《道法會元》Vol. 233

This scripture records the esoteric method and incantation for summoning Marshal Zhao Gongming (also known as Marshal Zhao of the Mysterious Altar, one of Daoism's guardian deities who commands the thunder troops) in Daoist practice. The ritual process consists of several stages:

First, the ritual master burns incense and offers prayers while reciting the summoning incantation for the talisman messenger Li Ji (a divine courier), commanding him to swiftly arrive at the altar to receive orders. During the incantation, the master forms hand seals (specifically the "Flying Chen-Xu Dipper" mudra with the left hand, a Daoist gesture) while visualizing azure clouds approaching from the east. Using the "sword mudra" (a hand gesture), the master symbolically splits open empty space to manifest the celestial messenger (Gongcao, the heavenly courier) immediately.

Next, the messenger is dispatched with sacred incense (a medium for divine communication) and the celestial edict (a divine document) to fly directly to the Divine Empyrean Court (a celestial institution in Daoist cosmology) to deliver the summons. Simultaneously, the master invokes Marshal Zhao and his divine troops by reciting a specialized general-summoning incantation. This chant describes Marshal Zhao's iconic attributes: his golden whip flashing like starlight, iron chains capable of subduing mountains, and the black tiger by his side manifesting awe-inspiring power.

The incantation repeatedly emphasizes that this summons comes by the Jade Emperor's decree, demanding Marshal Zhao to "speedily descend to the altar." The phrase "the divine tiger's roar makes ten thousand ghosts vanish" illustrates the marshal's power to terrify malevolent spirits. Reference is also made to "the Mysterious Altar's savage thunder generals of dragon-tiger force," indicating the ferocious thunder troops under Marshal Zhao's command.

Finally, the master recites a secret incantation nine times consecutively. This chant includes repetitive phrases like "By decree summon Zhao Gongming" and esoteric Daoist syllables such as "Om Nie La" (similar to Buddhist mantras with special spiritual potency), concluding with the standard Daoist phrase "Swiftly execute by decree, Suohe" (a common ending formula in Daoist spells indicating immediate enforcement).

The entire ceremony employs multiple techniques—incense burning, hand seals, visualization, and incantations—to summon Marshal Zhao and his thunder generals to swiftly descend to the altar for exorcism, ghost-subduing, and other tasks. The frequent appearance of the phrase "urgently as the law commands" (meaning "execute immediately according to divine decree") reflects the Daoist emphasis on rapid efficacy in ritual magic.

This scripture describes a Daoist ritual for summoning divine generals, consisting of three main stages:

First, the ritual master invokes various celestial commanders through incantations. This threefold summoning chant employs special phonetic combinations like "qí hōng lì" to urgently call forth the deities. The verses depict the generals arriving with weapons (spinning blades and dancing swords), manifesting fierce appearances (with disheveled hair), and demonstrating power over wind and rain—all commanded to appear with utmost speed.

Next comes the visualization practice (known as cunxiang): The practitioner visualizes a divine maiden appearing in the southeast (the Xun position of the Bagua), then traces the esoteric Daoist character "鑛" in the air with the tongue tip. This divine form transforms into a golden orb of light, which is inhaled through the nose to merge with the lung's Qi. Upon exhaling while intoning the syllable "Ōm," Marshal Xuantan (Zhao Gongming) manifests in his true form, accompanied by his black tiger and retinue of generals. The adept continuously draws in blue and black Qi, blending them in the Dantian (Yellow Court) while visualizing white primordial energy mixing with purified water in the mouth.

The text concludes with a detailed roster of summoned generals: Marshal Xuantan's lieutenants, the Five Direction Harmony Generals, Great Spirit Black Tiger Guo, Prince Nezha, and eight ferocious commanders (with forehead-bound topknots and loose back hair, clad in black robes with blue sashes, barefoot and armed). Specific deployments are given for the four directional armies: Blue-faced Marshal Liu Yuanda commands 90,000 troops in the east; red-faced Marshal Zhang Yuanbo leads 30,000 in the south; white-faced Marshal Zhong Shiji presides in the west—each with deputy commanders and celestial officers.

These elements demonstrate the complete ritual process in Daoist liturgy for mobilizing celestial forces through incantations, visualization, and energetic practices, belonging to the Thunder Method tradition's military deployment techniques.

This scripture passage describes the ritual process of summoning celestial generals from the four directions in Daoist ceremonies. It first enumerates the names of numerous divine generals from the western and northern realms, including commanders like Ma Wu, Liu Long, and Wang Ba, each leading tens of thousands of spirit soldiers. These fierce-looking generals appear either with blackened faces and wrathful eyes, or clad in golden armor, standing atop various fierce tigers while wielding iron tablets or swords.

The text then details the specific methods for summoning these generals: The ritual master must visualize (cunsi) the majestic forms of the four-directional generals, including their attire of embroidered headbands and multicolored battle robes. Simultaneously, they must envision the vast armies under the Mystic Altar (Xuantan), including vanguard forces like the Six Poisonous Warriors and banner-carrying commanders.

Three summoning incantations follow. The first chant begins with "The subtlety of perfect emptiness," invoking deities like the Fire Master and Thunder God to command lightning. The second calls upon the Supreme Commander of the Mystic Altar (referring to Marshal Zhao Gongming) to grasp his rope and brandish his whip, leading eight generals swiftly to the ritual platform. The third specifically summons deities like Nezha and the Grand Marshal, mentioning protective spirits such as "the Solar Lord upon the left shoulder and the Lunar Lord upon the right."

While reciting these mantras, the ritual master must face their left shoulder while visualizing the inhalation of qi from three directions: blue-green from the east, black from the north, and white from the west—all to be gathered into the Yellow Court (Dantian). Each incantation concludes with the command phrase: "By the decree of the Celestial Master of Primordial Origins, the Supreme Emperor of Infinite Cosmic Radiance," signifying the summoning is performed under ancestral authority.

This passage demonstrates the ceremonial techniques—including visualization and incantation—used to communicate with celestial commanders in Daoist ritual practice, reflecting the tradition's sophisticated cosmological system of divine military hierarchies.

This scripture describes a Daoist ritual for summoning deities, specifically focusing on the "Harmonious Union" (Hehe) system of deities governing interpersonal relationships.

The ritual begins with the priest drawing a talismanic symbol in the air using the big toe of the left foot while stepping toward the Xun position (southeast in the Bagua trigrams). Simultaneously, the left hand forms a mudra pointing toward the Gang position (referring to the Big Dipper in Daoist cosmology), while visualizing wind and fire rising from the Xun portal. Three finger snaps accompany the visualization of two divine generals appearing with joyful expressions.

The priest then recites an invocation chant summoning the Celestial Harmonious Union Divine Lord, Earthly Harmonious Union Divine Lord, and other related deities to descend swiftly. The "Venerable Celestial Master" (Laozu Tianshi) mentioned in the chant refers to Zhang Daoling, with "Limitless Radiance Great Emperor of the Six Unions" being one of his honorific titles.

Incense is burned to announce the summoning of divine generals from the "Soaring Wind-Fire Court": Grand Marshal Tian the Elder, Grand Marshal Tian the Younger, Grand Marshal Guo, and Judge Dou, among others. The recitation includes esoteric mantras like "Om da na hong da na"—characteristic Sanskrit-derived Daoist incantations believed to possess summoning power.

The latter part of the ritual continues invoking additional deities: Marshal Zhao Gongming and his retinue, Harmonious Union General He, Messenger Li, and other protectors from the Mystic Altar (Xuantan) pantheon; folk deities like Golden Flower Maiden and Silver Flower Maiden; Buddhist-incorporated figures such as Marshal Pan and Sage Monk Wanhui; as well as local deities including City Gods (Chenghuang), Earth Gods (Tudi), and Year Lords (Taisui).

Through specific hand gestures, directional alignments, visualizations, and incantations, the ritual constructs a comprehensive deity-summoning system, exemplifying the characteristic Daoist practice of "commanding celestial troops and dispatching divine generals" (zhaoshen qianjiang).

This passage describes the deity-invocation and merit-dedication segments of a Daoist zhaijiao (purification ritual). Before the altar, the ritual master makes offerings to various deities while seeking their divine protection.

The ceremony begins with the master respectfully inviting local tutelary deities like the Earth God (Tudi Shen) to descend, preparing incense, candles, tea, and fruits as offerings while chanting scriptures. After the recitation, merits are dedicated to Patriarch Mystic Altar Marshal (Zhao Gongming, the Daoist protector deity) and other invoked divinities, requesting their presence at the ritual platform.

The text then describes the mystical union between deities and the practitioner: "Spirit unites with spirit, Qi (vital energy) merges with Qi." This is followed by a series of petitions—for divine resonance during rituals (whether performed for others or oneself), smooth business transactions, dispute resolution, successful completion of unfinished matters, and blessings for both assisted and unassisted beings. The section concludes by praising the sacred titles of celestial worthies, including the "Boundless Blessings Heavenly Worthy" (Fusheng Wuliang Tianzun) among four honored deities.

The second part, "Ritual of Offering and Dispatch," details an extensive pantheon:

• The highest positions are occupied by the Celestial Master Ancestor (Zhang Daoling) and the Exalted Luminary Emperor
• The Mystic Altary division led by Marshal Zhao (wealth deity Zhao Gongming), including Great Spirit Black Tiger Guo, Harmony General He, etc.
• Functional warrior deities: Twenty-Eight Generals, Six Banner Vanguards, Shackle-Wielding Celestial Generals
• Specialized divinities: Wealth-Summoning Marshal Pan (Zhaobao Panyuanshuai), Harmony Elder (marriage deity), Joy-Bringing Youth
• Folk deities: Auspicious Crow (omen bird), Sage Monk Wanhui (travel protector)

Through incense burning and drumming, these deities are summoned to descend upon the altar, receive offerings, and bestow blessings. This ritual exemplifies the Daoist keyi (liturgy) principle of "myriad spirits answering summons," blending the orthodox Daoist pantheon with folk religious deities.

This scripture describes the complete ritual sequence of offering wine to deities in a Daoist zhaijiao (purification ritual). First, the master summons the City God (local guardian deity), Thunder Department generals (subordinates of the thunder gods), Earth God, and various other deities to descend upon the altar, presenting fine wine and delicacies with devout reverence.

The ceremony consists of three wine offerings: During the first libation, the master circulates true Qi (vital energy), raising the jade spring wine amidst an atmosphere of solemnity with cloud banners unfurled and star swords arrayed horizontally. The second offering emphasizes the swift response of the deities—whether in the highest heavens or deepest underworld, across vast waves or emerald mountains—sincere prayers will surely reach them, using ritual vessels like the cormorant ladle and parrot cup. The third libation employs the metaphor "clouds follow the dragon, winds follow the tiger" to illustrate how divine soldiers move according to talismanic commands, requiring prior offerings as provisions.

After the triple offerings, the master distributes the jade nectar wine universally to all beings, reading aloud the official dispatch (document for deities). When burning spirit money, the practitioner faces southeast (the Xun position in the Bagua), forms the wind-fire hand seal, and silently recites incantations to expel malevolent forces. The ritual concludes with the imperative command "urgently as the law decrees," invoking the majestic authority of Celestial Master Zhang (founder of Daoism) and the Thunder Department marshals to secure the altar.

Through meticulous procedures, specific orientations, mudras, and mantras, the entire ceremony embodies the Daoist sacrificial principle of "sincere communion with the divine." It combines solemn ceremonial norms with concrete esoteric operations.

This scripture belongs to the Daoist Thunder Method (a ritual technique harnessing lightning power), primarily describing the process of summoning Thunder Department generals (celestial commanders of the thunder pantheon) to subdue demons. The text begins by invoking the Solar Emperor (sun deity) and Marshal Zhao Gongming (renowned Daoist god of wealth and Thunder Department commander), followed by convocations of major thunder deities: the Mystically True Sovereign of Divine Empyrean (high-ranking thunder divinity), Heavenly Lord Deng (Deng Bowen, chief among the Thirty-Six Thunder Generals), Heavenly Lord Xin (Xin Hanchen, the Silver-Tusked Fierce General), and Heavenly Lord Zhang (deity governing thunder and lightning).

The scripture vividly portrays the thunder deities manifesting their awesome power: crashing thunderbolts and celestial fire descend from heaven, with lightning illuminating ten thousand miles, specifically purging evil spirits and malevolent ghosts plaguing the mortal realm. The recurring phrase "牢缚" refers to incantations binding demons with fiery ropes, while "急急如律令" (urgently as by divine decree) serves as the standard ritual conclusion commanding immediate execution of celestial will.

The latter section details practical ritual procedures: specific characters (亶明朗襜) must be inscribed within the talisman's central section, with the ghost-suppressing Daoist character "聻" written at the talisman's head. This charm possesses multifunctional efficacy - healing illnesses, exorcising evil, averting disasters, resolving legal disputes, and facilitating harmony (relationship mediation). Additional harmony-inducing incantations are appended for use in business transactions or interpersonal reconciliation.

Note: Recurring mystical phrases like "唵吽吽" and "喗吒唎" represent esoteric sound formulas within Thunder Method's acoustic mysteries; "泰卦" references the Earth-Heaven Hexagram from the Yijing (I Ching), symbolizing peaceful communion; "金阙九清" denotes the supreme Daoist paradise of the Nine Pure Heavens.

This scripture primarily discusses the Daoist talismans (fulu) and rituals used for harmonizing various relationships. The opening term "harmonious union" (hehe) refers to the meaning of mediation and fusion—through these talismanic incantations, one can achieve harmonious unity between humans and spirits, objects, affairs, and other parties. When reciting the incantations, one must do so swiftly and devoutly, as if executing the celestial emperor's decrees with urgency.

Several key incantations are mentioned:

• The Summoning Talisman: Calls upon the celestial emperor's edicts to gather the golden light of myriad deities, ensuring that wherever the spiritual talisman reaches, wishes are fulfilled.
• The Commanding Incantation: Requires specific hand gestures (pinching the "sha" seal) and the recitation of ancestral names to invoke the descent of divine spirits.
• The Marshal Summoning Talisman: Specifically calls upon the Marshal (a Daoist guardian deity) to lead a host of spirits to assist at the ritual altar.
• The Wish-Fulfilling Talisman: Achieves various desires by inscribing the powers of celestial, earthly, human, and ghostly directions (Tiangang, Digang, Rengang, Guigang) and coordinating them with incantations.

The text also mentions the crucial Eight Trigrams Steps (Bagua Gangbu), a ritual footwork performed while reciting incantations in alignment with directional energies: the Qian (Heaven), Dui (Lake), Gen (Mountain), Li (Fire), and other trigram positions each have distinct effects—for example, the Gen position can seal ghostly paths, while the Li position controls fiery wheels. Finally, the Thunder Department deities are summoned to swiftly descend and assist.

The concluding alchemical poem discusses Neidan (internal alchemy) cultivation: "Three chariots transporting" refers to the circulation of Jing (essence), Qi (vital energy), and Shen (spirit), while "yellow sprout" (huangya) is a Neidan term denoting the nascent true Qi. Through the cyclical movement of internal Qi, one ultimately attains the meditative state of "blending in the central palace."

These talismans and ritual steps are commonly used in Daoist ceremonial practices, requiring precise hand seals, coordinated footwork, and a devout state of mind for proper execution.

This scripture primarily documents several crucial talismans (fulu) and ritual procedures from Daoist Thunder Magic (a form of esoteric practice that summons thunder deities through incantations and talismans).

First, it mentions the decree to "sentence and deliver the guilty to Northern Fengdu"—the northern hell in Daoist cosmology where sinful souls are imprisoned. Next comes the "General Summons of All Thunder Talisman," describing the fierce thunder deity known as the Vice-Commander of Thunder, who leads thunder soldiers and black tigers. He can slay demons, resolve disputes, capture thieves, and instantly summon wind and rain. The text emphasizes: evildoers will perish, the virtuous will be blessed, the devout will receive protection, slanderers will invite calamity, and plague spirits dare not harm them.

Following this is the "Mysterious Altar Oath," which records how Zhao Gongming (a renowned Daoist god of wealth and guardian) manifested at Mount Qingcheng and swore an oath with the Celestial Master (Tianshi): if the vow is broken, the sun and moon will lose their light, and thunder will annihilate the offender. This oath was made to universally save all beings, calling upon heaven, earth, and spirits to bear witness.

The "Ritual of Dispatch" details the steps of the ceremony: the practitioner must first purify the body, recite the Golden Light Incantation (a mantra for spiritual cleansing), envelop themselves in golden light, and perform the Gangbu (ritual star-stepping). Then, through talismans and incantations, they summon the thunder deities, including the Duty Officer of the Day (a celestial functionary), Marshal Zhao (Zhao Gongming), and his generals, commanding them to swiftly arrive at the altar to receive orders.

Finally, the "Jade Purity Azure Jade Talisman" represents the highest-level divine summons, declaring that this talisman carries the authority of the Jade Emperor himself, capable of commanding all spirits across the Three Realms. Should any demon dare to resist, they will be decapitated and obliterated. The entire ritual is completed through coordinated Gangbu, hand mudras (the Chen-Xu Dou gesture), and incantations, emphasizing execution "swift as shooting stars."

These contents reveal the religious practice of Daoist Thunder Magic, where talismans, ritual steps, and visualization are used to summon deities and exorcise evil, embodying the Daoist cultivation principle of "harnessing magic through the Dao."

This scripture is a ritual text from Daoist Thunder Magic (a practice invoking thunder deities), specifically detailing the ceremonial summoning of thunder generals.

The ritual begins by invoking the authority of the "Primordial Dao Ancestor's decree" to urgently summon Marshal Zhao (one of the principal thunder deities) and his retinue from the highest thunder administration, the "Supreme Qi Command Thunder Office." They are commanded to immediately lead their celestial officers, soldiers, and attendants to the ritual altar in accordance with the Celestial Emperor's mandate to aid humanity—without delay.

Next, an extensive roster of thunder deities is enumerated: the five primary thunder gods (Marshals Zhao, Liu, Zhang, Zhong, Shi, and Fan), the eight thunder lords (Wu, Tang, Tan, Wang, Lei, Gong, Zhang, and He), the eight fierce and formidable generals, the six plague deities, and the five directional black tiger gods. Also summoned are the envoys of ritual implements, celestial judges, and heavenly troops—all required to descend to the altar.

The summoning ceremony involves three ritual offerings (initial, secondary, and final). Each emphasizes the solemnity of the altar: purification before opening the ritual space, wielding the sword with impartial justice, establishing the Five Thunder Altar to manifest the awe of thunder, and using the sacred sword to vanquish demonic forces across the three realms. The core principle of Thunder Magic is demonstrated through the phrase, "troops follow the seal, generals obey the command"—highlighting the practitioner’s authority to direct deities through ritual seals and tokens.

The ceremony concludes with the burning of the ritual petition, instructing the thunder generals to review its contents and act swiftly. The incantation "Duo! Heaven vast and clear, Earth vast and tranquil" reinforces cosmic order, commanding all dispatched deities to execute their duties without hesitation while the ritual master awaits divine response at the altar.

The recurring phrase "Swiftly, swiftly, in accordance with the statutes and ordinances!" (急急如律令) is a standard Daoist incantation, emphasizing immediate compliance. "One Qi" (一炁) refers to the primordial vital energy, while "Five Thunders" (五雷) represent the thunder of the Five Phases (Metal, Wood, Water, Fire, and Earth). The entire ritual exemplifies the Daoist Thunder Magic principle of "human aligning with heaven, ritual directing the divine."

The 233rd chapter of the Daofa Huiyuan primarily compiles essential ritual methods and cultivation techniques from various Daoist traditions. The title "Daofa Huiyuan" signifies "A Compendium of Daoist Methods and Essential Teachings." This scripture functions as an encyclopedic work that systematically organizes the diverse Daoist practices circulating at the time, including cultivation techniques, talismanic incantations (Fulu), and liturgical procedures (Keyi).

This particular volume documents specific practice methodologies in detail, potentially encompassing: the precise methods for drawing talismans and reciting incantations; essential instructions for Neidan (internal alchemy) practice; or ceremonial protocols for invoking deities. As a compiled text, it typically begins by tracing each method's lineage - specifying which patriarch or school transmitted the technique - before elaborating on the concrete operational procedures.

It's crucial to note that Daoist ritual practices generally require proper lineage transmission. Certain esoteric instructions recorded in the scriptures may employ specialized terminology or metaphorical language. This serves both to protect the teachings from misuse and to remind practitioners that authentic mastery can only be achieved under the guidance of an enlightened teacher. The text's deliberate obscurity in places functions as a safeguard for the tradition while emphasizing the indispensable role of oral transmission within authentic Daoist practice.