《道法會元》Vol. 235

This scripture describes the figures and positions of Marshal Zhao Gongming and his generals within the Xuantan (Daoist guardian deity system) of the Zhengyi (Orthodox Unity) tradition. The chief commander is Marshal Zhao Gongming (commonly known as "Marshal Zhao of the Original [Heavenly Worthy]"), the Grand Marshal of the Jade Mansion of Divine Empyrean. He wears an iron helmet with crossed flaps, a yellow headband, and has a purplish-black face with round, white-dominant eyes and flowing long beard. Clad in golden-iron armor and a black battle robe, with black boots, he grasps iron chains in his left hand and an iron whip in his right, surrounded by flames and accompanied by a black tiger.

His deputy is Huang Yuanyi (also called the "Great Deity of Surging Head"), depicted with three red faces, disheveled hair, a red robe, golden armor, green boots, and wielding a golden wheel. Three other key generals include: Wu Zixu (the Loyal, Filial, and Majestic King of Manifest Holiness), with an angry expression, wearing a silver helmet, carrying a broadsword and a tiger-skin pouch; Bai Qi (the King of Vengeance), with a furious visage and golden helmet, brandishing a golden halberd; and the Eight Directional Kings of Ferocity, each guarding one of the eight cardinal directions. These fierce deities have wild hair, bare feet, and wield various weapons.

Additionally, there are Five Directional Thunder Generals overseeing the east, south, west, north, and center: Li Chengguang (East), Ma Sheng (South), Yue Sheng (West), Wang Yang (North), and Wei Zhongxian (Center). The text also mentions the "Great Deity of Six Poisons" without further detail. Together, these divine generals form the Daoist guardian system, tasked with enforcing celestial laws and subduing demons.

This scripture records the names and invocation methods of several important divine generals in Daoist belief. First listed are six great deities who govern harmful influences across different dimensions of time and space: Jiao Guangzan (celestial), Li Jin (terrestrial), Zhang Gai (annual), Yang Wensu (monthly), Wu Sheng (daily), and Meng Liang (hourly). Next are the commanders of the Five Directions' fierce troops (Daoist guardian warriors): Liu Yuanda (East), Zhang Yuanbo (South), Zhong Shiji (West), Shi Wenye (North), and Fan Yuanjin (Center), along with twelve specialized generals including the Black Tiger Wish-Fulfilling Great General Liu Zhong.

The text then enumerates the Twenty-Eight Lunar Mansions Divine Kings (deified star generals), comprising twenty-eight Han Dynasty military leaders apotheosized as stellar lords, such as Deng Yu and Wu Han. Four additional directional deities are specified: Yao Duanqian (Qian/Heaven), Hu Zhongmingkun (Kun/Earth), Ma Cunxun (Xun/Wind), and Wen Egen (Gen/Mountain), corresponding to the four trigrams of the Bagua (Eight Trigrams).

The passage concludes with detailed cultivation methods for invoking these deities: Practitioners must first calm the mind and regulate breath, visualizing kidney Qi (vital energy) rising from the northeast where a yellow tiger appears, then transforming into a white tiger in the west. The breath is then guided southeast where it manifests as a roaring black tiger. At this stage, one visualizes a divine being emerging from the Xun (Southeast) palace upon hearing the tiger's roar. By inhaling the Xun palace's Qi and blending it with kidney essence before exhaling toward the incense burner, the true form of the marshal deity manifests. This passage comprehensively documents the complete visualization practice for summoning Daoist divine generals.

This scripture is a thunder ritual incantation from the Shenxiao lineage (an important Daoist school of the Song dynasty), primarily describing ceremonial content for summoning celestial generals and binding malevolent spirits. It contains several key elements:

The opening section describes the formidable powers of the thunder department generals, stating they can command thunder and lightning, wind and rain ("dispatching thunder, driving lightning, moving fire, and directing wind"), possessing boundless divine might to subdue demonic forces ("divine majesty immeasurable, capturing and binding evil specters"). The mentioned "Shenxiao" refers to one of the highest celestial realms, while the "Jade Clarity True King" and "South Pole Great Emperor" are both venerated Daoist deities representing supreme thunder ritual authority.

The recurring name "Zhao Gongming" refers to the famous Marshal of the Thunder Department, worshipped in Daoism simultaneously as a wealth god and exorcism general. The scripture employs special phonetic combinations (such as esoteric mantras like "Om Hong Hong Li Xu") to summon celestial generals—these syllables are called "thunder sounds" in Daoism, believed to possess the power to communicate with divine beings.

The ritual process involves multiple layers of commands: first invoking the decree of Shenxiao's highest deity ("By command of the Most High Shenxiao Jade Clarity True King"), then requesting the ancestral master's mandate ("By ordinance of the Sixfold Infinite Luminous Great Emperor"), before specifically directing the generals' actions ("Commanding Zhao Gongming to swiftly come capture and bind the ghostly spirits"). The concluding phrase "urgently urgent as the law commands" is a common Daoist formula indicating immediate execution.

The latter section's mention of the "Huoluo Dipper" refers to the Big Dipper constellation, while the "Great Solar Thearch" is the sovereign deity of the sun palace, revealing how this thunder ritual incorporates stellar worship. Figures like Deng Bowen, Xin Hanchen, and Zhang Yuanbo are all renowned generals among the Thunder Department's thirty-six marshals, each specializing in ghost capture, fire release, thunder execution, and other duties.

When actually employed, Daoist priests must coordinate this incantation with ritual movements like stepping the celestial pace (special footwork), finger mudras (hand gestures), and visualization (contemplating divine forms)—through the triune power of sound, physical form, and mental intention to jointly summon thunder generals for subduing malevolent forces.

This scripture contains the incantations and talismanic commands of Daoist Thunder Magic (Leifa), a ritual practice for summoning the Thunder Department's divine generals. It carries potent exorcistic and demon-subduing symbolism, vividly depicting the scene where Marshal Zhao Gongming (a Daoist guardian deity also known as Marshal of the Mysterious Altar) leads celestial troops to vanquish evil spirits.

The recurring phrases like "Dominating the Heavens" and "Thunderbolts of Wrath" emphasize the formidable power of Thunder Magic. The "essence of fire" refers to the quintessential energy of thunderfire, while "Primordial Qi" (Zuqi) denotes the primordial life force. During ritual execution, practitioners visualize golden light entering the talisman while rotating the Eight Trigrams (Bagua) directions (leftward and rightward turns), coordinated with sacred directives like "By the Decree of the Great Emperor of the North Pole."

The text specifically mentions the "Eight Generals" (thunder deities) and "Eight Kings" (divine commanders) who eradicate malicious entities through "earthshaking thunder and lightning." Syllables like "Om You Hong" embedded in the incantation are esoteric thunder mantras unique to Thunder Magic, each recited seven times to amplify spiritual potency. The "Dancing Sleeve Talisman" referenced at the end represents an advanced ritual instrument, its deployment determined by the severity of circumstances.

The entire passage pulsates with dynamic imagery, portraying thunder generals deploying battle formations amidst flashing lightning and rolling thunder. By mobilizing various malignant forces categorized as "Celestial Sha and Earthly Sha," it achieves the effect where "all lawless ghosts and spirits shall perish upon contact." The triple repetition of "Swiftly!" at the conclusion signifies the urgent enforcement of the Supreme Deity of the Southern Pole's (central to the Shenxiao tradition) divine mandate.

This scripture describes the ritual procedures of Daoist Thunder Magic (a form of esoteric practice harnessing lightning's power), which consists of several key components:

The first part details the method for creating Fulu (talismans and registers): One must use consecrated incense from the Mystic Altar (a Daoist ritual platform) and stamp it with the seal of the Dragon-Tiger Reward-Punishment Bureau. During creation, practitioners must invoke the decree of the Ancestral Master, the Infinitely Exalted Great Emperor of the Six Directions (a revered Daoist deity), to channel golden light into the talisman.

Next comes the enumeration of various thunder deities to be summoned: These include the Celestial Fire Thunder God, Earthly Fire Thunder God, Five Thunders' Descending Spirits, and other thunder department deities, along with deified historical figures like General Wu Yuan (Wu Zixu), Zhao Gongming (God of Wealth), and General Bai Qi (famous Warring States strategist). Each deity has specific responsibilities—some capture evil spirits, some heal diseases, while others pursue thieves.

After completing the talismanic writing, practitioners must perform specific hand mudras (the reversed Dipper of Chen-Xu) and Cunsi (visualization meditation) techniques to draw Zhongtian Qi (cosmic energy) into the talisman. The ritual concludes with invocational mantras summoning deities like Zhao Gongming: "Gongming, Gongming, break not your oath, hasten to appear when you hear my call!"

The entire ceremony emphasizes urgent execution through the phrase "Swiftly, swiftly, in accordance with statutes and ordinances," combining talismans, incantations, mudras, and Qi to mobilize the thunder deities' power for exorcism, healing, and dispensing justice. The mentioned "Eight Generals" refer to a tactical unit of eight principal deities frequently deployed in Daoist magic for various missions.

This scripture primarily documents several types of Daoist ritual incantations (zhòuyǔ) and talismanic methods (fúlù), along with the precepts practitioners must observe.

It first enumerates the divine names corresponding to the eight trigram (bagua) directions: Qian (Wu/Wan), Kun (Tang/Kai), and so forth, with each of the eight directions guarded by two deities. The text then records three healing incantations for exorcising pathogenic influences:

The first is the "Incantation for Curing Illness by Burning Malevolent Entities," which summons the power of celestial and terrestrial fire essences to reduce evil spirits to ashes. The incantation concludes by invoking the decree of the Great Emperor of Longevity of the South Pole (a revered Daoist deity overseeing longevity).

The second, the "Cold-Dispelling Incantation," petitions the Fire God to incinerate malignant spirits, allowing wind-borne ailments to scatter with the breeze, qi disorders to be eradicated at their root, and all pestilential toxins along with chills and fevers to swiftly depart the body. This too requires invoking the Great Emperor of Longevity's decree.

The third is the "Fever-Reducing Ice-Dissolving Incantation," which entreats the Water God to send down frost, snow, and hail to dispel pathogenic heat and safeguard tranquility. This incantation must be performed under the decree of the Great Emperor of the Purple Subtlety of the North Pole (the deity governing the Northern Dipper and water domains).

The scripture particularly emphasizes that practitioners of these arts must cultivate loyalty and filial piety, accumulate merit (gōngdé), refine their spirit (shén), abstain from carnal desires and alcohol, and maintain upright, benevolent character. Violating these precepts, recklessly disclosing the methods, or misusing them will incur immediate divine retribution.

Finally, the text details the method for employing the "Harmony and Fulfillment Talisman": one must recite harmony invocations while invoking the divine power of the Divine Empyrean Sovereign (a high celestial deity) and the Celestial Master Ancestor (Zhang Daoling) to harmonize the Three Realms of heaven, earth, and humanity. During the ritual, practitioners must visualize the twenty-eight lunar mansions while channeling solar and lunar essences—any disharmonious elements encountered during the incantation will turn to flying ashes. Upon completing the talisman, one must laugh heartily while visualizing both parties becoming amicable, then recite the harmony incantation again.

These incantations and talismans exemplify traditional Daoist ritual practices that invoke divine power to heal illnesses, exorcise evil, and harmonize human relationships.

This scripture documents the "Separation and Union Method" from Daoist harmonization rituals, comprising incantations, hand seals (shoujue), and ritual steps (gangbu), primarily used for mediating or severing interpersonal relationships.

The opening describes the harmonious state of the Three Powers (Heaven, Earth, and Humanity): the orderly movement of sun, moon, and stars (celestial harmony), the regulated growth of all beings (terrestrial harmony), and the balanced alignment of Jing (essence), Qi (vital energy), and Shen (spirit) within the human body (human harmony). It then introduces two divine generals, Zhang Deng and Li Jie (messengers), who are dispatched by the Red Emperor of the South (one of the Five Directional Thearchs) and the Black Emperor of the North (deity of Water Virtue), accompanied by Jade Maidens (female divine attendants) to carry out their mission.

The incantations repeatedly emphasize "come swiftly," a secret phrase summoning deities to descend rapidly. Syllables like "mili mili" are Sanskrit-derived mantras absorbed from esoteric Buddhism into Daoist practice, used in conjunction with finger seals (qiajue). The ending phrase "suohe" is a common concluding term in spells, akin to "swiftly accomplish."

The talismanic section features special symbols marking the ritual steps for Southern Fire Qi (aligned with the Tiger-Horse directions) and Northern Water Qi (aligned with the Rabbit-Rooster directions). Historical figures like Wu Yuan (Wu Zixu) and Bai Qi (a renowned Warring States general), later deified in Daoism, appear here as divine enforcers of separation.

In practice, the ritual master visualizes the two parties in confrontation, then through concentrated meditation (cunsi), summons Bai Qi to carve a dividing trench and Wu Yuan to erect five mountains between them. Finally, the talisman is cut in two—half cast into flowing water, half entrusted to the divine enforcers.

The closing incantation stresses "Heaven separates, Earth separates, Humanity separates, Spirits separate," using the imagery of mountains and rivers to enforce division. The ritual concludes with the Northern Dipper Hand Seal (a Daoist mudra), channeling Northern Qi into the talisman while reciting mantras like "an duoli" to complete the rite. The entire ceremony mobilizes deities of the Five Directions and harnesses the energies of the Five Phases to achieve its religious purpose of interpersonal mediation.

Note: Such methods belong to the esoteric traditions of Daoist Zhaijiao (purification rituals) and Keyi (liturgy). Today, they are primarily studied as cultural artifacts; actual practice requires transmission from a qualified master.

This scripture records several important talismans (fulu) and summoning commands from the Zhengyi (Orthodox Unity) tradition of Daoism, also known as the Tianshi (Celestial Master) school. It primarily concerns the ritual invocation of Marshal Zhao Gongming (True Lord of the Mysterious Altar) and his subordinate generals.

The first invocation calls upon Generals Wu and Bai under Marshal Zhao's command, who arrive to assist by the decree of the Ancient Celestial Master (Zhang Daoling). The "Mysterious Altar Divination Spell" employs the casting of divination blocks (jiao) to determine auspiciousness: a sacred block indicates great fortune, a yang block shows moderate luck, while a yin block portends misfortune. The incantation emphasizes objective divination without human bias.

Next comes the "Mysterious Altar Summoning Talisman," which invokes the power of the Zhengyi Perfected (Celestial Master Zhang). Those who disobey shall be delivered to Northern Fengdu (the Daoist underworld). The "As-You-Wish Talisman" must be used with the Six Harmonies Spell, petitioning Zhao Gongming to swiftly bring wealth alongside the divine generals Heavenly Harmony and Earthly Union.

The "Five Directions Thunder Talisman" should be posted at five locations around a dwelling. Reciting its accompanying incantation commands thunder and lightning to awe spirits, suppress malevolent forces, and resolve disputes. The "Iron Chain Talisman" binds malicious ghosts and troublemakers, restraining litigation conflicts, while the "Iron Whip Talisman" captures demonic entities—its mere pointing can make mountains crumble and ghosts tremble.

Finally, the "Eight Kings' Fierce Generals Talisman" requires activation with southern fire qi (energy). All these talismans emphasize the phrase "urgently urgent as by the law's command," signifying immediate execution of the ancestral master's decree. The text repeatedly references the sacred title "Great Emperor of Infinite Six Harmonies and Supreme Radiance," an honorific name for Celestial Master Zhang.

This passage discusses Daoist exorcism rituals and incantations for repelling evil spirits and apprehending thieves. The first section, the "Eight Valiant Generals Incantation," summons eight divine generals (Daoist guardian deities) to capture demons and malevolent spirits, accompanied by divine beasts like dragons and tigers capable of infinite transformations. These generals can eliminate all forms of evil, move mountains and drain seas to track down thieves, ensuring their silent capture. Each invocation concludes with "By the urgent decree of the Ancient Celestial Master (Tianshi)," indicating the authority of Zhang Daoling, the founder of Daoism.

The "Five Harms Dispelling Talisman" neutralizes five types of harm. When using it, one must exhale Qi (specifically the northern water Qi from the Kan trigram) onto the talisman. The mantra "Om hri cha lü nou cha zha hong cha ba yin ha" consists of esoteric syllables, similarly concluding with the command of the Exalted Luminous Great Emperor, a revered Daoist deity.

The "Public Affairs Restraining Talisman" is drawn with cinnabar on stone, capable of five prohibitions: splitting mountains, stopping ocean currents, preventing disasters, resolving disputes, and facilitating legal proceedings. After drawing, it must be entrusted to the troops commanded by the eight valiant generals for execution.

Subsequent sections describe spirit-summoning talismans: the "Four Direct Messengers Talisman" calls upon four daily duty deities, the "Earth God Summoning Talisman" requests assistance from local earth deities, and the "General Thunder Gods Summoning Talisman" convenes the thunder department's deities. These thunder gods possess awe-inspiring power to shake mountains, expel demons, annihilate ghosts, settle lawsuits, capture thieves, and command wind and rain. They punish the wicked, bless the virtuous, and keep plagues and evil spirits at bay. The thunder mantra "Om hong hong hri svaha" is a specialized thunder method (Leifa) true formula.

The "As-You-Wish Talisman" serves versatile purposes and must be used with specific hand seals (the Ruyi mudra) and northern water Qi. When apprehending thieves, the suspect's name should be written on the talisman along with thirty paper offerings and spirit steeds (paper effigies of divine mounts), with the quantity burned determined by the case's severity.

The "Clanging Iron Chains" passage specifically targets thieves, visualizing divine generals holding iron chains in their left hands and whips in their right, carrying talismanic documents that make even mountains yield. It emphasizes compliance with the Celestial Master's decree, to which all deities must submit.

The concluding "Harmony Incantation" resolves conflicts, beseeching heaven, earth, sun, and moon to harmonize while driving away spirits, dissolving lawsuits, ensuring household peace, and averting disasters. The phrase "Yuan Heng Li Zhen" (originating, prospering, fructifying, steadfast) derives from the Yijing (Book of Changes), symbolizing supreme auspiciousness. All incantations end with "By the urgent decree," signifying immediate execution of divine commands.

This scripture primarily discusses Daoist ritual techniques for harmonization (mediating interpersonal relationships and promoting harmony), with the core practice being the invocation of Marshal Zhao Gongming (a Daoist guardian deity, also known as Marshal Zhao) and his subordinate spirits to assist in achieving harmonious outcomes.

The incantation begins by listing several deities associated with harmony: Tianhe (Heavenly Harmony) and Dihe (Earthly Harmony) represent the spirits of cosmic harmony, while the Great God of Six Toxes governs conflict resolution. The Harmony Boy (Hehe Tongzi) is a minor deity specifically dedicated to fostering amity, and figures like Brother Wanhui (a divine messenger known for swift travel) and the God of Prosperity (Lishi Langjun) also participate in the ritual. Marshal Zhao, as the presiding deity, commands these spirits, utilizing the power of the "Harmony Talisman" (Hehe Fu) to ensure the smooth fulfillment of the petitioner’s request.

The incantation emphasizes the swift efficacy of harmonization, employing urgent phrases like "quickly act, swiftly arrive" to convey the immediate effect of the ritual. When performing the rite, one must inscribe the talisman on yellow paper with cinnabar, burn spirit money as an offering, and pray with sincere devotion. The mention of "the decree of the Celestial Master Patriarch" (Laozi Tianshi Lüling) indicates that this method originates from the lineage of Zhang Daoling, the founder of Daoism.

A special note explains that the practitioner must visualize Marshal Zhao mobilizing the harmonizing powers of the Five Directions (east, south, west, north, and center), ensuring that affairs in all directions become harmonious. The character for "harmony" (和) in the incantation carries particular potency—it can silence malicious tongues, and even the City God (Chenghuang), the local guardian deity, will protect the practitioner. Wherever the ritual is directed, matters in that direction will proceed smoothly.

Note: Such talismanic practices should only be performed by properly ordained Daoist priests following established liturgical procedures. Lay practitioners should not attempt to replicate them casually.

This scripture primarily explains the usage methods of several Daoist talismans (Fulu), including those for harmonizing relationships and dispelling epidemics.

The first section describes the Harmony Talisman, used to reconcile relationships between parties. When reciting the incantation, one must harmonize the Qi from all five directions (east, west, south, north, and center), aligning all things between heaven and earth with oneself. This enables harmonious relations with officials and clerks, transforms enemies into siblings, and fosters kinship between different families, removing all obstacles. When using it, one must inscribe the names of marshals on the talisman while invoking celestial energy with the Tiangang (Heavenly Stem) incantation.

The second section introduces the "Two Saints Talisman," specifically for attracting wealth and ensuring smooth progress in all matters. It requires invoking the assistance of two deities: the Heavenly Harmony God and the Earthly Harmony God, accompanied by the specific mantra "Om □ Jituo Moni Hong Bozha Suohe."

The third section details a talisman for curing cattle plague. Written with cinnabar on yellow paper to specific dimensions, it should be tied to cattle horns. The incantation commands the cattle plague to depart immediately, threatening execution by the marshal if disobeyed. Alternatively, the talisman can be posted on cattle pens while reciting the "Great Yin Transformation Incantation."

The final section explains the Epidemic-Dispelling Talisman. The practitioner forms hand seals with the left hand in the "Wu pattern" (southern Qi) and the right hand in the "Zi pattern" (northern Qi), while invoking the Earth God as witness. The incantation summons the Northern Dipper Star Lord and the Perfected Warrior Emperor (Zhenwu) to eradicate epidemics and ensure safety.

The scripture concludes with methods for drawing ghost-banishing talismans: begin the brushstroke from the Gen position (northeast) to open the ghost gate, then conclude at the Sha (malefic) position. For healing talismans, one should draw with a single stroke toward the Human Gate (Life Gate) direction.

This passage describes the divine powers of a Daoist deity known as "General Xuantan Black Tiger, the Tiger-Subduing Marshal." This divine being possesses the supernatural ability to shapeshift and wield the power to search mountains and drive away tigers. The scripture states he will chase tigers back into the deep mountains, ensuring they never approach human dwellings again.

The City God (local guardian deity) will come to welcome this divine general, while the Earth God (local minor deity) must withdraw. Any malevolent spirits or wild beasts that harm common people will be captured, bound, and escorted away. The tiger scourge shall be completely eradicated, with all tigers returning to dwell peacefully in mountain depths.

The text emphasizes these actions are carried out by decree of the Celestial Sovereign (one of Daoism's supreme deities), ensuring no grievances or enmities may disturb the populace. It concludes with the standard Daoist incantation phrase "Swiftly, swiftly, in accordance with the Golden Wheel Controller's command," indicating immediate execution of divine orders.

The bracketed commentary explains: The Earth God shall eternally guard the household gates—this being mandated by the Supreme Sovereign (Daoism's highest deity). This content originates from Volume 235 of the Compendium of Daoist Rituals (Daofa Huiyuan), documenting Daoist exorcism and evil-quelling techniques.