《道法會元》Vol. 16

This scripture records a series of talismanic incantations (fulu) and deity-summoning rituals from the Daoist "Jade Palace Refinement Rites." During ceremonial practices, Daoist priests employ these specific talismans to communicate with divine beings and purify the ritual space.

The text first introduces several foundational talismans and their applications: The "Filth-Cleansing Talisman" purifies the altar, the "Altar-Purification Talisman" sanctifies the ceremonial ground, while the "Incense-Offering Talisman" and "Memorial-Presentation Talisman" are used for lighting incense and petitioning deities. Notably, two specific talismans must be burned on cyan paper (qing shu), a special ritual material.

It then details talismans for summoning various celestial beings. Examples include the "Thunderbolt Swift Yang Valley Spirit Lord Zhang Ya" and the "Flying Dragon Riders," with the "Command Dispatch Talisman" used to direct divine envoys. The "Fire-Transcendence Talisman" facilitates the ascension of deceased souls, while specialized talismans summon the "Water-Fire Generals": the "Upper Clarity Yang-Commanding Crimson Spirit Fiery Lord Gou Liuji" governing solar fire and the "Upper Clarity Yin-Commanding Obsidian Spirit Transformational Lord Bi Zongyuan" presiding over lunar waters.

Further passages document talismans invoking the "Jade Clarity Fire-Mastering General Zhao Zhongming" and "Water-Mastering General Wang Huan," along with incantations for the "Great Mystery Summoning Attendants" Wu A and Tu Ke. The text concludes with talismans for the "Divine Tiger Marshals" - solar spirit He Chang and lunar spirit Qiao Xun - and the "Mystic Capital Dragon Courier."

Each talisman formula specifies that the presiding priest (self-referenced as "your servant [name]") petitions deities through celestial mandates, reflecting Daoism's strict hierarchical protocols and standardized ritual procedures. The incantations incorporate esoteric syllables like "Yu-lou-lu-zha" and "Om-hung-zha-li" - secret Sanskrit-derived Daoist mantras believed to possess supernatural efficacy.

This scripture records the incantations and talismanic commands used by a Daoist priest (referring to himself as "your servant, so-and-so") to summon various celestial generals during a ritual. The priest first declares that he acts under the mandate of Heaven, then proceeds to invoke deities with distinct functions:

He begins by summoning the Three Origin Messengers (the divine envoys Jiao Yuanfan, Zhu Qin, and Tang Shun) responsible for transmitting orders. Next, he calls upon the Jade Register Officers (the two celestial officials Wang Zhizhong and Lu Mao, along with the Jade-Holding Maiden Pu Mao) who oversee ritual documents. He then invokes higher-ranking deities, including the Yellow Tower Divine Lord, the Great Spirit of the Purple Gate, thirty-six Perfected Beings and twenty-four divine generals, along with tens of thousands of celestial troops (the Wolf Officials and Tiger Guards).

A special invocation is made to the renowned Lord Guan the Sage (Guan Yu), who descends as a Thunder General. The priest also summons the Original Commissioner General and the Six Jia Generals, who are responsible for retrieving souls. During the soul salvation liturgy, the priest employs the Salvation Fire Talisman to assist the deceased in ascension, using spirit banners and soul-summoning talismans to guide wandering souls while invoking specialized generals tasked with soul retrieval.

The final set of talismans each serve specific purposes: the Wisdom Light Talisman illuminates the underworld, the Prison-Breaking Talisman opens hell realms to liberate souls, while the Soul-Summoning and Netherworld-Inviting Talismans specifically guide orphaned and wandering spirits to the ritual altar. With each talisman activation, the priest reaffirms his authority as acting under Heaven's decree.

(Note: This represents a classic "Summoning the Generals" segment from Daoist zhaijiao (purification rituals) liturgy, where priests employ talismans (fulu) and incantations to mobilize celestial forces—particularly for rituals of soul salvation.)

This scripture records the ritual procedures for Daoist salvation of deceased souls, primarily involving the summoning of various types of violent-death spirits and the performance of grievance-resolution incantations through talismans (fulu). The ritual master (referring to himself as "your subject [name]") conducts these ceremonies through talismanic inscriptions and spoken invocations.

First, various categories of untimely deceased souls are summoned to the ritual altar. These include those killed by tigers or snakes, drowning suicides, hanging victims, those perishing in disasters of fire, water, or warfare, those struck by lightning as celestial punishment, victims of plagues, diseases or famine, and women who died during childbirth.

Subsequently, the "Grievance-Resolution Talisman" is employed to dissolve karmic enmities among the spirits, breaking the vicious cycle of retributive vengeance. This is followed by the "Form-Gathering Talisman," which uses the incantation "Lianghan ni □ tili □ he" (corresponding to the five viscera: liver, heart, lungs, spleen, and kidneys) to consolidate the hun and po souls of the deceased, restoring their original nature.

For women who died in childbirth, three specialized talismans are applied: the "Defilement-Cleansing Talisman" purges impurities, the "Birth-Hastening Talisman" assists in successful delivery, and the "Fetal-Emergence Talisman" facilitates the child's separation from the mother. These talismans are administered by the Birth-Supervising Officials (deities governing childbirth) Wang Zhizhong and Lu Mao, aiming to relieve these female spirits from birthing sufferings—granting salvation to the unsaved, rebirth to the deceased, and smooth delivery to the unborn.

The ritual concludes with three "Yang Talismans" addressed respectively to the Celestial Emperor of Supreme Singularity and Boundless Radiance, and the Celestial Emperor of Supreme Meditation and Immeasurable Longevity. These invoke the descent of primordial qi (the Daoist concept of primal energy) to consolidate the spiritual essence of the deceased souls. Each talisman ends with the phrase "your subject [name] respectfully executes this by imperial decree," signifying the master's authority derives from celestial mandate.

This records a complete Daoist ritual for the salvation of departed souls. Through talismanic incantations (fulu) and ceremonial procedures, the ritual master invokes various Celestial Emperors to descend with their distinct types of immortal Qi (vital energy) to assist the deceased in consolidating their spiritual essence.

The ritual unfolds in nine stages, each corresponding to a specific Celestial Emperor:

1. First, the master respectfully invites Emperor Fanjian Xuyan to descend with the Changling Mingxian Qi (Luminous Immortal Energy of Eternal Numen)

2. Next, Emperor Jiran Doushu is summoned to bestow the Dangshi Mingyan You Qi (Darkly Transforming Energy of Silent Evolution)

3. Then Emperor Boluoni Shenbujiaole is invoked to send down the Wuxian Zhongling Qi (Central Numinous Energy of Five Immortals)

4. Following this, Emperor Dongyuan Huayingsheng descends with the Gaozhen Chongrong Qi (Sublime Truth Energy of Harmonious Fusion)

5. Emperor Linghua Fanzhuan then provides the Gaoxian Dongji Qi (Cavern Register Energy of Lofty Immortals)

6. Emperor Gaoxu Qingming follows with the Zhenling Huaning Qi (Transforming Coagulation Energy of True Numen)

7. Finally, Emperor Wuxiang Wujie Wu'ai descends with the mysterious Xuanzhao Qi (Mystically Illuminating Energy)

Each Celestial Emperor's bestowed Qi possesses specific efficacies, but their core function remains "gathering Qi to coalesce the spirit" (sheqi jushen) — assisting the deceased in collecting scattered soul-energy and consolidating consciousness. After completing each stage, the master declares "Your servant [name] receives the edict and reverently performs," signifying obedience to celestial mandate.

The ritual concludes with three crucial phases:

• Purification Talisman: Using sacred water to cleanse both the physical form and spiritual essence of the deceased
• Clothing Transformation Talisman: Converting a single garment into infinite copies for all spirits to wear
• Nectar Talisman: Employing Huanghua Zhenqi (True Energy of Golden Splendor) to open the deceased's throat for receiving celestial nectar

The final mantra "Om □ Xi Hu Zha Xi She Hua Ye" is an esoteric incantation, annotated to be performed with the Mao hand-seal (specific mudra) while channeling eastern Qi. Through these layered sacred empowerments, the complete ritual facilitates the salvation of departed souls.

This scripture records the "Transformation of Food Talisman" (变食符) and related rituals used in Daoist salvation rites for departed souls. The core content is divided into sections for the Fire Pond and Water Pond, employing talismanic incantations and divine power to purify and elevate the spirits.

In the Fire Pond ritual, the priest first recites the esoteric mantra "Om Jie Li Ai Duo Li Suo Hong" seven times. A yellow banner is then used, upon which the Fire Pond Talisman is inscribed with cinnabar. The term "Primordial Qi of the Origin" (元始一炁) refers to the pre-celestial vital energy of the highest Daoist deity, the Celestial Worthy of Primordial Beginning (元始天尊), while "Ten Thousand Thunder Divinities" (万神雷司) denotes the celestial bureaucracy governing thunder phenomena.

The ritual invokes multiple divine assistants: the deities of the Vermilion Mansion and Cinnabar Radiance Heaven (朱陵丹曜天宫) who govern the Fire Pond, the Imperial Lord of Nine Splendors (九华帝君), and the Great Divinity of Three Qi and Ten Thousand Illuminations (三炁万明大神). Through the "True Fire of Solar Flaming Light Samadhi" (太阳炎光三昧真火), the souls are refined to "restore their spirit and recover their true nature" (还神复性) - returning to their original state of purity. After this fiery purification, the souls ascend to the Jade Capital (玉京), the supreme celestial realm in Daoist cosmology.

The Water Pond ritual employs a black banner inscribed in white. It summons water deities from the "Golden Court and Resplendent Heaven" (金庭皓隆之天), including the Seven Numinous Primordial Consorts (七灵元妃) and the Jade-Returning Resplendent Numen (皓灵玉回). The purification here is achieved through the "True Water of Lunar Yellow Essence" (太阴黄华元精真水).

The recurring phrase "receiving the command to reverently execute" (承诰奉行) indicates the formal document format through which priests act as heaven's representatives. The self-reference "your servant of such position, surname X" (具位臣姓某) is the priest's humble designation during the ritual, acknowledging their role as celestial officials acting on behalf of the Celestial Worthy. The entire ceremony strictly follows Daoist liturgy (科仪), employing this水火交炼 (water-fire refinement) to facilitate the souls' transcendence.

This scripture documents a Daoist ritual process for summoning deities and establishing the Water-Fire Altar. It begins by invoking aquatic deities (including the Azure Court Emerald Pool Divine Dragons and Celestial Abyss Winged Guardians), commanding them to manifest divine light according to primordial decrees. These deities create miraculous transformations at the altar, guiding departed souls to bathe in the purification pool where their forms are cleansed and their essence refined, assisting their transcendence to heavenly realms. Simultaneously, all talismans (fulu) and ritual documents must harmonize Yin-Yang energies to universally deliver all beings, ultimately enabling souls to ascend to the Jade Capital (the highest Daoist celestial realm).

The text then details various talismans used in the ritual:

1. Altar Purification Talisman: For dispelling malign influences and sanctifying the ritual space.

2. Incense Communication Talisman: Specifically for the ritual master's incense offerings when petitioning deities.

3. Deity Summoning Talismans:

• For invoking Gou Liuji (Scarlet Spirit Fiery Celestial Lord) and Bi Zongyuan (Black Spirit Transformative Celestial Lord), the two deities governing Yin-Yang affairs
• For summoning the Fire-Water Generals Zhao Zhongming (Fire Commander) and Wang Yan (Water Commander)
• For calling upon refinement deities from the Jade Dawn Scripture tradition (including the Celestial Abyss, Azure Pool, and Flowing Fire Cinnabar Court deities)
• For summoning the Dark Mire Twin Lords and officials from Fengdu's underworld administration

4. Altar Construction Talismans:

• Fire Pool Talisman: Transforms the altar into an alchemical furnace
• True Fire Talisman (written on red paper): Summons solar true fire
• Water Pool Talisman: Transforms the altar into a celestial purification pool
• True Water Talisman (written on blue paper): Summons lunar true water

The ritual concludes with the "Traverse All Heavens Talisman" for announcing proceedings across celestial realms. Each talisman bears the concluding formula "Your subject [name] executes this by Imperial Mandate," reflecting the Daoist ritual principle of "acting as heaven's agent." Together, these talismans form a complete salvation ritual that refines souls through the alchemical interplay of water and fire.

This is a set of talismanic rituals recorded in the Daoist scripture Daofa Huiyuan (Compendium of Daoist Rituals) for the salvation of departed souls. The ritual master (referring to himself as "your servant, [name]") invokes celestial deities through various functional fulu (talismans and registers), beseeching divine assistance for the deceased.

The Tianyi Fu (Celestial Physician Talisman) summons heavenly medical officials to restore the departed soul's physical form and innate nature. The Feihun Fu (Soul Flight Talisman) calls upon the Shifang Zhenshen (Ten Directions' True Deities, the highest divine beings of all realms) to guide the soul's transcendence. The Jiandu Fu (Supervisory Salvation Talisman) employs the power of sacred scriptures to aid the soul's liberation. The Muyu Fu (Purification Talisman) requests celestial sages to cleanse the soul of defilement and purify its shen (spirit).

The Huolian Fu (Fire Refinement Talisman), written on red paper, is specifically used in liandu (refinement and salvation) rituals. It guides the soul into a fiery crucible for alchemical transformation, enabling rebirth through spiritual refinement. Certain incantations, containing esoteric transmissions, are omitted here and marked with brackets.

The Pugao Sanjie Fu (Universal Proclamation to the Three Realms Talisman) is applied in two stages: first, to summon high-ranking deities like the Feitian Shenwang (Flying Celestial Divine Kings) to oversee the salvation process, and second, to expunge the soul's karmic records, ensuring its release from underworld detention. The final two talismans petition the Dongfang Ba Tian Dijun (Eight Heavenly Sovereigns of the East) and Nanfang Ba Tian Dijun (Eight Heavenly Sovereigns of the South)—rulers of Daoism's sixteen celestial domains—to assist in the soul's deliverance.

Each talisman concludes with the phrase "chen mou cheng gao fengxing" ("your servant, [name], receives the imperial decree and reverently executes it"), affirming the master's divine mandate and the ritual's sacred authority. Together, these talismans form a complete chaodu keyi (salvation liturgy), encompassing healing, purification, bodily refinement, and karmic absolution in an integrated process.

This text documents a series of Daoist ritual talismans (fulu) and their applications, primarily used for the salvation of deceased souls and protection of the living. Each talisman serves specific purposes and corresponds to particular deities.

The Western Eight Heavens Talisman and Northern Eight Heavens Talisman are employed for soul salvation, requiring communication with the Eight Celestial Sovereigns (high-ranking deities governing the eight directions in Daoism). The Daoist priest (referred to as "minister-subject" in the text) executes these rites by divine mandate.

The Three Radiances Life-Preservation Talisman invokes the Five Dipper Lords (deities governing life and death) to seek protection, record virtuous deeds, and avert mortal dangers. The Harmonizing Nurturing Essence Talisman summons the Five Directional Thearchs (sovereigns of east, south, west, north, and center) to safeguard the hun and po souls, nourish qi (vital energy), and regulate blood circulation.

The Supreme Mystery Flight Talisman communicates with the Three Officials (Celestial, Earthly, and Water Officials) and Northern Fengdu (Daoist underworld) to elevate departed souls. The Water Refinement Talisman, inscribed on blue paper, involves the ritual master performing aquatic purification rites to cleanse physical forms and elevate spiritual consciousness (shen).

The Primordial Chaos Great Brahma Talisman petitions various Celestial Sovereigns and Ten Directional Flying Celestial Kings (directional guardian deities) for soul salvation. The Nine-Five Central Form Talisman entreats five longevity deities including the Great Lord of Longevity for protection and transcendence.

The Desire Realm Talisman and Form Realm Talisman (Buddhist terminology denoting different spiritual planes) notify the Demon Kings of these realms (protective deities in Daoism) to facilitate the ascension of souls.

Each talisman concludes with the standardized phrase "this minister-subject receives the decree to implement," signifying the priest's execution of rituals under celestial authority.

This scripture documents a Daoist ritual text for the salvation of departed souls. The primary content describes how a Daoist priest (referring to himself as "your subject") carries out celestial decrees through specific talismans (fulu) and rituals to help souls transcend suffering and attain rebirth.

The text first mentions the "Formless Realm Talisman," a special charm used to communicate with the demon kings of the Arupyadhatu (the highest of Daoism's Three Realms). The priest petitions these kings to assist in purifying the soul and elevating it to the celestial realm.

Next comes the "Ascending to the Mysterious Treasure Text," an essential scripture transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's supreme deities). The priest declares his adherence to lineage teachings, establishing an altar for the deceased and employing this sacred text to guide the soul to the "Dao's shore" (symbolizing liberation from samsara).

The text enumerates the Ten Directional Limitless Flying Celestial Kings (divine beings governing the ten directions: east, south, west, north, northeast, southeast, southwest, northwest, zenith, and nadir). These are immortal sages possessing boundless power to save souls. The priest invokes these kings to assist the departed soul in achieving: clarity and rectitude of spirit (shen), eternal preservation of primordial qi, liberation from suffering, radiant illumination of the body, protection by deities of the Three Realms, welcome by the Five Directional Thearchs, and ultimately veneration by ten thousand deities with enrollment in the immortal registers.

The ritual concludes by recording the ceremony's timing and dispatching the Great Mysterious Summoning Deity—the divine bird Atuko (a Daoist psychopomp responsible for guiding souls)—to escort the departed to the celestial realm. The final notation "position held" (juwei) serves as the ritual document's official signature.

This ceremony embodies Daoist religious practice wherein sacred texts mediate between heaven and earth, harnessing divine power for soul salvation. It incorporates rich cosmological beliefs involving directional deities and soteriological concepts of spiritual deliverance.

This scripture records the celestial titles of several perfected beings (zhenren) from the Qingwei lineage (an important Daoist school during the Song-Yuan period), along with the format for ritual documents used in salvation ceremonies for deceased souls.

First, it lists the names and celestial appointments of twelve perfected beings. For example, Huang Shunshen was granted the title "Perfected of Thunder Abyss and Universal Blessings of Vast Fortune, Qingwei Investigator," while Nan Bidao was titled "Perfected of Hidden Harmony and Radiant Aid, Water-Commanding Envoy of Sixfold Penetration in the Dipper." These honorifics all include the title "Perfected" (zhenren), prefixed with descriptions of their divine duties and virtues, such as "Thunder Abyss," "Water-Commanding," or "Envoy of the Five Thunder Courts," indicating their respective domains of authority.

Next comes the format for the salvation ritual document: the "sealable outer cover" refers to the external envelope of the document. The content includes:

1. A heading stating that the "Precious Writ of Ascension to the Mysterious Jade Repository" is to be announced to the Flying Celestial Kings of the Ten Directions and Boundless Realms.

2. The outer seal bears the inscription "For the Salvation of the Soul of the Deceased [Name] and All Related Ancestral Spirits and Lingering Ghosts."

3. The inner text employs the "Heavenly Ascension Treasure Register of Primordial Command" (a celestial credential issued by the Celestial Worthy of Primordial Beginning), proclaiming the salvation of souls to the Three Realms (heaven, earth, and water) and all spiritual beings, guiding the deceased to transcendence.

4. Finally, the document notes the ritual date, the officiating priest (referred to as "Your subject, [Name]"), and lists the names of the celestial perfected beings involved in the ceremony ("as per the previous format").

The text concludes with mention of the "Long Life Slip," a vermilion-inscribed yellow bamboo slip bearing the "Yellow Register and White Slip Long Life Numinous Talisman of Primordial Command," specifically addressed to the Southern Direction (in Daoist cosmology, the South corresponds to the Fire phase, associated with salvation rites). These talismanic slips serve as crucial ritual implements in salvation ceremonies.

This passage reflects the complete liturgical procedure in Daoist purification rituals (zhaijiao) and liturgy (keyi), where the invocation of celestial perfected beings and the issuance of divine decrees are employed to guide the souls of the deceased toward transcendence.

This scripture records a Daoist ritual document for the salvation of departed souls, comprising several key components:

The text begins with a memorial addressed to the Celestial Emperors of the Southern Cinnabar Heaven (the red celestial realm where Daoist deities reside), petitioning for the salvation of a specific deceased individual. It mentions invoking the "Primordial Decrees of Yuanshi" (the divine ordinances issued by the Celestial Worthy of Primordial Beginning) to restore the deceased's spiritual consciousness (Shen) and elevate it to paradise. Special document pouches are prepared for the ritual, inscribed with sacred titles such as "The Ten Thousand Thunder Divisions of Primordial Qi (Yuanqi)."

Following this are several crucial talismanic incantations (Fulu), including those summoning General Liu Tianjun of the Fire Bells (a divine commander governing flames) and the Golden Dragons of Mysterious Metropolis. These deities are dispatched to escort the departed soul. The text specifically mentions preparing salvation documents like the "Text of Ascension to Mystery" and "Talismans of Heavenly Rebirth," which are to be conveyed by General Liu and the Divine Lords of the Supreme Mystery who oversee soul summoning, guiding the spirit to the Cinnabar Heaven.

The latter section details the "Lantern Passing and Hell Breaking" ritual segment—a crucial Daoist salvation rite that liberates souls from hell realms. The ritual master employs the "Incense of Faith Talisman" to communicate with the underworld and the "Wisdom Light Talisman" to illuminate the dark realms. Specialized talismans are then used sequentially to dismantle various hell dimensions: the Nine Yin Hell, Wind-Thunder Hell, Fiery Obscurity Hell, and Diamond Hell. Each hell-breaking talisman requires the presiding master to "declare and perform the passage to the underworld," formally announcing the execution of these underworld rites.

The entire document demonstrates the complete Daoist salvation ritual sequence: from petitioning celestial deities and summoning guardian generals, to preparing salvation documents, and finally breaking through hell realms to deliver the departed soul. This reflects the profound religious compassion within Daoism for the salvation of all beings.

This is a collection of Daoist talismans (fulu) and ritual documents for breaking open hell realms. During ceremonies to liberate deceased souls, Daoist priests employ these talismans to dismantle the torments of hell.

The talismans are divided into several sections. First are specialized talismans targeting specific hell realms, including the Frozen Abyss (a hell of icy torment), the Cauldron of Boiling Water, the Red-Hot Bronze Pillar, the Chariot of Fire (a hell of scorching flames), the Butcher’s Blade (dismemberment by swords), and the Universal Torment (all-encompassing suffering)—six major forms of infernal punishment. Each talisman begins with the formula "Your subject [name] reports to traverse the hidden paths," signifying the priest’s role as a subordinate petitioning the deities to open the pathways of the underworld.

Following these are four universal "Hell-Breaking Talismans," prefaced with "Your subject [name] receives the decree to shatter hell," indicating the priest’s authority to dismantle hell realms by divine mandate. Next are the "Nine Yin Talismans," to be inscribed on ritual banners bearing the names of the nine major hells.

Subsequently, the talismans are arranged according to the nine directional hells of Daoist cosmology: the Wind and Thunder Hell (east), the Blazing Veil Hell (south, obscured by flames), the Diamond Hell (west, with mountains of blades and forests of swords), the Frozen Abyss (north), the Cauldron of Boiling Water (northeast), the Red-Hot Bronze Pillar (southeast), the Butcher’s Blade (southwest), the Chariot of Fire (northwest), and the Universal Torment (center). This structure reflects the Daoist concept of the "Nine Netherworld Hells."

The text concludes with the "Five Sufferings Radiance-Returning Banner Talismans," inscribed on yellow banners to guide souls away from infernal torment. The "Five Sufferings" refer to fundamental human agonies—birth, aging, sickness, death, and other existential pains—while "Radiance-Returning" signifies the restoration of spiritual light. Through these talismans, ritual banners, and ceremonial implements, the entire rite assists souls in transcending the punishments of hell.