《法海遺珠》Vol. 25

The Fahai Yizhu (Pearls from the Ocean of Dharma) records the iconographic features and corresponding talisman-drawing methods for the Five Thunder Emissaries. These five thunder deities govern distinct directions and elemental attributes:

The Wind Thunder Emissary of the East, Jiang Ganglun, has a blue-green face with fanged teeth and stands a thousand zhang tall. He wears a blue-green headscarf, golden armor with a blue-green robe, and green boots. In his right hand he holds a sword, while his left grips a wind wheel, and he rides a azure dragon. When drawing his talisman (fulu), one must first harmonize the white Qi from the lungs with the blue-green Qi from the liver, then inscribe the talisman using liver Qi. After reciting the incantation, the practitioner visualizes drawing in eastern blue-green Qi to form a blue-green cloud in the liver region, which is then covered with western white Qi.

The Fire Thunder Emissary of the South, Bi Ji, has a crimson-red face and similarly stands a thousand zhang tall. He wears a red headscarf, red robe with golden armor, and green boots. Holding a fire pouch and supporting a fire wheel wreathed in flames, he rides a fire dragon. For his talisman, one blends the black Qi from the kidneys with the red Qi from the heart, then exhales through the heart meridian to inscribe it. After the mantra recitation, southern red Qi is guided into the heart's Li Palace to form a red cloud, subsequently veiled with northern black Qi.

The Mountain Thunder Emissary of the West, Hua Wentong, has a wrathful pale countenance with a yellow headscarf, white robe, golden armor, and green boots. Wielding twin golden hammers, he rides a white dragon. His talisman requires merging heart's red Qi with lung's white Qi, then exhaling through lung meridian to write. The incantation includes phrases like "Southern Bing-Ding Fire" and other sacred formulae.

The Water Thunder Emissary of the North, Lei Ya, has a dark face with disheveled hair yet handsome features, dressed in black robe, golden armor and green boots. His left hand holds a water wheel while his right grips a sword, standing atop a three-legged divine beast (text here is fragmentary). The Earth Thunder Emissary of the Center, Chen Shuo, is notably handsome wearing a sky-piercing crown, yellow robe, golden armor and green boots, wielding a battle-axe and riding a yellow dragon. The complete talismanic methods for these last two emissaries are not fully preserved in extant scriptures.

All these talismanic practices integrate specialized breathing techniques (mobilizing the Five Viscera's Qi), visualization (forming clouds through mental imagery), and incantations, concluding with the phrase "Swiftly, swiftly, by the decree of the Thunder Patriarch Great Emperor." This exemplifies the distinctive Daoist Thunder Method (Leifa) practice that harmonizes internal alchemy (neidan) cultivation with cosmic energy resonance.

Plain-Language Interpretation of the Fahai Yizhu (Pearls from the Sea of the Dharma)

Northern Water Thunder Envoy Talisman

First, draw the Yellow Qi (huang qi) of the Spleen Palace (the spleen belongs to Earth, so visualize yellow qi), and combine it with the Black Qi (hei qi) of the kidneys (the kidneys belong to Water, so visualize black qi). Exhale this qi to write the Fulu (talismans and registers).

The center of the talisman falls in the Kan position, with Gou returning to Qian. Evil spirits and demonic apparitions will immediately dissolve into smoke and disperse. Ji ji ru lü ling (hasten, hasten, as the statute commands), as ordered by the Great Thunder Ancestor Emperor.

When the incantation is finished, inhale the Black Qi of the north into the kidneys, where it transforms into a black cloud, and hold the talisman within. Then take the Yellow Qi of the center and cover the talisman with it.

Central Earth Thunder Envoy Chen Talisman

First, draw the Green Qi (qing qi) from the liver (the liver belongs to Wood, so visualize a green-gold qi), and combine it with the Yellow Qi from the spleen. Exhale this qi to write the talisman.

All the spirits clasp their hands in salute, and creation and transformation are held in equal balance. The Divine Lord Huang-Lao is also governed by the Venerable Yuanjun, a revered deity of Daoism. Ji ji ru lü ling, as ordered by the Great Thunder Ancestor Emperor.

When the incantation is finished, inhale the Yellow Qi of the center into the spleen palace, where it transforms into a yellow cloud, and hold the talisman within. Then cover it with the qi of the Xun position.

Procedures for Summoning Thunder

To summon thunder, take the talisman of one's own palace and combine it with the external talisman, then carry out the procedure according to the prescribed ritual. This method is called "Severing and Inspecting the Omen Body." One must visualize oneself as the Celestial True Lord (Tianzhen Huangren), wearing a robe of oak leaves, appearing like Shennong, seated in the Qian position and facing the Xun direction.

Unite the qi and recite the incantation:

The Thunder King of the current season, may you bestow your awesome radiance, enter the five viscera of this servant, and sweep away all inauspiciousness. May the three hun souls be clear and refreshed, and the seven po souls be unified and tranquil. Fulfill this servant's wishes below, and dissolve all past debts. Hasten, hasten, as the statute commands. (Recite nine times.)

Incantation of the Five Directions and Original Body

Heavenly officials and earthly waters, the lunar mansions Horn, Neck, Root, Room, Heart, Tail, and Winnowing Basket: transform evil into blood, as commanded by the Great Emperor of Eternal Life.

Heaven is clear and earth is calm. Transfer the poison and seize it by decree. The spirits of the lunar mansions Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot assist in seizing and subduing the affliction.

The Metal Qi of Geng and Xin, and the mansions Kui, Lou, Wei, Mao, Bi, Zi, and Shen of the Wu and Ji positions: swiftly assist me in my practice, swiftly come to my altar, and let the thunder roar. Hasten, hasten.

I respectfully invoke the Holy Shamen of the North. Upon hearing my petition, descend with loosened hair and a drawn sword, and come to this star altar. The mansions Dipper, Ox, Girl, Void, Rooftop, Encampment, and Wall, and the Heavenly Gate, descend and subdue the malevolent forces.

The mountains share their positions. Subdue and draw in the true qi of the five directions: metal, wood, water, fire, and earth.

Incantation to Summon Heavenly Lord Xin

The fierce thunder officer Xin Hanchen has teeth like a forest of swords, and his flames and smoke billow forth. Rivers overturn and seas pour out. Heaven and earth are shaken, mountains are uprooted, rocks are split, and springs are opened. Should any fiendish spirit or evil ghost dare to harm my body, one glance from him will bring down the mountains. His fiery chariot and thunderbolts blaze endlessly, and he rides the clouds and mists across the empty sky. Hasten, hasten, as the statute commands.

Note: This text belongs to the thunder-rite (leifa) system of talisman and incantation practice. It combines the Five Viscera and their corresponding colors of qi, the Twenty-Eight Lunar Mansions, the Eight Trigram directions, and the names of thunder deities. "Ji ji ru lü ling" is a closing formula in Daoist incantations, meaning "hasten, hasten, and obey the statute." Actual practice should follow a complete lineage and prescribed ritual, and should not be attempted on the basis of the written text alone.

Incantation of Mutual Generation (Xiangsheng Zhou)

Dutian Leigong (Thunder Lord of the Universal Heaven) hurls the flying thunder that shakes the void. Azure thunder and red qi rise to roam the highest heavens. Red thunder and yellow qi carry the thunder back to the central yellow. White thunder and white qi pierce and press upon the Nine Palaces. White thunder and black qi roam down to the dark Xuanfeng. Black thunder and azure qi carry the thunder back to the east.

Incantation of Mutual Overcoming (Xiangke Zhou)

Dutian Leigong calls down the thunder that shakes the winds. Azure thunder and white qi pierce and press upon the Nine Palaces. White thunder and red qi rise to roam the highest heavens. Red thunder and black qi roam down to the dark Xuanfeng. Black thunder and yellow qi rush forth in the radiance of the Taiji (Supreme Ultimate). Yellow thunder and azure qi spread lightning through the empty void. Together they join with humanity and flourish with the Dao. Ji ji (quickly, quickly): Jiao, Ji, Jing, Zhen, Zhang, Yi, the lunar lodges of Horn, Winnowing Basket, Well, Chariot, Extended Net, and Wings. Throughout the cosmos the world blazes with fierce, scorching wind. What ghost will not die? What spirit will not obey? Whoever opposes me dies; whoever follows me is enfeoffed. The dark spirits of the Northern Numen and the Nine Ugly Ones, the Purple Youth, the Wind Earl, and the Rain Master drive the thunder and drink the rainbow, and wherever the Thunder Lord goes, myriad ghosts vanish without a trace. Ji ji, as the Thunder Command and Law decree.

After reciting the preceding incantation, one waits a moment, and a dark cloud gathers from below the weilü (tailbone), passes up along the jiaji (spinal vertebrae), and reaches the Niwan Palace (Mud Pellet Palace) at the crown. The top of the head opens, and one sees the great spirit flying and roaming within the vast void, standing upright.

Incantation for Cutting Off the Rear (Duanhou Zhou)

In the east, I cut off the path of the mountain goblins, at mao (the Rabbit branch, East). In the west, I cut off the gate of the stone essences, at you (the Rooster branch, West). In the south, I cut off the path by which the Celestial Master came, at wu (the Horse branch, South). In the north, I cut off the village road by which the Earth Master departed, at zi (the Rat branch, North). In the center, I cut off the blood-feeding ghosts of the five directions, at the center. I cut off the Way of Heaven at hai (the Pig branch), the Way of Earth at si (the Snake branch), the Way of Humanity at shen (the Monkey branch), and the Way of Ghosts at yin (the Tiger branch). When the Five Thunder Command strikes once, evil ghosts are cut off at their roots. I invoke the Five Thunder Envoys to seal shut the doors and households of ghosts and spirits.

When the incantation is complete, one visualizes the body transformed into a thunder city. The left ear becomes a thunder carriage and the right ear a fire carriage. The left foot becomes heavenly thunder and the right foot earthly thunder. The five fingers of the left hand become the five envoys. My spirit follows the great spirit flying through the vast void, and my body becomes the great spirit itself. It ascends to audience at the Heavenly Gates. Within the gates a vermilion tablet appears, and through the gate one sees myriad rays of gold and red light. My body stands on the Longchi (Dragon Steps) and reports the affairs carried out that day. Stepping back, one sees a jade maiden bearing out the golden tally that Shangdi (the Supreme Deity) has bestowed, issuing a decree to the Thunder Office. After a moment, the great spirit is seen standing below the hall, having received the imperial decree. The great spirit carries the tally and goes forth. Bowing, it departs through the Heavenly Gate, and the great spirit leads its troops down with it. After a moment, my spirit turns back and returns within the body.

Notes

This passage is a visualization procedure (cunxiang) from the thunder rites (Leifa) of Daoist ritual practice, centered on summoning thunder, guarding the body, and audience at court. Its core elements are as follows.

First, the incantations of mutual generation and mutual overcoming draw on the logic of the Five Phases, in which the colors azure, red, yellow, white, and black correspond to thunder and qi. Through these correspondences, the practitioner summons Dutian Leigong and the thunder qi of the five directions to awe spirits and ghosts.

Second, the practitioner visualizes ascent. After the recitation, a dark cloud rises from the tailbone through the spine to the Niwan Palace, the spirit flies through the void, and the crown of the head opens.

Third, the incantation for cutting off the rear uses the twelve Earthly Branches, which correspond to directions and cosmic paths, to sever the approach of evil ghosts from all five directions, while the Five Thunder Envoys seal off the gates of ghosts and spirits.

Fourth, the body is visualized as a thunder city, and the spirit ascends to the heavenly court to report and receive a golden tally that authorizes thunder troops. The practice is described as internal cultivation applied outwardly, and it must be accompanied by talismans (fulu), pacing the Dipper (bugang), and ritual implements to be performed.

Vernacular Interpretation

The spirit holds the golden tally (jinquan, the gold-colored ritual contract), stands at the Xun position (southeast), and gathers the power of the Thunder Spirits into itself according to the Dharma gate. Once the Thunder Spirits of the four directions have all been drawn into the golden tally and the myriad spirits are complete, one swallows the master-gathering talisman (zongshe fu, the talisman that unifies all the spirits) and hands it to the great spirit to hold. Within the talisman, the hundreds and thousands of officials and generals all enter, enveloped in golden light.

Spell for Returning the Spirits (huanshen zhou, recited when the spirits are dismissed):

Wǔ léi shénjiàng huà qiān zhēn, wú jīn yǔ rǔ hé qí xíng. Tàishàng jīnkǒu chuánshòu jì, jiào wú shēn wài gèng shēng shēn. Jí jí rú lǜ lìng.

(Meaning: The five Thunder Spirit Generals transform into a thousand true forms, and today I unite my form with yours. The Most High has transmitted the teaching through his golden mouth, instructing me to generate a second body outside my own. Swiftly, as the statute commands.)

Once the master-gathering talisman is fully written, the great spirit is summoned again. One holds the golden tally and stands at the Xun palace, forms the wheel mudra (lún jué, a circular hand seal), and gathers the hundreds and thousands of officials to the altar. In an instant, all are drawn into the golden tally, transformed into golden light, and then drawn into the talisman. This talisman is itself the golden tally.

Use of the Five Envoys

During practice, five envoys may be employed, each with its own responsibilities:

When practicing the five talismans, mind and mouth must correspond. Write them in red ink on yellow paper, and once each talisman turns to ash, decoct it in Jiangzhen incense (jiàngzhēn xiāng, Descending True Incense) and swallow the broth. Praying for clear or rainy weather in this way brings exceptionally efficacious responses. To treat malicious influences, use paper money and paper cloud horses (offerings such as paper cash and cloud horses), and responses are obtained immediately.

Recite the spell each day and write and swallow the talismans according to the method. After sixty days, the Thunder Spirits will respond at once.

Stages of the Rain-Praying Rite

First day: Establish the altar, install the Thunder Spirits' seats, and submit a memorial to Heaven, joining it with the left tally (using the same method as for the left tally).

Second day: At dawn, first dispatch the five envoys; then bury the yang talisman and burn the yin talisman. Press the left hand on the thunder diagram (léi jú, a Thunder Method talisman chart), sit facing Qian and toward Xun, draw in a breath from the Xun position, and swallow it into the Dantian. Keep the right hand's thunder diagram pressed unmoving on the navel. On a jiazi day (the first day of the sexagenary cycle), visualize the blue qi of the east giving rise to the fire of the south, the red qi of the south giving rise to the earth of the center, the yellow qi of the center giving rise to the metal of the west, the white qi of the west giving rise to the water of the north, and the black qi of the north giving rise to the wood of the east (the generating sequence of the Five Phases), and circulate the qi accordingly.

Vernacular Interpretation

This passage comes from the liturgy of the Thunder Rites (Leifa) of Daoism and concerns the sequence of practices for summoning generals, opening the Xun Gate, joining the Five Directional Envoys with the qi of the five viscera, and summoning clouds and causing rain. Following the original order, it reads as follows in plain language.

First, take the meaning of the East, Wood. Then extend the left hand flat and form the Envoy Zhang seal (shouyin), summoning Envoy Zhang to the altar.

To conduct the rite, one relies on the divine chariot to call upon Jade Pivot and the Thunder Department envoys responsible for judgment and punishment, namely Jiang, Bi, Hua, and others. Once the five envoys have formed their ranks, use the sword formula (jianjue) to cut open the Xun Gate, which corresponds to the southeast and symbolizes the wind gate and the path of thunder. The officiant presses the tongue against the upper palate and visualizes the incense smoke transforming into a Golden Bridge that reaches all the way to the Xun Gate. Silently recite the heart mantras of the five envoys. The Five Directional Envoys then descend along the Golden Bridge and take their places before the incense burner and altar.

The Ritual Officiant (faguan), who carries out the operations, exhales five sounds that correspond to the five-colored qi of the viscera, thereby summoning each of the five envoys. The sound xu releases the green qi from the liver and summons Envoy Chen. The sound hu releases the yellow qi from the spleen and summons Envoy Lei. The sound chui releases the black qi from the kidneys and summons Envoy Bi. The sound he releases the red qi from the heart and summons Envoy Hua. The sound xi releases the white qi from the lungs and summons Envoy Jiang. The five envoys merge with the incense smoke and the five qi into a single presence. They are then prayed to according to the date prescribed by the heart, after which they are dispatched (faqian) to ascend to Heaven.

If the aim is to summon clouds and cause rain, use the spraying method (xunju), a bodily technique in which the kidney qi is conveyed upward to the crown of the head, and then perform the formulas of wind, cloud, thunder, rain, and lightning, projecting them outward.

On the third day, after the meal, ascend the altar. Burn talismans and dispatch the generals, recite the Three Purifications Mantra and the Golden Light Mantra, raise the banners and stand the sword, and summon Envoy Zhang. Burn the memorial documents for urging the gates and the proclamations, and dispatch the envoys with the right-hand tally. The officiant then enters into refinement, or rests briefly.

Next, establish the Gang and tread the Dipper. Perform the General's Step, the Breaking Earth step, and the summoning of the Thunder Gang, or the Dipper Gang, or the Gang of wind, cloud, thunder, rain, and lightning. Tread the Thunder Gang summoning step to the northwest (qian) position and report to the court. Exhale qi, which transforms into a Golden Bridge, and proceed directly before the Patriarch, leading the officiant into the Golden Gate Heavenly Palace. After the report is complete and the decree received, tread the Yin Dipper Gang and descend from the altar. Leaving through the Heavenly Gate, hold the jade text in the left hand and, in the right, the Heavenly Rake ruler or the sword formula. Step to the southeastern (xun) direction and write the eight characters in the air: "By the command of the Supreme Emperor, summon the Thunder Spirits at once." The Xun Gate then opens wide, and the officiant commands the summoning of Envoy Zhang and the other generals. Recite this mantra together with the preceding invocations to completion. Then perform the three offerings (sanxian), a form of oath-taking such as sealing a covenant with blood, and burn the talisman for opening the Thunder City together with the talismans of the generals, dispatching them. Whether pleased or angered, command each one in turn to depart, and set the time limit: the clouds shall rise and the rain fall starting on a specified year, month, day, and hour, so as to manifest the response. On yin days use the yin formation, and on yang days use the yang formation.

An Example of Raising Clouds

Suppose that today, at the hour of yin (3–5 a.m.), one receives a petition for rain, or wishes to raise thunder to strike a temple or to destroy evil. First write the Eastern talisman, take one copy oneself, and burn another over the incense. Close the eyes and concentrate the spirit, imagining the body as a dead tree consumed by fire, which then transforms into an infant. Next, visualize the green qi of the liver rising ten thousand feet and proceeding straight toward the eastern position of the yin hour.

Fahai Yizhu (Pearls from the Sea of the Dharma): Selected Passages in Vernacular Chinese, Translated

I. Pacing the Steps (Bugang) and Summoning Clouds, and the Method of Opposition

After pacing the steps (bugang) for a long time, stamp at the yin position (the eastern hour and the Zhen trigram's direction), and cry out loudly: "Envoys of the Wind and Thunder of the East!"

During the yin hour (3 to 5 a.m.), summon the Thunder Spirit who holds the duty talisman (zhifu) to raise clouds with me here in this region, and do so quickly.

Hold a long visualization: green-blue qi (qing qi) of the East, thousands of feet high, pours into the body. Then inhale the talisman's form from the East through the mouth, send it straight toward the East, and open the eyes slightly to look. Clouds will be seen rising vigorously.

If clouds already gather in all four directions, first break open the clouds of this direction and wait for them to rise in response, or until wind comes from the East as a sign. This is called jialin zhengju ("mounting the proper configuration").

Then apply the method of duichong (opposition). Turn toward the shen position in the West, draw the qi of the East and blow it toward the West. Then blow the Eastern talisman toward the West and chant:

"The Eastern duty talisman has now manifested cloud-qi. The Western opposing shen-hour envoy, the Thunder Spirit, should respond quickly with the cloud-qi and report back."

If the response is slow, use the feiqi (lung qi; the lungs belong to Metal and govern the West). Blow the Western talisman toward the West, onto the shen position, and the response will come.

Then chant freely according to one's intent. Prayers for rain and the raising of thunder are all done as one wishes. Next, burn the guanzi (dispatch-type talisman), and the response will be strongly received on the appointed day and hour. Once the talismans have been activated in succession, draw in the qi of each direction and the talismans of the five envoys through the nose, so that each enters and settles in its own benggong (home palace).

When used, the talisman of the home palace combines with the talismans of the five external envoys. Take the Eastern talisman, for example: draw it through the nose into the gan gong (liver palace, since the East belongs to Wood and the liver also belongs to Wood). The South, West, North, and Center all follow the same method, drawing inward through the nose.

II. Opening the Thunder City Talisman

(To be used first when praying for rain)

III. Summoning the Thunder and Lightning of the Qian Heaven

Flick the brush downward to issue the command, and recite the incantation more than ten times.

Incantation:

Dongfang jia yi mu, qian yuan heng li zhen, zhen qi su liuxing. Wu feng yu di shi ming, tian di zhang zhong heng. Xun gong wei lei hu, yin yang chang chang sheng. Yin fu sui wu qi, yong ze lei yu teng. Wu lei su jiang lin, zhu wu xing da dao, bu gan zhe wei meng. Tian ding bi zhan ru, Fengdu mie ru xing. Jiji ru lüling.

Decree of the Supreme Shenxiao True King, Changsheng Great Emperor.

IV. Feathered-Soldier Talisman for Praying for Rain and Driving the Thunder

The left eye is the sun, and the right eye is the moon. Heaven is round and earth is square; clouds and mist gather in the yang. The eight trigrams Qian, Kan, Gen, Zhen, Xun, and Li serve as directional markers for laying out the steps and for visualization.

Brief background: This passage comes from the Shenxiao thunder-magic lineage. It emphasizes bugang (pacing the steps according to the Big Dipper and the trigram directions), cunxiang (visualization of green-blue qi and cloud-qi), talismans and incantations, and bi xi ru gong (drawing talisman-qi from each direction inward through the nose into the "home palaces" of the liver, heart, spleen, lungs, and kidneys). "Opposition" (duichong) refers to drawing Eastern qi and blowing it toward the Western shen position, thereby stirring the Thunder Spirit and cloud-qi into response. Yin and shen are opposing positions in the East–West axis, and both are commonly tied to wind, thunder, and rain-prayer rituals.

This passage comes from a Daoist liturgy for praying for rain and summoning thunder. Its general sense is that the master, through talismans and incantations, commands the deities of wind, cloud, thunder, lightning, and rain to drive away the drought demon Hanba (a spirit said to cause drought) and spread sweet rain. The lines below are rendered into plain English, with technical terms explained where they first appear.

(Kun Dui xu huo qu / lei yu li zhi) Using the images of the Kun and Dui trigrams from the Bagua (Eight Trigrams), together with "xuhuo" (a fire-element invocation from talisman practice), drive away the clouds so that thunder and rain descend at once.

(Feng yun lei dian bao / wu shuai su qi) Let the Five Marshals of wind, cloud, thunder, lightning, and hail, the chief commanders of thunder rites, rise swiftly and receive their orders.

(Tuo tian zhuai di han shan) A description of immense divine power: they can drag the heavens, pull the earth, and shake the mountains.

(Zheng tian hun di an jiu dao jie sai) Clouds steam up, the heavens and earth grow dark, and the nine roads, or nine directions of passage, are all blocked, so that rain can be gathered in one place.

(Jiao ta kui) Stand with the foot on the Kuixing (the first star of the Big Dipper, often invoked in talismans to subdue malign forces and to fix the position from which thunder is sent).

(Yun) (Yu zhen liu chuan Han Ba zhu ji gang fa lei) Spread the clouds into formation and let the rain flow like rivers. Slay Hanba and strike the "gang qi" (the fierce energy of thunder ritual) to release thunder.

(Ting ti qi lei / shen fan si hai) The thunder rises as if kicked, and the thunder deities churn the vapors of the four seas.

(Zuo yi chui yun hong tian di you yi hu / feng qi gan lin lei ling Qing Jun long lei) The left armpit blows the clouds and roars through heaven and earth, while the right armpit calls up the wind and sends down sweet rain. By the thunder command, summon "Qing Jun" (the Azure Lord, deity of spring and the east) and the dragon thunder.

(Jun She ling zhu zhe / xing lei da shen, dian lei da shen, qu long da shen, sou long da shen, qin long da shen, shou long da shen, dong feng da shen, hu feng da shen, gu feng da shen, che dian da shen, wang ji lei da shen, wang lei zhen huo che da shen, wang lei zhen shui che da shen) This is a long list of honorific titles: She Ling (the Earth-Altar Command, master of thunder and rain orders), the great deities who raise thunder, direct thunder, drive dragons, search for dragons, seize dragons, gather dragons, stir the winds, call the winds, drum up the winds, and flash lightning, along with the great kings of the thunder array, the fire chariot and the water chariot. All are to obey the summons.

(Wang lei huo shen bing san shi wan zhong wen wu hu zhao / huo ji lai lin wu zhu ji zhu ji ji ru lü ling) The thunder-fire spirit soldiers, three hundred thousand strong, shall come at once when called, and halt at once when told to halt. "Ji ji ru lü ling" ("Swiftly, swiftly, as the statute commands") is a closing formula common in Daoist incantations, meaning that the order is to be carried out at once in accordance with the law.

(Gai / yun) (Covering: ) Cover the sky and gather the clouds.

Shi zhe tun yun shi zhe bu yun shi zhe xing yun shi zhe huo mu dian guang da shen chuan ling da shen xia ling da shen lü ling da shen cang ya da shen shou yang da shen zhi yu da shen qu yu da shen xing yu da shen cha ting da shen yu zhen xian feng jiang jun yu zhen Messengers who gather the clouds, spread the clouds, and raise the clouds, along with the great deities of the fire-eye lightning, the Transmitting Command, the Issuing Command, the Law Command, the Azure Fang, the Gathering Yang, who bring rain, drive rain, send rain, and inspect and listen, and the Vanguard Generals of the rain formation, and the rain formation itself.

(Hou feng jiang jun lei che shen bing san shi wan zhong / hu ji lai wen wu zhu ji zhu ji ji ru lü ling) The Rearguard Generals and the thunder-chariot spirit soldiers, three hundred thousand strong, likewise come at the call and halt at the command.

(Zuo zhen xiao feng qu lei shen / you zhen ji cui lei yu zhi) The left formation roars with wind and drives off the thunder deities, while the right formation hurries the thunder and rain to arrive.

(Shang Di yu shu chi fu da / shen xing bu lei dian da zuo) The Supreme Lord of Heaven entrusts the great deities with the jade scripture, ordering them to raise the clouds and spread thunder, so that lightning flashes and thunder bursts forth.

Gan lin (kai tian men bi di hu liu ren men / sai gui lu chuan gui xin po gui du) The sweet rain falls. The accompanying ritual images are: open the Gate of Heaven, close the Gate of Earth, leave open the Gate of Man, block the roads of ghosts, pierce the ghost's heart, and break the ghost's belly. These express the subduing of malign forces and the cutting off of the drought-demon.

(Zhao yao ba / fang lei yu) Light shines across the eight directions, and thunder and rain arrive together.

(Da yi fa lei che zi er fa shan wei san fa xuan) The first burst: the thunder chariot stirs. The second: lightning appears. The third: a loud crash. ("Wei" may be a position name in the order of thunder-sending. Some editions read it differently, but here it is taken as the third burst of roaring.)

(Zuo hong wu si fa zhen dong mao wu fa fei sha zou shi) The roar is as fierce as noon. The fourth burst shakes the ground. The fifth flings sand and sends stones flying. ("Mao" may be an hour or direction sign marking the power of the fifth stage.)

Chen liu fa kuang feng da pi li (yi) chi tian lei ming (hai) di lei ming (si) long lei ming (chen) shen lei ming (mao) she ling lei ming (yin) shui The sixth burst: wild winds and great thunderclaps. Then, by the earthly branches for the hours, the orders are sounded: the thunder of heaven, the thunder of earth, the dragon thunder, the divine thunder, and the thunder of She Ling roll in turn. The original breaks off at the word "shui" ("water"), which may begin a further phrase such as "water thunder." This would need the complete text to confirm.

You fu cheng yu fu zhong xia lei fu lei zuan. The talisman of the right hand takes shape in the abdomen, and from it descend the thunder-axe and thunder-drill. These are the implements used in thunder rites, symbolizing the splitting of the dark gloom and the release of thunder's might.

Note for reading the liturgy: The whole text is a set of commands for summoning wind and rain, the Five Marshals, thunder chariots, She Ling, and dragon thunder. It is not narrative. While the master performs the steps, visualizations, and incantations, the deities of heaven and earth are arranged into "left formation, right formation, and three hundred thousand thunder-spirit soldiers," and phrases such as "heaven's gate," "earth's door," and "ghost roads" are used to subdue malign forces and drive away drought. To place these lines in context, the surrounding pages from a specific section of the Fahai Yizhu (a Daoist ritual compendium), such as the rain-prayer or Five Thunders section, would help. Those pages could complete the line that breaks off at "shui" and link each incantation to its talisman, its steps, and its visualizations.

Vernacular Commentary on the Fahai Yizhu (Pearls from the Sea of Methods)

Lei Men (Chen wei) and Lei Lu (Xun wei): Using thunder implements such as the thunder drill (leizuan) and thunder axe (leifu), one can call down clear skies or summon rain, and subdue the drought demon (hanba), a spirit of drought.

The Earth (Yin wei) Statutory Great Spirit: Riding the dragon and mounting the mist (Chen wei), he grips the thunder drill and thunders down upon the earth gate (Xun wei). Once the talisman is urgently raised (Shen wei), he never disobeys or delays the sacred decree.

Imperial Decree of the Jade Book of the Supreme Emperor: the edict bestowed personally by the Jade Emperor through the Jade Book.

Right Talisman: yellow paper with black characters. When burned, it is paired with gold paper money, and its response is as swift as an echo.

The Chief and Deputy Marshals of the Jade Book

• Chief Marshal: Commander of the Jade Book summoned to descend from the Golden Gate of the August Heaven, Tian Shouzhong
• Deputy Marshal: Deputy Commander of the Jade Book summoned to descend from the Golden Gate of the August Heaven, Yu Ziqing

Both marshals wear the warrior's cap (lishi guan) and black robes. The great spirits they lead have red faces and full beards, and each holds a talisman.

Summoning incantation: Kuitian Dasheng (Great Sage of the Northern Dipper) Lei Guang draws in. (With both hands, the middle fingers pinch the qi above the character "wen.")

Next, to summon and hasten the descent of the two Jade Book generals, invoke the Flying Talisman Thunder Generals Wu Jie and Deputy General Li Cheng. Both generals wear the zhi cap (zhiguan) and purple embroidered robes, and hold golden talismans. Their faces are blue, but they are not fierce.

Summoning incantation: Yizhang Tianzun (Venerable Lord of Yizhang) and Dasheng draw in. (The qi above the thunder bureau.)

Summoning the Two Spirit Kings

• Flying Talisman Thunder Great Spirit King Dali Tuwu, sent by the Supreme Emperor (the Da▲li great spirit king)
• Flying Talisman Thunder Great Spirit King Sadi Zha, sent by the Supreme Emperor (the Li▲li great spirit king)

Both spirit kings wear rolling-cloud caps, hold jade tablets, have white faces, and wear brocade-red robes. They resemble sovereigns.

Summoning incantation: Om. Da▲li, Li▲li Ancestral Master draws in. (Dipper seal: raise the thumb and index finger like a blade.)

These six spirits belong to the "three-item rite." Wu and Li, the two generals, are in charge of the Jade Book.

When issuing a talisman command, first summon the Marshals Tian and Wang to descend with the talisman command, and only then proceed with the rite. Next, issue the talisman document, then command the two spirit kings to drive the thunder. The response will follow.

Pacing Gang Incantation

The Jade Pivot Gang spirit commands the True King to descend, and summons the celestial thunder to punish calamity. The Five Thunder Envoys quickly descend to the altar. The Eight Trigrams are settled, and prosperity is preserved forever.

The Five Gang Steps

First step, the celestial thunder roars. Second step, the earthly thunder rises. Third step, the dragon thunder turns. Fourth step, the thunder spirits are commanded. Fifth step, the gang arises: the Thunder Lord cracks his bolts, lightning surges, and wind rushes. The Rain Master arrives swiftly, and the Wind Earl does not pause. The heavens shake and the earth resounds with shouts that startle all. "I have" (the decree)...

Note: In this text, the bracketed positions (Chen), (Xun), (Yin), and (Shen) refer to directional markers in qimen (Mystic Gate) and thunder-rite cosmology. The ▲ marks the transliterated syllables of mantra sounds that could not be reproduced here. Talismans, gang steps, and incantations should be performed according to the procedures of the transmitting lineage. This passage records only their names and sequence.

Summoning and Receiving Orders

Each deity who is summoned should listen with full attention. Respectfully obeying the summons, they descend to the ritual altar. In accordance with the ritual regulations of the Jade Book (Yushu), the talismanic commands are proclaimed. The Thunder Kings Tian Shouzhong Wang, Zi (Qing), Wu Jie, and Li Cheng are invoked, along with venerable deities such as Tu Su, Zha Sa, and Di Zha. They come at the first summons, present themselves at the first urgent call, and must not delay.

Summoning Mantra and Gang Steps

The Kuitian Great Sage, the Thunder Light Summoner Yi Zhangtian Zun, and the Great Sage Summoner are all venerable deities of the Thunder Section (Leibu) who govern summoning. The practitioner recites the mantra that begins with Om, followed by transliterated syllables that are partly damaged in the original (marked here by ▲), and ends with Zushi she ("the Ancestral Master commands"). The ▲ marks indicate lacunae in the source, so the actual sounds should follow the master's oral transmission.

The practitioner stands firmly in the Gang star formation, the positions of the Big Dipper Gang method. Stepping forward, the left and right feet cross to form the ding-shaped step pattern. After the mantra is complete, the practitioner visualizes the Celestial Gate (Tianmen), the acupoint at the crown of the head and the entrance to the heavens. Light flares there like molten gold and shattered fire, and fierce winds and black mist arrive together. The practitioner may then proceed to pray and perform the rite as the matter requires.

Thirty-Six Thousand Feathered Soldier Talisman for Expelling Evil by Xuhuo, the Sudden Fire

This talisman is paired with the following visualizations, symbolizing the unity of heaven, earth, thunder, and fire. The left eye is the sun and the right eye is the moon. Heaven is round and earth is square, and thunder dwells in the Thunder Hall. The eight directions, corresponding to the trigrams Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui, respond to Xuhuo (thunder-fire). When the fire flashes, all evil spirits are shattered. The practitioner also recites the protection of Tianyi and Taiyi (the Heavenly One and the Supreme One, divine rulers and spirits of primordial qi).

Thunder Gods of the Five Directions and the Sweeping Invocation

The thunder gods of the east, south, west, north, and center rise swiftly. They drag heaven and pull earth, sweeping away the demonic miasma. Heaven and earth grow dark, sun and moon are indistinguishable, and ghosts, spirits, and heterodox beings have no path to escape. They stamp down the thunderbolts, strike the ghosts and spirits, shake the lightning, and smite the demonic essences.

Names of the Great Generals under the Northern Emperor

The practitioner commands, one by one, the generals under the Northern Emperor (Beidi), each to lead troops against evil. Among them are the Supreme Supervisor General, General Who Pacifies Heaven, General Who Flies Through Heaven, General of Flying Fire, General Who Slays Pestilence, General Who Slays Demons, General Who Slays Evil, General Who Restrains Ghosts, General of the Blazing Furnace, General of Flying Thunder and Lightning, General of Black Malice, General of the Great Mystery, General Who Breaks Temples, General Who Slays Wood Demons, General Who Executes Sorcerers, General Who Gathers Essence, and General Who Cuts Down Demons. Also named are the Generals who Burn Ghosts, Crush and Subdue, Expel, Suppress Demons, Fell Ghosts, and Sever Plagues, as well as the Taixuan Direct Talisman General and the Taixuan Jade Maiden General, together with all the Kui (chief commanders of the Thunder Section).

Dismissal of the Troops and Binding Decree

Each general leads three hundred and sixty thousand thunder soldiers. They come when summoned and halt when ordered to halt. Swiftly, swiftly, as the statute commands.

Note: This text is a liturgical manual of the Daoist thunder rites (leifa). It focuses on the Gang steps, mantras, and visualization of the thunder-fire at the Celestial Gate, and it lists the generals of the Northern Emperor's Thunder Section who summon and subdue evil. Bracketed annotations such as "Zi (Qing)" are likely later editorial notes. Parts of the mantra are damaged, so the practice itself should rely on the transmission of a master and the proper talismanic texts, not on this written page alone.

Names of the Generals and Imperial Commands (Excerpt)

Summoned by order: the Great Generals Shénshā Tóng, Yántiān Dàkuí, Fēitiān Tūnmó, Ā Zhà, and Ā-Zhà (a variant spelling), together with Dìchì, Hōngshā, Shāfá, Dàlì Xiángmó, Hùshēn, and Fēi Léidiàn. At their summons they come; at the word to stay, they stop. Jí jí rú lǜ lìng (quickly, quickly, as the statute commands).

The South belongs to the Fire Spirit, who aids the thunderclap, and the North belongs to the Water Spirit, who brings forth the thunder. When the eyes open, fire blazes ten thousand feet high, and where the light falls, demons are annihilated.

By the Jade Book of the Supreme Emperor (Yùshū, the divine charter bestowed by the Heavenly Sovereign), the great spirits are commanded to deal with all disobedient evil spirits: their bones are to be ground and their bodies shattered. Open the Heavenly Gate, close the Earth Door, keep the human gate, block the ghost road, pierce the demon's heart, and break the demon's belly.

First release the thunder chariot, second release the lightning, third release the roaring crash, fourth release the tremor, fifth release the flying sand and running stones, and sixth release the wild wind and great thunder. Command: let heaven's thunder roar, let earth's thunder roar, let dragon thunder roar, let spirit thunder roar, let the thunder of the soil god roar, and let water thunder roar.

Recited Incantation (Zhòu yuē)

Great Spirit of the Statute: at the hour of Wu (noon), the body stands blue and ten thousand feet tall; at the hour of Chen, Qi surges through heaven and earth; at the hour of Mao, the voice shakes the thunder; at the hour of Chou, the hand grips the leizuan (an iron, drill-shaped implement used in thunder rites); at the hour of Shen, summon the heavenly soldiers, who move crosswise above and below; at noon, the foot treads the fire wheel, and fire and water cross. The Perfected of Kuí and Gāng remove calamity, the strong warriors subdue demons, the generals move spirit and distribute Qi, and the stubborn evils among the hundred ghosts are slain in their forms. Reverently receiving the Emperor's decree, they must not delay. Jí jí rú lǜ lìng: commanded by the Jade Book of the Supreme Emperor.

Heart Incantation (Xīn zhòu, the short incantation recited silently)

Heavenly Gate and Earth Door (the Hai and Sì positions), thunder drill and thunder axe (the Shēn and Yǒu positions); people live and ghosts die (the Shēn and Yín positions), while clouds rise and mist is exhaled (the Chén position). Great Spirit of the Statute: at noon the flaming chariot spreads in four directions, and at the hour of Shen the hand grips the leizuan. Demons are terrified. At the hour of Yin, ghost bandits and demon spirits flee with no way out; at the hour of Chou, they are punished and wiped out completely, for heavenly law grants no pardon. Jí jí rú lǜ lìng: commanded by the Jade Book of the Supreme Emperor.

Background Note (for easier reading)

Passages like these are common in the Ming and Qing Daoist canon, in liturgies of thunder rites (léifǎ), exorcism, and self-protection. They draw on a dense store of imagery: the names of spirit generals, the six kinds of thunder, and cosmic gates such as the Heavenly Gate and Earth Door. They also pair directions (fire in the South, water in the North) with the earthly branch hours (noon, Chen, Mao, and others). The practitioner recites the incantations aloud or silently, symbolically summoning thunder to strike ghosts and demons and to protect the body. The phrase jí jí rú lǜ lìng is a standard closing formula at the end of Daoist incantations. It means that the command has been issued and must be carried out swiftly.