《道法會元》Vol. 11

The eleventh scroll of the Daofa Huiyuan documents several significant Daoist talismanic texts (fulu) and incantations used for petitioning celestial deities. These sacred writings and mantras hold special status in Daoist ritual practice.

The text first introduces the Qingwei Tianbao Xuanjing (Mysterious Scripture of Celestial Treasure from Qingwei), a crucial scripture for petitioning the Supreme Deity (the highest divinity in Daoism). It contains special incantations like the "Summoning Envoy Mantra" - a sequence of mystical syllables believed to possess the power to invoke divine messengers. Composed of potent phonemes like "zha du zha li," these syllables are regarded within Daoism as conduits for divine communication.

Several important jade texts (sacred Daoist documents) are recorded:

1. Lang Yuanjing Daolei Zha Dongzhang (also called Zihuang Shangdao), a thunder ritual-related text

2. Ziwei Biyu Xuanqing Yushu (also called Dongji Xuanqing Chaodu Yushu), used for salvation rituals

3. Dongji Zichen Yushu, another text for salvation rites

These documents follow strict production protocols: they must be written with cinnabar on blue paper, measuring five inches in height and one and a half inches in width. When used, they must bear the inscription "Your subject [surname] respectfully implements" to identify the practicing Daoist priest.

The Tianbao Xuanjing is described as an "internally restricted supreme treasure" capable of communicating across the Three Realms (celestial, terrestrial, and underworld) and with the Five Thunder Deities (Daoist thunder pantheon), directly petitioning the Supreme Deity. Other important scriptures include the Wuji Wuliang Miaodao Xuanjing and the Jiezhong Song Taiji Yushu.

The concluding section details the standard petition format: priests must identify themselves as "Your subject [surname], trembling with reverence, kowtowing repeatedly to submit this memorial," acknowledging that they have learned of the Qingwei school's (an important Daoist lineage) scriptures for salvation, and recognizing Dongji Qingxuan Shangdi's (Taiyi Jiuku Tianzun) virtue of life-giving compassion. Thus they reverently implement the Dao decrees descended from Qingwei Shangdi, these "celestial seal-script chapters" being proclaimed throughout the ten directions for all saints and perfected beings to honor.

These contents reflect the production standards and ritual applications of sacred texts in Daoist ceremonies, demonstrating the religion's practice of divine communication through specific ritual forms.

This document presents the formal structure of a Daoist memorial to the celestial court and instructions for using ritual talismans (fulu), demonstrating the rigorous protocols of Daoist purification rituals (zhaijiao) and liturgical ceremonies (keyi).

First is the format for a memorial addressed to the Supreme Azure Emperor of the Eastern Pole (a principal Daoist deity overseeing salvation and deliverance). The memorial begins with the self-reference "Your subject [name]" and employs reverential phrases like "With utmost reverence I prepare this missive to memorialize." The main content petitions the deity's compassion, requesting the issuance of edicts commanding the underworld (Luofeng) and mountain-river spirits to comply with divine will for the salvation of departed souls. It concludes with the date and the memorialist's name.

The document has strict sealing protocols: the inner envelope must bear the inscription "Before the Dao of the Supreme Azure Emperor of the Eastern Pole," while the outer envelope reads "Jade Document of Eastern Pole Deliverance," addressed to the "Palace of Wondrous Strictness in the Eastern Pole." Each line contains exactly 17 characters across 33 lines. When burning the memorial, one must use bamboo leaves and peach branches—ordinary spirit money or paper effigies are prohibited (as Daoism attributes special spiritual power to bamboo and peach).

Several talismanic methods are then described:

• Scriptures like the "Shangqing Infinite Cavern Chapter" must be transcribed with cinnabar on blue paper
• Ordinary talismans should be written on bamboo membrane and burned over incense, except during droughts
• Emergency talismans may use black ink on white silk for immediate effect, but should not be used lightly
• Talismans written with blue characters on white silk, when burned, can darken heaven and earth while shaking mountains and rivers
• Cinnabar-inscribed talismans on red silk summon thunder and lightning
• White-inked talismans on white silk summon sand-scattering, stone-lifting gales
• Bamboo-leaf talismans create celestial revolutions and terrestrial upheavals when burned

Finally, it lists thunder department deities: the Five Thunder Generals (including Chen Yuan and four others), Three Messengers (Fan Sheng and two others), and the Eight Palace Thunder Gods corresponding to Bagua directions (such as Chen Mingying of the Qian Palace Thunder God). These deities are frequently invoked in Daoist thunder rites (leifa).

The entire scripture reveals the meticulous documentation standards and talismanic protocols in Daoist ritual, along with the esoteric methods of cosmic communication through specific materials, colors, and inscriptions.

This scripture primarily documents the Taoist pantheon of Thunder Deities and the corresponding methods for using their talismanic charms. It first enumerates the names of Thunder Gods corresponding to the eight trigram (Bagua) directions: the Thunder God of Gen Palace (northeast) is called Liao Hun Cang; Zhen Palace (east) is Zhu Hong Cen; Xun Palace (southeast) is Zhao Liu Wei; Li Palace (south) is Zhang Qing Wen; Kun Palace (southwest) is Yang Shi Zhong; and Dui Palace (west) is Tian Yi Zhen.

The text then mentions the revered title "Qing Xuan Shang Di" (Celestial Sovereign of Azure Mystery) for the Great Sage Taiyi Who Saves from Suffering (a major Taoist deity responsible for delivering souls from purgatory), along with three important Thunder Ancestor Incense Talismans (Fulu): the Great Brahma Three Qi Incense Talisman commands the eight celestial realms of wind, clouds, thunder, lightning, rain, snow, hail, and fog; the Brahma Qi Thunder Ancestor Imperial Lord Incense Talisman summons all thunders of the Supreme Ultimate (Taiji); the Clear Qi Thunder Ancestor Imperial Lord Incense Talisman communicates with the thunders of Taiyi; and the Bright Qi Thunder Ancestor Imperial Lord Incense Talisman connects with the divine spirits of the Divine Empyrean Thunder Department and the Five Sacred Mountains and Four Great Rivers.

The scripture emphasizes the profound power of the "Primordial One Qi" (Yuan Shi Yi Qi, the highest source-energy in Taoism), which can command all deities and instantly resonate with thunder. Through twelve mystical talismanic incantations, one may harness twelve types of primordial Qi to summon myriad spirits. When cultivation reaches completion, divine beings naturally gather, allowing the practitioner to roam freely in the celestial realms.

Lastly, three sets of practical talismans are listed: the Primordial Inner Deity Talisman (divided into upper, middle, and lower sections—Shang Qing Liang, Zhong Qin Xu, and Xia Zhang Yu), the Primordial Outer Auxiliary Talisman (Chong Yong Da Yi and Zhuo Qing Yin), and the Commander-in-Chief Talisman. These are used to mobilize natural forces such as wind, clouds, thunder, lightning, snow, hail, rain, and fog, as well as to control weather conditions like clearing skies or summoning rain via dragon-guided clouds. The efficacy of these talismans depends on their proper ritual use and the practitioner's level of spiritual attainment.

This scripture primarily expounds the Daoist esoteric methods of employing Qi (primordial energy) to summon deities and command myriad spirits. The master explains: deities can be summoned, generals can be deployed, the Primordial Qi can be gathered, the Great Dao can be comprehended, and one may command countless spiritual beings. This formidable power is termed "Commander-in-Chief" (Dudu, meaning supreme authority).

A crucial cultivation formula is revealed: allow the Primordial Qi to circulate naturally within the body, passing through key apertures (Miaomen, wondrous gates) as it flows in and out, while maintaining, nurturing, and applying this energy during practice. This power originates from the "Primordial Unity Qi" (Yuanshi Yiqi), the fundamental source of all methods.

The text records several important talismans (Fulu):

1. Those capable of commanding the Three Realms (Desire Realm, Form Realm, and Formless Realm) and directing the Five Thunders (metal, wood, water, fire, and earth thunder methods from all directions), possessing supreme power.

2. Two universal talismans—"Primordial Qi Myriad Brahma Cavern Chapters" and "Jade Terrace Supreme Clarity Seven Treasures Inner Registers"—used in ritual prayers.

3. Talismans controlling natural phenomena, able to summon wind, clouds, thunder, lightning, rain, snow, and hail.

4. Two specialized talismans—"Swift Talisman" and "Communicating Talisman"—designed for rapid deity command.

The conclusion emphasizes three distinct Qi types (Brahma Qi, Clear Qi, and Radiance Qi) and their operational formulas, all containing key directives such as "Qi circulation," "imperial decree," "command," "swift execution," and "rapid movement." These talismans constitute the fundamental methods for governing all deities and must be used with utmost care, never employed lightly.

(Note: The "talismans" mentioned refer to special symbolic diagrams in Daoist ritual magic, typically inscribed with cinnabar on yellow paper or drawn in the air by masters to communicate with deities and manifest spiritual power.)