《道法會元》Vol. 202

This scripture documents a Daoist ritual known as the "Divine Empyrean Golden Fire Heavenly Warriors Great Method," primarily used for the salvation of deceased souls and the liberation of those who met untimely deaths. The complete ceremony involves various talismans (fulu) and specific ritual procedures.

When performing the ritual, the priest must first calm the mind and focus the spirit (shen), reporting his intentions to the deities. He then summons the Heavenly Warriors (Tian Ding, Daoist guardian generals) using specific talismans. Two fundamental talismans are employed: the True Fire Talisman and the True Water Talisman. The True Fire Talisman must be inscribed with cinnabar on red paper and activated during the noon hours (11 AM to 1 PM) while facing south. The True Water Talisman is written with cinnabar on blue-green paper and activated during the midnight hours (11 PM to 1 AM) while facing north.

The most crucial element is the "Jade Spirit Master Refining Talisman," inscribed with cinnabar on yellow paper. The priest performs the ritual action of "knocking teeth" (a Daoist cultivation technique) while visualizing golden bell sounds resonating through the Three Pure Heavens (Sanqing). The Life-Giving Youth (a deity overseeing vitality) then delivers the salvation documents to the Heavenly Warriors. These divine generals, mounted on nine-colored phoenixes and wielding five-colored swords, are escorted by nine youths holding nine-colored banners. They release radiant light to open the underworld and directly descend to hell to guide the deceased souls.

The latter part of the scripture details seventeen specialized talismans for liberating souls who died under various circumstances: wrongful deaths, karmic retribution, legal entanglements, prison deaths, servant tragedies, drowning at sea, detained monks/priests, executions, bandit killings, temple deity hauntings, animal attacks, flood/fire disasters, insufficient cultivation, execution punishments, official investigations, and childbirth complications. All these talismans use yellow paper with cinnabar inscriptions, with specific application methods recorded in the corresponding liturgical texts (keyi).

The ritual's essence lies in harmonizing the powers of fire and water qi, combined with the might of the Heavenly Warriors, to deliver all kinds of untimely souls from suffering and facilitate their ascension.

This scripture records various types of talismanic incantations (Fulu) used in Daoism for the salvation of departed souls. These talismans serve specialized purposes according to different causes of death:

There are talismans to liberate the souls of soldiers fallen in battle, those for souls who died from falling into deep pits or trenches, and specific talismans to resolve karmic obstructions for victims of venomous creatures or wild beasts. Others include talismans for those crushed by stones or fallen trees, trampled by livestock, poisoned through the throat, attacked by predators, executed by authorities, perished in fires, drowned by suicide, hanged themselves, died from poison, killed in brawls, succumbed to festering wounds, plague-induced fevers, sudden strokes, malignant ulcers, consumption with bloody coughs, death by curses, activated gu-poison, freezing or starvation, illness during travel, harm by spirits, death from edema, legal disputes causing depression, ruptured internal organs, sudden death from Qi congestion, or fatal sudden illnesses—each unnatural death has corresponding salvation talismans.

Particular methods are noted for crafting special talismans: the "Blood-Cleansing Corpse Talisman" written with cinnabar on blue paper requires fire roasting; the similarly made "Blood-Lake Purification Talisman" cleanses the Pool of Blood hell realm; the "Birth Defilement Removal Talisman" and "Womb Impurity Cleansing Talisman" purify newborn infants; while the "Three Corpses-Slaying Talisman" inscribed in cinnabar on yellow paper eliminates the Three Corpses (Daoism's three malevolent spirits residing in human bodies).

The final passage mentions sacred phrases like "Purple Radiance and Azure-Jade Divine Langgan of the Nine Heavens' True Qi"—invocations representing edicts from supreme Daoist deities like the Jade Emperor of Divine Empyrean or the Void Sovereign, symbolizing purifying power from the highest celestial realms. This talismanic system demonstrates Daoism's meticulous classification of death modalities and its religious compassion in using ritual Fulu to deliver souls from suffering.

This scripture primarily discusses various talismans (fulu) and rituals used in Daoism for redeeming deceased souls, healing illnesses, and exorcising evil influences. The mentioned "Great Emperor of Zhuling" is a Daoist deity governing the southern fire palace, while "Nanchang" refers to the southern purgatorial realm where souls undergo refinement.

The text describes several extraordinary talismans: the "Severed-Head Reconnection Talisman" can reattach decapitated necks, the "Head-Restoration and Tongue-Repair Talisman" heals cranial and lingual injuries, and the "Limb-Regeneration and Bone-Connection Talisman" mends severed limbs. These talismans require specific ritual protocols—written with cinnabar on red paper while forming precise hand seals (Chenwen gestures).

The "Three Corpses" (sanshi) represent three malevolent spirits within the human body that Daoists believe cause disease and immoral conduct. "Five Sufferings" (wuku) denote life's hardships like birth, aging, sickness, and death, while "Three Damnation Paths" (santu) refer to hell realms, hungry ghosts, and animal rebirth. The scripture claims these talismans can eradicate such afflictions, liberating souls from infernal realms.

The "True King of Divine Empyrean" (Shenxiao Zhenwang) governs thunder deities, and the "Fire-Bell Command" (huoling lüling) employs flames and ritual bells for exorcism. "Pure Qi of Nine Heavens" (jiuxiao zhengqi) signifies immaculate energy from the highest celestial spheres, and the "Southern Palace" (nangong) denotes heavenly mansions where purified souls ascend.

The concluding section details the "Five Thunders Chaotic Heaven Lightning Talisman" (wulei huntian pili zhenfu), a thunder-summoning technique. Deities like the "Thunder God" (Leigong), "Lightning General" (Pili Jiangjun), and "Blazing Fire Great Spirit" (xuhuo dashen) who govern lightning phenomena are invoked. These talismans mobilize wind, rain, and thunderbolts to annihilate malignant forces, executed by divine envoys like the "Eastern Barbarian Thunder Messengers" (dongfang manlei shizhe).

This scripture records Daoist Thunder Magic (a ritual technique for summoning thunder deities) and talismanic rites for liberating deceased souls. It begins by invoking the Five Directional Thunder Envoys—deities from the southern, western, northern, and central Thunder Ministries—commanding their swift descent.

The text then describes the cultivation state of "jade-eyed refinement transforming mortal substance into immortal form," referring to the alchemical process of transmuting the ordinary body into an immortal vessel. It details the creation method for nine "Spirit-Generating Talismans," each corresponding to specific directions and colors:

The first talisman uses vermilion ink on blue paper, visualizing azure skies while forming the Zi hand-seal (a Daoist mudra) to draw in blue Qi (energy). The second employs black paper with Kun-position mudra to summon black Qi. The third uses yellow paper with Mao-position mudra for yellow Qi. Subsequent talismans follow this pattern: red paper for crimson, white for pure white, green for verdant, red again for deep red, white for jade-green, and red for profound black—each with corresponding mudras and visualization techniques.

Next come the "Liberation from Samsara Talisman" and "Ascension to Truth Talisman," both inscribed with vermilion on blue paper, followed by the "Primordial Jade Chronicle Talisman" using vermilion on yellow paper. During rituals, these are burned in small vessels while the master maintains concentrated focus (ning shen shou yi), exhaling genuine Qi to scatter the ashes, revealing golden radiance. At this stage, the ritual fire-bell (a ceremonial instrument) guides the deceased soul—now transformed into an infant form—to ascend with the bell's resonance toward the Southern Dipper Constellation.

The conclusion presents three soul-summoning talismans: the "Summoning Talisman" requires tracing over the character "summon" while chanting to invite Golden-Fire Heavenly Warriors (thunder deities) to gather the deceased's three hun and seven po souls. The "Urgent Summons Talisman" emphasizes the characters "urge" and "summon," while the "Swift Summons Talisman" highlights "swift summoning"—both invoking celestial warriors to guide spirits to the ritual banner.

This passage describes several types of talismans (fulu) and ritual procedures used in Daoist salvation rites for deceased souls. Two key talismans are highlighted:

The "Prison-Breaking Talisman" serves to open the hell realms and liberate trapped souls. Its inscription conveys: The Golden Light Fire Bell (a ritual instrument) descends from the Jade Pure Realm (the highest Daoist heaven), illuminating the dark underworld to free imprisoned souls. Empowered by this talisman, the liberated spirits may roam freely.

The "Purification Talisman" cleanses the souls' impurities. Its text reads: The Golden Fire Heavenly Warriors (protective deities) bathe the souls, washing away karmic burdens accumulated through three hun (ethereal souls) and five bodily aspects (Daoist anthropology describes humans having three hun and seven po). This renders the spirits immaculate, with enduring primordial qi (vital energy), freeing them from suffering into radiance. The concluding phrase "ji ji ru lü ling" (swiftly as the law commands) is a standard talismanic formula denoting immediate efficacy.

The complete salvation ritual unfolds as follows: The master leads devotees in procession, offering incense and prostrations while presenting various talismanic documents. As congregants chant scriptures continuously, the master focuses on visualizing the True Monarch (a high deity) seated upon thirty-six celestial terraces (immortal abodes), surrounded by thirty-six jade maidens chanting in unison. A miraculous vision manifests: The True Monarch commands attendants to retrieve a sacred talisman from a jade casket, which descends to merge with the master's talisman, emitting dazzling light that ascends to heaven and illuminates the underworld. The rite emphasizes that sincerity generates spiritual efficacy.

Finally, the creation method for the "Divine Empyrean Golden Light Fire Bell Celestial Ascension Jade Register" is detailed: Inscribed on yellow paper with the Southern Dipper's six stars drawn above, its header bears the name of the Great Unity True Lord. Though resembling the Numinous Treasure Celestial Ascension Register, its usage differs. Key mantra syllables are explained: "Zha" invokes the Deathless Salvation Deity, "Na" corresponds to the Great Emperor of Longevity of the South Pole, "Ban" summons the World-Saving Sima Deity, "Qu" relates to Elder Han Jun (a divinity governing life and death), while "Da" connects with longevity deities like the Southern Life Director. These syllables require specific directional alignments and visualization techniques.

Collectively, these practices exemplify Daoist religious methods of cosmic communication through talismans, incantations, and visualization to transcend souls, stressing the master's absolute concentration as prerequisite for divine resonance.

This scripture describes the "Refinement and Salvation" ritual of the Daoist Shenxiao (Divine Empyrean) tradition, primarily used for the deliverance of departed souls. The process consists of several key stages:

First, the ritual master recites specific incantations ("Om Hong Zha Li" seven times) to help the deceased souls undergo refinement and transformation for rebirth as immortals. This is followed by summoning the pure Qi (vital energy) of the Nine Heavens—the highest level of pristine energy—along with various celestial deities including the Star Lord of Zhang Constellation and the Great Cinnabar Empyrean Sovereign.

The ritual's core involves using the "Fire Bell" (a ritual implement). When the master chants phrases like "Fire Bell, Fire Bell, Golden Fire Celestial Warrior," the implement undergoes transformation, manifesting crimson-robed divine generals wielding swords. These celestial warriors assist in delivering souls from all directions.

One day before the main ceremony, the master observes purification through fasting and bathing. In a quiet chamber, cinnabar (a mineral considered spiritually potent in Daoism) is ground into powder and mixed with freshly drawn water. During this process, the "Three Radiances Sigil" (secret characters representing the sun, moon, and stars) is incorporated, undergoing a day-and-night cycle of "Yin-Yang cinnabar refinement."

When inscribing the Fulu (talismans and registers with spiritual power), the master first burns incense while reciting the Jiutian Shengshen Jing (Nine Heavens Life-Spirit Scripture) nine times. Then petitions are made to the Three Treasures (Dao, Scriptures, and Teachers), the Three Masters (lineage teachers), and various celestial sovereigns. The master visualizes jade maidens of incense standing upon the smoke, conveying their sincerity to the Jade Purity True King (honorific title of the Southern Pole Longevity Emperor) in the highest heavenly realm.

When celestial radiance and jade-colored light descend perceptibly, it signifies the deities' arrival. At this moment, the master chants the sacred name "Jade Purity Deliverance Celestial Worthy" while infusing the talismans with true Qi. The final issuance of the "Divine Empyrean Golden Light Fire Bell Celestial Ascension Jade Register" serves as the departed soul's credential for ascending to the immortal realms.

This entire ritual embodies the Daoist compassionate ideal of "delivering the netherworld." Through the combined power of the master's cultivation and sacred talismans, it achieves the salvific effect of "extending grace to the dark springs"—bringing beneficence to the underworld.

This scripture records a Daoist ritual for summoning departed souls (classified as a "corporeal gathering" technique, meaning a method to manifest spirits). The specific procedure is as follows:

When drawing the talismans (fulu), the practitioner must recite incantations. The phrase "nine celestial pure Qi" refers to the pristine energy from the highest heavens, while "the dipper of mao and you" represents specific directions (mao being east and you west). "Zhang Constellation" is one of the twenty-eight lunar mansions, invoked here to open the gates of the Nine Darknesses (the underworld).

In the incantation, "Divine Empyrean True King" is the deity governing thunder rites, and "Golden Fire Celestial Warriors" are the protective generals of the heavenly realm. The ritual aims to summon the deceased's three hun souls (Daoism posits three hun: Tai'guang, Shuangling, and Youjing) and seven po souls (Fushi, Queyin, Tunzei, Chuhui, Choufei, Shigou, and Feidu), attaching them to a spirit-summoning banner. For female deceased, the "seven po" must be specifically noted.

The procedure requires drawing three talismans with cinnabar on yellow paper: the first is burned beneath the summoning banner, the second before the memorial tablet, and the third must be burned in midair. After burning, the ashes are blown toward the "ghost portal" (a yin energy convergence point). Simultaneously, special soul-summoning incantations are recited, invoking "Zhang Zhong, the Flame God" (a fire department general) and the "Red Emperor" (the Southern Fire Virtue Star Lord) to open the gates of hell and release the departed soul.

The text further details the method for drawing "prison lantern talismans," requiring nine talismans, each inscribed with secret incantations below. These nine talismans correspond to nine different celestial venerable titles: "Numinous Treasure Cavern of Truth" (Lingbao Dongzhen), "Grand Tenuity Numinous Void" (Taiwei Lingxu), etc., representing hierarchical celestial powers.

The entire ceremony must strictly follow the "Divine Empyrean True King's Commandments" (regulations of the Shenxiao school's thunder rites), reflecting Daoist ritual's meticulous attention to procedure and detail.