《道法會元》Vol. 143

This passage records the formal document format used in Daoist Thunder Rituals (a type of ritual summoning thunder deities). The main content consists of two parts:

The first part is an official dispatch (a Daoist administrative document) addressed to the "Supreme Unity's Roaring Thunderbolt Office." It states: On a specified date at a designated location, a ritual platform (Daoist ceremonial space) will be erected to conduct an ordination ceremony (a rite for transmitting Daoist methods). The document requests the Thunder Department's commander-in-chief to lead his thunder generals and ten million divine troops to descend upon the ritual altar at the appointed time. Furthermore, it stipulates that whenever the ritual practitioner later needs to pray for rain, exorcise evil, or slay demons, the summoned thunder deities must respond immediately to demonstrate the numinous power of Daoist methods.

The mentioned "Supreme Unity's Roaring Thunderbolt Office" is an administrative body within the Daoist Thunder Department responsible for governing yang thunderbolts. Fifteen subordinate offices are listed, such as the "Sixfold Escape Thunderbolt Command Office" and the "Divine Might Spirit-Shaking Thunderbolt Office," each with specific functions like issuing commands through refined Qi or destroying malevolent forces with thunderous strikes.

The second part is a dispatch to the "First Marching Camp of the Thunder Ancestor Great Emperor," following a similar format but specifically mentioning the attachment of a "Dragon-Tiger True Edict with Matching Seal" (an encrypted talismanic document) and secret codes. It further instructs that when practitioners need to capture various mountain demons and evil spirits like the "Midair Five You Five Xiao Sky Demons," the thunder deities must respond without delay.

The frequently mentioned "Thunderbolt Offices" represent the operational departments of Daoist thunder deities, while "Five You Five Xiao" refers to various mountain spirits and demonic entities. These document formats reveal the meticulous liturgical system and deity-summoning procedures within Daoist Thunder Ritual practice.

This is a Fulu (talismanic document) used in Daoist Thunder Rituals (Leifa) to summon thunder deities, primarily employed for exorcising evil spirits and praying for rain or disaster relief. The text invokes multiple thunder generals for coordinated action:

First, it lists the divine generals from the 2nd to 6th Thunder Troop Divisions under the command of the Supreme Thunder Patriarch (Leizu Dadi, highest thunder deity), noting these divisions follow the same documentation format as the 1st Thunder Troop Division. It then specifically summons two principal commanders: the Great Thunder General of Celestial Wings (Dutian Feiyi Leigong Dajiangjun), who governs thunderbolts, and the Great Southern Fire General Ebo (Nanfang Huobu Ebo Dajiangjun), a fire deity.

The document meticulously enumerates the troops to be summoned: principal and deputy thunder generals from the Five Thunder Ministries (Heaven, Earth, Dragon, Water, and Community), the Ten Great Taiyi Deities, seventy-two Flying Fierce Generals, along with various divine troops commanding clouds, thunder, and rain. Upon receiving this document, these deities are required to immediately descend with their armies to the ritual altar to assist the Daoist priest in performing the ceremony.

The text specifies the ritual's purposes: praying for clear weather or rain for the people, and eradicating evil while dispelling malign forces. Required ceremonial actions include altar construction, thunder summoning, unfurling ritual banners, erecting the ceremonial sword, performing the Pacing the Cosmos steps (Bugang), and forming hand seals (Qiajue). Final instructions mandate burying the ritual seal at a designated方位 (direction) on特定日期 (specific dates), emphasizing strict compliance with the Supreme Mysterious Statutes of the Nine Heavens (Jiutian Xuanzhang Lüling), the highest law of Thunder Magic.

The document concludes with the issuance date and the officiating priest's religious rank (Daoist ecclesiastical title) and signature seal, reflecting the strict formal requirements of Daoist ritual documents.

This scripture is a dispatch document (a type of Daoist liturgical text) from the Thunder Rites (Leifa, a Daoist practice invoking thunder deities for ritual efficacy) tradition. Its primary purpose is to summon various thunder deities to assist in ritual practices.

First invoked is the Supreme Thunder Marshal Deng, the principal commander of the Thunder Department (Leibu), who is requested to lead the host of thunder deities: Marshal Xin of the Xun Palace, the Thunder Duke and Lightning Mother, the Wind Lord and Rain Master, the celestial and terrestrial dragon-water earth deities, the Five Thunder Department rulers, the Three Thunder Envoys Zhang, Yu, and Zhao, the dragon palace retinue, and the thunder-fire officers and soldiers. These divine beings descend with their vast armies to the ritual altar at the commencement of the ceremony, aiding the ordained disciple (a practitioner inheriting the Daoist methods) in rituals for clearing skies, praying for rain, exorcising evil, and eliminating malevolent forces. The ritual involves constructing the altar, summoning thunder, raising banners, brandishing swords, performing the Gangbu (cosmically patterned ritual steps), and forming mudras (hand seals) to manifest the divine power of the Daoist rites in accordance with the practitioner's intent.

Next summoned are the Seventy-Two Flying Fierce Generals of the Great One (Taiyi), another crucial thunder deity battalion, each leading their subordinate officers, troops, and thunder-fire soldiers. They too are called to descend and assist the ordained disciple during the ritual.

The text then enumerates the Five Thunder Departments—Celestial Thunder, Earthly Thunder, Dragon Thunder, Water Thunder, and Earth-Deity Thunder—with the dispatch instructions for these deities mirroring those for the Seventy-Two Generals.

Finally, the Thirty-Six Dragon Ancestors (sovereigns of regional waterways) are invoked. When the ordained disciple performs rituals for the nation and its people, these dragon rulers are instructed to immediately notify all water deities under their jurisdiction—governing rivers, lakes, streams, springs, deep pools, and caverns—wherever the ritual edicts reach, so they may collectively manifest their power to uphold the Daoist practice.

These dispatches exemplify the Thunder Rites tradition's formalized protocol for divine summoning, showcasing both the vast pantheon of Daoist cosmology and the meticulous liturgical structure (Keyi) governing ritual practice.

This is a collection of standard templates for Daoist ritual documents (official missives) used by masters when issuing commands to various levels of deities during ceremonies. These documents are issued under the authority of the "Supreme Unity Mystical Decree" (the highest divine mandate of the Great One), instructing deities at all levels to assist the master in performing rituals.

The first document is addressed to the "Capital City God Administration" (the highest administrative body of the underworld), requiring the Capital City God to notify subordinate city gods, local earth deities (Sheling), offices governing both water and land realms, sacrificial deities of famous mountains and rivers, plague gods (Wensi), and earth palace deities (Tufu, underworld officials). When the master conducts rituals such as interrogating spirits, praying for rain or clear weather, or exorcising evil, these deities must immediately comply with the commands of the talismanic documents and act according to the "Supreme Nine Heavens Mystical Statutes and Decrees" (the highest celestial laws of Daoism).

Next is a document sent to the "Prefectural Earth Deity Office" (regional earth god administration), instructing the presiding earth deity to notify counterparts in the eight other prefectures and subordinate county-level earth deities. All spirits within their jurisdiction must assist the master in performing rituals, emphasizing immediate compliance with talismanic commands when ceremonies are conducted.

The third document is directed to the "Prefectural City God Office" (regional underworld administration), ordering the prefectural city god to inform subordinate county and town city gods, as well as temple deities, plague gods, fire department deities (those governing fire), and earth palace deities within their jurisdiction, to provide full cooperation during the master's rituals.

Finally, there is a document for the "County City God Office," instructing the county city god to notify subordinate village, district, and neighborhood earth deities (basic-level earth gods), as well as temple deities, plague gods, fire gods, and earth palace deities within their jurisdiction, to immediately assist and execute commands when the master performs rituals.

These documents follow the same format, with only the titles adjusted according to the deity’s rank. They reflect the Daoist cosmology of "resonance between heaven and humanity," which holds that through specific document formats, communication with deities can be established, enabling the mobilization of divine forces to assist in human rituals.

This describes the formal document format and ritual procedures used by Daoist priests when performing Thunder Rites (Leifa), a method for summoning thunder and lightning powers. The first section is an official dispatch addressed to local deities (Sheling), requiring all spirits to assist the priest in performing the ritual. The mentioned "Supreme Nine Heavens Mystic Statutes and Decrees" represent the highest celestial laws in Daoism, carrying mandatory enforcement authority.

The text then details the various ritual implements and seals required for Thunder Rites:

• The exclusive Yang Thunder Great Method seal of Supreme Unity (Taiyi)
• The Supreme Unity Thunderbolt Special Commission seal
• The Nine Heavens General Thunder seal
• The Nine Heavens Mystic Statutes command tally
• The Nine Heavens Thunder Summoning Thunderbolt Command tally for mobilizing all beings across the Three Realms

Also included are the priest's personal signature (flourished cipher) and unique Daoist name (Contractual True Designation).

The ritual's core involves summoning various energies and deities:

First, five types of primordial Qi are invoked (Numinous Treasure True Qi, Vitalizing Qi, Nine Heavens Qi, Five Directions Chaotic Supreme Unity's Qi containing True Unity, and Five Palaces Five Sprouts Vital Qi). These energies purify the priest's body and mind through infusion.

Then seven major Thunder Department generals are summoned:

1. The Capital Heaven Supreme Unity's Ten Star Marshals

2. The Capital Heaven Soaring Wing Thunder Duke Great General

3. The Southern Fire Department's Yanbo Great General

4. The Flaming Law Decree Marshal Deng

5. The Solar Descending Escort Great General

6. The Qianluo Dana Donggang Taixuan Four Generals

7. The Five Directions General Thunder White Tiger Fire Chariot Black Killer Wuji Marshal

Each deity governs different attributes of thunder power. Through this complete ritual procedure, the priest obtains the authority to mobilize natural forces and command celestial beings.

This scripture describes the Thunder Rites (a system for summoning thunder deities to perform rituals) in Daoist practice, detailing the various divine envoys summoned and the ceremony for beseeching celestial beings to dispel calamities.

First, it enumerates numerous envoys from the Five Directions (east, south, west, north, center) and the Nine Heavens, each with specific duties. For example, the "Envoy of the East Who Topples Trees and Breaks Wood" can fell trees, the "Envoy of the South Who Rides the Flaming Chariot" governs fiery war chariots, and the "Envoy of the Central Yellow Qi (Qi) with Disheveled Hair" presides over the central yellow energy (representing the central element in Daoist Five Phases). The envoys of the Nine Heavens each have distinct roles—some summon thunder (like the "Envoy of the Mystic Thunder’s Majestic Radiance"), others govern weather (such as the "Envoys of Dew, Hail, Wind, Rain, and Snow"), and some enforce celestial decrees (like the "Envoy Who Proclaims the Mystic Edicts").

Next, it mentions the "Tenfold Returning Great Unity (Taiyi) Divine Officials" and the "Great Unity Divine Officials of the Ten Earths," important protective deities in Daoism. The "Generals and Soldiers of the Five Thunder Divisions" refer to the commanders and troops of the Thunder Ministry, responsible for executing Thunder Rites.

Following this are three specific petitions:

The first beseeches the celestial officials of the Nine Heavens to examine the "Registers of Life and Death in the Three Origins" (archives recording an individual’s karmic merits and faults across three lifetimes) for the practitioner (referred to as "so-and-so" in place of an actual name). The petition seeks to absolve sins and grievances from past and present lives, ensuring the practitioner’s name is recorded in the "Jade Register of the Azure Archives" (Daoist celestial records) by the Eastern Peak (the divine court of Mount Tai), thereby aiding their gradual ascension into the ranks of immortals.

The second petition requests an investigation into the condition of the practitioner’s ancestors—spanning three generations, nine clans, and seven lifetimes of parents, teachers, and friends—in the underworld. Regardless of the severity of their transgressions, it seeks their liberation from the suffering of the infernal courts and their elevation to higher realms. Here, the "Three Origins, Nine Bureaus, and One Hundred Twenty Offices" refer to the hierarchical judicial institutions of the underworld, while "the Nine Darknesses, Mount Tai, and Fengdu" are names of Daoist netherworld realms.

The third petition (omitted as "one further request") likely follows a similar structure. The entire passage illustrates the Daoist religious practice of summoning deities and examining fate-registers to dispel misfortunes and resolve karmic obstacles.

These are two official-style documents from Daoist Thunder Rituals (a practice for summoning thunder deities' power), describing how the ritual master dispatches Thunder Department generals to carry out missions. The first is a decree issued to the Thunder Department deities, while the second details specific deployment instructions.

The first decree states: By this mandate, the Yellow Spirit (Thunder Department general) is hereby commanded to make proclamation at the Lie Lu Platform. The Office of Yang Thunder and Lightning (the department governing yang-type thunder) shall specifically handle the following matters: Within jurisdictions including the Solar Star Palace and the Three Realms Five Thunder Departments (celestial thunder deity institutions), all locations such as earth veins and water palaces, the Five Sacred Mountains and Four Great Rivers, renowned mountains and blessed lands worldwide, cave heavens and temple complexes, oceanic and mountainous springs, dragon pool waterways, City God temples, and local earth shrines—when matters involve weather modifications like rain prayers, thunder deployment, snowfall, hail, or dew manifestation, as well as tree-splitting to eliminate demons or dismantling heterodox shrines—must be executed immediately according to established covenants. Upon receiving documents bearing the ritual seal, all Thunder Department deities must act without delay to ensure swift manifestation.

The second deployment document specifies operational details: The Supreme Unity Yang Thunder and Lightning Office (highest thunder ritual execution institution) shall oversee issuance of multiple official documents according to circumstances. These documents must bear multiple ritual seals, dispatching two senior thunder deities—Zhang the Great Spirit and Huang the Great Spirit from the Celestial Documents Office—to collaborate with Five Thunder Departments' Commander Xin, the current year's rotating Merit Officer (celestial messenger), and fifty Thunder-Fire Officer-Soldiers (lower-ranking thunder deity functionaries). They must precisely deliver messages to designated locations as instructed. If encountering obstructive minor evil spirits en route, they may execute them publicly as warning. After mission completion, rewards will follow merit; disobedience will result in delivery to the Thunder Court for punishment.

Both documents conclude with the ritual master's official title, name, and issuance date format, demonstrating their status as formal ritual instruments. In Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), such documents serve as vital credentials—through the master's self-cultivation attained "ritual office" (divine appointment)—for mobilizing celestial powers.

This scripture describes the format of the oath document required of disciples receiving transmission of Thunder Magic (a ritual art for summoning thunderous power) from a Daoist master. The content is divided into three main sections:

First, it describes dispatching the Divine Messengers (Daoist guardian generals) and Thunder Department troops to carry out their mission. Should they encounter obstruction by yin-path evil energies, these are to be immediately eradicated to uphold celestial law. Successful completion brings rewards, while disobedience results in punishment by the Thunder Department.

The oath proper follows, written on black or red paper. The disciple must clearly state their ritual rank and name, confirming they have received their master's permission to learn Thunder Magic. During the transmission ceremony at the altar (a Daoist ritual space), they must solemnly pledge before Laozi (the Supreme Venerable Sovereign), the deities of the Three Realms, and the sacred assembly of thunder.

The oath contains severe consequences: should the disciple later violate their pledge, they willingly accept celestial punishments including the destruction of their five viscera, dispersion of their hun and po souls, with retribution extending to seven generations of ancestors. The document concludes with the oath date and the disciple's ritual rank and name, to be submitted to the Yellow Spirit's Blazing Dew Terrace (the Thunder Department's administrative platform).

Finally comes the Thunder Department's official response format, recording the date, location of the altar ceremony, names of oath-takers, and calling upon the Five Directional Thunder Platforms (thunder deities of east, south, west, north, and center) as witnesses. The entire process reflects the solemnity and sacredness of Thunder Magic transmission in Daoist practice.

This scripture records two important documents from Daoist Thunder Rituals (a ceremonial practice invoking thunder deities to perform magical operations): one is a pledge between the disciple and the deities, and the other is a petition for the ritual of summoning celestial generals.

The first document is a covenant made between the disciple and the deities upon receiving the Thunder Method transmission. It states that if the disciple later violates the initial oath, they willingly accept punishment according to the Yellow Code (Daoist precepts). During the ritual at the altar, the pledge is ceremonially split in two—one half is given to the disciple for safekeeping, while the Thunder Department deities are invoked to assist in spiritual cultivation according to the law. This covenant is submitted to the Supreme One’s Yellow Spirit Vigilant Terrace (an oversight institution in the Thunder Method system), requesting that the deities reward or punish the practitioner in the future based on their merits and faults.

The second document is a petition for the ritual of summoning celestial generals. The practitioner declares that on a specific date, they received transmission from their master in the Supreme One Thunder Method, obtaining the talismans, hand seals, and sigils of the Celestial Thunderbolt Method, as well as the descent of seventy-two thunder generals from the Nine Heavens Thunder Department. Now formally inheriting this method, they prepare to establish an altar at a designated time and place for the ritual. Offerings are arranged on the altar, while command banners and ritual swords are raised to summon the Thunder Department deities to receive the sacrifices. This petition is submitted to the True Lord of the Nine Heavens (the highest deity of the Thunder Department) and the Nine Heavens Investigative Envoy (a deity overseeing compliance), requesting approval for the Thunder Department deities to arrive at the altar at the appointed time and manifest their thunderous power as proof of divine response.

The recurring phrase "as previously stated" (照前结) is a fixed formula in Daoist documents, indicating continuity with prior declarations. These texts reflect the solemn contractual spirit and sacred ritual protocols inherent in the transmission of Daoist Thunder Methods.

This scripture documents the complete ritual process through which a Daoist priest received transmission of the "Great Method of Yang Thunderbolts from the Celestial One's Heavenly Script." The priest made solemn vows under his initiation master (dushi) to request this secret thunder method capable of summoning lightning, praying for rain, ending droughts, and exorcising evil forces. The text meticulously records the entire ordination ceremony:

First, the priest had to compose a written oath and perform a covenant ritual on an auspicious date to complete the transmission. For the formal acceptance of the ritual office, an auspicious day and hour were selected to erect an altar in a purified space, with abundant offerings prepared. Through ceremonial actions like unfurling banners and erecting swords, the priest summoned the Thunder Department deities (Daoism's pantheon of divine generals governing wind, rain, and lightning) to receive offerings and assist in ritual operations.

The text particularly emphasizes the protocols for commanding these thunder deities: their military formations must be strictly ordered, moving with cloud-gathering swiftness without delaying orders. Subsequently, the priest submitted a memorial of gratitude to the Supreme Emperor of the Vast Heaven (one of Daoism's highest deities), reporting his master's recommendation and celestial approval to receive the thunder method, followed by a zhaijiao offering ritual to repay divine grace.

The priest humbly describes himself as dull-witted, fearing inadequacy to wield such profound thunder techniques, yet graciously permitted by the Supreme Dao Ancestor to practice. This reflects the Daoist principle of "revering the Dao above human ability"—emphasizing the sacredness of Daoist methods surpassing mortal cultivation, requiring practitioners to maintain humility. The entire text manifests the rigorous ceremonial protocols of Song Dynasty thunder method transmission and its spirit of "acting as heaven's agent to transform the world."

This is a petition submitted by a Daoist practitioner (referring to themselves as "your servant") to the celestial deities, expressing repentance and making requests. The content is divided into three main sections:

First, the practitioner confesses before the Jade Emperor (Yu Huang Shangdi, the supreme deity in Daoism), acknowledging their insufficient merit in benefiting others after receiving the Daoist teachings, and seeks forgiveness for their shortcomings. They specifically request the infusion of the true Qi (primordial energy) of thunder, fire, and lightning into their being, so that their petitions may be swiftly fulfilled. In addition to formal atonement, they also petition the various celestial departments to act according to the methods transmitted by their master.

Next, they appeal to the Thunder Patriarch (Lei Zu, the highest deity of the Thunder Ministry), beseeching him to issue a divine decree dispatching the Nine Thunder True Lords and their subordinate generals, along with the celestial soldiers and officers from the thunder rituals the practitioner has learned, to protect the practice space and assist in cultivation.

Finally, they address the presiding officials of the Nine Heavens Thunder Ministry and the True Lord Investigator, requesting the dispatch of specific deities such as the Thunder God and the Great Generals, as well as the Thunder Army—including the Ten Great Taiyi Spirits and the Seventy-Two Generals—to act in accordance with the methods taught by their master. They particularly ask these divine beings to reside permanently at the practice site, guarding the ritual seals and banners, and to be ready to assist whenever summoned.

The document concludes with the date and the practitioner's religious title and name, expressing profound reverence and awe. The entire text embodies the core Daoist thunder ritual concept of "resonance between heaven and humanity," using formal petitions to bridge the human and divine realms, invoking celestial power to aid both spiritual practice and worldly beneficence.

The Daofa Huiyuan (Compendium of Daoist Methods and Principles) records the essential techniques of various Daoist cultivation methods and magical arts. Within its 143 volumes, it primarily explains how to mobilize the energies of heaven and earth through specific rituals and incantations. Practitioners must first calm their minds in seated meditation, regulate their breathing, and achieve a state of mental and physical purity. They then follow precise directional pacing patterns (a Daoist ritual footwork known as bugang), combined with hand mudras (special finger formations) and mantras (empowered incantations), to establish resonance with the spiritual energies of the cosmos.

The text provides detailed instructions for cultivating the "Five Thunder Orthodox Method" (Wulei Zhengfa), a particularly potent thunder magic within Daoism. Practitioners must first visualize the Five Thunder Deities residing within their five organs, then use specific breathing techniques to draw thunder qi into their dantian (the lower abdominal energy center). When the thunder qi becomes abundant, it can be directed through incantations and fulu (empowered talismanic writings) to exorcise evil spirits, cure illnesses, and subdue demonic forces.

The text particularly emphasizes that practitioners must maintain righteous intentions when employing these methods, never using them recklessly. If a practitioner harbors improper motives, not only will the magic fail to manifest, but it may also rebound upon them. Therefore, before cultivation, one must first cultivate virtue (de), maintain pure precepts, and only then can one become attuned with the Dao.