《道法會元》Vol. 192

This scripture records the esoteric prayer methods of the Tongshén Inner Hall in the Daoist Taiyi Fire Mansion (one of Daoism's important divine palaces), primarily containing the Three Treasures Fulu (three crucial Daoist talismanic documents) and related incantations.

The Three Treasures Fulu are:

1. Tianbao Fulu (Celestial Treasure Talisman): Written with cinnabar on yellow paper, it summons the Tianbao Jade Purity Great Cavern Venerable Deity (a Daoist honored deity) and commands the Taiyi Fire Mansion's Judgment Department (the divine bureaucracy overseeing punishments) to swiftly respond according to the document's contents. The end must specify the date and be signed by the presiding priest as "Your subject [name] respectfully executes."

2. Lingbao Fulu (Numinous Treasure Talisman): Written with cinnabar on blue paper, it summons the Lingbao Mysterious Assembly Primordial Radiance Great Deity, similarly commanding the Taiyi Fire Mansion's Judgment Department to carry out tasks. Its format matches the Tianbao Fulu.

3. Shenbao Fulu (Divine Treasure Talisman): Written with cinnabar on white paper, it summons the Shenbao Opening Assembly Cavern Origin Sheming Great Deity, with content resembling the previous two. These three fulu must be used together during major rituals.

The scripture then presents three secret incantations:

• Tianbao Chapter Incantation: Contains Daoist mantra syllables like "Om Hrih Hum" for communicating with celestial deities.
• Lingbao Chapter Incantation: Composed of syllables like "Mo Zha Da Ni" to invoke numinous power.
• Shenbao Chapter Incantation: Integrates concepts of Yin-Yang cosmology (e.g., "heaven darkens, earth whitens") to mobilize natural forces.

The ritual requires specific hand mudras: The left hand forms the Chen pattern (a particular hand seal) pressed against the heart, while the right hand forms the Xu pattern (another hand seal) covering the "Om" position. Practitioners must regulate breathing, visualizing kidney Yang Qi descending and Yin Qi ascending to merge with the innate Primordial Qi (the body's foundational energy). Finally, they envision three energy streams circulating nine times in the Huangting (Dantian region) before projecting from the Tianmu point (third eye) to infuse the talismans.

This passage demonstrates the complete Daoist ritual process of talismanic magic, encompassing document formats, secret incantations, and cultivation methods, serving as crucial literature for studying Daoist ceremonial practices.

This scripture documents the essential Daoist talismanic (Fulu) system, comprising three main components:

The first section discusses the "Jade Casket Concealed Names of the Three Realms," referring to the secret talismanic scripts transmitted within the highest Sanqing (Three Pure Ones) realms of Yuqing, Shangqing, and Taiqing. These seemingly fragmented symbols are actually celestial scriptures requiring special transmission for interpretation. It mentions how the Supreme Deity of the Vast Heaven (one of Daoism's highest deities) bestowed the primordial Qi of the Three Pure Ones upon the Jade Emperor, with the Yellow Emperor (a venerated sage-king in Daoism) assisting in their transmission. These talismans can connect practitioners with the Shangqing paradise and stellar deities like the Southern and Northern Dippers, opening the Three Pure Ones' dharma gates to save sentient beings.

The second section details seven major talismans and their crafting methods:

1. Sunshine Invocation Talisman: Vermilion ink on red paper

2. Rain Invocation Talisman: Black ink on black paper

3. Demolition Talisman (for dismantling heterodox shrines): Vermilion ink on yellow paper

4. Epidemic Dispelling Talisman: Black ink on yellow paper

5. Transmission Talisman (for ritual succession): Vermilion ink on blue paper

6. Snow Invocation Talisman: White powder on white paper

7. Mundane Affairs Talisman: Black ink on white paper

Each requires specific seals to activate its power.

The third section explains six elemental talismans and their applications:

• Wind Talisman: Mobilizes Qi from the Xun position (southeast), invoking deities like the "Azure-Tongued, Green-Toothed Four-Eyed Elder"
• Thunder Talisman: Harnesses Qi from the Zhen position (east), summoning Marshal Tianpeng and other thunder deities
• Cloud Talisman: Channels celestial gate Qi, invoking 300,000 heavenly soldiers as guardians
• Lightning Talisman: Activates southern Kan-Wu Qi, causing purple vapors to rise and crimson clouds to manifest
• Rain Talisman: Gathers Qi from the Dui position (west) during the Zi hour, dispelling inauspicious energies
• Snow Talisman: Draws upon Qian position (northwest) Qi, containing thunderbolt potency

Special instructions note that healing and demon-subduing talismans require vermilion on red paper for emergencies (placed at scroll beginnings), while regular versions use vermilion on yellow paper within scrolls. Their invocations activate the punitive powers of deities like the Flame Emperor and Northern Emperor.

All talismans conclude with the standard Daoist imperative "Swiftly, swiftly, in accordance with statutes and ordinances!" (急急如律令摄), commanding immediate celestial execution. This comprehensive system demonstrates Daoist cultivation methods for mobilizing cosmic energies through specific materials, directional alignments, and incantations.

This scripture records several types of Daoist talismans (fulu, mystical diagrams used in ritual practices), primarily involving methods for summoning wind and rain, exorcising evil spirits, and curing diseases. Let me explain the specific contents and ritual procedures of these talismans one by one:

The first is the "Thunder-Summoning Talisman for Demolishing Shrines, Striking Deities, and Curing Epidemics," used to dispel plagues. When performing the ritual, one must recite the incantation: "Om, the Four Luminaries shatter skeletons, Tianyou eradicates all pestilence..." This invokes celestial deities to wield swords and annihilate plague demons. The practitioner must face the southeast (the Xun position) and draw the talisman in the air with finger gestures. Upon seeing golden light, they should inhale this radiance and hold their breath.

Next is the "Wind-and-Cloud Rain-Summoning Talisman" for conjuring storms. The incantation mentions the "Primordial Celestial Sovereign of the Natural Void," a revered Daoist deity. The practitioner must visualize clouds rapidly gathering and winds endlessly swirling. The specific procedure requires hand seals (finger mudras) and incantations at precise hours (Mao hour [5-7am], Wu hour [11am-1pm]), followed by exhaling toward the southeast to activate the talisman.

For rain-prayer talismans to extinguish fires, one must first select a black-tinted tile (yin side), then inscribe the talisman using the Thunder Department's official seal (a Daoist ritual stamp). When burning it, visualize black clouds rising with the smoke. The ritual involves summoning wind deities (Fengbo), rain gods (Yushi), and lightning goddesses (Dianmu) for assistance.

Lastly, the "Cloud-and-Mist Conjuring Talisman" requires mobilizing the green qi of the east (Mao position, corresponding to the liver) and the red qi of the south (Wu position, corresponding to the heart), while visualizing oneself transforming into the Celestial Emperor to draw up northern yin water energy to form mist. During the ritual, practitioners must engage in focused meditation (cunxiang) to merge with the deities.

All these talismans conclude with "urgently urgent as the law commands" (jiji rulüling), a standard Daoist phrase signifying immediate execution of divine orders. Practitioners must strictly observe timing, directional alignments, and visualization requirements, employing specific hand seals (qiejue), breath techniques, and mental imagery to mobilize cosmic energies.

This scripture primarily elucidates the specific incantations and ritual procedures in Daoist practice for summoning thunder deities and performing magical arts. At its core lies the harmonization of the five organ Qi energies within the human body (kidney Qi, liver Qi, lung Qi, spleen's central yellow Qi) with the five directional energies of heaven and earth. Through alignment with specific earthly branch time periods (Zi, Wu, Mao hours etc.) and the recitation of incantations, one can mobilize the thunder troops.

The specific techniques include:

1. Thunder Summoning Method: Requires the "Heart-Opening Tongue Talisman" (Kaixin She Fu), sequentially activating heart Qi (first), liver Qi (second), lung Qi (third), kidney Qi (fourth), and the spleen's central yellow Qi (fifth), while chanting to invoke the Four Celestial Guardians (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) for assistance. The commentary by Master Piyun notes this talisman must be used in conjunction with the circulation of the four Qi energies.

2. Wind-Raising Talisman: Written with cinnabar on blue paper to summon thunder department generals who command wind and clouds. The incantation concludes with the phrase "By the decree of the Great Emperor of Azure Splendor (Qinghua Dadi)."

3. Cloud-Shifting Sun-Veiling Talisman: Summons sea deities like Ding Guang (depicted with turtle heads and human bodies, radiating golden light). The incantation demands immediate formation of dark clouds to obscure the sun, creating the darkened celestial phenomena required for thunder operations.

4. Rain-Commanding Talisman: Invokes natural deities of heavenly thunder, water spirits, lightning winds and fiery rains to bring precipitation.

5. Great Unity Heaven-Opening Talisman: Used for celestial petitions, warning divine officials against disobeying decrees on pain of heavenly punishment.

6. Carp Talisman: A special preparation requiring iron plates for inscription. Northern Qi is sealed within yellow cloth bags wrapped in oiled paper and bound with five-colored threads before being cast into deep pools for activation.

Note: The earthly branch hours (Zi, Wu, Mao etc.) correspond to specific directions and Five Phase attributes, serving as crucial temporal nodes for heaven-human communication in Daoist ritual arts. The phrase "By divine decree and commandment" (Lüling Chi) commonly concludes Daoist incantations, signifying enforcement by supreme divine authority.

This passage describes the specific operational methods for using the Carp Talisman (Liyu Fu) in Daoist rain-praying rituals. The entire process consists of preparatory steps, ritual performance, and subsequent verification stages.

First, prepare a live carp (the larger the better) and inscribe a charm with black ink on yellow paper, then affix it to a thin iron plate measuring four inches long and two inches wide. The back of the iron plate must specify the location, the name of the Dragon Deity (Longshen), and the time limit for the ritual's efficacy. Wrap the plate in waterproof oiled paper and tie it to the carp's dorsal fin using a five-colored thread measuring three chi and six cun (in leap years, three chi and nine cun). If the carp fails to return within the stipulated time, the Forest Messenger (Lin Shizhe) must be dispatched to urge its return.

Before performing the ritual, prepare a memorial petition (written on yellow paper stating the purpose, with vermilion charms drawn on green paper) to be burned by the dragon pool along with spirit money. The ritual master performs ceremonies at the rain-praying altar, secures the iron talisman to the carp, and keeps the live fish in clean water. An assistant judge (Fuguan Fashi) then releases both the fish and the memorial into the water while the chief ritual master meditates at the altar awaiting a response.

Should the carp fail to return, a special "Carp Recall Talisman" (Cuiyu Hui Fu) must be employed, with the Forest Messenger sent to urge compliance. If this still proves ineffective, the chief ritual master must personally visit the dragon pool to perform the ritual. The text emphasizes that only genuine dragon pools will prove efficacious, and the practitioner must maintain utmost sincerity throughout.

The talisman's specific inscription method: Write "Carp Talisman" (Liyu Fu) in vermilion on yellow paper while forming the Demon-Subduing Hand Seal (Fumo Jue). Facing east, draw in primal Qi (Zhenqi) and exhale it onto the talisman. When placing it in the fish's mouth, note the response deadline (specific day and hour) on the reverse side along with the characters "Thunder Lord's Recorded Messenger" (Leigong Ji Shizhe). Finally, insert the talisman into the fish's belly before releasing the carp into the pool.

The ritual meticulously controls temporal nodes (e.g., initiating recall procedures if no response occurs within half a shichen) and observes precise material specifications (varying the five-colored thread's length according to the year). The passage concludes with the format of the Carp Recall Talisman and its accompanying incantation: "With thunderous winds roaring, five dragons rise from the pool; winds follow the tiger's roar, clouds chase thunder's flight."

This scripture describes a complete Daoist ritual procedure for rainmaking. The ritual master first stirs purified water with a sword tip while reciting the incantation "Hao jiu hao jiu zhun ling chi," summoning thunder to retrieve and release carp (a common Daoist rain-summoning practice involving life liberation). Next, talismans (fulu) must be inscribed with cinnabar on black paper and attached to bamboo screens, dispatched by an envoy surnamed Lin to pursue the fish and hasten rainfall.

Should the rain fail to manifest, additional talismans invoking Marshal Ji (a thunder department general) must be employed. When drawing these talismans, the practitioner forms the Thunder Mudra (leiju) hand seal while writing esoteric incantations within the talisman's "belly," including mystic phrases like "Heng hong hua la jiu jing she." At the noon hour (11 AM-1 PM), the ritualist burns household documents while visualizing the Thunder God (Leigong) accompanying them in an ascent to the Celestial Gate (Tianmen), the highest Daoist paradise.

The subsequent phase employs the Supreme Nine Heavens Myriad Spirits Command Talisman to summon the Primordial Lord (Yuanjun, a high-ranking female immortal), executed through Thunder General Xu Daoli. The talisman's reverse side bears the Thunder God's sigil and seals of four Perfected Persons (zhenren, accomplished immortals), stamped with the Universal Heaven Seal before being burned in the incense burner as an offering. Additional talismans are written with cinnabar on blue paper to absorb solar and lunar essences.

For iron-plate talismans (tiezha fu), specific incantations are chanted: "By the Mandate of the Supreme Emperor, we summon the Thunder Gods," coordinated with precise directional and temporal alignments. Facing east during the ritual, the practitioner burns incense while visualizing ancestral masters descending on crane-back. These metal talismans require iron plates six to seven inches long, wrapped in yellow paper inscribed with cinnabar and marked with the Thunder Department's (Leiting dusi) official date and time.

The final stage involves absorbing solar essence (at noon) and lunar radiance (at midnight), infusing these energies into the talismans. This comprehensive ritual exemplifies the Thunder Method (leifa) tradition, demonstrating how Daoist ceremonial frameworks integrate talismanic writing, visualization techniques, and spatiotemporal calculations to harness natural forces.

This is a practical guide for Daoist rainmaking rituals, primarily involving deity invocation and ritual pacing (bugang tadou, "stepping the celestial grid").

First, announcements are issued to water deities—such as dragon wells, streams, and rivers—at specific directional orientations, commanding them to release clouds and rain in accordance with the decree of Lord Lao (Taishang Laojun, the supreme Daoist deity). The rainfall must be even and moderate, avoiding destructive winds that harm crops, and should universally benefit all beings. Deities who perform meritoriously will be recorded in the Jade Clarity Realm's (Yuqing jing, the highest Daoist heaven) register of merits.

Next, incantations summon four guardian generals (Gao Diao, Tao Si, Cui Liang, and Zhao Gongming), who command the Thunder Department's celestial troops. The incantation roughly translates as: "By the Heavenly Emperor's decree, Thunder Department forces manifest swiftly—hearing this summons, descend immediately!"

During the ritual, the priest forms the Chenwen hand seal (a Daoist mudra), visualizing the four generals descending through the celestial gate to guard the four directions. When casting an iron talisman (tiezha, a ritual implement) into water, the priest recites an incantation to summon Marshal Deng (a Thunder Department general), facing southeast while forming the Wuwen hand seal. Here, the priest visualizes the marshal riding a dragon into the waters. Light drizzle signals heavy rain the next day; if wind, clouds, or thunder arise during wellside rituals, torrential rain will fall that very day.

The text details the 36-step pacing method (bugang): beginning at the Kan position (north), moving sequentially through Qian, Gen, and other trigram positions, harmonizing with Yin-Yang and Bagua (Eight Trigrams) directional shifts. This pattern, called the "Five Steps-Eight Trigrams Pacing," is used to summon and command celestial generals.

Finally, the Thunder Sound Incantation involves forming the Ziwu hand seal while facing the celestial gate, drawing heaven-earth Qi (vital energy), and chanting to summon thunder in sync with the pacing. The incantation invokes the manifestation of all cosmic thunder forces—Yin, Yang, and beyond—demanding immediate response from the presiding generals.

This scripture primarily describes a special Daoist ritual practice called "Bugang Tadou" (Pacing the Stars and Treading the Dipper) along with invocations to summon thunder deities. According to the prescribed steps, the practitioner must first complete thirty paces to form the "Three Terraces" (a ritual spatial arrangement), coordinated with the "Inner Gang Steps for Decisive Judgment" from the Jade Pivot tradition. The oral instructions specify how to walk according to the Bagua (Eight Trigrams) positions—such as taking double steps in the Xun position (southeast), single steps in the Li position (south) and Kun position (southwest)—until completing thirty-six paces while facing the Qian position (northwest) to recite the incantation.

The subsequent section contains deity-summoning mantras. The "Yinfu Qiao" incantation depicts a scene where heaven, earth, sun, and moon are shrouded in darkness, invoking the power of wind, rain, thunder, and lightning through sacred words, concluding with "By the decree of the Great Red Celestial Emperor." When performing this ritual, one must repeat specific movements five times between the Kan position (north) and Wu position (south), synchronized with the magical technique of "gathering Yang and releasing Yin."

Next comes the invocation for summoning the Five Thunder Deputies (thunder deities), commanding them to oversee the Three Realms, awe all spirits, and swiftly bring rainfall. Disobedience would result in being reported to Fengdu (the Daoist underworld) for punishment. The invocation for Celestial Lord Xin (a thunder deity) orders him to mobilize the Wind Earl, Dragon Gods, and others to bring rain for the salvation of living beings.

The final section invokes Xuhuo (the thunder fire deity), commanding him to harness the primordial Qi of heaven and earth, drive dragons through mist, and execute demon-slaying missions. All mantras conclude with phrases like "Urgently, urgently, by the Jade Emperor's decree!" indicating these are emergency commands issued under the highest divine authority. These incantations and ritual steps are primarily used in Daoist ceremonies for rainmaking, exorcism, and similar purposes.

This scripture records the specific procedures of Daoist Thunder Magic (a ritual technique for summoning thunder deities through talismans and incantations), primarily containing the spells and hand seals (mudras) for invoking the Five Directional Thunder Envoys. Let me explain section by section:

The eastern Blue Thunder Envoy's incantation instructs practitioners to form the "Mao Seal" hand gesture (a type of Daoist mudra), harmonizing the liver's Jing (essence) with eastern Qi (vital energy), then using the "Xu" breath technique to infuse the talisman paper with energy, thereby summoning the deity for swift response. Terms like "heavenly thunder," "Qi thunder," and "three-Qi crystalline flow" refer to different levels of thunder power capable of toppling mountains and shattering rocks.

The southern Red Thunder Envoy's spell emphasizes the authority of the "Celestial Emperor's decree," stating that with this imperial command, one can command all spirits and summon wind and rain. Practitioners should form the "Wu Seal" hand gesture, blending heart-fire Qi with southern energy, using the "He" breath technique to charge the talisman. "Zhu Demao" is the name of the southern thunder envoy.

In the western White Thunder Envoy's incantation, "Liu Hanxiang" serves as the western thunder envoy's title. This section describes commanding thunder troops to raise wind, clouds, and rain. The ritual requires the "You Seal" hand gesture, aligning lung-metal Qi with western energy, using the "Si" breath technique. Special emphasis is placed on "maintaining sincere contemplation," highlighting the need for genuine focus during practice.

The northern Black Thunder Envoy's spell names "Zhang Mugong" as its divine emissary. This passage describes summoning thunder gods to gather clouds and release rain under the Celestial Emperor's decree. Though no specific hand seal is mentioned, contextual analysis suggests the "Zi Seal" and "Chui" breath technique should be used.

Each section concludes with "urgently as by law and command" (Ji Ji Ru Lü Ling), a standard Daoist incantation phrase indicating immediate execution like a legal order. The mysterious syllables like "Om Ling Ca Zha Li Kui She" represent Thunder Magic's secret mantras, with each syllable corresponding to specific mystical powers.

In actual practice, these spells require coordinated hand seals, breathing techniques, and visualization exercises. By harmonizing the Five Organ Qi with the Five Directional energies of heaven and earth, practitioners achieve weather-controlling effects. The scripture embodies Daoism's fundamental principle of "cosmic resonance between heaven and humanity."

This scripture records several crucial talismanic incantations (Fulu) and divine summoning mantras from Daoist Thunder Magic (a ritual art for commanding thunder and lightning). The primary contents include:

First is the esoteric mantra for summoning Thunder Department deities: "When I recite the first imperial decree, thunder and lightning shall intertwine; with the second decree, torrential rains shall pour; by the third decree, heaven and earth shall quake." It specifies using the "Thunder Bureau Zi-pattern" hand seal (a particular finger mudra technique), combined with the essence (Jing) from the kidneys and the Qi of the northern direction blown into the talisman, to swiftly invoke divine manifestations.

Next are detailed descriptions of five sacred talismans:

1. Central Yellow Thunder Envoy Talisman: Summons Yang Yuansheng, a Thunder Department emissary who commands thunder deities from all directions and lightning troops to gather clouds and bring rain for relieving drought. Practitioners must form the "Wu-pattern" hand seal while channeling yellow Qi from the spleen and central directional energy into the talisman.

2. Thunder God Summoning Talisman: Invokes the lightning deity in the name of the Jade Pure Celestial Worthy (one of Daoism's highest deities). The mantra "Om Chicha She" rapidly summons thunderstorms. Performers use the "Xun Qi" hand seal while exhaling breath into the talisman.

3. Lightning Mother Talisman: Calls upon Huang Fazhang, the Lightning Mother, to mobilize three sacred fires - celestial, terrestrial, and thunderous - causing sudden weather changes. Southern Li-fire Qi must be "ha"-breathed into the talisman.

4. Wind Earl Talisman: Summons the wind deity Ma Que, who connects heaven and earth to subdue demons. Similarly, Xun Qi is "xu"-breathed into the talisman.

5. Rain Master Talisman: Invokes Rain Master Chen Yuanqing, who wields the Jade Emperor's seal to command dragon lords for cloud gathering. Practitioners form the "Zi-pattern" hand seal to draw celestial gate Qi into the talisman.

The scripture concludes by emphasizing the secrecy of these Thunder Magic transmissions: Talismans must be inscribed in purified chambers with serene mind-states, strictly kept from Buddhist clergy and women to avoid calamities. Vermilion ink is used for rain-prayer talismans, while ordinary preservation requires dark blue paper wrapping. It also mentions the complementary "Moon-Veiling Yin Talisman" chant for creating celestial darkness.

These contents reflect the Daoist Thunder Magic practice of coordinating specific hand seals, visualization, and incantations with talismans to harness natural forces, embodying the Daoist cosmological principle of "heaven-human resonance."

This scripture primarily discusses Daoist talismans (Fulu) and deity summoning rituals. The opening phrase "closing the yin" refers to sealing yin energy channels, while "Kan" represents the northern Water trigram in the Bagua—these are standard terms for yin-yang regulation in Daoist cultivation. "Great Red Celestial Emperor Lord" is an honored Daoist deity, here invoked to carry out divine commands.

The text then describes the process of kidney water (human Jing/essence) ascending to the crown during cultivation. Through seven celestial revolutions (the cyclical pathways of Neidan/internal alchemy practice), the practitioner achieves specific effects: The first revolution circulates vital energy throughout the body; the second induces transformations in the Purple Court (head cultivation region); the third operates through the Jade Pivot (Big Dipper constellation); the fourth makes yin energy luminous; the fifth illuminates the Great Void (cosmic space); the sixth generates thunderous vibrations; and the seventh severs evil influences and drought demons (supernatural drought-causing entities).

Several key talismans follow: The "Ten Thousand Deities Summoning Talisman" calls upon various divine beings—including sun and moon deities, the Northern Pole, the Three Pure Ones (Sanqing), Four Emperors, and Four Saints—for assistance. The "Ten Thousand Deities Commanding Talisman" dispatches divine generals to execute tasks, demanding "immediate response" for swift efficacy.

The "Chiyou Talisman" specializes in weather control rituals for clearing rain or stopping storms, achieved by casting the talisman into water. "Fire Gourd General," a fire-controlling deity, is summoned here to extinguish flames.

The oral transmission section reveals the profound mystery of cultivation: The true secrets of Daoist practice remain unknowable to ordinary people and must be naturally realized like moonlight returning at its appointed time. Authentic cultivation resembles pond water undisturbed by the eight winds—steadfast and calm. A master's guidance can disperse clouds to reveal the sun, achieving immediate results without elaborate rituals. This embodies the core Daoist principle of "the Dao follows naturalness" (Dao fa ziran).