《法海遺珠》Vol. 41

Interpretation

The Heavenly Book of the Supreme Chaos One Qi (Wushang Hundun Yiqi Tianshu) holds that although thunder is divided into five kinds, it is in essence a single power, and none of it is separate from the human body. People conceal thunder within the heart, kidneys, and the other viscera, but the thunder spoken of here belongs wholly to Chaos One Qi (Hundun Yiqi), the primordial vital energy that existed before heaven and earth were divided.

Inner alchemy (neidan) must take the Lord Teacher of the Azure Gold Head and the Ancestor Fuli of the Primordial Yang as its founding patriarchs. The scripture describes them as "the jade furnace's fire refining the Heavenly Honored One's gall, the golden cauldron's decoction boiling the Dao Ancestor's heart," a phrase that evokes the labor of cultivation, in which the jade furnace provides refining fire and the golden cauldron provides slow simmering. When the mind and spirit are settled, one can steer the heche (the Celestial Cart, a Daoist metaphor for circulating jing and qi) and move the Heavenly Water, so that spirit and qi unite with the Dao and the light turns back to illuminate the self, even to the point of restoring the dying to life. Once this is accomplished, the light of wisdom shines upon the Dipper and Ox lunar lodges, and an austere, killing chill fills the air, enough to command ghosts and spirits. Most people do not realize that this is the power of thunder. It can nourish and it can kill, and it can reward and it can punish. In praying for rain or clear skies, in driving away pestilence, and in healing illness, nothing is faster.

Practitioners usually rely only on their own jing and qi when performing these rites. Yet heaven and earth are vast, and distances often span thousands of miles. If an outside breath should slip in through the void, would that not cause grave error? Nan Gong received this method from a sage, but people did not know that it was originally transmitted in person by the Heavenly Honored One Taiyi Jiuku (the Taiyi Heavenly Honored One Who Rescues from Suffering).

This method requires no gang steps (gangbu, the Dipper-stepping sequence), no qi techniques, and no oral formulas. One need only concentrate the mind, resolve firmly, and practice with sincerity, and a response will follow. The talismans are all written in heavenly seal script (tianzhuan), a script said in Daoist lore to belong to the celestial realm. For praying for rain, driving off thunder, summoning lightning, subduing dragons, and summoning the Envoys of the Nine Rivers to govern waters, heal illness, aid childbirth, subdue frenzied spirits, and remove calamity, each uses five characters. For extinguishing fire and dispelling pestilence, a single heavenly seal character paired with one talisman suffices.

Therefore Master Xi said: "When the heart is upright, the qi is upright; when the heart is single-minded, the qi is single-minded. Use my upright qi to correct what is crooked in the other, and use my unity to bring the other back to unity. If one is upright and single-minded, then thunder is the thunder within my own body. Why worry that it will not come when summoned or fail to obey when driven?" I hope that all those of like mind will not take these words lightly. This preface was carefully written by Li Tieming of the Old Man's Cave on Mount Qingcheng in Western Shu.

The Hundun Lineage

The Lord Teacher, the Primordial Celestial Dao Ancestor, the Unsurpassed Ultimate of Wuji, takes himself as the root and origin, self-generated, and gives birth to heaven, earth, the Dao, and the immortals. He is the Ancestor Fuli of Chaos One Qi, the Supreme Lord of the Primordial Yang of the Golden Gate, the Iron Treasure Emperor.

The Sage Teacher, the Dao Ancestor Jinque Xuanyuan of the Golden Gate, the Old Gentleman of the Nine Qi of Taiqing, the Opener of Chaos.

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Interpretation

A Vernacular Reading of the Thunder-Summoning Passage in the Fahai Yizhu

I. The Names of the Revered Deities Invoked (Excerpt with Explanatory Notes)

The text invokes the following deities in sequence. First is the Supreme Virtuous Great Sage Lord Lao, Taishang Laojun, Ancestor of the Dao, spontaneously born from the One Qi. Next is the lineage of the Iron Master Supreme Deity (Tieshi Shangdi), including the Ultimate Non-Being Iron Master Supreme Deity, Iron Peak, Iron Crag, Iron Cavern, and Iron Elder. These figures are largely associated with the thunder rites (leifa), iron-smelting, and the traditions of subduing evil. The text then calls on the Taiyi Savior of Suffering Heavenly Venerable (Taiyi Jiuku Tianzun) of the Palace at the Eastern Pole, who presides over the rescue of suffering and the relief of calamity. It also names the Five Spirits and Five Elders Iron Immortal Supreme Deity of the Primordial Kalpa, referring to the Five Elders of the five directions and the Iron Immortal Supreme Deity from the time when chaos first opened. Following these is the Chaos Master of the Chanjiao School, the Perfected Lord Tiejian Yuxi Nan, Founder of Xuanyuan, a patriarch of the thunder rites or of the Chanjiao lineage.

The text then lists the generals and their troops, divided into three armies: the Upper Thunder, the Middle Thunder, and the Lower Thunder. The Lower Thunder Marshal includes Tianpeng, Tianyou, Yisheng, and Yousheng, together with the deities who survey the heavenly palaces of the Nine Heavens' Tianpeng Division. Also named is the Thunder Lord Taiyi Yuepo, along with thunder deities such as Tianyi Zi Qi, the Sun Palace's Taiyang, the Moon Palace's Taiyin, Tianshou Luhou, and Shenwei Jidu. Finally, the text invokes the thunder deities of the Five Phases and Five Directions, Wood, Fire, Metal, Water, and Earth, located in the east, south, west, north, and center, as well as the deities of wind, cloud, thunder, rain, and lightning. The original is a long list of honorific titles, recited in order during the rite of invocation.

II. Ritual Procedure for Summoning

The practitioner first performs the Three Purifications (sanjing) according to the secret method. This means purifying the body, speech, and mind, or purifying the ritual space. Next, they offer incense and inform the master of the purpose of the rite. Only then do they summon the generals and have them carry out their tasks as instructed.

III. Summoning Incantations (Summary of Meaning)

The First Incantation: I originate from the Golden Gate of Primal Yang, where the One Qi of chaos gave birth to all things. When heaven turns and earth revolves, and the cosmos rotates, the Ancestor commands me to summon the Star Perfected. May the Iron Master's golden sword sweep away the demonic vapors, drive the thunder, command the lightning, and shake the Grand Clarity with its roar. Whoever dares to delay shall have their form destroyed at once. Swiftly, swiftly, as the statute commands.

The Second Incantation: With hair loosened and steps paced along the Dipper pattern (bugang), seek out the killing qi. Kindle flame at the sword's tip to refine the true script. Lord Lao has transmitted to me the method of chaos, by which I command the Star Perfected and the Six-Six Thunders. With one breath repeated seven times, heaven and earth grow dark. At the third watch, at the third stroke, summon the thunder deities. The essential key lies in the pivot of the thunder summons (guanlie zi), a mystery of formulas that few people know. There are also practices for summoning and refining, such as boiling poria in rice gruel to refine the Star Perfected, retaining a single point to summon the thunder deities, and keeping the rite within one shichen, or two hours, on one's person. When the talisman matches its aperture, heaven and the human world respond to one another. Swiftly, swiftly, as the statute commands.

Note

This passage belongs to the Daoist literature on thunder-rite summoning. The first half records the names of the generals and their ranks, while the second half describes operations such as pacing the Dipper steps, reciting incantations, and refining talismans with fire. Terms such as "Iron Master," "chaos," and "pivot" (guanlie) are technical expressions of ritual practice and should be understood within a living liturgical lineage (keyi). This vernacular reading is meant only to help the reader grasp the meaning of the text. It cannot replace oral instruction from a teacher.

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Interpretation

Military Campaign Decree of the Supreme Dao Ancestor

This is a "military campaign decree" issued in the name of the Supreme Dao Ancestor (Daozu). It contains incantations for a liturgy (keyi) that summons Thunder Deities, commands divine generals, and drives out demons and slays ghosts.

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Three Summonses

First Summons

The Emperor of Primordial Yang (Yuanyang Di) commands with urgency, swift as a spark of fire. Any delay, and the sun will scorch you. Reverently I burn the true incense and summon the Thunder Deity born of the Chaotic One Qi (hundun yi qi): all of you, hear this summons now, and come to the altar at once. Ji! Ji! Ji!

(Note: The decree first declares the urgency of the heavenly sovereign's command, then burns incense to summon a Thunder Deity who has arisen from the Chaotic One Qi, ordering it to reach the ritual altar without delay.)

Another Incantation

The marrow of heaven and earth, the essence of yin and yang. Qian turns and Kun revolves, and the star-perfected are summoned through the gates. The eleven luminaries share their birth with the Emperor. Chaos was vast and boundless, and the One Qi first divided. It opened heaven and established earth, gathered ghosts and expelled essences, gave birth to all kinds of beings, and nurtured all the numinous spirits. By the law of Chaos, let all the spirits listen. Ji ji, as the statute commands (ji ji ru lü ling).

(Note: This incantation praises the first division of Chaos and the turning of yin and yang, and summons the eleven luminaries and other perfected spirits to obey the law of Chaos and carry out their orders.)

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Decree Incantations

I act on behalf of the Most High Lord Lao (Taishang Laojun), the Supreme Heavenly Lord above the Nine Heavens (jiutian), whose crown is the thirty-two heavens and whose body is the thirty-two heavens. I carry out the Great Law of Chaos and govern the sun, moon, and stars in their entirety. May the myriad sages hear and obey my dispatch, and may the thousand perfected respect the gates of my altar. Before there were mountains or the Five Sacred Peaks, there was the Mysterious Origin Lord Lao (Xuanyuan Laojun). I receive the ancestral command: slay ghosts and slay demons, and destroy the essences of evil. Whoever does not obey my law will be beheaded and have their form uprooted without remnant. Come swiftly to pray for rain for the nation, and seize ghosts quickly to protect the people. If any Thunder Deity disobeys the command, it shall be condemned to serve as a yin soldier of the netherworld (difu yinbing). Ji ji ru lü ling.

(Note: The officiant claims to act for Lord Lao and uses the ancestral command to drive out evil and pray for rain. Thunder Deities who disobey are punished by being made yin soldiers of the netherworld.)

Another Incantation

I act on behalf of the Most High Lord Lao, the Supreme Heavenly Lord above the Nine Heavens, whose body is the thirty-two emperors, and carry out the Boundless Great Law: slaying ghosts, destroying evil, and shifting stars and turning the Dipper. May the myriad sages hear and obey my dispatch, and may the thousand perfected respect the gates of my altar. Before there were mountains or the Five Sacred Peaks, there was Hongmeng Laolun (Hongmeng Laojun). The Emperor has commanded ten thousand swords and blades, and bestowed the ink seal (moyin) to be carried on my person. By day I rescue suffering people in the human realm; by night I dwell in heaven and move the stars. Summon the heavenly perfected and the earthly generals, manifest your spiritual powers, descend and entrust your numinous power to me. Bind the evil ghosts and slay them, and remove the form of the star-borne evil deeds. Ten thousand li becomes a single step. Turn over the state and aid the people, so that the whole world is peaceful and wide. Gather them into the gourd (hulu), destroy the essences and the bodies, and spread the qi before and behind. The immortals of the Penglai Three Isles: swiftly, in wind and fire, seize and crush the evil into dust, slaying the ghosts. Ji ji ru lü ling.

(Note: The officiant continues to command in the name of Lord Lao, summoning perfected spirits and earthly generals to slay ghosts and aid the world. The passage also mentions the ink seal, the gourd for trapping evil, and the immortals of Penglai. The phrase "ji ji ru" at the end appears to be missing a character in the original; standard liturgical texts usually read "ji ji ru lü ling.")

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Presentation of Tea and Wine, Declaration of Intent, and Dispatch Incantation

(Incantation after the rite, with tea and wine offered:)

Green waters and autumn waves, clear and deep,

A thousand-pound iron axe, its back light as a feather...

By the river, the willows...

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Background

Texts of this kind mostly belong to the oral tradition of thunder rites (leifa) and exorcistic zhaijiao (purification rituals), where the officiant issues commands at the altar on behalf of the divine lords, summoning Thunder Deities, star-perfected, and earthly generals, and concludes with the formula "ji ji ru lü ling." Their recitation and performance are transmitted within lineages and governed by altar regulations, and they are not meant to be composed or performed independently.

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Interpretation

Selected Passages from the Fahai Yizhu (Pearls from the Sea of the Dharma): A Vernacular Explanation

I. The Dispelling-Heaven Method (Qutian Fa) and the Imagery of Wind, Cloud, and Thunder

Trees toppled by wind; one embraces Chang'e and is not startled. This describes the magnitude of wind or divine power, so great that even while embracing the moon goddess Chang'e one remains unperturbed.

Light, it is as light as dust in the air; heavy, it is as heavy as a thousand jins of iron. The power or atmosphere shifts unpredictably, sometimes as weightless as a mote of dust and sometimes as weighty as an iron block of a thousand catties.

White, it is as white as snow in the sky; red, it is as red as ape blood. These lines describe the coloration of the heavens or of spiritual light.

Zhinü, the Fourth Brother, Dark Beneath the Earth, Gouleou, Jili. These are mostly names of stars, directions, or secret appellations, matched to the liturgies for praying for clear skies or for rain and for summoning thunder.

Clouds veil the moon; the monk's complexion is renewed. On a night of the moon, one sees the Great Simplicity (dapu). Clouds cover the moon and the light is renewed. Night reveals the dapu, the image of primordial chaos before division.

Water and fire cavity; Kunlun achieves completion (jiji), filling the mountains and rivers. Drawing on the jiji (After Completion) hexagram of the Yijing, the passage evokes the mutual completion of heaven, earth, water, and fire, with vital energy (qi) filling the mountains and rivers.

At this point, heaven and earth dare not speak. At this stage the images of heaven and earth are beyond verbal description.

Dispel heaven, dispel earth, raise clouds and thunder. The method is set in motion to dispel heaven and earth and to stir up clouds and thunder.

Recite the talismans to exhaustion and summon the Nine Capitals. Having recited the spirit talismans (fu) fully, one summons the divine beings of the nine capitals.

If a person truly comprehends the Dispelling-Heaven Method,

one may command the Nine Lords of the Southern Bureau. Whoever masters this method may command the nine emperors of the Southern Bureau.

Dense clouds; the five thunders are ordered forth. Thick clouds gather and the thunder deities of the five directions receive their orders.

Feng Yi drums and dances, and the nine dragons clash. The water deity Feng Yi beats his drum and dances, and the dragons contend as though in combat.

Towering and resounding, filling heaven and earth. The sound and radiance of the rite fill the cosmos.

Sun and moon change their course; mountains and peaks are made to serve. The sun and moon are stirred from their courses, and the mountains are bidden to obey.

Lightning flashes; thunderclaps crack. Electric light flares and thunder bursts forth.

Stones split at the spring's source; mountains and seas seem to overturn. Rocks break open and springs gush forth, so that mountains and seas appear to capsize.

Water roars and dragons howl; flying stones shriek. The water roars like a beast and the dragons bellow, while stones fly and whistle through the air.

Mountains collapse and rocks crack; the altar deities are shaken. Mountains crumble and rocks split, and even the spirits of the local earth shrines (she) are shaken.

If the City God disobeys the order, he is beheaded at the crossroads. This is a threat expressed within the liturgy: should the City God (Chenghuang) disobey, he is to be executed in the public thoroughfare.

Heaven and earth overturn across three thousand great thousand worlds. Heaven and earth are turned upside down throughout the three thousand great chiliocosm.

Quickly, quickly, as the decree of the Supreme Lord of the Dao, the Dao Ancestor's laws of military command. The conclusion invokes the urgent formula jiji ru lüling ("swift as the statute") and places the rite under the military authority of the Dao Ancestor, the Supreme Lord.

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II. The Command Incantation (Zhujiang Zhou)

Thunder deity, thunder deity, light as dust in the air, heavy as a thousand catties of iron, white as snow in the sky, red as ape blood.

At midnight, one shouts and summons the wind and thunder; the mute bites through his own tongue.

Collected into the jade gourd, it is kept secret and must not be divulged.

Summary: The incantation recounts the tests of the thunder deity's lightness, weight, and coloration. A single shout at midnight brings forth wind and thunder, with a force so great that even a mute would bite through his tongue in astonishment. The method is stored within a jade gourd and kept secret.

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III. The Thunder-Subduing Incantation (Yilei Zhou)

Primordial Yang and a single Qi pierce the eight wildernesses. If the evil brood dares to approach, they shall be slain and destroyed, so that the lineage flourishes forever. Quickly, quickly, as the statute commands.

Summary: Through the single qi of primordial yang, one penetrates the eight wildernesses. If malevolent forces dare to draw near, they are annihilated so that peace endures. The closing formula is jiji ru lüling.

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IV. Vow Section (Shizhang)

Wan hu ling fu, yin shi shu ling, Ge Ying heng xing, dan hui ji yuan . . . (secret phonetic characters) . . . statute.

This is a vow within the liturgy, invoking the spirit officials (such as those named Ge Ying) and a phonetic incantation. The pronunciation must be preserved according to the transmitted lineage, and the characters should not be altered or explained freely.

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V. Concluding Memorial and Dispatch of Orders

At the close of the liturgy, the official memorial is read aloud, the divine generals are dispatched, and orders are issued for the troops to withdraw and return to their posts.

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VI. The Rain-Praying Incantation to the Wood Lord (Qiyu Mulang Zhou)

Hair loosened, one paces the Gang steps, seeks out the killing qi, and with the sword's tip ignites fire to refine the true script.

Lord Lao transmits to me the method of primordial chaos, commanding the Six-Six thunders of the Star Perfected.

One qi, recited seven times, and heaven and earth grow dark; at the third watch, at the third stroke, one summons the thunder deities.

Only in the mechanism for summoning thunder lies the pivot; the profound formula is known to few.

Poria boiled into porridge to refine the Star Perfected; always retain a single point to summon the thunder deities.

For one shichen of eight ke, carry it on the body; the fire-spirit talisman joins with the orifices and the heavenly person.

Summary: With hair loosened and the Gang steps performed, one seeks out killing qi and uses the sword's tip to kindle fire for refining the sacred script. Lord Lao transmits the method of primordial chaos, which commands the Six-Six thunders. Reciting the incantation seven times darkens heaven and earth, and at the third watch one summons the thunder deities. The key lies in a single hidden formula, known to few. Ingredients such as poria, cooked into porridge, are used to refine the Star Perfected. The fire-spirit talisman corresponds to the body's orifices and to the human being's alignment with heaven.

Sudden fire, small sudden fire, naturally responds beneath heaven.

Mengyang Spirit, Yinyin Spirit, the True One body; the sinews and bones become naturally light.

The flying spirit visits the Emperor and the golden gate, commanding the Star Perfected to shake the myriad spirits.

Command all the thunder deities to appear in true form, and descend swiftly with spirit.

Summary: The small and great "sudden fire" rites (a fire technique in rain-praying liturgies) respond naturally throughout the world. The Mengyang, Yinyin, and True One spirits unite, lightening the sinews and bones. The flying spirit attends the golden gate of the Emperor and commands the Star Perfected to stir the myriad spirits. The thunder deities are ordered to manifest their true forms and descend quickly.

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Note

This text belongs to the category of liturgical writings on thunder methods (leifa), rain-praying, and the subjugation of thunder. It is dense with esoteric language, star names, statutory formulas, and secret characters, and it can be practiced only in conjunction with oral transmission, the Gang steps, and talismanic fire. The vernacular explanation is intended only to clarify literal meaning and structure, and it should not be used as a basis for attempting the rites on one's own.

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Interpretation

Vernacular Interpretation of the Fahai Yizhu

Incantation for Praying for Rain and Summoning Thunder (Excerpt)

By the decree of the Primordial Yang, urgently summon Lord Tianpeng. Open the Xun Gate, and let the Yang spirit transform swiftly.

Wind and cloud rise, and the Yin spirit becomes black clouds. Feng Yi (the water spirit) beats the drum, and the sound fills heaven and earth. Stone and spring sources break open, and mountains and seas overturn. With a single thunderclap, the Perfect One arrives, and the Lord of the Six Waves, Heavenly Sovereign, descends to Kunlun. The Envoys of the Nine Heavens command the Azure Youths, the Black Banner summons the Lords of the Five Lakes, and the Dragon Lord of the Penglai waters rises. With a fasting mind, one refines the true writ, and heavenly craft and transformation take their proper form. Simply ascend the altar and summon the Rain Spirit, and thunder and lightning startle a thousand li away.

Respectfully summon the Great General of the North, of the Ren and Gui (water) phases, who commands the Thunder Duke and the Lightning Mother. Wind roars and rain pours down in torrents, to save the myriad people, to move the heavenly Perfect Ones, and to rescue all living beings. Add the mind-thought and invoke the name of the Wood Wolf. Recite it once, twice, and with incense in the heart, and by the fifth or seventh recitation, the spirit responds from a thousand li away. Subdue the demons and control the demon lords, and summon the Tai Yin star of the Winnowing Basket and Net stars (wind and rain). Quickly summon the first of the Wood Wolf names, descend quickly, descend quickly, descend swiftly, hurry, hurry, as the statute commands!

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Military Statutes of the Dao Ancestor (Supreme Ruler)

Incantation for Refining the Body through Thunder Ritual

From the Root of Roots, I refine and command the Thunder Spirits. Hurry, hurry, as the statute commands!

Talisman for Refining the Body

Heaven and earth transform the qi. Yin unites with Yang, and the shen (spirit) rises while the qi descends. One qi ascends and descends in mutual movement, and a thunderclap sounds. The Three and Five Thunder Spirits and the Generals of Slaughter spread the thunder broadly: origin, flourishing, benefit, and correctness. Hurry, hurry, as the statute commands!

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Incantation for Moving Thunder

The numinous cavern of the Great Beginning, prior to the wondrous existence, opens and scatters the myriad phenomena, and its spiritual transformations are boundless. Hurry, hurry, by the command of the Primordial Yang Supreme Ancestor!

Talisman for Moving Thunder

This talisman is written with black ink on yellow paper, formed into a pellet, and swallowed with water.

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Chapter on the Thunder Talismans of the Upper Level

Wuji (Ultimate Nothingness): Before the primordial chaos is divided, the body is true emptiness; once a single qi circulates and separates, it belongs to the realm of action.

The talismans of this group are: the Single Qi of the Primordial Yang; the True Talisman of the Primordial Yang Itself; the Talisman for Summoning Lord Lao from the Primordial Yang; the Jade Emperor's Thunder that Governs Heaven; the Five Elders' Thunder that Governs Earth; the Talisman for Summoning Salvation from Suffering; and the Talisman for Summoning the August Sovereign.

Chapter on the Thunder Talismans of the Middle Level

Taiji (Supreme Ultimate): Silently move the jing, qi, and shen within the body, and a single point becomes bright in the mysterious orifice at the center.

The talismans of this group are: Summoning the Purple Subtle Great Emperor; Summoning the Sovereign of the Six Waves; Summoning the Northern Dipper Talisman; the Three Officials Governing the Yang Thunder; and the Five Peaks Governing the Yin Thunder.

Driving Heaven and Earth and Raising Wind and Thunder

(The final line. Together with the rain prayer, the thunder summoning, and the talisman chapters above, it belongs to a single set of thunder-rite procedures.)

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Note: In this text, "Lord Tianpeng," "Heaven of the Six Waves," and "Wood Wolf" are names of deities in Daoist thunder rites and rain-prayer liturgies. "Feng Yi" is a water spirit. "Ren and Gui" refers to the northern water phase. "Winnowing Basket and Net stars" refers to the wind-bringing Winnowing Basket star and the rain-bringing Net star. "Hurry, hurry, as the statute commands" is the closing formula of an incantation. The whole passage describes the sequence of chanting and talisman use for ascending the altar to pray for rain, summoning thunder, and refining the body.

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Interpretation

Fahai Yizhu (Pearls Left in the Sea of the Dharma): Selected Passages in Plain Language

This section lists the names, seals, and dispatch documents used in rites for Thunder Rites (leifa), rain-making, and summoning spirits. Entries such as "right talisman" (you fu), "written in black ink on yellow paper," and "written in black ink on dark paper" indicate that the practitioner draws the talisman, recites the incantation, and issues the dispatch according to the prescribed rules.

Commanding the Nine Emperors of the Southern Bureau. Through the ritual, the practitioner commands the Nine Emperors of the Southern Bureau (Nan Cao Jiu Di Jun), the sovereign lords in the Thunder Ministry and the celestial bureaucracy who investigate and issue orders.

Thunder of the Twelve Shichen and the Hundred Ke. The thunder order is set in motion according to the two-hour periods (shichen) and the water-clock divisions (ke, the hundred marks), corresponding to the twelve periods of the day.

Summoning the Four Sages to Slay Jiao and Expel Long. The Four Sages (si sheng), who in Thunder Rites are often the revered deities that protect the Dao and destroy evil, are summoned to slay jiao (scaly water-beasts) and expel long (dragons). The aim is to remove the water-dragons and jiao that block rain and harm the people.

Billowing Clouds and the Five Thunders Summons. Clouds that roll up thick and dark, like the dense overcast (ai dai), are commanded to issue the Five Thunders Summons (wu lei xi), the documents that call down thunder from the five directions of the Thunder Ministry.

The Talisman That Summons the Thousand Perfected and Myriad Sages. This talisman summons the thousand perfected and ten thousand sages (qian zhen wan sheng), the divine beings of the heavens.

Completing the Incantation and Summoning the Nine Capitals. Once the incantation is finished, the numinous talisman is used together with the Nine Capitals Summons (jiu du xi), a document of the Thunder Ministry or the Netherworld Bureau according to the teachings of this scripture, to summon the spirits.

Another Talisman That Summons the Thousand Perfected and Myriad Spirits. A second talisman is used to summon the thousand perfected and myriad spirits.

Talismans for Summoning Thunder

Yi Qi Di Ling (The Emperor's Command of the One Qi). This talisman uses the One Qi (the primordial one qi, the qi of imperial command) to govern all thunder orders.

Right talisman for commanding the myriad spirits. This talisman can command the myriad spirits. It may be written in black ink on yellow paper, composed as an imperial edict or summons (gao xi), or stamped as a pi fu (an annotated or activated talisman placed on a document). Any of these may be chosen as convenient.

Summoning Tianpeng, Commander of Thunder. Summon Marshal Tianpeng and the thunder spirits he commands.

Summoning Tianyou, Yisheng, and Yousheng. Summon the Perfected Tianyou, together with Yisheng and Yousheng, the protective titles associated with Tianyou's retinue.

Summoning the Thunder Lords of Taiyi and Yuebei. Summon the thunder lords of the systems of Taiyi and Yuebei (the comet that governs calamity).

Summoning the Thunder of Tianyi and Zi Qi. Summon the thunder of Tianyi and Zi Qi (purple vapor, often associated with auspicious omens or the Thunder Ministry).

Summoning the Thunder of Solar Flame. Summon the thunder of the solar flame light (tai yang yan guang).

Summoning the Thunder of Lunar Radiance. Summon the thunder of the lunar white radiance (tai yin su yao), the clear light of the moon.

Summoning the Thunder with Luohou as the Head. Summon the thunder with Luohou (one of the Nine Luminaries, the "eclipse head") as its head.

Summoning the Thunder with Jidu as the Tail. Summon the thunder with Jidu (one of the Nine Luminaries, the "eclipse tail") as its tail.

Summoning the Thunder of the Eastern Suide. Summon the thunder of Suide in the east (the year-virtue spirit, associated with the qi of Jupiter).

Summoning the Thunder of the Southern Yinghuo. Summon the thunder of Yinghuo in the south (the planet Mars).

Summoning the Thunder of the Central Zhenzun. Summon the thunder of Zhenzun in the center (the center's guardian, the virtue of Earth).

Summoning the Thunder of the Western Taibai. Summon the thunder of Taibai in the west (the planet Venus).

Summoning the Thunder of the Northern Chen Gate. Summon the thunder of the Chen Gate in the north (the celestial gate of the North Star, or the gate of the Water virtue).

Dispatch Seals and Other Rites

Da Yi Du Ling (The Great Commander of the Universal Ruler). The Taiyi Du Ling, a seal in which Da Yi is Taiyi and the title holds the myriad spirits in common.

Thunderous sound, thunderous sound; a single crack of thunder, and the spirits descend at the command. This is the gist of the incantation: the heavenly sound shakes the myriad spirits, and at one clap of thunder the revered deities descend as commanded.

Bei Chong (Back Clash). A talisman used for direction and clash-and-taboo calculations, drawn to the back direction according to the liturgy.

Fei Zhang (Flying Memorial). A flying memorial, a document sent upward to the celestial court.

Series of numbers and the "time shift" marks. These are the numerical or time-marked signs on the talisman, or the chant formulas for pacing the Big Dipper steps (bu gang) and arranging the glyphs. They are read according to the transmission of one's teacher.

Er Qi Fu (Second Qi Talisman). The second qi (a second-grade one qi, or the two qi of yin and yang), used to gather essence and command thunder. This means concentrating vital essence to command the thunder.

Kai Tian Fu (Opening the Heavens Talisman). A talisman for opening the heavens.

Rain-Making Talismans

Qi Shang (On the Banner). This phrase recurs. The talisman or character is written on a banner, used in the rain liturgy.

Wu Fang Fu (Five Directions Talisman). A talisman for the five directions (east, south, west, north, and center).

Dong Nan Xi Lei Yi Ke (Thunder Summons from the Southeast Also Permissible), Xi Bei, and Zhong You. The southeast can issue a thunder summons; there are further uses for the northwest, the center, and other directions.

Yong Shui Cang Lei (Welling Water Hides Thunder). Pour water into a water vat, write the talisman in black ink on Zao paper (a special paper from the gleditsia pod or a prepared paper), and hide the thunder order in the water.

Hun Tian Fu (Dim Heaven Talisman). A talisman for dim heaven (the sky grows dark), used to block the sun and raise clouds.

Right talisman written in black ink on Zao paper, dark-ground talisman, and right talisman written in black ink on Zao paper. All are written in black ink on Zao paper or on dark-ground paper.

Bi Ri Fu (Sun-Covering Talisman). A talisman for covering the sun, which helps clouds and rain form.

Two Talismans for Raising Clouds, Also, Ju Yun Fu (Gathering Cloud Talisman), and Suo Yun Fu (Locking Cloud Talisman). Two talismans for raising clouds; there are also talismans for gathering clouds and for locking clouds so the vapor does not disperse.

Can also be written as a Xi that Kills and Strikes. It may also be written as a dispatch document carrying the sense of killing and striking (punishing evil).

Talisman for Bringing Clouds and Causing Rain. A talisman for raising clouds and bringing rain.

Talisman for Raising Wind. A talisman for raising wind.

Summoning Thunder, Lightning, Wind, and Rain (Wind Elder and Rain Master). Summon thunder, lightning, wind, and rain, and also summon the Wind Elder and the Rain Master (the spirits who govern wind and rain).

Talisman for Raising Thunder, Summoning Thunder, Driving Off Thunder, and Thunder Summons. These are used respectively to raise thunder, summon thunder, drive off thunder, and issue summonses to the thunder ministry.

Talisman for Raising Rain. A talisman for raising rain.

(Rain day and hour: generation and destruction of wind, cloud, thunder, rain, lightning, and the five camps.) Note: select a rain day and hour, and match the generative and destructive relations of the wind, cloud, thunder, rain, and lightning (the five camps or five divisions of spirit troops) according to the five phases.

Collective Summons to Hasten Rain. A single general summons urging rain to fall.

Battling Demons and Making Rain (write in red paper with black characters, and sweep away the defilement). Battle demons and make rain: write the talisman in black characters on red paper, sweep away defilement (evil spirits), and then perform the rain rite.

Cutting off Demons That Block Rain. Cutting off the demons that block rain, removing the obstacles that hold back the rain.

Cutting the Rainbow. Cutting the rainbow. Popular belief holds that rainbows bring drought, so cutting them is thought to help bring rain.

Bi Li Ming. Bi li ming is the name of an incantation or sound-signal for the thunder ministry or a ritual instrument.

Dun Qiao (Pausing the Spade). Pausing the spade is a step in the liturgy that halts, opens, or symbolically breaks ground to channel water. Its exact use depends on the procedure.

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Note: The original is a catalog-style list that names talismans and gives brief uses for each. The precise drawing methods, pacing steps, and full incantations must be sought in the complete Fahai Yizhu and in the teachings of a master. Pi li (the thunder-crack glyph) here refers to thunder. Xi is a Daoist document used to urge and command spirits, and it is often used together with the fu talisman.

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Interpretation

This scripture documents several important talismans (fulu) and ritual procedures in Daoist Thunder Magic (Leifa), a practice harnessing the power of lightning, primarily categorized into four types: rain summoning, exorcism, weather clearing, and punitive operations.

The rain summoning section details the invocation of thunder deities from the five directions (east, south, west, north, and center) along with seasonal thunder gods (spring, summer, autumn, winter). Practitioners inscribe talismans on five iron plates (or substitute new bricks) bound with long ropes to be submerged in deep pools. The inscriptions command specific dragon kings to release rain at appointed times to relieve drought, with warnings of divine punishment for disobedience. The reverse sides bear special sigils to mobilize cosmic energies (Qi).

For exorcism, a different iron plate talisman is used, engraved with invocations to harness the powers of heaven-earth, sun-moon, and sacred mountains for subduing malevolent spirits. These must include precise timing and the officiating priest's formal title and name.

Weather-clearing rituals employ four distinct talismans: Cloud-Dispersing, Rain-Stopping, Wind-Ceasing, and Sun-Summoning charms. The text mentions the "Dongshan Flower Seal," a special mark used when disciples face disciplinary action from thunder deities.

Punitive operations feature matching talismans (half-burned, half-preserved) and invocations to celestial thunder gods for executing judgments. The text emphasizes that all these magical powers originate from the primordial Yin-Yang energies, the fundamental forces constituting all phenomena in Daoist cosmology.

Every talisman requires the priest's official signature and strict adherence to prescribed timings and methods, reflecting Daoist ritual magic's rigorous emphasis on ceremonial precision. The procedures demonstrate how Thunder Magic systematically coordinates celestial bureaucracy, natural forces, and ritual protocols to manifest its effects.

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Interpretation

Explanatory Notes on Selected Passages from the Fahai Yizhu (Pearls Left in the Sea of the Dharma)

I. The Majesty of Talismans (General Overview)

When it is deployed, its sound shakes heaven and earth. When its work is complete, it draws back like a mountain swallowing mist. When it strikes to kill, evil spirits and demonic essences are shattered to pieces. It can subdue evil masters and sorcerers. Five talismans are used to subdue demonic afflictions, and their Qi rivals the crash of thunder and lightning. The original text appears to be missing a character at this point. It may be wan xie ("myriad evils") or a similar phrase, expressing vast power.

II. The Five Talisman Types and Their Uses

The Fire-Rescue Five Talismans, numbered one through five, are written on bricks or stones and thrown into a burning area to put out the fire. The same set of talismans is also used to drive away pestilence. Talismans three, four, and five are used to treat illness. The Water-Calming Talismans, also numbered one through five, are used to control floods and to calm the surge of rising water. The five talismans above are secret transmissions, written on iron plates, bricks, or stones. The Five Illness-Treatment Talismans are likewise numbered one through five.

The Childbirth-Hastening Talismans, numbered one through five and sometimes made as pills, are used to speed delivery. The Pregnancy-Preserving Talisman is the second talisman, and it is used to treat a stillbirth: if the fetus has already died, this talisman is applied. The Talisman for Childbirth Ailments, which is the second talisman, protects the mother during labor and treats postpartum illness. It may be sent outward as a kanshi (inspector-envoy talisman) or carried on the body as an inner talisman (neifu). A prayer-averting rite for illness in childbirth uses this talisman as well. Prayers to dispel servitude remove afflictions brought on by forced service and labor. The House-Guarding Talismans, numbered one through five, pacify and protect the home.

III. Thunder Methods and Inner Talismans

The Bright Kanshi Inner Five-Thunder Talisman is an inner talisman of five thunders, held by the Bright Kanshi, a functionary of the celestial bureaucracy. The designations of the talismans or their positions in the sequence correspond to Metal, Wood, Earth, Water, Fire, and Yin. These correspond to the Five Phases and to yin Qi.

IV. The Hundun Ranks of the Iron Thunder Masters

The following are the grades of the Iron Thunder Masters, a title within the Thunder Methods lineage, in the Hundun ("Chaos") rank system. They are listed from lowest to highest. The ninth grade is Iron Thunder Master, Disciple of the Supreme Mysterious Primordial Great Dao. The eighth grade is Iron Thunder Master, Thunder Judge of the Hundun One-Qi Capital. The seventh grade is Iron Thunder Master, Thunder Envoy of the Hundun One-Qi Capital. The sixth grade is Iron Thunder Master, Deputy Thunder Envoy of the Hundun One-Qi Capital. The fifth grade is Iron Thunder Master, Grand Thunder Envoy of the Hundun One-Qi Capital. The fourth grade is Iron Thunder Master, Right Chancellor of Thunder Operation of the Hundun One-Qi. The third grade is Iron Thunder Master, Left Chancellor of Thunder Operation of the Hundun One-Qi. The second grade is Iron Thunder Master, Supreme Chancellor of Thunder Operation of the Supreme Mysterious Primordial.

Above these come the higher ranks. The first grade is the Supreme Chancellor of Thunder Operation of the Supreme Mysterious Primordial and Grand Master of the Nine Heavens Golden Gate, True Person of One Qi. The special grade is the Supreme Chancellor of Thunder Operation of the Supreme Mysterious Primordial, Grand Master of the Nine Heavens Golden Gate, and Iron Thunder Master who serves as Imperial Attendant Caifangshi (Inspector), with authority to act as circumstances require, at first-grade rank. The second grade under this heading is the Left Chancellor of Thunder Operation of the Supreme Mysterious Primordial, Shangqing (Supreme Minister) of the Golden Gate, and Nine Heavens Caifangshi Iron Thunder Master, with authority to act as circumstances require. The third grade is the Right Chancellor of Thunder Operation of the Supreme Mysterious Primordial, Zhengqing (Chief Minister) of the Golden Gate, and Nine Heavens Chafangshi (Inspector) Iron Thunder Master, with authority to act as circumstances require.

In these notes, Jin Que (Golden Gate) is the name of a palace in the celestial realm of Daoist cosmology. Caifangshi and chafangshi are inspection offices of the heavenly court, whose officials tour and examine conditions below. Yi Qi (One Qi) refers to the single primordial Qi present when Chaos first opened. Xing bian yi shi, "acting with expedient authority," means handling matters with discretion as circumstances require.

The above has been translated passage by passage from the source. The talisman names, rank structures, and methods of writing on iron plates, bricks, and stone follow the conventions recorded in the Daozang (Daoist Canon) edition of the Fahai Yizhu. No meaning has been added or removed.

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Interpretation

The following is a vernacular gloss on an official-titles entry from Volume 41 of the Fahai Yizhu (Pearls from the Sea of the Dharma), which enumerates the ranks and offices of the thunder deities (leibu shenzhi). The entries are given without narrative. Each one lists a title, a set of concurrent appointments, and a grade.

Vice-Minister of the Wushang Xuanyuan Thunder Operation (Wushang Xuanyuan yunlei fuxiang), concurrently Left Minister of the Golden Gate (Jinque zuoqing), Patrol Envoy of the Nine Heavens (Jiutian chafang shi), and Iron Thunder Master (Tielei shi), empowered to act with discretionary authority, Fourth Grade. In other words, within the Wushang Xuanyuan Thunder Operation system, the holder serves as deputy minister, concurrently as Left Minister of the Golden Gate and Patrol Envoy of the Nine Heavens, and acts with discretionary authority as Iron Thunder Master, at Fourth Grade.

Vice-Minister of the Wushang Xuanyuan Thunder Operation, concurrently Right Minister of the Golden Gate (Jinque youqing), Penal Inspection Envoy of the Nine Heavens (Jiutian xingchafang shi), and Iron Thunder Master, empowered to act with discretionary authority, Fifth Grade. Under the same vice-ministerial system, the holder concurrently serves as Right Minister of the Golden Gate and Penal Inspection Envoy of the Nine Heavens, and as Iron Thunder Master acts with discretionary authority, at Fifth Grade.

Vice-Minister of the Wushang Xuanyuan Thunder Operation, concurrently Junior Minister of the Golden Gate (Jinque shaoqing), Penal Inspection Envoy of the Nine Heavens, and Iron Thunder Master, empowered to act with discretionary authority, Fifth Grade. In other words, the holder concurrently serves as Junior Minister of the Golden Gate and Penal Inspection Envoy of the Nine Heavens, and as Iron Thunder Master acts with discretionary authority, at Fifth Grade.

Vice-Minister of the Wushang Xuanyuan Thunder Operation, concurrently Junior Minister of the Golden Gate, Assistant Inspection Envoy of the Nine Heavens (Jiutian zuochafang shi), and Iron Thunder Master, empowered to act with discretionary authority, Fifth Grade. In other words, the holder concurrently serves as Junior Minister of the Golden Gate and Assistant Inspection Envoy of the Nine Heavens, where "assistant inspection" means auxiliary inspection and surveillance, and as Iron Thunder Master acts with discretionary authority, at Fifth Grade.

Vice-Minister of the Wushang Xuanyuan Thunder Operation, concurrently Lower Minister of the Golden Gate (Jinque xiaqing), Assistant Inspection Envoy of the Nine Heavens, and Iron Thunder Master, empowered to act with discretionary authority, Fifth Grade. In other words, the holder concurrently serves as Lower Minister of the Golden Gate and Assistant Inspection Envoy of the Nine Heavens, and as Iron Thunder Master acts with discretionary authority, at Fifth Grade.

Notes for reading the original:

Wushang Xuanyuan Thunder Operation refers to a high-ranking set of divine names within Daoist thunder rites (leifa) and the names of celestial deities, associated with Xuanyuan and with the summoning and moving of thunder. Vice-Minister (fuxiang) is a deputy-chancellor-level office, a senior deputy post in the thunder department or in the celestial bureaucracy. The Golden Gate (Jinque), also called the Golden Portal or Immortals' Gate, is the Daoist name for the gate of heaven, and here its Left, Right, Junior, and Lower Ministers are the ministerial posts within it. The Patrol Envoys of the Nine Heavens are divided into inspection envoys, penal inspection envoys (who handle investigation and punishment), and assistant inspection envoys (who support the inspection work). The Iron Thunder Master (Tielei shi) is a Dharma master or divine general holding the iron-thunder office within the thunder department. Acting with discretionary authority (xing bianyi shi) means exercising one's powers according to one's office without having to report every matter to a superior. The Fourth and Fifth Grades follow the scale of human officialdom, so Fourth ranks above Fifth.

The whole passage contains no narrative. Under a single Vice-Minister of the Wushang Xuanyuan Thunder Operation, it lists the concurrent titles of the various Golden Gate ministers and Nine Heavens envoys, and it marks the Iron Thunder Master's authority and the difference between the Fourth and Fifth Grades.

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