then affixed to both sides of the courtyard gate to suppress fires. This is accompanied by two chapters of the "Fire-Quelling Divine Incantation" (Chi Huo Mie Wei Shen Zhou), which invoke the Northern Black Emperor (the water deity of the north) and other water spirits like the turtle and snake to harness the power of water in subduing fire essence. The incantation includes imagery such as "black waves surging vast" and "torrents roaring with waves," emphasizing the principle of water overcoming fire. During the ritual, the priest also circles a lantern banner while reciting the incantation and sprinkles purified water, ensuring that fire energy returns to its proper place, fire deities retreat, and calamity transforms into auspiciousness.

The section on earthquake prevention first explains that seismic activity results from an imbalance of Yin and Yang. The method involves the priest first constructing an altar and performing a purification ritual (Zhaijiao) to worship the Earth God (Houtu Shen). The "Purple Jade Talisman for Stabilizing the Earth" (Zhen Kun Zishu Yu Lu) is used—a talisman inscribed in yellow on a cypress board measuring two feet four inches in length and six inches in width. Holding the Jade Purity hand seal (Yuqing Jue), the priest faces the Kun (southwest) direction of the city and buries the talisman three feet six inches underground. The accompanying incantation calls upon the Five Sacred Mountains' deities and the Nine Celestial Sovereigns to stabilize the earth and calm its energy veins. The priest ascends the altar three times daily—morning, noon, and evening—each time reciting the incantation nine times and burning the "Earth-Stabilizing Talisman" (Kun Wei An Zhen Fu), written in cinnabar on yellow paper.

These rituals embody Daoist principles of harmonizing Yin and Yang and averting disasters through talismans and ceremonies, incorporating traditional concepts such as the Five Phases' mutual conquest (water overcomes fire) and directional correspondences (the Kun position representing the earth).

This scripture documents several important Daoist rituals for averting disasters and seeking blessings, focusing specifically on locust plagues and droughts.

Regarding methods to dispel locust plagues: Natural disasters such as floods, droughts, and locust infestations all arise from the collective karma of living beings. Locust swarms emerge when insufficient winter snow allows subterranean Yin Qi (阴气) to breed insect demons that develop wings through Fire Qi (火气), enabling them to emerge in summer and devastate crops. If the earth accumulates the cold energy of three snowfalls at three feet depth, or one snowfall at nine feet depth within a year, locust plagues can be prevented. The specific ritual involves establishing an altar for Zhaijiao (斋醮, purification rites), dispatching celestial generals to create winds that blow locusts into water, while issuing official documents to the deities governing locusts to subdue these insect demons.

The practical procedure requires drawing Fulu (符箓, talismans) with cinnabar on yellow paper. Facing southeast, the practitioner performs the Big Dipper Step (北斗步), burns the talismans, then turns south to recite incantations thirty-six times while spraying water three times. Performing this for three consecutive days, the sign of efficacy appears when winds arise to drive locusts into water. Two additional talismans are drawn on chestnut wood boards—one nailed toward the locusts' approach direction, the other elevated and burned with chestnut firewood. The incantation summons the Fire God of the South, local earth deities, and locust spirits, commanding great winds to blow the pests into the ocean while ensuring bountiful harvests.

For rainmaking rituals during prolonged droughts: Local officials must petition on behalf of the people by submitting written appeals at the ritual altar. The Daoist master prepares memorials to the Three Pure Ones (三清, highest Daoist deities) and the Celestial Master (天师) lineage, while issuing documents to relevant deities across the Three Realms. Following liturgical Keyi (科仪) procedures, the master establishes an altar and performs the Gangbu (踏罡步斗, cosmic star-stepping) to summon dragon spirits, conducting rain prayers over three, five, or seven days. Successful rainfall requires additional thanksgiving Zhaijiao ceremonies, while continued drought necessitates further ritual appeals.

This scripture records several Daoist rain-summoning talismans (fulu) and ritual methods. The first introduced is the "Dragon-Summoning Talisman," which must be written in red ink on black paper. The Daoist priest (referred to as "the adept") must tread the pattern of the Big Dipper (Step of the Dipper), face the lunar mansion direction (yuejian, referring to the moon's trajectory), draw in the celestial and terrestrial Qi (vital energy), then affix the talisman to the front of a document to dispatch the Celestial Warriors (Tian Ding Li Shi, Daoist guardian deities). Upon completing the incantation, the dragon deities will arrive immediately.

Next is the "Dragon-Dispelling Rain Talisman," written in white ink on black paper. Incense is offered three times daily at the altar, ensuring a pronounced effect. The incantation conveys that the energies of heaven and earth communicate, Yin and Yang harmonize, dragons ride clouds and mist—who dares disobey? Sweet rain spreads to relieve drought, and malevolent forces are eradicated. After reciting, face the lunar mansion direction and sprinkle clear water. If rain does not fall within three days, an iron talisman must be cast.

The "Supreme Rain-Dispelling Talisman" must be inscribed in red ink on an iron plate. The adept treads the Gang and Dou steps (Daoist ritual footwork), wields a sword to command the Celestial Warriors, faces the celestial vault to draw in Qi, then casts the talisman into rivers or lakes.

The "Shangqing Rain-Summoning Talisman" is written in red ink on an iron plate measuring 2.4 inches wide and 2.4 feet long, sealed in a cloth pouch, and cast into a dragon-inhabited cave. Once sufficient rain has fallen, it must be retrieved using the same method.

All these talismans must be employed as described. When casting iron talismans, one must choose deep, spiritually potent waters within the territory—shallow waters are ineffective. If there are no natural springs or caves, seek a spiritually significant well. If near rivers or lakes, casting directly into them yields the best results. When casting, do not look back, lest sudden thunderstorms erupt—this method works as swiftly as turning a palm, requiring utmost caution.