《道法會元》Vol. 268

This is a liturgical document from Daoist exorcism rituals, belonging to the Fengdu (the Daoist underworld) Black Code system. The main content involves dispatching divine generals to capture malevolent ghosts causing harm, accompanied by instructions for using corresponding talismanic spells.

The opening section issues the ghost-capturing decree: A case is to be investigated where a family has suffered injuries due to demonic affliction. The haunting ghost has manifested, and according to the Fengdu Code, it must be apprehended. A designated divine general from Fengdu is now dispatched with the talismanic order to swiftly proceed to a specified location, track down, and capture the harmful ghost. The ghost is to be confined within a designated human body by a set time today, forcing it to possess the host and confess. The Fengdu Black Code must be strictly enforced—immediate execution is required.

The middle section contains the incantation: Phrases such as "Heaven's Dao (the Way) is clear, Earth's Dao is tranquil, Humanity's Dao is harmonious" are recited while forming hand seals (Daoist mudras) like haizi-chou (specific finger positions). The spell summons the Lunar Lord, the Twenty-Eight Lunar Mansions, the Flying Eight Generals under the command of the Northern Emperor (the Great Emperor of the Purple Subtlety of the North Pole), the Five Sacred Marshals of the Directions, and other divine soldiers and officers—totaling nine hundred million troops—commanding them to immediately arrest the defiant ghost. The ziwen hand seal must be formed to ensure the ghostly officers swiftly prepare for battle.

The incantation concludes with: "By the urgent decree of the Dark Heaven Fengdu Yujue Great Emperor of the Northern Yin," invoking the supreme deity of Fengdu to issue the command.

The usage instructions state: After drawing the talisman, the name of the commanding general must be written at the center of the character for "ghost," followed by reciting the Tianpeng Spell (the incantation of the Daoist guardian deity Marshal Tianpeng) while infusing it with shaqi (baleful energy). Another incantation then describes the appearance of the Dark Warrior General (a northern water deity): four arms and three heads, with a disheveled, skull-crowned assistant on the left, his face bluish-green, leading troops arranged like still water. The officers of the Nine Hells wield spears, exhaling chilling mists that terrify and distress the ghosts. The source of the haunting must be interrogated and summoned without delay—the Fengdu emissaries must capture it immediately. The practitioner must witness the effects firsthand.

The final section contains the spell for burning the talisman, requiring the left hand to form the ziwen seal while the right hand forms the shawen seal for coordinated use.

This scripture describes the liturgical procedures and precautions for Fengdu (the Daoist underworld) rituals. When performing these rites, practitioners should visualize the Sun Lord and Moon Lord protecting them on either side, with thunder, lightning, wind, and clouds following before and behind them, enabling them to mobilize the power of celestial soldiers and divine generals. It emphasizes strict adherence to Fengdu ritual protocols, as these ceremonies are jointly governed by the Great Emperor of Purple Tenuity (Zǐwēi Dàdì), the Great Emperor of Fengdu (Fēngdū Dàdì), and the Grand Marshal Tianpeng (Tiānpéng Dà Yuánshuài). Even minor deviations in the liturgy may incur severe divine punishment.

A cautionary tale recounts how a ritual master named Liu Fu, while conducting ceremonies in Xiangtan, became distracted upon seeing a woman, causing the memorial petition to become tainted with cosmetic fragrances. As a result, the Great Emperor of Fengdu decreed the termination of his blessings and prosperity, ultimately leading to his demise at the hands of demonic forces. This underscores the necessity for absolute mental purity and meticulous attention to every written character during rituals.

Specific ritual documents include:

• The "Nine Springs Command Talisman" (Jiǔquán Hàolìng Fú) for breaking open hell realms, written in cinnabar on black paper
• True-form talismans of divine generals serving as transmission charms
• Official dispatch documents for message conveyance
• Memorial petitions (presented in horn-shaped envelopes) to the Fengdu Petition Office
• Memorials (in square cases) addressed to the Mysterious Heaven's Somber Ultimate Emperor of Fengdu (Xuántiān Yùjué Dàdì)

The text concludes with standardized formats for submitting documents to the Northern Yin Fengdu General Registry Office. All these documents must be prepared with specific paper colors and inks according to strict calligraphic protocols, demonstrating reverence for the divine.

This document presents a template for Daoist exorcism rituals, divided into three parts: the Notice (Guanwen), the Petition (Shenzhuang), and the Memorial (Zouzhuang). These texts follow the formal bureaucratic format used to report exorcism matters to the underworld administrative authority (the Fengdu Northern Yin realm).

The first section is a Notice addressed to Zheng Yuanxi, the Earth Realm Merit Officer (a divine functionary of the underworld), instructing him to immediately deliver the documents to the Fengdu Memorial Court. It sternly warns that the documents must not be soiled or damaged during transit, and any ghosts or demons daring to obstruct the delivery shall be immediately arrested and sent to the Western Terrace Censor (the underworld's judicial deity) for punishment according to the Nine Springs Mandate.

The second part is a Petition submitted to the Fengdu Central Records Office (the underworld's document administration). It details the case of a person afflicted by malevolent spirits and requests priority processing of this document. A special note is included: should there be any formal errors in the document, the petitioner humbly asks the deities to correct and forward it, while urging prompt issuance of an official decree.

The third section follows the formal Memorial format, beginning with reverential phrases like "With utmost reverence and fear, we kowtow and bow repeatedly" to express the petitioner's humble attitude. The text acknowledges the audacity of disturbing the divine realm and willingly accepts any penalties for overstepping boundaries.

All documents must be completed with the full date, signed by the petitioner, and marked with "Respectfully Sealed" on the cover. This complete set of documents demonstrates the unique "communication between Yin and Yang" administrative system within Daoist exorcism rituals. By applying human bureaucratic formats to divine communications, it embodies the distinctive liturgical (Keyi) characteristic of Daoism: "using documents to commune with deities."

Here is a standardized template for Daoist memorial documents, primarily used for submitting ritual petitions to Emperor Fengdu (the supreme deity governing the underworld in Daoism). The text details the proper writing conventions and transmission procedures for such memorials:

First, clearly state the purpose, such as "A certain person from a certain place petitions regarding a specific matter," indicating that other methods have been attempted without resolution, necessitating this formal appeal. The memorial must begin with the reverential phrase "Your subject humbly submits this petition," and the full honorific title "Before the Sacred Presence of the Dark Celestial Emperor Fengdu of the Northern Yin, Lord of the Sublime Abyss" must be written at the top.

The memorial requires specific formatting for sealing: the original copy is placed in a square container labeled "For Submission to the Northern Yin Fengdu Palace" on the cover. A duplicate copy, written on yellow paper, is attached to the front and back of the original (referred to as "affixed yellow" and "leaning yellow"). All documents must bear the seal of the Exorcism Bureau.

It is particularly emphasized that Fengdu memorials differ from other documents and must strictly follow protocol: first, four divine generals are dispatched to guard the ritual altar, establishing protective boundaries, before divine soldiers are sent to escort the memorial. The methods for transmitting documents between the celestial and earthly realms differ, with specific techniques recorded in the Treatise on Dispatching Talismans and Submitting Petitions. Practitioners are reminded to study this carefully, as errors in procedure may incur karmic retribution.

Lastly, supplementary instructions are provided for submitting documents to the Tianpeng Court (a major Daoist protective deity institution): both a Sky-Opening Talisman and an official dispatch document must be used, with specific divine generals (such as the celestial messenger Jiao Gongnu) assigned for delivery—never underworld messengers. An additional petition must also be prepared, submitted through the Tianpeng Court's recommending spiritual official.

The entire text reflects the rigorous formatting requirements and sacred transmission protocols of Daoist documents, emphasizing that celestial and earthly, Yin and Yang realms each have their own laws that must not be confused.

Here are two sample formats of Daoist liturgical documents, both formal petitions addressed to celestial deities. The first is an urgent memorial submitted to the Northern Dipper Exorcism Bureau, while the second is an official declaration to the Primordial Response Imperial Prefecture.

The first document conveys that the Northern Dipper Exorcism Bureau has pressing matters requiring immediate attention. It includes both a memorial and a letter of introduction to be presented to the Auxiliary Sage Court of the Celestial Peng of the Northern Dipper. The text implores the deities to swiftly deliver the documents using their divine power. Should any malevolent spirits obstruct the transmission, they are to be apprehended immediately and sent to the Peng Prison for punishment. The document must remain pristine—no extraneous text may be added, nor should there be any delay in delivery. The date is clearly noted, followed by vermilion endorsements and official signatures.

The second document is a formal declaration to the Primordial Response Imperial Prefecture, stating that the Northern Dipper Exorcism Bureau has encountered a significant matter and has already sought guidance from the Primordial Response Imperial Prefecture of the Northern Dipper. It now formally submits this declaration, again with the date and the responsible official’s signature.

These document formats demonstrate the formal methods of communication with the divine in Daoist ritual practice, mirroring bureaucratic procedures in the human realm. They reflect the Daoist cosmological principle of "Heaven and humanity in mutual resonance" (天人相应). Key figures and institutions mentioned—such as Marshal Tianpeng (a guardian deity in Daoism) and the Exorcism Bureau (a celestial judicial body)—are central to the Shenxiao (Divine Empyrean) tradition of Daoism.

This scripture describes the specific procedures of the "Purple Tenuity Memorial Submission" ritual in Daoist practice, a type of Zhaijiao (purification ritual) liturgy. It consists of four main components: memorial submission, petition delivery, official dispatches, and fire talisman transformation.

The ceremony begins with submitting a memorial to the Great Emperor of Purple Tenuity of the North Pole (a revered Daoist deity governing celestial bodies and human fortunes). The memorial must follow specific document formats, including the Heaven-Opening Talisman (Kaitian Fu) and Fire-Bell Talisman (Huoling Fu). Simultaneously, petition documents must be presented to the True Lords serving as ministers in the Purple Tenuity Court (the deity's administrative body) and the Immortal Officials in charge of memorial submissions.

Next, celestial messengers like Divine General Jiao Gongnu and the Four-Eyed Elder (a guardian deity with panoramic vision) are summoned for protection. When reciting the Daily Duty Officer's incantation, specific hand seals must accompany the chant. This mantra mobilizes the powers of the Seven Luminaries (sun, moon, and the five planets representing the Five Phases), Eight Extremities (cardinal directions), and Four Seasons to command the swift descent of the Duty Officers under the Great Emperor of Purple Tenuity.

The fire talisman transformation constitutes the ritual's core, employing fiery wheels from the Five Directions (east, west, south, north, center) for exorcism. Each cardinal direction has its Divine Lord controlling fiery wheels, coordinated with ritual techniques like Opening Heaven's Gate, Closing Earth's Door, Preserving the Human Portal, and Blocking Ghost Paths. The Twelve Monthly Generals, Twelve Hourly Guardians, and Twenty-Eight Lunar Mansions' Star Lords all cast their fiery wheels. The procedure concludes with the imperial decree: "By the urgent command of the Great Emperor of the North Pole."

The closing section specially invites Marshal Tianpeng (chief of the Four Saints of the North Pole, governing the Big Dipper) and the Seven True Lords of the Dipper (the Big Dipper deities) to eradicate ghosts from the Six Caverns (dwelling places of six types of malignant energies) and slay demons in the malignant winds. Through mobilizing the celestial hierarchy's divine powers, the entire ritual achieves its purpose of exorcism and calamity prevention.

This scripture describes the exorcism rituals and document transmission system in Daoist Thunder Magic (Leifa), comprising three main sections:

The first section details the use of the "Sixty Battalions Thunder Gods' Fiery Wheel" technique to vanquish malevolent spirits. The ritual master must draw talismans (fulu) and recite incantations, invoking Marshal Tianpeng (a Daoist guardian deity) to lead three hundred celestial soldiers in destroying ghosts with a horizontal fiery wheel that reduces them to ashes. The incantation concludes by invoking the authority of the Great Emperor of the Northern Pole and Purple Subtlety (a supreme Daoist deity governing stars and thunder magic).

The second section presents the "Document Transmission Protocol," analogous to an official courier system within Daoist bureaucracy. The Northern Pole Exorcism Bureau (a Daoist judicial institution) must submit urgent memorials to its superior, the Purple Subtle Palace, using two types of official documents: memorials (zouzhuang) and reports (shenzhuang). These documents are delivered by divine messengers - the "Four-Eyed Elder" deity and the celestial courier Jiao Gongnu - who are commanded to ride clouds for immediate delivery. Any obstruction during transmission is to be punished according to divine law.

The third section, "Northern Emperor Protocol," explains the duties of the "Four Direct Messengers." These four deities govern the realms of heaven, earth, water, and yang, corresponding to the annual, monthly, daily, and hourly cycles. They serve as intermediaries conveying human petitions to the celestial court while monitoring worldly virtue and vice. The text particularly emphasizes that only formally ordained Daoist priests who have received transmission (shoulu) are authorized to use these ritual documents. Those without proper lineage transmission or outsiders attempting unauthorized practice are strictly prohibited.

This passage explains the Daoist ritual protocols for transmitting memorial petitions to the Celestial Court. Just as earthly governments require special couriers to deliver official documents, the heavenly bureaucracy employs designated messengers (Zhifu Si) for this purpose. However, the author points out that ordinary celestial envoys operate too slowly—especially for communications with the Ziwei Imperial Palace (the highest administrative body of heaven), which governs stellar movements, human supplications, and the judicial affairs of Fengdu (the Daoist underworld), resulting in extraordinarily heavy document traffic.

The text particularly recommends employing the "Four-Eyed Elder of the Marshal's Office" as courier. This divine envoy possesses extraordinary spiritual powers (Shen) and lightning-fast mobility, capable of piercing through the Gangfeng (the barrier between celestial and mortal realms) without interference from demons, delivering memorials instantly to the Star Pivot (the celestial core). The author Zuo Lixing records this method as transmitted by his teacher Master Ding, noting that Master Lu (likely a Daoist patriarch) traditionally used yellow paper for sealing memorials, though some now use white paper like ordinary correspondence. The author sternly admonishes: if even earthly officials wouldn't dare use white paper for superior documents, how much more improper for memorials to the Jade Emperor!

The colophon identifies this account as written by Zuo Lixing, a Great Cavern (Dongzhen) master of the Shangqing (Highest Clarity) tradition, preserved in Volume 268 of the Daoist Canon compilation Daofa Huiyuan. The "Shangqing Great Cavern" refers to the school's paramount cultivation method, while "Fashi" (ritual master) denotes adepts mastering esoteric rites. The entire passage emphasizes the solemn protocols governing celestial communication, reflecting the Daoist liturgical tradition's meticulous approach to heaven-mortal correspondence.