《法海遺珠》Vol. 11

Pearls Left Behind in the Sea of the Dao, Scroll Eleven, Part One

The Hidden Mystery of Thunder’s Power: The Method of Flying the Dipper and Setting Out the Northern Dipper

The Fire Master (a patriarch who oversees the methods of thunder and fire) says:

The hidden language of the Jade Clarity realm and the secret writings of the Celestial Worthy of Primordial Beginning are not things that beginners with little understanding can casually hear.

In ancient times, the True King of Jade Clarity transmitted this method to the Elder of the Five Sacred Peaks, and only afterward did it pass into the world. Thunder and lightning arise from the violent collision and agitation of the two Qi of Yin and Yang. Among the spirits is Xie Xianhuo, who governs the seventy-two divisions of wind and fire. There is also Great Spirit Deng Bowen of Sudden Fire, who issues commands and can burn demons, destroy temples, bring rain, and clear the skies. He is the supreme commander of the Thunder Division’s laws and orders.

Those who practice this method must first grasp it carefully. For three days before and after Awakening of Insects, in mid-spring, thunder begins to sound. At that time, quiet the mind and enter stillness; transform the spirit through visualization, and follow the method to fill and purify the organs and viscera with Astral Qi (the Qi of the Celestial Dipper), thereby strengthening the spirit’s power. Then form the Five Thunder Seal, close the eyes and conceal the armor, and sit upright with both hands at the waist. With a fierce voice and commanding presence, shake the Gate of Heaven. Draw in the Qi of lightning to accord with Yang, and join it to the number nine times nine at the Earth Gate. Gather the Qi of thunder and fire to accord with Yin, forming the number six times six. Draw lightning and summon thunder, then take them into the Origin Palace (the Dantian, where the body’s spirit and Qi gather), concealing them in the Kan position (the north, associated with Water and the area of the lower Dantian).

Practice this way whether walking, standing, sitting, or lying down. Whenever thunder and lightning come together, the method can be used; do not hesitate. When the Qi is abundant, one can even summon thunder into the sky in broad daylight, and a response will naturally follow. In spring and summer, visualize the Wind Earl, Rain Master, Lord of Thunder, and Mother of Lightning (spirits who govern wind, rain, thunder, and lightning) suddenly descending from the heavens. In autumn and winter, simply visualize thunder and lightning coming from among the stars.

When the method is needed, have someone watch the sky. From whichever direction strange clouds and violent winds arise, the adept should visualize primordial Qi drawing lightning and sounding thunder, sending them out from the crown of the head toward that direction. A response will come before long. After three years of practice, the method often responds as soon as it is performed. Whenever visualizing the thunder method and forming the Five Thunder Seal, issue the command upward from the hour of Xu or Hai until the hour of Shen.

Once you have received the method, practice and uphold it diligently. To wield Heaven’s power on its behalf, save the people, benefit all beings, and drive away evil spirits and demons—how could this be a trivial matter? The term “omen” refers to using the spirit to embody the spirit, so that one’s own spirit connects with Heaven and Earth. Although Heaven and Earth are said to be eighty-four thousand li apart, the spirit can travel between them without leaving the omen within this body. As the saying goes: “The myriad transformations arise from the body; the cosmos lies in the hands.” Reflect carefully and keep the method secret; do not disclose it to ordinary people.

Those who cultivate the Dao bear the responsibility of helping the world; everyone can reach the Great Dao.

Plain-Language Explanation

With diligent practice, hard training, and focused, single-minded intent, one may naturally attain a lightness of body and the ability to rise aloft over time—states akin to the “light ascent” and flight to the heavens spoken of in Daoism.

According to teachings handed down by masters of the various lineages, thunder falls silent in the eighth month and lies concealed beneath Kun Earth (the Kun trigram of the Bagua, associated with Earth and symbolizing the land). From You month (the eighth month) through Hai month (the tenth month), it gathers strength amid the Qi of the Three Yin. From Zi month (the eleventh month) through Yin month (the first month), it takes shape amid the Qi of the Three Yang. Once the Three Yin and Three Yang are complete, thunder finally sounds in Mao month (the second month).

This is because Mao month marks the beginning of the natural world’s growth and renewal, when all things start to stir. Long-suppressed feelings must find release, and accumulated Qi must be allowed to flow freely, so that the currents of Qi between Heaven and Earth are set in motion and the impulse of life can circulate. Great force is needed for a great manifestation: gathered over half a year, thunder sounds in a single day, and nothing can withstand it. This is all due to the release of residual Qi within Earth. Hence thunder often arises on days associated with Earth: days marked by the heavenly stems Wu or Ji; days marked by the earthly branches Chen, Xu, Chou, or Wei; the day of the solar term Beginning of Spring; or days whose stem-branch or Na Yin associations conflict with those of the season’s renewal. Though the pattern does not always hold, it does in eight or nine cases out of ten. The sages of old therefore took this as an image of the fire of divine thunder: when one Yang returns, it forms beneath Wu and Ji and gains an unstoppable force. We can see that the commands of creation must be stored and nurtured for half a year before their power comes to fruition. This is no trivial matter.

Incantation for Taking in Lightning

(An incantation used in Daoist practice to visualize and absorb the Qi of “lightning,” often associated with thunder methods and internal cultivation.)

Lightning, lightning, you emerge from the Kan direction (the north, associated with the Kan trigram), spouting fire across ten thousand miles, rising to the Heavenly Palace above. By the Emperor’s command, I gather you into the sovereign heart. Swiftly, swiftly—lightning, seize and draw in!

The Jade Emperor’s Personal Formula for the Talisman

(A secret formula for a talisman transmitted by the Jade Emperor. The words in parentheses generally correspond to directions, times, hand gestures, and ritual steps; the practice must follow a master’s transmission and should not be used casually.)

• Wind is Heaven (Yin); Fire is Earth (Si); Sun and Moon are the wheels (Shen); the Four Mountains command and seize (Hai).
• The mountain fire blazes (Yin); the mountain fire blazes (Mao); sever, sever (Chen); extinguish, extinguish (Si); seize (Wu / emerge).
• (Thunder Fire, turn the back / point and flick once)
• (Jade Clarity / Supreme Lord) (Highest Clarity / Great Emperor) (Great Clarity / Great Emperor) (The Thunder Ancestor, True Sovereign / Great Emperor’s command)
• Recite the twenty-eight lunar mansions in four groups: Jiao, Kang, Di, Fang, Xin, Wei, Ji; Dou, Niu, Nü, Xu, Wei, Shi, Bi; Kui, Lou, Wei, Mao, Bi, Zui, Shen; Jing, Gui.

Note: The first part discusses the principles of thunder, the seasonal energies, Yin-Yang, and Earth Qi, presenting a view of celestial timing commonly used in internal alchemy and thunder methods. The latter two passages are an incantation and a formula for a talisman, centered on visualization, commands, and hand signs. They should be practiced under a qualified master and within a liturgical lineage; this explanation is provided only to clarify the text’s meaning in plain language.

The stars Liu, Zhang, Yi, and Zhen; the Five Phases (Wood, Fire, Earth, Metal, Water) and the True Lords of the Five Planets; the Sun in the Palace of the Sun and the Great Yin in the Palace of the Moon; the Thunder Lords corresponding to the Dongjing and Ji stars; the twenty-four Qi Thunder Lords; the twelve seasonal divisions; thunder, the thirty-six heavens, heavenly thunder, water thunder, and all the dragon lords of the Thunder Bureau—all must be set in motion at once.

Dragon thunder, divine thunder, and earth altar thunder must all be set in motion at once, so that heaven and earth grow dark and the sun and moon lose their light. The Thunder Gods of the Five Directions must swiftly descend to the altar. The ritual master closes his eyes, turns the brush nine times in succession, then draws upward along the strokes of the character “mountain.”

The incantation says: With the first turn of the brush, make heaven and earth tremble; with the second, swiftly raise a violent wind; with the third, bring Yin thunder into union; with the fourth, set the Taiyi Li Palace in motion; with the fifth, set the Five Thunders in motion at once; with the sixth, send thunderbolts surging and crashing forth; with the seventh, transmit the command by jade talisman; with the eighth, make the myriad spirits swiftly obey; with the ninth, set lightning, thunder, wind, and rain, along with flying sand and rolling stones, all in motion together. Come forth swiftly through the Earth Gate, descend to the altar seat, and await the command. Carry out your orders without disobedience. I respectfully command you to descend by decree of the Great Emperor, True Sovereign and Ancestor of Thunder, and to act in accordance with the laws of thunder.

After reciting the incantation, form the hand seal and cast the brush. Point the brush toward the Zhen and Xun directions to signify an immediate response; toward the Li direction, and the response will come within three ke; toward the Kan, Dui, and Kun directions, and there will be no response; toward the Qian and Gen directions, and the response will be only partial.

Incantation of the Jade Emperor’s Hidden Essentials

The Golden Palace, the Jade Emperor’s dwelling, issues its command; Xuan Zhen receives the order and makes it manifest, and heaven and earth are shaken. The true characters on the jade talisman are clearly drawn. Recite the incantation once, and the Northern Dipper grows dim; recite it a second time, and the sun grows dark; recite it seven times, and lightning flashes and thunder crashes. As soon as the golden talisman descends, nothing may remain unmoved. All demons are subdued and transformed into dust. Swiftly, in accordance with the statutes and ordinances. By the Jade Emperor’s decree, summon and command. Recite forty-nine times.

Essentials of Thunder’s Mysteries

The great Yin-Yang Sha is most efficacious: prayers for rain or clear skies are answered in an instant. The Jade Emperor personally transmitted this secret method, which was preserved by an immortal banished from heaven. The ritual master does not send written characters to the Golden Palace. Instead, he raises his eyes and cries out, summoning lightning; lets his hair down and steps the astral measures in search of Sha Qi; then touches fire to the sword’s tip and burns the true text. Before long, the vast sky grows dark, as though clouds of fire were rising. A single peal of thunder shakes heaven and earth, and throughout the world of Jambudvipa, the human realm, people flee the awesome power of heavenly thunder.

The Green Water Inner Practice of the Thunder Scripture of the Jade

Green water and blue waves, deep, still, and clear.

《A Pearl Left Behind in the Sea of Teachings》: A Plain-Language Commentary

First step: Move from the Huoluo Dipper to the Celestial Hero Star; form the “Star-Crossing Mudra” and clench both hands firmly.

Inhale through the mouth, drawing the Kidney Qi from above into the heart’s inner palace. Let the two energies meet, then draw them back in. Tap the Jade Pond—the saliva in the mouth—thirty-six times, swallow, and visualize the divine water as pure and clear.

“A thousand-pound axe: the blade and its back; the head is light.”

Press both hands down while seated, and visualize the thousand channels of the meridians all opening. The divine water flows from the back along the spine, passes through the White Tiger River Chariot—the circulation of Qi along the back’s central channel in internal cultivation—and rises straight to the Mudball Palace, the inner scene at the crown of the head, and the crown gate.

“A willow beside the river, toppled by the wind.”

Visualize the celestial tree leaning over. The Celestial Pond opens from top to bottom, reaching the Twelve-Story Tower and entering the Three Passes. The Willow Star is also called the Celestial Pond and is located at the forehead.

“Embrace Heng’e and remain unstartled.”

Cross both hands below the navel and hold them there. Visualize divine water nourishing the Five Viscera without leaking out; within, the Maiden (the feminine deity in internal cultivation) resides at the center and regulates the divine water.

“When white, white as snow in the heavens.”

Form the Five-Thunder Mudra with both hands and breathe in and out through the mouth. Wind and clouds emerge from the Xun Gate—the image of the southeast and the gate of wind—and meet in the Zhen Palace, the direction of thunder. The wind of heavenly thunder travels from Kan through Dui, passes through Xun, and emerges.

“When red, red like the blood of an orangutan.”

Form the Thunder Formation with both hands: the tongue is the thunder axe, the gallbladder is the thunderclap, and the heart is sudden flame. Direct the Five Qi to stir up thunder and rain, issuing from the Heaven Gate and passing through the Xun Gate, bringing about the creative transformation of wind and clouds meeting. Raise both hands from beneath the ribs to the head, beginning with a lifting mudra.

“When light, light as dust in the air.”

Once the deities have emerged, pinch the middle section of the middle finger with both hands and gather the Spleen spirit to guard its dwelling.

“When heavy, heavy as a thousand-pound iron.”

Again form the Five-Thunder Mudra with both hands and draw back the deities that emerged, each transforming into thunder. The true Qi envelops the body; this is called “surging joy.” The body now feels as heavy as a thousand pounds.

“The Weaver Girl’s fourth brother” refers to the Earth Bat among the Twenty-Eight Mansions, the Room Mansion. He commands the thunder deities of the Eight Directions and Eight Trigrams. The thunder deity is within oneself: the eight seasonal nodes and one’s hands and feet are all its manifestations.

“Ju Lou, good fortune and prosperity” refers to the names of the Eight Trigrams’ clans. It joins two thunder fires together. Sit down, and let the thunder deities gather around you.

“Hasten, hasten, by the command of thunder and sudden flame.”

That is, take the command tablet to the altar and transform it into the Sudden-Flame Mudra, the talisman of authority, the command, and the covenant.

Recite the incantation above five times. Draw in five breaths of true thunder Qi from the Xun direction, place them in the tea, and visualize divine light and purple Qi infusing it. Change to the Wu mudra, turn toward Ding, face south, and recite:

“Hold, circulate, jia, hold, family, chariot, great wheel of fire; in the south, Bing and Ding, capture the true fire—swiftly!”

(The above is a memorized text of incantations and visualization sequences used in cultivation. It belongs to Daoist thunder methods, internal cultivation, and altar ritual.)

Pearls Left Behind by the Sea of Dharma: A Plain-Language Interpretation

General Meaning of the Text

Preparing the tea and making preparations before summoning thunder

First, recite the right-hand incantation three times. Draw in three mouthfuls of fire Qi (vital energy) from the south and blow them into the tea, causing the tea to “transform” and become ritually effective.

Next, follow the “Breaking the Earthly Dipper” method. Silently summon the Thunder Gods, offer the tea as you intend, burn the covenant talisman, the memorial document, the Conjoining Light Emperor talisman, the Great Fiend Thunder talisman, and the other papers. Use the Sunlight Seal, the Moonlight Seal, the Covenant Seal, and the General Seal that commands wind, clouds, thunder, rain, and lightning.

Then perform the Breaking the Earthly Dipper steps. There is no need to recite its incantation: summon the Thunder Gods inwardly, follow the three-step Dipper formula, and silently recite the thunder-raising incantation:

Om, nie ▲▲▲, hum ▲▲, sarvahe
Hu-hu, hu-hu, lu-hu, lu-hu, hong-hong-hong

Then recite:

The Azure Emperor’s headcloth, the Vermilion Emperor’s baton, the White Emperor’s robe, the Black Emperor’s bridle, the Yellow Emperor’s descendant, the office of Taihao.
You come from no coming, and go toward no domain.
When you emerge, you become wind and thunder; when you move, you become lightning.
Fire stars race forth, and thunder light blazes brightly.
Ghosts wail and spirits grieve; Heaven and Earth grow dark, and Sun and Moon converge.
Yin and Yang follow their proper order. I bear the seal of Heaven and carry out the Emperor’s decree; I summon you to manifest and transform.
Let your movement and rest be swift; gather true Qi in my hands, speedily and urgently, as commanded.

The True King may act at his discretion; by the thunder statutes, let the command be issued.

Visualization and the working of thunder

At the place of movement—or, depending on the hour, at the position of Si, for example—visualize the Five Sacred Peaks and Four Great Rivers. Fan the Xuhuo flame, and let Heaven and Earth grow dark.

Recite: “The gods of Bing and Ding command and marshal the spirits; Xuanyuan orders Xuhuo. Quickly, quickly, follow my command.” Visualize Xuhuo descending from the southeast to the ritual altar.

Recite: “Li jili lou jili; Xuanyuan orders Xuhuo. Quickly, quickly, follow me.” Visualize the Thunder Gods riding black clouds from the five directions, surging upward into the heavens. Silently recite the thunder-working incantation:

Om, Jade Emperor, mani, command all thunder, hum, zha, bohe, marshal!

Incantation to drive thunder, punish evil, and bring rain

(Used from the Kan position through the Wu position)

Great Master of the Profound Mystery, essence of Li Fire,
Congeal Yin and gather Yang; guard the Thunder City.
Yebo, with wind and fire, clears the Deep Court;
Brings rain and hail, and stirs the hidden spirits.
Send forth the various Huagong and order Gongbin;
The Supreme Emperor has issued a decree: act at once.
Gather Yang and bring down rain; it will come in an instant.
Drive thunder and lash lightning out of the dark depths.
I now carry out the decree and act at once.
This is the name by which the Heavenly Emperor commands you.
Whoever dares disobey will face grave punishment.
Quickly, quickly, as commanded by the statutes!

Conclusion

These talismans and incantations may be used to drive away evil, treat illness, or make prayers. Their effectiveness depends on focused and reverent practice; with sincerity, nothing fails to respond and nothing fails to manifest. There is also a secret incantation for working thunder, which the text does not quote in full.

Notes to Help Understand the Text

The passage describes a complete thunder-summoning ritual: offering tea, burning talismans, pacing the Dipper, reciting incantations, and visualizing thunder and fire descending to the altar from the southeast. The closing passage emphasizes that sincere intention brings spiritual efficacy, and notes that the rite may also be used to drive away evil, treat illness, and pray for rain.

The following is a plain-language interpretation of relevant passages from Pearls Left by the Dharma Sea, intended to stay as close as possible to the original liturgy and technical divination terms.

〔A Thunder Spell〕

Om, hei, lie… (an opening spell mixing Sanskrit and Chinese sounds). Thunder troops, hou hou, li! Their forms cannot be seen. Mani, Emperor, command!

With a roar, baleful Qi gathers. Fierce generals and powerful spirits subdue the evil demons together, reducing them to dust.

〔Ritual Method〕 Form the Thunder Mudra with both hands, face northeast, and blow out a breath. Visualize Lord of Thunder and Mother of Lightning roaring furiously amid black clouds, summoning rain over a particular place, or entering a sick person’s body to strike the evil spirits.

Sunlight Spell

Attend the foremost of the Three Realms; proceed to the vast waves of the primordial river. Transform life through subtle hearing; the sun is hidden in the mysterious vault of heaven. Stir the abundant Qi; transform all beings, human and celestial. Evil dares not withstand this. Urgently, in accordance with the law of thunder.

(General meaning: Respond to the revered gods of the Three Realms and proceed to the surging waves of the water realm. Communicate with the subtle forces of life and the mysterious heavens. On the day when the workings of Qi are stirred, awe the evil spirits, bring universal transformation to humans and gods, and prevent evil from intruding. Let the effect be swift, as required by the law.)

Moonlight Spell

Waves flow and press upon the true; river and sea immortals. The true fire, the flames of immortals, communicate with the great expanse of the true. Swiftly subdue.

(General meaning: Summon the true gods of the river and sea realms, communicate through the true fire and the flames of immortals, and swiftly subdue baleful influences.)

Method for Determining the Directions of the Yin-Yang Thunderbolts, the Heavenly Tai Sui, and the Baleful Forces

The Tai Sui’s Forward and Reverse Movement and Palace-Jumping

The Jiazi cycle begins from Hai. Jiaxu and Jiashen begin at Chen (using a method recorded in separate rows). Jiawu is in the Li Palace. Jia Yin, Jiaxu, Jiachen, and Jiashen are suitable places to establish oneself (move in reverse, skipping one palace each time). It is said that Zi and Chou form a path of enmity; do not proceed when you encounter them in sequence. Only Chou and Yin may be passed through in adjacent positions. In a year of Gui, skip two Chen positions. If thunderbolts are summoned and the baleful force stirred up, even a Vajra struck by it will be reduced to dust.

For example: In the Jiayin cycle, the Tai Sui of its ten years moves in reverse from Xu, skipping one palace, to Yin; this is the position of the Tai Sui in the Wuwu year. Begin with the first month at the Tai Sui position, then count backward through consecutive palaces to find the current month. From the position of that month, count forward through consecutive palaces, beginning with Hai hour. Count to Mao to find where the Thunderclap Baleful Force begins. The point where Thunder ends is Thunderclap (or, alternatively, Thunder ends where Thunderclap begins. The original text pairs “the starting point is Thunder, the ending point is Thunderclap”; following the final sentence of this section, the Thunderclap Baleful Force begins here and the Thunder Baleful Force ends here).

Method for Determining the Month

Whichever branch holds the Tai Sui, use that branch as the starting point for the first month. Count backward to locate the Monthly General for the month in question. Starting from the hour, add Hai and count forward (the starting point is the Thunder Baleful Force); count to the Mao Palace for the baleful spirit (the ending point is Thunderclap). If thunderbolts are summoned and the baleful force stirred up, even a Vajra struck by it will be reduced to dust. Thus, the ending point is the Thunderclap Baleful Force, and the starting point is the Thunder Baleful Force.

Method for Determining the Days and Hours of the Thunderbolt, Golden Tiger, Flowing Fire, and Other Fierce Stars and Great Baleful Forces

Jia and Yi days (or their corresponding category) occupy the Kun Palace. Wu and Gui are in the west; fly forward and carefully calculate the Jiazi sequence. Yi and Geng are in the Li Palace; fly backward through the Jiazi sequence. Ding and Ren move forward from Xun (beginning the Jiazi sequence at Xun). Bing and Xin stir the thunder in Zhen; fly backward into the central palace and calculate carefully.

(This method assigns the Jiazi sequence to the Nine Palaces according to the day’s heavenly stem, flying it forward or backward to determine the positions of fierce stars and great baleful forces such as the Thunderbolt, Golden Tiger, and Flowing Fire. Its specific application requires the diagrams and instructions for the palaces found in the complete text.)

Notes

1. Thunderclap Baleful Force / Thunder Baleful Force: Thunder ritual methods often distinguish “Thunder,” associated with movement and action, from “Thunderclap,” associated with stillness and concealment, assigning them directions or times. Here, the Tai Sui, Monthly General, and the count from Hai hour to Mao are key.

2. Tai Sui and the head of the sexagenary cycle: The six Jia cycles—Jiazi, Jiaxu, and so on—determine the Tai Sui palace for each ten-year cycle or year; the month and hour are then determined from it.

3. Thunder Mudra, blowing Qi toward the northeast, and visualizing Lord of Thunder and Mother of Lightning amid black clouds: These belong to visualization practices coordinated with direction. “Summoning rain” here does not refer to weather in the modern meteorological sense.

4. The original text is often fragmentary and includes marginal notes (such as “move backward, skipping one palace” and “begin the Jiazi sequence at Xun”); different manuscript versions also contain variant readings. For practical use, follow the full “method for determining” in the version you have, together with its diagrams.

A Plain Language Interpretation

(Following Configuration / Reversed Configuration)

(Reversed Configuration / Following Configuration)

To determine whether the configuration follows or runs in reverse, first perform the “Flying Six Jia” calculation. You need only see which Jia cycle contains the day’s stem and branch. Begin counting from the Jia at the head of that cycle, count to the position of the current day, then start from that day with the Zi hour and count to the hour being used. The direction in which the Great Sha falls is thereby determined. In a following configuration, proceed forward; in a reversed configuration, proceed backward. When the count reaches the central palace, however, always assign it to the Kun position for use.

For example: in the seventh month of the Wuwu year, on the thirteenth day, the day is Gengshen. Begin in reverse from Jiazi. Starting from the Horse position, count the Six Jia: Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, Jiayin. Jiayin falls in the Xun and Zhen positions. From there, begin with Yimao and calculate through to the day being used. Then start from that day with the Zi hour and continue counting to the hour being used. This gives the location of the Great Sha. (Apply the same method to the other cases.)

In the Jiazi cycle, Jia is the head, so there is no need to look for the Six Jia separately; simply count onward from Yichou.

Formula for Flying Sha Qi

On Jia and Ji days, the dragon flies and the rooster crows (emerging at Chen and You). On Yi and Geng days, the tiger roars and fears the goat’s flight (emerging at Yin and Wei). On Bing and Xin days, the monkey and dog share the same Qi (emerging at Shen and Xu). On Ding and Ren days, they return to the Kan gate of the Southern Palace (emerging at Wu and Zi). On Wu and Gui days, thunder issues from the Dui Palace (emerging at Mao and You). Heaven’s thunder strikes with the full force of Heaven’s secret power; all evil spirits beneath Heaven fear it. A thunderclap bursts from the sky, and lightning flashes brilliantly.

For example, on a Jia or Ji day, the hidden thunder of the Metal Tiger is at Chen; on a Si day, it is at You. That is, step through the Dipper toward this direction, then burn the talisman and shout the command as prescribed.

Changing and Applying the Wind-Fire Command and Step

First, it is commonly used to treat ghosts; second, to pray for rain; third, to pray for clear skies; fourth, to pray for snow; fifth, to summon thunder.

The Scripture of the True Youth Who Sets Thunder in Motion, Spoken by the Supreme Sovereign, the Emperor Lord

Opening Scripture Incantation

What Heaven nurtures and Earth brings forth receives the numinous talisman and thereby attains long life. The Immortals assist me, and the Jade Maidens support my form. The limitless Upper Clarity summons the celestial troops who seize ghosts. They sever evil and subdue it; they gather and restrain wicked spirits. At the sound of my voice, they descend and guard my person. Whoever violates this incantation shall each be put to death. If even one refuses to obey, the thunder axe shall swiftly destroy it. Haste, haste, in accordance with the statutes of the Emperor Lord Huanglao.

The Scripture of Setting Thunder in Motion

A Plain-Language Reading of Fahai Yizhu (Pearls Left Behind in the Sea of Dharma)

The Most High (Taishang Laojun, a revered Daoist deity) says:

The blue heavens give birth to and nourish me; the earth bears me; the sun and moon shine upon me.

The Divine King (king of the various exalted deities) summons and gathers them for me: Luozhi Divine King; the Demon Divine King and the Stars bring me glory; the immortals recommend me; He Divine King and He Divine King; the Director of Destinies (deity who governs lifespan) and Taiyi (Taiyi, the Celestial Worthy Who Rescues from Suffering) serve at my command; Hu Divine King and Jia Divine King; Yuchen (the Jade Emperor’s palace, here standing for the Jade Emperor) summons me; the Three Officials (the Great Emperors of Heaven, Earth, and Water) protect me; Xi Divine King and Shi Divine King; the Five Emperors (the Celestial Emperors of the five directions) guard me; the Northern Dipper (the North Star) watches over me; Jiang Divine King and Zhi Divine King; the Southern Pole (the Great Emperor of the Southern Pole) blesses me; the Northern Dipper supports me; Xu Divine King and Ling Divine King; the Three Terraces (stars governing rank, destiny, and authority) protect me; the Four Sages assist me; Heluo Divine King and Zhi Divine King; the Golden Youths attend me, and the Jade Maidens follow me; Xiu Divine King and Seng Divine King; the Six Jia (six divine generals) and Six Ding (six divine generals) guard me and advance before me; Zu Divine King and Po Divine King; the Heavenly Gate opens for me, and the Earthly Gate (the gate to the underworld) gives me passage; Miao Divine King and Ti Divine King; mountains and marshes receive me, and rivers carry me across; Shi Divine King and Zhi Divine King; wind and rain escort me, and thunder and lightning follow me; Zhi Divine King and Fa Divine King; the Eight Trigrams obey my commands, and the Nine Palaces conceal me as I move unseen; Boye Divine King and Bozheng Divine King; Yin-Yang honors me as its source, and the four seasons arise through me; Boluo Divine King and Boshe Divine King; the Five Phases (Wood, Fire, Earth, Metal, Water) support me, and I alone determine my destiny; Bodou Divine King and Bojia Divine King; within the Great Clarity’s Mysterious Register (a Daoist scripture of the Shangqing tradition, a celestial book), I govern the ascent and descent through the three palaces (the upper, middle, and lower palaces of the Three Clarities); Bopu Divine King and Boji Divine King; I travel above and below, coming and going without end; Bojing Divine King and Bomi Divine King; golden rice and jade nectar arrive as soon as I ask; Boji Divine King and Bocheng Divine King; I swear an oath with the heavens beneath the sun and moon of the empty Brahma realm; the Five Emperors’ Thunder Gods and the Yin-Yang Thunder Gods; Piao, Xingkui, Biyi, and Xing (names of thunder deities or star gods); the Four Commands’ Thunder Gods and the Six Jia Thunder Gods…

(The following section continues with mantra syllables: Om mo zha, Om ji tan zha, and other Sanskrit-derived incantations. They summon the Thunder Gods of Lightning, Thunder Gods Who Raise the Waters, Thunder Gods of the Eight Winds, Thunder Gods of the Ten Rains, thunder gods who nourish the three souls within and nurture the seven spirits, Thunder Gods of Lightning Flashes, and the Thunder God and Lightning Goddess, who strike to the beat of the drum; Thunder Gods Who Stir the Winds and Thunder Gods Who Bring the Rain; thunder gods who command the Five Sacred Peaks and the Four Great Rivers (the Yangtze, Yellow, Huai, and Ji); the thunder gods of the Eight Seasonal Nodes and the Six Watches; and those in charge of color, pursuing flight through the sky, great rivers, streams and valleys, and Yellow Centrality (the central, correct position). The section also recites the mantra syllables Om, Mo, She, Guo, and Na.)

Note: This passage is a Daoist invocation. A series of “Divine King” and “Bo-… Divine King” titles provide layers of protection for the practitioner. The final section names many deities of the Thunder Ministry and mixes in Sanskrit-derived sounds, as often seen in liturgical and protective texts. The characters “luo,” “he,” and “bo” may form part of divine names or represent sounds in the incantation; the versions differ across editions. The passage is best read in terms of protection, summoning thunder, and connecting Heaven and Earth, without pressing the characters’ meanings too far.

Pearls Left Behind in the Sea of Dharma: A Plain-Language Interpretation

Qi (vital energy) churns in the darkness, linking rivers with the Thunder Lords (thunder deities). The Thunder Lords of the Four Seas shake the heavens, and the Dipper and Ox constellations tremble.

Ghosts and spirits flee in terror, their cries of sorrow rising all around. The Thunder Lords who beat the drums and roar in their chariots give the command, sealing off the Five Shen (entities or forces associated with the Five Phases). The Five Shen linger and do not advance. The Thunder Lords of the Fire Chariot and Fire Wheel, incarnations of the gods of fiery thunder, mount the Metal Spirit’s chariot. The Great God Mulang, associated with Wood and thunder, shifts mountains; the Thunder Lord sends stones rolling. Water fills the Dark Maiden, a goddess associated with water and mystery; fire descends in radiant brilliance, for the Li trigram governs fire. The Thunder Lords who raise clouds and scatter rain spread mist. Earth steadies the Five Palaces, whether the five internal organs or the palaces of the five directions, and the sun and moon shine brightly. The Thunder Lords who move clouds and spread mist set the Dragon and Tiger crossing one another, bringing forth wind and rain. The Thunder Lords who quell pestilence and break battle formations command rivers to burst backward and mountains to crumble. The Thunder Lords who drive out evil and bring light surge through the sky and break through the earth, their heroic force extending for ten thousand yards. The Thunder Lords of Darkness and the Fire Seal, who bear the fire seal as their emblem, make blessings and fortune flow like rivers, and gold and jade abound. Whatever is sought is obtained; wherever one goes, all goes well; whatever one desires comes to pass; whatever one undertakes is accomplished. Every transformation accords with the Dao and returns to the Real.

What spirit will not obey? What command will not be carried out? Before me is the Vermilion Bird, guardian of the south; behind me, the Black Tortoise, guardian of the north; to my left, the Azure Dragon, guardian of the east; to my right, the White Tiger, guardian of the west. Heaven issues its decree. The divine generals of the Six Jia and Six Ding seize the wicked and manifest their awesome power in full: they breathe out mist, raise clouds, stir thunder, flash lightning, and spread across Heaven and Earth to aid my Daoist rites. Quickly bestow your divine might. Above my head is the Canopy; beneath my feet I tread the Dipper and the Gang stars. My spiritual powers shine brilliantly, and my might shakes the ten directions. Those who love me will live; those who hate me will suffer calamity. Those who scheme against me will die; those who resent me will perish. Spirit boys and maidens, iron-armored divine kings, and vajras who break through evil—three thousand six hundred of them are always at my side. They hold tallies and bear registers, traveling with me as one. The Most High governs the capital and gathers the upright Qi. Great Heaven is auspicious. In jeweled cases and precious scrolls, in golden registers and jade books, the twenty-four talismans accompany the star charts and calendrical records. The Thunder Lords flash like lightning; wherever I go, there is no danger. I soar on clouds into the sky, and so have nothing to fear. The Dragon Palace and its ocean storehouses, its treasures and pearls, and all the precious things of the world are mine to call upon. All the ghosts and spirits under Heaven are subject to my command. If even one disobeys, the thunder axe will swiftly destroy it.

On the day when the Great God Mingli, a revered deity associated with the Li trigram and radiance, accomplishes his work, his name is entered in the registers of the Shangqing realm. Naturally pure and tranquil, he is recommended by the Great Mystery and entered among the ranks of the Jade Court. Warriors march in front, and heavenly soldiers follow behind. They drive thunder and lightning and send fire bells flying. The City God and local land spirits may not delay or detain them. Om, luo, sa, zha—by this spell, command the heavenly soldiers, the envoys of the five directions, and the Great God of Thunder and Lightning to obey swiftly, in accordance with the decree of the Most High Emperor, the Venerable Old Lord.

Note: The text as a whole is a Daoist thunder rite and spirit-summoning incantation. It layers together various names of Thunder Lords, guardians of the four directions, and divine generals such as the Six Jia and Six Ding. Its purpose is to invoke the might of the thunder deities and heavenly soldiers to drive out evil, break enemy formations, raise clouds and bring rain, protect the practitioner, and bring undertakings to completion. It concludes with a decree in the name of the Venerable Old Lord. Many of the divine names are specific to particular ritual traditions and should not be casually replaced with other names.

Fahai Yizhu, Scroll Eleven, describes the detailed procedures for rituals such as purifying the altar with water in Daoist Zhaijiao (purification rituals), along with rules for arranging the ritual space and assigning duties. The main points are explained here in everyday language.

Rules for water used to purify the altar

Purifying the altar with water means sprinkling clean water over it before setting up the altar, to cleanse the ritual space. The scripture sets out these rules:

• Drawing water: The water must be clean. If willow branches are dipped in it and used to sprinkle the altar, the branches must also be clean, and the method of sprinkling is prescribed.
• After sprinkling: The text gives explicit instructions for disposing of the water used to purify the altar and any water left on it.
• How this differs from “restoring the altar”: Purifying the altar with water focuses on cleansing it when it is first set up. Restoring the altar usually means putting it back in order or bringing it to a close during or after a ritual. The two procedures must not be confused.

Assigning duties for guarding the altar and organizing attendants and horses

• Posting altar guardians: This concerns the assignment of duties for protecting and supporting the ritual space.
• Organizing attendants and horses: If a Zhaijiao uses a ceremonial procession, carriages, horses, or similar elements, the text specifies who is in charge and how they are to be registered and arranged.
• Other provisions concern the placement and duties of child attendants and ritual officers inside and outside the altar space. These provisions coordinate with the attendant worship of the spirits of blue and yellow, associated in Daoism with those colors or directions, and with assisting in the management of altar affairs, so that duties are not carried out in confusion.

Rules for the altar during restricted ritual practice

When ritual practice is conducted with restricted access and strict procedures:

• Diagrams or written rules specify how seats inside and in front of the altar are arranged and who sits where.
• If the areas are divided unevenly, or the number of people does not match the arrangement, the text explains where people should stand along the walls and how the layout should be adjusted, to keep the ritual space orderly.

The presiding officer, service duties, and official roles

• Presiding officer: The person who leads the ritual space and directs the liturgy.
• The text also describes the division of duties among the presiding officer, service personnel and assistants, and those holding formal roles. It explains the reasons for these arrangements and the responsibilities attached to them, so that each person can act according to their role and be held accountable on a clear basis.

Overall: Scroll Eleven records procedural rules for Daoist priests conducting Zhaijiao around the Yuan dynasty: purifying and setting up the altar, assigning and recording ritual duties, and arranging seats in the ritual space. It is a valuable source for studying Daoist Zhaijiao liturgies and the institutions governing ritual spaces. This plain-language account aims to preserve the original’s regulatory tone while retaining specialized terms and briefly explaining them.