《道法會元》Vol. 9

This scripture records the essential thunder method (Leifa) cultivation techniques of the Qingwei lineage (an important Daoist school), primarily detailing how to summon thunder deities and control wind, rain, and lightning through specific rituals.

To practice thunder methods, one must first purify both body and mind, achieving complete internal and external cleanliness. The practitioner should cultivate a heart-mind as clear and luminous as empty space, reaching the state where "Heaven, Earth and I become one," transcending the distinction between self and external objects. When reciting incantations, the voice should resonate clearly as if echoing through the void. One must thoroughly memorize all mantras and esoteric formulas without the slightest doubt in mind to truly master this art.

The scripture meticulously documents the complete "General Thunder Summoning Incantation." By chanting specific syllables like "Chi Hong Zha Du □ Lei She," one can summon the thunder pantheon (including deities like the Wood Wolf Spirit, Fire Bell Spirit, and Thunderbolt Spirit). The chanting must coordinate with specific hand seals (mudras) and visualizations—tracing talismanic patterns on the palate with the tongue while visualizing deities swiftly descending from the southeast (the Xun position, associated with wind).

Three specific ritual operations are subsequently described:

• The wind-raising method requires drawing three talismans with white pigment on black paper, burning them in the southeast while specifying the duration of winds;
• The cloud-gathering method similarly uses black paper and white pigment for talismans, burned toward the north to petition the Jade Flower Divine Lord (Yu Ying Shenjun) to deploy clouds at the appointed time;
• The thunder-conjuring method demands seven vermilion-inscribed talismans on blue paper, sealed inside a special bamboo tube (13 inches long in leap months, 12 inches otherwise) with a wooden lid before activation.

These methods strictly adhere to ritual protocols involving specific materials, directions, and temporal calculations, exemplifying how Daoist arts integrate abstract cultivation with concrete ceremonial practice.

This scripture records several specific methods of Daoist ritual practices, primarily used for rain summoning, snow invocation, clear weather petitions, and exorcism ceremonies. These practices all require particular talismans (fulu) and ritual procedures.

The rain summoning method requires preparation of yellow talismanic paper inscribed with specific characters, using arrows and yellow paper flags as ritual implements. A special talisman must also be prepared, dispatched by Jade Flower (likely a deity or messenger) to the Dragon King of the Eastern Sea and the City Gods of the Five Sacred Mountains, stipulating the exact timeframe for rainfall. If rain doesn't arrive as scheduled, the messenger must be sent again to urge compliance.

For thunder and lightning conjuration, practitioners must use forty-nine pine wood slats, each smoothed and inscribed with five talismans. When burned together with ritual documents, these immediately summon thunder. Each pine slat must measure at least three Chinese inches in length.

The snow invocation method employs white paper and white powder to inscribe seven talismans, presented to Immortal Master of Auspicious Light and Thunderclap Lord Liu, specifying the snowfall timeframe. Upon burning these talismans, snow will descend.

Clear weather petitions require twenty-eight charcoal pieces, each inscribed with three cinnabar-written talismans addressed specifically to Heaven Lord Deng of Sudden Fire, stipulating the clearing timeframe. When these charcoal pieces are completely burned within the ritual altar space, the rain will cease.

The exorcism method comprises thirteen talismans, all being the personal talismans of "This General" (likely referring to a specific deity). These can be written on yellow paper with cinnabar to dispel malignant influences and demolish temples of heterodox cults.

All these methods must be performed strictly according to prescribed timings, materials, and inscription methods to achieve desired results. Each practice corresponds to specific deities as communication recipients—such as the Dragon King of the Eastern Sea or Heaven Lord Deng—demonstrating the Daoist worldview where deities are intimately connected with natural phenomena.

This passage describes the format and content of Daoist talismanic documents (fulu) used for summoning divine generals. The process begins by inscribing the talisman on yellow paper: first writing secret symbols within a circle, then overlaying them with the character "敕" (command), and finally adding brushstroke flourishes. The right side of the talisman must specify which divine general is being summoned (e.g., "certain officer"), state the specific matter at hand, and emphasize immediate compliance without delay, warning of visible retribution for disobedience. The document concludes with the date (year, month, day, and hour) of issuance, along with the rank and name of the officiating priest.

Several important Daoist deities are mentioned: Xu Xun (Imperial Grand Historian of All Immortals and Enlightened Great Envoy, overseeing the Thunder Ministry of Peace), Ge Xuan (Jade Capital Transformation Master and Immortal Elder of the Supreme Left Palace, governing the Thunder Ministry of Mystery), and Zhang Daoling (Great Celestial Master Supporting Original Law and Upholding the Teachings of the Three Heavens, administering the Central Thunder Ministry). These deities hold key positions in Daoist thunder magic (leifa).

The subsequent section outlines the format for urgent command talismans, similarly requiring specification of the matter, date and time, and officiant. It reiterates the three principal deities—Xu Xun, Ge Xuan, and Zhang Daoling—along with female divinities like the Golden Tower's Luminous and Pervasive Primordial Sovereign Ancestor, and the High Origin's Purple Void Primordial Sovereign Wei.

The final paragraphs list several important Daoist scriptures and their key incantations, including the sixteen-word mantra from the Scripture of the Great Kalpa's Primordial Chaos (also called Three Caverns Kalpa Scripture), as well as spells from the Marvelous Scripture of the Primordial Natural Child Deity and the Scripture of the Minor Kalpa's Primordial Revelation. These mantras are used in rituals to command myriad spirits, summon thunder generals, and commune with deities. Each incantation, composed of specific characters, possesses power to control wind and rain or facilitate mystical transformations.

It should be noted that these are esoteric methods transmitted within Daoist lineages. Their practice requires formal initiation and strict adherence to ritual protocols. The special symbols and arrangements in the talismans carry specific meanings and must not be altered arbitrarily.

I have heard that in the primordial chaos of creation, the Great Dao manifested the profound mysteries of the "Scripture of the Great Kalpa," while the Divine Sovereign (a revered Daoist deity) disseminated the esoteric principles of sacred scriptures and imperial talismans. These true methods have been transmitted through the ages, with the Daoist lineage flowing continuously to this day. In the cyclical year of Dingyou (a traditional calendrical designation), I received my master's guidance to awaken to the subtleties of Daoist practice, and in the Wuchen year, I sought out renowned mountains and sacred sites, ultimately choosing this blessed land of Zhang Altar—the spiritually endowed region of Yangxian (an ancient place name, modern-day Yixing, Jiangsu). Here, the mountains and rivers form naturally, gathering the wondrous Qi (vital energy) of heaven and earth.

Following the ancient tradition of carving steles on Mount Song, I established a ritual altar here to form a covenant with heaven and earth. Gazing upon the Milky Way descending with auspicious light, I prayed for protective powers. Above, I sought blessings for the nation; below, I aspired to spread the illustrious reputation of these grotto-heavens and blessed lands (Daoist celestial realms). May the sun, moon, and stars move in harmony, the seasons transition smoothly, the harvests be abundant, the people live in peace, civil and military affairs flourish, resources be plentiful, and the times be tranquil. May all calamities be dissolved and all prayers be answered.

Just as Fu Xi's sixty-four hexagrams comprehend the arcane workings of heaven and earth, and the Heavenly Sovereign's (a Daoist deity) lifespan of eighteen thousand years, here I pray for the extension of sacred longevity (referring to the lifespan of emperors or sages). This inscription was composed on an auspicious day in early March of the fourth year of the Xianchun era (1268) of the Southern Song Dynasty, respectfully written by Huang Shunshen, guardian of the Three Caverns scriptures (core Daoist texts) and emissary of the Qingwei lineage.

This passage serves as the preface to Volume 9 of the "Collected Essentials of the Dao and Its Methods," recording the author's reasons for establishing an altar on this sacred mountain to pray for blessings. The mentioned "Qingwei lineage" was an important Daoist school during the Song and Yuan periods, specializing in Fulu (talismans and registers) rituals. The "Three Caverns scriptures" refer to the core Daoist canon "Perfect Scriptures of the Three Caverns" and its talismanic system. The text embodies the Daoist tradition of praying for the nation and all beings, as well as the cultivation concept of resonance between heaven and humanity.