《道法會元》Vol. 232

This scripture records the origins and divine functions of Marshal Zhao Gongming (also known as Zhao Xuantan), a revered deity in the Zhengyi (Orthodox Unity) tradition of Daoism. Originally named Zhao Lang with the courtesy name Gongming, he was a hermit in the Zhongnan Mountains during the Qin dynasty who attained divine status through dedicated cultivation, eventually being enfeoffed by the Jade Emperor as Vice-Marshal of the Divine Empyrean.

The text meticulously describes Marshal Zhao's iconic attributes: an iron crown, iron whip, dark complexion with beard, and a black tiger as his mount—each element carrying profound Five Phases (Wuxing) symbolism. The iron crown and whip represent metallic qi (Jin qi), while the dark features and tiger symbolize northern water qi (Shui qi), collectively embodying the alchemical principle of "metal within water." He governs the Western Magnificence Terrace, using a golden wheel as his emblem corresponding to western metal symbolism.

Marshal Zhao's divine responsibilities are extensive: he patrols the Three Realms and Five Directions under Heaven's mandate, serving as the Imperial Censor of the Northern Pole. Notably, when Celestial Master Zhang Daoling (Zhang Tianshi) practiced cultivation during the Han dynasty, he petitioned the Jade Emperor for a fierce guardian deity. Thus Marshal Zhao was appointed as the Zhengyi Mysterious Altar Marshal, tasked with protecting practitioners. After Zhang Tianshi's ascension, he became the permanent guardian of Longhu Mountain, presiding over ordination rituals during the Three Primordial Festivals (Shangyuan, Zhongyuan, and Xiayuan).

The scripture particularly emphasizes Marshal Zhao's authority over rewards and punishments: he blesses those who accumulate virtue (De) through good deeds and repentance, while punishing unrepentant evildoers. Commanding a divine army including the Eight Kings (corresponding to the Bagua), Six Poison Deities (representing celestial and temporal malevolence), Five Directional Thunder Gods (aligned with the Five Phases), and Twenty-Eight Generals (matching the lunar mansions), he wields control over wind, rain, thunder, and lightning to exorcise evil, heal diseases, and administer justice. His jurisdiction extends to folk petitions for wealth and legal disputes, which gradually transformed him into the popular deity of wealth in Chinese folk religion.

This passage describes important divine generals in Daoism and their iconography and functions. The presiding authority is the Patriarch "Great Emperor of Infinite Radiance of the Six Harmonies," while the chief general is the highly venerated "Grand Commander of the Jade Mansion of Divine Empyrean" Marshal Zhao, who governs thunder and patrols the four directions, with his birthday falling on the 15th day of the third lunar month. Marshal Zhao's formidable appearance includes an iron-blue complexion, round eyes, a black beard, an iron helmet, golden armor over black robes with green boots, wielding a 24-section iron whip in his right hand and iron chains in his left, accompanied by a black tiger.

Eight fierce king-generals are then enumerated, each bearing distinct weapons: iron spears, iron sabers, iron tridents, iron staffs, iron locks, battle-axes, swords, and halberds. Along with Wu Yuan and Bai Qi, they form a group of ten fierce generals, all barefoot and clad in golden armor, resembling military commanders.

The four directional fierce generals include: General Liu Yuanda of the east with a blue face, General Zhang Yuanbo of the south with a red face, General Zhong Shiji of the west with a white face, and General Shi Wenye of the north with a black face—each accompanied by deputy generals. Their awe-inspiring visages feature tiger mounts and iron tablets, wearing armor corresponding to their directional colors.

Finally, the text mentions twenty-eight commanders in the east, including the "Soaring Sky General." These divine generals serve as crucial protective deities invoked during Daoist rituals (Keyi), where priests visualize and summon them to subdue demons, vanquish evil, and uphold the true Dao.

This scripture records the various divine generals summoned during Daoist ritual ceremonies and their respective military commands. The deities are primarily organized into several hierarchical systems:

First is the system of Twenty-Eight Generals of the Four Directions, corresponding to the cardinal points. Each direction has seven principal generals commanding varying numbers of celestial troops: the seven southern generals lead 90,000 soldiers, the western seven command 30,000, the northern seven govern 70,000, and the eastern seven direct 50,000. These divine generals appear as mighty warriors with yellow-painted foreheads, glaring eyes, and wear colored robes matching their respective directions. They wield swords and ride tigers of corresponding hues, while their attendant soldiers dress in black with red headbands, disheveled hair, bare feet, and carry weapons.

Next is the Six Venomous Great Deities system, overseeing six types of harmful influences: celestial, terrestrial, annual, monthly, daily, and hourly. These are personified by six generals—Jiao Guangzan, Li Jin, Zhang Gai, Yang Wensu, Wu Sheng, and Meng Liang. Following this are the Five Path Great Deities (headed by Zhang Wenlong and four others) and the Eight Wild Deities system, the latter specializing in soul-related matters with eight functions including soul arousal, soul capture, and soul flight.

Finally, there are five key generals presiding over the altar: Chief Judge Huang Chang who governs wind and fire; Cloud-Thunder General Liu Qing who commands troops to assist rituals; Demon-Subduing General Song Yu; along with Five Wild Generals Wang Zhen and Eight Wild Generals Gao Wan.

During the summoning rituals, the priest must first recite the Three Purification Incantations and the Heaven-Earth Purification Mantra while forming specific mudras (the left hand forms the Dipper Seal). These incantations and hand seals constitute essential components of Daoist ritual magic, serving to purify the ceremonial space and amplify spiritual power.

This scripture outlines a complete Daoist exorcism ritual, comprising hand mudras, incantations, and deity invocation procedures:

The ritual master first forms the "sword mudra" (a Daoist hand gesture) while reciting the mantra "Om Nie Hong Da Hong Po Luo Ni" three times. When saliva fills the mouth, it is swallowed, followed by naming the seven negative souls (corpse filth, hidden arrow, sparrow yin, flying poison, devouring thief, eliminating impurity, and foul lungs) to banish these harmful energies.

Next comes the "Flying Zi-Wu Dipper" ceremony, chanting the North Star protection incantation: "Respectfully summon the flying dipper spirits... urgently as the law commands," invoking the protection of the Northern Dipper deities. The master then performs "spirit transformation" (a ritual of deity embodiment), visualizing themselves as the Celestial Master Zhang Daoling or perfected beings from the Celestial Master lineage.

Subsequently, the ritual summons the Divine Messengers (Daoist celestial couriers) with the incantation: "Heaven pure, earth tranquil... we have matters requiring service." The master visualizes these messengers arriving from the northwest, carrying incense and talismanic orders to the Thunder Ministry (the celestial military department) to muster various thunder deities, including:

• Marshal Zhao and four other great thunder generals
• Eight kings and eight fierce commanders
• Six poison deities
• Five-directional black tiger deities
• Various seal-holding and divination envoys
• Judges Wang and Luo
• Five-directional and five-path deities
• Four celestial guardians
• Deputy commanders Lin, Huang, and Xu
• Five-directional dwarf spirit soldiers

The ritual concludes with the "Golden Wheel Chief Commander" summoning chant, depicting Marshal Zhao (a Daoist guardian deity) leading celestial troops in majestic formation: wielding iron chains and whips, riding dragons and tigers, surrounded by protective deities. The final syllables "Om" and "Hong" represent powerful mantras for suppressing evil, burning away plagues, and exorcising ghosts.

This complete ceremony demonstrates the Thunder Method (a Daoist exorcism technique) process of using incantations, visualization, and deity summoning for dispelling misfortune, embodying the Daoist religious concept of "using divine power to control ghosts."

This scripture describes a Daoist ritual where a master summons the divine general Marshal Zhao Gongming to exorcise evil spirits and perform salvation rites. The master first visualizes the Three Stars of the Western Dipper (a constellation in Daoist stellar worship) transforming into a mass of black light, then uses the Sword Mudra (a Daoist hand seal) to split the light, revealing the formidable form of Marshal Zhao.

Next, the master employs the "Heart Seal of the Ancient Celestial Master" (a secret mudra transmitted through Zhang Daoling's lineage) to stabilize the marshal's formidable energy. Through focused meditation, the master guides the marshal's true Qi into their own body, directing it down the Conception Vessel (Renmai, a primary energy channel in Daoist internal cultivation) to the Crimson Palace (heart region) and White Origin Palace (a specific acupoint in the head), merging it with their own Mystic Altar (an energy center formed through internal practice). Then, forming the Thunder Mudra (a hand seal for summoning thunder), the master recites the invocation: "Subtle and wondrous true emptiness... swiftly emerge from the Crimson Palace."

Finally, the master utters a thunderous shout to release the thunder mudra's energy into the ritual incense flames while reciting the Celestial Master's secret "Cloud-Summoning Rain-Bringing Incantation." The text particularly emphasizes that these mantras possess power to move heaven and earth, but if carelessly disclosed or practiced with negligence, they may bring calamity upon nine generations of ancestors and the practitioner themselves.

The concluding section mentions the "Three Fire Talismans of Myriad Spirit Transformations" along with stellar deities' names (the Seven Stars of the Northern Dipper: Greedy Wolf, Giant Gate, etc.) and divine titles (Deng Bowen, Xin Hanchen, etc.)—essential components of Fulu (talismanic registers) that amplify the spell's efficacy. The entire ritual exemplifies Daoism's characteristic "internal cultivation and external methods," combining inner refinement with external ritual techniques to aid the world and deliver salvation.

This scripture documents the secret talismanic (Fulu) and command system transmitted through the Celestial Master (Tianshi) lineage of the Orthodox Unity (Zhengyi) tradition, primarily used for exorcism and disaster-averting rituals. The core content comprises several key elements:

The text first introduces three types of fire talismans (gentle fire, minister fire, and protective fire) alongside incantations for dispelling malignant influences, including formulas to suppress baleful energies from heaven, earth, years, months, days, and hours. Phrases like "firmly bind, firmly bind, bind beyond firmness" serve as shackling spells against evil entities, while "bind the Mystic Altar, swiftly arrive, svāhā" functions as a secret invocation for summoning divine generals.

Next, it enumerates important divine titles, including honorific names of supreme deities like the Solar Deity, Lunar Deity, Jade Emperor, and Purple Tenuity Emperor. These names must be selected according to specific ritual contexts when inscribing talismans, coordinated with the Eight Trigrams (Bagua) directions. Detailed correspondences are provided between the trigrams and the surnames of eight guardian generals (e.g., the Qian trigram corresponds to General Wu, the Kan trigram to General Tang, etc.).

For emergency situations, special commands are prescribed: The Five Sacred Peaks Emperor's decree must be written upside-down on the reverse of fire talismans, symbolizing the reversal of mountain powers. The esoteric mantra "Oṃ ḥūṃ hrīḥ hūṃ phaṭ" requires directional awareness—recited clockwise for dispersing negative forces and counterclockwise for prosperity. Should these prove ineffective, additional symbols like "cloud-head" markings or the character for "baleful" must be inscribed.

Finally, the text describes methods for invoking the Six Poisonous Great Deities (twenty-eight fierce spirits including spectral commanders), emphasizing their tremendous power reserved only for grave emergencies. These commands must be written inverted and deployed under marshal supervision, with strict warnings against casual use due to their overwhelming potency.

These elements embody the Daoist talismanic principle of "using divine power to control baleful forces," combining specific symbols, incantations, and celestial authority for exorcistic purposes. Notably, repeated cautions about certain commands being "not for casual use" highlight the inherent dangers within these ritual technologies.

This scripture documents the ritual protocols of the Shenxiao lineage (an important Daoist school) for summoning Marshal Xuantan (Zhao Gongming, a Daoist guardian deity) and his celestial troops, including talismanic commands, incantatory oaths, and operational specifics.

When employing the "Six Toxins Shackle Command," practitioners must understand this is an esoteric method personally transmitted by the True King Emperor of Shenxiao (a revered Daoist divinity) specifically for mobilizing six poison deities. During the ritual, the presiding master must visualize Marshal Xuantan approaching on foot (unlike his usual depiction riding a black tiger). Any visualization error causing the marshal's angry departure requires subsequent submission of penitential documents—reckless practice invites calamity.

The manifestation ritual for Marshal Xuantan requires specific talismanic correspondences: the "whip" corresponds to the Guai hexagram (Lake over Heaven), the "rope" to the Gou hexagram (Heaven over Wind), and "manifestation signs" to the Xiaoguo hexagram (Thunder over Mountain). These secret methods must not be casually disclosed, and users must maintain reverent devotion.

The Xuantan Oath states: Zhao Gongming revealed his sacred presence at Mount Qingcheng (a Daoist sacred site), acting under the decree of Lord Lao (Laozi) and the command of the Celestial Master (Zhang Daoling). Master and disciple establish a solemn pact—should the disciple violate teachings, sun and moon shall darken; should the master break promises, thunder shall strike. This oath universally delivers beings, witnessed by heaven, earth, and all spirits.

Operational details include: resolving disputes requires burying the command talisman at crossroads; facilitating marriages necessitates writing "Thousand Harmonies, Ten Thousand Unions" talismans; settling conflicts requires adding "Gongming" characters to the talisman. For ineffective results, practitioners should sequentially attempt: standard Eight Kings Command, inverted Eight Kings Command, flame-pattern flank writing, horizontal backside writing, and finally applying the Purple Tenuity Command Seal. Persistent failure warrants deploying the "Five Dwarves Command" and "Xuantan Patriarch Command."

The concluding incantation summons fierce spirit troops (deity battalions), describing these divine warriors brandishing weapons to subdue demons, destroy enemy strongholds. The spell demands their immediate appearance upon summons, reinforced by the "Ancestral Celestial Master's Mandate" and Sanskrit mantra "Ushti," commanding swift capture of malign entities.

This scripture describes an exorcism ritual from Daoist Thunder Magic (Leifa), focusing on the invocation of Marshal Zhao Gongming (a Daoist guardian deity also known as the True Lord of the Mystic Altar) to subdue malevolent forces.

The opening section depicts terrifying demonic manifestations: some carrying blood-dripping severed heads, others brandishing swords, with disheveled hair and gnashing teeth—all accompanied by the roar of thunder. This transitions into urgent incantations filled with imperative phrases like "bind and behead" or "seize and suppress," demonstrating the forceful suppression of evil.

The repeated invocation of "Zhao Gongming" refers to this major Daoist guardian deity who commands celestial troops (from the heavenly bureaucracy, Tiancao) and underworld forces (from the earth offices, Dicuo). The incantations incorporate esoteric syllables such as "Om chi fa" and "Hulu hulu," which belong to the secret oral transmissions of Thunder Magic. Special emphasis is placed on the "power of the Zhao character," indicating that writing the marshal’s name carries unique spiritual potency.

The latter part enumerates Zhao Gongming’s full divine titles—over twenty honorifics including "Grand Marshal of the Jade Mansion in the Highest Divine Empyrean" and "Vice Commander of Thunder"—highlighting his exalted status within the Shenxiao (Divine Empyrean) Thunder Magic tradition. The text concludes with the incantation for the "Mystic Altar Harmony Talisman" (Xuantan Hehe Fu), invoking cosmic unity through the triadic formula "Heaven harmonizes, Earth harmonizes, Humanity harmonizes." The closing phrase "By the urgent decree of the Celestial Master’s ancestral law" (referring to Zhang Daoling, founder of Daoism) signifies the ritual’s adherence to orthodox celestial statutes.

The entire passage exemplifies the dual principles of Daoist Thunder Magic: forcefully quelling evil while pursuing cosmic harmony. This is achieved through summoning high-ranking divine generals, reciting secret mantras, and employing talismanic seals (fulu).

This scripture primarily documents the specific ritual methods and incantations for "harmonization and union" (Hehe) practices in Daoism. The "Two Saints of Harmony and Union" refer to the deities Li Qiao and Li Qing, who specialize in mediating interpersonal relationships and resolving conflicts.

The text first describes the appearance of these two saints: adorned with jade ornaments and golden artifacts, enveloped in auspicious clouds and radiant Qi (vital energy), their graceful forms resembling spring blossoms and willow branches. They wear magnificent celestial robes, stand upon golden lotuses, hold ritual bells (a type of ritual implement), and exude extraordinary fragrances. Reciting the mantra "Om Hong Zha Li Hong Zha Li" can swiftly summon them to mediate disputes.

The specific method involves: forming the Zi hand-seal with the left hand (thumb pressing the base of the ring finger) and the Wu hand-seal with the right hand (thumb pressing the tip of the middle finger), then clasping the palms together while chanting. Next, one gathers the northern and southern Qi (representing Yin and Yang energies), exhales toward the clasped hands before separating them—this process harmonizes various conflicts.

The scripture also mentions several related deities: the four "Treasure-Summoning Generals of Harmony"—He Conglong, He Shan, Pan Gengzhong, and Yang Zhizhen—along with talismanic spells for resolving legal disputes and verbal conflicts. These Fulu (talismans) should be inscribed with cinnabar on yellow paper, with different celestial star lords invoked depending on whether the day is Yang or Yin in nature.

Several specialized incantations are appended:

1. The "Eight Jade Spell" summons celestial soldiers to halt litigation and disputes

2. The "Rain Prayer Spell" invokes rainfall

3. The "Ghost Subjugation" method details how to use maple wood pegs driven at specific directions during particular hours to exorcise malevolent spirits

These rituals must be performed at precise times using designated materials in secrecy to achieve full efficacy. The entire scripture exemplifies Daoist religious practices that employ Fulu, hand-seals, and astrological correspondences to mediate conflicts and avert calamities.

This passage discusses the application methods and specific incantations of Daoist Fulu (talismanic diagrams imbued with spiritual power). The content is divided into several key sections:

First are the directional rules for selecting talisman placement. Based on combinations of the Heavenly Stems and Earthly Branches (an ancient calendrical system), different directions must be chosen at specific times. For example, "Shen-Zi-Chen" corresponds to the "Hai" direction, while "Si-You-Chou" aligns with the "Shen" direction. These orientations relate to specific cosmological concepts like the "Direction of Perished Spirits" (inauspicious position), "Direction of the Pool of Harmony" (romance position), and "Direction of Six Thieves" (calamity position).

The text then details several talismans and their applications:

1. The "Exorcist Master Talisman" suppresses the powers of malevolent practitioners. Its incantation invokes Taishang (Lord Lao, the deified Laozi) and the Six Jia and Six Ding (Daoist guardian deities). Through ritual steps like the "Four Vertical and Five Horizontal" technique, its suppression range can expand progressively from one li to ten thousand li.

2. The "Labor-Inducing Fetal Transformation Talisman" assists childbirth. The mantra "Om Hum Trah Li" represents a standard Daoist sacred syllable, symbolizing prayers for cosmic gates to open and smooth delivery. Usage requires selecting either "Yang Dipper" or "Yin Dipper" drawing methods based on solar/lunar days.

3. Finally, an invisibility incantation states: "Seen yet unseen, heard yet inaudible..." This expresses the Daoist cultivation ideal of transcending mundane perception, achieving a mystical state undisturbed by external phenomena.

All talismans require specific materials (peach wood, cinnabar), directional alignment, and temporal calculations, reflecting Daoist ritual emphasis on harmonizing with celestial and terrestrial patterns. References to ancient sage-kings like Yu the Great and Chiyou demonstrate Daoism's reverence for primordial spiritual authority.

This scripture describes the specific procedures for the Daoist talismanic practices of the "Water-Dispelling Robe Talisman" and the "Method for Treating Pestilence," which belong to the tradition of exorcism and healing rituals in Daoism.

First, the method for using the Water-Dispelling Robe Talisman: When performing the ritual, one must recite the phrase "Three characters of golden light shimmer clearly," then inhale Qi and blow it onto the talisman paper, allowing it to drift downstream with the water. The talisman is divided into three sections: the upper yellow talisman dispels inauspicious influences, the middle white talisman promotes vitality and protects life, and the lower blue talisman destroys ghosts and eliminates malevolent spirits. During the ritual, one must quickly recite incantations such as "Urgently by the decree of the Jade Emperor" and "Urgently by the decree of the Great Emperor of Longevity of the South Pole."

Next is the method for treating pestilence: Before entering the patient's home, the Daoist priest must first perform a "covering ritual." The specific steps are as follows: The left thumb is tucked inward while the other four fingers point upward; the right hand spreads all five fingers to form the "four vertical and five horizontal" gesture to seal the doorway. Simultaneously, recite the incantation: "Scatter fire to fill the sky red, the Marshal displays divine power, dark clouds and black mist sever the tracks of fleeing spirits."

During the ritual, one must visualize oneself transforming into a thousand-year-old withered tree while forming the "Five Fire Mudras": Celestial Fire (arising from the Tiger position [Yin]), Earthly Fire (Rabbit position [Mao]), Thunderbolt Fire (Dragon position [Chen]), Solar Fire (Snake position [Si]), and the Threefold True Fire of the Cavern (Horse position [Wu], strongest at noon).

The concluding ritual after treating pestilence: Visualize the five fires burning the body to ashes, then let the Xun Wind (southeastern wind) blow through the ashes. Visualize two points of spiritual light emerging from the ashes, gradually forming the shape of an infant—this is the "Primordial Life True Person." Then form the "White Crane Mudra" (ring finger pressing the middle finger, index finger pressing the ring finger, thumb and little finger hanging down like crane feet), conceal it in the sleeve, and crouch while visualizing riding a white crane to fly away.

Finally, form the "Five Black Mudras" (left hand starting from the Rat position [Zi], moving clockwise swiftly to the Pig position [Hai]), clenching the five fingers tightly to prevent Qi from escaping. Draw the Black Slaughter Qi up from the spine's double passes to the back of the head, visualizing black mist spreading. The right hand forms a sword mudra and sweeps horizontally behind, symbolizing cutting off retreat like the endless Yangtze River, preventing ghosts and spirits from crossing. Conclude by bending the knees and mounting the crane to depart.

This scripture describes the concrete operational methods of two Daoist ritual techniques: the "Golden Bridge Formula" and the "Covering Method."

The Golden Bridge Formula is performed as follows: First, form the sword mudra with the left hand (index and middle fingers extended, ring finger bent, thumb pressing the ring finger), while the little finger presses the You position (western direction). During this, visualize riding a white crane, returning via a golden bridge to the original altar platform, then conclude the ritual by bowing to one's master.

The Covering Method serves as a protective technique, divided into two types:

1. Heavenly Net Cover: Cross both hands overhead while reciting the incantation "Heavenly Net Cover"

2. Earthly Net Cover: Cross both hands and press downward while reciting "Earthly Net Cover"

This is followed by rapidly chanting "Swift cover, rapid cover, with roaring thunder and lightning cover" three times. During practice, one must visualize golden light descending from the Celestial Gate (the Daoist term for heaven's entrance) to envelop the entire body.

These techniques belong to the practical rituals within Daoist Zhaijiao (purification ritual) Keyi (liturgy), primarily used for protecting practitioners during altar transitions and creating protective boundaries. The integration of hand mudras, incantations, and visualization (cunxiang) constitutes the common characteristics of such ritual methods.