《道法會元》Vol. 127

This records a complete hierarchy of Thunder Department (Daoist Thunder Ritual system) divine generals, primarily divided into three major groups: the Upper Altar Nine Generals, Lower Altar Nine Deities, and Five Directions Savage Thunder Generals.

At the apex stands the supreme Thunder Department commander: Heavenly Lord Deng (Deng Bowen), revered as the Flame Emperor who governs all community thunder deities, overseeing the entire Thunder Department system. Marshal Kang (Kang Yao) serves as Chief Administrator of the Nine Provinces' Yang Thunder, while Marshal Liu (Liu De) acts as Deputy Administrator of Yin Thunder. Lü Kui is responsible for promoting, activating, and inspecting Yang Thunder.

The Upper Altar Nine Generals govern the Five Directions' Yang Thunder: Wu Cong (East), Wang Jian (South), Meng Zhang (West), Sun Heng (North), and Guo Zhen (Center), each bearing titles like Heavenly Lord, Heavenly Hero, Heavenly Blessing, Heavenly Way, and Heavenly Physician. Four Pursuit Envoys complete this group: Qi Qing chases wind along the Yangtze River, Wang Ba pursues rain along the Yellow River, Zhao Yuanhai tracks lightning along the Huai River, and Song Kui follows thunder along the Ji River.

The Lower Altar Nine Deities correspond to the Nine Provinces: Feng Qian (Jizhou), Fan Li (Liangzhou), Zhang Yu (Jingzhou), Han Yu (Qingzhou), Xia Fu (Xuzhou), Huang Chong (Yuzhou), Yang Qian (Yongzhou), Zou Hun (Yangzhou), and Fei Ming (Yanzhou), each holding distinct titles as community thunder deities.

The Five Directions Savage Thunder Generals possess unique powers: Wu Yan (East) can topple forests and trees, Zhang Xin (South) commands fiery chariots, Wei Qing (West) smashes forests and crushes stones, Sun Hai (North) overturns rivers and seas, while Li Ming (Center) governs the Yellow Qi (a Daoist cultivation term denoting primordial cosmic energy).

The Earth Office system features two marshals: Yin Jiao oversees the Earth Office's initiation of baleful influences (Taisui), and Guan Yu (Marshal Guan) manages terrestrial deities who control winds and restrain clouds. The concluding talismanic mandate reveals this Thunder Ritual system's authorization through imperial decrees from the Purple Tenuity Emperor, Jade Emperor, and Thunder Ancestor Emperor, empowering it to execute three cosmic functions: the Upper Prime Celestial Official slays gods, the Middle Prime Earthly Official destroys ghosts, and the Lower Prime Water Official eliminates essence-demons.

The asterism names (Jiao, Kang, Di, Fang, etc. - the Twenty-Eight Lunar Mansions) and phrases like "piercing mountains and shattering rocks" represent mystical character combinations commonly used in Thunder Method talismans, signifying this ritual's capacity to penetrate heaven and earth while terrifying demons.

This scripture describes the incantations used in Daoist Thunder Rituals (a method for summoning thunder deities) to invoke thunder gods from all directions and perform thunder magic. It explains how the ritual master summons the Five Directional Savage Thunder Envoys through specific hand seals (such as the Mao Seal, Wu Seal, etc.) and the corresponding directional Qi (azure Qi, crimson Qi, etc.):

The Savage Thunder Demon-Luminous Envoy of the East (forming the Mao Seal, channeling azure primordial Qi), the Savage Thunder Fierce-Slaughter Envoy of the South (forming the Wu Seal, channeling crimson primordial Qi), the Savage Thunder Blazing-Fury Envoy of the West (forming the You Seal, channeling white primordial Qi), the Savage Thunder Wicked-Roar Envoy of the North (forming the Zi Seal), and the Savage Thunder Blazing-Lightning Envoy of the Center (forming the Zhong Seal, channeling yellow primordial Qi).

It then lists the names of various thunder deities, including Wang Ba (Qian position), Zhao Fu (Kun position), Wang Jingzhong (Chen position), Wu Jun (Kan position), and others. These thunder gods each command different types of lightning: white thunder ascends to the heavens, black thunder suppresses the Northern Fengdu (the realm of demons in the north), yellow thunder governs the central axis, and azure thunder encircles the four directions.

The thunder deities possess immense power: the Wind Master and Rain Master drive thunder and spread rain, while the Swift-Fire Great General (a fierce thunder commander) wields golden hammers, wreathed in blazing flames, sending forth lightning that shakes the Three Realms. Their might makes ghosts and spirits weep, darkens heaven and earth, and can shatter mountains and destroy evil. The scripture repeatedly emphasizes "urgently as the law commands" (meaning immediate execution), demanding the Five Directional Thunder Gods swiftly enact the Five Phases' mutual conquest (metal overcomes wood, wood overcomes earth, etc.) to harness the thunder's force.

The final section outlines the ritual steps: the master must inscribe talismans, draw circles around the character "xin" (信), and absorb the Gangsha Qi (the celestial and terrestrial baleful energies in Daoist cosmology). Through thunder generals like the Bronze Halberd Golden Armor Deity, the Iron-Faced Great General, and the Iron Fan Lady, celestial drums are beaten at specific hours to annihilate all demonic hordes. The incantation concludes by invoking the authority of the Great Emperor of the North Star (a revered Daoist deity), commanding the Three Realms of heaven, earth, and water to jointly eradicate evil. All baleful energies (yearly, monthly, and daily Sha) must obey the Five Thunders' decree to exterminate demons and fiends.

This scripture records the specific procedures and incantations used in Daoist Thunder Magic (a ritual practice for summoning thunder deities and performing thunder rites). The text is divided into several key sections:

First are the preparatory steps: The practitioner must write the three characters "Deng Bowen" on a talisman while reciting the Chuhuo (Blazing Fire) incantation three times. Next comes forming the "Four Wheels of Wind and Fire Mudra" (a hand gesture), cycling through the sequence of Yin→Si→Shen→Hai→Yin positions, followed by the "Four Punishments Mudra." Simultaneously, one must paint four-colored cloud patterns (azure, crimson, black, and yellow) on the talisman, inserting Sha (exorcistic power) at the center and both sides before making four final brushstrokes while chanting.

The ritual procedure continues: After reciting the secret Chuhuo incantation, the talisman is divided—one portion affixed at the target location, the other kept for summoning divine generals when needed. Before performing the ritual, one must prepare a memorial document specifying the time and place, embedding the complete Fulu (talismanic script) within it before establishing the altar.

Key incantations include:

1. "Chuhuo Summons for Local Thunder Deities": A thunder general invocation containing esoteric phrases like "Om Chituo Jili," concluding with "By the urgent command of the Nine Heavens' Thunder Ancestor Great Emperor, capture and subdue!"

2. "Chuhuo Incantation": Describes the thunder god's might—wielding golden hammers, wreathed in blazing fire, capable of darkening heaven and earth, shattering mountains.

3. Specific thunder general invocations: Including the principal deity "Flame Emperor Lord Deng" (chief thunder general) and the "Three Great Marshals Kang, Liu, and Lü."

4. "Silent Summons Secret Incantation": Rapid thunder general invocation with phrases like "Om Chituo Zha Li," ending with "By decree of the Primordial Celestial Lord."

5. Final incantations summon various deities: The "Three Origin Great Emperors" (Heavenly, Earthly, and Water Officials), "Five Sacred Peaks and mountain-river spirits," and other nature deities.

These incantations and rituals primarily serve to summon thunder generals for executing Thunder Magic, with functions including exorcism, punishing evil, and Dharma protection. The extensive use of Daoist esoteric language and divine names reflects the mystical potency characteristic of Daoist Thunder practices.

This scripture describes the methods for drawing and employing talismans (fulu) in Daoist rain-invocation rituals. The term "gang" refers to the ritual pacing of the stars (bugang tadou), while the "Three Marshals" denote the divine generals Kang Yao, Liu De, and Lü Kui.

The specific procedure is as follows: Visualize the three generals manifesting in the southeastern (Xun) direction. When black Qi rises, press the tongue against the palate and draw this dark energy into the spleen. The rain-summoning talisman must be drawn in a single stroke with an indignant intensity. On Yin days, first summon Liu De then Kang Yao; on Yang days reverse the order, with both sequences concluding at Lü Kui's position. Use thunder god incantations to summon each general separately before unifying their powers.

When inscribing the talisman, absorb the black Qi of the Northern Dipper (representing Yin energy) along with the forces of wind, clouds, thunder, and lightning. For clearing skies, draw the red Qi from the Southern Dipper (Yang energy). Silently recite the secret names of the Five Directional Thearchs while tracing the symbols of the twenty-eight lunar mansions in the air, infusing these energies into the talisman.

Detailed inscription steps: Begin with a Taiji diagram, raising the Primordial Qi (Zuqi). From the Xun position within the diagram, write "Kang Yao," then inscribe "Lü Kui" at the Qian position while chanting the urgent summoning spell: "Lü Kui come swiftly! Any delay shall bring decapitation to a thousand spirits and annihilation to ten thousand ghosts..." For rain rituals, add the three characters "Hundun Jinshu" (Chaos Golden Script) along with symbols for wind, clouds, thunder, and lightning.

The text lists several meteorological deities and their corresponding incantations: Cloud Official Guo Shixiu, Thunder God Jiang Hechong, Rain Master Chen Huaqing, etc. Special mention is made of the "Essence of the Zhen Constellation" (one of the twenty-eight mansions) and the "Great Water Spirit of Ren-Gui," both crucial for rain rituals.

Through precise talisman construction, directional alignment, deity invocation, and Qi circulation, the ritual achieves weather manipulation. All operations must strictly follow Daoist liturgical protocols (keyi), accompanied by corresponding incantations and visualizations.

This scripture describes the intricate ritual operations of Daoist Thunder Magic (a practice invoking the divine power of lightning), containing several key elements:

First, it mentions the swift and reverent summoning of Thunder Department deities from the Shangqing (Highest Clarity) tradition, using the standardized incantation formula "urgently urgent as the thunderous wind-fire decree" to amplify spiritual efficacy. Among these deities, Lightning Mother Xiù Wényīng is described as a transformation of the Bing-Ding fire essence (a southern fire-attribute deity) who radiates dazzling light illuminating heaven and earth.

The text then details methods for calculating inauspicious Thunder positions. The sixty Jiazi cycles (an ancient calendrical system) are used to locate malignant orientations, with mnemonic verses like "in Jiazi year seek the boar," indicating avoidance directions corresponding to specific zodiac animals. Special adjustments are noted—for instance, when "the hours of Zi and Chou share the same position," one must avoid this configuration known as the "Path of Enmity" (an unlucky orientation).

Regarding monthly calculations, it explains how to determine monthly baleful star positions by counting backward from the Taisui (Year Spirit) location. For example, when Taisui resides in the Yin position during the sixth month, one counts backward from Yin to You, then forward from the Hai hour to the Mao palace to locate the Major Maleficent position.

The final section enumerates stellar deities commonly arranged in Thunder rituals:

• The Shen position corresponds to Tiangang (the handle of the Big Dipper)
• You position aligns with the Platform General Star
• Xu position hosts the Metal-Water Star
• Hai position contains the dark lunar Yuebo Star

Other orientations distribute deities like the Sun, Qiluo, and the Blood Blade, all arranged sequentially within the Nine Palaces diagram according to the Five Phases (Wood, Fire, Earth, Metal, Water).

A supplementary section provides mnemonic verses for Heavenly Stem concealment techniques (a divination method), such as starting calculations from the Blazing Mars Star on Jia-Ji days, while following the Sun Star on Yi-Geng days. These complex directional calculations ensure practitioners avoid inauspicious forces when performing Thunder Magic, guaranteeing ritual efficacy.

This scripture describes a complex Daoist method of astral deity arrangement and directional calculation. The Purple Qi (Ziqì, a Daoist term referring to auspicious energy) shifts positions on specific days within a system of four configurations (sìjú, referring to four distinct patterns of stellar deity arrangements). This profound knowledge is difficult for ordinary people to comprehend, and only those who truly master it can become high-ranking Daoist masters of national advisor caliber.

The operational method proceeds as follows: On Jia-Si days, the Scorching Fire Star enters the Central Palace (the center position in the nine-grid palace system), with other stellar deities arranged clockwise—Bing-Yi in the Qian Palace (northwest), Flood Waters in the Dui Palace (west), Purple Qi in the Gen Palace (northeast), Bloody Blade in the Li Palace (south), Great Yang in the Kan Palace (north), Moon Comet in the Kun Palace (southwest), Metal-Water in the Zhen Palace (east), and Platform General in the Xun Palace (southeast).

This is followed by the reverse arrangement of twelve earthly branch deities: Great Yang, Moon Comet, Metal-Water, Platform General, Heavenly Stem, Earthly Dampness, Marvelous Net, Scorching Fire, Bing-Yi, Flood Waters, Purple Qi, and Bloody Blade.

The text then details the directional changes of three deities (Direct Talisman, Flowing Fire, and White Tiger) across the six sexagenary cycles (liùjiǎxún). For instance, during the Jiazi cycle, Direct Talisman resides in the Kun Palace (southwest), with Flowing Fire and White Tiger also positioned there. In the Jiawu cycle, Direct Talisman moves to the Li Palace (south), while Flowing Fire and White Tiger shift to the Qian Palace (northwest). Complete arrangement patterns are provided for all six cycles.

These astral calculations primarily serve Daoist purification rituals (Zhaijiao) and magical cultivation practices. By mastering these celestial movements, practitioners can select auspicious times, avoid inauspicious influences, and perform Daoist arts. Notably, deities like "Scorching Fire" and "Bloody Blade" represent malignant influences requiring special caution to evade.

This scripture discusses several calculation methods used in Daoist talismanic rituals (Fulu), primarily focusing on the directional calculations for three types of spirit influences: "Zhi Fu" (Direct Talisman), "Liu Huo" (Flowing Fire), and "Bai Hu" (White Tiger).

The calculation for Zhi Fu (representing the celestial commander) begins from the Gen position (northeast) and proceeds clockwise. The specific correspondences are: Jia-Si days align with Bing-Yin, Yi-Geng days with Wu-Yin, Bing-Xin days with Geng-Yin, Ding-Ren days with Ren-Yin, and Wu-Gui days with Jia-Yin.

Liu Huo (a malevolent influence) follows these rules: on Jia-Xin days it resides in the Kun position (southwest), on Bing-Ren days in the Qian position (northwest), on Geng days in the Kan position (north), on Yi-Gui-Ding days in the Gen position (northeast), and on Wu-Si days it returns to the Snake Palace (Si position, southeast). Encountering the Liu Huo influence can trigger calamities that shake heaven and earth. Different time combinations also correspond to distinct positions of malevolence: Yin-Wu-Xu days align with the Hai position (northwest), Si-You-Chou days with the Yin position (northeast), Shen-Zi-Chen days with the Si position (southeast), and Hai-Mao-Wei days with the Shen position (southwest).

The calculation for Bai Hu (a fierce deity) varies by celestial stem: on Jia-Si days, it starts from the Kun position and proceeds clockwise; on Yi-Geng days, it begins from the Li position (south) and moves counterclockwise; on Bing-Xin days, it starts from the Zhen position (east) and moves counterclockwise; on Ding-Ren days, it begins from the Xun position (southeast) and proceeds clockwise; and on Wu-Gui days, it starts from the Dui position (west) and moves clockwise. The calculation takes Jia-Zi day as the starting point, and the position where Bai Hu resides corresponds to the astrological direction indicated by the result.

These calculation methods are primarily used in Daoist ritual practices to determine auspicious and inauspicious directions, as well as to select the proper timing for performing rituals.