《道法會元》Vol. 130

The Daofa Huiyuan (Compendium of Daoist Rituals), Volume 130, records a ritual method known as the "Northern Perfected Water Department's Flying Fire Thunderstrike Great Method."

The Fire Master (referring to an accomplished Daoist adept) mentions that within the Thunder Department resides a deity named Zhang Shuibu (Water Department Official). He once assisted Yu the Great in taming floods and later retreated to western Shu, where he practiced the grain-avoidance (bigu) techniques transmitted by the Yellow Emperor and Guangchengzi (a legendary Daoist immortal). Through nightly meditations where his spirit ascended to pay homage to the Northern Dipper, he ultimately achieved perfection and was appointed by Heaven as a Water Department Judge. His jurisdiction spans the Four Great Rivers (Yangtze, Yellow, Huai, and Ji), the Five Lakes, twelve streams, the Nine Jiang, and the Eight Rivers—all aquatic realms and their dragon deities fall under his command.

During the Eastern Jin dynasty, the Celestial Master (Tianshi) Zheng Siyuan (a pivotal Daoist figure) encountered a divine vision after completing his devotions. He saw a majestic figure with a long beard, broad forehead, round eyes, and thick brows, wearing a yuanyou crown and dressed in crimson robes and shoes. The deity bowed and introduced himself as "Shuibu." He explained that though he had not yet attained the rank of an upper-level immortal, his authority extended over the Water Department and the terrestrial local earth gods (sheling), granting him control over all dragon deities, water officials, and calamities of drought or flood. He further revealed that the Northern Emperor (Beidi, the Purple Tenuity Emperor of the North Pole) had once dispatched him to assist the Perfected Lord of the Dark Warrior (Xuanwu Shangzhen, i.e., Zhenwu the Great Emperor). Important talismanic texts, he said, were hidden in a stone chamber on Mount Zhongnan and urged Zheng to retrieve them.

The next day, as Zheng Siyuan entered the mountains, a voice from the sky guided him: "Head north to a small ridge; beyond a dozen paces stand three pines sharing a single root. Beneath them lies the stone chamber holding what you seek." Zheng found the texts and, using their incantations, successfully prayed for clear skies, summoned rain, dispelled disasters, or invoked snow—all with unfailing efficacy. By the Xuanhe era of the Northern Song dynasty, the Daoist master Wang Shichen also received this method, which then spread widely, proving effective whenever applied. Later perfected masters further refined it, adding protocols for marshaling celestial generals.

The ritual procedure is as follows: To pray for rain or avert disasters, one must first draft a memorial to the Northern Emperor, invoking the Dark Warrior's divine witness, then issue a decree to the Water Department Judge to mobilize the ritual officers, water deities, earth gods, and dragon spirits, setting a deadline for their manifestation. When the altar is consecrated and the method properly executed, the results are invariably potent. Yet this method remains precious and should be transmitted only through secret oral instruction.

Key deities of this method include:

Primary Ritual Deity: The True Lord of the Dark Heaven, Divine Emperor of the North Pole (i.e., Zhenwu the Great Emperor)

Major Divine Generals:

• Zhang Bo, Chief Thunderous Water Department Judge (venerated in folk belief as the Cishan Great Emperor)
• Deng Yu, Chief Dispatcher of the Department
• Ren Zhenyi, Great Water Department Dragon-Subduing Divinity

(Note: The Cishan Great Emperor mentioned here is a prominent folk deity in the Jiangnan region, revered for flood control and rainmaking. Deng Yu, a celebrated Eastern Han general, is here deified as a Daoist guardian spirit.)

This scripture describes the pantheon of water deities in Daoism (the divine hierarchy governing water realms) and their summoning rituals.

First, it enumerates the principal divine generals of the Water Department: the Dragon-Searching Great Spirit Wu Chang, the Dragon-Dispelling Great Spirit Li Yi, and the Dragon-Lashing Great Spirit Wang Yuchen. All appear with blue-faced ghostly visages, clad in iron armor, wielding swords and halberds. Next are the envoys responsible for various natural phenomena: Jiang Xiong, who stirs winds and waves; Qu Ping, who agitates surging tides; Zhao Taiping, who generates mist and clouds; Yue Yi, who gathers clouds into rain; Gai Shengzhi, who disperses clouds to summon winds; Fan Shiren, who governs clear skies and rainfall; Bai Qi, who creates frost and ice; Xin Yuanli, who brings snowfall and freezing; Sun Sheng, who halts sunshine to release rain; Ding Bing, who hurls fire and thunderbolts; Lü Yi, who commands lightning and swift thunder; and Long Wuzhou, the messenger of swift communication. These envoys all bear blue-faced ghostly appearances, wearing felt hats, black boots, and dark robes, holding iron mallets.

Following this is the transformative ritual and incantation for divine manifestation: reciting specific mantras (containing many esoteric characters) while forming hand seals (the sword mudra with both hands, raised from the Dantian [energy center] to the Yintang, or "third eye"). Through this ritual, the practitioner transforms into the form of Zhenwu the Great Emperor (a major Daoist deity, the deified Northern Dark Warrior) to summon the Water Department spirits.

The ceremony requires pacing the Gang (a ritualistic Daoist footwork pattern) while chanting the summoning incantation, declaring that one has taken the form of Zhenwu by the decree of the Heavenly Emperor to command all spirits and summon the Water Department deities swiftly to the altar. The ritual concludes by invoking the name of the Polar Venerable of Numinous Support (an honorific title of Zhenwu) to summon the Water Department judge, a certain Zhang, to manifest.

The text ends with instructions for drawing the Water Department talisman (Fulu): using cinnabar on yellow paper while forming the Dipper Mudra (a specific hand seal). The talisman contains esoteric sigils, symbols representing natural forces like the sun, moon, mountains, and marshes, along with inscriptions such as "By decree, summon Judge Zhang of the Water Department." The entire passage demonstrates the complete Daoist ritual process—employing specific mantras, mudras, ritual steps, and talismans—to invoke divine beings.

This passage documents the specific procedures for a Daoist rain-invocation ritual, primarily directed toward the Water Department deities (the divine system governing wind, rain, thunder, and lightning). The ceremony requires thirty-six portions each of purified wine, cakes, fruits, gold paper, and scarlet paper, with offerings made facing the direction of the Chamber constellation (one of the twenty-eight lunar mansions) considered the Heavenly Gate.

During the ritual, the following invocation should be recited: "By the decree of the Mysterious Heavenly Sovereign (a revered Daoist deity also known as Zhenwu the Perfected Warrior), we summon the Water Department deities to raise fierce winds, spread dark mists, and release thunderstorms." Upon successful rainfall, the deities' merits would be recorded. The mentioned "True Form Talisman" (zhenxing fu) must be written in black ink on whole yellow paper, harmonizing with the energetic properties of the Hai hour (9-11 PM).

The talismanic text describes how the Virtuous Star Lord of Wood (the stellar deity governing the Wood phase among the Five Phases) combines with the Fiery Pig of the Southern Chamber (the celestial image corresponding to the Chamber constellation). Residing in the Qian position (the northwest trigram of the Bagua) and the Hai position (the earthly branch), this conjunction mobilizes water sources. Zhenwu's Seven-Star Sword commands wind and clouds—where its blade points, storms gather. It brings rain during droughts and clears skies during floods, all executed by the Mysterious Heavenly Sovereign's authority. Disobedience incurs divine punishment.

During practice, visualize a pig image between the kidneys, then extract golden light from the kidney region like a sword and infuse it into the talisman. The accompanying "Rain-Summoning Incantation" invokes the True Water from the Kan Palace (northern water position) to harmonize Yin-Yang into rainclouds, wielding the Water Department's might to break droughts. Each summoning requires reciting the incantation nine times toward the Chamber constellation direction, spraying water nine times, then burning the talisman while awaiting response.

To determine the Chamber constellation's direction: calculate using the Moon's current lunar mansion (yuejiang) plus the present earthly branch hour to locate the Tian Gang star (the handle of the Big Dipper). From this position, count sequentially through the lunar mansions to find the Chamber. Another talisman, the "Water Palace Yin-Generating Mist Talisman," must be written in black on yellow paper, attuned to the Zi hour (11 PM-1 AM), and burned toward the northwest. Its text emphasizes the Water Department's authority over aquatic realms, commanding aquatic deities' absolute compliance.

This scripture records the ritual procedures for Daoist rain-making and sun-summoning practices, primarily involving the Water Department Thunder Gods (deities governing rainfall) and the application of solar energy (Taiyang Zhengqi).

Regarding rain-making: The ritual master must first draw two authentic talismans (fulu with spiritual power). The first is burned while facing the northern direction corresponding to the Chamber constellation, while the second remains on the altar secured by a ritual sword. Next, the Lightning Activation Talisman is burned as the master sprays water from his mouth, visualizing the presiding deity ascending to summon thunder and lightning. When dark clouds gather, the authentic talisman is activated to immediately bring wind and rain.

The sun-summoning ritual is more urgent, as prolonged rainfall quickly leads to flooding. The master must swiftly petition the Mysterious Heavenly Emperor (Zhenwu the Perfected Warrior of the North) and issue official documents to the Water Department, employing three crucial talismans: the Soaring Sunlight Radiance Talisman (written at noon on red paper with cinnabar while visualizing blazing sunlight), the Wind Lord Cloud-Dispersing Talisman, and the Water Department Rain-Ceasing Talisman. The Radiance Talisman contains pure solar energy capable of burning through clouds and dispelling water demons (referring to malignant energies causing disturbances).

During the ritual, the three talismans must be written consecutively: the first attached to the official document for dispatch, the second cast into fierce flames for burning, and the third retained for activation through combustion. The incantations emphasize the manifestation of solar fire and cloud dispersion, warning Water Department officials to execute commands immediately or face divine punishment.

These practices embody the Daoist concept of "resonance between heaven and humanity," holding that specific rituals can mobilize nature's water and fire energies. The Water Department Thunder Gods and Mysterious Heavenly Emperor serve as regulators of natural forces, while the talismans function as mediums connecting humans and deities.

This is a set of instructions for using Daoist talismans (Fulu) — mystical diagrams and texts employed in ritual practices — primarily concerning the control of natural phenomena such as summoning wind and rain, stopping rainfall, or inducing snowfall. Below are the specifics:

The first talisman, the "Wind God’s Cloud-Dispersing Talisman," must be written with cinnabar on blue-green paper. When used, recite the Jade Emperor’s Edict (a mantra invoking the supreme Daoist deity, the Jade Emperor) and burn the talisman while facing the southeast (the Xun direction, associated with wind in the Bagua). Cast the ashes into the air to immediately summon fierce winds. Adjust the direction according to the season: face south during summer rains, and west during autumn or winter rains. The talisman’s text essentially commands Fengbo (the Wind God) to swiftly disperse dark clouds, restore clarity between heaven and earth, and turn the "wind wheel" to dissolve mist, ensuring rainfall does not become disastrous.

The second talisman, the "Instant Rain-Stopping Talisman," is written with cinnabar on red paper. This talisman summons the Water Department’s Judge (a divine official overseeing water) and several water deities, enforcing the cessation of rain through threefold commands: the first order is issued to the Earthly Water Officials, the second transmitted to the Dragon Court’s aquatic beings, and the third warns of thunder punishment for disobedience. When activating it, form the Thunder Hand Seal (a ritual Daoist hand gesture), face south, recite the incantation nine times, and burn the talisman in intense flames. The accompanying command chant demands immediate action from the Water Department spirits — to gather clouds, disperse fog, and restore sunlight.

The method for summoning snow is actually a variation of rain-invoking rituals. First, perform rites to generate cold winds and frosty Qi, then condense auspicious Qi into snow. The steps are as follows: summon the Water Department deities, burn the "Great Yin’s Auspicious Condensation Talisman" (also called the "Earth Primordial Snow-Stirring Talisman"), followed by the "Spiritual Wind’s Water-Cutting Talisman," while dispatching messengers to swiftly deliver the snow decree. Continuously recite the secret mantra "Yinhua Fahui" ("Luminous Yin Blossoms"), which is said to produce rapid effects. The "Great Yin’s Auspicious Condensation Talisman" is drawn with a single vertical stroke down the center, flanked by three Kun trigrams (☷, symbolizing Earth) and two Qian trigrams (☰, symbolizing Heaven) on each side. Its accompanying incantation emphasizes the principle of Yin-Yang transformation, where cold Qi coalesces into snow.

All these talismans stress immediate execution with the phrase "Swiftly, as by divine decree" (急急如律令), reflecting the Daoist ritual tradition’s direct engagement with natural forces. Through specific diagrams, mantras, and burning methods, practitioners communicate with deities to manipulate cosmic energies.

This scripture records two talismanic spells (fulu) for summoning snow and their ritual procedures. The first is called the "Spirit Wind Cuts Water Talisman," which must be inscribed with white powder on black paper. When drawing the talisman, the Daoist priest forms the Haizi hand seal (a mudra) with the left hand, mobilizing the congenital kidney qi (vital energy) and transforming it into heart-fire energy, then channeling the refined Yaohua qi (pure cultivation energy) into the brush tip. After completing the talisman, this energy must be infused into it. The finished talisman can either be affixed to official documents or burned in an incense burner, said to yield swift results.

The second talisman, "Supreme Heaven's Command to Dispatch Water Ministry for Snow," is more elaborate. It requires blue paper inscribed with black ink, with white powder sprinkled on the talisman's head. The ritual master must hold their breath while first visualizing kidney qi filling the entire body, then contemplating the Nine Springs qi rising from the Yongquan acupoint (Bubbling Spring) at the feet, transforming the kidney energy into dark storm clouds. During inscription, the Yuqing hand seal (an advanced mudra) must be formed. Upon completion, the practitioner exhales this frigid energy into the talisman.

The scripture also includes invocations to summon deities: Feiying, the Jade Maiden of Clear Cold; Xiuqiong, the Jade Maiden of Pure Radiance; and the Primordial Lord of Gushe (snow deity), among other Water Ministry divinities. These spirits are petitioned to gather yin clouds and release ice and snow. The incantation concludes by emphasizing immediate compliance, warning that disobedient spirits will be consigned to the Northern Feng Hell (a Daoist underworld realm).

The text clarifies that these spells constitute a proven method for snow summoning. Reciting the incantation ten times is said to coalesce clouds and summon frigid winds, soon bringing dark mists and snowfall. These practices exemplify the Daoist magical principle of "cosmic resonance" (tianren ganying), where inner cultivation and external rituals combine to influence natural phenomena.