《道法會元》Vol. 246

This passage recounts the origins and power of the "Great Method of Celestial Heart and Earth Office." The so-called "Earth Office" (the system of terrestrial deities) connects the Nine Heavens above with the Nine Earths below, serving as the pivotal point where celestial and terrestrial Yin-Yang forces interact. When Yang Qi ascends and Yin Qi descends, the supreme Yang energy of the Ninefold Heavens resonates with the supreme Yin energy of the Ninefold Earth, giving rise to spirit beings (referring to the essences of Yin and Yang energies). Among them, the Thunder Gods of the Nine Heavens embody the ultimate Yang energy, dwelling in the Kun position (southwest) beneath the earth. They awaken from the Kan position (north), secretly nurturing all things, governing the cycle of seasons, and possessing the power to subdue malignant forces and eradicate plagues.

The Jade Emperor bestowed upon these deities ceremonial crowns, granting them the privilege to serve before the jade steps. These spirits possess the highest merit and most exalted status, with divine powers beyond comprehension. Tracing their origins, they have existed since ancient times, being fundamentally primordial divinities. When Liao Zhenren (a Daoist master) practiced the "Great Cavern Method" and recited the Scripture of Salvation (Duren Jing), he often witnessed miraculous visions of celestial flowers descending during meditation, yet remained unmoved. Thereupon, the Great Emperor of the Northern Dipper (Ziwei Dadi) dispatched an immortal official to descend to earth, specifically arranging for the divine general Yin Jiao of the Thunder Ministry to protect Liao Zhenren during his cultivation of the Golden Elixir (Jindan). Wherever they went, plagues receded and malignant forces hid—their command could be exercised effortlessly in any time or place.

Later, the Great Emperor of the Northern Dipper bestowed upon Liao Zhenren a talismanic charm (Fulu) as credentials to command these spirits. After attaining the Dao, Liao wandered freely. One day he ordered Marshal Fu to subdue demons, who reported their immediate elimination. Surprised by the speed, the marshal explained that his deputy Jiang Rui (another Thunder Ministry general under the Northern Emperor) had acted first. Thus Liao transmitted this method to disciples, creating talismans as covenantal tokens—this became known as "Marshal Fu's Method."

The author recounts his lineage: Liao Zhenren later became the Immortal Elder of Nanchang, transmitting the method to Xiao Anguo, who was the father of the author's master Xiao Daoyi. The author studied under Xiao Daoyi for fifteen years, personally witnessing the efficacy of this method—particularly the "Talisman for Resolving Offenses Against Earth" (used to neutralize disturbances to earth deities), which proved infallible under his master's guidance.

This scripture discusses the transmission and taboos surrounding esoteric Daoist ritual methods. The author emphasizes that these profound arts are celestial treasures passed down orally from master to disciple, beyond ordinary comprehension. The ritual formulas he received are exceptionally efficacious—capable of dispelling plagues, dismantling unholy altars, slaying demons, summoning rain during droughts, halting floods, and mediating between yin and yang realms, with guaranteed results every time employed.

The text introduces an important deity—Marshal Yin Jiao, the Supreme Virtuous Commander of Earthly Ministries who manifests divine power before the Northern Dipper's throne to assist the Dao and annihilate demonic essences (a Daoist guardian deity depicted as a blue-faced child with twin topknots). These rituals specifically summon this marshal to subdue evil. However, the author warns against three counterfeit "Earthly Ministry" texts circulating publicly, which mix talismans invoking malignant spirits like the Nine-Headed Horse-Face and Serpent-Flame Elder (ominous figures from folk lore) of dubious origins. Using such heterodox methods to exorcise demons, he cautions, is like fighting fire with fire or blocking water with water—only exacerbating the problem.

The author condemns self-styled ritual masters who fabricate methods without orthodox transmission, accusing them of violating the Dao's true principles and condemning their souls to Fengdu (the Daoist underworld) after death. Two specific misconceptions are refuted: claims that the marshal is summoned from the Ninefold Netherworld, or that invocations must face the annual Tai Sui (Year Spirit) direction—both denounced as baseless assertions by those lacking authentic lineage.

Finally, the orthodox transmission is clarified: These authentic methods originated from Golden Cauldron Master Shen Xianren (Shen Xia) and Immortal Elder Liao of Nanchang (Liao Shouzhen, from Sichuan). The author Peng Yuantai reverently recorded his master's teachings during the chrysanthemum season in the Xianchun era's Jiaxu year (1274 CE) at Xingsha (modern Changsha). He urges those possessing the three counterfeit texts to discard and burn them immediately to avoid celestial punishment and descent into ghostly realms—an act of compassion aligning with the life-affirming virtue (De) of Lord Lao (the Daoist supreme deity).

This scripture depicts a Daoist exorcism ritual involving the summoning of divine generals, containing incantations, talismanic methods, and descriptions of divine manifestations. Here's the detailed explanation:

First, the text portrays the awe-inspiring image of a deputy commander-level divine general: his neck adorned with nine skulls, a skull ornament on his forehead, bare-chested with wind-sashes tied around his torso, wearing a red skirt and bare feet. In his right hand he holds a great yellow battle-axe (huangyue), while his left hand grasps a golden bell.

Next appears a specialized spirit-capturing envoy named Jiang Rui, the "Manifest Response, Numinous Swift Capture Emissary": green-faced with crimson lips, protruding fangs, dressed in brocade robes with wild goose patterns, a sash around his waist, barefoot with golden earrings, holding binding ropes.

The incantation of the Great Emperor of Purple Tenuity (Ziwei Dadi, the deified North Star deity) invokes: "Om hum hum," summoning the Year Lord (Taisui Shen) to lead the divine host. Yellow banners lead the procession while leopard tails follow behind, with the twenty-four solar term deities and seventy-two seasonal deities of baleful nature forming the vanguard. The yellow battle-axe executes demonic beings, while the golden bell repels evil influences. Envoys from the five directions and plague-controlling deities, along with territorial gods of the nine provinces and blood-offering receiving warrior spirits, all descend swiftly by the Heavenly Emperor's command to assist the practitioner in eradicating demonic entities. Those who resist shall be immediately beheaded. This constitutes the supreme ordinance of the Mystic Metropolis (Xuandu, Daoist celestial realm) for urgent plague expulsion and ghost subjugation.

Then in the name of the Great Emperor of Purple Tenuity, the Earth Department's Year Lord Marshal Yin (Yin Jiao) is urgently summoned. This divine general manifests amid black clouds and flames from the Purple Tenuity Palace. The practitioner must exhale qi from the upper Dantian (head region) to connect with the general's energy at the Yellow Court (middle Dantian), merging their vital forces.

The esoteric incantation chants: "Om hum zha li he ming tian di ri," followed by demon-expelling secret phrases. Further invoking the Jade Emperor's oral decree: "Om hum hum," commanding all spirits to submit—those daring to disobey shall be reduced to dust.

A series of mantra syllables follows, culminating in calling "Yin Jiao descend swiftly!" These "Om hum"-initiated spells represent standard Daoist exorcism formulas.

The talismanic section states: By the authority of the Northern Emperor (Ziwei Dadi), Yin Jiao and the divine host, baleful entities shall be executed—those resisting shall have their essence devoured. The Imperial Lord and Year Lord command the baleful deities to implement orders with utmost urgency.

Finally, the secret method for talisman drawing: Begin the brushstroke from the Li position (south), and when reporting offending spirits, execute forceful strokes from the Kan position (north). Repeatedly inscribe the mantra "Om hum zha li he ming tian di ri," then affix the seals of the Jade Emperor and the Big Dipper Lords, combined with the spell of Marshal Tianpeng (the Daoist protector deity).

This scripture records Daoist talismans (Fulu) and ritual procedures for exorcising evil influences and pacifying malevolent forces. It contains various specialized talismans and incantations specifically used for dispelling demonic disturbances and stabilizing the earth's energy.

The text first explains how to diagnose the type of malignant influence based on symptoms (such as reddened face with headache, yellowed face with deafness, or manic speech) and apply corresponding talismanic remedies: the "Celestial Talisman" (Tianfu) for astral disturbances, the "Earth Talisman" (Difu) for telluric afflictions, and the "Jade Talisman" (Yufu) for ordinary pathogenic energies. It particularly emphasizes inserting the "Master's Command" (Shiling) - the ritual master's authoritative decree - between two imperial edicts.

Several crucial talismans are then documented:

1. The "Earth-Pacifying Talisman" (Qitu Fu): Issued in the name of the Three Pure Ones (Sanqing - the supreme triad of Jade Pure, Upper Pure, and Supreme Pure deities), it commands all earthbound spirits of the nine regions to immediately disperse, summoning myriad deities to swiftly execute this order. The fearsome name of Yin Jiao (a Daoist guardian deity) is invoked to subdue disobedient entities.

2. The "Imperial Incantation" (Chi Zhou): This mobilizes the primordial energies of the Five Directions (Wuqi) and invokes the Great Year God Yin Jiao to lead golden-armored divine troops in guarding the nine earthly sectors, demanding immediate expulsion of malignant forces. The incantation concludes by stressing urgent compliance with the "Jade Emperor's Divine Mandate" (Yuhuang Shangdi Lüling).

3. The "Offense-Repelling Talisman" (Tuifan Fu): Must be inscribed on bamboo slips and used with secret mantras. It details protective requirements for all five directions (east, south, west, north, center), deploying the Great Year Deity and celestial armies to form defensive arrays against various baleful influences - celestial, terrestrial, and temporal (annual, monthly, daily, and hourly afflictions). Special mention is made of the "Mystic Metropolis Mandate" (Xuandu Lüling), the supreme Daoist ordinance commanding all deities to immediate action.

Finally, the "Envoy Jiang Talisman" is described - representing a specialized Daoist messenger deity responsible for transmitting divine commands. Collectively, the scripture demonstrates the complete ritual system through which Daoism harnesses the authority of supreme deities (the Three Pure Ones, Jade Emperor, and Great Year God), coordinating with the Five Phase energies (Wuxing) and celestial armies' power to exorcise evil and subdue malign forces.

This scripture describes a Daoist ritual involving talismanic incantations (Fulu) to summon deities and expel malevolent forces. The core teaching reveals:

Through the cultivation method of "uniting spirit (Shen) with Qi (primordial energy) and merging Qi with spirit," one can swiftly attune to cosmic energies. It specifically invokes a divine general named Jiang Rui, who manifests immediately upon the incantation to resolve all calamities—whether natural disasters like floods, droughts, or earthquakes, or encounters with harmful ghosts—ensuring instant deliverance.

The "Messenger of Spiritual Communion" refers to the Great Dipper Star Lord (a central Daoist deity), who rides clouds and commands lightning with boundless power, dedicated to rescuing sentient beings. His merits ascend directly to the celestial court. The incantation emphasizes these deities arrive with urgent assistance when summoned.

It then enumerates multiple celestial beings: the Purple Tenuity Emperor (Polaris deity), the Grand Duke of Jupiter (annual guardian), and the Five Phases (Wuxing) Star Lords, each fulfilling distinct roles. The Solar Lord illuminates all realms, while the Lunar Sovereign’s radiant light penetrates darkness, suppressing demonic armies and purging shadowy spirits. Special mention is made of the Seven Stars of the Northern Dipper (including Kui and other constellations) anchoring the cosmic center, commanding divine forces from all directions.

The ritual employs yellow banners to clear the path and leopard-tail insignia to secure the rear, with Twelve Divine Kings (Dharma protectors) leading the charge and Seventy-Two Seasonal Deities fully armed—together eradicating malignant influences from celestial, terrestrial, annual, monthly, daily, and hourly dimensions. The ceremony culminates by inscribing the character "Sha" (to slay) while reciting the esoteric mantra "Om Na Ye Yin," completely subduing all demonic entities.

This incantation embodies the Daoist cosmology of "cosmic resonance between heaven and humanity," demonstrating how specific rituals and mantras can mobilize universal energies and divine power to dispel misfortunes.

This scripture expounds a profound Daoist ritual technique known as the "Mysterious Capital Commandments" (Xuandu Lüling). The opening section depicts celestial deities—including the Territorial Lords of Nine Provinces (Jiuzhou Sheling) and the Fierce Generals of Annual Cycles (Suijun Mengjiang)—descending to subdue demons and malevolent forces, all operating under the authority of the "Northern Emperor's Commandments" (Beidi Lüling).

The text explains that the supreme commander of this ritual system is the "Three Heavens Investigator" (Santian Jiucha Shi), an ancient imperial prince who attained Daoist perfection. Possessing extraordinary spiritual powers, he was appointed by the Jade Emperor (Yuhuang Shangdi) to pacify baleful stars and rescue common people due to his formidable abilities. Ordinary practitioners lacking virtue (De) and spiritual merit dare not employ such potent methods.

The scripture traces this technique's lineage to its initial transmission by Patriarch Liao the Perfected (Liao Zhenren), later passed down through oral instruction by eminent adepts like Peng Yuantai the Perfected (Peng Yuantai Zhenren) and Master Shi Baiyun. It emphasizes that the method's essence lies in "one talisman (Fu) and one incantation"—requiring absolute sincerity during practice. The slightest deviation not only nullifies its efficacy but may invite calamity.

A detailed transmission record concludes the text: from Peng Yuantai to Shi Baiyun, then to Fei Wenheng, and ultimately to the compiler, who testifies to over a decade of devout practice with verified efficacy. Repeated admonitions stress reverential treatment of this sacred method, warning future practitioners to approach it with utmost solemnity.

With utmost reverence, I record these words in pious devotion. The Daoist teachings I have inherited align perfectly with those of Master Zhuchuang (likely referring to a Daoist patriarch), for we share the same spiritual lineage. Yet recently, certain profit-seekers have dared disregard the heavenly Dao, recklessly fabricating Fulu (talismanic scriptures) to pass off falsehoods as truth, misleading later generations and causing grave harm. Alas! The sin of deceiving others is great, but deceiving one's own conscience is greater still; the harm done to others is minor compared to the devastation wrought upon one's own soul. The ancient sages warned: "Those who deceive sentient beings with falsehoods shall suffer countless kalpas in the Avici Hell (Buddhist retribution for liars) of tongue-extraction." How can we not take this as solemn warning? All should ponder this deeply.

Written with reverence by Chen Yizhong, a humble disciple of Longsha, during the Lower Prime Festival (one of Daoism's Three Origins festivals, 15th day of 10th lunar month) in the Bingchen year of the Yanyou era [1316 CE].

(This serves as the preface to Chapter 246 of The Collected Essentials of Daoist Rituals)