《道法會元》Vol. 216

This scripture records the ritual content of the "Nine Heavens Mysterious Maiden's Stove Petition Secret Method" in Daoism, primarily describing methods for dispelling calamities through belief in the Big Dipper Lords.

The Big Dipper occupies the central position in the celestial sphere, governing the cyclical transformations of heaven, earth, and all things, revered as the "pivot of creation" and the "sovereign of humans and spirits." The fortunes and misfortunes throughout a person's life are intimately connected with the Big Dipper. The secret methods of the Big Dipper transmitted by ancient patriarchs are remarkably efficacious, this practice having been secretly revealed by the Nine Heavens Mysterious Maiden (an important Daoist goddess).

The specific procedure involves: using a stove petition (a memorial written on the kitchen stove) as the document for reporting to Heaven, with the Director of Fate (the deity governing lifespan) serving as the messenger, employing cloth and rice as methods to verify spiritual power, and utilizing talismanic drawings to exorcise evil and cure illnesses. This method is simple and swift, with responses as immediate as an echo. Those who receive this method should practice it devoutly and must not treat it lightly or reveal it indiscriminately.

The specific format of the stove petition is called the "Mysterious Numen Life-Prolonging Calamity-Dispelling Misfortune-Removing Treasure Petition." At the ritual's commencement, the ritual master must declare they are petitioning on behalf of a specific individual, preparing the talismans according to ancestral traditions, and requesting the household's Director of Fate to deliver the memorial to the celestial court. It is hoped that Heaven will perceive the people's suffering and respond swiftly.

The text details the required talismanic incantations: using cinnabar to write the Life Talisman and Life Incantation for removing various calamities. These include the Three Disasters and Four Baleful Influences, Five Phases and Six Harms, Seven Injuries and Eight Difficulties, marital discord, difficult childbirth, epidemics, prolonged illnesses, spirit disturbances, harm from tigers and wolves, robbery and plunder, untimely deaths and curses, celestial and terrestrial snares, as well as calamities from weapons, floods, and fires. The ritual concludes with devout supplications to the Great Sage of the Central Heaven Big Dipper Lords (selecting the specific stellar lord according to circumstances) to bestow great compassion, pity ordinary humans, and grant the requested boons.

This ritual embodies the Daoist cultivation method of resolving life's calamities through stellar worship, combining astronomical veneration with talismanic magic, showcasing distinctive Daoist characteristics.

This is a complete template of a Daoist Fulu (道教符箓, talismanic register) primarily used for dispelling misfortunes and prolonging life for devotees. The document conveys that through the power of incantations, it assists individuals in eliminating ailments, calamities, curses, and other inauspicious circumstances.

The specific procedure involves: First, the Daoist priest records the devotee's petition (such as healing or disaster relief), then crafts the Fulu according to traditional conventions. This document is presented to the Director of Destinies (司命府君, Siming Fujun—the deity governing human lifespan) and the Lords of the Northern Dipper (北斗星君, Beidou Xingjun—the deification of the Big Dipper stars, overseeing life and death), beseeching these deities to pardon the individual's transgressions and remove their misfortunes.

The text meticulously enumerates various potential adversities: diseases requiring cure, disasters needing elimination, curses demanding nullification, malignant spirits to be exorcised, grievances requiring reconciliation, and karmic debts seeking absolution. It concludes with appended incantations corresponding to the seven stars of the Northern Dipper, where individuals of different zodiac signs must recite distinct mantras (e.g., those born in the Year of the Rat or Ox each have specific chants).

The Fulu's conclusion reserves space for entering the date, the priest's religious rank, and his seal, indicating this as an official liturgical document. The phrase "急急如律令" (urgently comply as decreed) is a standard Fulu closing formula meaning "execute immediately according to the ordinance." Such talismans are typically employed alongside rituals performed before the Kitchen God (灶君, Zaojun), involving incense altars, lamp lighting, and grain offerings.

Notably, terms like "Mysterious Numinous Spinning Pivot Palace" (玄灵璇玑府) and "Jade Tower of the Nth Star Lord of the Northern Dipper" (北斗第某星君玉阙下) represent honorific titles of Daoist deities' celestial abodes, denoting different hierarchical levels of heavenly administration. This document format reflects Daoism's characteristic projection of human bureaucratic systems onto the divine realm.

This scripture describes the appearances, functions, and corresponding mantras of the six divine lords of the Northern Dipper (Ursa Major). Each deity wears distinct colored robes, governs specific domains, and corresponds to people born during particular hours.

The Lord of Deliverance from Calamity (Du'e Shenjun) wears yellow garments and is named Ziwen. He commands celestial troops to eliminate demonic qi. Reciting his divine talisman ensures physical well-being and protection from disasters. Those born during the hours of Yin (3-5 am) or Xu (7-9 pm) should silently chant: "Om lu-li-hum-tun-he."

The Lord of Life Preservation (Baoming Shenjun) is clad in white robes and named Zirong. Leading his heavenly battalion, he dispels misfortunes. Invoking his talisman makes evil spirits vanish, removes calamities, and bestows enduring blessings. Those born during Mao (5-7 am) or You (5-7 pm) hours should chant: "Om du-na-lu-zhe-li-po-he."

The Lord of Longevity Augmentation (Yisuan Shenjun), also white-robed and named Ziyu, commands forces to sever evil influences. His talisman grants longevity, delivers sentient beings, and safeguards households and nations. Those born during Chen (7-9 am) or Shen (3-5 pm) hours should recite: "Om po-ti-na-yin-la-suo-he."

The Lord of Disaster Dissolution (Xiaozai Shenjun) wears purple attire and is named Zizhen. His troops annihilate demonic armies. His talisman ensures health, subdues malignant forces, and eliminates evil spirits. Those born during Si (9-11 am) or Wei (1-3 pm) hours should intone: "Om du-du-lu-he."

The Lord of Misfortune Dispersion (Sanhuo Shenjun), clad in red vestments and named Ziming, leads warriors to destroy demonic legions. His talisman brings peace, resolves difficulties, and secures eternal life. Those born at noon (Wu hour, 11 am-1 pm) should chant: "Om na-po-ji-suo-he."

The Lord of Decline Restoration (Fushuai Shenjun), feathered in celestial garb and named Zichang, eradicates catastrophes with his divine host. His talisman prolongs lifespan. Each passage concludes by emphasizing compliance with the sacred ordinances of the Supreme Jade Emperor and the Purple Tenuity Emperor (revered Daoist deities).

This is a complete Daoist ritual for exorcism and blessing, incorporating incantations, fulu (Daoist talismanic writings), and divination methods. The ceremony consists of several key components:

The first section presents three sacred incantations. Both the "Lamp-Lighting Incantation" and the "Star-Diagram Incantation" contain secret phrases to summon the Seven Star Lords of the Northern Dipper (an important constellation deity group in Daoism). These mention specific stellar deities like Kuixing and Piaoxing, each with distinct functions—some vanquish demons and evil influences, while others bestow longevity and blessings. Both incantations conclude by emphasizing obedience to the decrees of the Jade Emperor and the Purple Tenuity Emperor (the supreme deities in Daoism).

The text then details the ritual setup: during the deep quiet of night, seven oil lamps must be arranged in the shape of the Northern Dipper constellation before the kitchen hearth using clean utensils. Rice grains are used to form stellar patterns, covered with large bowls, accompanied by incense, candles, and purified water. Special emphasis is placed on maintaining purity, with prohibitions against allowing disabled persons or animals like chickens, dogs, cats, or ducks into the kitchen.

Finally, the "Divination Verses" explain how to interpret omens through observing changes in the rice grains: blackened grains foretell death, clustered grains indicate illness, and diminished grains portend misfortune. Specific stellar deities govern different calamities:

• The Greedy Wolf Star oversees financial loss and northeast demonic disturbances
• The Giant Gate Star governs legal disputes and accidents involving wood/stone
• The Salary Preserver Star controls bloodshed and female ghost hauntings
• The Literary Curved Star presides over western evil qi and household unrest

This integrated ritual combines stellar veneration, hearth deity worship, and divinatory practices, exemplifying how Daoist magic emphasizes sacred spatial arrangements, ritual purity, and cosmic resonance between heaven and humanity.

This scripture records a Daoist talismanic ritual (Fulu) for dispelling calamities and resolving misfortunes, primarily addressing household disasters and "childhood barrier calamities" (referring to critical junctures of misfortune encountered during a child's growth). The content is divided into several sections:

First, it enumerates the misfortunes brought by certain stellar deities of the Northern Dipper (Ursa Major): The Lianzhen Star causes fires and domestic unrest; the Wuqu Star leads to difficult childbirths and accidental deaths among relatives; the Pojun Star triggers unnatural deaths like fires and hangings, along with legal disputes; while the Fubi Twin Stars bring family illnesses and disturbances by female spirits. These situations require talismanic suppression and resolution.

It then details the procedure for using a talisman called the "Mysterious Numinous Life-Prolonging Misfortune-Dispelling Treasure Register." When a child (with specified birth details and corresponding Northern Dipper patron star) in a household encounters misfortune, the Daoist priest submits a memorial to the True Lord of the Northern Dipper (the personified deity of the seven stars) on their behalf. The document explains that the Director of Destinies (deity overseeing human lifespans) and the Northern Dipper True Lord jointly govern human fortunes and misfortunes. Thus, they specially bestow the "Nine Heavens Calamity-Transforming Barrier-Breaking Talismanic Mandate" and the "Iron Child Talisman" to dispel the child's misfortunes, praying for illness to dissipate, Qi and blood to harmonize, and healthy growth.

The incantations include: "Heaven's numen sustains flourishing" seeks divine protection for the child's internal organs; "Heaven as father, earth as mother" uses the symbolism of unyielding bronze and iron as protective metaphors, instructing family members to support each other and immediately expel evil influences. For children suffering from night crying (unexplained nighttime wailing), an additional incantation invokes the Supreme Venerable Lord Lao (one of Daoism's highest deities) and Perfected Yin Xi (Laozi's disciple), using the "field" character talisman to stabilize the child's navel.

Finally, the document specifies that these talismans should be entrusted to the household's Kitchen God (Director of Destinies) for supervision and implementation. The entire ritual embodies the Daoist belief system of using stellar veneration and talismanic magic to resolve misfortunes.

This scripture contains two main sections: the first presents a standard template for ritual talismans (Fulu) used in Daoist ceremonies, while the second outlines the liturgical procedure (Keyi) of the "Zhengyi Thanksgiving to the Hearth God" ritual. I'll explain them sequentially:

The first section demonstrates the formal structure of ritual documents employed by Daoist priests. It begins by invoking the compassionate will of the Most High Lord Lao (Taishang Laojun, the supreme Daoist deity), petitioning the Northern Dipper Palace (an important celestial abode of stellar deities) to dispel misfortunes. The document requires insertion of specific dates and the officiating priest's rank and name, accompanied by incantations for talisman-drawing. Key elements include reciting exorcism chants like "Heavenly Sha and Earthly Sha," painting the "Iron Child Talisman" (a specific protective charm) with cinnabar, using distinct Dipper symbols for Yin and Yang days respectively, and finally sealing with a ritual stamp (a Daoist ritual implement) while chanting: "By this seal, mountains shall split... Urgently, urgently, as if by divine mandate (jiji rulüling)."

The second section details the "Zhengyi Thanksgiving to the Hearth God" purification ritual (Zhaijiao), primarily expressing gratitude to the Kitchen God (Siming, deity overseeing domestic hearths). The text explains how since ancient times, this deity has governed food preparation and nurtured humanity. The devotee (named) acknowledges ancestral blessings and recognizes daily sustenance as dependent on the Kitchen God's protection, hence arranging an altar with offerings and scripture recitation. Notably, the Kitchen God not only supervises nourishment but also records household merits and faults (documenting good deeds), serving as a guardian deity. The petitioner describes humble origins and emphasizes gratitude for both the Kitchen God's providence and ancestral legacies that ensure basic livelihood.

This scripture exemplifies the Daoist concept of "cosmic resonance between heaven and humanity" through standardized ritual documents and talismanic communication with deities, while emphasizing ethical values of gratitude. The phrase "urgently, urgently, as if by divine mandate" (jiji rulüling) commonly concludes Daoist incantations, signifying immediate enforcement of divine will. The Zhengyi (Orthodox Unity) tradition referenced here represents a major Daoist school specializing in ritual talismans and purification ceremonies.

This passage from Daofa Huiyuan depicts a household head performing a Zhaijiao (purification ritual) to confess transgressions and seek divine protection. Here's an accessible interpretation:

The family patriarch reflects on his journey from humble beginnings to present prosperity, recognizing all blessings as divine gifts rather than mere fate. He examines potential offenses against the deities in daily life: while maintaining proper familial hierarchy and gender distinctions in their comfortable lifestyle, they might have been careless around the kitchen stove (where the Stove God resides in folk belief). Possible violations include servants' unclean behavior, children's disruptive crying, burning poultry feathers, messy feeding of cats/dogs, mixing fish and meat in cooking, using contaminated firewood, neglecting broken stoveware, or improper placement of metal utensils. Such actions may have offended the Director of Destinies (the deity governing human fortunes), causing the family to lose sacred propriety.

With repentant heart, the patriarch prepares ritual offerings of wine and food to sincerely confess: though accumulated misdeeds weren't intentional, blessings and calamities truly lie with the deities. He pleads forgiveness for any unwitting offenses by young and old alike, seeking divine protection through this Zhaijiao ritual. Specific petitions include: dispelling epidemics, avoiding lawsuits/imprisonment, averting fires/warfare, maintaining family harmony, auspicious marital ties, filial/ virtuous descendants, peaceful household, elders' longevity, exorcising evil influences, abundant wealth, thriving livestock, and bountiful harvests from fields.

Notably, he hopes the kitchen will cease abnormal noises (like clanging pots or hissing steam—traditionally ominous signs), instead hearing magpies' calls or crackling lamp-wicks (classic auspicious omens); ditches free of snakes/rats, granaries filled with treasure; lasting prosperity without financial loss; safety in both private and public affairs; protection for productive spaces like mills/wells; and perpetual household harmony. This passage vividly illustrates Daoist "confession-and-disaster-prevention" practice—maintaining human-divine harmony through meticulous attention to life's details.

This scripture depicts a scene from a Daoist blessing ceremony. It begins by describing how, under the sacred radiance that envelops the ritual space, even chickens and dogs remain undisturbed by malevolent influences, as divine protection ensures the ceremony's smooth completion. Devotees reverently present the "Three Offerings" (sanxianli, a common Daoist ritual sequence of three wine libations), followed by scripture recitation, the reading of memorial documents (formal petitions to the deities), and the burning of spirit money.

With utmost sincerity, the participants then address the Kitchen God (a household deity in Daoism) and all mighty spiritual beings, praying that these deities will impartially heed their petitions. Whether civil or martial deities, all are solemnly enthroned in their celestial palaces; whether male or female devotees, all may constantly receive divine grace and protection. The prayer seeks health and safety for the entire family, free from illness or calamity, with the Three Luminaries (sun, moon, and stars—important astral deities in Daoism) manifesting auspicious signs to bring prosperity to the household.

Finally, the text clarifies that this is performed for the most sublime karmic cause (a key concept in Daoist practice), sincerely invoking the sacred name of the "Heavenly Worthy Who Harmonizes Spirits and Benefits All Things" (a Daoist honorific title), praising his inconceivable merits. This passage, drawn from The Collected Essentials of Daoist Ritual (Daofa Huiyuan), Volume 216, exemplifies the basic structure and devotional content of Daoist ceremonies for blessings and averting misfortune.