《道法會元》Vol. 115

This scripture records the methods and incantations for using the "Five Directions Yang Thunder Talismans" (Wufang Yanglei Fu) in Daoist Thunder Magic (Leifa) – a practice for summoning thunder and commanding lightning.

When drawing the talismans, one must first gather the generative Qi from the five directions (east, south, west, north, and center), infusing it into five-colored paper and brushes. After completing the talismans, the practitioner must channel the vigorous Qi from each direction, particularly incorporating the energy from the southeast Xun position (the wind position). Preparations include sending a formal petition to Envoy Zhang (a thunder department deity). On the day of the ritual, the practitioner must face specific directions, form hand seals (Jue), and recite incantations to summon the thunder gods. The method involves dripping rooster blood into five bowls of wine, offering five bundles of spirit money and paper horses on the altar, arranged according to the five directions, while chanting the corresponding incantations for each.

During the ritual, the practitioner faces southeast, forming the Thunder Hand Seal with both hands, then performs the Gangbu (Pacing the Stars, a Daoist stepping pattern) toward the most vigorous direction before burning the talisman. The ritual combines righteous Gang Qi and fierce Sha Qi to activate the Thunder Magic, concluding by spraying water toward the vigorous direction. The "Imperial Talisman" (Difa, a high-level thunder talisman) is used to summon thunderclaps, while the "Total Qi Talisman" (Zongqi Fu) commands Envoy Zhang to oversee the thunder deities. Throughout the process, the "Great One's Mysterious Incantation" (Taiyi Mingming Zhou) is recited to authorize the ritual.

The scripture also details the seasonal patterns of thunder Qi:

• Spring Wood Thunder is born during Hai hour (9-11 PM) and peaks during Mao hour (5-7 AM).
• Summer Fire Thunder is born during Yin hour (3-5 AM) and peaks during Wu hour (11 AM-1 PM).
• Autumn Metal Thunder is born during Si hour (9-11 AM) and peaks during You hour (5-7 PM).
• Winter Water Thunder is born during Shen hour (3-5 PM) and peaks during Zi hour (11 PM-1 AM).

During thunderstorms, practitioners may absorb lightning flashes through the eyes and inhale azure thunder Qi through the nose.

Finally, the scripture describes the appearance of the eastern thunder deity "Great General Qu Heng, Lord of Crackling Commands": yellow robes, a snake's head on a human body, wielding twin axes. It includes the spring incantation for summoning fierce thunder: "Hu Feng Ya Duo Li Zhe Mao Cha Jiu Luo." The text also mentions invoking the Three Pure Ones (Yuqing, Shangqing, and Taiqing), the Jade Emperor, the Purple Tenuity Emperor, and other deities like the Thunder Patriarch, Wind Earl, Rain Master, Thunder Duke, and Lightning Mother to assist in the ritual.

This scripture describes the thunder deity system in Daoist Thunder Rituals (Leifa) and the incantations for summoning thunder deities to exorcise evil. It vividly portrays the scene where various thunder deities manifest their power to subdue demons and malevolent spirits.

The opening depicts the awe-inspiring spectacle of thunder deities gathering amidst flashing lightning and earth-shaking roars. The host of thunder deities, led by the Chief Thunder Deity from the Kunlun Mountains of the Nine Barbarian Regions, unleash divine thunder so powerful it darkens heaven and earth. The Yang Thunder Marshal commands thunder troops to pursue evil entities, exercising formidable might to eradicate ghosts and demonic creatures. Thunder deities from the eight cardinal directions (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui) each display their supernatural abilities, annihilating monsters amid flying sand and rolling stones while protecting living beings.

Following this is the specific summoning incantation calling upon the Eastern Zhen Thunder General to descend. The "flaming chariots and fiery wheels" mentioned in the chant refer to the thunder generals' blazing war vehicles, while "Xuahuo Bowen" denotes an important thunder deity. These thunder gods can command wind and rain, slay demons and monsters, possessing the tremendous power to shake mountains and reverse rivers. The incantation concludes with "urgently, urgently, in accordance with the statutes and ordinances" (jiji rulü ling), a common closing phrase in Daoist spells indicating immediate execution of commands.

The text further instructs practitioners to face east while performing the Thunder Step (Zhen Lei Gang) ritual. It describes the Southern Thunder General Kong Guang's fearsome appearance: white-robed with a bird's head, ghostly hands on a human body, holding an iron awl in his left hand and an iron hammer in his right. Finally, it enumerates the titles of the Five Directional Thearchs, including the Jade Emperor and the Southern Pole Long-Life Thearch, demonstrating that Thunder Ritual practice requires authorization from these venerable deities.

This passage describes the divine generals system and summoning incantations within Daoist Thunder Magic (a ritual practice invoking thunder deities to exorcise evil and avert disasters). It consists of three main sections:

The first section outlines the hierarchy of Thunder Department deities, headed by the Great Emperor of Purple Tenuity (a supreme Daoist deity governing celestial bodies). It lists thunder gods including the Star Lord of Fiery Virtue from the South and the Flame Emperor Shennong, specifically mentioning the Five Directional Thunder Kings (Green Emperor of the East, Red Emperor of the South, White Emperor of the West, Black Emperor of the North, and Yellow Emperor of the Center). Each thunder king commands billions of celestial soldiers dedicated to eradicating malevolent forces. Their titles incorporate terms like "Crackling Thunder" and "Savage Thunderbolt," signifying their dominion over thunder's formidable power.

The second section presents a Southern Thunder Summoning Incantation, employing fiery imagery such as "Southern Blazing Radiance" and "Wheel of Fire, Clouds of Flame" to depict thunder's might. The chant invokes thunder generals like Perfected Lord Chunqiu and the Purple Void's Divine General Who Smites Evil, concluding with the standard Daoist imperative phrase "ji ji ru lü ling" (implement immediately as decreed). A note specifies this chant requires coordination with the "Thunder-Fire Gang" footwork (a ritual stepping pattern oriented southward).

The third section depicts a Western Thunder General's iconography: green-robed with a boar's head and human body, wielding a trident in the left hand and an arrow in the right—a classic thunder deity representation. Subsequent names like "Boyan" and "Sun Zhen'er" identify subordinate Western Thunder Department generals, with parenthetical notations ("Shen-You-Xu") corresponding to earthly branch time periods, indicating different generals preside over specific watch periods.

This scripture primarily describes the thunder magic (Leifa) in Daoist practice—a ritual technique for summoning thunder deities to exorcise evil and bring rain—including thunder-summoning incantations and depictions of thunder deities.

The opening section successively invokes the Five Directions (east, south, west, north, and center) Thunder Emperors, corresponding to the celestial, terrestrial, and water officials of the Three Realms' thunder gods, demanding they swiftly unleash lightning. The term "savage thunder" (Manlei) refers to fierce and rapid thunderbolts, while "Great White Six Armies" (Taibai Liurong) denotes the thunder troops commanded by the Metal Star of the west. The incantation commands thunder to shake heaven and earth, annihilate demonic entities, while simultaneously gathering clouds to bring life-giving rain.

Next, it lists numerous thunder generals: the Celestial Thunder King (Qiantian Leiwang, thunder deity of heaven), the Thunder King of the Zhen Palace (Zhengong Leiwang, eastern thunder god), and the Twelve Monthly Thunder Kings (Shieryue Jian Leiwang, thunder gods aligned with monthly constellations), all arriving with crackling lightning to eradicate evil. The "Ten Directions Great Thunder Kings" (Shifang Dalei Wang) represent all thunder commanders from every direction, jointly dispersing demonic mists and purging malignant energies from the nine subterranean realms.

The western thunder-summoning incantation includes esoteric phrases like "Duo Zhe Fei Ya"—mystical utterances of thunder generals—depicting their awe-inspiring forms: iron-faced with torch-like visages, riding thunder chariots, spitting lightning from their mouths, specially devouring demons and destroying evil. It concludes with the command "By the decree of the Dao Ancestor's Thunder Roaring Great Emperor" (Daozu Minglei Dadi Lüling).

The northern thunder general Hu Qing appears in crimson robes with a rooster's head, holding a drum in his left hand and a fire wheel in his right, mounted on a flame-spewing steed. Winter's savage thunder is governed by three thunder deities: Wu Meng (hour of Hai), Huang Jing (hour of Zi), and Zhao Zhenzong (hour of Chou). Finally, the "Nine Heavens Thunder Ancestor Great Emperor" (Jiutian Leizu Dadi), the supreme thunder divinity, issues an imperial decree ordering all thunder gods to act immediately, ensuring the annihilation of evil entities.

Note: "Pacing the Dipper" (Bugang) refers to the Daoist ritual of tracing the Big Dipper's steps to summon thunder, while "imperial decree" (Chiling) represents the highest Daoist command with compulsory divine authority.

This scripture describes the system of the Five Directional Thunder Kings and thunder-summoning incantations within Daoist Thunder Magic (a ritual practice that invokes thunder deities to exorcise evil and avert disasters). The Azure Qi (qingqi, blue mist symbolizing the Wood phase) Thunder King of the East, the Crimson Qi (chiqi, red mist symbolizing the Fire phase) Thunder King of the South, the White Qi Thunder King of the West, the Black Qi Thunder King of the North, and the Yellow Qi Thunder King of the Center each guard their respective directions, wielding hail-inducing ritual implements to dispel calamities. It mentions that immortal masters such as the Eastern Numinous Prime Minister (Dongling Shangxiang) and the Dark Essence of Great Splendor (Yinjing Taihua) can summon auspicious snow to purify heaven and earth, while the Nine Stars Thunder King subdues demonic forces. The thunder kings corresponding to the twenty-eight lunar mansions (including constellations like the Well, Ghost, and Willow) have the power to stir winds and release rains.

The northern thunder-summoning incantation depicts the awe-inspiring presence of the Thunder Department deities: when celestial thunder roars, dragons and tigers intertwine (symbolizing the harmonious interaction of Yin and Yang Qi), while the Great Splendor and Supreme Ultimate (Taihua Taiji) deities command lightning that whips up sand and stones, even capable of overturning seas and riding clouds. The Wind-and-Rain Ministers of Penglai Immortal Isle and the Venerable Luminous Elder (Haoweng Lingzun, a high-ranking thunder general) wielding his great axe of thunderbolts lead their retinue—including the Wood Youth (Mulang), the Lightning Mother (Dianmu), and the Thunder Duke (Leigong)—as the Wind-Wheel Thunder-Shaking General (Fenglun Leizhen Jiangjun) vanquishes demonic obstructions with ten-thousand-zhang thunderbolts. The text concludes by emphasizing the necessity to act in accordance with the decrees of the Dao Ancestor (likely referring to Celestial Master Zhang) and the Resounding Thunder Great Emperor.

The scripture also records the iconography of key Thunder Department generals: the Central Thunderbolt Great General (Zhongyang Pili Dajiangjun) wears black robes, manifests with a ram’s head and bird claws on a human body, holds an incense burner in his left hand and thunderfire in his right, and can spew flames from his mouth. The Five Thunder Directorate (Wulei Dusi), the celestial Thunder Department institution, operates under the authority of supreme deities like the Jade Pure Celestial Sovereign (Yuqing Shangdi) and the Supreme Pure Great Emperor (Shangqing Dadi). The Thunder Patriarch True Sovereign (Jiutian Yingyuan Leisheng Puhua Tianzun) shares governance over thunder’s divine mandate with the Purple Tenuity Great Emperor (Ziwei Dadi).

(Note: The original scripture’s directional/temporal annotations in parentheses are preserved to indicate ritual requirements for specific orientations or timings.)

This scripture describes the Thunder Ritual (a Daoist practice summoning thunder deities' power to exorcise evil) in Daoist Thunder Magic. It depicts the scene where various thunder deities swiftly assemble upon receiving the command to unleash their formidable power together.

The Three Officials (Tianshi, Earthly Official, and Water Official—the Three Great Emperors of Daoism) simultaneously issue thunderous orders, while the Three Primordial Generals (divine commanders under the Three Officials) and the Great Kui Star Lord of the Central Heaven (the leading star of the Big Dipper) lead the Thunder Department's deities. Thunder Kings such as the Heavenly One Thunder King and the Supreme One Thunder King respond swiftly, as the Five Directions' Savage Thunders (the fierce thunders of east, south, west, north, and center) roar. Local deities like City Gods (Chenghuang), Earth Gods (Tudi), Dragon Deities, and Water Officials also gather.

The True Lord of the Thunder King of the Stabilizing Star is commanded to open the Thunder Gates of the Six Directions (up, down, and the four cardinal directions). Messengers of the Thunder Department hold the Celestial Emperor's decree, stirring up flying sand, rolling stones, and violent thunderclaps. The central thunder-summoning incantation invokes numerous mighty thunder deities, including the Silver-Tusked Fierce General, the Golden-Fire Bell Messenger, and the Great Immortal of Jade Dawn. These deities can overturn rivers and seas, move stars, and lead the Five Thunder Generators (thunder gods of the Five Phases—Metal, Wood, Water, Fire, and Earth) to dismantle evil formations.

Finally, the Three Pure Ones (the highest deities—Jade Pure, Upper Pure, and Supreme Pure), the Jade Emperor, and the Great Emperor of the Purple Subtlety of the North Pole jointly issue their decree. The Eight Heaven Emperors (celestial gods of all directions) simultaneously stir winds, clouds, thunder, and rain, while the Great Kui Star Lord oversees the Thunder Department, commanding the east to initiate the thunder first.

This scripture is actually an incantation recited by Daoist priests when performing Thunder Magic, summoning the power of the Thunder Department's deities to expel evil and avert disasters. The repeated phrases like "swiftly resound" and "quickly make noise" reflect Thunder Magic's emphasis on immediate efficacy.

This scripture describes the incantations and ritual procedures of Daoist Thunder Magic (Leifa), a practice that summons thunder deities through talismans and spells. The text consists of several key components:

First are the incantations for summoning thunder deities from the five directions (east, south, west, north, and center). Using the command "chì qǐ" (imperial summons), the practitioner calls forth wind, clouds, thunder, rain, and lightning from all directions. Special mention is made of the "Zhijì Léiwáng" (Thunder King of Seasonal Changes), the central directional thunder deity, along with edicts issued by the "Celestial Emperor" (Tiandi) and "Jade Emperor" (Yudi), the supreme deities of Daoism.

The specific thunder-summoning spells include:

1. The "Dispatch Incantation" commands thunder generals (Celestial Thunder Gods, Earth Thunder Gods, etc.) to respond immediately, while the practitioner awaits them at the altar holding a ritual sword.

2. The "Supreme Command Incantation" emphasizes the convergence of lightning and thunder as celestial witnesses, demanding the gathering of righteous qi from all eight directions, with thunder envoys required to bring wind and rain without delay.

3. The "Secret Incantation for Summoning Fierce Thunder" uses special syllabic combinations to invoke powerful thunderbolts.

4. The "Divine Descent Incantation" petitions the celestial court (Golden Portal) to bestow sacred power, invoking the Qianyuan Righteous Qi of Lord Lao (Taishang Laojun) to save all beings.

A special emphasis is placed on the "zi hour" (11 PM to 1 AM), the time of nascent yang energy. Here, the "Black Dragon General" (northern thunder deity) combines with "Yellow Bramble Earth Thunder" (a technical term in thunder magic), amplified through the "Fu hexagram" (from the Yijing, symbolizing the revival of yang energy) to enhance the thunder ritual's potency. All incantations conclude with "jí jí rú lǜ lìng" (immediately obey the command), reflecting the swift nature of thunder magic.

Note: The symbol "□" indicates missing characters from the original text or secret characters not to be revealed. These spells are typically used in conjunction with talismans (fulu), hand mudras, and visualization (cunxiang) of divine forms.

This scripture describes the Thunder Rituals (a Daoist practice of summoning thunder deities to exorcise evil spirits) and their corresponding thunder generals with their powers during different time periods. According to the ancient division of hours, it covers the rituals for the Chou hour (1-3 AM), Yin hour (3-5 AM), and Mao hour (5-7 AM).

During the Chou hour, the ritual summons the "Jade Dragon General Zhao," corresponding to the Earth-over-Lake (Dize Lin) hexagram from the Book of Changes. This passage describes how the Thunder Ministry deities—including the Five Qi True Emperors (Wuqi Zhenhuang) and the Five Numinous Elder Lords (Wuling Laojun)—command the thunder forces. When the thunder decree is issued, the Yin and Yang thunders merge, capable of dispelling inauspicious energies. Under the Thunder Emperor's command, mountains tremble, and storms rage, enabling the slaying of demons and severing the source of evil qi. It also mentions summoning the Northern Dipper Star Lord (Beichen) and the Southern Dipper Star Lord to assist in the ritual.

During the Yin hour, the ritual calls upon the "Azure Dragon General Hufeng Ya," corresponding to the Earth-over-Heaven (Ditian Tai) hexagram. This section explains how the Thunder Ministry deities unleash their power from the Yin position (northeast), with azure qi (blue thunderlight) flashing and eight thunder dragons charging. Wherever the thunder decree reaches, wind and fire rage, forcing evil spirits to flee. At the Heavenly Emperor's command, the thunder gods swiftly devour demonic entities.

During the Mao hour, the ritual invokes the "White Dragon General Duolizhe," corresponding to the Thunder-over-Heaven (Leitian Dazhuang) hexagram. This passage describes the simultaneous activation of the three thunders—celestial, earthly, and human—darkening the six directions (heaven, earth, and the four cardinal points). Summoning the aid of wind, thunder, clouds, and rain, the Five Thunders (Daoism categorizes thunder into five types) manifest their might, leaving no hiding place for demonic forces.

Repeated references to the "Five Qi True Emperors" denote the primordial sources of the Five Phases' energies, while the "Five Numinous Elder Lords" are high-ranking deities governing the spiritual qi of the five directions. The "Three Platforms" (Santai) refer to the celestial Three Platform Star Lords. Together, these deities form the Thunder Ministry system, invoked through specific hour-based incantations to unleash their demon-slaying power.

This scripture records the names of Thunder Deities and essential techniques for thunder rituals (Leifa) in Daoist practice, corresponding to different time periods according to ancient chronology. From the Chen hour (7-9 AM) to the Wei hour (1-3 PM), four Dragon Generals command the Thunder Division's divine troops:

During the Chen hour, the Flying Dragon General presides, corresponding to the Guai hexagram in the Bagua (symbolizing decisive action). This section enumerates principal Thunder Deities: the Primordial Ancestor of Five Qi, the True Imperial Thunder Ancestor, the Five Numinous Elder Lords, etc. It describes the formidable power of thunder rituals with phrases like "winds and rains unleashed simultaneously" and "ten thousand thunder deities filling the heavens," concluding with "swift and mighty reverberations" emphasizing the lightning-fast nature of thunder magic.

At the Si hour (9-11 AM), the Fire Dragon General takes command, corresponding to the Qian hexagram (pure Yang symbol). The text mentions thunder ritual functions such as "capturing demons and beheading spirits" and "executing the roots of evil," assisted by stellar deities like the Seven Stars and Three Platforms. The closing phrase "by Imperial Decree, swiftly strike" indicates action under the Jade Emperor's mandate.

During the Wu hour (11 AM-1 PM), the Crimson Dragon General assumes duty, corresponding to the Gou hexagram (Yin-Yang interaction). This passage depicts the simultaneous activation of wind, fire, thunder, and lightning, with vivid descriptions like "Flame Emperor Generals" and "great unleashing of wind and fire" portraying scenes of thunder-fire conflagration, ultimately naming the annihilation of malignant forces.

In the Wei hour (1-3 PM), the Colossal Dragon General governs, corresponding to the Dun hexagram (retreat symbolism). The scripture mentions the coordinated operation of five-colored thunder Qi (azure, crimson, black, etc.), with "the Heavenly Gang shining brightly" referring to the Big Dipper's protective power, while "beheading unrighteous spirits" underscores thunder rituals' core function of exorcism.

Note: Parenthetical text primarily contains honorific titles of Thunder Division deities and esoteric incantations, such as "Five Qi" referring to the energies of the Five Phases, and "Three Offices" denoting the Heaven-Earth-Water triad officials. These elements hold specific ritual significance in Daoist liturgy (Keyi), requiring practitioners to coordinate with hand seals (mudras) and talismanic incantations (Fulu) during performance.

This scripture describes the Thunder Deities and their respective functions in Daoist Thunder Rituals (a ceremonial practice invoking thunder gods to perform magical operations), organized according to three two-hour periods: Shen (3-5 PM), You (5-7 PM), and Xu (7-9 PM).

During the Shen period (3-5 PM), the ceremony is presided over by Huanglong Jiang Xu holding a jade tablet (a thunder deity from the Thunder Ministry), corresponding to the hexagram Pi (Heaven-Earth Standstill). The pantheon includes: the Primordial Five Qi (five fundamental energies constituting all things), the True Sovereign Thunder Lord, the Seven Luminaries Star Lords, and the Five Numinous Elder Lords. These deities respectively govern four types of thunderbolts—celestial, terrestrial, yang, and yin—with distinct functions like "summoning thunder," "ascending thunder," and "descending thunder." They subdue malignant forces, exterminate demonic entities, and regulate the movements of the sun, the Celestial Stem Star (the handle of the Big Dipper), and the moon. When water thunder (thunder associated with water) is activated, it brings yin and yang into harmony, compels spirits to submit, promotes the growth of all beings, and mobilizes the Eight Gate Generals (guardian deities of the eight directions) to act in concert.

During the You period (5-7 PM), leadership shifts to the Golden Crow Jiang Duobo (a solar deity), corresponding to the hexagram Guan (Wind-Earth Observation). Here, the Thunder Ministry system features the Three Officials (Heavenly Official, Earthly Official, and Water Official) as key divinities, along with thunder generals like Gengshen Jiangjun and Qiankan Jiangjun. Riding winds and commanding qi (vital energy), the Five Thunders (thunderbolts of five elemental attributes) act upon command, while the Thunder Lords execute their duties by soaring through clouds and mists.

During the Xu period (7-9 PM), the White Ram Jiang Sunzhen (a stellar deity) takes charge, corresponding to the hexagram Bo (Mountain-Earth Stripping). At this time, the Thunder Ministry unleashes its power, with the Three Platforms Star Lords (deities governing fate) manifesting their might. Thunderbolts crisscross and shake the Xun position (southeast direction), stirring clouds, rain, and lightning. The Three Lights (sun, moon, stars) Thunder can terrify ghosts and demons, mobilizing the collective power of myriad deities.

In practice, this scripture serves as an esoteric incantation for summoning thunder deities during ritual cultivation. Each parenthetical phrase represents a specific combination of thunder god systems. When performing rituals, Daoist priests select corresponding deity groupings based on hexagrams and time periods to enact their magical operations.

This scripture passage depicts a thunder ritual (Leifa) in Daoist practice—a ceremonial invocation of thunder deities to perform magical operations. The opening portrays the majestic spectacle of heaven and earth shaking as the Five Sacred Mountains tremble, with all deities obediently following commands. The Celestial Sovereign (Tianhuang, a revered Daoist divinity) issues an imperial decree demanding strict enforcement.

During the Hour of Hai (9–11 PM), Thunder General Wu Meng (a thunder deity in the Daoist pantheon), associated with the Kun trigram (one of the Eight Trigrams/Bagua, representing earth), leads the host of thunder deities. The text enumerates the exalted titles of numerous thunder divinities: the Five Qi True Sovereign Thunder Lords (Wuqi Zhenhuang Leijun), the Seven Star Elders (Qixing Zhangren), the Five Numinous Ancient Lords (Wuling Laojun), as well as the Three Officials (Sanguan Dadi—Heavenly Official, Earthly Official, and Water Official), all participating in unison.

The passage then describes the manifestation of various thunder forces: celestial thunder, earthly thunder, water thunder, and human-path thunder all activate simultaneously, while heretical paths and ghostly ways are annihilated by the thunderbolts. Natural deities like the Wind Earl (Fengbo, deity Feng Yi) and the Rain Master (Yushi, deity E Bo) also join the proceedings. The repeated phrase "urgently, urgently, in accordance with the statutes and ordinances" (a common Daoist incantation finale meaning "execute immediately as decreed") underscores the urgency of the situation.

The latter section focuses on the Fire Bell Talisman (Huoling Fuzhou), summoning the Supreme Fire Bell (Taishang Huoling, chief deity of the fire pantheon) and the Flame Emperor (Yandi, god of fire) to descend. These fire deities appear awe-inspiring: crowned with celestial headdresses, treading upon dragon gates, and spewing flames from their mouths. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) issues a decree, mobilizing the fire pantheon—including Fire Bell Generals, divine youths, and mighty warriors—each performing their duties. Upon hearing the summons, they descend instantly, breathing true fire to assist the thunder deities.

Finally, the text employs the Twenty-Eight Lunar Mansions (Jiao, Kang, Di, etc.) and the 360 degrees of the celestial cycle to symbolize the full mobilization of the thunder-fire host, showcasing the overwhelming force of the thunderous might. Through parallel structures and antithetical phrasing, the entire passage constructs a grand scene of divine wrath and universal obedience—a classic example of Daoist thunder ritual incantations.

This scripture records the incantations and hand seals (mudras) used in Daoist Thunder Magic (Leifa), a ritual practice for summoning thunder deities to exorcise evil forces. Practitioners must coordinate specific hand gestures with visualizations during the ritual:

For daytime rituals, one recites the Solar Mantra "Om Vajra Hum [unintelligible] Li Svaha" while pointing the "sword fingers" (index and middle fingers extended) to the left eye. At night, the Lunar Mantra "Om Vajra Mingra Bara Svaha" is chanted while pointing to the right eye. This is followed by invoking thunderous power: "With crashing thunderbolts we slay malignant spirits, with blazing lightning we shatter demonic illusions."

The ritual involves sequentially forming five distinct hand seals (finger positions): the Mao seal (thumb pressing base of index finger), middle finger center, ring finger center, Zi seal (thumb pressing base of little finger), and Wu seal (thumb pressing base of ring finger). These correspond to the Five Thunder Powers (heavenly, earthly, wind, water, and fire thunders). Simultaneously, the practitioner visualizes the Five Directional Thunder Envoys (azure east, crimson south, white west, black north, and yellow center) rapidly assembling.

Subsequent incantations invoke multiple protector deities: the Northwest Guardian King Bigan Duwang, the Eight Immortals (here referring to eight celestial guardians), and the Five Numinous Powers of the Heavenly Emperors. Special emphasis is placed on the "Divine Tiger" (a thunder beast) exhaling toxic winds, while purple Qi (the power of the Big Dipper) intertwines with Yin-Yang energies to form potent exorcism forces.

The concluding section features the "Lüling" command (named after the fastest spirit in folklore), summoning the Wind-Fire God Lüling: unfurling massive wings to patrol heaven and earth, instantly commanding wind and rain, with the Thunder Duke and Lightning Mother (chief thunder deities) responding at his call. The standard Daoist closing phrase "Swiftly, swiftly, in accordance with the statutes" (急急如律令) emphasizes immediate execution of divine will.

Note: The square "□" indicates missing or illegible characters in the original text. The complete ritual requires accompanying talismans (Fulu), star-stepping (Gangbu), and other ceremonial elements for proper execution.

This scripture describes the "Fire Bell Stance" (Huoling Gang) ritual in Daoist Thunder Magic (Leifa), primarily used to summon thunder deities for exorcism and temple purification. Let me explain section by section:

After drawing the talisman (Fulu), one must add the Fire Bell Incantation, then recite: "Heavenly Thunder, Earthly Thunder, Bright Thunder, Dark Thunder, and the Thunder Gods of all four seasons, along with the three hundred and sixty formations of fierce thunder troops, shall mobilize together." Choose a Rat day (Li Zi) for the ritual setup, practicing this talisman at noon when the southern sun is strongest. Write it with cinnabar on yellow paper, absorbing the Qi of thunder and fire while exhaling breath onto the talisman. The optimal days are those of the Six Ding and Six Jia or days governed by the Fire phase. Select an auspicious hour to continuously write a dispatch document, tread the Fire Bell Stance steps, burn the talisman with a kicking motion, and dispatch the Fire Bell General to the designated direction.

For temples, river sources, and other places where thunder Qi accumulates, select a date for purification. While treading the Fire Bell Stance, recite the Command Incantation: "The Red Emperor of the South blazes magnificently! The Fire Bell General brings wind, fire, and lightning; fiery clouds gather as dark Qi spreads, sealing demon palaces with thunder formations and gales. Ten thousand mighty warriors wield sharp swords to slay ghosts and protect the nation's peace. Urgently, by the decree of the True Lord of Southern Fire Virtue!"

Then summon the Great South Pole Spirit, Fire Bell Celestial Soldiers, Nine Heaven Warriors, and five hundred female troops—their heads crowned with celestial diadems, bodies radiating red light. With upright heart I exterminate evil spirits; four great deities patrol the eight directions; eight awe-inspiring gods exhale poisonous Qi; the Thousand-Eyed Elder drives out hundreds of ghosts. Spread heaven's nets to capture specters, wielding weapons while crowned with the Seven Stars. Sun and moon merge in illumination, shaking heaven and earth. Their radiance fills the cosmos as flying clouds surge endlessly, commanding earth gods and governing all spirits. They can shatter the Five Peaks and shake Mount Kunlun, glaring with wrath to execute demons.

Celestial deities assist as thunder follows; entering earth they purify, entering water they clarify; weapons dissolve and blades vanish. Mountains burn to ash, waters boil to broth—what spirit dares show no fear? Three thousand Mars flames, eighty thousand fire calamities, gathered as a mansion, scattered as horizons. Ten-thousand-zhang flames fill the sky, instantly scorching three thousand li until seas run dry and troops turn to dust. The Jade Emperor's decrees are just and impartial—gold melts to water, iron softens to mud. Suppressing demons, who dares resist? Urgently obey the Supreme Deity's command!

Finally, invoke the Blazing Spirit to unleash lightning that crushes mountains and annihilates demonic forms. Silver fangs and azure eyes awe the celestial court; the Swift Fire God can move mountains and topple trees, mounted on a fire dragon while gripping a fire axe in furious stance. This incantation demonstrates the powerful divine visualization and exorcistic might within Daoist Thunder Magic.

This scripture describes a Daoist thunder ritual (Leifa) for exorcising and subduing evil shrines, employing ritual implements like fire bells and thunder seals alongside incantations to suppress malevolent forces. The specific procedure is as follows:

When encountering a shrine with stubborn evil influences, first prepare a five-inch talisman (Fulu) written on yellow silk, stamped with the Thunder God's seal to seal the shrine's entrance. Then take an iron plate measuring one foot two inches long and three inches wide, inscribing suppression charms with cinnabar. Next, write the Fire Wheel Talisman on a right-positioned brick, performing simultaneous left-and-right-hand rituals while commanding the immediate burning of the unholy shrine.

The sealing talisman must bear the sacred names of the Three Pure Ones (Sanqing) — the Jade Pure Great Emperor, Upper Pure Great Emperor, and Supreme Pure Great Emperor — along with the Jade Emperor's decrees. It invokes the Thunder Ancestor (chief deity of the Thunder Ministry) to lead the Three Officials (Tian Guan, Di Guan, Shui Guan) in executing evil spirits and malicious ghosts. The incantation summons the Great Emperor of Fengdu (ruler of the underworld) to enforce divine commands, mobilizing the dark spiritual forces of heaven and earth to annihilate legions of ghosts.

The ritual unfolds in ten steps, each corresponding to specific time periods and hand seals (such as the Hai Seal, Zi Seal, etc.):

1. Fire Essence spewing flames

2. Marshal Tianpeng capturing ghosts

3. The Black Warrior (Xuanwu) manifesting power

4. Crackling thunderbolts descending

5. The Five Sacred Mountains quaking

6. The Six Jia Generals eliminating calamities

7. Celestial troops arriving swiftly

8. The Northern Dipper Lords descending to the ritual altar

9. Evil entities pulverized

10. Ten thousand ghosts scattered soul and spirit

The climax ignites celestial fire, terrestrial fire, and the Five Thunder True Fire (thunder flames activated between Yin and Si hours), launching total suppression against shrines and deities of specific orientations. The concluding decree emphasizes the practitioner's unity with heaven and earth — holding ritual seals while chanting true words, wearing the Heavenly Gang (Big Dipper constellation) as a crown and treading star patterns, summoning the Wind Master, Rain Master, and Thunder God for reinforcement. With pealing thunder and lightning, demonic forces are annihilated, reduced to dust.

This scripture contains Daoist incantations and talismanic (Fulu) methods for exorcising evil and vanquishing demons, comprising three main sections:

The first part is the "Root-Severing Calamity Removal Incantation," where the Daoist priest, acting under the Celestial Emperor's decree, seals the Ghost Gate, plunging heaven and earth into darkness while obscuring the sun and moon. This ensures all malevolent spirits and demonic entities have nowhere to hide, compelling their immediate eradication to purge all demonic Qi. The concluding phrase "urgently, urgently, in accordance with the statutes" (jiji rulüling) is a standard Daoist incantation formula meaning "execute this immediately as if by imperial mandate."

The second section presents the "Gate-Sealing Incantation," invoking the power of the Southern Fire Deity. It mobilizes the Six Ding Divine Generals (Daoist guardian deities), Nine Heavens Warriors, and a million celestial troops to perform a potent sealing ritual. The text enumerates seven types of seals capable of: drying up springs, shattering boulders, collapsing mountains, draining rivers, destroying temples, extinguishing flames, and annihilating ghosts and spirits. Emphasizing that this is the decree of the Three Pure Ones (Sanqing, the highest Daoist deities), it demands the immediate subjugation of all evil entities.

The third part details the application method for the "Fire Wheel True Talisman," which must be inscribed with cinnabar on red paper. It first summons the Five Directional Fire Deities: the Solar Sovereign of the East, the Fire Virtue Star Lord of the South, the Volcanic God of the West, the Fire Wheel Deity of the North, and the Central True Fire. Subsequently, it invokes fire-related deities including the Most High Lord Lao (Taishang Laojun), the Flame Emperor (Yandi), the Crimson Armored Youth, and the Great Spirit of Bing-Ding (Fire Elemental Gods), mobilizing celestial fire, terrestrial fire, thunder fire, and the 360 formations of savage thunder's true flames (powerful thunderous fire). Finally, it activates the true fire according to the Eight Trigrams (Bagua) sequence (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui), with special invocation of the Southern Fire Virtue Star Lord and General Fire Bell Song Wuji (a Daoist fire deity) to descend and lend their might.

These incantations and talismans are primarily used in Daoist rituals (Zhaijiao) for exorcism, evil suppression, and demon elimination. They harness the power of fire deities and thunder forces to destroy malevolent entities. When employing these methods, Daoist priests must coordinate specific hand seals (mudras), directional orientations, and precise inscription protocols.

This scripture depicts the awe-inspiring spectacle of Daoist thunder-fire magic and the incantations for summoning fire department deities. It vividly portrays various fire deities and generals manifesting their divine power:

Flames soar swiftly as thunderbolts clash violently. The Supreme Deity (highest divinity in Daoism) issues celestial decrees, while luminous celestial maidens and heavenly soldiers descend in multitudes. The Taiwei Enclosure (celestial realm) bestows divine power to destroy demonic fire-chariots and fiery wheels of malevolence. Numerous fire department generals appear—their fire-wheels tower ten thousand zhang high, their fire-soldiers number in the tens of thousands. Firebirds fill the sky amid blazing thunder-flames, while fiery steeds gallop across heaven and earth.

The incantation summons several venerated fire deities: the Solar Emperor Lord (Taiyang Dijun), the Sun Essence Perfected Being (Rijing Zhenren), the Blazing Fire True Lord (Yanhuo Zhenjun), among others. The Southern Fire God wields a fiery sword commanding the fire department officials, including fire soldiers and fire spirits. Fire crystals (essence of fire) swiftly incinerate demonic ghosts, annihilating both their form and spirit. The chant invokes the Vermilion Bird of the South (one of the Four Symbols) to manifest its majesty in midair, while divine serpents exhale subduing breaths to vanquish evil spirits. The Spirit Terrace (seat of consciousness) radiates universal illumination as Jade Perfected Immortals sit enthroned in golden halls, holding purple mists with divine light emanating from their heads.

The text references the demon-subduing power from the Thirty-Nine Chapters of Daoist scriptures, where hordes of evil dissipate before the Dragon-Tiger Gangqi (Daoist cultivation term for righteous energy). Divine phoenixes and venomous dragons spew flames to devour specters, while thunder-fire and lightning streak like meteors. Celestial beasts of the fire department array themselves as protectors, exhaling ten-thousand-zhang flames of truth to eliminate inauspicious forces. Countless spirits bow in submission as mountain gods and earth deities (local guardians) reverently offer incense. Wherever these powers manifest, ten thousand deities welcome them while a thousand spirits tremble in fear, not daring offense.

The incantation concludes with "Swiftly, swiftly, in accordance with the statutes and ordinances" (standard Daoist spell-ending phrase commanding immediate execution), summoning:

• The Great Emperor of Long Life of the South Pole (supreme southern deity)
• Fire department generals commanded by the Thunder-Fire True Lord
• Fire soldiers and officials led by the Golden-Fire Heavenly Guardians

These deities carry fierce flames with them, sounding bells and beating drums while hurling fiery chimes (ritual implements). Amid flashing thunder-fire and soaring wind-flames, demonic ghosts find no refuge, ultimately consumed by purging flames. The spell seals with the statutory decree of the Southern Fire Emperor, signifying the infusion of divine might into the talismanic incantation.

This scripture records the "Fire Bell Method" ritual from Daoist Thunder Magic (Leifa), primarily used for exorcising evil spirits, dispelling demons, and praying for clear skies or stopping rain. Let me explain it section by section:

When summoning the southern fire department deities, the ritual master chants an incantation invoking the "Thunder Fire True Lord" and "Golden Fire Celestial Soldiers" (fire department generals) to manifest swiftly. They are commanded to subdue all evil spirits, heretical paths, venomous dragons, and demonic entities, delivering these malevolent beings to the fire wheel to be burned to ashes, never to reincarnate. The incantation concludes by emphasizing this is done under the command of the "Southern Fire Emperor" (the Southern Fire Virtue Star Lord).

Next comes the summoning of the "Fire Bell Lord" (the deity governing fire bells) from the southern noon position. His divine powers are described as vast: capable of mobilizing millions of celestial troops, toppling mountains with a single stroke, accompanied by thunderous fire wheels ten thousand zhang high that instantly reduce evil ghosts to dust. Specific summoned generals include Fire Bell General Song Wuji and Fire Bell Celestial Soldier Zhang Zhong from the fire department pantheon, commanded to release various divine fires (celestial fire, earthly fire, gang fire, five thunder true fire, and samadhi true fire) to subdue demons.

The hand seals used during the ritual: the left hand forms the "noon pattern" (a finger seal representing the south), while the right hand makes the sword seal. First chant the preceding command incantation, then deeply inhale fire qi, exhaling three mouthfuls of ritual water transformed into flowing fire, pointing toward the target with the sword seal. Next cross the hands to form the "noon seal," visualizing the evil temple transforming into a thatched hut, ghosts becoming like trees, and the talisman bearer turning into raging flames to burn with fire.

In rain-stopping ceremonies, one must draw talismans on stones placed at the prayer altar, inscribe the "Fire Bell Talisman" on new tile basins, and arrange them according to the eight trigrams' directions. Then summon the five directions' barbarian thunder messengers (Ma Yulin of the east, Guo Yuanjing of the south, Xi Fangzhong of the west, Deng Gongchen of the north, and Tian Yuanzong of the center) along with the eight trigrams palace generals (Zhang Hong of the Qian palace, Huang Fu of the Kan palace, etc.) to jointly perform thunder magic.

This scripture demonstrates the "using fire to subdue evil" characteristic of Daoist Thunder Magic. Through summoning fire department generals, employing various true fires, and coordinating hand seals with visualization rituals, it achieves the purpose of exorcism and weather control. The mentioned "samadhi true fire" refers to the pure yang fire generated through internal cultivation (neidan), while the "five thunder true fire" represents the fire-based technique within the five phases thunder method.

This scripture documents the specific procedures of a Daoist ritual for praying for clear weather, primarily involving summoning various divine generals and employing talismanic incantations to disperse rain clouds.

The ritual begins by summoning the five directional divine generals (Zhao Feng of the Xun position, Xu Yong of the Li position, Lü Qing of the Kun position, and Yu Tong of the Dui position) to swiftly descend upon the altar. During the ritual, the practitioner must draw in Qi (vital energy) from the five directions, cast the thunder seal toward the Hai position (northwest), while reciting incantations to invoke the deities. Burning the eyes of a spiritual turtle with a fire wheel is said to stop the rain.

The detailed procedure involves first submitting memorials to the Three Heavens (the realms of Yuqing, Shangqing, and Taiqing) and celestial institutions such as the Five Thunder Court and the Jade Pivot Office, while also sending official documents (Daoist liturgical texts) to deities including the Swift Fire Lord (a fire department deity), the thunder deities of the Southern Fire Mansion, the Five Directional Barbarian Thunder Generals, and the Eight Trigrams Great Deities. Next, local City Gods (Chenghuang) and Earth Gods (Tudi) are notified to explain the purpose of the clear weather prayer. Southern Fire Bell Department divine generals are then dispatched to swiftly disperse the dark clouds and bring forth sunlight.

During the actual operation, a Fire Bell Talisman must be inscribed within the document, followed by burning red spirit money and "armored horses" (paper horses with deity images). A talisman is set up for each of the five directions while reciting the Fire Bell Incantation, visualizing five directional fire wheels filling heaven and earth. Then, Qi from the five directions is gathered to permeate the void, followed by burning the Thunder Might Talisman along with red paper horses at the Li position (south). The ritual master must stand to the left of the Dipper's Mouth, projecting hand seals and exhaling Qi from the Li position toward the Wu position (due south), visualizing crimson Qi from the heart transforming into blazing light filling the sky, with the Swift Fire Deity dancing in the air amidst rising flames.

Next, the incantation "Yu Li Zhen Yi Qi" (the solemn unified Qi of flourishing fire) is recited seven times, visualizing the sky clearing and the sun shining brightly. At this point, thunder and fire will fill the ritual space, extending to the area requiring clear weather.

The scripture also records three crucial incantations:

1. The Swift Fire Clear Weather Incantation: Utilizing the fire deity's power to subdue water officials, stop continuous rain, and restore sunlight.

2. The Fire Chariot Incantation: Summoning thunder department fire chariot (fire wheel) generals to sweep away clouds with thunderous force.

3. The Thunder Fire Water Dispelling Incantation and Water Scattering Incantation: Using the True Fire of Nine Yang to expel ghostly influences and dissipate water Qi.

The entire ritual integrates various Daoist magical techniques including talismans (Fulu), incantations, visualization, and talisman burning, mobilizing the divine power of thunder and fire departments to alter weather conditions. The phrase "urgently, urgently, according to statute and ordinance" (Ji Ji Ru Lü Ling) commonly concludes Daoist incantations, signifying immediate execution of the command.

This scripture records a complete ritual procedure for snow summoning, consisting of three main components: talismanic incantations (fulu), hand seals, and visualization (meditation).

The ritual master must first petition the Celestial Emperor (Tian Di) and notify the three departments of the Thunder Ministry (Lei Ting Du Si, Lei Ting Bu Si, Lei Ting Xuan Si) along with the Eastern Spirit High Minister (Dong Ling Shang Xiang), the chief deity of eastern spirits. Next comes the summoning of the divine team responsible for wind and snow: Master of Auspicious Light (Rui Guang Xian Shi) governs snowfall, the Fierce Wind Official (Fu Feng Meng Li) controls wind, General Black Face (Hei Mian Jiang Jun) manages cloud formation and hail, the Strength Warrior of Morning Star (Chen Xing Li Shi) creates hailstones, and General Severe Wind (Yan Feng Jiang Jun) commands icy winds. These deities must cooperate to produce snowy weather.

During the actual operation, the ritual master writes the "Spiritual Turtle Snowfall Talisman" (Ling Gui Xia Xue Fu) using white pigment on black paper while forming the "Chou" hand seal (a specific Daoist mudra) and silently reciting the Lunar Incantation (Tai Yin Zhou). Phrases like "Golden Crystal Supreme Ultimate Jade Radiance" (Jin Jing Tai Ji Yu Hua) in the talisman text refer to various snow and ice spirits with different attributes.

If the talisman doesn't take immediate effect, the master must recite the Spirit-Activating Talisman (Cui Ling Fu). Its accompanying chant emphasizes how the Eastern Spirit High Minister (Dong Ling Shang Xiang) transforms harsh winds into snowflakes to nourish all living things. Another "Celestial Emperor's Decree" section commands the southeast wind (Xun Feng) to sweep across the world, ensuring abundant harvests and protection from disasters.

The Water Wheel Incantation (Shui Lun Zhou) vividly describes the snowfall scene: the six directions (heaven, earth and four cardinal points) dispel plagues while crops absorb snowmelt and all plants blossom and bear fruit. While chanting, the master forms the "Chou" hand seal and exhales toward the north to activate the talisman.

Burning the talisman requires additional hand seals: the Four River Lords (Si Du Yuan Jun) are invoked with a four-finger seal, while the Great Spirit of Nine Rivers (Jiu Jiang Da Ling) uses a middle-finger seal. Simultaneously, the master visualizes the Water Emperor of Nine Rivers (Jiu Jiang Shui Di) and the Source Kings of Four Rivers (Si Du Yuan Wang) creating snowfall from the sky - building snow-capped mountains ten thousand zhang high to dispel malignant energies. All incantations conclude with the urgent command "Swiftly, swiftly, in accordance with statutes and ordinances" (Ji Ji Ru Lü Ling) to ensure immediate execution.

When performing this ritual, the Daoist priest first takes a deep breath (inhaling Qi), then exhales this breath onto the talisman paper (blowing on the Fulu). The talisman is then held above a water vessel without directly touching the surface (avoiding contact with water), after which it is stirred evenly in the water (blending within the vessel).

The priest must walk according to a specific step pattern (Bugang), which mimics the trajectory of the Big Dipper constellation. Upon reaching the Gang position (referring to the celestial orientation of the Big Dipper's Tian Gang star), the priest stands firmly (holding position) while silently reciting incantations (chanting Zhòu).

If the moon is visible, the priest sprays the water while facing it (spraying toward the moon). If the moon is not visible, the priest faces north to perform the spraying (without the moon, spray northward). The ritual continues until all the water in the vessel has been fully expended (completing when the water is exhausted).