《道法會元》Vol. 32

This scripture documents the transmission lineage and practice essentials of the "Dragon Heaven Illumination Refinement Method" from the Shangqing (Highest Clarity) tradition, a major Daoist school. It comprises three main sections:

The first section outlines the sect's sacred lineage, listing fifteen key Daoist deities and perfected beings. These include the Great Luo Limitless Divine Lord (a deity from the highest celestial realm), the Jade Clarity Primordial Beginning Master (an emanation of Yuanshi Tianzun), and the Three Heavens Great Master Zhengyi True Lord (Celestial Master Zhang Daoling), along with eight historically renowned adepts like Perfected Zhu of Qingcheng Mountain and Perfected Nan of Meishan. Together they form the divine transmission genealogy of this method.

The second section details the protective deity system. It describes the principal general Xu Heng's iconic appearance: wearing a Heavenly Warrior's crown and golden armor over black robes, holding an official document in his left hand and a sword in his right. The text also records his two beloved generals - Thunder Ministry deities Gou Liuji and Bi Zongyuan representing Yin-Yang forces, Water-Fire Department generals Zhao Zhongming and Wang Yan, plus the Sacred Tiger's Yin-Yang duo, Three Ministry emissaries, and Seven Jade Maidens who comprise the protective pantheon.

The final section reveals talismanic secrets: Practitioners must arrange ritual implements (incense burner, pure water, cinnabar ink, brush) in a quiet chamber. Through seated meditation and breath regulation, they achieve a trance state transcending self-awareness. While immersed, they visualize paying homage to the Celestial Worthy (Daoism's supreme deity) to receive talismanic revelations (empowered scriptural documents). Drawing upon primordial Qi (cultivated energy), they channel spiritual power through the Heavenly Eye point (third eye energy center) to imbue brushstrokes with numinous power when inscribing charms. This exemplifies the Daoist cultivation principle: "Internal refinement forms the elixir, external manifestation appears as talismans."

This scripture describes Daoist ritual processes for spiritual cultivation and salvation of departed souls. It begins with the essential techniques of Neidan (internal alchemy) practice: during meditation, one's awareness should focus like a single point at the center of a circle, maintaining a state of crystalline stillness. The practitioner initiates the process from the Dantian (energy center corresponding to the Kan trigram position), circulating genuine Qi according to the generative sequence of the Five Phases (Wood, Fire, Earth, Metal, Water). The energy rotates inward nine times while the practitioner guides their inner light upward to the Muddy Pellet Palace (upper Dantian) at the crown of the head, ultimately attaining the boundless realm of formless emptiness. At this stage, the radiant fire of the Golden Elixir spontaneously manifests within the body, transforming into a crimson sun that ascends from the crown to merge with the limitless Dao.

The text then explains the application of Fulu (talismans and registers) for soul salvation. The sacred decrees of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) can assist departed souls in ascending to heaven. Talismanic writing follows specific conventions: some require water-based ink, others fire-based pigments; some serve summoning purposes, others dispatching functions; some facilitate divine descents, others spiritual ascensions. Practical application should adapt to ritual needs, with sincerity of heart being paramount—any doubt or hesitation must be avoided.

Finally, the document presents the standard format for soul-summoning talismans. Written with cinnabar on yellow paper, this particular Fulu commands divine emissaries including Flying Primordial Talisman Envoy Xu Heng, in cooperation with the Yin-Yang deities He Chang and Qiao Xun, to swiftly notify underworld officials throughout the ten directions. They are instructed to temporarily suspend punitive measures against the departed soul and guide it to the ritual altar by the appointed date for salvation rites. The talisman concludes with its issuance date, emphasizing that its execution should be as swift as a shooting star.

This passage enumerates the lineage of patriarchs and important perfected beings (xianzhen) from the Qingwei school (a major Daoist sect during the Song-Yuan period), each accompanied by their complete Daoist honorific titles. The titles follow the standardized format: "Position + Daoist Name + Designation (Zhenren/ Yuanjun/Zhenjun, etc.) + (Subject) Surname."

For example, "Perfected Being of Primordial Unity, Supreme Minister of Qingwei General Regulations, Great Master of the Three Luminaries Cavern from Shangqing (Subject) Zhao (Yizhen)" indicates that Daoist Master Zhao Yizhen held the position of Great Master of the Three Luminaries Cavern in the Shangqing tradition, served as Supreme Minister of Qingwei General Regulations within the Qingwei school, and was venerated as the Perfected Being of Primordial Unity. The term "Subject" (chen) functions as a humble self-reference in Daoist documents.

Notable figures mentioned include Xu Xun (Xu Zhenjun, patriarch of the Jingming tradition), Ge Xuan (renowned Three Kingdoms-era Daoist), Wei Huacun (founder of the Shangqing school), and Zhang Daoling (founder of the Celestial Master tradition) - all pivotal figures in Daoist history. These elaborate titles reflect both the intricate hierarchy of Daoist divinity and the Qingwei school's emphasis on maintaining its spiritual lineage.

The "Yellow Register Hall" (Huanglu yuan) refers to specialized Daoist institutions for conducting salvation rituals, while positions like "Great Preceptor of the Jade Hall" demonstrate the sophisticated religious bureaucracy developed during the Song dynasty. Many titles relate to Thunder Rites (leifa, Daoist ritual practices that flourished in the Song) and talismanic traditions (fulu), showcasing the Qingwei school's characteristic synthesis of diverse Daoist practices.

This scripture documents the various talismans (fulu) and ritual procedures used in the Daoist Yellow Register Retreat (Huanglu Zhai) – a ceremonial practice for the salvation of deceased souls.

The ritual master first refers to himself as "your servant so-and-so" (chen mou), indicating his humble position in performing the ceremony. The Purification Talisman is used to cleanse the ritual altar, followed by the lighting of three incense sticks (xinxing) that serve distinct purposes: conveying sincerity to the deities, communicating with true spirits, and gathering divine energies.

This is followed by a series of talismans summoning celestial generals: Thunder Department deities Gou Liuji and Bi Zongyuan; generals Zhao Zhongming and Zhu Yan; messenger Xu Heng; and spirit-tigers He Chang and Qiao Xun. Each of these divine generals has specific responsibilities – some serve as enforcers in the Thunder Department, while others specialize in retrieving wandering souls.

The Path-Opening Talisman creates passage through the underworld, allowing golden light to illuminate the realm of the dead so spirits may follow this radiance to the altar. The Soul-Summoning Talisman specifically calls wandering souls, typically requiring three burnings of the talisman.

The Karmic Resolution Talisman helps spirits resolve grievances and discern truth from illusion, while the Rectification Talisman employs merit officials (gongcao – celestial clerks who deliver documents) to clarify injustices and restore the soul's original form. The Cinnabar Sun Talisman symbolizes purifying ritual water that washes away defilements and afflictions, traditionally written on blue or black paper before burning.

Finally, the Materialization Talisman provides clothing for the deceased, and the Nectar Talisman represents the abundance of ritual offerings – all designed to bring purity and fulfillment to souls undergoing salvation. Through distinctive Daoist methods including talismans, golden light, and sacred water, the entire ceremony assists wandering souls in transcending suffering.

This scripture records several methods for creating and using Daoist ritual talismans (fulu), primarily employed in the Water-Fire Refinement Ceremony—a Daoist rite for the salvation of deceased souls.

First is the "Food Transformation Talisman," which must be written on blue paper and burned in a water bowl. Through this ritual, the priest invokes celestial deities to bestow divine nectar, infusing the food with pure Qi (vital energy) so that it multiplies infinitely, ensuring all wandering souls are nourished. The talisman bears the inscription "Filling the void of hunger, instantly illuminating true reality," while the priest refers to themselves as "Your subject [name]" to signify they are acting under divine mandate.

Next is the "Fire Pool Establishment Talisman," written on red paper. The priest silently recites an incantation seven times beside the fire pit, summoning the Sun God to descend the "Samadhi True Fire" (the Daoist concept of pure Yang fire) and commanding the Fire Marshal (a divine general overseeing flames) to guard the fire pit in preparation for the refinement process. The talisman reads: "Let ordinary fire swiftly transform into true fire to refine the spirit."

Following this is the "Water Pool Establishment Talisman," written on blue paper. The priest silently recites an incantation seven times beside the water basin, invoking the Moon Goddess to descend the "Primordial True Water" (the Daoist concept of pure Yin water) and commanding the Water Marshal (a divine general overseeing water) to guard the pool. The talisman states: "Let ordinary water swiftly transform into true water to bathe the soul."

Lastly, there are two types of "Refinement Talismans":

• The Fire Refinement Talisman is written in cinnabar on red paper and burned in the fire pit, petitioning the "Sun’s flowing radiance to restore nature and return the soul," aiding the deceased in recovering their original essence.
• The Water Refinement Talisman is written in ink on blue paper and burned in the water basin, petitioning the "Moon’s flowing brilliance to gather Qi and revive the spirit," purifying the soul’s consciousness.

Each talisman concludes with the priest’s declaration: "Your subject [name] receives the decree and carries it out," affirming that these rituals are performed by celestial authority. The entire ceremony employs the dual refinement of water and fire to liberate lost souls from suffering and grant them rebirth.

This is a Daoist talismanic document used for the salvation of departed souls, comprising three main sections:

The first part contains the "Edict for Heavenly Liberation Talisman," where the ritual master refers to himself as "Your Servant [Name]" acting upon celestial mandate. The text describes "the harmonious blending of the Five Qi (five primordial energies) into a state of purity," representing the purification process for the deceased's energy.

The second section, the "Chaotic Refinement Salvation Talisman," mentions "the mutual illumination of the Three Blossoms (Jing, Qi, and Shen) and the radiant glow of the Nine Qi (energies of the Nine Heavens)." This depicts the energy field cultivated by the master through spiritual practice. The text portrays the purified souls as "jade-carved infants standing upon lotus flowers," ready for transcendence. The master circulates True Fire (cultivated spiritual energy) from the crown of the head, accompanied by the radiant light of the "Flying Bells of Eight Directions" (a ritual implement) illuminating the ten directions of the cosmos.

Following this is the Fire Bell incantation, which mobilizes energies through trigram orientations like "Li (Fire) and Heaven," causing the blazing energy of the fire bells to sweep through all directions, guiding souls to celestial ascent. The departed spirits ride this luminous current upward to the "Cinnabar Pole" (highest heavenly realm), entering the formless dimension.

The third section presents the formal salvation document format, stating this ritual is conducted by the Daoist Patriarch's decree. The master performs the "Great Method of Dragon-Heaven Illumination" to refine and liberate both the deceased and their bereaved relatives, including wandering souls. The text invokes two divine assistants: "Flying Primordial Talisman Emissary Xu Heng of Dragon Heaven" and "Fire Bell General Liu Ming," who escort souls to the "Vermilion Palace" (southern celestial realm) of Cinnabar Origin, enabling their Shen (spirit) to attain supreme purity.

The document concludes with the issuance date, the master's signature, and his spiritual lineage. The final "Precious Register of Heavenly Ascension" serves as a certificate issued by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity), proclaiming to all beings of the Three Realms (heaven, earth, and water) that the liberated souls may enter the immortal realms.