《道法會元》Vol. 52

This scripture is a memorial document used by the Qingwei lineage (one of the major Daoist schools) to dispel locust plagues. A Daoist priest, representing local farmers, presents this memorial to the Jade Emperor (the supreme deity in Daoism), praying for deliverance from the locust infestation.

The priest first identifies himself, offering reverent salutations with utmost humility. He describes how farmers in a certain region, who depend entirely on agriculture for their livelihood, encountered a devastating locust plague during the crucial spring-summer crop-growing season. Suspecting this calamity might stem from some transgression committed by the local populace, he seeks to employ Daoist methods to eliminate the disaster.

The priest explains that according to Daoist liturgical protocols, he has already invoked the assistance of the Thunder Department deities (who govern lightning and thunder) and local Earth Gods to drive away the locusts. However, not daring to act without higher authorization, he specially prepares this memorial to report to the celestial court. This document originates from the secretly transmitted "Three Realms Demon-Subduing Heart Memorial" of Daoism, which possesses the power to communicate between heaven and earth.

With deep reverence, the priest petitions the Jade Emperor: may Heaven in its compassion command the coordinated efforts of various deities including the Thunder Department, Rain Department, City God (local protector deities), and Earth Gods. He specifically invokes named thunder deities like Yang Thunder Lord Gou Liuji and Yin Thunder Lord Bi Zongyuan to descend upon the afflicted area. Using the power of thunder, wind and rain, they are to eradicate all harmful insects (referred to by classical names like tengze and mingmao - ancient terms for locusts), allowing crops to revive and the people to reap abundant harvests.

In conclusion, the priest expresses his trepidation for presuming to submit this memorial, awaiting the Jade Emperor's sacred decree with devout reverence. This scripture exemplifies the Daoist religious practice of communicating between celestial and human realms through sacred documents, mobilizing divine power to resolve earthly disasters.

On the [specific date], your subject [name], holding the appointed office, respectfully submits this memorial. We dispatch the swift celestial messenger Yang Jie, bearer of divine decrees, to deliver this petition titled "Chapter on the Dao-Mind of the Supreme Purple Emperor" to the Nine Celestial Palaces (the revered deities of the nine heavenly realms).

Your subject [name], with utmost reverence and trepidation, kneels and reports: Having received the sincere petitions of the people, I dare not act arbitrarily. Having prepared this memorial to present before the Golden Portal of Haotian (the celestial abode of the Jade Emperor), I humbly seek your compassionate approval for implementation. In accordance with primordial teachings, I reverently submit the "Precious Chapter of the Supreme Purple Emperor's Dao" to communicate with Heaven.

[Herein leaves a five-inch blank space for inscribing Daoist talismans (Fulu)]

This memorial originates from the Great Void (the cosmic source) and descends through the Three Realms (heaven, earth, and humanity). Your subject, with purified body and mind, kneels again to petition the following august deities: The Most High Sovereign of Divine Empyrean, Southern Pole Longevity Emperor; The Azure Radiance Emperor of the Eastern Pole; The Universal Salvation Celestial Worthy of Thunderous Response from the Nine Heavens; The Thunder Ancestor Emperor of the Nine Heavens; The Great Celestial Emperor of Supreme Purity from the Purple Tenuity Jasper Palace; The Emperor of the Six Heavens' Profound Caverns; The Lord of Turquoise Waves; The True Lord of the Nine Heavens' Han-Si Bureau; The True Lord of the Nine Heavens' Investigative Envoy; and other celestial majesties. May Heaven in its mercy forgive your subject's presumption, and immediately issue edicts to the relevant celestial ministries for execution.

These commands shall be disseminated to all palaces, halls, and offices throughout the Nine Heavens, reaching every department of wind, thunder, and rain across the Three Realms and Ten Directions, including the City Gods (Chenghuang), Earth Altars (Sheji), and local Land Deities (Tudi), requiring their full cooperation. Particularly for the people of this region, may their grave offenses be pardoned, calamitous years transformed, disasters eliminated, and abundant harvests with auspicious signs be granted.

We dispatch the Thunder Lords of Supreme Purity's Divine Fervor—Gou and Bi of Yin-Yang—along with the Thunder Envoys Changyang of Crackling Thunder and Wang Hao of Flashing Lightning, together with the deities of wind, thunder, and rain ministries, to descend upon this locality. The City Gods, Earth Altars, and local Land Deities are commanded to immediately mobilize thunderous forces, sending widespread winds and rains to eradicate harmful creatures (such as flying serpents, crabs, borers, and crop-devouring pests), revitalizing crops and bestowing blessings upon the people. Thus shall the hopes for autumn harvests be fulfilled, while manifesting Heaven's benevolent virtue in creation.

Your subject, having trespassed against celestial majesty, remains in profound awe and trepidation, and hereby submits this memorial.

This is a formal memorial document submitted to the Celestial Court in Daoist ritual practice. The Daoist priest (referring to himself as "this subject") sends the petition through a designated talismanic messenger (Swift Courier of the Nine Heavens, Yang Jie) on a specified date.

The primary content involves the priest petitioning the Celestial Court on behalf of local communities: first declaring that the memorial has been delivered to the Golden Portal of Vast Heaven (the highest Daoist celestial realm) and the Jade Steps of the Nine Sovereigns (palaces of nine celestial venerables), then meticulously listing over a dozen thunder and weather deities to be notified, including the True Lord of the Jade Mansion's Judgment Bureau and the True Lord of Celestial Thunder's Prime Minister.

The core petition requests: celestial pardon for the people's grave transgressions, reversal of calamitous annual fortunes, and elimination of various disasters. It specifically implores the Thunder Ministry deities (including wind, thunder, and rain departments) to take immediate action, urging local City Gods and Earth Deities to manifest their powers: using thunder to exterminate crop pests (locusts, borers, etc.), employing wind and rain to nourish crops, reviving agricultural vitality, and ensuring bountiful harvests.

Concluding with humble reverence, the priest expresses trepidation for disturbing the sacred majesty, reiterates the submission date, and performs the ritual kowtow to Immortal Official Wei Yuanjun (likely the celestial officer responsible for document transmission). The mentioned "Primordial Qi of the Ten Thousand Brahma Cavern Scripture" (Yuanshi Yiqi Wanfan Dongzhang) indicates these memorials originate from the supreme Daoist methods transmitted by the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun).

(Note: Such memorials constitute essential documents in Daoist Zhaijiao purification rituals. Through specific ceremonies, priests burn them to reach the celestial realm, reflecting the Daoist cosmology of "heaven-human resonance" and the priestly function of advocating for the people's welfare.)

This is a formal memorial presented by a Daoist priest to the celestial deities, meticulously structured and earnestly composed. The priest humbly refers to themselves as "your servant," explaining that the memorial is written in response to devout requests from devotees rather than personal initiative.

The memorial is addressed to multiple high-ranking deities: primarily the supreme Jade Emperor of the Vast Heaven (the highest deity in Daoism), followed by the Nine Celestial Sovereigns of the Shenxiao tradition (Divine Empyrean Jade Pure Nine Heavenly Sovereigns), with additional requests for the ancestral master Gao Yuan Chenzhao Fawang Qingzhen Zixu Yuanjun (an exalted Daoist deity) to facilitate its delivery. The priest expresses concern over potential errors in the memorial's wording, asking the ancestral master to refine and perfect it to meet celestial standards for smooth transmission.

The core petitions include: beseeching celestial decrees to command the wind, thunder, and rain departments, along with local deities like City Gods (Chenghuang) and Earth Gods (Tudi), to collectively protect the local populace. Specific requests encompass absolving grave human transgressions, resolving calamitous annual fortunes, eliminating various disasters, and ensuring bountiful harvests. Particular emphasis is placed on summoning thunder deities such as Divine Lord Gou and Divine Lord Bi to descend locally—commanding winds and rains, expelling crop pests, restoring agricultural vitality, and bestowing blessings upon the people.

The document concludes by specifying its urgent delivery via the Nine Heavens Swift Talisman Courier Yang Jie (a legendary Daoist divine messenger), accompanied by the priest's signature and date. The entire memorial embodies the Daoist belief in "Heaven-human resonance," demonstrating standardized written communication with deities to advocate for the people's welfare.

This is a petition submitted to the heavens by a Daoist priest who humbly styles himself as a "Minor Thunder Official." Acknowledging his own shallow virtue (De) while bearing heavy responsibilities, he expresses profound trepidation and seeks divine protection through this formal appeal.

The priest first confirms having prepared an official memorial (a Daoist document addressed to the celestial court) according to proper liturgical procedures (Keyi), reporting to all levels of heavenly deities. He specifically implores successive patriarchs of the Qingwei lineage (an important Daoist school) to help transmit his petition, hoping the celestial administration will issue decrees mobilizing various deities—including the Wind-Thunder-Rain Departments, City Gods (protective deities of settlements), and Earth Gods—to provide collective assistance.

The specific petitions include: seeking absolution for local residents' transgressions, dissolving calamities of inauspicious years, eliminating various disasters, and ensuring abundant harvests. Particular appeals are made to Yang Thunder Lord Gou and Yin Thunder Lord Bi, along with Thunder Department emissaries like the Crackling Thunder and Lightning Envoys, to command wind and rain deities in bringing timely precipitation, dispelling crop pests, reviving vegetation, and bestowing blessings upon the people.

The document concludes with distinctive Daoist transmission protocols: the "Swift Celestial Courier Yang Jie," a divine messenger, is designated for rapid delivery. Attached is the "Heaven-Opening Talismanic Edict" (a Daoist Fulu for celestial communication), emphasizing this talisman carries the authority of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of the highest Daoist deities), which all beings across the Three Realms must obey.

Finally, it specifies the memorial will be presented through the Heavenly Gate (entrance to the celestial realm), with strict instructions that gate-keeping deities must not delay but immediately convey it to the celestial court for the Jade Emperor's deliberation. The entire document embodies the Daoist belief in "heaven-human resonance," where specific rituals facilitate communication with deities to plead for the people's welfare.

This is a Daoist talismanic document (fulu) for dispelling locust plagues, recording the complete ritual procedure for prayer and exorcism. The main contents are as follows:

First, it enumerates the titles of celestial officials participating in the ritual: Yang Jie, the Swift Talisman Messenger of the Nine Heavens, is responsible for document delivery, while Patriarch Jinque Zhaoning Miaodao Baoxian Yuanjun and Jinque Shangbao Qingzhen Zixu Yuanjun Wei Huacun (the patriarch of the Shangqing lineage) serve as witnesses.

The document then states the purpose: due to locust infestations damaging crops, this exorcism ceremony is being conducted. Three crucial documents are prepared: the Demon-Subduing Heart Petition, the Purple Emperor's Supreme Dao Treasure Petition, and the Memorial to the Nine Offices of Thunder True Lords. These are to be submitted respectively to three celestial institutions: the Gaoyuan Chenzhao Palace, the Nine Offices of Thunder, and the Jinque Zhaoning Palace.

The text particularly emphasizes the importance of this document, demanding no delays during delivery. The Swift Burning Flame Yang Talisman Messenger of the Nine Heavens is dispatched to handle transmission, with authority to immediately apprehend and punish any demons causing obstruction. The concluding section records the issuance date and the signature of the presiding Daoist priest.

The latter portion contains specific talismanic commands: issued in the name of the Primordial Qi Myriad Spirit Thunder Office (a thunder deity institution), it orders the Thunderbolt Changyang and Flashing Wang Hao messengers to cooperate with celestial generals, wind-thunder-rain deities, and local City Gods (regional guardian spirits) in executing the locust eradication mission.

The frequently appearing term "Primordial Qi" refers to the pre-cosmic energy of the highest Daoist deity Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), while "Golden Tower" (Jinque) denotes celestial palaces. The "Nine Offices of Thunder" represents the divine institution governing thunder magic. The entire document exemplifies the Daoist religious concept of "governing through spiritual means," employing rigorous liturgical procedures (keyi) to facilitate human-divine communication and resolve worldly calamities.

This Daoist ritual document is a talismanic decree (fulu) summoning thunder deities to eradicate pests and protect crops. The main content includes:

First, it invokes the thunder pantheon, headed by the supreme deity "Primordial One Qi Myriad Spirits Thunder Office," along with specific thunder enforcers like "The Flashing Envoys Wang and Hao of Piercing Lightning." Local deities are also mobilized for assistance—city gods (chenghuang, guardians of walled cities), earth altars (sheji, land deities), and local earth gods (tudigong).

These divine forces are commanded to jointly unleash the power of thunder, wind, and rain to exterminate crop-devouring insects (referenced by classical terms like tengze and mingmao). The pests must be driven far from this region and utterly annihilated, leaving no lingering harm. Only through this can crops regrow and common people receive the blessing of abundant harvests.

The document emphasizes the extraordinary nature of this pest-eradication mission for public welfare, demanding immediate execution without delay. Following Daoist liturgical protocol (keyi), it concludes with the issuance date and the officiating priest's ("this minister") authorization through ancestral masters like the "Golden Tower's Luminous and Profound Immortal of Wondrous Dao."

Terms like "talismanic edict" (fugao) and "jade talisman" (yufu) denote ritual implements for deity summoning, while "mystic statutes and ordinances" (xuanke lüling) refer to established Daoist ceremonial regulations. The entire document embodies Daoism's ethos of "benefiting the world and aiding the people" (jishi limin), harnessing celestial and terrestrial powers to resolve practical livelihood issues.

This is an official document format from Daoist Thunder Rituals (a type of Daoist practice specializing in summoning thunder and exorcising evil), used to invoke the assistance of the City God (a deity guarding the city walls) in performing rituals. The text contains standardized divine titles and imperative language:

The opening identifies the ritual master's status: "Your subject [name]" indicates the Daoist priest submitting a memorial to the Celestial Court in the manner of an official. It then lists two ancestral masters from the transmission lineage—the Golden Tower's Luminous and Mysterious Immortal Protecting Perfected Lady, and the Golden Tower's Supreme Pure and Void Perfected Lady, Lady Wei (a renowned female Daoist of the Eastern Jin dynasty).

The core content is the Thunder Department's (the divine institution governing thunder) decree: commanding the local City God to immediately lead subordinate divine troops and cooperate with the thunder deities and celestial generals dispatched by the Celestial Court to accomplish three tasks: 1) Eradicate locusts and pests harming crops; 2) Universally bestow nourishing rain; 3) Pardon the common people's daily transgressions. The document repeatedly emphasizes urgency with the phrase "swiftly, in accordance with the statutes and ordinances" (immediate execution of celestial law).

The format is highly rigorous: including blank spaces reserved for Fulu (Daoist ritual talismans), divine seals, and precise time records. Finally, it reaffirms the ritual master's orthodox transmission lineage, reflecting the Daoist emphasis on "unbroken master-disciple succession" in ritual practice. Such documents exemplify how Daoism sacralizes secular administrative formats, enhancing ritual efficacy by imitating official document structures.

This is a thunder ritual proclamation (a formal liturgical document styled after official decrees) from Daoist Thunder Magic (a practice for summoning thunder deities), used to invoke local deities for pest eradication and harvest protection.

The document opens by issuing a sacred decree in the name of the "Primordial Unity Qi Ten Thousand Spirits Thunder Ministry" (the highest thunder deity institution in Daoism), emphasizing that all spirits must comply wherever this document reaches, with violators facing severe punishment of "corpse execution" (a harsh penalty in Daoist belief).

The ritual master has already submitted formal petitions to the "Golden Palace of the Three Heavens" (the highest celestial realm in Daoism) and the "Jade Steps of the Nine Celestial Sovereigns" (the nine great emperors of the heavenly court). Now this proclamation is being issued to local deities. The document bears a three-inch talisman (a Daoist magical diagram) to enhance its efficacy.

Specifically, it summons the local "Earth Lord" (land deity), "Village Guardian Deities," and other territorial spirits, demanding immediate action. These deities are instructed to review any transgressions committed by local residents, yet following the compassionate spirit of the "Most High" (referring to Laozi, one of Daoism's supreme deities), they must offer opportunities for repentance.

The local deities are commanded to lead their "yin soldiers and fierce cavalry" (underworld troops) and other divine functionaries to collaborate with the "celestial thunder generals" (thunder department deities) dispatched from heaven. Through the power of thunder, wind, and rain, they must eradicate all pests (locusts, borers, etc.), ensuring these pests are driven far from the locality and completely eliminated. Crops must remain unharmed, allowing the people to receive the blessing of abundant harvests.

The conclusion stresses the extraordinary nature of this proclamation, emphasizing its importance to public welfare and the necessity for immediate execution without delay. The document is dated and signed by the presiding ritual master (designated as "minister so-and-so"), acting under the authority of the ancestral masters "Golden Palace Luminous and Mysterious Dao-Protecting Immortal Perfected Lord" and "Golden Palace Supreme Pure and Void Perfected Lord Wei" (two high-ranking female immortals).

The cover identifies this as an official document from the "Primordial Unity Qi Ten Thousand Spirits Thunder Ministry" addressed to the presiding deity of a specific local temple. This proclamation originates from Volume 52 of the Compendium of Daoist Rituals and represents a classic example of thunder magic texts for pest control and crop protection in Daoist practice.