《道法會元》Vol. 174

This scripture records the jade register (sacred text) from the Daoist Yuancing Dan Tian Prefecture (celestial abode of immortals), detailing cosmological creation, divine governance, and methods for exorcising evil influences.

The opening describes the primordial circulation of Yin-Yang energies during cosmic inception, with the presiding deity (referred to as "I") overseeing creation. The Southern Chang Palace (a celestial realm) governs living beings, administering the world through strict cosmic laws. True spirituality does not reside in external forms but arises from innate primordial Qi (vital energy), which dispels all illusions. Only balanced and pure Qi can command all things, transcending the mundane.

The text then depicts deities dwelling in the luminous realms of the upper heavens, while the lower world suffers from the disorder of the Five Phases (referred to as "Five Thieves," symbolizing their imbalance). Purple clouds and crimson mists illuminate heaven and earth, accompanied by eternal harmonies. The Azure Splendor and Azure Youth (two attendant deities) assist the presiding god in spreading the teachings, emphasizing the essence of cultivation: utmost refinement, non-violence, and non-aggression.

The latter section, through the admonitions of the Azure Youth Sovereign (deity of fate), explains that during the current kalpa of calamity (a period of disaster), beings are tainted by turbid and malevolent Qi, leading to widespread violence—so much so that the underworld's hells are filled beyond capacity. Thus, the descent of Mysterious True Qi (pure energy) is needed for salvation, using divine seals to suppress turbid energies and talismans (Fulu) to gather scattered spirituality. These sacred instruments can subdue demonic gatherings in mountains, rivers, and marshes.

Finally, the text includes the sigil structure of the "True Talisman of the Grand Imperial Dan Tian" and instructions for using the "Yuancing Prefecture Seal": when encountering ominous signs in a household, the practitioner should first inscribe their name, affix the seal, and submit the document to the Northern Polar Exorcism Tribunal (a Daoist judicial institution) for investigation, while the petitioner separately prepares the necessary ritual (Keyi).

This passage primarily explains the usage protocols of Daoist fulu (talismanic registers used for exorcism and blessings) and the Nine Precepts. Regarding the fulu section: When employing incantations, one must submit the talismanic document together with a petition paper for immediate processing by the deity on duty. If the exorcism proves unsuccessful, a report must be made to the higher-level Dan Tian Outer Court's Qinghua Palace. For crafting protective objects, one must use gold, iron ore, newly fired bricks, and specific woods (maple, cypress, catalpa, and jujube), accompanied by declaration texts and incantations. These are to be written in cinnabar or carved onto gold or wood, stamped with seals, and buried at the boundary site.

The Nine Authentic Precepts are as follows: First, honor one's parents with filial piety; second, remain loyal to one's sovereign; third, abstain from killing and cultivate compassion to aid the world; fourth, avoid licentiousness and maintain upright conduct; fifth, refrain from theft and sacrifice selfish gains for righteousness; sixth, eschew wrath and deception toward others; seventh, shun treachery that harms the virtuous; eighth, reject arrogance and contempt for truth; ninth, maintain single-minded adherence to the precepts. Those who uphold these precepts may wear spiritual talismans, among which the Jiuku Zhenfu (True Talisman for Relieving Suffering)—also known as the Nine Dragons Mandate Golden Register from the Donghua Qing Palace—is a secret treasure transmitted by Yuanshi Tianzun (the supreme deity of Daoism).

To craft such a talisman, one must use yellow silk measuring nine inches long and 2.5 inches wide. The incantation is painted in cinnabar, with the precepts inscribed in three lines on the reverse side and stamped with the Huoling Seal. When worn, it should be tied with a blue silk cord and kept in a brocade pouch. Practitioners must continually purify their body and mind, focusing on comprehending the Dao, to ultimately receive the true transmission from the Five Directional Heavenly Emperors. These talismans are so profound that ordinary people cannot glimpse their true form unless petitioned by Beiyin Dadi (the deity governing the underworld) or the Sanyuan Palace (the Three Offices of Heaven, Earth, and Water).

This scripture discusses the functions and application methods of two crucial Daoist talismans (Fulu) used for redeeming deceased souls and dispelling misfortunes—the "True Talisman for Salvation from Suffering" and the "Spirit Talisman of Longevity."

First, the True Talisman for Salvation from Suffering is a divine mandate issued by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism). It can communicate with all divine institutions across the Ten Directions of the boundless universe, including the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Nine Bureaus, the Five Thearchs' judges, and other underworld deities. When a deceased soul carries this talisman, they can escape the torments of hell, become impervious to all demonic disturbances, have all sins absolved, and find reconciliation for grievances. Through the merit of the Nine True Precepts (nine cultivation disciplines), the soul can ascend to paradise.

The Spirit Talisman of Longevity specifically communicates with the divine system of the Southern Cinnabar Heaven realm, governed by deities such as the Great Lord of Longevity from the Southern Changshang Palace and Lord Han. This talisman can prolong life, revive the dead, and enable deceased souls to enter the Vermilion Palace (a southern celestial realm). After undergoing refinement in the Flowing Fire Courtyard, they shed their mortal forms, register their names in the Purple Register, and attain rebirth.

The scripture concludes with specific instructions for using these talismans: To redeem a deceased soul, the practitioner must inscribe the deceased's name on the talismanic slip. For redeeming multiple souls simultaneously, the main slip should bear one name while additional names are listed in a supplementary document. The celestial seal script (Tianzhuan, sacred Daoist writing) on the talismans must not be altered arbitrarily; if celestial script is unavailable, ancient seal script may be substituted.

These two talismans embody the core Daoist concept of "delivering souls from suffering." Through the power of sacred talismans, they bridge the Three Realms (heaven, earth, and the underworld), helping deceased souls escape misery and attain new life. The text mentions deities like the Director of Fate (Siming) and the Keeper of Records (Silu)—part of Daoism's vast pantheon—who specialize in recording human virtues and sins and maintaining the registers of life and death.

This scripture primarily expounds on the transmission and usage protocols of Daoist talismans (Fulu), along with specific cultivation methods for the "Azure Palace Nine Dragons Talisman."

The text begins by criticizing how later generations replaced the original celestial seal script (the sacred writing system unique to Daoism) with mundane characters. This practice not only profanes the sacred scriptures but also violates Daoist precepts. The current restoration of orthodox talisman writing must strictly follow classical records.

It then meticulously documents the content and cultivation techniques of the "Azure Palace Nine Dragons Talisman": This talisman contains hymns to the Azure Mystery Savior of Suffering Celestial Worthy (a Daoist deity specializing in salvation and liberation of the deceased), capable of redeeming souls and alleviating suffering. Practitioners must first craft the talisman on odd-numbered days using azure silk, folded eight times and placed in a crimson brocade pouch worn over the heart.

For cultivation, one must face east at dawn. On rainy days, meditation may be performed in a quiet chamber. The detailed procedure includes:

1. Regulating breath while visualizing crimson mist permeating the body

2. Focusing the spirit (Shen) and eliminating distractions

3. Clicking teeth three times followed by swallowing saliva three times

4. Silently reciting specific incantations

5. Repeating the teeth-clicking and saliva-swallowing sequence

The scripture emphasizes that three years of consistent practice are required for efficacy. This integrated ritual combines talisman wearing, breath regulation (Tuna), and visualization techniques (Cunxiang), embodying the Daoist approach of simultaneous internal and external cultivation to achieve the religious purpose of salvation and suffering relief.

This scripture primarily elucidates Daoist cultivation methods and rituals for the salvation of departed souls, divided into several sections:

The first section details the Shangqing (Highest Clarity) school's cultivation practices. Practitioners must observe natural phenomena (such as shifting clouds and winds) and perform their cultivation during specific auspicious times (the month of Yi and day of Jia). During practice, they must wear fulu (Daoist talismans for protection), step along light shadows, and burn incense before exiting—all rituals that must be performed at night. Remarkably, these practices require three full years to manifest results. The text specifically clarifies that "qing su" refers to clouds of mixed azure and crimson hues, not plain white.

The "Dawn Origin Chapter" explains the principles of samsaric rebirth. Human Shen (spirit) originates from the primordial void, yet easily becomes deluded by material desires, leading to the dissipation of spiritual energy. Departed souls may become trapped at sacred mountains, in the Ninefold Netherworld (the Daoist underworld), city god temples, or become attached to malevolent entities. People often forget their original nature, thus perpetuating suffering through endless rebirth cycles.

The third section describes the compassionate salvation methods of Lord Laozi (the deified Laozi). Daoist priests must conduct the Yellow Register Grand Ritual (a major salvation ceremony), using specific talismans and wooden slips (catalpa wood tablets). These tablets have strict dimensional requirements: nine inches long, two and a half inches wide, and four-tenths of an inch thick. Five lines of text must be inscribed, with the sixth line recording the celestial era name "Shanghuang Jiashen." Contemporary practice replaces this with the current year's heavenly stem and earthly branch designation. The tablet's reverse side requires a blue seal, formatted with the precision of an imperial memorial. Finally, the phrase "Primordial Beginning Talismanic Mandate" must be inscribed to proclaim the salvation across the Ten Directions of the boundless cosmos (the Daoist conception of universal space).

The complete ritual demands burning incense in a quiet chamber while facing northeast. Vermilion ink is used to inscribe the talismans, which are then transmitted throughout the cosmos via Dragon Courier Officials (messenger deities in Daoist mythology) to deliver the True Talismans of Salvation to all realms.

This scripture describes the use of talismans (fulu) and methods for summoning deities in a Daoist ritual, specifically focusing on how to invoke the "Dragon Courier Official" (Jiaolong Yili), a divine messenger responsible for transmitting documents, to assist in the salvation of departed souls.

The procedure involves: first drawing two designated lines at specific positions, then summoning the Dragon Courier Official while burning dragon-shaped talismans and spirit money. If the practitioner cannot yet communicate directly with deities, they may append a Courier Official talisman at the end of the document to ensure its delivery to the underworld. Another method uses freshly harvested wild rice stems to fashion a straw effigy, inserting the talisman inside to make it carry the document.

The text emphasizes that these talismans hold the same authority as imperial pardons in the human realm—they cannot be altered arbitrarily and must be implemented through a Grand Offering (Dajiao) ceremony. The talismans should be written on pagoda-tree-flower-dyed yellow paper using prescribed calligraphic methods, while forming the "Imperial Seal" hand gesture (Wangjue) to channel the light of the North Star.

The scripture details the salvation ritual: placing lamps before the image of the Heavenly Lord (Tianzun), offering incense with prayers, then distributing forty-nine lamps while chanting the sacred name of "Dongling Heavenly Lord of the Ten Directions." The "Five Gates of Suffering" mentioned refer to fundamental human afflictions: the suffering of sensual desires, emotional attachments, insatiable cravings, worldly vanities, and physical existence itself. Through this ritual, divine illumination penetrates the underworld, liberating souls from suffering and facilitating their salvation.

The entire ceremony demands meticulous precision—from talisman creation to lamp arrangement—reflecting the Daoist ritual emphasis on exactitude and sacred intentionality. Every detail carries cosmological significance, embodying the tradition's profound integration of symbolic action and spiritual efficacy.

This scripture outlines a complete Daoist ritual for salvation, focusing on the creation and application of the "Longevity Spirit Talisman" (Fulu).

The practitioner must first craft the talisman from cypress wood, matching its dimensions to the standard "Salvation from Suffering True Talisman." The inscription must include the phrase "Primordial Command of the Origin" (Yuanshi Fuming), specifying its destination as the Southern Cinnabar Heaven (one of Daoism's celestial realms in the southern direction), along with crucial details like the era name and exact timing. During inscription, the practitioner forms the Jade Mudra (a specific hand seal) to channel the radiance of the Great Venerable Star (one of the Big Dipper's seven stars) to envelop the brush tip. Upon completion, the talisman is burned together with the Golden Dragon Courier Talisman, dispatched to the celestial realm by specialized Golden Dragon Couriers (divine messengers responsible for delivering talismanic commands).

The text emphasizes that this salvation ritual is exclusively for deceased souls lacking merit during their lifetime—authentic cultivation talismans should never be indiscriminately bestowed. The Longevity Spirit Talisman must be burned at the commencement of the grand jiao (major sacrificial ceremony).

Regarding the method for drawing stellar light, detailed instructions are given: inhale the starlight through the nose and exhale through the mouth. During inhalation, maintain unwavering focus without distraction, avoiding prolonged breath retention that might disrupt respiration. The key lies in concentrated spirit (Shen) and merging with the realm of profound mystery (Yaoming), whereby starlight naturally responds and descends. However, such strict procedures aren't required for ordinary breath regulation practice.

Finally, before conducting the Yellow Register Ceremony (a salvation ritual for the deceased), one must first petition the Primal Venerable (a Daoist deity), then formally document the deceased's origin, name, and salvation timing in prescribed format. This document is presented to the August Emperor of the Void (a supreme Daoist divinity) via Golden Dragon Couriers. The entire ceremony must strictly adhere to canonical protocols.

This scripture primarily explains certain norms and methods for using Daoist talismans (fulu), divided into several sections:

First, it emphasizes the rules for writing Daoist documents and talismans: Apart from the fixed formats of "official communiqués" and "dual decree announcements," other documents addressed to the Supreme Jade Emperor (the highest deity in Daoism) and Fengdu (the underworld) require ad hoc drafting. The language should be concise and elegant—neither overly ornate nor crude—and traditional formats must not be altered arbitrarily. The text critiques how the Tianxin School (a Daoist lineage) had gradually deviated from orthodoxy, with many of their documents being later forgeries.

Next, it details the method for using the "True Talisman of the Nine Dipper's Yang Radiance Fire Bell": Before drawing the talisman, one must prepare three talismans on bamboo membrane and ingest them while facing south. When drawing the talisman, face south and form the "Jade Seal Mudra" (a specific hand gesture). This talisman can suppress demons and spirits haunting wood or stone. To use it, stamp the "Fire Bell Seal" onto an iron plate and bury it about one foot underground.

The text also records the healing method of the "Northern Emperor's Fire Bell Seal": With the left hand forming the "Li Pattern Mudra" (a gesture at the middle segment of the middle finger, also called the "Sun Lord Mudra") and the right hand holding the seal, stand two paces away from the patient, facing them. Simultaneously, silently recite prayers to invoke deities like the Great Lord of Longevity, channeling solar essence (ri jing) through the seal to heal the patient. This seal must be consecrated on a Bingzi day (a specific astrological date) and stored in a blue silk pouch to avoid contamination.

Finally, it clarifies that the correct method for the "Sun Lord Mudra" is to form it at the middle segment of the left middle finger. Many mistakenly use the "Chen" position instead—this is incorrect. The "Sun Lord Mudra" mentioned here is a type of Daoist hand gesture (shoujue) used to channel solar energy.

This passage expounds the esoteric techniques of Gangbu (a sacred stepping pattern) in Daoist cultivation and rituals, along with the proper use of talismans (Fulu) and ritual implements. When performing rites with the ceremonial seal in the right hand, movements should be steady and unhurried, lest one disturb the refined Jing (essence) and Qi (vital energy) cultivated within the body. Careless haste risks appearing frivolous like common spirit-mediums, inviting ridicule.

During practice, visualize sunlight encircling the body three times—this is called "Threefold Radiance Envelopment." When transmitting advanced methods like the Yuanying Jade Register, one must employ ritual jade fish and golden rings as sacred tokens. Vows made before the Mystic Capital (Xuandu, a Daoist paradise) must be strictly honored; secretly peeking at forbidden manuals or shortening prescribed training periods invites divine retribution.

Genuine ascetics find it extraordinarily difficult to qualify for wearing these ritual implements. Those who profane the Dharma by teaching it for profit will face punishment from the Water Official (Shuiguan, a Daoist deity) and remain trapped in samsara. When disasters strike, disciples should perform the "Primordial Response Calamity-Quelling" ritual for the people, while lay devotees must wear the Xu Huang protective talismans and participate in Golden Register Purification rites (Jinlu Zhaijiao) to demonstrate repentance—only then can they resonate with Mystic Truth (Xuanzhen).

The scripture particularly emphasizes that Daoist methods must never be indiscriminately transmitted. Only those with upright character may inherit them. Disciples of different ranks wear distinct talismans: ordinary initiates wear Nine Dragons talismans, while only ritual masters may don the Flowing Gold talisman. Transmission requires solemn ceremonies—swearing oaths to Heaven and Earth, invoking Marshal Immortals (Yuanshuai Xiansheng, high-ranking deities) as witnesses, and sealing covenants with cinnabar and golden rings. No step may be omitted.

Specific procedures follow the calamity-averting methods from the Tianpeng Yuanying Register, while Golden Register rites adhere to the Shangyuan Liturgical Texts (the ceremonial protocols of Great Unity Sage Truth). Before performing public disaster-relief rituals, one must first receive formal petitions from the people—forced interventions lacking sincere devotion cannot connect with the divine.

The passage concludes with disciplinary verses: Practitioners must maintain jade-like purity, untainted by worldly dust. Only by scraping away mental defilements can one enter the Divine Court (Shenting, sacred realm)—the slightest flaw obstructs liberation. Reckless transmission of Dharma depletes one's spiritual nature (Shen) and estranges one from the Dao's ultimate truth.

This scripture passage describes the principles practitioners should uphold and the consequences of deviating from the true path.

"The supreme Dao (Shangxuan) of perfect rectitude" shows no partiality to trivial matters, maintaining absolute impartiality without deviation. The cultivator's spirit (Shen) should transcend the realm of ghosts and deities, floating free like drifting clouds. The "Jade Canon" (Yaodian, referring to precious Daoist scriptures) records this truth as a solemn warning: false praise cannot endure, and true honor tolerates no pretense.

The scripture cautions: those who wallow in worldly filth and act contrary to the Dao are like inviting malign Qi to dwell within their bodies. Such self-defilement will inevitably invoke celestial retribution (Tianqian). The passage concludes with a lament: what can be done for those who obstinately persist in such ways?

This text emphasizes that practitioners must maintain purity and shun falsehood, lest they reap what they sow. The term "corpse-dwelling" (Shizhai) is a Daoist technical term describing a state where the body becomes inhabited by evil Qi, while "celestial condemnation" (Tianqian) refers to the cosmic punishment believed to befall those who violate heavenly principles.