《道法會元》Vol. 108

This scripture records various talismans and ritual documents used in Daoist Thunder Magic (a form of Daoist practice that summons thunder deities through incantations and talismans). The main content is divided into several sections:

First, it lists the names and purposes of different talismans, including the Twenty-Eight Character Jade Slip for summoning thunder, as well as talismans for rainmaking, thunder invocation, clearing skies, and exorcism. These talismans require specific rituals for activation—for example, "drawing Qi from Kan" (northern water energy) for rainmaking and "drawing Qi from Li" (southern fire energy) for clearing skies. The color of the talisman paper also matters: yellow paper is used for most talismans, while black paper is reserved for winter plague-dispelling rituals.

Next, it details the methods for using these talismans. For instance, the Cloud-Summoning Talisman does not require a formal written pledge (券文, quanwen); it simply needs to be written on black paper and burned before the ritual document. The Thunderbolt Talisman must be partially burned facing the sun at the altar, while the other half is sprayed with water toward a body of water. The Wind-Raising Talisman changes its trigram (卦, gua) based on purpose: using Xun (the Wind trigram) to summon wind and Gen (the Mountain trigram) to stop it.

Finally, it provides the standard format for the "Contract Pledge Document" (合同券文, hetong quanwen), the formal petition submitted to deities. It begins by invoking the authority of the "Supreme Unity Thunder Department Headquarters" (太乙雷霆都司, Taiyi Leiting Dusi), states the reason, time, and location of the ritual, and specifies which thunder deity is being summoned. It concludes with the command of the "Jade Clarity True King of Divine Empyrean" (神霄玉清真王律令, Shenxiao Yuqing Zhenwang Lüling), the highest thunder deity in Daoism, and the decree of the "Great Celestial Emperor of Resplendent Empyrean Supreme Unity" (景霄太乙大天帝敕, Jingxiao Taiyi Datian Di Chi). Brackets indicate spaces to be filled in during actual use.

These talismanic documents reflect the religious practice in Daoist Thunder Magic, where specific rituals are employed to communicate with deities and harness divine power for natural regulation, such as rainmaking or wind control.

This scripture documents a Daoist talismanic system called the "Fetal Protection and Birth-Aiding Talisman" (Juxie Cuisheng Fu), primarily used to safeguard fetal development and ensure maternal well-being. The complete talismanic set comprises multiple components:

First is the talisman's dispersed form (sanxing), incorporating core concepts like "Harmonized Radiance" (heming), "Qi Convergence" (juqi, gathering primordial energy), "Womb Matrix" (baotai), and "Four Symbols" (sixiang), symbolizing the coalescence of celestial and earthly Yin-Yang energies. It then references the divine power of the "Celestial Emperor Protecting Life" (Tiandi Baosheng), which through the process of "Blended Generation" (hunhe shengcheng), utilizes the creative function of the "Nine Yang Mother-Child" (jiuyang muzi) to complete the gestational journey from "Divided Form" (fenxing) to "United Form" (hexing).

The talisman's activation requires accompanying incantations: "The Great Unity (Taiyi) governs fetal nourishment, the talismanic officials (fuli) assist the Emperor's life-giving mercy." The subsequent syllables like "zhī jī jī háo lì shè" represent esoteric Sanskrit-derived Daoist mantras believed to possess special spiritual potency. The full title of this talisman is "Precious Longevity and Vision-Prolonging Talisman" (Changsheng Jiushi Yansheng Baofu), with primary functions of protecting mother-child safety and extending lifespan.

Usage must strictly follow temporal rhythms:

• During spring's Yang-dominant periods (first month, Jia days): ingest at Zi (11pm-1am) or Xu hours (7-9pm)
• During spring's Yin-dominant periods (second month, Yi days): ingest at You hour (5-7pm)
• During summer's Yang-dominant periods (fourth month, Bing days): ingest at Shen hour (3-5pm)

(Other seasons follow analogous timing patterns, with specific hours omitted here)

Special attention must be paid to "Four Seasons' Yin-Yang" transitional periods:

• Twelve days after Qingming (third month, Wu days, noon)
• Twelve days after Shuangjiang (ninth month, Wu days, noon)
• Twelve days after Xiaoshu (sixth month, Ji days, 9-11am)
• Twelve days after Dahan (twelfth month, Ji days, 9-11am)

The talisman must be inscribed with cinnabar on yellow paper, strictly corresponding to seasonal Yin-Yang attributes and exact temporal nodes. Its complete designation as "Great Unity True Talisman" (Taiyi Zhenfu) or "Master Talisman" (zongfu) embodies the primordial energy of "Heaven-Earth Unified Qi" (tiandi yiqi), possessing the mystical qualities of "Circular-Square Hidden Storage" (yuanfang fucang) existing in a subtle "Seemingly Present-Absent" (ruocun ruowang) state.

The scripture's conclusion invokes the Five Directional Elder Lords (Wufang Wulao), including:

• Eastern Azure-Numinous Imperial Elder (Nine Qi Azure Heaven)
• Southern Crimson-Numinous Imperial Elder (Three Qi Cinnabar Heaven)
• Western Bright-Numinous Imperial Elder (Seven Qi White Heaven)
• Northern Mysterious-Numinous Imperial Elder (Five Qi Dark Heaven)
• Central Five-Numinous Imperial Elder (One Qi Yellow Heaven)

Each deity has corresponding Sanskrit-derived true words (e.g., "xū jī wū zhuó") believed to commune with divine beings and mobilize cosmic energies. This comprehensive talismanic system embodies the Daoist worldview of "Heaven-Human Resonance" (tianren xiangying), achieving its life-nurturing and protective purposes through precise synchronization with cosmic nodes and natural rhythms.

This scripture primarily expounds on the divine powers of Daoist deities including the Five Planetary Sovereigns, the Four Seasonal Thunder Emperors, and the Twenty-Eight Lunar Mansions, along with methods for healing and cultivation, as well as essential vows for spiritual practice.

The Azure Dragon of Jupiter (Wood Virtue Star) descends with numinous Qi, while the Vermilion Bird of Mars (Fire Virtue Star) harmonizes with it. The White Tiger of Venus (Metal Virtue Star) manifests in the human realm, as the Black Tortoise of Mercury (Water Virtue Star) bestows essential essences. The Gouchen Sovereign of Saturn (Earth Virtue Star) materializes in true form. This is followed by an arcane mantra of genuine words.

Each season has its presiding Thunder Emperor: the Spring Thunder Emperor facilitates the growth of all beings, the Summer Thunder Emperor governs heat and nourishment, the Autumn Thunder Emperor oversees harvesting and maturation, while the Winter Thunder Emperor presides over dormancy and retribution. These seasonal Thunder Emperors perform their respective duties in maintaining cosmic operations.

The Twenty-Eight Lunar Mansions are divided into four groups: the Seven Eastern Mansions (Jiao, Kang, Di, Fang, Xin, Wei, Ji) circulate thunderbolts; the Seven Southern Mansions (Jing, Gui, Liu, Xing, Zhang, Yi, Zhen) command wind and thunder; the Seven Western Mansions (Kui, Lou, Wei, Mao, Bi, Zi, Shen) execute celestial punishments; while the Seven Northern Mansions (Dou, Niu, Nü, Xu, Wei, Shi, Bi) eradicate malevolent forces. The Great Kui Star Sovereign of the Central Dipper harmonizes Yin-Yang and regulates the cosmic pivot.

Regarding healing methods: the Azure Thearch safeguards the ethereal soul (Hun), the White Thearch attends to the corporeal soul (Po), the Red Thearch nourishes primordial Qi, the Black Thearch regulates blood circulation, while the Yellow Thearch centrally commands all deities. Each of the five viscera has its guardian spirit: the Heart Spirit (Xuanzhu) consolidates righteous Qi, the Lung Spirit (Jicheng) harmonizes breath, the Kidney Spirit (Dayuan) stabilizes true Qi, and the Spleen Spirit (Huangting) balances the Five Qi, enabling human longevity.

Finally, the teachings of Fire Master True Lord (an important Daoist deity) are presented: the reason the Nine Celestial Sovereigns of Divine Empyrean can govern the celestial realm is their past establishment of great vows. Practitioners seeking swift results should likewise select a vow and declare it to divine officials. The True King (referring to high-ranking deities) once pledged before the Celestial Worthy of Primordial Beginning to deliver suffering beings during the Dharma-Ending Age.

This scripture records the threefold vow established by the Great Emperor of Qinghua (a revered Daoist deity), embodying the compassionate spirit of Daoist divinities to aid the world and deliver sentient beings.

The first vow states: If practitioners fail to use Dao-Qi (primordial energy) to protect themselves, they will lose their immortal status and fall into wretched rebirths. Those celestial officials who, due to their high positions, belittle living beings and fail to extend full assistance within the scope of my teachings shall be demoted to lowly ghost soldiers to suffer karmic retribution. However, if deeply sinful beings can genuinely repent with sincere remorse, the Celestial Ministry (heavenly judicial system) may mitigate their punishments accordingly.

The second vow recounts the Great Emperor of Qinghua's experience in the Floating Li Azure Heaven (the supreme Daoist celestial realm): There he served the Celestial Worthy of Primordial Beginning alongside the Ten Directions' Limitless Celestial Worthies. While listening to the Primordial Beginning's exposition of the "Great Numinous Chapter of Primordial Azure," he made this profound vow. Foreseeing the future kalpa of calamities (five hundred years later), when mountains of corpses and rivers of blood would cover the earth, he pledged to command the thunder forces (divine power executing heavenly justice), wield the harmonizing Qi between heaven and earth, and maintain Yin-Yang balance. As sovereign of thunder, he vowed to endure demonic obstructions on behalf of all beings.

The third vow emphasizes lineage transmission: Having received secret instructions from the Celestial Worthy of Primordial Beginning in the Primordial Azure Heavenly Palace, the Great Emperor obtained authority over all thunder ministries to assist the Jade Pure Realm (one of the Three Pure Realms) in educating beings. He sternly decreed: Thunder officials violating regulations shall be banished to the City of Smoke (netherworld) or the Nine Yin (realm of extreme Yin) for punishment; true successors must widely propagate orthodox teachings, especially when selecting disciples during the end-times kalpa. Masters who withhold teachings will face heavenly retribution first.

Finally, the Great Emperor made a special vow for hell beings: Should he fail to deliver suffering spirits who faithfully worship him, he would willingly dissolve into dust as atonement. Yet for those with deeply rooted evil, unless they genuinely repent, no pardon shall be granted. These vows manifest the core Daoist doctrine of "rewarding good and punishing evil," while emphasizing the crucial importance of repentance and virtuous transformation.

This scripture records the sacred vows of several important Daoist deities and the enlightenment story of Perfected Man Chen Nan.

Several Celestial Honored Ones and Great Emperors made solemn vows to aid humanity. The Nine Heavens' Life-Granting Elder Han Jun swore that when encountering women in difficult childbirth, he would dispatch celestial officials to assist, and that all wandering souls would receive his deliverance—if he broke this vow, he would never attain liberation. The Great Emperor Taiyi pledged that during the great calamities of heaven and earth, he would manifest avatars to bear half the tribulations for devoted cultivators. The Universal Transformation Celestial Honored One (Puhua Tianzun) vowed that anyone who sincerely recited his name would receive salvation—otherwise, he would willingly fall into the cycle of rebirth. The Thunder Ancestor Great Emperor (Leizu Dadi) swore that if he failed to answer the people's prayers for rain and disaster relief, he would request punishment and leave the celestial realm. The Cavernous Abyss Great Emperor (Dongyuan Dadi) promised that if he could not eradicate plagues and unjustly deceased vengeful spirits, he would endure illness life after life as a mortal. The Lord of the Six Waves (Liubo Tianzhu) vowed that if he could not universally deliver beings during the great flood calamity, he would forever remain in the mundane world. The Nine Heavens' Investigator Perfected Lord (Jiutian Caifang Zhenjun) guaranteed he would record human virtues to balance the ledgers of good and evil.

The latter section recounts the story of Perfected Man Chen Nan, also known as Master Cuixu. Originally from Qiongzhou in Hainan, Chen studied under Master Xue Daoguang in his youth and mastered the secrets of the Taiyi Fire Talisman (a cultivation method). After achieving success in cultivation, he returned to his hometown, living incognito as a barrel-maker. In the first year of the Jiading era (1208) of the Southern Song Dynasty, he encountered a Daoist on Mount Limu. The Daoist enlightened him, saying: "Though you have inherited the true transmission of the Taiyi Fire Talisman, you lack knowledge of the Taiyi Thunder Method (a demon-subduing technique)—what a pity." Chen replied that he only wished to focus on cultivation. The Daoist admonished him: "Cultivating only for oneself cannot save others—such practice will not lead to true immortality." He then cited examples like Celestial Master Zhang (Zhang Tianshi) subduing demons in Sichuan and Xu Xun slaying flood dragons to save the people, illustrating the importance of benefiting the world.

This passage documents the lineage and miraculous manifestations of Daoist Thunder Magic (Five Thunder Orthodox Method). A self-described "poor mountain-dwelling Daoist" sought the method from Thunder Department Commander Xin Zhongyi, who told him: "With sincere intention to aid the world, one may receive transmission without material offerings." Xin then led him to a stone cavern to impart the "Capital Heaven Great Thunder Method," specifically warning that the Five Thunder Method should never be used lightly, as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) only dispatches the Five Thunder Lords to save the world during kalpic disasters.

The text cites historical examples of Thunder Magic's divine manifestations: Yu the Great's flood control was actually the reincarnation of the Three Mountain Thunder Fire Lord; Hou Ji's teaching of agriculture was the incarnation of the Fire Elder Wind Thunder Lord. Xin Zhongyi revealed his true identity as Thunder Department Commander, having received the method directly from the Jade Pure True King (Yuzhen Qingwang, a revered Daoist deity) through his teacher Master Wang. This lineage later passed through Master Chen and Bai Yuchan (one of the Southern School's Five Patriarchs), emphasizing the secret transmission principle of "passing only to worthy recipients."

The latter section uses the miraculous deeds of Daoist immortals like Tao Hongjing (Tao the Hermit), Lü Dongbin, and Liu Haichan to demonstrate the tangible evidence of Daoist transmission: Liu Yuzhen's family personally witnessed Xu Xun (Xu Jingyang) manifesting divinity, while Bai Yuchan—though nearly a century old—still performed miracles. The author Bai Yuchan (the Qiongshan Daoist) particularly notes the clearly verifiable transmission line from Zhang Boduan (Purple Yang Perfected Being) to himself, affirming the authenticity of recent practitioners like Master Henan Ziwuyang.

Reiterating the esoteric rule of "never revealing to unworthy persons," the text stresses that these seemingly mystical records have verifiable evidence rather than being baseless claims. Through accounts of Perfected Beings' manifestations across generations, it proves the sacred authenticity of Thunder Magic transmission.

This passage records the deeds of Wu Puyun, a friend of Bai Yuchan (a renowned Southern Song dynasty Daoist priest). As a practitioner from the Shangqing (Highest Clarity) tradition—one of Daoism's major schools—Wu mastered the arts of summoning wind and rain, as well as commanding spirits and deities, yet never grew arrogant about his abilities. Later, he journeyed north to the Yan-Zhao region, where he obtained the Jingxiao Thunder Scripture from an extraordinary individual, though he had not yet fully grasped its profound mysteries.

Wu Puyun resided in a secluded Daoist temple in the capital with several fellow cultivators. One tranquil night, an immortal (known as Yu Chan) descended into his chamber, personally correcting flaws in his Thunder Method practice and elucidating its subtlest principles. These teachings could be applied both for self-cultivation and for aiding the world. Wu shared this experience with Bai Yuchan and proposed preserving the compiled Daoist texts in sacred mountains for destined seekers—a suggestion Bai heartily endorsed.

The Yuan dynasty scholar Yu Ji, upon hearing this account, reflected: True Daoist methods can be inwardly comprehended but are difficult to convey through words. The essence of ancient sages' spiritual teachings resides within classical texts, yet genuine understanding ultimately depends on the practitioner's personal cultivation. He recommended engraving the scriptures on catalpa wood tablets with lacquered inscriptions for preservation, but emphasized that a text's enduring value lies not in its physical medium.

The passage concludes with Wu Puyun quietly practicing methods learned from Bai Yuchan, aspiring that upon achieving the Dao, he might one day share a knowing smile with the immortal (Chan Weng) a millennium hence. This narrative embodies the Daoist principle that "the Dao is not sought externally," emphasizing how authentic transmission requires personal realization through practice.