《道法會元》Vol. 149

This scripture records the specific talismanic methods for healing and facilitating childbirth from the Dongxuan Yushu Leiting Dafa (Jade Pivot Thunder Rites Scripture of the Cavern Mystery), a Daoist text. The primary techniques involve three types of talismans: the Lesser Yang Talisman (Shaoyang Fu), the Nine Yang Talisman (Jiuyang Fu), and the Primordial Yang True Qi Talisman (Yuanyang Zhenqi Fu).

For Healing:

• Two Shaoyang Fu are required. The first is burned at the bedside alongside gold spirit money and Jiama (paper effigies of divine generals), while the second is combined with Jiangzhen incense to fumigate the patient. Simultaneously, a Jiuyang Fu is affixed behind the bed. Finally, the patient ingests the Yuanyang Zhenqi Fu.
• For severe cases caused by malevolent entities, three Jiuyang Fu are used: the first is burned in the hearth with gold spirit money; the second is offered with gold spirit money, Jiama, and ritual items (incense, candles, wine, and fruit) at the household altar (referred to as the "place of celestial connection"); the third is paired with Jiangzhen incense to fumigate the patient’s surroundings. Next, five Shaoyang Fu are employed—one placed behind the bed and four at the room’s corners. The patient then ingests both Jiuyang Fu and Yuanyang Zhenqi Fu consecutively.

The incantation for the Shaoyang Fu invokes the Thunder Gods and the Five Thunder Emperors (Wudi Leigong, five celestial thunder deities) for protection, specifying the name of the presiding Daoist priest (Fashi). The ritual must be performed during the rising steam of cooked rice, with the talisman burned in the hearth alongside gold spirit money and Jiama.

The Jiuyang Fu summons the Celestial Fire Thunder God and the Wind-Fire Primordial Luminary (thunder deities) to expel malign forces and safeguard the body. The talisman and Jiangzhen incense are placed on a heated iron to fumigate the patient and the four directions of the room. After the incense dissipates, a small amount of vinegar is added for further fumigation. The patient then ingests the Yuanyang Zhenqi Fu.

The Yuanyang Zhenqi Fu must be written large, traced repeatedly with a fire-branded brush, folded into a mountain shape, and affixed behind the patient’s bed.

For Childbirth:

A Shaoyang Fu is burned beneath the bed with gold spirit money and Jiama, accompanied by an incantation invoking the "Great Spirit of Steadfast Birth" (Jiansheng Dashen, a deity overseeing labor). The Pili Huojing Fu (Blazing Thunderbolt Talisman) is used with Jiangzhen incense for fumigation. Finally, the Yuanyang Zhenqi Fu is inscribed on yellow paper with cinnabar, cut into pellets, and sealed with yellow wax for administration.

These rituals must be performed by ordained Daoist priests (referred to as "Minister So-and-So" in the text), reflecting the tradition of Daoist healing through Fulu (talismans and registers), incense burning, and incantations.

This scripture records several methods of using Daoist talismans (fulu, mystical inscriptions written in cinnabar), primarily for healing and exorcism. Ancient practitioners believed these talismans could mobilize the hidden forces of heaven and earth.

The section on childbirth and abortion states: The laboring woman should face flowing water while drinking jujube tea, with male practitioners using left-hand techniques and female practitioners right-hand techniques. The talismans emphasize compassionate concepts like "If this is truly my child, why wait for death?" invoking the protection of the Northern Emperor (Beiji Ziwei Dadi, a major Daoist deity) for safe delivery and disaster prevention. The specific ritual involves burning talismanic paper adorned with golden-armored horse designs, fumigation with premium eaglewood incense (jiangzhen xiang), and consuming medicinal tea inscribed with the characters for "life" (生) and "nine" (九).

For construction-related rituals, the Shaoyang Talisman (representing yang energy) is employed. The first talisman is burned at the central palace position, while the second—drawn in the shape of a volcanic mountain—is posted at the worksite to notify local earth spirits to temporarily withdraw, with a promise to restore the site post-construction. The text describes the ideal outcome as "the soil becoming pure as jasper."

Plague treatments include burning specialized talismans before the sickbed alongside the Fire Phoenix Talisman depicting the Thunder God (Leishen, Daoist deity of lightning). These talismans incorporate inner alchemy terms like "Three Heavens Primordial Qi" (santian yuanqi) and "Golden Essence" (jinjing), along with Bagua directional concepts such as the Water Palace (Kangong, northern position) and Fire Wood (Limu, southern position), utilizing the Five Phases' generative and restrictive cycles to dispel pathogenic energy.

The final "Demon-Fumigating Talisman" requires coordination with a fire bell (ritual instrument) and alignment with the Piao Star of the Big Dipper, recited seven times. Such talismans commonly treat eye diseases and diaphragm discomfort through specific hand seals (Chenwen finger techniques) and Qi circulation methods.

Note: The phrase "Your subject [name]" (chen mou) represents the standard format for Daoist priests addressing deities, while "faithfully executed" (fengxing) denotes ritual compliance. These ceremonies require specialized training in Daoist cultivation to perform effectively.

This scripture primarily discusses the Thunder Rites (a Daoist ritual for summoning thunder deities) involving fulu (talismans) and gangbu (ritual stepping patterns). The content is divided into several sections:

First comes the incantation for summoning thunder generals. It describes Iron-Faced Thunder God Liu Tianjun (one of the thunder generals in Daoist pantheon) leading eight million thunder soldiers patrolling the void. At Mount Kongtong (a sacred Daoist mountain), those who violate the Dao of Heaven will be immediately apprehended by the Thunder Marshal and brought before the Kuixing (the punitive star among the Big Dipper constellation) for punishment. The phrase "urgently, urgently, in accordance with the statutes and ordinances" is a standard closing formula in Daoist incantations, signifying immediate execution.

Next are instructions for two types of fulu:

The first is a healing talisman transmitted by Thunder General Deng Tianjun. To use it, one must fumigate the talisman in an incense-filled iron, said to be remarkably effective for exorcising demons and curing ailments.

The second is a conflict-resolution talisman requiring black paper and ink. When drawing it, one must invoke two black-faced, black-robed deities wielding twin swords (likely the Misfortune-Dispelling Generals). The procedure is elaborate: fold the paper while drawing, utilize black smoke to trace the character "霟" in the air, complete it with the sword mudra (a Daoist hand seal), then tear the talisman. The accompanying incantation invokes deities like Yuluo Daming (a Daoist divinity) to eliminate malign forces and protect one's true essence.

Following this are two thunder-summoning incantations. The first calls upon Lord Xin Dijun (a principal thunder deity) to witness the oath; the second describes all things originating from the Primordial Qi (the fundamental cosmic energy in Daoism), with thunder's boundless power capable of eradicating all inauspiciousness.

The text then details the "Thirty-Six Steps Earth-Shattering Thunder-Summoning Gangbu" - a ritual where priests walk specific patterns on the altar according to Bagua (Eight Trigrams) directions (Xun, Li, Kun, Zhen, Dui, Gen, Kan, Qian) and stellar correspondences. The sequence concludes with obeisances to the Three Terraces stars (Upper Terrace Xujing, Middle Terrace Liuchun, Lower Terrace Qusheng) and the Big Dipper (with the final step pointing to the seventh star).

The final section is a comprehensive incantation praising the Supreme Thunder God's dominion over heaven, earth, and the underworld, capable of subduing demons and executing evil spirits. The Five Thunder Generals will swiftly carry out commands, forcing all demonic entities to surrender. The incantation concludes with an edict from the Jade Emperor (one of Daoism's supreme deities) to amplify its spiritual potency.

These contents reflect the Thunder Rites' characteristic "communicating with deities through talismans and incantations, connecting heaven and earth via ritual steps," showcasing the sophisticated ceremonial practices of Daoist ritual magic during the Song-Yuan period.

This scripture describes a thunder summoning ritual in Daoist Thunder Magic (Leifa), which consists of three main parts:

The first part contains incantations to invoke the thunder deities. The ritual master recites spells like "Jade Pivot Divine Gang" to petition the Supreme Thunder Ancestor (Leizu Dadi, the highest thunder deity in Daoist cosmology) to descend divine power and command the thunder generals to swiftly arrive at the ritual altar. The incantation specifies that if the deities fail to appear after three ceremonial throws of ritual implements (likely thunder command tokens), these disobedient beings will face severe punishment. The entire invocation process demands "swiftness like shooting stars," emphasizing the lightning-fast nature of thunder magic.

The second part details the concrete steps for summoning thunder. The ritual master must begin at the Celestial Gate (northwest position), proceed through the Xun position (southeast), and finally reach the Li position (due south), while performing specific hand mudras (Wuwen gesture). This employs Daoist directional numerology concepts, where each cardinal point corresponds to different deities and energies.

The third part enumerates the various thunder deities to be summoned, including:

1. The Five Directional Thunder Emperors (Golden Palace, Nine Heavens Responding to Origins, Purple Brilliance Supreme Ultimate, etc.)

2. Thunder Emperors governing the Eight Directions and Eight Heavens, Nine Caverns and Nine Celestial Spheres, and Thirty-Two Heavens

3. Key thunder deities: Cavern Mystery Teaching Lord, Jade Pivot Azure Numinous Thunder Emperor of Divine Empyrean, etc.

4. Functional thunder deities: Fire Elder Wind Thunder Celestial Lord, Thunder Master Bright Numinous Celestial Lord, Swift Fire Commanding Celestial Lord, etc.

These deities form a complete thunder pantheon, ranging from supreme thunder emperors to specialized functionaries governing wind, fire, and lightning. This reflects the Daoist cultivation principle of "resonance between heaven and humanity." Through specific incantations, directional movements, and hand seals, the entire ritual facilitates communication between humans and deities to achieve the purpose of "executing malignant forces."

This passage describes the hierarchical structure of the Thunder Department (Leibu) in Daoist theology, which governs thunder deities and celestial forces.

At the apex are five "Heavenly True Lords" (Tianzhenjun), each commanding 360,000 divine officials and 360 attendants. Their titles embody natural forces: "Black Smoke and Raven Winds" represents storms, "Raven Winds and Fiery Thunder" symbolizes thunderbolts, while "Solar Valley Fire Master" connects with solar flames.

Next are nine "Thunderbolt True Spirit Lords" (Pili Leizhen Shenjun) guarding the eight Bagua trigrams (Qian, Kan, Gen, Zhen, Xun, Li, Kun, Dui) plus the central palace. Each bears a "celestial vault" title (e.g., Langxiao, Zixiao) representing different heavenly realms, commanding 360,000 officials and 150 attendants. The supreme among them is the "Ultimate True Thunder Spirit Lord of Nine Qi, Nine Heavens, Nine Caverns and Nine Vaults" - the repeated "nine" reflects Daoism's veneration of this yang number.

Three key Thunder Department bureaus follow: the Celestial Thunder Agency, Five Thunder Envoys Court, and Penglai Water Office, each led by a "Commander-in-Chief Marshal" (Dudu Yuanshuai) with 90,000 officials. Their titles all contain "thunderbolt," emphasizing their martial nature.

The department also hosts numerous generals and envoys with awe-inspiring titles like "Thunderbolt Sky-Shattering General" or "Flowing Gold Lightning Heaven Primordial Lord." Specialized functionaries include "Demon-Devouring Envoys" for subduing evil, "Observation Envoys" monitoring human morality, "Demon-Capturing Generals" for arresting malevolent spirits, and "Retribution Divine Kings" enforcing karmic justice. These forces deploy thunder soldiers (Leiding) according to Bagua arrangements, totaling 36 Thunder Drum Enforcers and 81 Departmental Officers.

The concluding "Ritual Petition Text" (Jixiewen) format shows how Daoist priests invoke these deities, with "position holder" indicating the presiding master's name and "reverently burning true incense" marking ceremonial protocols. This elaborate system demonstrates the Thunder Department's vast pantheon and meticulous celestial bureaucracy.

This passage describes the liturgical procedure of Daoist Thunder Rituals (Leifa), a form of thunder summoning magic. The ritual master invokes the Thunder Ministry deities through specific ceremonial steps to descend upon the altar.

The text first depicts the majestic procession of the Thunder Ministry: divine generals (principal and deputy commanders) stand in orderly ranks according to their celestial status, arrayed within and around the ritual space, preparing to receive the Heavenly Emperor's sacred presence. After petitioning at the Celestial Gate, the master ceremonially escorts the deities to their altar positions to commence the offering rites.

During the first offering, the master declares: "Though the Dao (the Way) is formless and without appearance, it manifests through cosmic operations. Utmost sincerity can commune with the profound mysteries to summon thunder." This acknowledges divine compassion responding to mortal supplications. The initial libation is presented while reciting the first section of the Thunder Scripture (Leijing) or performing flower scattering rites.

The second offering states: "Like millet grains containing cosmic secrets despite their small size, Thunder Rituals transmit an ancient lineage." Unfolding precious scripture cases (brocade and jade caskets) to reveal sacred texts (Great Brahma and Golden Brahma canons) enables wind and rain summoning and thunder command. After completing these mystical operations, the master respectfully presents the secondary libation while reciting the middle section of the Thunder Scripture or scattering flowers.

The third offering emphasizes: "When activating the mechanism of celestial execution (i.e., performing Thunder Rituals), heaven and earth tremble." Under Marshal Liu Tianjun's (chief Thunder deity) command, the four Thunder generals coordinate operations—lightning, thunder, wind and rain respond instantly to command. The final libation expresses gratitude before reciting oath documents or the Thunder Scripture's concluding section.

Concluding the ceremony, the master burns merit documents (recording ritual accomplishments), signifying that though offerings are humble, sincerity is complete as deities return to heaven on wind-horse cloud chariots. Special thanks are given to the Mysterious Heavenly Sovereign, founding masters and perfected beings, with orderly farewells to celestial, thunder and water ministry spirits.

A solemn warning concludes: The Dongxuan Jing (master's purified cultivation chamber) attendant responsible for delivering incense must immediately return ritual implements. Violators of talismanic commands will face celestial punishment—execution must be swift without delay. This stern phrasing reflects the extreme importance Daoist ritual places on lineage transmission and ceremonial precision.

The Daofa Huiyuan (Compendium of Daoist Teachings), Volume 49, records essential Daoist cultivation practices and ritual techniques. This scripture elaborates on specific methods—such as Neidan (internal alchemy) and Fulu (talismanic incantations)—to attain unity with the Dao. It contains profound esoteric knowledge, including how to refine the Three Treasures (Jing/essence, Qi/vital energy, and Shen/spirit) and perform various exorcism and disaster-averting rituals.

The text particularly emphasizes the core principle of "Dao models itself on nature," clarifying that genuine Daoist practice does not forcibly alter natural laws but aligns with the Way of Heaven and Earth. Practitioners must purify body and mind while upholding precepts to accumulate De (virtue/power), thereby attaining true spiritual efficacy. It also details specific techniques for drawing Fulu (talismans) and reciting invocations.

Notably, this section includes instructions on Thunder Rites (Leifa), an advanced method harnessing celestial thunderforce. It meticulously describes how to mobilize lightning energy through specialized breathing and visualization techniques. However, the scripture repeatedly cautions that such profound arts must be practiced prudently under a master’s guidance by virtuous adepts, lest one risk spiritual deviation or obsession.