《道法會元》Vol. 134

This scripture documents twenty-six divine commands from the Daoist "Great Method of the Primordial Thunderbolt of Supreme Unity," primarily used in rituals for rainmaking, exorcism, and disaster mitigation. These divine commands all venerate the Supreme Unity deity (Taiyi Shen, an important Daoist divinity governing thunder) and possess formidable spiritual power.

The commands serve diverse functions: weather control through "Rain-Summoning Command," "Wind-Ceasing and Rain-Dispensing Command," and "Fire-Bell Clear-Sky Command"; demon suppression via "Temple-Destroying Command," "Plague-Slaying Command," and "Evil-Spirit Purge Command"; disaster relief including "Flood-Stopping Command," "Fire-Quelling Command," and "Earthquake-Ceasing Command"; as well as social stability measures like "Conflict-Pacifying Command" and "Bandit-Subduing Command."

Particularly noteworthy are the specific ritual requirements for each command. For instance, the "Universal Thunder Command" must be inscribed with cinnabar on black paper, the "Cloud-Path Opening Command" is exclusively used when submitting memorials to heaven, while the "Dragon-Gathering from Distant Pools Command" applies when local dragon deities are absent. These details reflect the meticulous precision of Daoist ritual practice.

These divine commands exemplify the Daoist philosophy of harmonizing with natural forces. Through specific ceremonies and talismanic commands, practitioners can balance Yin-Yang, summon wind and rain, and dispel calamities—demonstrating both ancient reverence for nature and Daoism's religious ideal of delivering salvation to the world.

This scripture documents several crucial talismanic commands (Fulu) from the Daoist Supreme Unity Thunder Method (Taiyi Leifa), a ritual practice for exorcising evil spirits. The content is structured in three parts:

First, it lists five specialized thunder talismans from the Supreme Unity Thunder Department (Leibu), each serving distinct functions. The "Supreme Unity Thunderbolt Dragon-Searching Rain-Summoning Command" invokes torrential storms, while the "Supreme Unity Star-Shifting Plague-Dispelling Command" alters celestial constellations to eradicate epidemics. These commands channel specific divine powers corresponding to their names.

Next, it details the protocol for summoning celestial generals: A transmission master (Dushi) must first petition the Heavenly Court. Only after receiving celestial approval may one mobilize officers from the Six Bureaus of the Thunder Department, along with mountain, river, and earthly deities. The text enumerates specific divine titles like the Seven Star Lords of the Northern Dipper (including Kui Ling and Yin Jing), emphasizing their mandatory immediate response—any delay incurs punishment under the "Yellow Spirit Thunder Command."

Finally, it outlines the ritual procedure: When malevolent entities (evil spirits or demons) resist after three exorcism attempts, the practitioner must re-petition for the "Celestial Command" to activate the supreme "Thunderbolt Annihilation" technique. The text concludes by listing thunder department officials who authorize these commands, including high-ranking titles like "True Lord of Responding Origin and Safeguarding Fortune, Thunder-Investigating Envoy of the Nine Heavens." The entire passage reveals the rigorous spirit bureaucracy and formidable demon-subduing power within Daoist thunder rituals.

This passage describes the ritual procedure for exorcising malevolent spirits through Daoist Thunder Magic (a practice harnessing the power of lightning). The general meaning is that when evil ghosts are found causing harm in a certain location, the Daoist master mobilizes the Thunder Department's divine generals to launch a campaign.

First, the Great Unity (Taiji, a supreme Daoist deity) is summoned to issue an edict commanding the Thunder Gods to unleash their might: immediately clouds churn, lightning flashes, thunder roars, and heaven and earth tremble. The power of the Supreme Mystery (Taixuan, referring to the highest cosmic origin) pours forth to assist the master in performing the ritual. Thunderbolts descend from the Jade Void paradise (one of the Three Pure Realms, Sanqing), while the Wind Earl (Fengbo, wind deity) clears the path. Mountains and rocks split apart as all deities heed the command, with thunderclaps resounding across the skies.

Specific orders then follow: On a specified month, day, and hour, the Ten Great Thunder Marshals of Capital Heaven (senior Thunder Department generals) shall lead the Six Mansion Thunder Marshals, the Flying-Wing Thunder Duke of Great Unity (Taiyi), the Fire Department's Yanbo (fire deity), the Meteor Fire Bells, and other divine generals. Carrying the Vermilion Lord's sacred seal and riding golden chariots with jade carriages, they shall deploy their formations along the ecliptic (celestial path). They are commanded to strictly execute the orders, unleashing celestial fire and thunder to annihilate the evil spirits, ensuring these heaven-defying, humanity-harming ghostly bandits receive due punishment.

The conclusion follows official document format: the implementation date is noted, along with the master's religious title and signature, plus the ordination rank of their initiating master (dushi). It further mentions the Nine Heavens' Thunder-Supervising Investigative Envoy, the True Lord of Responding to Origins and Protecting Destiny, overseeing from the celestial realm. Attached are supplementary documents including the Eighteen Killers' Rain-Summoning Order and the Great Unity's Solar Thunderbolt Special Command.

This text essentially constitutes a "declaration of war" (similar to a military campaign document) within Daoist Thunder Ritual liturgy (Keyi). Through this format, the master issues commands to the Thunder Department generals for eradicating evil influences. The blanks marked "certain location" or "certain day" would be filled in during actual practice according to specific circumstances.

This is a rain-invocation incantation from Daoist Thunder Rituals (Leifa), describing how a ritual master mobilizes the Thunder Department deities to summon clouds and rain through the authority of Shangqing (one of the Three Pure Ones/Sanqing in Daoism).

The master first issues commands in the name of the "Nine Heavens Mystic Statutes," summoning deities like the Thunder God (Leigong, chief deity of the Thunder Department) and the Wing Star (one of the Twenty-Eight Lunar Mansions). The phrase "summoning generals through the celestial steps" refers to the master's ritual pacing of the stars (bugang tadou, a Daoist ceremonial footwork) to invoke divine generals. The repeated phrase "urgently, urgently, in accordance with the statutes and ordinances" is a standard concluding formula in Daoist incantations (fulu), indicating immediate enforcement of the command.

During the actual ritual, the master selects an auspicious time and writes talismanic commands (zhushu/ling) in cinnabar, ordering Thunder Department deities like the Field Simplicity Thunder and the Swift Execution Messenger to complete rainfall within a specified timeframe. The "Yellow Thearch" (Huangdi) mentioned refers to the Yellow Emperor, while the "Lightning Exposure Platform" denotes the Thunder Department's execution ground, warning of divine punishment for disobedience.

The incantation enumerates various thunder deities: Heavenly Thunder, Earthly Thunder, Divine Thunder, Water Thunder, Dragon Thunder, and Barbarian Thunder, demonstrating the comprehensive system of Daoist Thunder Rituals. It particularly emphasizes cooperation from regional earth gods (Jiuzhou Sheling) and city gods (Chenghuang) to ensure precise rainfall targeting specific counties and districts.

The concluding "registered Dharma position and surname" and "ordination master's rank and surname" indicate that only formally ordained Daoist priests (with proper transmission lineage) may perform this ritual. The entire incantation embodies the Daoist concept of "cosmic resonance between heaven and humanity" (tianren ganying), asserting that specific rituals can mobilize natural forces.

This is a "Dragon-Summoning Rain Command" from Daoist Thunder Rituals, issued by the True Lord of Thunder Investigation and Protection (a high-ranking deity in the Daoist Thunder Department). The text follows the format of a Thunder Decree, commanding Thunder Department generals to mobilize dragon deities for rainfall.

The document begins by stating the reason: A certain region has suffered prolonged drought since a specific date, with crops withering. Despite prayers to mountain and river deities, no response was received, prompting an appeal to the celestial court for rain.

It then issues concrete instructions: The Thunder Department is to inscribe the "Jade Talisman of Inverted Seas Across the Nine Provinces," commanding the dragon deities of the specified area to immediately bring nourishing rain, with a strict deadline of one day. The text emphasizes this as a "Celestial Thunder Command," requiring immediate execution without delay.

Next, it mobilizes Thunder Department generals: The Thunder Envoy Yan Guang, along with major deities such as Boluonilü and Boniqian, are dispatched to apprehend the dragon deities and enforce the rainfall task. Thunder General Yan Shichong is assigned to oversee implementation, with a fixed deadline of a specific date and hour.

The decree repeatedly stresses its mandatory nature: "The celestial command is potent, the earthly command is potent, the human command is potent," demanding that Thunder Generals immediately drive the dragon deities to gather clouds and release rain. It declares this a righteous act of "saving the people for the nation, eradicating evil and upholding virtue," breaking the power of malevolent spirits and rescuing the distressed populace.

A stern warning concludes the text: All dragon deities must produce rain on time. Those who defy the command will be taken to the Terrace of Yellow God’s Fiery Dew (a Daoist tribunal for punishing deities) for sentencing, with severe cases referred to the Thunder Bureau for harsher punishment.

The document notes the issuance date, the ritual master’s ordained name and rank, and the lineage teacher’s title. Finally, it reaffirms the decree’s authority in the name of the True Lord of Thunder Investigation and the Thunder Envoy Command.

This scripture describes a ritual document used in Daoist Thunder Magic (a practice invoking thunder deities to expel evil and calamities) specifically for eliminating locust plagues. The core content involves a ritual master summoning thunder generals through talismanic incantations to execute the locust extermination mission.

The opening phrase "Supreme Unity's Celestial Edict of Solar Thunder and Lightning Special Command" refers to a thunder decree authorized by the Supreme Unity (Taiyi), a major Daoist deity. After the ritual master petitions the celestial court about a locust outbreak in a certain region, the Thunder Ministry has received the official dispatch and scheduled a date to dispatch thunder deities to handle the matter.

Several thunder generals are mentioned in the text: the Roaming Inspector of the Celestial Edict (a thunder envoy patrolling the human realm), Yanguang (one of the principal thunder generals), and the Nine Heavens' Lightning-Summoning Horned Solar General (a deity governing lightning). Through incantations, the master commands these deities to act immediately, demanding that they:

1. Mobilize the thunder Qi (vital energy) of the Five Directions (the five thunder powers of Metal, Wood, Water, Fire, and Earth), with the assistance of the Five Sacred Peaks' Mountain Lords.

2. Yanguang must lead thunder envoys to swiftly exterminate the locusts.

3. Summon fire deities to incinerate the locust swarms with blazing flames.

4. Local earth gods must cooperate and are forbidden from sheltering locusts.

The latter section follows the formal structure of a thunder decree, warning mountain spirits and wild deities of minor shrines: if they dare to harbor locusts, they will be punished according to the Mystic Statutes of the Nine Heavens (celestial law), with thunder deities dispatched to directly subdue them. The document concludes with the issuance date, signed by a master holding the ritual rank of "Nine Heavens' Thunder-Commanding Investigator," and authenticated by their ordination master (dushi).

The recurring phrase "urgently, as by the law's command" is a common Daoist incantation ending, emphasizing immediate execution. Through such ritual documents, the master seeks to harness the awe-inspiring power of the Thunder Ministry to eliminate natural disasters, reflecting the Daoist religious concept of "using ritual to enact Heaven's transformative will."

This scripture describes the severe disciplinary procedures within Daoist Thunder Magic (Leifa), a ritual practice that summons the power of thunder deities to exorcise malevolent forces. When individuals repeatedly defy the celestial order, violate talismanic decrees (fulu), and show no remorse, the Thunder Department's divine generals will execute heavenly punishment.

The judicial body of the Thunder Ministry has already submitted the indictment to the celestial court and issued official documents to the Thunder Office (the divine institution governing thunder). They have scheduled a coordinated operation on a specified date, when crashing thunderbolts will be unleashed to eradicate the root of calamity. Whether it be mountain springs, boulders, ancient trees, or the spirits inhabiting them—any entity deemed punishable by thunderstrike according to the Mysterious Statutes of the Nine Heavens (Jiutian Xuanzhang) will be utterly annihilated.

The Thunder Ministry's decree carries awe-inspiring authority: obstructors shall perish, resisters shall be destroyed, ensuring malevolent entities are decapitated or driven into exile. Wherever the thunder command reaches, ten thousand ghosts shall scatter. Execution falls to the divine generals under the command of the Celestial Worthy of Universal Transformation Who Responds to the Origin with Thunderous Voices (Jiutian Yingyuan Leisheng Puhua Tianzun), including:

1. Marshal Deng Bowen, the Flaming Thunder General (Chuhuo Deng Bowen), wielding talismanic orders to command heaven and earth

2. The Supreme Unity Ten Divine Generals (Taiyi Shishen), whose power shakes the cosmos

3. Thunder Marshals like "Yellow Heaven's Demon-Shatterer" and "Five Peaks' Form-Crusher" who carry out specific strikes

The text meticulously documents the ritual procedure: first inscribing a threefold thunderbolt talisman with cinnabar on a command plaque, then annotating it with directives like "The Nine Heavens Reign Supreme" to mobilize 300,000 celestial troops against the Nine Netherworlds. All Thunder Department generals are commanded to complete their mission within three days, wielding flying swords and thunderbolts—with special instructions for Thunder Duke Yan of the Ji Constellation and Marshal Deng the Flaming Thunder to reduce the haunting spirit of a certain temple to smithereens, demanding immediate visible thunderstrike retribution.

The document concludes with an issuance date and the seal of a high-ranking ritual master bearing the title "Perfected Lord of Responsive Origin and Secured Fortune, Imperial Thunder Investigator of the Nine Heavens," confirming its authenticity within orthodox Daoist ritual transmission. The entire text radiates the lethal majesty of thunder, embodying the Daoist exorcistic principle of "manifesting compassion through thunderous means."

This scripture records a Daoist thunder ritual talisman called the "Five Stars Fierce Thunder Command," primarily used to exorcise malevolent spirits such as mountain goblins (山魈, shanxiao) and tree spirits (木客, muke) that cause disturbances. The entire command is divided into several sections:

First, it outlines the case background, describing how a person has been afflicted by mountain goblins, resulting in mental confusion, erratic speech, and behavior, with the evil Qi (qi) having invaded the heart meridian, endangering their life. The Thunder Ritual Bureau (Leifa Si), the divine institution governing thunder magic, has already dispatched divine generals to capture the troublemaking ghosts, identifying them as a coalition of mountain goblins and temple spirits from a specific location.

Next comes the detailed exorcism directive: It commands the Winged Thunder God (Feiyi Leigong), a thunder deity, to unite with the power of the Three Pure Ones (Sanqing, the highest Daoist deities) and dispatch eight specialized spirit-slaying envoys, including the Nine Heavens Devouring Envoy (Jiutian Feidan Shizhe) and the Daylight Forest Poison-Slaying Envoy (Rizhi Feilin Dusha Shizhe). These envoys are to lead thunder troops to eradicate the offending mountain goblins and tree spirits within a set timeframe, ensuring the patient's recovery.

The command emphasizes strict enforcement: Thunder Official Li Zhongqing (Leisi Li Zhongqing) is tasked with supervising the eight envoys and thunder gods to completely sever the source of evil, forbidding any leniency toward the spirits' continued harm to the living. The order is issued under the authority of the Nine Heavens Mystic Statutes (Jiutian Xuanzhang Lüling), the highest Daoist law, demanding immediate execution.

The concluding section specifies the issuance details: the date, time, the officiating priest’s rank and name, and the Dharma name of the ordination master (dushi). Notably, the command is to be overseen in the celestial realm by the "True Lord of Thunder Investigation and Response, Guardian of Primordial Fortune" (Jiutian Zhanglei Caifang Shi Yingyuan Baoyun Zhenjun), reaffirming its purpose as a thunder decree specifically targeting spirits haunting temple grounds and trees.

The entire command reflects the characteristic Daoist thunder ritual principle of "summoning deities through divine means," where the priest communicates with thunder deities to harness the power of heaven and earth for exorcism and healing. The vermilion inscription of characters like "轜令" (Ruling) indicates this command must be written in cinnabar, exemplifying the classic form of Daoist talismans (fulu).

This is a formal thunder ritual document (a Daoist technique for summoning lightning to exorcise evil spirits), describing a priest's invocation of thunder deities to punish malevolent ghosts harming humans. The text features multiple thunder department deities and distinctive Daoist bureaucratic terminology.

The priest first presents the case: evil spirits are harming people, and although divine generals were dispatched to capture and interrogate them, the three-day deadline has passed without resolution. Now, according to celestial law, a more severe punishment procedure must be initiated by summoning the power of the Nine Heavens Thunder Department.

The mentioned "Pili Yang Thunder" represents the most potent lightning force in Daoist belief. "Rain Master Zhang Xing" and "Wind Earl Mao Xing" are celestial deities governing wind and rain, while "Kuixing" is the star deity from the Big Dipper constellation presiding over literary fortune and evil eradication. Through specialized titles like "Nine Heavens Swift Thunder Envoy," the priest summons thunder department deities to form an enforcement team.

Particularly noteworthy is the incantation phrase "urgently and in accordance with the celestial decree" (jiji rulüling), a fixed Daoist ritual expression meaning "execute the celestial command immediately." The repeated use of bureaucratic terms like "approved for execution" (pixing) and "hereby authorized" (zhunci) mimics ancient official document formats, reflecting Daoism's view of ritual practice as a rigorous celestial judicial process.

The closing signature "Nine Heavens Thunder Investigation Envoy and True Lord of Response to Origins and Protection of Fortune" represents a senior thunder department position. By signing and sealing, the priest completes the issuance of this "thunder mandate." The entire text demonstrates Daoism's mystical worldview that integrates celestial judicial systems with natural thunder forces.

This scripture documents a Daoist Thunder Method (a ritual technique harnessing lightning power) in the form of a command document, primarily used to summon Thunder Department deities for mission execution. The content consists of several key components:

First are the instructions for crafting the ritual tablet. The ritual master selects an auspicious date and time to bury two Thunder Command tablets in a specific direction (the Sha position, an orientation suitable for ritual operations). Due to the altar space being cramped and impure, the tablets are instead placed outdoors facing the Celestial Gate (the direction believed to be heaven's entrance) to absorb starlight and moonlight.

Next comes the actual command content. This tablet can summon all seventy-two divisions of the Thunder Department's divine generals, including major thunder deities like Yan Guang, Tian Yuanzong, Li Zhongqing, and Huang Tianyou. The command explicitly states that any disobedience will incur severe punishment from the Nine Heavens Thunder Department.

The tablet grants the ritual master multiple authorities: directing thunder deities to perform weather prayers (for clear skies or rain), epidemic exorcisms, and demolition of heterodox temples. Specific thunder deities are mentioned: the Roaring Thunder Lord handles thunder and lightning, Yan Shichong of the Wing Star oversees execution, while Deng Bowen of the Western Command (an important Thunder Department general) also participates.

Finally, there are execution timelines and supervision mechanisms. The tablet specifies exact deadlines, requiring thunder deities to maintain strict vigilance against prying eyes of malevolent spirits. Upon completion, timely reports must be submitted with rewards for meritorious service. The document concludes with the ritual master's signature and religious title (Daoist ecclesiastical rank), along with the dharma name and title of the ordination master (the teacher who transmitted the method).

This text reveals the hierarchical structure within Daoist Thunder Method systems: ritual masters create command tablets through specific ceremonies → summon Thunder Department deities → clarify mission requirements → establish supervision mechanisms. Key terms include "Nine Heavens Thunderbolt" (the highest level thunder method), "seventy-two divisions" (reflecting the Thunder Department's extensive bureaucracy), and "Sha position" (a ritually potent orientation in Daoist practice).

This passage describes a complete Daoist thunder ritual (Leifa) procedure for summoning rain, involving the mobilization of multiple thunder deities and astral spirits:

First mentioned is the "True Lord of Responsive Origin and Protective Fortune, the Thunder-Interviewing Envoy of the Nine Heavens" - a celestial deity governing thunder and lightning, along with the "Rain-Summoning Decree of the Twenty-Eight Mansions and Seven Killers" that harnesses astral forces. Then appears the "Supreme Unity Yang Thunder and Lightning Special Command," representing a higher-level thunder mandate.

During the ritual, the Daoist priest (referred to as "so-and-so") has already twice submitted memorials to the Thunder Patriarch (supreme thunder deity) and issued official documents through various thunder departments. Although the previously issued Supreme Unity Thunder Command had elicited some cloud and rain response, the rainfall proved insufficient to nourish all beings, with rainbow manifestations (considered in Daoism as emanations of demonic qi) obstructing proper precipitation.

Therefore, an additional "True Rain-Summoning Decree of Supreme Unity Seven Killers and Twenty-Eight Mansions" must be issued, specifically invoking "General Thunder Duke," the primary rain deity, to strictly deliver heavy rainfall within the designated timeframe. The text then enumerates the "Twenty-Eight Mansions" (ancient Chinese constellations), summoning each stellar deity including Kui, Lou, Wei, Mao, etc., each with specialized functions:

Some are responsible for purging heaven and earth (Kui cleansing the cosmos), others govern celestial regions (Di holding the center of heaven), while certain mansions specialize in thunderbolts and lightning (Mao spirit of balanced heaven's thunderclaps). These astral deities collaborate with the five-directional thunder gods to suppress evil influences throughout the cosmos.

The ritual proceeds to summon higher-ranking stellar lords like the "Heavenly Gang and Chief Star," warning all malignant influences against harming common people. Then, invoking the authority of the "Fiery Emperor Deity of the Nine Heavens," it commands "General Thunder Duke Yan Shichong" - the operational executor - together with divine emissaries like the "Meteoric Thunderbolt Envoys," to deliver rain precisely within specified dates and hours.

The conclusion emphasizes that this "Rain-Summoning Decree of Twenty-Eight Mansions and Seven Killers" is entrusted to General Thunder Duke Yan Shichong for execution, requiring all summoned destroyers of malign forces from the Nine Heavens to strictly enforce the decree's timeline and supervise the five-directional rain-dragon deities in completing their precipitation tasks. Frequent phrases like "execute with fiery urgency" and "swiftly" reflect the imperative urgency characteristic of Daoist ritual operations.

This passage describes the document format for Daoist rain-prayer rituals. The main content states that the deity (the True Lord of Response to the Primordial and Guardian of Fortunes, Imperial Thunder Envoy of the Nine Heavens) must bestow abundant sweet rain, and only when the rainfall is sufficient can the ritual be considered efficacious. If this pledge is violated, punishment will be administered according to the "Statutes of the Mysterious Chapters of the Nine Heavens."

Following this is the template for the rain-prayer document, which includes:

1. The date and time of issuance (year, month, day, hour)

2. The title and signature of the presiding ritual master

3. The religious rank and surname of the ordination master (the priest who confers initiation)

4. A final note specifying that this falls under the jurisdiction of the "True Lord of Response to the Primordial and Guardian of Fortunes, Imperial Thunder Envoy of the Nine Heavens" in the celestial realm.

This text originates from Volume 134 of the Compendium of Daoist Rituals (Daofa Huiyuan), a crucial scripture of Thunder Rites (Leifa) - a Daoist ritual technique that summons thunder deities through talismans and incantations to bring rain. The "Statutes of the Mysterious Chapters of the Nine Heavens" refers to the sacred laws decreed by the highest celestial realm in Daoism, while the "Imperial Thunder Envoy" is a divine office responsible for investigating human virtue and vice while governing thunder and lightning.