《道法會元》Vol. 178

This scripture expounds the core Daoist teachings on Yin-Yang, spirits, spiritual cultivation, and the Correct Method of the Celestial Heart (Tianxin Zhengfa).

First, it explains the relationship between Yin-Yang and humans: Pure Yang Qi (vital energy) manifests as Shen (spirit), while pure Yin Qi becomes ghosts. When Yin and Yang harmonize, they form human beings. If one's Jing (essence), Qi, and Shen are abundant, accumulating virtuous deeds and cultivating De (virtue/power), the rising Yang energy can lead to immortality. Conversely, when essence is depleted through wickedness, the dispersed Qi turns one into a ghost. Overflowing Yang energy attracts evil thoughts, while scattered Yin energy transforms into malevolent entities. More severe cases of perverse Qi cause natural disasters—climatic anomalies, eclipses, earthquakes, and plagues—bringing calamities upon people.

The ancient sages, moved by compassion, either descended as incarnations to teach or transmitted doctrines to virtuous adepts to establish norms. Their legacy includes both grand methods for state protection and minor techniques explaining mysteries. However, with the passage of time, many scriptures were lost. Now there's a need to reorganize and complete them, restoring the luminous teachings of the Four Sages (important Daoist deities) as a guide for cultivation.

Regarding the "Correct Method of the Celestial Heart": The Celestial Heart's nature is fundamentally pure, yet worldly people often become deluded by superficial appearances. Some, ignorant of true methods, arbitrarily create minor spells and claim mastery of this supreme teaching—a violation of Daoism's original intent of purity. Authentic practice must begin within, eliminating distracting thoughts.

The three-colored clouds—azure, yellow, and white—represent the Three Original Qi (Xuan, Yuan, Shi) of the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the source of all celestial beings and creation. The painted images of the Celestial Master (Tianshi) and Four Sages symbolize divine guidance. The red-robed boy represents the human path of cultivation, while the spirits controlling horses signify the mixture of good and evil. If one loses their innate nature, they become defenseless against external evils. To summon divine officers, one must reform wickedness, cultivate goodness, purify the heart, and harmonize inner and outer realms. Only then can one command wind and thunder, or deploy celestial soldiers (Dingjia). The key lies in aligning one's personal Qi with the divine—form must unite with spiritual energy, and true Qi must resonate with the sacred.

This scripture expounds the core principles of Daoist cultivation and ritual practice.

The foundation of cultivation lies in maintaining mental clarity and tranquility. When one reaches the state of "all phenomena being empty," they can harness natural forces such as wind and thunder. Practitioners must restrain their outward brilliance, accumulate Jing (essence) and Qi (vital energy), refine their Shen (spirit), and align their physical form with the Dao (the Way), ultimately harmonizing with the Three Pure Ones (Sanqing), the highest celestial realm in Daoism.

The text then emphasizes in an inscription-like style: A disordered mind leads to the dissipation of essence and energy, while attachment to external things causes the body to wither. Those who defy the laws of the Most High Lord Lao (the supreme deity of Daoism) and associate with demons may escape retribution temporarily, but they will inevitably face divine punishment. Conversely, when the mind is empty and still, essence and energy naturally gather; when breath is calm, one’s countenance flourishes. By cultivating the self and transcending external attachments, one ultimately attains the supernatural ability to command wind and thunder.

The "Orthodox Unity (Zhengyi) legacy methods" mentioned refer to the ritual system passed down through the Celestial Master (Tianshi) tradition. The "Tongchu Mansion True Methods" are esoteric arts transmitted to humanity after an encounter between a Perfected Being and a high-ranking immortal, comprising a complete system of talismans (Fulu), hand seals, and incantations. These methods, compiled by generations of masters, serve both external purposes—such as exorcising demons—and internal cultivation. However, the scripture’s language is profoundly obscure; only through direct guidance from a genuine master can its full meaning be grasped.

The text concludes with a historical account: During the Shaoxing era of the Southern Song Dynasty, the Daoist Tang Keshou (courtesy name Yongnian) of Chuzhou, while studying under Master Gao Jingxiu, dreamed of a celestial jade maiden bestowing upon him the name "Tang Daomin." He specialized in the "Five Mansion Methods" to aid the world, employing the "Flying Eagle and Running Hound Chapter" to summon divine generals from the five directions to expel evil spirits—with remarkable efficacy. This demonstrates that profound Daoist arts truly exist but can only be mastered through orthodox transmission.

The scripture sternly warns later generations: Authentic secret classics of the highest sages bear solemn and dignified language, distinct from vulgar speech. Mixing forgeries with genuine scriptures is like blending stones with jade. Practitioners must discern truth from falsehood and adhere to authentic lineages.

This account describes the experiences of several Daoist practitioners and key points of Daoist transmission. In his later years, Tang Jun developed a fondness for wine and, though difficult to approach, his Daoist methods proved remarkably efficacious. He was primarily active in the Raozhou and Huizhou regions, ultimately achieving transcendence through shijie (a Daoist practice where the physical body perishes while the spirit ascends). He transmitted his teachings to disciple Liu Hunpu, who in turn passed them to Yunzhong.

Yunzhong possessed mediocre aptitude and shallow learning. Though incapable of establishing great merit, he strictly adhered to the regulations of classical texts and fulu (Daoist talismanic writings for exorcism and blessings), receiving consistent responses from the divine. The mentioned "Doujian" and "Flying Hawk and Running Hound Chapters" are standard document formats established by earlier masters. Later practitioners composing such writings must carefully deliberate on the content, considering actual circumstances. Simultaneously, the petitioner must sincerely believe, and the ritual master must devoutly communicate with the divine—only then can malevolent forces be vanquished and demons subdued.

If the document format is improper, the reasoning flawed, or common sense violated, even the heavens will find such rituals unacceptable. Some haphazardly fabricate ritual titles and misuse seals, making it not only difficult to commune with the divine but also emboldening evil spirits—only to later blame the inefficacy of Daoist methods. The current state of Daoist transmission faces a crisis: true esoteric teachings are rarely encountered, while talismans and seals proliferate endlessly. For instance, the "Five Elemental Bureaus" system originally belonged to the lineage of the Four Saints of the North Pole and the Zhengyi Celestial Masters (prominent Daoist deities and patriarchs). The "Childhood Primordial Bureau" system of the Five Emperors, predating the Five Saints' succession, is now scarcely understood.

The world abounds with various self-styled methods: the Four Saints' Summoning Rites, the True Warrior's Three Formations, the Protecting Saint's Talismanic Waters—some creating their own institutions, others privately engraving seals, still others mixing the orthodox Five Bureau methods. Those with slight efficacy often borrow incantations from other traditions, while the utterly ineffective need no mention. For example, the Tianpeng Method transmitted by Immortal Dong originally supplemented the Tianxin Orthodox Method, yet now some cram all manner of Five Bureau talismans into it. The world only knows Tianpeng Marshal of the Yuan Ying Tai Huang Bureau (a Daoist guardian deity), unaware of these chaotic adaptations.

This scripture primarily discusses the origins and cultivation standards of the Tianpeng Method (a Daoist exorcism system), emphasizing that different Daoist ritual systems must not be conflated.

The opening section identifies the Tianpeng Method as originating from the "Primordial Response Great Imperial Bureau," governed by the Great Imperial Lord and the Marshal, belonging to the Outer Platform system. It particularly stresses the fundamental distinctions between the Tianpeng Method and other ritual systems (such as the Tongchu Bureau, Five Bureau Seals and Talismans, etc.), which must not be mixed. Just as Daoist scriptures are divided into the Three Caverns (Dongzhen, Dongxuan, Dongshen), representing different historical periods of Daoist teachings, each has its own transmission lineage.

The text criticizes the prevalent practice of indiscriminately blending different systems: some practitioners arbitrarily incorporated the Tianpeng Method into the Five Bureau Orthodox Ritual system, leading to the confusion of doctrinal teachings, muddled master-disciple lineages, and the distortion of sacred scriptures. The author urges cultivators to respect the teachings of the Supreme Venerable (referring to the highest Daoist deities), strictly adhere to the transmission norms of each school, and discern authenticity from falsehood—only then can the true efficacy of Daoist methods in aiding the world and saving humanity be realized.

The concluding section attributes the text to Jin Yunzhong, a disciple of the Lingbao (Numinous Treasure) School’s Central Covenant, written during the Baoqing era (1225) of the Southern Song Dynasty. He particularly emphasizes the distinct characteristics of different Daoist schools’ scriptures: the Dongzhen (Cavern of Perfection) scriptures focus on internal cultivation and do not prioritize liturgy (Keyi), while the Dongxuan (Cavern of Mystery) scriptures (such as the Lingbao Great Method) encompass complete purification rituals (Zhaijiao) capable of communicating with the Three Realms (Heaven, Earth, and Water) and the Four Directions (spatial-temporal dimensions). These rituals can reach the sun, moon, and stars above, as well as the underworld below, possessing the functions of rectifying evil influences and pleading for the welfare of the people.

This passage reflects Daoism’s emphasis on maintaining orthodox transmission and opposing haphazard syncretism, while also illustrating the Southern Song period’s reality of various Daoist schools preserving their distinctive characteristics.

This passage primarily discusses the division of responsibilities and ritual protocols among different Daoist schools, with particular criticism directed at the prevalent trend of arbitrarily creating new titles and innovations during that era.

The various talismans and registers (Fulu) and the Tianxin Zhengfa rituals associated with the Zhengyi Mengwei tradition (an early Daoist school) all fall under the jurisdiction of the Dongshen (Cavern of Spirit) division. The mentioned Beiji Quxie Yuan (Polaris Demon-Dispelling Court) serves as an institution overseeing the Three Realms and subduing all malevolent forces. Practitioners performing these rituals could submit memorials to the heavens and issue documents to the lower realms, with responsibilities ranging from healing the sick and saving lives to exorcising demons, subduing evil spirits, and interrogating ghosts.

Though the Five Offices method belongs to the Dongshen division, it also connects with the Dongxuan (Cavern of Mystery) division, as both serve to propagate Daoist teachings and uphold religious discipline. In the memorial submission rituals (Baizhang), the Dongxuan division uses the Tongzhang Seal issued by the Lingbao Dafa Office, while the Dongshen division employs the Jiulao Xiandu Seal issued by the Quxie Yuan. These purification rituals (Zhaijiao), whether major or minor, all incorporate functions for delivering the deceased and liberating the living.

The author laments how contemporary practitioners pale in comparison to the ancients, who could stabilize heaven and earth, harmonize Yin-Yang, exorcise demons, and even revive the dead through these methods. Later generations, finding traditional names too commonplace, gradually pursued novelty, fabricating baseless theories and establishing unreasonable positions. For instance, memorial submission was originally a standard practice within the Dongshen and Dongxuan divisions' ritual systems, and the Nine Spirits Flying Steps (Jiuling Feibu) was merely an auxiliary technique for memorials. Yet some now specially create "Offices for Nine Spirits Flying Steps Memorials," treating spirit journey memorial submissions and dispatching the Nine Spirits Flying Steps as independent functions. Some even misuse the Jiulao Xiandu Seal exclusively for memorials—all examples of forcibly separating elements that were originally integrated within the ritual system to create new categories.

Many contemporary Daoist texts arbitrarily alter content—some establishing unauthorized institutions, others forging talismanic seals, some falsely attributing works to Perfected Persons (Zhenren), and others indiscriminately citing scriptures as evidence. Without original manuscripts from genuine masters, distinguishing authenticity becomes difficult; moreover, scriptural texts have become increasingly confused in recent times, making it hard to verify orthodoxy. Fearing this trend might mislead future students, the author composed this passage as a warning.

(Postscript identifies this text as written by Elder Lu Yutang)

Volume 178 of the Daoist Ritual Compendium (Daofa Huiyuan) primarily records essential techniques for Daoist cultivation and ritual practice. This section compiles the practical experiences of numerous accomplished adepts (those who have achieved mastery in Daoist practice), focusing on methods to attain unity with the Dao through specific cultivation techniques. It covers core practices including Neidan (internal alchemy, the Daoist system of refining Jing [essence], Qi [vital energy], and Shen [spirit]), the application of Fulu (talismans and registers, special written characters for communicating with deities), and Zhaijiao (purification rituals, Daoist ceremonial observances).

The scripture meticulously describes various physical and mental reactions practitioners may experience during different stages of cultivation, along with corresponding adjustment methods. For talisman use, it provides clear specifications regarding writing formats, proper timing, and taboos, emphasizing that true efficacy can only be achieved when combined with purified body and mind. Regarding ritual ceremonies, it systematically documents complete procedures including altar preparation, deity invocation, scripture recitation, and talisman activation. Special emphasis is placed on the officiant maintaining utmost sincerity and strictly adhering to liturgical protocols without the slightest negligence.

This section embodies the distinctive Daoist integration of personal cultivation with worldly salvation, containing both profound theoretical frameworks for spiritual practice and practical guidance for religious observance. The text seamlessly bridges esoteric cultivation principles with concrete ritual applications, reflecting the tradition's characteristic balance between transcendental wisdom and embodied practice.