《道法會元》Vol. 106

This scripture documents a complete system of Daoist talismans (fulu) primarily used to regulate anomalies between the realms of heaven, earth, and humanity. Each talisman is executed by celestial officials (yuanli) of varying ranks, addressing specific natural or human affairs.

For celestial anomalies, the talismans include: the "Great Thunder Jade Book" (Dutian Dalei Langshu) for controlling lightning; the "Talisman to Suppress Celestial Omens" (Yan Tianming Fu) for abnormal heavenly phenomena; the "Talisman to Suppress Shooting Stars" (Yan Liuxing Fu) and "Talisman to Suppress Comets" (Yan Huibo Fu) for regulating astral movements; the "Talisman to Suppress Disastrous Gales" (Yan Kuangfeng Wei Zai Fu) for extreme weather; the "Talisman to Resolve Delayed Rainfall" (Jie Yuze Qianqi Fu) and "Talisman to Resolve Excessive Flooding" (Jie Yushui Jinyin Fu) for water regulation; the "Talisman to Counter Untimely Warmth" (Yan Danghan Er Nuan Fu) and "Talisman to Counter Untimely Cold" (Yan Dangnuan Er Han Fu) for temperature balance; the "Talisman to Suppress Dust Rain" (Yan Yutu Fu) and "Talisman to Dispel Toxic Haze" (Jie Yinmai Duwu Fu) for unusual atmospheric conditions; and the "Talisman to Avert Untimely Hail" (Rang Feishi Yubao Fu) for abnormal precipitation. These must be inscribed using Celestial Sovereign Script (Tianhuang Neiwen) with the executing deity's name specified.

For terrestrial qi regulation, the talismans comprise: the "Talisman to Suppress Earthquakes" (Yan Dizhen Fu) and "Talisman to Suppress Ground Fissures" (Yan Dilie Fu) for seismic activity; the "Talisman to Activate Earth Veins" (Xing Dimai Fu) for geomancy; the "Talisman to Suppress Landslides" (Yan Shanbeng Fu) for mountain stability; the "Talisman to Suppress River Drought" (Yan Chuanjie Fu) and "Talisman to Suppress Floods" (Yan Hongshui Fan Fu) for water systems; the "Talisman to Ward Off Epidemics" (Bi Fawen Fu) for pestilence; the "Talisman to Prevent Banditry" (Bi Diqi Daozei Fu) for public order; the "Talisman to Avert Warfare" (Rang Daobing Fu) for conflict resolution; the "Talisman to Appease Territorial Deities" (Rang Diqi Jiang Zai Fu) for earth spirit pacification; the "Talisman to Stabilize Communities" (Zhen Ditu Anmin Fu) for civil harmony; and the "Talisman to Prevent Land Barrenness" (Bi Ditu Xuhao Fu) against soil depletion. These require inscription using Earthly Sovereign Script (Dihuang Neiwen), also bearing the executing deity's name.

For human affairs, the primary talisman is the "Talisman to Resolve Ancestral Attachments" (Jie Xianwang Fulian Fu), which neutralizes negative influences from deceased ancestors, executed by the official Gongdu Shen.

This scripture records various Daoist talismanic incantations (Fulu) for exorcising evil, curing illnesses, and dispelling misfortunes, along with their methods of application. Each talisman is executed by specific divine emissaries with designated functions:

Talismans for treating chronic illnesses are administered by the clerical official (a Daoist priesthood rank) Qu Xuan; those resolving the "Three Punishments and Six Harms" (a cosmological misfortune pattern) are handled by Wu Huan Shuji; protective talismans against accidents fall under Zu Yi Duzong; childbirth assistance talismans are governed by Wan Zhongzhen; talismans removing children's misfortunes are assigned to Qiu Changzhao; legal dispute resolution talismans belong to Huo Zhao; quarrel-settling talismans are managed by Yuan Shu Li'e; premature death prevention talismans are under the jurisdiction of Jingxiao Taiyi Siming (the Life Director of Supreme Unity from Splendid Heaven); grave conflict resolution talismans are overseen by Gong Bin; demon-expelling talismans are controlled by Yan Du Qilong; and talismans preventing energy depletion are administered by Yan Du Bianing.

When creating these talismans, one must first inscribe them using the "Inner Script of the Human Sovereign," then repeatedly write the name of the responsible emissary on the talisman, before finalizing with decorative touches.

The specific application method is as follows: According to Fire Masters (Daoist ritual specialists), the Supreme Thunder Talisman requires ten writing stages. First, inscribe the incantation text; second, write supplementary characters (usually two to four) beneath the talisman; third, rewrite the incantation; fourth, add the emissary's sigil; fifth, rewrite the emissary's name; sixth, incorporate the Supreme Unity True Talisman while reciting the Ten Divine Command incantation; seventh, invoke the divine general's descent; eighth, apply the general's personal sigil; ninth, add the "qiao" (aperture) character; tenth, after completing the inscription, use the master seal before dispatching thunder deities to proclaim the decree.

The text also documents two emissaries' talismans:

1. The Supreme Direct Emissary Qiu's Talisman, used on Ren days (ninth Heavenly Stem), with the incantation: "By Jade Purity's decree all gods are summoned/Jingxiao obeys orders as stars descend/The five directions relay commands urging winds." This emissary, named Tang Bin, appears wearing a yellow headscarf, red robe with golden armor, dark complexion, and wielding a treasured sword.

2. Cloud-summoning Emissary Li's Talisman, used on Gui days (tenth Heavenly Stem), with the incantation: "Jingxiao's jade palace commands all thunder/Flying talismans transmit orders swift as meteors/Heavenly dragon lords harness fiery clouds." This emissary is named Yuan Dan.

These talismans are primarily employed in Daoist rituals. Through specific inscription procedures and recitations, they serve to exorcise evil, cure diseases, and alleviate misfortunes according to Daoist cosmological principles.

This scripture records the ritual methods in Daoist Thunder Magic (Leifa) for summoning specific thunder deities on different celestial stem days, including hand mudras, incantations, and descriptions of divine manifestations. Here is the modern interpretation for each day:

On Jia days (first celestial stem day), form the "Wu-Wei-Kun" hand mudra (specific finger positions) using the Shangqing mudra with Chou-Zi gestures. The summoned deity appears wearing a cross-legged headscarf (ancient headgear) with a yellow forehead band, clad in black robes while holding a horned blade. The incantation states: "In the celestial realm of Jingxiao dwell divine spirits, transmitting authentic Qi that freely traverses the Three Realms (heaven, earth, and water), directly reaching the divine abode. By the Jade Emperor's decree, swiftly manifest from the southeastern Xun position's fortress." The thunder-summoning officer this day is Envoy Zhang, with the talismanic name Yuanbo.

On Yi days, form the Xu-Chen-Wei mudra. The deity resembles a duty officer (Zhifu) holding a thunder-summoning banner. The incantation says: "By Jingxiao Heaven's mandate we summon all spirits, whose response flies swift as wind, immediately rushing through fiery clouds. Hearing the command you descend instantly, Great Lord Mingzhen." The lightning-summoning officer is Envoy Ji, with the talismanic name Jiangnu.

On Bing days, form the Mao-Wu-You-Zi-center mudra. The deity appears with a boar-headed Thunder God visage, wearing a green vest and purple skirt while holding bamboo slips. The incantation: "Wielding punishment and overseeing penal codes, shaking the supreme celestial court. The Taiyi Dusi (Thunder Ministry office) governs wind-thunder itineraries, commanding myriad spirits with talismanic warrants." The rain-summoning officer is Envoy Jiao, with the talismanic name Gongqing.

On Ding days, form the Wu-Zi-Mao-You-center mudra. The yellow-turbaned deity wears green robes with a pale face, brandishing a flaming-tipped sword. The incantation: "The Taiyi Thunder Ministry summons Yang to absorb Yin, flying talismanic orders through three realms. Amid mist-veiled divine cities we execute the Jade Pure Realm's (Yuqing) decree." The Qi-healing officer is Envoy He, with the talismanic name Ran.

On Wu days, form the complex Kun-Kan-Li mudra sequence. The deity wears a Heavenly Warrior crown, appearing benevolent in red robes while holding a talisman. The incantation: "The Primordial Qi (Xiantian Yiqi) circulates ceaselessly, transmitting commands to five directions. Swiftly executing movements like wind, controlling waters across eight directions and nine earths." The birth-assisting officer is Envoy He, with the talismanic name Ming.

On Ji days, form the Zi-Mao-Wu-You-center mudra. The deity wears a Hercules crown with a purple face and blue robes, holding a purification vase. Though the full incantation isn't recorded, the imagery suggests purification or healing functions. In such rituals, specific mudras combine with corresponding incantations and deity manifestations to form a complete Thunder Magic summoning system.

This scripture documents a system of Daoist Thunder Magic (a practice harnessing lightning power) and ritual talismans (fulu), primarily used for exorcism, healing, and household protection. The opening describes how two Heavenly Emperors (the Twin Sovereigns) dispatch thunder deities from the Thunder Ministry to descend to the human realm, with eight directional spirits assisting to dispel calamities. The celestial thunder troops awe all directions, executing the Supreme Deity’s decrees to vanquish malevolent spirits.

Two key talismans are mentioned: the Healing Ju Messenger Talisman and the Healing Hao Messenger Talisman. When inscribing these talismans, one must first recite an invocation chant (summoning incantation), visualize the deity descending, then draw the talisman with focused intent, and finally recite a dispatch chant (command incantation) to infuse the talisman with the vital energy (Qi) of heaven and earth. The practice varies by season:

• Spring: Use the first talisman
• Summer: Use the second and third talismans together
• Autumn: Use the third and fourth talismans together
• Winter: Use the fourth and first talismans together

Each month also requires the complementary use of the Community Thunder Talisman (a thunder magic talisman governed by local earth deities).

Special emphasis is placed on the Five Thunders Household Protection and Epidemic-Dispelling Treasure Talisman and the Great Unity True Talisman (a talisman under the authority of the Five Blessings Great Unity Emperor). These must be used with the Jingxiao Ten Celestial Great Unity Command Incantation, and the names of the deities must be clearly written on the talismans. The talismans contain esoteric "secrets" (fulu qiao), with each symbol corresponding to a specific function:

• The sound "chú" (雛) is used for execution
• The sound "bēn" (奔) summons thunder
• The sound "yuān" (渊) invokes rain
• The sound "yàn" (焰) prays for clear skies
• The sound "fén" (墳) stirs wind
• The sound "mò" (默) calms wind
• The sound "tún" (豚) gathers clouds
• The sound "huàn" (焕) calls forth lightning
• The sound "yáo" (瑶) beseeches thunder

Additional symbols are dedicated to healing, epidemic prevention, and severing lingering misfortunes.

The text concludes by explaining that these talismanic methods originate from the secret wind-and-thunder techniques transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), with the Great Unity Emperor overseeing the Thunder Ministry’s execution. This system exemplifies the Daoist cultivation philosophy of harmonizing the three realms—heaven, earth, and humanity—by mobilizing natural forces through ritual talismans.

This scripture records the specific operational procedures of Daoist Thunder Magic (a ritual technique that summons Thunder Deities through incantations and talismans). The content is primarily divided into several parts:

First are the incantations and talisman methods for summoning different Thunder Deities. Each type of thunder—Celestial Thunder (governing cosmic cycles), Earth Thunder (eradicating locusts and diseases), Water Thunder (relieving droughts and floods), Divine Thunder (executing punishments), and Community Thunder (local thunder magic)—has corresponding chants and talisman-drawing techniques. For instance, when eliminating locusts, the character "煞" (slay) must be added; when dispelling plagues, the character "海" (sea) is included. For drought relief, a black dot is placed above the character "龙" (dragon), while for flood control, the brush tip must press down on the "龙" character.

Next is the description of rituals for summoning Thunder Department troops. The Thunder Generals are divided into five directions (east, south, west, north, and center), each with distinct characteristics: the eastern generals embody the nine yang vibrations, the southern ones ride fiery wheels, the western wield celestial execution axes, and the northern ones drive water-bearing thunder chariots. The central stroke varies according to purpose: the Wood Lord Incantation for rain, the Fire Chariot Incantation for clear skies, the Tianpeng (Heavenly Canopy) Incantation for healing, and the Eastern Numinous Minister Incantation for snowfall.

Finally, there's the "Ten Divine Command Incantation," a comprehensive chant that mobilizes various natural forces. It can summon the Great Monad Emperor (an important Daoist deity) and Thunder Department deities to achieve different effects like healing, rainfall, clearing skies, calming winds, or snowfall. For example, "Raising clouds to bring rain that nourishes all regions" is for invoking rain, while "Sweeping away dark clouds to let sunlight shine" is for clearing skies.

The text concludes with Master Huo (a patriarch of Thunder Magic) noting that the essence of the Jingxiao School's Thunder Magic is contained in three texts, with the upper volume focusing on celestial governance principles. These contents demonstrate how Daoism communicates with natural forces through specific rituals and incantations, embodying the cultivation philosophy of "resonance between heaven and humanity."

This scripture primarily discusses the thirty-six Daoist talismans (fulu) used for regulating celestial and terrestrial anomalies. These talismans are divided into two groups: nine corresponding to the Nine Heavens and twenty-seven corresponding to the Twenty-Seven Brahma Heavens, collectively known as the Thirty-Six Talismans. They represent the secret names of celestial deities and the coded designations of the Thunder Department's divine generals.

The use of these talismans follows strict ritual protocols: first, one must enter a purification chamber (jing), burn incense, offer prayers, and sincerely invoke the Thunder Gods. Then, a specific incantation (jade script, yu wen) must be recited two or three times before drawing the talisman. Finally, the practitioner must accompany the process with specific hand seals (qia jue) to infuse the talisman with spiritual power.

The scripture lists twelve types of celestial talismans, including:

• Talismans to silence unnatural celestial sounds (to be drawn on Hai, Zi, Ren, or Gui days)
• Talismans to prevent disasters caused by meteors (used on Wu, Wei, Bing, or Ding days)
• Talismans to dispel the calamitous influence of comets (used on Yin, Mao, Jia, or Yi days)
• Talismans to calm violent winds (used on Yin or Shen days)
• Talismans to regulate abnormal rainfall (including separate talismans for drought relief and flood control)
• Talismans to adjust extreme temperatures (including warming talismans and cold-resisting talismans)

When using these celestial talismans, the practitioner must face the southeast (Xun direction), recite the incantation from the Taiwei Jade Scripture (Taiwei Yu Pian), draw the talisman with special brush techniques, and finally form hand seals to summon the talisman emissaries (divine generals who execute the talisman's command) to fulfill the task.

Next are five terrestrial talismans for regulating geographical anomalies:

• Talismans to stop earthquakes (used on Jia or Yi days)
• Talismans to prevent ground fissures (used on Yin or Mao days)
• Talismans to unblock earth veins (used on Wu or Ji days)
• Talismans to prevent mountain collapses (used on Bing or Ding days)
• Talismans to prevent river desiccation (used on Geng, Shen, Xin, or You days)

Each of these talismans is accompanied by esoteric incantations (text in parentheses) and must be used at specific times. Through the combined power of talisman, incantation, and hand seal, they mobilize natural forces to maintain the harmonious operation of heaven and earth.

This text records the methods for using twenty-four Daoist talismans (fulu), divided into two groups of twelve: one for facing southwest (the Kun position) and another for facing northwest (the Qian position). Each talisman serves a specific purpose and must be used in conjunction with particular dates, directions, and incantations.

When facing southwest, one must recite the Tai Ling Yu Pian scripture while employing the following twelve talismans: the Flood Control Talisman (used on Wuji days), the Epidemic Prevention Talisman (on Rengui, Hai, and Zi days), the Theft Prevention Talisman (on Chen and Xu days), the War Avoidance Talisman (on Bingwu, Si, and Ding days), the Land Deity Calamity Dispelling Talisman (on Jiayi, Yin, and Mao days), the Land Stabilization and People Protection Talisman (on Wuji days), and the Land Resource Preservation Talisman, among others. When drawing these talismans, one must use the specific "finger flicking" technique (tanjue), completing the upper structure first before inscribing the lower text.

When facing northwest, one must recite the Tai Xu Yu Pian scripture while using another set of twelve talismans: the Ancestral Karma Resolution Talisman (on Jiayi days), the Chronic Illness Healing Talisman (on Bingding days), the Misfortune Dispelling Talisman (on Yinmao days), the Accident Prevention Talisman (on Bingding days), the Safe Childbirth Talisman (requiring the drawing of long qi on the full moon day), the Child Protection Talisman (on Jiayi, Yin, and Mao days), the Lawsuit Avoidance Talisman, the Gossip Cessation Talisman (on Rengui days), the Longevity Extension Talisman (used on one’s birthdate), the Grave Dispute Resolution Talisman (on Bingding, Si, and Wu days), the Evil Spirit Expulsion Talisman (on Haizi days), and the Property Loss Prevention Talisman (on Gengxin, Shen, and You days). These also require the "finger flicking" technique for completion.

These talismans embody the Daoist tradition of combining specific symbols, directions, timings, and incantations to address problems, reflecting the ancient systematic understanding of the connection between cosmic energy (qi) and human affairs. Their use must strictly follow the prescribed ritual procedures.