《道法會元》Vol. 5

The fifth volume of Daofa Huiyuan documents the Fulu (talismans and registers) system of the Qingwei lineage, a major Daoist school. These ritual talismans are formed by condensing the primordial Qi (vital energy) from the void, containing sacred Daoist scripts like the "Vermilion Script Jade Characters" and the "Eight Mighty Dragon Patterns" capable of maintaining cosmic order and averting calamities. Much like the legend where the creation of writing by Cang Jie made ghosts and spirits weep at night, later generations lost their primordial virtue—hence the need for talismans drawn with concentrated Qi to communicate with deities. Fundamentally, Fulu serve as covenants between humans and celestial powers.

The text enumerates talismans with diverse functions:

• Purification: The Danghui Fu expels impurities while Jingtan Fu purifies ritual altars.
• Incense communication: Xinxiang Fu and Jishen Xiang Fu summon deities through smoke offerings, with the Yuanshi Thunder Command Xinxiang Fu specifically capable of directing thunder forces.
• Deity summoning: Zhao Wanshen Fu and Zhao Wanling Fu mobilize celestial and earthly spirits.
• Nature control: Specialized talismans govern wind, rain, thunder, and lightning, requiring situational application.
• Special operations: The Kaitian Baozhang connects the Three Realms, while Duhuo Fu facilitates water-fire rituals.

These talismans were transmitted by Daoist deities including Qingwei patriarchs like Divine Luminary Primordial Lord and Ancestral Primordial Lord. Strict protocols govern their use: deity summoning requires accompanying incense, and rituals demand complete talismanic sets. The Thunder Command Xinxiang Fu is particularly pivotal, ensuring all talismanic edicts receive thunderous responses.

(Note: Original talismanic diagrams are described textually here; authentic Daoist manuals typically preserve them as vermilion-painted esoteric designs.)

This scripture primarily explains the ritual procedures and incantation contents for summoning thunder deities in Daoist Thunder Magic (a practice of invoking thunder department deities through talismans and spells).

The initial short phrases separated by slashes represent various magical commands for exorcising evil and dispelling disasters. For instance, "驱蛟虎" means expelling flood dragons and fierce tigers, "祛蝗令" is the command to eliminate locust plagues, and "退水火" quells disasters of flood and fire. These phrases likely represent the specific incantations priests would select according to different calamities.

Following this are listed the titles of six Thunder Emperors: Primordial Thunder Emperor, Jade Purity Thunder Emperor, Supreme Purity Thunder Emperor, etc., each bearing special honorific names (those in parentheses). These Thunder Emperors govern different aspects of thunder's power.

The text then details the usage method of the "Incense Transmission Talisman": the spell must be written on incense tablets, with the priest (referring to themselves as "your servant [name]") petitioning the celestial realm. It mentions summoning three Thunder Ancestor Celestial Lords: Great Brahma Pure Chaos Thunder Lord, Great Bright Divine Movement Thunder Lord, and Great Geng Protective Hero Thunder Lord, who oversee all thunder department deities.

The "Faith Incense Talisman" section records the complete prayer format for thunder invocation: the priest must declare their full name, petition Universal Thunder Sound Pervading Transformation Heavenly Worthy (the supreme deity of the thunder department) about specific matters, beseeching celestial approval for the requested actions, and commanding thunder department deities to manifest corresponding responses at designated times and locations.

Finally, it notes that when praying to Pure Qi Thunder Ancestor Celestial Lord (namely the Great Unity Heavenly Emperor), the same format applies with only the celestial lord's title changed, and the requested matters would be executed through the "Great Unity Thunder Department."

These talismans and prayers demonstrate the rigorous liturgical structure in Daoist Thunder Magic, where priests must communicate with thunder department deities through specific document formats to harness divine power for disaster relief and problem resolution.

This scripture primarily records the names and functional divisions of the Thunder Deities (Leibu) in Daoism—the divine hierarchy governing thunder and lightning—along with instructions for using related talismans.

The supreme commander of the Thunder Department is the Celestial Lord of Jingqi Thunder Ancestor (also known as the Great Emperor of Divine Empyrean Perfection), who oversees all thunder deities of the Shenxiao tradition. Below him are four major Thunder Lords: the Thunder Lord of Heavenly Thunder Shaking the Origin (Great Emperor of the Purple Subtlety) governs celestial lightning; the Thunder Lord of Earthly Thunder Guarding the Mysteries (Great Emperor of Fengdu) commands terrestrial thunderbolts and supervises earth deities across the Nine Layers and Eight Boundaries (Daoist cosmological divisions of the underworld); the Thunder Lord of Water Thunder Circulating Movement (Great Emperor of the Watery Abode and Fusang) regulates aquatic thunderstorms and the Dragon Kings of the Four Seas; while the Thunder Lord of Mountain Thunder Commanding Spirits (Great Emperor of Eastern Peak) presides over thunder phenomena across the Five Sacred Mountains.

At the highest level, the Primordial Lord of Unified Qi and Governor of Thunder Mysteries (Xuannu) can command the Eight Heavens (multi-layered celestial realms in Daoism) and control natural phenomena including wind, clouds, thunder, lightning, rain, snow, hail, and mist. Practitioners may summon any of these Thunder Lords individually by drawing specific talismans or burning incense.

The text then enumerates eight Thunder Lords governing specific natural phenomena: the Celestial Lord of Wind, Celestial Lord of Clouds, Celestial Lord of Thunder, Celestial Lord of Lightning, Celestial Lord of Rain, Celestial Lord of Snow, Celestial Lord of Hail, and Celestial Lord of Mist—each represented by a unique symbolic character.

The concluding section documents four household-protection talismans (for blessings, longevity, health, and peace), the heart-seals of five Perfected Persons (Perfected Hua, Zhu, Li, Nan, and Huang), and the secret titles of multiple Primordial Lords (including Lady Wei and Lady Zu). It also references the Qingwei tradition's celestial hymns and demon-subduing heart-mantras—ritual techniques renowned for exorcising evil, dispelling calamities, and attracting auspicious fortune.

This scripture primarily explains the methods and efficacies of several important memorial petitions (zhangbiao) used in Daoism for communicating with celestial deities. Each type of petition serves specific purposes and must be prepared and submitted according to strict protocols.

The first category of petitions assists in dispelling calamities and eliminating misfortunes, particularly when venerating high-ranking deities like the Great Dipper Lords. These require accompanying talismanic seals (fuxin), with prostrations performed only if initial attempts prove ineffective. They mediate grievances, settle disputes, subdue demons, avert major disasters, and safeguard communities. Four distinct variants are selected based on circumstances.

The "Luminous Golden Primordial Heart Memorial" (Ming Jin Yuan Xin Zhang) must be used during specific festivals (the Three Primes festivals, eight seasonal nodes, or one's birthdate). Written with cinnabar on yellow silk measuring 1.2 chi in height and 2.4 chi in length, it requires a 3-inch blank margin at the top. Blue paper may substitute for urgent cases. The first four characters should face the Dipper constellation, while the last four orient toward the Mysterious Heavenly Sovereign. This petition reaches the highest deities and penetrates all Three Realms, ideally submitted during peak yang hours. In emergencies, reciting "Jin Yuan Xin Zhang" may expedite approval.

The "Harmonious Mysterious Dao Heart Memorial" (Chong He Miao Dao Xin Zhang) petitions for peace and blessings, requiring conjuration talismans to summon divine generals. When not submitted at formal altars, practitioners must recite the incantation "Dan Jing Yi Qin." Written with cinnabar on yellow silk (or ink when addressing lower deities), its dimensions measure 1.5 chi long and 1.2 cun wide. Use is permitted only when dire circumstances render standard prayers ineffective.

The "Purple Sovereign Supreme Memorial" (Zi Huang Shang Zhang) accesses the highest celestial realms, communicates with the Nine Heavens, and mobilizes myriad deities for significant appeals. Similarly, the "Primordial Qi Ten-Thousandfold Profound Cavern Memorial" (Yuan Shi Yi Qi Wan Fan Dong Zhang) serves major petitions. The "Nine Heavens Combined Memorial" (Jiu Xiao He Zhang) commands deities across all Nine Heavens and thunder ministries—single or double characters suffice normally, with quadruple characters reserved for extreme emergencies as improper use may shake heaven and earth, inviting divine censure. The "Nine Heavens Jasper Memorial" (Jiu Xiao Lang Zhang) corresponds specifically to the Divine Luminary, Jasper Luminary, and Purple Luminary celestial tiers.

This scripture primarily explains the specific ritual methods in Daoism for employing talismanic incantations (fulu) to perform rainmaking, thunder summoning, healing, and other magical operations.

The first section mentions characters like "radiant marvelous qi" and "blazing crimson light," each corresponding to thunder deities from different celestial realms (Azure Heaven, Jade Heaven, etc.). Each character can summon thunder gods and divine officers from their respective heavens for purposes like rain invocation, weather clearing, thunder control, or disaster-relief rituals. These talismans also assist in liberating souls from the Blood Lake Hell (a Daoist conception of purgatory for malevolent spirits), proving effective throughout the underworld domains.

The second part introduces the "Grand Clarity Flight Assembly Macro-Primordial Chapter," another talismanic system containing phrases like "Jade Mystic Thunder" and "Thunderclap for Scrutinizing Ten Thousand Spirits." Each character serves different purposes, with the foundational "qi" character (representing primordial energy in Daoist terminology) forming the base. To punish malevolent entities, fourteen characters must be combined into a complete chapter, dispatched by the divine envoy called "Grand Clarity Flight Assembly Macro-Primordial Talisman Emissary."

The third section details healing rituals: ceremonies must be performed either at temples dedicated to the Great Emperor of Eastern Peak (Dongyue Dadi) while venerating the Perfected Lord of Maoshan (an important Daoist immortal), or alternatively before the household stove god (Siming) if no Eastern Peak temple is available. Offerings like steamed cakes, tea, wine, spirit money, and straw sandals must accompany the talismanic invocations. The ritual involves divination by swirling water in a wooden ladle and drawing talismans using the sword mudra (a Daoist hand seal). Depending on the illness severity, either Yang or Zhang lineage divine generals may be summoned through seven talismans, with incense serving as the medium to bridge heaven and earth.

These practices demand strict adherence to liturgical protocols, adjusting talismanic content according to circumstances while mobilizing divine power through specific objects, gestures, and incantations. The scripture emphasizes that precise execution guarantees immediate spiritual response.

This passage documents the format and usage of Daoist memorial petitions (zhang), formal documents primarily used to beseech divine intervention for dispelling misfortunes. According to Daoist ritual protocols, such petitions must be composed in strict accordance with specific conventions.

The document begins by stating the petitioner's identity and purpose: "Disciple [name], encountering difficulties, sincerely composes this memorial petition." Three blank lines are then left—a distinctive sacred space in Daoist documents.

The main content commences with "This petition respectfully addresses," directed primarily to the Nine Emperor Stars of the Northern Dipper (Beidou Jiu Huang Jie'e Xingjun), who govern misfortune-dispelling, and the True Lord of Dipper Pivot (Dou Shu Shangxiang Zhenjun), the high-ranking assistant to the Northern Dipper deities. The petition earnestly requests these celestial beings to bestow their mysterious spiritual power to resolve calamities, expel disease, ensure safety, with a promise of devout gratitude. The document concludes with the date and the petitioner's name.

The text mentions Mao Ying, the eldest of the Three Mao True Lords (San Mao Zhenjun), famous Daoist immortals who serve here as divine messengers delivering petitions. These memorials may be written on yellow paper and burned in bamboo tubes, or inscribed on small wooden tablets.

Several types of petitions are listed:

• Qingwei Chi Ling Dongzhang: For general blessings
• Yuanshi Yiqi Shuji Chi Ling Dongzhang: Specifically for beseeching the Northern Dipper deities to dispel misfortunes
• Yuanshi Dongzhen Tian She Bao Zhang: Multipurpose—for rainmaking, healing, absolution
• Shenxiao Yuqing Tian She Bao Zhang: Primarily for soul salvation
• Zihuang Miaodao Jigao Xin Zhang: For emergency use
• Shangqing Yijiang Dongzhang: Higher-level rituals

Particular mention is made of the "Shangqing Qiongtai Liying Dongzhang," a special petition transmitted by the Shangqing patriarch Lady Xihua Chen to True Lord Xu Xun (Xu Jingyang). All such petitions must be written on yellow paper following prescribed formats, delivered by ritual masters through spirit generals or transmitted via burning.

This scripture primarily discusses Daoist methods of employing Fulu (talismans and registers) to summon deities and regulate natural forces. Depending on specific needs, particular talismans can be used to invoke thunder gods, calm storms, or dispel epidemics.

For instance, when adjusting wind and rain, one may inscribe the talisman with directional indicators to summon thunder deities for assistance. The text mentions two types of talismans: "Wuji" (the primordial state of the cosmos) and "Taiji" (the undifferentiated state of Yin-Yang). The former, written in yellow cinnabar, is suitable for use in Huanglu Zhaijiao (a ritual for delivering the deceased), while the latter, invoked through incense offerings to the Celestial Emperor, can summon ten thousand deities.

The scripture also enumerates various talismans and their functions:

• Xuan Character Talisman (Dongshen Fu): Dispels epidemics—burn it in affected areas.
• Yuan Character Talisman (Dongxuan Fu): Adjusts celestial movements and summons thunder deities, benefiting both the living and the deceased. Burning it at a Lingbao Zhaijiao altar invites divine presence.
• Shi Character Talisman (Dongzhen Fu): Specifically eliminates plagues, also called "Primordial One Qi Dongzhen Celestial Script."
• Dong Character Talisman: Remedies astrological anomalies, summons rain, exorcises evil, aids childbirth, and slays flood dragons.
• Jing Character Talisman: Stabilizes mountains and rivers, commands thunder, calms storms and tides, and treats panic disorders.
• Guang Character Talisman: Hung in courtyards, it prolongs life; worn as an amulet, it wards off misfortune.
• Ming Character Talisman: Illuminates ignorance, brightens the underworld, and delivers souls.
• Qi Character Talisman: Specifically summons thunder deities, applicable in various thunder rituals (Daoist weather-controlling rites).

When using these talismans, one may choose single characters, pairs, or triplets depending on circumstances. They can be inscribed like memorial petitions or written on differently colored paper. In Daoist rituals, these talismans serve multiple purposes—summoning deities, harmonizing nature, healing, and disaster relief.

This passage primarily discusses several important scriptures and incantations from Daoist Thunder Magic (a ritual practice for summoning lightning). It mentions that the Yiqi Tianjing (Scripture of Primordial Qi) serves as the foundation of thunderous energy, governed by the Heavenly Lord of the Grand Inception and the Purple Palace's Great Florescence Celestial Emperor, capable of commanding the power of thunder and lightning. The incantations from the Dajie Tianjing (Scripture of the Great Kalpa) can reverse heaven and earth, quell conflicts, and protect the nation.

Additionally, there are two scriptures—the Feijie Shenyun Leijing (Scripture of Swift Divine Thunder) and the Feitian Chongyun Leijing (Scripture of Soaring Celestial Thunder)—originating from the Divine Five Thunder Method, specifically used to urgently summon storms. The Jinjing (Golden Scripture) is particularly efficacious in curing plagues, while the Yushu Shizi Tianjing (Jade Pivot Cross Celestial Scripture) contains essential Daoist ritual techniques.

The text meticulously records several sets of mystical incantations, such as the twelve-syllable Brahma Qi incantation "Hundong Zhuokong Chunying," the eight-syllable Pure Qi incantation "Hundong Zhuokong Chiqi," and the twelve-syllable Prosperity Qi incantation "Ju Ji Daming Danhua." These incantations must be recited according to specific rules, allowing swift divine intervention in emergencies.

Finally, the passage mentions that the "Bi Xu Zhi Dao" (Supreme Way of Azure Emptiness) can unify the three types of primordial Qi—enabling practitioners to ascend to the highest celestial realms to commune with deities while also commanding myriad spirits in the mortal world. However, it emphasizes that these rituals wield immense power and should only be used in dire emergencies, performed with utmost solemnity and reverence.

This scripture records the standardized procedures for creating and using Daoist talismans (fulu), divided into three main sections:

The first section establishes the authority of these incantations, explaining that these efficacious spells originate from the Great Void (Taixu, the highest realm in Daoism), which all celestial deities and earthly spirits must obey. Those who defy them will face the severe punishment of "soul dismemberment" (zhan shi). However, the text specifically notes that this punitive phrase may be omitted for non-urgent matters.

Next comes detailed instructions for drawing the talisman: one must begin with the specific "Bi Xu Supreme Dao" format header, inscribe the honorable titles of the Thunder Department generals being summoned, and clearly state the petition's purpose. The drawing sequence is crucial: first create circular symbols, then add the base structure, and finally overlay with the characters "Supreme Dao" (zhi dao). Steps may be simplified or expanded based on urgency, with abbreviated versions permitted for emergencies. Common paper or peach wood boards may be used as materials, though important occasions require special yellow parchment.

The final section explains sealing and usage protocols: the front must specify the recipient and the talisman creator's credentials, while the back bears the name of the spiritual messenger delivering it. For household protection against evil, the talisman may be engraved on coin-shaped boards. Special methods are described for construction-related rituals: the priest must enter deep meditation until achieving heightened spiritual concentration, then draw large circular symbols on yellow paper using specific brush techniques to mobilize the power of thunder generals or the Year Spirit (Taisui). This involves secret methods called "embodying the celestial principle" (tu xuan ti qian) and "distinguishing yin-yang" (fen pan yin yang) to harmonize directional energies.

The frequently mentioned "threefold application" (san gai tu zhi) refers to the empowerment ritual of brushing over the talisman three times, while the "unification method" (gui yi zhi fa) represents the crucial step for concentrating the talisman's power. All operations must strictly follow prescribed timings and procedures.

This scripture primarily discusses Daoist talismanic rituals (Fulu) for exorcising evil and suppressing baleful influences. The ritual master must first draw a large circle (○) representing the cosmos on yellow paper, then inscribe a well-pattern (井字) following the Nine Palaces grid arrangement within it. With concentrated focus, they write specific talismanic invocations (Tianzhang Fulu) within the grid, including powerful phrases like "the Supreme Purple Sovereign's Dao" and "the Primordial Commands for Divine Service" - all containing the power to summon celestial beings.

When creating talismans: yellow ink should be used on blue or plain paper, while cinnabar ink is employed for red paper. Upon completion, the talisman must be stamped with the "Supreme Dao Three" seal and empowered using a "ritual seat" (likely a ceremonial implement). During exorcism, the master chants toward the target direction: "When the Grand Year Star stands overhead, no deity dares oppose..." commanding malevolent spirits to depart immediately.

The text also describes specialized plague-dispelling rituals: within the circle one writes the four characters "Cavernous Abyss Divine Spirits" and "Xin's Calamity" (possibly referring to Plague God Lord Xin), while summoning assisting deities like Envoy Zhang and Envoy Flaming Yang. The mentioned "Three Edicts" refer to decrees from the Three Supreme Deities - the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Jade Emperor (Yuhuang Dadi), and the Celestial Worthy of Great Unity (Taiyi Tianzun) - used sequentially from lowest to highest authority for urgently mobilizing divine generals.

These talismanic rituals integrate multiple Daoist elements: Nine Palaces and Eight Trigrams (Bagua) cosmology, divine summoning techniques, and celestial bureaucratic documents, embodying the core Daoist magical principle of "communicating with deities through talismans."

This passage details the specific operational methods of Daoist talismans (fulu), command tablets, and ritual documents, along with their associated pantheon of deities.

The opening section introduces a mysterious twelve-character incantation known as the "Primordial Family Scripture," specifically transmitted to Xu Jingyang, a renowned Daoist perfected being (zhenren). This incantation is used in emergencies—by first sitting in stillness to regulate the breath and silently reciting the spell, one can immediately summon thunder and rain. However, the text emphasizes that unless facing grave peril, it must never be used casually.

Several methods for submitting petitions are then explained:

• To pray for clear skies, one writes "Yang moves, Yang ascends" on the back of the scripture.
• To pray for rain, one writes "Yin rests, Yin descends."
• Specific inner codes (specialized talismanic phrases) are also provided for dealing with fog, hail, snow, and other weather phenomena.

The text also records several important ritual implements:

• The "Celestial Scripture Family Altar" (a stand for placing scriptures) must bear the inscription "One Mystery, Two Subtleties, Three Ultimates, Four Truths."
• The "Dao Mother Scripture Transmission Altar" requires the four characters "Mystery, Subtlety, Ultimate, Truth."
• The "Eastern Extremity Azure Script" (a type of blue talisman) is used for refining and liberating wandering souls.

Later sections provide detailed instructions for the "Jade Inspection Format," an official document template used to appoint specific deities as commanders of celestial bureaus, with promotions granted for meritorious service.

The "Decrees of the Supreme Deity" section lists the highest pantheon of Daoist divinities:

• The Three Pure Ones (Sanqing): Jade Pure, Upper Pure, and Great Pure
• The Jade Emperor, True King, and Azure King

These deities command the Three Realms, and even the Five Thunders obey their orders—those who defy them face annihilation.

Finally, the dimensions of the "Pure Subtlety Command Tablet" are specified: six and four-tenths inches tall, with a three-tenths-inch arched top, two and eight-tenths inches wide, and nine-tenths thick. The text briefly mentions the system of the Nine Celestial Sovereigns (Jiuchen) governing the Nine Heavens, as well as the lineage transmission of the Pure Subtlety (Qingwei) school: originating from the Primordial Supreme Deity, transmitted to the Jade-Chen Daojun and the Mysterious Origin Elder Lord, before branching into two distinct lineages.

This scripture recounts the origin and current state of Daoist ritual transmission. The Orthodox Unity (Zhengyi) lineage of the Lingbao school (a major Daoist tradition) has been passed down from patriarch to disciple through generations. By the Tang dynasty, Patriarch Yuanjun (an honorific Daoist title), moved by compassion and drawing from diverse sources, synthesized the four major ritual traditions. He unified thirty-six divisions and seventy-two summoning methods (including spirit convocation rituals), perfecting practices such as salvation rites (refinement of souls), purification ceremonies (Zhaijiao), and memorial documents (petitions to celestial officials).

However, the talismans (Fulu), scriptures, bamboo registers, and divine edicts remained scattered across various ritual grades, creating such complexity that later practitioners struggled to grasp their essence. In recent times, even masters like Zhang Zhenren of Dongyuan—though profoundly accomplished—primarily transmitted only the "Beloved General's Divine Fervor" ritual grade. Other methods like Thunder Ritual mysteries or salvation memorials, even when learned, were seldom deeply understood.

The fifth-generation patriarch Xiong Zhenren once studied with Huang Zhenren of Leiyuan in Sichuan. While disciples carved stone records of their teachings, many essential oral instructions remained exclusively transmitted master-to-disciple. The author modestly claims limited ability yet inherits this orthodox lineage. During peaceful intervals, he compiled the ritual essentials, unifying the four traditions into one school. He placed the patriarchs' secret texts at the beginning, selecting only practical talismans for systematic organization. For Thunder Rituals, he emphasized proven methods like "Three Primes Divine Swiftness" and "Celestial Thunder of Divine Fervor." Salvation and purification rites focused on the Jade Luminary (a revered Daoist deity), distilling their core practices.

While compiling this text, the author weighed the risk of revealing celestial secrets against the need to preserve Daoist teachings—especially after wartime scripture losses. Yet recent disciples' lack of reverence, casually receiving transmissions without treasuring them, has caused methods to disappear. This compilation aims to revive authentic practice and sustain the school's legacy.

This passage addresses the grave offense committed by practitioners who break their vows and steal others' Daoist methods to teach disciples. Those who disregard their original oaths, treating sworn agreements as empty words, secretly copy scriptures through deceitful means, erase the names of true authors, arbitrarily alter essential instructions, and pass off stolen teachings as their own—such actions betray the very foundation of cultivation. Understand that the Dao (道) is the root of all methods (法), while methods are the application of the Dao. Essence and function are inherently one, inseparable from the original mind. The Dao resides within the heart; beyond the heart, there is no other Dao. All gateways to practice are methods of the mind—when the heart is awakened, the methods become clear. Those who steal teachings without formally becoming disciples deceive their own hearts, and by transmitting these to others, they deceive Heaven itself. In attempting to fool others, they ultimately fool only themselves. If even one's own heart can be deceived, what remains of genuine Daoist practice? Such cultivation only accumulates transgressions—how could it possibly move Heaven, Earth, or the spirits?

Consider the case of Tan Qiao (style name Jingsheng), the perfected being who authored the Book of Transformations (化书), only to have it plagiarized by Song Qiqiu. When the text later circulated widely, Qiqiu's thievery could no longer be concealed. Hadn't the perfected one already revealed the truth that "the child plays with shadows, unaware that shadows play with him"? Did Qiqiu not read these words? Yet he persisted in such covert wrongdoing. In this Dharma-Ending Age, it comes as no surprise that cunning individuals act recklessly.

True adepts seeking to comprehend the genuine Dao (道) should emulate the luminous virtue of past sages—sincerely seeking teachers and the Dao with upright hearts, never imitating the stealthy theft of deceitful people that offends Heaven. We orthodox practitioners must henceforth treasure and safeguard these spiritual texts and secret instructions, avoiding the missteps of predecessors. As scriptures warn: "Those who leak celestial secrets will face condemnation by all heavens; the irreverent shall fall into hell, implicating seven generations of ancestors." With the sages' admonitions so clear and stern, how can we not feel awe? How can we fail to take heed?

This passage was written by Zhao Yizhen (Daoist name Yuanyangzi) and appears in the fifth volume of Collected Essentials of Daoist Methods (道法会元). It primarily admonishes cultivators to honor teachers, revere the Dao, and strictly uphold precepts—never stealing esoteric instructions or deceiving heart and Heaven, lest they inevitably suffer retribution.