《道法會元》Vol. 7

This scripture passage documents the divine hierarchy and invocation rituals from the "Shangqing Dongming Xieshen Wuying Dafa" (Great Method of the Five Responses from the Luminous Cavern of Shangqing) found in Volume 7 of the Dao Fa Hui Yuan (Collected Essentials of Daoist Ritual). The content is organized into several key sections.

The text begins by listing the principal deities, including prominent Daoist patriarchs such as the Zhengyi Tianshi (Celestial Master of Orthodox Unity, referring to Zhang Daoling) and the high-ranking goddess Gao Yuan Chenzhao Fawang Zixu Yuanjun (Purple Void Primordial Lord, King of the Law and Celestial Radiance). These three main deities are followed by detailed enumerations of the Twelve Directional Lords of Destiny (Siming Shenjun), each bearing specific surnames—for instance, the Eastern Lord of Destiny carries the surnames Zhang, Wu, and Xu, while the Southern Lord bears the surnames Ji and Ji. These deities are all depicted wearing royal attire.

The system of Destiny Lords also includes several female deities known as the Ladies of Destiny (Siming Furen), such as Niangpo and Shengnianpo. Additionally, there are the Four Direct Messengers (Sizhi Shizhe)—deities overseeing the temporal dimensions of year, month, day, and hour—as well as attendant youths and divine warriors. Each has distinct attire, ranging from royal robes to the uniforms of celestial enforcers.

The scripture records various incantations for invoking these deities, such as the esoteric sound-mantras "Hongzha" and "Honghei," used in blessing rituals. It also documents guardian spirits associated with specific locations, including:

• Lü Yingqing, the presiding deity of the Celestial Well (Tianjing Zhongliu Shenwei), attended by six jade maidens;
• Lu Hui, the subterranean deity of the Rain Prayer Altar (Yuting);
• Song Jiyuan, the guardian beneath the eaves, depicted with disheveled hair, dressed in white, and wielding a bow and arrow;
• Kong Jian and Liu Zhang, the left and right guardians of the latrine, appearing as judges with faces of white and crimson, clad in red and green robes respectively.

This pantheon reflects Daoism's characteristic sanctification of everyday spaces, constructing a religious foundation through a comprehensive divine genealogy. Each deity possesses specific iconography, attire, and invocation methods, exemplifying the meticulous standardization of Daoist ritual protocols.

This scripture primarily elucidates the concrete methods of Daoist talismanic magic (fulu) and the functions of related deities. The opening section describes several talismanic designs: one depicts a kingly figure wearing a futou (ancient male headgear) and official robes while holding a hu tablet (ceremonial tablet used by officials in court); another portrays a female figure dressed in blue garments. These are all talismans used for summoning divine beings.

When inscribing talismans, specific incantations must be recited, including mystical syllables like "Kui □ □ Bi □ Miao Tu," followed by chanting the middle chapter of the Ling Shu (Numinous Book) once—this ensures the talisman's immediate efficacy. For practical application, the entire talisman must be written on yellow paper, with the appropriate design selected according to the specific matter at hand. A five-inch blank space should be left at the top to inscribe the petition details, naming the particular deity being invoked for assistance. The inscription concludes with the date of the ritual and the ritual master's religious rank (indicating their level of spiritual attainment within Daoist practice).

The text then details the responsibilities of five household deities: the Stove God oversees family members' lifespans, properties, blessings, and treasures; the Heavenly Well God governs clothing, storage, and verbal disputes; the Rain Altar God manages prosperity, ghostly omens, and livestock; the Eaves God presides over the auspiciousness of both public and private affairs; while the Toilet God administers lifespan, illnesses, fortunes, and wealth. Together, these five deities regulate all aspects of human affairs.

The Shangqing Zhenling Fuxiang Antu Dafa (Great Method of the Supreme Clarity for Pacifying Spirits, Blessings, and Securing the Earth) mentions commanding local Earth Deities to recite the secret incantation "Om Le Na Hong Hong Zha Li She" three times—this is used either for seeking blessings or addressing significant matters.

Finally, the Shangqing Sijin Xingdao Dafa (Great Method of the Supreme Clarity for Prohibitions and Promoting the Dao) records two deities residing northeast of the Eastern Sea who guard the Dragon Gate. Capable of transforming into divine dragons, they connect heaven and earth, expel evil while supporting righteousness, summon auspiciousness and repel misfortune. Their majestic virtue shines like thunder, their commands blaze like fire, and their achievements radiate like sunlight. The text also mentions a deity named "Celestial Numinous Yang Supreme General Wang Shentu."

This passage describes the appearances and invocation methods of two Daoist guardian generals. The first is "Celestial Spirit Yin Supreme General Wu Yulei," who has a ruddy complexion, three strands of beard, and large eyes. He wears full golden armor with a vermilion helmet, boots, wields a precious sword, and rides a blue dragon. The second general has a fair complexion and dignified appearance, dressed in green robes over golden armor with a helmet, holding an axe while mounted on a white tiger.

The text then records the secret incantation for summoning these generals: "Yo□ dun zhao" (where □ represents a missing or esoteric character), along with instructions for using the summoning talismans.

Three Shangqing (Highest Clarity) talismans are subsequently mentioned: The first is the "Shangqing Spirit-Pacifying Cavernous Yang Great Harmony Jade Talisman" used for stabilization; the second, the "Shangqing Spirit-Pacifying Cavernous Yin Great Origin Golden Talisman," specifically resolves disputes and slander; while the third, the "Shangqing Flying Yang Auspicious Talisman," serves for summoning harmony and exorcism, applicable through either incense fumigation or direct posting.

The scripture concludes by explaining these methods involve six deities governing human destiny, livestock, agriculture, wealth, and fortune/misfortune. The author Zhao Yizhen (a later disciple in the tradition) notes that while people have known of these six spirits since antiquity, the secret methods for employing them remained obscure. His master Lei Yuan Zhenren received celestial transmission of these arcane scriptures, making the techniques public so common people could attain peace and longevity. Zhao Yizhen, while pursuing his own cultivation, revisited and systematized these methods—not hoarding them privately but disseminating them widely, while cautioning recipients to use them judiciously.