《道法會元》Vol. 188

This scripture records the transmission lineage of the "Great Method of the Five Thunders from the Taiyi Fire Mansion." This thunder ritual is a secret practice originating from the Jade Purity Inner Court (one of Daoism's highest celestial realms), embodying the primordial Qi (vital energy) of the Northern Dipper and presided over by the Star Lord Taiyi Yuebo. The method proves particularly efficacious for summoning rain during droughts and exorcising malevolent spirits.

In the seventh month of the first year of the Tianbao era (742 CE) during the Tang dynasty, the Mianzhou region suffered from alternating floods and droughts, insect plagues, and demonic disturbances. The local governor Feng You prayed with utmost sincerity and dreamed one night of the Dark Lady of the North (a Daoist goddess), who revealed that rampant immorality—disloyalty, filial impiety, and worship of false deities—had caused demons to overrun the world. The goddess transmitted this thunder method to him to save the people. The next day, Feng You discovered secret texts detailing the Taiyi Thunder Method upon his altar. When performing the ritual to summon thunder, the Primordial Lord Taiyi (chief deity of the Thunder Department) manifested. Feng You later resigned from office to pursue cultivation, eventually being enfeoffed by the Celestial Emperor as the Perfected Purple Mansion and retiring to the Elder's Temple on Mount Qingcheng.

After three years of discipleship, the Daoist Jiang Yuanheng received the authentic transmission, followed by Lü Zhengqing, Li Juchuan, and others. The lineage was interrupted during the chaos of the Five Dynasties period. It wasn't until the Longxing era of the Song dynasty that Chen Tuan (Master Xiyi) rediscovered the method in a stone chamber on Mount Hua. Later, the Perfected Liu of Tongxuan (Patriarch Liu) from western Sichuan subdued the Demon Maiden of the Nine Heavens at the Elder's Temple, imprisoning her in an octagonal well, thereby restoring the method's prominence. Recent lineage holders include Sun Taichu and Zhao Shigu, with Perfected Xu Zhigao standing out as particularly accomplished. Originally from Langzhou, Xu had previously served as an official before his spiritual attainment.

In Sichuan, an official became a disciple of Master Liu Tongxuan (a Daoist adept who attained spiritual realization) to study the Dao. Later, he resigned from his post to devote himself fully to serving his master. After Master Liu ascended to heaven in broad daylight, he left Sichuan and traveled south to the capital. At that time, demons were wreaking havoc in the imperial palace, and many ritual masters had failed to subdue them. This adept vanquished a ten-foot-tall demon with a single talisman (fulu), earning him the celestial title "Demon Subduer" (Fumo). From then on, he was known as Master Xu Fumo.

Master Xu rode a crane to Yanping, Fujian, where he attended the Pure Yang Ritual (Chunyang Fahui) hosted by Scholar Yang. Seeing Yang's frail health, he administered an elixir (dan) that restored his youth. Later, Scholar Yang's concubine bore a son, but Yang himself reverted to old age. When Master Xu visited again and saw the child bowing in greeting, he declared, "This is my child, and I shall return for him." After Scholar Yang passed away, Master Xu returned to Yanping to claim the boy—who would later become Master Yang Piyun.

Master Xu and Master Yang traveled westward to Sichuan before arriving at Liangchang Mountain in Jinling. On the sixth day of the sixth month in the first year of the Baoqing era, while performing a purification ritual (zhaijiao) at the Heavenly Market Altar in Maoshan's Yuchen Temple, Master Xu ascended through flames into immortality. Only a pair of vermilion shoes remained intact in the fire, now enshrined as treasures in Maoshan. The heavens conferred upon him the title "Chancellor of the Demon-Subduing Bureau, Administrator of the Celestial Pivot."

Before his ascension, Master Xu transmitted all his esoteric methods—including thunder rites (leifa) and seals such as the Thunder Bureau Seal (Leiting Dusi Yin), the Great Thunderfire Seal (Dutian Daleihuo Yin), the Cosmic Dominion Seal (Tongtian Yin), and the Celestial Treasure Household Seal (Tianbao Jiashu Yin)—to Master Yang Piyun. He instructed that when praying for rain, exorcising evil, or petitioning the heavens, the Household Seal should be used first to ensure divine response. He particularly emphasized caring for Xuan'ge, his longtime attendant.

After witnessing Master Xu's ascension, Master Yang returned to Yanping to tend to his aging mother. During this time, Huang Zhitang—a magistrate of Pucheng County serving in Yanping—personally witnessed Master Yang summoning winds and rain while commanding thunder and lightning. With strong recommendations from a fellow townsman named Li, Huang had his son Yunzhuang become Master Yang's disciple. Master Yang said, "When the Demon-Subduing Master was alive, he entrusted me to pass these teachings to Xuan'ge."

This account narrates a story of Daoist ritual transmission. Perceiving identical dreams with the Master of Yunzhuang Manor, the realized master Piyun (a profound adept) specially journeyed to Nanpu's Yunzhuang. He fully transmitted his complete knowledge of demon-subduing rituals (fulu) and secret seals to the manor lord, establishing these as hereditary family practices passed through generations.

The Master of Yunzhuang attributed his inheritance of this true teaching to karmic connections from past lives. On the day of the transmission ceremony, after the altar space (the ritual arena) had been properly arranged, Piyun remained motionless in quiet sitting. Suddenly, blood flowed from the master's right nostril, which he immediately caught in a ritual vessel, mixing it with elixir (dan) and wine to establish their sacred covenant. The master explained: "Others use animal blood for oath-taking, but I employ my own blood to signify bloodline transmission—you must treat this with utmost reverence."

Piyun gave special admonition: "The formidable methods of the Great Unity Deity (Taiyi Shen, an important Daoist divinity) are unsuitable for ordinary practitioners." Therefore, he transmitted only the Orthodox Unity (Zhengyi) Demon-Slaying Method (a type of exorcism ritual). When the master previously traveled through Guangling, though local scholar-officials respected him deeply, few even knew the names of the Twelve Thunder Gods (deities governing thunder), let alone how to harness their power—hence many ritual performances proved ineffective.

The Yunzhuang Master practiced these methods faithfully for over thirty years, attracting numerous seekers from across the land. This hereditary demon-subduing system, when practiced with sincere devotion, proved efficacious for healing illnesses, exorcising evils, rain prayers, and clearing storms—never failing in response. Yet the more advanced Great Unity Fire Palace methods were never disclosed, remaining virtually unknown throughout Jiangnan.

The master had mentioned these rituals could be transmitted to western seekers. Later, concerned about his advancing age and mountain retreat potentially causing the methods' extinction, the Yunzhuang Master transmitted them to fellow villagers—Zu Shenzhai, Huang Chengxin, Zhan Shanli, and Chen Qingxi—entrusting them with perpetuating the teaching.

The concluding note describes the western transmission's distinctive features: concise and essential. The talismans (fu) lacked intricate designs, the incantations (zhou) eschewed ornate rhythms—markedly different from the ritual styles then popular in Jiangnan.

This scripture records the deeds and appearances of several Daoist patriarchs. It begins by noting that during the Xianchun era of the Song dynasty (on the Zhonghe Festival of 1271), Huang Yixuan documented several important patriarchs.

First introduced is the presiding patriarch, the "Supreme Sovereign of Mysterious Dao, Emperor of Primordial Virtue from the Great Crimson Heaven Palace," along with the goddess "Treasure Refining Grandmother of Divine Empyrean, Primordial Sovereign of Taiyi," who manifests as the Lunar Eclipse Star Lord (Yuebo Xingjun): with crimson hair, protruding fangs, a body radiating red light, bare feet, and holding a ruyi scepter. Also mentioned are "Mystically Penetrating Danhua, the Luminous and Fierce True Lord" Zhu Kuang, and the deputy general, the Rahu Star Lord (Luohou Xingjun).

The text then details the lineages of three patriarchs:

1. Chen Tuan (the Perfected Chen Xiyi), a hermit of Mount Hua, wearing a Shangqing crown, blue ritual robes, and red shoes.

2. Liu Haoran (the Perfected Liu Tongxuan), abbot of the Zhangren Temple on Mount Qingcheng’s Damian Peak in Chengdu. Once, six demonic women transformed into women to cause chaos in the temple, but under the guidance of an old man riding a black ox (actually Lord Lao, the deified Laozi), he subdued them. Later, he was summoned by Emperor Gaozong of Song to exorcise demons in the palace. He lived to 150 years old before ascending to immortality.

3. Xu Yi (the Perfected Xu Fumo), a native of Langzhou, who practiced Daoism from childhood. Before ascending, Perfected Tongxuan transmitted the teachings to him, instructing him to spread the Dharma southward. Later, he manifested miraculous powers in Jiangnan. During a grand purification ritual (Zhaijiao), he entered fire and ascended, leaving behind only two pairs of intact shoes.

These accounts showcase the miraculous deeds and transmission lineages of Song-dynasty Daoist patriarchs, including classic Daoist narratives of subduing demons, attaining the Dao, and ascending to immortality. The text mentions the "grand purification ritual" (Jian Dajiao), an important Daoist ceremonial practice, and "ascension" (Feisheng), the ultimate goal of Daoist cultivation where adepts transcend mortal existence.

This scripture primarily records the lineage and iconography of several eminent Daoist adepts (perfected beings who attained the Dao).

First is Perfected Yang (Daoist name Qingyin, courtesy name Gengchang, given name Xie). He wears a Daoist crown with a fair complexion and gentle smile, sporting three wisps of beard. Clad in a blue patched robe, he goes barefoot with hair unbound. Originally from Makeng Lane in Yanping City, Fujian, his father encountered Xu Fumo (a Daoist adept known for subduing demons) while serving as an instructor at Shujiangkou. Seeing Yang's father advanced in years, Xu bestowed elixirs upon him. After Yang's concubine consumed the elixir, she gave birth to Perfected Yang. Later, Xu Fumo took the young adept (then known as Piyun) to cultivate and transmit Daoist teachings across Western Shu, Jiankang, and Maoshan.

During the Chunyou era of Southern Song, Perfected Yang successfully prayed for rain at Su Causeway. Though the imperial court offered him the honorific "Qingyin," he declined. He subsequently transmitted his teachings to Administrator Xue of Yuchen Abbey on Sanya Mountain. Returning to Yanping, he passed on the methods to Huang Zhitang of Pucheng in Jianning, then to Perfected Yunzhuang and Perfected Xuange of Western Shu. Ultimately, Perfected Yang achieved liberation from the corpse (shijie, a Daoist method of transcendence where the physical body remains) in Makeng Lane, while Perfected Xuange attained seated transformation (zuohua, passing in meditation) on the mountain.

The text then describes several key deities from the Fire Ministry (a thunder deity pantheon in Daoism):

The Chief Thunder Controller, Supreme Unity Primordial Lord Li Qingfu, manifests in female form wearing an iron crown, blue cloak, black shoes and yellow skirt, holding a thunder case (container for thunder rituals) in her left hand and a sword in her right. Her wrathful manifestation has three eyes, red face and crimson hair, dressed in azure upper garments, black lower robe, red skirt and scarlet shoes - wielding a sword left-handed while forming thunder mudra (leiju) with her right.

Fire Ministry General Qiu Qing has a jujube-red face tinged with green, high cheekbones, triangular eyes and three beard wisps. He wears a cap over concealed armor, draped in a black phoenix-patterned robe with open-front waist sash. Two yellow ribbons adorn his left shoulder, with black shoes (on duty during Zi days).

Deputy General Wang Chengzhi wears a heaven-facing crown with handsome features - phoenix eyes and three beard strands resembling Perfected Sun (likely referring to Medicine King Sun Simiao). His dark red robe is belted with jade, wearing black boots (on duty during Chou days).

Great Deity of Scattering Clouds and Mist, Chen Yiyan, sports Tang-style ox-ear hat with fair complexion, large ears and sideburns. His dark red robe has small yellow tassels hanging from the belt, hands folded in sleeves, wearing black shoes (on duty during Yin days).

Great Deity of Wind Transformation, Li Deyong's iconography isn't detailed, presumably similar to preceding thunder-wind deities governing meteorological phenomena.

This scripture describes the distinctive appearances and duties of the Thunder Department deities (the Daoist pantheon governing thunder, rainfall, and evil-subjugation). Each divine general possesses unique attire, facial features, and ritual implements corresponding to specific time periods and functions:

The Great Deity Kong Minghui, who stands duty during the mao hour (5-7am), wears a black official’s hat with features resembling the Daoist guardian spirit Lingguan. Clad in red robes with breastplate armor and green boots, he wields an iron staff and brick, specializing in vanquishing demons and malevolent ghosts.

The Great Deity Cui Shi, serving during the chen hour (7-9am), sports Tang-style ox-ear headgear with handsome bearded features. His purple robe is tied with a waist sash, and black boots complete his attire as he holds the Jade Register (celestial roster), earning him the title "Great Fire Thunder Demon-Slayer."

Another ox-ear hat wearer with aged features—triangular eyes, pointed nose resembling an old woman—the Fire Thunder Deity of the si hour (9-11am) wears blue-yellow armor over green robes. His red floral belly-wrap drapes with waist sashes, while his left hand holds a fire wheel and right hand grips an iron whip, commanding purification through fire edicts.

Bareheaded or wearing Lü Dongbin-style headscarves, the Water Thunder Deity Zhou Mingjing of the wu hour (11am-1pm) has a crimson celestial visage with pointed beardless nose. His blue robe with yellow streamers complements the fire-water mirror he carries, wearing red shoes as he illuminates and destroys evil.

The Lightning Deity Ji Maoqing of the wei hour (1-3pm) wears the ox-ear cap with ruddy complexion, bushy brows, protruding upper teeth and beard-connected lower lip. His purple robe with green-yellow sash and black boots enable him to radiate flying flames universally.

The Black Thunder Deity Liu Daoming of the shen hour (3-5pm) displays dark triangular eyes with bared fangs and no beard. His pale red robe features floral belly drapes with four layered sashes, left hand forming the si-hour mudra (Daoist hand seal) while right hand grasps a sword, specializing in thunder-driven rainfall.

The Duty Officer Deity Bai Shen of the you hour (5-7pm) appears as an elder with white eyebrows extending past his eyes. Clad in purple robes holding an iron whip, he serves as the Taixuandu Bureau’s (celestial administration) shift supervisor.

The Messenger Xie You of the xu hour (7-9pm) sports red-white face with golden-bearded mouth, white armored robe and deerskin leggings. Wielding either an iron hammer or crossed arms, he manages document transmission across the Three Realms.

These divine manifestations blend Tang-Song era clothing elements, using color symbolism, ritual implements, and facial characteristics to manifest the Thunder Department’s authoritative presence. The "mao day," "chen day" etc. notations reveal these deities’ rotational duties according to earthly branch hours, reflecting Daoism’s characteristic deification of temporal cycles.

This scripture describes the visual characteristics and functional divisions of the Thunder Department deities in Daoism. The Thunder Department constitutes the divine system governing lightning, thunder, wind, and rain, with each deity possessing distinctive iconography and responsibilities.

The Marshal of the Thunder Department wears tiger-skin leg wrappings, crosses his arms, carries a yellow document pouch, and dons black boots. This deity's incense offerings were centered in Nanjian Prefecture (modern Nanping region of Fujian), where he was honored during the Song Dynasty with the title "Spiritually Beneficent General."

The Five Directional Thunder Gods each have unique features: The Eastern Thunder Duke Zhu Jing has a turtle-dove shaped head with green hair hanging by his ears, dark skin, wears brown brocade robes with red trousers, and wields an iron staff. The Western Thunder God Liu Hanxiang appears either as a yellow ox or in human form, dressed in black robes with golden armor, holding an iron anvil in his left hand and an axe in his right. The Southern Thunder God Zhu Demao manifests as a red horse, wearing red robes with tiger-skin adornments, brandishing a thunder axe and golden hammer. The Northern Thunder God Zhang Yonggong takes the form of a white-red dog with white hair draping his ears, presiding over thunderous executions. The Central Thunder Duke Yang Yuansheng resembles the Divine Farmer (Shennong), clad in leopard skin with bare feet and loose hair.

Other significant deities include: the Great Thunder God Meng Sheng, who resembles a boar and holds thunder registers like a judge; the Great Lightning Mother Huang Fazhang appearing as a middle-aged woman capable of releasing lightning from her sleeves; the Great Wind Earl Ma Que with ferocious features carrying a wind bag; and the Great Rain Master Chen Yuanqing with benevolent countenance holding a blue-green flask and willow branch. Additionally, four Ding-family deities responsible for "shifting clouds and obscuring the sun" manage atmospheric transformations.

These divine manifestations predominantly incorporate animal characteristics, featuring vivid colored garments and various ritual implements. Together they form the complete functional system of Daoism's Thunder Department, governing natural meteorological phenomena including wind, rain, thunder, and lightning.

This passage describes several important divine generals summoned in Daoist rituals along with their distinctive iconography:

First are the four Ding generals (Ding Wenguang, Ding Wenyi, Ding Wentong, Ding Wenying) with their peculiar appearances: they have turtle-like heads and shells yet human limbs, their bodies radiate golden light while wielding swords and standing astride yellow dragons in the four directions, ever ready for deployment.

The text then details the four main commanders' features:

General Gao Dao (some versions name him Gao Sheng) wears an ox-ear military headscarf (traditional warrior headgear) with a blue battle robe over golden armor. His face resembles a lotus seed with triangular eyes and curly black beard, clad in black official boots while holding a "thunder case" (a container for thunder ritual implements).

General Tao Si has a square face with phoenix eyes and five fang-like whiskers. His red face is helmeted with an ancient war helmet, body clad in golden armor tied with ritual talismans (Fulu), gripping a treasured sword.

General Cui Liang possesses large eyes and a date-red complexion, wearing a curved-foot headscarf with yellow forehead binding. His golden armor is fastened with flying ribbons over black boots as he wields an iron battle-axe.

Zhao Gongming (the folk-revered God of Wealth) appears with black face and beard, dressed in black boots, golden armor and black robe while carrying an iron whip.

Finally listed are twelve Duty Officers (Zhiri Gongcao) and Talisman Messengers (Fushi) responsible for daily services and delivering ritual decrees: Liu Kang, Zhang Bao, Wu Jing, Fan Long, Li Bao, Shi Xing, Jiao Yun, Zheng Min, Chen Tong, Lü Xuan (some versions write Lü Yu), Zhang Xian, and Meng Kang. These divine officials oversee daily rotations and transmit ceremonial mandates.