《道法會元》Vol. 236

This scripture recounts the legendary story of Zhang Daoling, the founding patriarch of the Zhengyi (Orthodox Unity) tradition in Daoism, and his cultivation of the divine elixir and establishment of the Dragon-Tiger Mystic Altar method:

Celestial Master Zhang once cultivated the Golden Elixir (Jindan) at Poyang Mountain. Just as the elixir was completed but before he could ingest it, the mountain spirit stole and consumed it entirely. Enraged, the Celestial Master summoned heavenly deities to execute the mountain spirit, yet each time it was beheaded, it miraculously revived. Realizing this was due to the elixir's power, the master made a covenant with the spirit, binding it to serve eternally as the local guardian deity (later known as the "King of Surging Head").

Later, while traveling through Guixi in Xinzhou, the Celestial Master observed the region's extraordinary landscape—where dragons coiled and tigers crouched—recognizing it as an ideal site to recommence his alchemical work. To prevent another theft, he first petitioned the True King of Divine Empyrean (a revered Daoist deity), who dispatched Marshal Zhao Gongming along with twenty-eight generals, eight fierce officers, and five thunder-divine troops to guard the elixir altar. When the elixir was complete, the master reflected: "Though consuming this could grant ascension, how could I face the Three Pure Ones (Sanqing) without first benefiting the people?" Carrying the elixir, he journeyed to Sichuan, where he subdued demons at Mount Qingcheng under the Heavenly Emperor's decree, established the Twenty-Four Parishes (early Daoist dioceses), and ultimately achieved daylight ascension.

This ritual system, protected by Marshal Zhao Gongming and other divine generals, became known as the Dragon-Tiger Mystic Altar Method, specifically used for exorcising demons, summoning rain, healing illnesses, and other miraculous feats. The Celestial Master sealed the method's manual in the Contemplation Cave of Ghost Valley Mountain, later transmitting it through dreams to destined recipients, allowing its teachings to spread. The scripture concludes by emphasizing the method's immense power—capable of overturning heaven and earth or moving mountains—and the imperative for initiates to guard its secrets strictly.

(Note: Zhao Gongming, later venerated as the folk deity of wealth, originally served as a protector in Daoism. The "Twenty-Four Parishes" refer to early Daoism's administrative districts, while the "Three Pure Ones" denote the highest Daoist trinity: the Jade Pure, Upper Pure, and Supreme Pure deities.)

This scripture describes the vast pantheon of deities in the Shenxiao (Divine Empyrean) lineage of Daoism, detailing the celestial marshals responsible for patrolling, law enforcement, and subduing demonic forces. These awe-inspiring deities each have distinct roles in maintaining cosmic order across the Three Realms (heaven, earth, and the underworld).

The supreme commander is Zhao Gongming (popularly known as the "Martial Wealth God"). He wears a military turban with crossed flaps, a yellow headband across his forehead, and black iron armor. In his left hand he holds iron chains, while his right grips an iron whip, with a black tiger crouched at his feet as his mount. His official title is "Marshal of the Golden Wheel of Central Heaven, Enforcer of Orthodox Unity from Shangqing (Highest Clarity)." He oversees thunderous justice.

Under Zhao Gongming serve two lieutenant generals:

• Left Flank Marshal Wang (true name unknown)
• Right Flank Marshal Gao (true name Wan)

The core forces are divided into Three Caverns elite troops:

• Upper Cavern commanded by Golden Wheel General Chen Lie
• Middle Cavern commanded by Soul-Pursuing General of the Inner Platform Huang Gongzheng
• Lower Cavern commanded by Golden Armor General Lin Yuanzheng

Four Fierce Generals (Tian Gou, Tian Liu, Guo Bi, Bao Jian) directly command two special marshals:

• Peerless Avenger King Wu Yuan (the famous Spring and Autumn period general Wu Zixu)
• Omnipotent Fierce King Bai Qi (the legendary Warring States general)

Eight ferocious warrior kings each have deputies. Their terrifying appearances feature topknots in front with loose hair behind, red headbands, black robes and bare feet. Armed with iron spears, cangues, clubs, and battle-axes, they patrol astride dragon-beasts. These include:

1. Orthodox Unity Nezha King Wu Wan (deputy Huang Youhe)

2. Savage Thunder Death King Tang Kai (deputy Liu Youhua)

3. Cangue of Life and Death King Tan Chao (deputy Deng Bangjin)

4. Blazing Longevity King Wang Bin (deputy Huang Youwei)

5. Lightning Flash King Lei Hong (deputy Wang Mingzuo)

6. Omnipresent Hunter King Gong Hen (deputy Chen Youduan)

7. Rivers and Seas King Zhang Biao (deputy Dong Ruimu)

8. Soul-Overturning Fate King He Kui (deputy Li Kui)

Finally, there are eight specialized soul-hunting generals whose titles all contain the character "soul":

• Soul-Raising General Sun Sheng
• Soul-Flying General Xiao Shi
• Soul-Seizing General Fan Hou
• Soul-Chaining General Shi Xi
• Soul-Binding General Hui Zhong
• Soul-Interrogating General Long Xiang

This divine hierarchy reflects Daoism's characteristic integration of historical generals, folk beliefs, and cultivation systems, forming a complete celestial law enforcement force.

This scripture describes the ritual protocol for summoning various divine generals in Daoist liturgy. It first introduces two principal commanders: General Luo Yi, the Soul-Retrieving Great General, and General Sun Zhen, the Soul-Bewildering Great General. Their fearsome appearances feature green faces with protruding fangs, black robes with disheveled hair, bare feet, crimson-marked foreheads, and tiger mounts. They wield yellow banners, leopard-tail bells, pestles, and anvils as ritual implements, descending amidst the sound of drums and horns. These mighty generals possess extraordinary spiritual powers—merely raising their banners in summons guarantees an immediate response.

The text then enumerates five vanguard generals, all thunderous messengers of justice who guard the five directions: Liu Yuanda (tiger-headed human body) in the East, Zhang Yuanbo (horse-headed) in the South, Zhong Shiji (rooster-headed) in the West, Shi Wenye (boar-headed) in the North, and Fan Juqing (ghost-faced) at the Center. Additionally, there are twenty-eight constellation generals divided equally among the four cardinal directions.

A detailed hierarchy of divine officers before the Golden Wheel Altar (referring to the celestial military organization before the ritual platform) follows: Left and Right Troop-Commanding Generals, Law-Executing Judges, Dharma-Assisting Fierce Officials, Direct Summons Messengers, Seal-Supervising Messengers, Banner-Holding Messengers, along with altar guardians like the Local Earth Deity, Harmony Great Spirit, and sixteen officers including fierce officials specializing in live captures, accompanied by countless spirit soldiers.

The ritual procedure concludes with purification steps: first performing a Filth-Cleansing Ceremony using the Pace of the Dipper (a Daoist ritual walking pattern) to purify the altar space. After achieving inner and outer purity through focused stillness and concentrated spirit, the officiant offers incense and kneels in reverence to formally invite the deities. This passage reveals the comprehensive pantheon and meticulous ceremonial sequence within Daoist liturgical practice.

This scripture describes the Daoist ritual of deity invocation performed by a master. The ceremony begins with the lighting of incense, whose fragrant smoke permeates the ten directions, serving as the medium to petition various deities. The "Nine Qi Heavens" mentioned refers to the nine celestial realms in Daoist cosmology, while "Precious Registers" (Baozhuan) denotes a type of Daoist talisman (Fulu).

With utmost reverence, the master petitions numerous divine beings: the Supreme Infinite Great Dao (the highest deity in Daoism), the Nine Pure Jade Emperors of the Golden Palace (the supreme celestial rulers), the Three Sovereigns of the Shenxiao lineage, the Solar and Lunar Palace Emperors, the Southern Dipper's Six Offices (star lords governing lifespan), the Northern Dipper's Nine Imperial Stars (controlling destiny), the Eleven Great Luminaries (sun, moon and five planets), the Thunder Department deities, the Tian Gang star lord, the Three Primordial and Three Palace Emperors (Heavenly, Earthly and Water Officials), and the Four Saints of the North Pole. Special mention is made of important patriarchs like Celestial Master Zhang Daoling (Orthodox Unity Mystic Master) of the Zhengyi tradition and Perfected Lord Wang of the Shenxiao lineage.

The master offers fragrant tea as pious devotion, beseeching the deities to descend to the ritual altar. Following liturgical procedures, he then summons Marshal Zhao Gongming of the Jade Mansion (a Daoist guardian deity also called Mystic Altar Marshal) along with his Three Caverns elite troops and Eight Valiant Kings to stand ready for service.

Subsequently, the master recites the Golden Light Incantation while performing the "Pacing the Dipper" (Bugang) protective steps—a distinctive Daoist footwork technique. First, he summons the Direct Emissary Sun Zhiming as the messenger to convey commands to the chief marshal. The summoning chant references "emerging from Zhen and aligning with Xun," employing the Bagua trigrams of Zhen (east) and Xun (southeast) to symbolize the unfathomable transformations of Yin-Yang. Finally, the master silently repeats Sun Zhiming's name three times, urging his swift arrival to receive instructions.

The entire ceremony demonstrates the meticulous procedure of deity invocation in Daoist rituals, from incense petitioning to summoning celestial officers. Each step embodies the Daoist cultivation principle of "sincere resonance" where devotion facilitates divine communion.

This scripture describes a Daoist ritual for summoning divine generals, primarily Marshal Zhao Gongming and his retinue. In Daoism, Zhao Gongming is revered as the "Mysterious Altar Marshal" (Xuanyuan Yuanshuai), an important guardian deity.

The ritual begins with the master transmitting the summons through incense smoke to the Jade Mansion of Divine Empyrean (Shenxiao Yufu), the celestial abode of Daoist deities. The summoned generals include: Commander Zhao Tianjun, Deputy Commander General Huang, along with their troops—elite soldiers from the Three Caverns (Dongzhen/Dongxuan/Dongshen), the Eight Kings and Eight Generals, thunder deities from the Five Directions, and twenty-eight divine commanders.

Two incantations follow. The first emphasizes the power of Divine Empyrean Thunder Magic (Shenxiao Leifa), capable of commanding thunderbolts and harnessing wind-fire, before which no spirit dares disobey. The second directly summons Marshal Zhao Gongming, depicting his formidable presence wielding weapons and leading his generals. The chant incorporates esoteric syllables like "Om" (considered potent mantras in Daoist practice).

After reciting the incantations, the master performs specific actions: drawing breath from the southeast, forming thunder mudras (hand seals) with the left hand, and visualizing Marshal Zhao's descent into the ritual altar. A final hymn praises the marshal's virtues—his power to move mountains, summon thunderbolts, and capture demons.

Through incense burning, chanting, mudra-forming, and visualization, the ritual aims to invoke divine generals to assist in exorcisms and other spiritual works. These elements exemplify the Thunder Magic tradition's (Leifa) crucial practice of summoning and commanding celestial forces.

This scripture passage describes the exorcism ritual process of the Zhengyi (Orthodox Unity) Daoist tradition (also known as the Celestial Master/Tianshi school). The main content can be divided into several parts:

It first mentions the eight fierce generals and four mighty divine warriors under the command of the Celestial Master (referring to Zhang Daoling, founder of Daoism). These divine forces can help people eliminate illnesses and fulfill wishes. When the ritual master recites incantations and issues commands, these divine generals swiftly respond to form battle formations against evil spirits.

The text then depicts the awe-inspiring appearance of these deities: they frequently subdue fierce tigers in deep mountains and slay flood dragons in vast oceans. These spirits demonstrate loyalty to both the nation and the Daoist teachings, springing into immediate action upon receiving assignments. The ritual requires offerings of livestock and wine to honor these deities.

Following this is an exorcism incantation summoning celestial soldiers and generals to manifest their power—capable of dispelling mountain spirits and water demons, liberating wronged souls, and settling legal disputes. The chant declares the presence of eight hundred great generals and nine thousand elite troops who can capture evil ghosts and deliver them to the thunder courts for punishment, reducing resisters to ashes.

Finally, it describes the ritual master's specific movements: forming thunder hand-seals (special mudras), performing the Gang-Treading Star-Stepping (Daoist ritual footwork), spraying water to create mist, and visualizing the divine generals' thunderous departure. The entire ceremony emphasizes "urgently and swiftly as commanded," showcasing the immediate efficacy characteristic of Daoist magical practices.

This passage presents the complete sequence of a Daoist exorcism ritual—from deity invocation and offerings to troop dispatch and withdrawal—filled with majestic momentum and dynamic force. The "Ancient Celestial Master of Orthodox Unity" refers to Zhang Daoling, the revered patriarch of the Zhengyi tradition, while the "Supreme Emperor of Infinite Radiance throughout the Cosmos" serves as his honorific title.

This scripture belongs to Daoist Thunder Magic (a ritual practice centered on summoning thunder deities), specifically detailing the incantation for invoking and deploying Marshal Zhao Gongming (a Daoist guardian deity also known as Marshal of the Mysterious Altar) to subdue demons and eliminate malevolent forces.

When performing the ritual, the practitioner must first issue a decree in the name of the "Jade Clarity True King of Divine Empyrean" to summon Marshal Zhao and his thunder generals—Deng Bowen, Xin Hanchen, Xiao Tianyou, and others. Each general possesses unique divine powers: some command thunderfire, others wield flying fire-bells, all transformed from the essence of fire. Through drawing talismans (fulu) and reciting spells, the practitioner orders them to swiftly capture evil entities. The repeated emphasis on "firm binding" in the incantation signifies the forceful restraint of demons.

The talisman-drawing requires specific ceremonial actions: forming the "Mao Seal" hand gesture (a mudra in Daoist practice) with the left hand to draw Qi from the eastern direction, which is then blown onto the talisman paper while chanting the mantra "Om Hong Zha Li Suo Li Po Suo He" incorporating the names of the twenty-eight lunar mansions. This talisman can be carried for personal protection, posted to safeguard homes, or ingested with different medicinal decoctions depending on the nature of the illness.

Marshal Zhao Gongming himself wields formidable power—his iron whip can shake heaven and earth, and his iron chains capture spirits. Leading the Eight Kings (star lords corresponding to the Bagua trigrams like the Greedy Wolf and Giant Gate) and twenty-eight mansions' divine troops, with thunderbolts clearing the path and wind-clouds reinforcing the rear, he subdues all categories of baleful energies (celestial and terrestrial sha-demons) and evil spirits. Phrases like "opening heaven's gate, sealing earth's door" in the incantation refer to altering cosmic energy channels through ritual to block escape routes for malevolent entities.

The text concludes by affirming the talisman's authority derives from the "Orthodox Unity's Celestial Master Ancestor" (Zhang Daoling), carrying absolute power to summon and dismiss at will. The entire ritual exemplifies Thunder Magic's integration of astral correspondences, Five Phases theory, talismanic spells, and deity invocation—a hallmark of Daoist practice.

This scripture primarily explains the methods for using two types of Daoist talismanic incantations (Fulu). The first section describes the "Command Talisman Incantation" used for exorcising evil spirits and vanquishing demons. It mentions Marshal Golden Wheel (a Daoist guardian deity) who, under celestial mandate, descends to subdue demons with ritual implements like iron chains and whips, leaving no hiding place for malevolent spirits. The mantra components such as "Om □ zha suo he" represent commonly used esoteric incantations in Daoist practice.

The second section details the "Harmony Talisman" for facilitating successful resolution in various affairs. When performing the ritual, one must hold the brush in the right hand while forming the "Siwen" hand seal (a specific Daoist mudra) with the left hand. During incantation, Qi (vital energy) is gathered from heaven and earth and blown onto the writing brush. On yang days (odd-numbered dates), the talisman is inscribed with cinnabar, while on yin days (even-numbered dates) ink is used. The incantation invokes the Harmony Immortals (deities overseeing harmonious unions), deities of the five directions, and Yaksha Kings to assist in achieving harmony among the Three Realms (heaven, earth, and humanity), unifying Jing (essence), Qi (energy), and Shen (spirit).

The scripture concludes by emphasizing the imperative to swiftly accomplish harmony under the command of the "Two Great Saints" (likely referring to Celestial Master Zhang and another high-ranking deity). The closing phrase "Duo duo hong hong she" serves as a power-amplifying seal for the incantation's efficacy. These talismanic practices exemplify the Daoist cultivation method of communicating with deities and mobilizing spiritual power through specific rituals, sacred utterances, and talismanic writing.