《道法會元》Vol. 258

This scripture records the ritual procedures of the "Summoning and Interrogation Method" associated with Marshal Zhang of Dongping in Daoist practice. This method involves invoking deities and examining supernatural entities.

The founding patriarch of this ritual is Perfected Lord Zhang Jixian (a renowned Celestial Master/Tianshi in Daoism), formally titled "Mystically Pervasive and Truly Enlightened Lord of Empty Serenity." The primary deities invoked include:

The principal marshal is Loyal and Stern Marshal Zhang Xun of Dongping (a Tang dynasty general deified in Daoism), depicted with a blue face, red hair, three-stranded beard, bulging eyes, wearing red robes, green boots, and golden armor. He dons a gold-embroidered silk hat adorned with double-headed red peonies, wielding either a wolf-toothed club, heart-shaped mace, or flaming sword.

His lieutenant is General Xu Yuan of the Five Paths of the Dark Depths (Zhang Xun's historical comrade), portrayed with a red face, fierce countenance, three-stranded beard, wearing a helmet, golden armor, and green boots while brandishing a sword.

Other key divine generals include:

• Young Lord Zhang Ying (the Listening Attendant): Childlike appearance wearing gold-embroidered hat and green boots, carrying a slingshot
• Vanguard Commander Lei Wanchun: Fair complexion with three-stranded beard, helmeted in golden armor holding a white banner
• Manifesting General Nan Qiyun: Red face with three-stranded beard, helmeted in golden armor wielding a sword
• Crying-Ceasing General Zhang Liao: Handsome fair face with smiling three-stranded beard, helmeted in golden armor carrying an iron ruler
• Swift Talisman Officer Zhao: Date-red face with black beard wearing a winged official headdress, yellow forehead band, red robe with green sash, holding a small axe

Ten guardian warriors accompany them: Wen Yu, Li Wenzhen, Tie Sheng, Liu Zhong, Yang Wengui, Kang Ying, Zhang Yun, Yue Hao, Meng Yun, and Wei Yanqing.

The general summoning incantation proclaims: "The nine celestial energies swirl, commanding all deities. Yang ascends while Yin descends; Heaven and Earth merge. The ten directions stand solemn as great demons submit. Guarded by the Five Thearchs, swiftly apprehend evil spirits—by the Supreme Emperor's decree!"

Concluding with the Taishan Command Spell invoking divine generals under the Green Thearch of the East (one of the Five Thearchs): "This general with azure face and golden eyes commands dragons and tigers, leads ghost troops, subdues myriad evils with supreme might. He overturns mountains, churns seas, whips up sandstorms, captures mountain spirits with bronze nets and iron chains, eradicating evil wherever he goes. Hear this summons and manifest your power—by the Jade Emperor's mandate and the Green Thearch's order!"

This scripture comprehensively presents a complete Daoist ritual framework for invoking divine generals and exorcising malevolent forces, including the founding patriarch, detailed descriptions of invoked deities, and ritual incantations.

This scripture records Daoist incantations and rituals for summoning deities, primarily containing the edict spell of Empress Houtu (a revered Daoist goddess who governs the earth) and the ceremonial steps for invoking the Divine General of Dongyue (Eastern Peak).

The essence of Empress Houtu's edict spell is as follows: It commands the mountain god Zhang Xun to swiftly emerge from the sacred court of the Eastern Peak bearing weapons, warning any defiant spirits that Empress Houtu herself will descend. The spell explicitly declares that the deities know the origins of these spirits—if they disobey, the Empress will personally subdue them. The passage concludes by emphasizing that this is an edict directly issued by Empress Houtu.

The subsequent section details the specific summoning ritual: The practitioner must regulate their breath and visualize azure clouds swirling around the liver palace (a cultivation center corresponding to the liver). The incantation must be recited in alignment with specific directions and time periods—for instance, the "Zi" hour represents the north, while the "Mao" hour corresponds to the east. The spell mentions imagery like "yin winds" and "blue smoke," which are part of the practitioner's meditative visualization.

Next comes the invocation of Divine Emissary Zhao, a general from the Dongyue divine court (the sacred abode of Mount Tai). This general is described as capable of riding the wind and traversing the earth to swiftly deliver talismanic commands. After reciting the incantation, the practitioner visualizes golden light shooting toward the gates of Mount Tai's divine court. As the gates open, Emissary Zhao arrives before the ritual altar holding a golden tablet and a long axe.

The final section outlines the format for inscribing the talisman. At the top, honorific titles must be written, including "Celestial Worthy of Primordial Beginning (Yuanshi Tianzun)," "Celestial Worthy of Supreme Clarity (Shangqing Tianzun)," "Celestial Worthy of Grand Clarity (Taiqing Tianzun)," and "Jade Emperor (Yuhuang Dadi)," followed by the decrees of "Great Emperor of the South Pole (Nanji Dadi)," "Great Emperor of the North Pole Purple Subtlety (Ziji Weiyu Dadi)," and "Empress Houtu." These commands demand that the deities swiftly emerge from the sacred court and open the celestial and earthly gates.

These incantations and talismans are primarily used by Daoist ritual masters to summon divine assistance. They incorporate numerous Daoist-specific elements, including directional alignments, temporal correspondences, and internal cultivation methods for visualization.

This scripture outlines a complete Daoist ritual for summoning divine beings, specifically detailing the procedure to invoke General Zhang Xun (venerated as a divine marshal in Daoism) from the Tang dynasty to descend upon the altar. The key elements are as follows:

First, the ritual master must sit in meditation and regulate their breath, maintaining a pure state of mind akin to a newborn infant. They visualize themselves transforming into the towering Mount Tai while drawing in the azure Qi (vital energy) from the east into their liver (in Daoist cosmology, the color azure corresponds to the liver). At this point, a bright moon appears in the heart palace, within which the image of Marshal Zhang Xun manifests. Simultaneously, they visualize an abyssal pool beneath Mount Tai, where another moon reflects the marshal's form.

The master then employs specific hand mudras (known as "tidou") and recites the incantation "Hong pi jinguang su jianglin" (Rumbling golden light swiftly descend) to bridge heaven and earth. At this stage, they must unite the celestial moon with its reflection in the water. After chanting "Xi ti ni" seven times, they draw the lunar light from the pool into the gallbladder palace (a crucial cultivation site in Daoist practice). When the azure Qi fully permeates the five viscera, Marshal Zhang Xun emerges from the left eye, leading his celestial officers to descend upon the altar.

Subsequent mantras include esoteric phrases like "Fa yao cha" and the decree of the Northern Emperor (Beidi, a major Daoist deity), emphasizing Zhang Xun's role as the "Great God of Universal Benevolence Who Answers All Prayers" to manifest swiftly. The "six mudras" refer to six hand-seal techniques, while "Tan Ju Lu Wen Lian Wu Po" corresponds to the names of the Seven Stars of the Northern Dipper. Characters like "Bi Chu Piao" are mystical glyphs used for exorcism and ghost-subjugation.

The entire ritual integrates visualization (neiguan cultivation), talismanic incantations, and mudra techniques—core elements of Daoist magic—operating through the principle of triad resonance between heaven, earth, and humanity to achieve sacred communion described as "heaven penetrating earth." Here, moonlight symbolizes the essence of pure yin, and the abyssal pool represents the netherworld, showcasing the Daoist cultivation ideal of "perfected form and spirit" (xingshen jumiao).

This scripture records the specific ritual procedures of the Daoist exorcism technique known as the "Heavenly Commander's Incantation" (Tianpeng Zhou), detailing how to employ talismanic spells, hand seals, and ritual implements to subdue various malevolent entities. I will explain it section by section:

The left hand forms the "Jade Emperor's Seal" (a type of Daoist mudra), while the right hand holds an iron caltrop (a spiked ritual implement). When performing the ritual, the practitioner can suppress the Five Sacred Mountains ahead and guard the immortal realm of Scarlet Hill (Danqiu) behind. Radiating boundless light that illuminates heaven and earth, one draws upon the power of the Three Officials (Shangyuan Tianguan, Zhongyuan Diguan, Xiayuan Shuiguan) to respectively slay evil deities, malevolent ghosts, and supernatural creatures.

To the left, ropes bind celestial demons and heretical paths; to the right, cords restrain mountain spirits. This method subdues the five categories of disruptive ghosts within the Three Realms, severing their heads from bodies. During the ritual, heaven and earth tremble as demonic entities turn to ashes. One must swiftly invoke the four perfected lords (the Four Saints of the North Pole: Tianpeng, Tianyou, Yisheng, and Yousheng) along with the power of the Northern Dipper deity.

There are eighteen specific transformative applications: The first treats madness, requiring striking motions while reciting the incantation "Yan zhao wen zhao wen..."; The second destroys evil shrines by chanting "Om mi di wu du zha..." to summon yaksha generals; The third summons city gods (local protective deities) by forming the Northern Dipper Seal at the zi-wu (due north-south) orientation.

The fourth expels epidemics by commanding the plague gods of five directions: "By the Celestial Emperor's decree, I order your immediate departure"; The fifth captures mountain demons (shanxiao) by reciting incantations to subdue black qi; The sixth captures tree spirits (muke) using specific spells; The seventh revives victims of sudden death by writing names on talismanic carts to retrieve souls through Northern Dipper power.

The eighth deals with haunted corpses (fushi), requiring drawing special "brick door talismans" (zhuanhu fu) on ritual carts before burying them at the deceased's location while chanting: "By imperial decree I urgently summon your spirit to leave the underworld and hasten to Azure Void (eastern immortal realm)." Each method combines specific hand seals, incantations, and ritual pacing (special step patterns).

This scripture records a complete Daoist exorcism ritual comprising sixteen distinct steps. Let me explain each in sequence:

The ninth step, "Chasing Phantoms" (追癆), involves rapidly merging the cosmic Yin and Yang energies (celestial Jingqi and earthly soul-essences) to create a powerful energy field. The practitioner must swiftly chant "Quickly Emerge" (急急出) to activate this process.

The tenth step, "Soul Capture" (攝魂), requires invoking the Eastern Numinous Emperor (东灵上帝) to harness the power of the Big Dipper (北斗七星) for swiftly apprehending a specific individual's soul. The target's name must be inserted into the incantation, with the purpose of guiding their soul into a stellar palace for disaster relief and longevity enhancement.

The eleventh step, "Subduing Evil Sorcerers" (收邪巫), specifically counters malevolent practitioners. The chant must accompany a unique hand gesture (inverted caltrop striking backward), utilizing cosmic spacetime forces to make the dark magic rebound upon its caster.

The twelfth step, "Heaven-Earth Communion" (通天地), describes the practitioner's internal Qi circulating like fiery clouds across vast distances, while limbs trace talismans (符箓) according to the twenty-eight lunar mansions' (二十八星宿) positions.

The thirteenth step, "Summoning Hidden Thunder" (起阴雷), details thunder method (雷法) techniques: specific hours (midnight-noon, tiger-hour-noon) for mudra-making, thunder-syllable mantras like "Heng-Hong-Hua-La" (亨轟滑辣), culminating in thunder-seal formations.

The fourteenth step, "Army Assembly" (聚壇攅兵), convenes celestial warriors. Practitioners invoke eight marshals (Wen, Li, Tie, Liu, etc.) with esoteric spells like "Om-Hong-Chi-Zha" (唵吽敕吒), commanding them to capture demonic entities.

The fifteenth step, "General Summoning" (降將), reveals secret methods to invoke blue-faced yakshas (Buddhist protectors), combining invisible talismans with geomancy directions, harnessing wind and lightning to seize souls.

The sixteenth step, "Interrogating Evil" (攝邪考附), forms the ritual's climax. The adept proclaims themselves the Eastern Green Emperor (东方青帝, one of Five Directional Thearchs), mobilizing nine celestial Qi layers and twenty-eight constellations' power, riding thunder chariots and wind vehicles, concluding with "Swiftly as the Law Commands" (急急如律令). Detailed instructions include the pacing of the Steps of Yu (步罡 ritual dance) and precise aquatic directional alignments.

This scripture documents the incantations and mudras (ritual hand gestures) used in Daoist exorcism rituals, primarily employed for subduing malevolent entities, interrogating ghosts, and reviving unconscious individuals. The terms "Wu-Zi combat stance" and "reverse entry of the Nine Palaces" refer to directional arrangements in Daoist magical practices, while "Thunder Seal" denotes a hand gesture mimicking the formidable power of lightning.

When encountering cases of spirit possession causing unconsciousness, the ritual master would proceed as follows: First, press the tongue against the palate, sprinkle consecrated water, and form specific mudras. The "Incantation of Stupor" summons the Sleep Deity (divine being governing unconscious states), invoking the power of the Three Ladies (likely referring to a triad of goddesses) to extract the possessing spirit from the victim. At this stage, the ghost would manifest through a spirit-medium child (a young assistant in the ritual) and declare its name.

Subsequent incantations like "Rahu and Earthly Constellations" would eclipse the sun and moon, plunging heaven and earth into darkness so the malevolent entity has no escape. Recited five to seven times while forming hand seals, these direct Sha Qi (malignant energy) into the medium's nostrils. The text further records various spells: the "Suspension of Evil Incantation" captures spirits like the sun and moon constraining or the Big Dipper's handle ensnaring; the "Interrogation of Evil Incantation" commands the Mountain God of Taishan to annihilate ghosts; the "Flaming Tile Scrutiny Incantation" scorches spirits with Southern Fire Qi.

During spirit interrogation, the "Compelled Confession Incantation" harnesses the power of Cangjie (legendary inventor of Chinese characters) to force truthful testimony. To make spirits speak, the "Throat-Opening Incantation" summons deities like Li Lou (clairvoyant) and Shi Kuang (clairaudient) to intimidate entities—even making the deaf hear.

Reviving unconscious victims requires the "Soul-Awakening Incantation": beseeching celestial protection for the Five Viscera' shen (spiritual guardians), combining Thunder Seal mudras with exhaled Qi (cultivated breath energy), and pressing the philtrum to restore consciousness. Finally, the "Sealing the Well Incantation" suppresses spirits by describing turbulent waters from five directions (Eastern Well, Nine Rivers, etc.), burying ghosts at the center until dissolution.

The recurring phrase "urgently, urgently, in accordance with statutes and ordinances" (急急如律令) serves as a standard Daoist ritual coda, commanding immediate compliance. Integrating directional arrangements, mudras, incantations, and talismanic water, these rituals exemplify the systematic complexity of Daoist exorcism liturgies (Keyi).

This scripture outlines a complete Daoist ritual for exorcism involving talismans (Fulu) and ceremonial practices. The content is divided into three main sections:

The first section describes the "Six Spirit Concealment" sevenfold transformation technique, with each transformation serving a specific purpose: The first conceals the six spirits (Shen), the second dispels four types of baleful energies, the third subdues karmic creditors, the fourth calms floods in all directions, the fifth mobilizes the mountain deities of the Five Sacred Peaks, the sixth summons the six Jia and six Ding divine generals, and the seventh captures fifteen categories of demons that defy the Dao (the Way). These malevolent forces are then sealed beneath the Five Sacred Peaks in an ancient well ten thousand zhang deep, never to cause disturbance again.

The second section details the talismanic procedure: The practitioner must face the northeast (Gen position in the Bagua), visualize standing in a golden sand world surrounded by boundless ocean, and place the ritual target upon a mound of golden sand. After closing the eyes and regulating breath (Qi), one draws the "Ghost Face Talisman." The inscription invokes Zhang Xun (a Tang dynasty general revered as an exorcism deity in Daoism), the sacred mountain deity of Taishan, and thunder envoys from all directions (including the Five Directional Thunder Envoys of east, south, west, north and center, along with celestial thunder, earthly thunder, dragon thunder, and community thunder deities).

The final section contains esoteric incantations: Sanskrit-derived mantras like "Om Vamira Prasaha Svaha" alongside invocations to the Northern Emperor (a key Daoist exorcism deity identified with Zhenwu) and the Demon-Slaying Official. The ritual emphasizes immediate efficacy with the standard command "Swiftly, swiftly, in accordance with statutes and ordinances," warning all divine generals to execute orders without delay lest they face celestial punishment.

This scripture exemplifies characteristic features of Daoist talismanic magic: employing directional visualization, secret incantations, and divine summons to achieve exorcistic purposes. The content reflects important post-Song dynasty Daoist practices including the Five Sacred Peaks cult, thunder rituals (Leifa), and Northern Emperor worship within the exorcism tradition.

This scripture primarily expounds on Daoist talismanic rituals (fulu) for exorcising malevolent influences, curing illnesses, and assisting childbirth. It mentions numerous deities and incantations employed for various healing purposes.

The phrase "the young adept vanishes without trace, manifesting infinite transformations" describes how divine beings can assume countless forms to aid humanity at any moment. The "Supreme Deity" (here referring to the Great Emperor of Mount Tai) commands these spirits to rescue sentient beings and carry out their salvific missions. Terms like "vanguard" and "birth-protection" indicate these talismans primarily safeguard expectant mothers during delivery and ensure children's wellbeing.

References to "Heavenly Mount Tai" and "Benevolent Sage Emperor Qi" both denote the Great Emperor of Mount Tai, a paramount Daoist deity governing human life and death. Names like "Zhang Ying" and "Grand Protector" refer to specific divine generals assigned particular tasks. The sequence "Greed, Giant, Prosperity, Civil, Upright, Martial, Breaker" represents the seven stellar lords of the Northern Dipper summoned to assist in childbirth.

The incantations emphasize these deities' ability to traverse hidden and manifest realms—appearing in dreams to warn, capturing ghosts and collecting essences (jing), ensuring smooth deliveries, and protecting children's health. The concluding "By decree of the Great Sage Emperor of Mount Tai" confirms these spells derive sacred authority from this deity's mandate.

The "secret incantation" section mentions "black lacquer, black dye, dragon pool capture"—specific ritual phrases to be recited seven times forward during yang days and backward during yin days. The "essential principle" portion, presented in verse, reveals this method originates from Dongping (likely referring to Perfected Lord Zhang of Dongping), its profound mysteries so deep that only through "nine days of practice" can one master them.