《道法會元》Vol. 46

This scripture documents the thunder ritual system transmitted within the Shangqing (Highest Clarity) lineage of Daoism, comprising three main components:

The first section presents the transmission lineage, outlining the complete succession from supreme deities to historical patriarchs. At the apex stand celestial emperors like "Pure Subtlety Patriarch Zhenyuan Miaohua Celestial Emperor" and "Great Primordial Heavenly Lord Purple Palace Taihua Celestial Emperor," followed by foundational Daoist figures such as Zhang Daoling (Celestial Master of the Three Heavens), Shangqing matriarch Wei Huacun (Purple Void Primordial Lord), and immortal Ge Xuan (Transcendent Duke of the Grand Ultimate's Left Palace). The lineage concludes with transmission masters like Patriarch Shu and Guo Yulong. This hierarchical arrangement embodies the sacred nature of Daoist orthodoxy (daotong).

The second part describes the presiding deity and thunder general pantheon. The presiding deity is "Purple Sovereign Mysterious Heaven Primordial Sage Benevolent Power Celestial Emperor Tianyi Heavenly Lord," depicted wearing a royal crown, black robes, wielding a sword while riding a white horse—the supreme deity governing thunder rituals. The thunder general system includes figures like Zhang Ya (Swift Thunder Response Messenger), Gou Liuji (Yang Thunder Divine Lord), Bi Zongyuan (Yin Thunder Divine Lord), and talisman messenger Zhuang Xing. Each general bears distinctive iconographic features: the Yang Thunder Lord appears with red beard and golden crown, blue face and red garments while wielding axes; the Yin Thunder Lord has black hair, red face, black robes and holds golden tablets. These visual attributes carry profound symbolic meaning in Daoist thunder ritual ceremonies.

The concluding section reveals the secret incantation "Shi Axiong" for summoning thunder generals. This mantra requires specific breathing techniques (single qi cycle) and repetition count (seven times) to swiftly invoke Swift Thunder Messenger Zhang Ya. Such esoteric formulas represent core secret knowledge in Daoist ritual practice, typically requiring proper lineage transmission for correct implementation.

This scripture primarily documents various talismanic incantations (Fulu) and ritual procedures for summoning deities in Daoist Thunder Magic. The first section details incantations for invoking Thunder Department generals: to summon Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan, one must recite the specific mantra "Yu Hong Yu Chang" seven times, followed by "Dan Lang Yu Fu Qin Shen Na Jie Dun" three times. Simultaneously, the Swift Messenger (messenger of communications) Zhuang □ must also be summoned.

The text then elaborates on the usage methods of various talismans:

The General Summoning Talisman requires the imprint of three characters "Hong □□"; the Purification Talisman must be written with a "Three-Water-Stroke Brush" before being burned and dissolved in water; the Altar Cleansing Talisman should be inscribed with a "Three-Fire-Stroke Brush" and burned within the ritual altar. There are three types of Incense Offering Talismans, all requiring the addition of the "Si" character during inscription and sealed with the Three Celestial Taboo Characters (honorific names of Daoist deities).

The Wei Yuanjun Incense Offering Talisman must be accompanied by reciting the secret mantra "Lang Ling Lang Ying" seven times. Both the Xuanzhen Incense Offering Talisman and Zu Yuanjun Incense Offering Talisman require specific authentication marks. The Heart General Summoning Talisman allows flexible invocation of particular generals, while the Three Realms Jade Talisman requires drawing a circle upon completion, sealed with five taboo characters "He Ming Tian Di Ri".

The Swift Messenger Talisman must be drawn in a single stroke, with different operations performed at specific Bagua positions (Kun, Xun, Zhen), incorporating the intersecting energies of Generals Gou and Bi. The hand seal (Heart Seal) should be formed while silently reciting the eight-word mantra "San Tian Huo Ji Sha Qi Ru Kong".

Finally, the text enumerates various functional talismans: Wind-Summoning, Cloud-Summoning, Rain-Praying, Thunder-Summoning, Lightning-Summoning, Snow-Praying, Hail-Commanding, Mist-Dispelling, Sunshine-Praying, Dragon-Summoning, Qi-Uniting, and Wind-Reversing Talismans—all being ritual tools employed by Daoist masters to regulate weather and command natural phenomena.

This scripture documents a complete Daoist thunder ritual system of Fulu (talismans and registers), primarily used for rainmaking and exorcism ceremonies. It first describes the drawing methods for various functional talismans: the Wind-Returning Talisman requires painting a messenger figure at specific positions with directional notations of "opening Qian (Heaven) and breaking Xun (Wind)" from the Bagua (Eight Trigrams). Seven functionally distinct talismans are listed, including Cloud-Summoning, Thunder-Accelerating, and Rain-Inducing variants. Notably, the "Rainbow-Slashing Talisman" comes with an imperial command incantation demanding swift execution "as fast as the law's decree" to sever demonic miasma (evil qi within rainbows) with wind blades.

When inscribing these talismans, practitioners must add the "□" character at designated positions while forming the "Slaying Sword" hand gesture. The Wei constellation (one of the Twenty-Eight Mansions) requires superimposing three talismans across six progressively empowered layers. Seven types of Incense-Communication Talismans (used for divine communication through burning incense) are recorded, including variants like Brahma Qi and Pure Qi talismans, all to be sealed in golden boxes stamped with the "Three Heavens Taboo Name" (the supreme Daoist deities' honorific).

For crafting thunder-summoning ritual implements, the text specifies forging a five-inch long, three-inch wide iron plate during Fire Day and Fire Hour. The front bears the "Radiant Spirit True Talisman" inscribed in cinnabar, while the back carries an eight-line incantation. Another implement called the "Sea-Overturning Iron Slip" must coordinate with five elemental commands (wind, cloud, thunder, rain, lightning), with its reverse-side incantation arranged according to Wuxing (Five Phases) principles.

The scripture details the making of "Pool-Striking Brick Talismans": using a nine-inch tall, five-inch wide stone slab with talismanic diagrams on the front and imperial edict texts on the back. When cast into deep pools, these compel dragon kings to produce rain. Usage requires wrapping in yellow gauze bags with retrieval ropes attached. A concluding warning emphasizes the gravity of such rituals, accompanied by the "Three Bonds Numinous Verse" incantation declaring the technique's origin in Taixu (the Daoist supreme realm), commanding celestial dragons and spirits to obey on pain of annihilation.

According to Daoist scriptures, this is a complete set of rain-praying rituals and instructions for using related talismans (fulu). When a region suffers from drought, Daoist priests would conduct rain-invocation ceremonies following these prescribed methods:

The ceremony begins with the presiding priest (referring to himself as "Your subject, surname X") submitting a memorial to the Shangqing Palace (Palace of Supreme Purity), commanding the Dragon King (water deity) of the local dragon pool to arrive at the altar between noon and mid-afternoon on the appointed day, cooperating with the celestial generals of the Thunder Ministry to gather clouds and release rain. The text meticulously records the memorial format, including specific timings, official titles, and names of executors—all essential elements of formal documentation.

Key talismans used for rain invocation include:

1. The "Dragon Pool Striking Talisman": Written with cinnabar on brick, stone, or iron plates, then cast into a dragon pool with documented spiritual efficacy, this talisman is said to produce immediate rainfall. Afterward, supplementary talismans must be used to pacify and stabilize the energies.

2. The "Sea-Overturning Iron Slip": Possesses the special power to suppress mountain spirits and water demons.

3. The "City God and Local Earth God Command Talisman": Coordinates and mobilizes local City Gods (urban guardian deities) and Earth Gods (Tudigong) to participate in disaster relief efforts.

The text further lists several advanced talismans:

• The "Primordial One Qi Talisman" can summon the dragon and thunder legions.
• The "Supreme One Summoning Mandate Talisman" dispatches the two thunder deities, Gou and Bi.
• The "Nine Heavens Jade Tablets" and similar memorials are used to transmit urgent commands to the Heavenly Emperor and the marshals of the Thunder Ministry.

Particularly noteworthy is the "Summoning Hongyuan Emissary Talisman," which requires specific esoteric incantations: When invoking, recite "Guang □" seven times; when dismissing, recite "Jia Zhan Ye" seven times. The "□" symbols represent secret Daoist "Celestial Script" (yunzhuan tianshu), believed to carry special spiritual potency.

The entire ritual reflects the Daoist cosmology of "resonance between Heaven and humanity," constructing a complete system of divine communication through talismans, memorials, and secret incantations to achieve disaster relief and aid the people. All talismanic documents emphasize precise timing and the urgency of "swift execution," demonstrating Daoism's practical wisdom in responding to natural calamities.

This scripture records a series of Daoist talismans (Fulu, special symbolic diagrams used for exorcism and blessings) and ritual procedures, primarily employed in ceremonies for rainmaking, exorcism, and healing.

The opening section lists various talisman names, each designed for specific purposes. For instance, the "Demolish Temples and Vanquish Evil Talisman" (Famiao Shanxie Fu) is used to dismantle shrines of malevolent spirits, while the "Expedite Execution Talisman" (Cuifa Fu) accelerates ritual effects. The "Thunderbolt Twin Talismans" (Leilie Er Fu) harness lightning attributes, the "Clear Weather Prayer Talisman" (Qiqing Fu) summons sunshine, the "Disperse Clouds and Reveal Sun Talisman" (Sanyun Shuri Fu) parts clouds to unveil the sun, and the "Pacify the Land Talisman" (Antu Fu) stabilizes local earth deities.

Particularly detailed is the method for crafting the "Seven Post-Exorcism Talismans" (Zhisui Duanhou Qi Fu): they must be drawn with cinnabar on iron plates measuring nine inches long and three inches wide, arranged in the shape of the Big Dipper, and nailed at the ghost gate (a specific directional orientation). The back of each talisman bears an incantation: "Heaven (Qian) descends its essence, Earth (Kun) responds with its spirit..."—invoking the forces of Yin-Yang to expel evil. The ritual also requires formal documentation, including the time of performance and the officiating priest’s rank and name.

The text includes a "Command Incantation" (Chizhou), an exorcism chant summoning guardian deities like Celestial Net God Zhao Zhang and Earthly Web God Lü Xuan, ordering them to swiftly capture haunting spirits and suppress them beneath the Big Dipper (Kuigang), preventing further disturbances.

The concluding section describes practical applications: the "House Protection Talisman" (Zhenzhai Fu) can be worn on the body; the "Three Plague-Curing Talismans" (Zhiwen San Fu) treat illnesses through fumigation or ingestion; the "Sobering Talisman" (Jiejiu Fu) counteracts intoxication; and the "Four Household-Locking Talismans" (Suozhai Si Fu) safeguard residences. It also details the use of formal documents like the "Heaven-Opening Treasure Edict" (Kaitian Baozhang) and the "Cloud-Summoning Talisman" (Qiyun Fu), which delegates the Cloud-Spreading Great Deity Li Zihua of the Three Heavens to bring rain at designated times and locations.

These talismans reflect the Daoist magical principle of "communicating with deities through symbols" (Yi Fu Tong Shen), where specific diagrams bridge divine power to resolve misfortunes. Their creation emphasizes materials, directional alignment, and timing, embodying Daoist understanding of cosmic energy dynamics.

This scripture records several methods for creating and using Daoist talismans (fulu, symbolic diagrams employed in Daoist ritual arts), along with a template for a formal letter addressed to the Patriarch.

When painting the Colored Cloud Talisman, one must use multicolored brushes to inscribe characters upon cloud-shaped patterns. Upon completing the Summoning All Celestial Beings Cloud Talisman, the phrase "Respectfully summon [specific deity's name] to unite the clouds" must be appended. The paper is then divided into nine sections, twisted, and burned in an incense burner. The Cloud-Uniting Talisman requires black ink on dark paper while silently reciting the esoteric four-character incantation "Yu Lou Bi Zha," similarly divided into nine portions before burning.

For crafting the Wind-Returning Talisman, the name of a specific Thunder Deity must be inscribed within the circular border, accompanied by the phrase "Humbly request [deity's name] to swiftly return the winds and execute [the command]," followed by titles of various Wind Gods. The Snow-Falling Talisman bears the characters "Dan E" within its border while silently chanting to summon "Grand Marshal Dan E of the Purple Ultimate Ice Wheel and Surging Waves" to bring snowfall. These three talismans may be employed flexibly according to situational needs.

Following this is the template for a formal letter to Patriarch Wei Yuanjun (a Daoist immortal). The opening must state the sender's religious rank and name, expressing reverence for the lineage's secret methods. Central to the letter is a special symbolic pattern representing "The Jade Purity subtly manifests our family tradition" (Jade Purity being one of Daoism's highest celestial realms). The content should declare action in accordance with celestial mandate, beseeching the Patriarch's discernment to empower the talismans. The conclusion requires the date and the name of intermediary deity "Divine Official Zhang Ya of Thunderclap Swiftness and Sunny Valley" for delivery.

The letter must be folded ritually and sealed with a ritual stamp. The entire document is placed in a specially prepared envelope inscribed "Respectfully submitted: Family Letter" with the sender's religious credentials. These talismanic and epistolary protocols exemplify the meticulous ceremonial discipline and reverential attitude toward divine beings within Daoist ritual practice.

This scripture records the specific methods for creating and using Daoist fulu (talismans and registers), a type of ritual document employed in esoteric practices. It first mentions that fulu must be crafted in the sacred space of "Gaoyuan Chenzhao Palace," the celestial abode of Daoist deities.

The talisman-making process involves several precise steps: performing an invocation ceremony at an auspicious date and hour selected according to astrological calculations; sealing the back of the talisman with "jiao feng" (a special binding method); inscribing specific contents on the front; filling the three characters for "Heaven, Earth, and Humanity" (representing the Three Powers) within pre-drawn circles before blending them uniformly; finally imprinting the secret seal (a Daoist ritual stamp) and adding another seal over the name.

This passage originates from the 46th volume of Dao Fa Hui Yuan (Compendium of Daoist Rituals), a crucial classic compiling various Daoist magical practices. The entire procedure demonstrates the strict requirements Daoist ritual magic places on temporal selection, document formatting, and seal usage, reflecting both the codified nature and mystical essence of Daoist fulu practices.