《道法會元》Vol. 161

This scripture records the "Qi Dou Xie Guo" (Star-Prayer and Transgression-Repentance) ritual from the Shangqing tradition's "Great Method of Tianpeng Subduing Demons." It primarily explains methods for dispelling calamities and prolonging life through worship of the Big Dipper (known as the "Seven Primes" in Daoism).

When humans become entangled by passions, hatred, or delusions—their minds clouded—few can avoid creating negative karma. Most will inevitably attract misfortunes and transgressions. Those seeking to eliminate disasters and gather spiritual energy (Qi) to extend their lifespan should worship the Seven Stars of the Big Dipper. Such prayers will surely prove efficacious, but they must not be performed with impure intentions or selfish motives. One must prepare offerings with sincere devotion: seven sets each of lamps, fresh fruits, clear tea, jujube soup, fragrant flowers, pure water, oil cakes, and black banners, all arranged neatly.

The specific method is as follows: First, draw talismans (Fulu) with white powder and orpiment (a mineral pigment), while reciting the incantations of Marshal Tianpeng (a Daoist guardian deity). Stand these talismans atop each lamp in proper sequence. With the left hand, form a mudra (ritual hand gesture) by pressing the thumb from the "zi" position (base of the thumb) to beneath the middle fingernail, then chant the names of the Seven Stars while lighting the lamps. Next, purify the mind, offer incense with three bows, and visualize the Seven Stars radiating light. Imagine these beams intertwining and descending to envelop your body. Inhale through the nose, then exhale through the mouth toward the banners, transforming the breath into the shapes of the Seven Stars. Present tea and soup, then offer more incense, kneel, and pray.

Then focus the spirit (Shen) and visualize: A Perfected Being (Zhenren) ascends from your heart, riding multicolored clouds to circle the heavens. You behold jade-green waters and golden pools, endless jade mountains, and towering palaces of jasper and gold—the abodes of immortals—all shimmering with violet light. Silently summon the four guardian generals of the day to enter this vision with you. By a jade table, you first encounter two attendants who guide you forward. After paying respects with eight bows, ascend the steps, kneel, and prostrate to state your petition. Upon completion, offer more incense and bows, then burn spirit money, paper horses, and seven paper cranes (symbolizing delivery to the celestial court). Visualize the Seven Stars riding violet mist and clouds as they return to the Big Dipper.

Finally, form the "Heavenly Pass Seal" (a Daoist hand mudra) with the left hand and recite the Tianpeng incantation 49 or 120 times. Draw forth the righteous Qi of the celestial matrix (Gangqi) to empower the lamps with this seal. Observe the lamp flames to divine auspicious or inauspicious signs: long red flames (auspicious), scattered red flames (auspicious), yellow (auspicious), or crimson (auspicious); short blue flames (ominous), scattered short flames (ominous), white (disaster), or black (ill omen). If the flames display all five colors and shine brilliantly, this signifies the auspicious descent of the Big Dipper Lords.

The concluding reference to "the first of the Seven Primes Banner Talismans" denotes the primary banner and talisman used in this ritual sequence.

This passage from Daofa Huiyuan (The Collected Essentials of Daoist Rituals) comprises two main sections: an incantation invoking the Seven Stars of the Northern Dipper (Beidou), and guidelines for conducting zhaijiao (purification rituals) along with protective deity mantras.

The Northern Dipper incantation first summons the divine powers of each star deity: the Wolf-Star Lord (Tānláng) devours malevolent spirits; the Gate-Star Lord (Jùmén) radiates brilliant light; the Fortune-Star Lord (Lùcún) commands celestial troops; the Arts-Star Lord (Wénqǔ) emanates luminous energy; the Chastity-Star Lord (Liánzhēn) descends with awe-inspiring majesty; the Martial-Star Lord (Wǔqǔ) manifests his true form; and the Army-Breaker Star Lord (Pòjūn) summons raging winds. It then warns malevolent entities that hearing this incantation will reduce them to dust, concluding with the standard Daoist imperative "jí jí rú lǜ lìng" (swiftly, as decreed by law).

The zhaijiao guidelines specify that rituals must be performed in a purified meditation chamber, avoiding contact with livestock and women (considered sources of ritual impurity in Daoist practice). A lengthy protective incantation follows, invoking a pantheon of divine guardians: first Lord Lao (Laozi, one of the Three Pure Ones), then deities of heaven and earth, sun and moon, celestial generals, thunder gods, dragon kings of the four great rivers and seas (sidulong shen), and the Four Saints (si sheng zhenjun). Special emphasis is placed on Marshal Tianpeng (a Northern Dipper deity) shielding with his sacred seal, Marshal Tianyou guarding with his halberd, and the Perfected Warrior (Zhenwu) assisting through water and fire. The passage concludes with sixty-eight lines of praise, underscoring the formidable power of these incantations—capable of subduing spirits regardless of whether the practitioner observes fasting (zhai, a Daoist discipline).

This scripture exemplifies the Daoist ritual tradition of summoning astral deities and martial protectors through incantations, reflecting the synthesis of celestial worship and esoteric practice in Daoist liturgy.

This scripture primarily expounds the cultivation method of harnessing thunderbolt power and exorcising demons through reciting the Tianpeng Jing (Heavenly Commander Scripture). The opening passage states that to freely command thunderbolt forces, one need only sincerely recite this scripture.

The incantation section contains numerous esoteric mantras (such as "Om mo zha li bi xing" and others) - these are sonic codes that mobilize cosmic energies. Practitioners must coordinate with breathing techniques ("swallowing Qi to harmonize the center") and regulate their three Hun (ethereal souls) and seven Po (corporeal souls), enabling the Thunder Gods and Lightning Mothers to heed their commands. The spells also depict formidable imagery like bronze teeth and iron claws, or flying feathers, all symbolizing the awe-inspiring forms of thunder deities.

The scripture vividly describes summoning celestial guardians: the Azure Dragon and White Tiger flanking the practitioner, the Vermilion Bird and Dark Warrior guarding front and back, with a ceremonial canopy (Daoist ritual parasol) overhead and the Big Dipper constellations underfoot. These divine beings can expel evil and destroy demons, ensuring "those who cherish me shall prosper, those who hate me shall perish." There are also mentions of spirit attendants, divine maidens, and vajra guardians - three thousand six hundred protector deities constantly accompanying the adept.

The latter section emphasizes the scripture's formidable power: capable of commanding dragons and subduing tigers, slaying demons and vanquishing evil, with the slightest disobedience immediately met with thunderous annihilation. The concluding eulogy states these sixty-eight verses hold sovereignty over thunder methods; diligent recitation enables one to serve the Supreme Venerables, even turning heaven and earth in one's palm. The text closes with another set of secret mantras and names of the Northern Emperor's Black Fiend (a major exorcism deity), along with esoteric methods for summoning wind masters, rain lords, thunder gods, and lightning messengers.

This scripture exemplifies the Daoist thunder method's characteristic "using Qi to command spirits" approach - through specific incantations, visualization, and breathing techniques to mobilize natural forces and divine protectors for attaining various supernatural abilities. Practitioners must recite under a master's guidance, never attempting such cultivation independently.

This scripture describes the incantations for summoning various thunder deities in Daoist Thunder Magic (a ritual practice that invokes thunder generals to exorcise evil and avert disasters). The opening line "河地户出九天敕令都天元帥" indicates that the Marshal of All Heavens (one of the supreme commanders of the Thunder Department) descends by the decree of the Nine Heavens.

The text enumerates thirty-six thunder gods with specialized functions, including:

• Thunder deities governing natural phenomena: Water-Releasing Thunder God, Wind-Raising Thunder God, Rain-Bringing Thunder God, Shower-Sprinkling Thunder God;
• Regional thunder deities: Five Peaks Thunder God, Four Rivers Thunder God, Great Stream Thunder God;
• Specialized thunder deities: Plague-Striking Thunder God, Evil-Dispelling Thunder God, Battle-Array-Shattering Thunder God.

The scripture emphasizes these thunder deities all obey the ritual practitioner's commands, capable of gathering worldly treasures and commanding all spirits. Those who disobey shall be immediately executed with thunder axes. Devotees who sincerely recite these incantations will receive protection from the "Great Luminous Divinity," with their names registered in the Shangqing Heaven (the highest Daoist celestial realm) while their inner spirits attain natural purity.

The latter section contains practical instructions: when encountering severe illness or calamity, lay practitioners may use the twenty-four fulu (Daoist talismanic diagrams for rituals) recorded in the scripture, combined with the "Inner Method of Dipper Invocation" (a zhaijiao purification ritual) for healing. Specific talisman applications include:

• Ghost-Expelling Talisman: Used during the Beginning of Spring (立春) on Jiazi, Renzhi, or Wuzi days
• Nightmare-Averting Talisman: Used during Rain Water (雨水) on Yichou, Jichou, or Guichou days
• Labor-Inducing Talisman: Used during Awakening of Insects (惊蛰) on Bingyin, Gengyin, or Jiayin days
• Household-Protecting Talisman: Used during Spring Equinox (春分) on Dingmao, Xinmao, or Yimao days

The concluding eulogy states these eighty-nine incantations align with heavenly principles, capable of commanding thunder to awe spirits. Ordinary people who fail to comprehend their profound mysteries will find mere perusal of the scripture (langhan referring to Daoist texts) ineffective. Originally transmitted by the Celestial Marshal from the Thunder Casket, this classic originates from the Supreme Imperial Lord Lao (a revered Daoist deity). Those who devoutly recite it morning and evening may attain immortal status (with "dantai" denoting celestial abodes).

This scripture records twenty-four specialized talismans (fulu) for exorcising evil and curing illnesses, with each talisman corresponding to specific solar terms, time periods, and types of malicious spirits. These talismans are arranged according to the Heavenly Stems and Earthly Branches (an ancient calendrical system) - for instance, "Wu-Chen" denotes specific years or hours, "Qingming" represents the solar term, while "Chen Qi" refers to the energetic quality of the Chen period (7-9 AM).

Each talisman addresses different misfortunes: the "Submerging Water Ghost Pacifying Talisman" deals with drowning spirits, the "Fox Demon Banishing Talisman" exorcises fox spirits, the "Heart Wind Healing Talisman" treats mental afflictions, and the "Masterless Ghost Suppressing Talisman" controls wandering souls. Their functions encompass exorcism, healing, and disaster prevention - resolving poison-related injuries, legal disputes, chronic illnesses, and even neutralizing the misfortunes caused by offending Taisui (the annual malevolent deity).

The ritual method involves: first calculating the patient's corresponding talisman based on their birth hour, then writing it on red paper rolled into a wick shape. A purified oil lamp must be lit before the patient's bed, burning continuously for three days and nights without extinguishing. This breaks the evil influence, rendering malicious spirits powerless.

The text concludes with an incantation: "By the decree of the Seven Primordial Lords of the Great Unity Northern Dipper..." - invoking the Northern Dipper deities (key stellar divinities in Daoism) to empower the talisman, expel epidemic demons, and bless the patient's recovery. The phrase "Swiftly, swiftly, in accordance with statutes and ordinances" is a standard Daoist incantation ending, signifying immediate efficacy.

The scripture particularly emphasizes strict adherence to procedures: careful verification of years and time periods, with each talisman addressing only one specific misfortune. This talismanic system embodies the Daoist principle of "correspondence between heaven and humanity," believing that the celestial energies of specific temporal nodes can counteract particular types of spiritual corruption.

This scripture records the incantations and ritual procedures for summoning Daoist deities, comprising several key sections:

The first part contains talismanic invocations for summoning the "Great General Who Commands the Primordial Qi (Yiqi Dutong Dajiangjun)" named Wang Wenheng. The text references multiple high-ranking Daoist deities (including the Jade Pure Celestial Emperor, Lingbao Heavenly Worthy, Shangqing Imperial Lord, and the Supreme Laozi) jointly issuing edicts to summon this general who governs the celestial and terrestrial energies. The talisman employs standard Daoist ritual phrases like "opening the celestial gate and sealing the earthly portals," signifying the creation of a purified ritual space that blocks malevolent forces while opening channels for divine power.

Following this are specific summoning incantations. The Daoist priest declares his resonance with heaven and earth, claiming authority to command deities. By invoking the protective presence of the Four Directional Guardians (the Azure Dragon of the East, White Tiger of the West, and other directional beasts from Daoist cosmology), the incantation compels the general to respond immediately to the summons. The urgent concluding phrase "Swiftly, swiftly, in accordance with the Mystic Capital's decrees" represents a standard Daoist formula for hastening divine response.

Next comes an edict from the Northern Emperor (the Purple Subtlety Emperor of the North Pole, a major Daoist deity), describing the general's formidable power to subdue evil spirits and demanding his immediate appearance at the ritual altar.

Subsequent sections detail seasonal invocations: General Wei Yuanfu presides over spring, while General Zeng Wenfu governs summer. Each seasonal summons reverently invokes the Three Pure Ones (Sanqing - the supreme Daoist trinity) and the Jade Emperor, combined with the protective power of the Three Platforms constellation (important Daoist guardian stars) to dispel inauspicious influences and safeguard dwellings. References to the "essence of nine woods" symbolize spring's eastern Wood Phase (Wuxing) virtue, while the "Tiger-Head General" represents a common image of protective martial deities.

These incantations exemplify the Daoist tradition of invoking divine assistance through specific ritual sequences, sacred nomenclature, and the power of spoken formulas - all fundamental components of Daoist ritual practice.

This scripture is a Daoist incantation for summoning divine beings, divided into three sections that respectively invoke the Seasonal Generals (Zhiyue Jiangjun, celestial commanders overseeing specific periods in Daoist tradition) of autumn, winter, and all four seasons to provide assistance.

The first section summons Chen Shuzhen, the Autumn Seasonal General. The text begins by calling upon the Merit Officials (Gongcao, divine messengers responsible for delivering petitions), the Flame Deities, and the Disheveled General (Pengtou Jiangjun, a guardian deity), followed by urgent invocations for the Azure Dragon and White Tiger (the eastern and western divine beasts among Daoism’s Four Directional Guardians) to descend swiftly. It then references the Three Pure Ones (Yuqing, Shangqing, and Taiqing, the highest Daoist deities) and the Jade Emperor (Yuhuang Shangdi), while requesting the Three Terraces Star Lords (Shangtai, Zhongtai, and Xiatai) to dispel inauspicious forces and protect both individuals and households. Finally, it summons the Nine Golden Celestial Spirits, immortal officials, and General Zibao to lend their aid.

The second section summons Jing Meng, the Winter Seasonal General. Similarly, it first invokes the Three Pure Ones and the Jade Emperor, then calls upon the Three Terraces Star Lords for protection. Notably, it emphasizes water-aligned deities such as the Celestial Warriors (Tianding Lishi, divine guardians), the Nine Great Water Deities, and the Primordial Lord of Water Virtue (Shuide Yuanjun), alongside demon-subduing generals like the Azure Dragon and White Tiger, to vanquish malevolent forces.

The third section summons You Shen, the Seasonal General of All Four Seasons. Again, it begins with the Three Pure Ones and the Jade Emperor, followed by the Three Terraces Star Lords. It highlights the decree of the Northern Emperor (Beidi, the revered Great Emperor of the Purple Subtlety of the North Pole) to summon local guardian spirits like the Nine Provinces’ Earth Gods (Sheling), celestial soldiers from across the realm, and General Ze’e to heed the command.

These incantations are primarily used in Daoist rituals for exorcism, healing, household protection, and similar purposes, harnessing the power of various deities to achieve their aims. The repeated emphasis on phrases like "by decree descend swiftly" and "without delay" reflects a key characteristic of Daoist ritual practice: the summoned spirits must respond promptly to the priest’s summons.

This scripture documents the methods for drawing and employing the "Five Generals' Talismans of the Central Directorship of the Five Palaces" in Daoist practice. Each of the five generals governs a season: Zhongshi the Tiger-Head General oversees spring (72 days, beginning March 12), Baoyao the Disheveled-Hair General governs summer (72 days, beginning June 12), Boju the Treasure-Supporting General commands autumn (72 days, beginning September 12), Binghou the Demon-Slaying General presides over winter (72 days, beginning December 12), while Zibao the Ridge-Browed General administers the remaining 18-day periods between seasons (totaling 72 days).

The creation of these talismans (fulu) requires strict ritual observance: They must be inscribed with cinnabar on yellow paper while maintaining physical and mental purity, free from distracting thoughts. The procedure involves: offering incense while facing northwest and silently reciting incantations; grinding ink while forming mudras (ritual hand gestures) to channel cultivated Qi (vital energy) into the inkstone; holding the brush in the right hand while forming mudras with the left, reciting the Marshal Invocation Charm; guiding Qi through breath regulation to visualize the Seven Stars' radiance flowing from the crown into the brush tip; and while holding one's breath to write with cinnabar, visualizing the Qi transforming into the current month's presiding general and being blown into the talisman through the lips and teeth.

When using the talisman, it should be concealed in the sleeve away from others' sight. The practitioner chants incantations to direct Qi toward the talisman's focal points while visualizing countless celestial soldiers standing ready. Before employing either the Celestial Commander's True Form Talisman or the Commander's Summons, one must first prepare the Local Deity Document and Command Talisman to pacify territorial spirits, only then invoking the current month's general for exorcism. These talismans are primarily used in rites for subduing both mature and nascent spirits (referring to fully manifested or emerging demonic entities) and eliminating malignant supernatural threats.

The practice of wearing and ingesting talismans (fulu) yields particularly potent effects. Here we explain the method for calculating the Five Guardian Generals (wujiang) presiding over each month:

In spring, General Zhongshi assumes guardianship; in summer, General Baoyao; in autumn, General Boju; and in winter, General Binghou. Each general governs for seventy-two days per season, with the remaining eighteen days of each season overseen by General Zibao. An alternative system allocates them by celestial stems and earthly branches: General Zibao presides on Jia or Si days, Boju on Yi or Geng days, Binghou on Bing or Xin days, Zhongshi on Ding or Ren days, and Baoyao on Wu or Gui days.

The mnemonic verse for determining monthly guardianship states: During the first and fourth lunar months, General Zhongshi (associated with Water, using black pouches) presides; the second and fifth months belong to General Baoyao (Fire, red); the tenth and sixth months to General Binghou (Wood, cyan/blue-green); the third, seventh, eighth, and eleventh months to General Zibao (Earth, yellow); while the ninth and twelfth months fall under General Boju (Metal). Careful cross-referencing with these fundamental principles is essential.

(Note: The Five Generals constitute a Daoist protective deity system corresponding to the Five Phases. During ritual ceremonies (keyi), talismans and ritual implements must be color-coordinated according to seasonal correspondences.)