《道法會元》Vol. 94

This scripture documents the purification rituals from the "Secret Method of Zhang the Swift-Fire Thunder Envoy" in Daoist practice, comprising the Mouth Purification Incantation, Body Purification Incantation, and Heaven-Earth Purification Incantation, all essential preparatory rites before cultivation.

The Mouth Purification Incantation describes how the round shape of the human crown symbolizes the celestial vault, serving as a gathering place for myriad spirits, known as the "Divine Heaven" (Lingtian). The brain harbors innate true Qi (Zhenqi), and during practice, one must visualize the essence (Jing) in the brain flowing down through the cheeks like sweet spring water into the "Flower Pool" (Huachi, the oral cavity). When saliva fills the mouth, it is slowly swallowed, creating a sensation of fragrant energy ascending to the Nine Heavens. The mouth is where the twenty-four Qi gather; one must first exhale turbid Qi and then inhale pure Qi while forming specific hand seals (Ziwén) and visualizations. This involves drawing Water from Kan (kidney water) and divine water to swallow.

The Body Purification Incantation explains that the practitioner must guide the essence of the sun and moon to purify the body. The left hand forms the Wu (Noon) seal (representing the sun), while the right hand forms the Wei seal (representing the moon). Through the left and right eyes, one visualizes solar and lunar essences respectively. When the left eye gazes at the left shoulder, one imagines an immortal (Golden Youth, Jintong) aiding them; when the right eye gazes at the right shoulder, one envisions a Jade Maiden (Yunü) accompanying them—this embodies the principle of Yin-Yang mutual generation. Next, the practitioner visualizes the twenty-eight lunar mansions (as Daoism correlates the body with celestial constellations) merging with themselves. Finally, the Wu seal is used to summon fiery Qi, and a forceful exhalation burns away all impurities from the body.

The Heaven-Earth Purification Incantation is a mantra to dispel foul energies in the surroundings. By reciting specific syllables like "Om Zhā Duō Chì" alongside visualization, the turbid Qi between heaven and earth dissipates, the Eight Directions' mighty deities manifest, and malevolent forces retreat, purifying the cultivation environment. The unique pronunciations in the incantation, such as "Hāi Fú Lú Hū Jì Yù Shěn," possess the power to vibrate and harmonize the Qi field.

This scripture describes the specific procedures a Daoist priest follows when performing an exorcism and altar purification ritual. The process begins with sprinkling consecrated water to purify both the inner and outer ritual space while silently reciting incantations and forming the Zi-Wu hand seal (a characteristic Daoist mudra), simultaneously visualizing the Big Dipper constellation.

The priest must envision a majestic host of celestial soldiers and divine generals standing guard, employing the "Pohui Gang Step" (a specialized exorcism footwork pattern) to sanctify the ritual water. When chanting the Zhongshan Divine Incantation, the priest traces talismanic characters on the water's surface using the "sword seal" hand gesture.

The crucial "transformation into divinity" phase follows: the priest visualizes the Big Dipper from all four cardinal directions merging into a single entity, transforming into flame-like Gang Qi (celestial energy) floating above the ground. Standing within this radiant energy, the priest imagines their body transforming into the supreme Thunder Patriarch Emperor (highest deity of Daoist thunder pantheon) - crowned with celestial headgear, face glowing crimson like a heavenly sovereign, surrounded by thunder deities. While forming hand seals above the head, the priest visualizes light from the fourth star of the Big Dipper (Tianquan) pouring into their body, simultaneously reciting thunder magic incantations.

Next comes the visualization of two concentric lunar discs encircling the body - the outer ring containing seventy-two seasonal thunder gods (appearing like city god figures) arranged according to solar terms, and the middle ring guarded by twenty-four solar term deity kings. At this stage, the priest clicks their teeth while reciting the Golden Light Incantation, petitioning for the protective energy of heaven and earth to grant authority over thunder and demon-subduing powers.

After completing the incantations, the priest visualizes the Big Dipper's orientation according to seasonal positions: the dipper handle pointing east during spring (Mao position), south during summer (Wu position), west during autumn (You position), and north during winter (Zi position). The ritual culminates with visualizing three thunder marshals' (Zhang, Deng, and Xin) golden talismanic characters emerging from the Dipper's mouth, transforming into descending lightning. Through this integrated practice of visualization, incantation, and hand seals, the ceremony achieves its dual purpose of summoning divine powers and sanctifying the ritual space.

This passage describes the cultivation and practice of a Daoist thunder ritual (summoning thunder magic):

First, the practitioner visualizes three divine generals (the Three Marshals) descending with flashes of lightning, inhaling the electric light faintly through the nose before exhaling it through the mouth. Next comes the transformation of three special characters (晅 representing the sun, 朒 the moon, and 炓 the stars), while imagining golden script descending from the celestial gate (a head acupoint) into sunlight. At this moment, the Three Marshals manifest twenty-four solar terms, seventy-two climatic periods, and thirty-six thunder deities from the celestial realm—all merging into a golden halo.

The practitioner then inhales this golden light into ritual incense smoke while reciting a seventy-five-word incantation. This chant contains secret phrases for summoning thunder, progressing through six stages to successively invoke thunder chariots, lightning flashes, thunderclaps, earth tremors, flying sand and rolling stones, and finally violent storms with thunderbolts. Another brief thunder-summoning incantation follows.

Next comes the inhalation of the Nine-Word True Mantra (represented by square brackets in the text) through the nose into the incense smoke, merging with sunlight to enter the ancestral palace (Dantian) before ascending to the crown. This forms part of the seated meditation practice involving visualization techniques (cunxiang).

The text mentions an important "treasure character" (represented by a ○ symbol), resembling golden light at sunrise. When drawing talismans (fulu) or praying for rain, this symbol proves exceptionally potent. During cultivation, one directs Qi from the lungs toward the Big Dipper, forming a golden orb that transforms into this treasure character before being inhaled back into the lungs. This practice is called "Primordial Sovereign's Righteous Qi."

Finally, it describes a daily cultivation method: visualizing heart fire descending to the Dantian while golden light ascends through the throat to reach the Niwan Palace at the crown, transforming into the character "詗" before being drawn back to the Dantian. When summoning divine generals, this character emits from the Dantian through the crown as a talismanic command.

This scripture outlines a complete Daoist ritual for summoning deities through talismanic incantations, comprising several key stages:

Before drawing the talisman (Fulu), the practitioner must visualize sunlight enveloping the incense smoke while secretly invoking the Thunder Department generals. Upon sensing the gathered deities, one must offer sincere prayers stating the ritual's purpose. For exorcism rituals, the "Sha" character formula must be incorporated to activate destructive Qi (煞气), with the left hand forming the Rope Seal; for blessing ceremonies, the posture shifts to holding a Thunder Needle in the left hand and an axe in the right.

The text records several crucial hand mudras (Doujue) for stellar positions (such as Zi-Wu Dou and Wu-Zi Dou combinations) with corresponding Sanskrit mantras like "Tianhei Ali Luomohe." It specifically notes that when not using the Fire Mudra, the character "雷" (thunder) should be drawn in a particular stroke sequence to form a constellation pattern.

Detailed talisman-drawing methods are described: secret characters must be written at designated positions (e.g., the character "鑛" at the head), accompanied by visualizations of the Celestial Gate opening with golden light entering the talisman. Different "explosive" characters are selected based on weather conditions (clear skies use "炷爆□" while rain calls for "□□𤆣").

The latter section focuses on crafting the "Nine Heavens Flying Fire Talisman": one must visualize Marshal Tao Gongji (a Thunder Department general) descending from golden light into the talisman, then absorb energy from the Celestial Gate's stellar radiance to inscribe five "fire" characters. Finally, the practitioner blows Primordial Imperial Qi onto the talisman while reciting the esoteric mantra "Om Amoga Vairocana Maha..." seven times, maintaining the golden light visualization throughout.

The conclusion mentions the "Red Crow Charm" used when dispatching talismans—a specialized incantation for summoning Fire Department messengers. This ritual synthesizes multiple Daoist magical elements including mudras, talismans, incantations, and visualizations, embodying characteristic Thunder Method (Leifa) practices from the Song-Yuan period.

This scripture records the specific operational procedures of Daoist Thunder Magic (a ritual technique for summoning thunder deities through talismans and incantations). It primarily contains the following key elements:

The text first describes the ritual for summoning the thunder deity "Thunder Ancestor Qinghua the Great Emperor," which requires specific hand gestures (thunder mudras), visualization (meditation), and mantras. It mentions adopting the "Tiger Power Sitting" posture—forming a thunder seal with the left hand while making a sword mudra with the right—and inscribing talismanic characters in the southeast (Xun gate, the wind direction). When golden light flashes, the practitioner must draw this radiance into their body, allowing it to illuminate the five viscera like the sun, particularly enveloping the liver and gallbladder regions.

Next, it details several distinct incantations and hand techniques:

1. The thunder-summoning mantra "Tianhuang Jiaye Pili She" requires the Zi-Wu Dipper Mudra (a specific hand seal). During the ritual, one must visualize the Celestial Gate opening as Marshal Deng the Blazing Fire (a key thunder deity) descends riding crimson-green clouds.

2. The wind-and-rain talismanic chant "Tianhei Ali Luomo Ye Di Bai Sha Tuo Qie Fan" must be performed counterclockwise starting from the Yin hour (3-5 AM).

3. The thunder-raising talisman requires forming the thunder seal, knocking the teeth five times, and inscribing it with cinnabar on blue paper. It should be burned in the southeast while performing Yu Steps (a Daoist ritual walking pattern).

4. The flying-fire incantation "Chitian Zha Long Du Yaocha Feitian Xuhuo Lüling" enhances the thunder ritual's potency.

5. The wind-raising talisman must be written with blue ink on white paper, moving from the Hai position through Zhen to Si, concluding with the Shen mudra.

The frequently recurring phrase "Swiftly, swiftly, in accordance with the statutes" (Ji Ji Ru Lü Ling) is a standard Daoist incantation ending, meaning "Execute urgently by divine command." Each talismanic chant is paired with specific visualization techniques—such as imagining the union of heaven's and earth's Yin-Yang Qi condensing into divine forms on the talisman paper. These rituals were primarily used for weather control, including rainmaking, rain-stopping, and thunder summoning.

This passage explains Daoist talismanic rituals (fulu) for weather modification, including ceremonies to pray for clear skies, rain, and snow.

For clearing skies, one must silently recite incantations while burning talismans in the southeast (the Xun direction). The chant invokes deities such as "Feitian Chuahuo" (Flying Heaven's Swift Fire) and "Yishou" (Prow of the Mythical Bird), who govern wind and rain. The ritual involves visualizing mountains collapsing and boulders flying through the air, invoking the command of the True Sovereign (a high-ranking Daoist deity) to swiftly bring forth sunlight. Practically, this entails drawing talismans with cinnabar on red paper, forming specific hand seals (such as the "Open Heaven's Gate" seal), pacing the stars in the southern direction (a Daoist ritual step pattern known as bugang), and burning the talisman while focusing intently on the incantation. This disperses dark clouds and restores intense sunlight.

In rain-summoning rituals, the Water Official (a deity governing water) lifts restrictions, and the wheels of Thunder City (the abode of thunder gods) begin turning. A yellow paper talisman inscribed in cinnabar is either cast into deep pools or burned to summon dragons. The incantation describes thunder gods moving from the sunrise in the east to the Dragon Terrace in the west, causing heaven and earth to rotate and mountains and seas to tremble, ultimately compelling dragon kings to release rain.

Snow rituals require writing talismans in white powder on white paper and burning them facing the direction of Heaven's Gate. An altar must be set up for the Eastern Numinous High Minister, the Radiant Immortal Master of Auspicious Light (a deity governing snow), with offerings made during the Zi (11 PM–1 AM) or Chou (1–3 AM) hours. The chant describes freezing winds condensing moisture into snowflakes, purifying all things in heaven and earth, and finally bringing snowfall.

All three rituals conclude with the phrase "Swiftly, swiftly, by the command of the Red Heaven's Dragon Capital, the Yaksha of Flying Swift Fire!"—a formula of urgent divine decree. These talismans emphasize mobilizing natural forces through focused visualization (cunxiang), hand seals (qiejue), star-pacing (bugang), and the burning of talismans.

This is a collection of Daoist talismans (fulu) and esoteric methods primarily used for summoning natural forces and exorcising evil influences. Each talisman has specific writing methods, usage instructions, and incantations.

The Cloud-Summoning Talisman must be written in white ink on black paper. After forming a specific hand seal (shoujue), it should be burned in the northern direction to immediately summon clouds and mist that can shroud the sky—even capable of shaking mountains and seas. The incantation mentions "Flying Heaven's Swift-Fire" (a thunder deity from Daoist Thunder Ministry) riding cloud dragons, with the Wind Earl and Rain Master obeying commands. Those who disobey will be consumed by thunderfire.

The Thunder-Summoning Talisman requires vermilion ink on yellow paper. Forming the Chen-position hand seal and burning it in the southern direction can instantly summon lightning. The chant describes electric light shooting like meteors, illuminating and destroying demonic forms, working in conjunction with the "Divine Thunder Maiden" (a female thunder deity) to purify heaven and earth.

The text lists various talismans for summoning natural phenomena:

• Wind-Summoning, Rain-Praying, Lightning-Commanding, Snow-Praying, and Clear-Sky-Praying talismans for weather phenomena
• Cloud-Dispersing and Wind-Stilling talismans for calming natural forces
• Temple-Destroying, Ghost-Slaying, Plague-Expelling, and Locust-Dispelling talismans for exorcism and protection

Notable details:

The Ghost-Slaying Talisman describes "blood flowing for miles, spirits dissolving into water," using thunder's power to eradicate evil. The Plague-Expelling Talisman mentions "Sagongnu" and "Salounu" (names of plague deities). Thunder Ritual chants require coordinated hand seals and visualization of the Five Directions' Thunder Deities (thunder gods of east, south, west, north, and center).

All talismans emphasize the phrase "urgently urgent as the law commands" (jiji rulüling)—a common Daoist incantation conclusion indicating immediate effect. Repeated invocations like "Red Heaven's Roaring Dragon Capital Yaksha" refer to titles of Thunder Ministry generals.

These talismans exemplify the characteristics of Daoist Thunder Rituals (leifa)—a ritual system centered on summoning thunder and commanding lightning. Through specific talisman forms, incantations, hand seals, and visualization, they mobilize natural forces and divine assistance.

This scripture records the names of thunder deities and summoning incantations from Daoist Thunder Magic (the art of commanding thunder and lightning). The seemingly peculiar combinations of characters at the beginning are actually esoteric mantras used by ancient Daoist priests to resonate with thunder deities through specific pronunciations, where each syllable corresponds to the energy of different thunder gods.

The term "Xu Huang Hundun" (Primordial Chaos of the Void Sovereign) mentioned refers to the primordial state before the creation of the cosmos, while the "Thirty-Six Thunder Dukes" represent the important pantheon of thunder generals in the Daoist Thunder Department. When reciting these incantations, the ritual master must coordinate with specific hand gestures (thunder mudras) and visualizations:

First, visualize twelve Thunder Dukes descending from the twelve celestial directions—they include deities like Luo Zhi, Luo Mo, and Luo He, each clad in crimson ritual robes. Next, summon twelve Human Thunder Dukes from the crown of one's head, such as He Luo and He Xiu, who wear azure ritual robes.

The recurring phrase "urgently, urgently, in accordance with the statutes and ordinances" (急急如律令) is a common Daoist command formula meaning "execute immediately according to divine decree." The concluding line "by the ordinance of the Supreme Great Pure August Emperor Sovereign" indicates these thunder methods derive from the highest authority of Lord Lao (Taishang Laojun).

In actual practice, these secret incantations require coordination with internal cultivation techniques and thunder ritual protocols. Through specific breathing methods, visualizations, and hand seals, practitioners mobilize the thunderous power between heaven and earth. The special characters marked with squares (□) in the text likely represent lost secret words from the transmission process—in Daoist tradition, such elements often require oral transmission from a master to learn their correct pronunciation.

This scripture records the rain-summoning and sun-invoking rituals with esoteric incantations from Daoist Thunder Magic (a secret art for controlling wind and rain). The main content can be divided into several sections:

The cultivation method for the Earth Thunder God (a deity governing terrestrial thunder magic): Practitioners must visualize twelve Thunder Gods emerging from the earth, corresponding to the twelve earthly branches (Zi to Hai). Clad in black robes, they command the thunder power of the Five Sacred Mountains (Wuyue) and the twelve primordial energies of heaven and earth. For rain summoning, one visualizes the mouth transforming into a vast ocean, the tongue becoming a black dragon. When saliva fills the mouth, it is stirred while reciting the Golden Light Incantation before spraying it onto ritual talismans (Fulu), all while envisioning torrential storms filling the cosmos.

The sun-invoking method works inversely: Vermilion ink is used to draw talismans, visualized as crimson dragons dispersing clouds. One imagines a red dragon soaring from the crown of the head, burning in the void to clear the skies. The text mentions the imagery of "the Yellow River connecting to the Heavenly River," referring to the sacred Kunlun Mountain linking heaven and earth, aided by the stellar powers of the Ji and Jing lunar mansions (from the twenty-eight constellations).

Subsequently, the secret names of major deities are listed, including the Daoist Patriarch, Taiyi Jiuku Tianzun (Savior from Suffering), Dongyuan Great Emperor, Beiyin Fengdu Great Emperor (Lord of the Netherworld), the Jade Emperor, and the Thunder Ancestor Tianzun. Each divine name accompanies unique sigils to be silently recited and visualized during rituals.

The core esoteric incantations contain special Sanskrit-derived syllables: "Sha Hong Ji Li" represents the Five Phases' power, while combinations like "□ Nie Di Hong" serve as secret sounds to mobilize thunder generals. Three thunder marshals—Marshal Deng, Marshal Xin, and Marshal Zhang—are emphasized, each with corresponding sigil forms.

The conclusion presents an exclusive incantation for summoning Marshal Tao (a key thunder general) using syllables like "Om Duo Duo Li" to manifest his presence. The entire ritual emphasizes the integration of visualization (Cunxiang), secret incantations, and talismanic writing—harnessing bodily fluids to resonate with cosmic energies for weather control.

This scripture records the talismanic incantations (fulu) and cultivation methods from Daoist Thunder Magic (Leifa), primarily used for rain-making and rain-stopping rituals. Let me explain section by section:

The seemingly cryptic characters at the beginning (such as "起嶽頡志賫業蕩攝吒唎勑煞攝準") are actually secret Thunder Magic incantations belonging to the "Jade Emperor's Edict Summoning the Nine Heavens' Flying Fire Tao Gong's Command" method. Marshal Tao is a divine general under the Thunder Ancestor Emperor (Leizu Dadi), specifically executing celestial decrees, with a majestic appearance like a heavenly deity. When using these, one must first draw the talisman—its design resembles ordinary messenger talismans but requires adding five flame patterns at the base along with wings. Reciting the secret incantation to summon him is said to be remarkably efficacious.

Several secret symbols and their corresponding magical effects are recorded next: "晅朒炓三光" represents the Three Lights (sun, moon, stars); "团云掩日" can obscure the sun; "用眼毕角" likely refers to a specific eye cultivation technique. Subsequent listings of natural phenomena like "wind, thunder, clouds, rain, lightning, clear skies, and dragons" demonstrate this method's weather control capabilities—closing the talisman brings rain while opening it clears skies.

The "Sun-Obscuring Secret Incantation" is a powerfully potent chant that darkens heaven and earth when recited: Mantric syllables like "Om Jian Jian Hong Hong" (唵聻聻吽吽) can extinguish sunlight, summoning divine forces including the Great Subtlety Youth (Taiwei Tongzi, a celestial general) and Rahu (the malefic planet), plunging mountains and rivers into darkness with gathering storm clouds and thunderbolts.

The "Water-Summoning Incantation" is used in rain rituals: When drawing specific symbols, leave the ends open for clear weather or closed for rain. Before ritual activation, face the southeast (Xun direction) and absorb qi from the Nine Heavens—drawing azure celestial light into the liver, jade-green light into the eyes, and crimson light into the heart. These energies mix within the body, descend from the Crimson Palace (heart center) through the spleen, transforming into golden light that radiates outward. Visualizing this golden light forming the character "gold" (金) is said to command spirits and deities.

Finally, the "Great Awesome Virtue Fire-Chariot Incantation" summons fire department generals: Chanting "Om Hong Hong" (唵吽吽) invites countless divine troops from the Nine Heavens' Fire Department, including fire kings riding mythical beasts like kui-dragons, flying tigers, and lions, leading millions of bronze-headed, iron-faced celestial soldiers to patrol the four directions. When the Imperial Bell (ritual instrument) rings, even demonic paths tremble in fear, causing sacred grottoes and blessed lands to quake.

These contents belong to advanced secret transmissions within Daoist Thunder Magic, requiring oral instructions from a master for proper cultivation—ordinary practitioners must never attempt them casually.

This scripture describes the Fire Thunder exorcism ritual in Daoist Thunder Magic (Leifa), comprising three components: incantations, visualization (cunxiang), and talismanic formats.

The Fire Thunder incantation depicts a scene of immense power: when sacred mountains tremble, wind-fire deities descend with their fiery battalions—fire youths, fire maidens, fire dragons, and fire steeds—amid swirling crimson clouds. Eight flaming dragons charge forth as thunder generals unleash deafening roars. Sand and stones fly in howling gales while flaming wheels and wind chariots traverse the realms, their radiance illuminating the Three Realms (sanjie). Any demon witnessing this majesty flees underground, and ancient temples with malevolent trees crumble to ashes. The chant concludes with the supreme decree: "By the Boundless Majestic Virtue (De) of Fire Thunder from the Nine Heavens."

Following the incantation, the ritual master engages in visualization: envisioning his entire body glowing crimson, forming thunder mudras (leijue) with both hands as flames erupt from his joints. His left foot treads upon the "fire chariot" representing yang energy, while his right presses the "water chariot" symbolizing yin forces, creating the harmonious interplay of water and fire.

The Lesser Fire Net incantation specifically subdues evil entities, transforming solar fire into an iron net of golden walls with flames rising to the celestial court and descending to the underworld. All malignant spirits are bound by fiery shackles and scourges, judged amid the pounding of fire drums. The phrase "no mercy shall be shown" embodies the thunderous severity of this method.

The talismanic section meticulously documents the standard format for Daoist ritual proclamations (xiwen): the header must reserve space for the talisman's emblem and precious characters. The main text commands local City Gods (Chenghuang) to marshal thunder deities—Wind Lord, Rain Master, Thunder Duke, and Lightning Mother—alongside dragon kings to manifest on specified dates. It concludes with the exact year, month, day, and the master's signature.

The appendix records calendrical rules for ritual timing based on celestial stems and earthly branches: specific "entry" and "exit" hours must be observed on different dates, with thunder god orientations aligned when releasing punitive energies. These details reflect Daoist ritual's rigorous application of temporal and spatial principles.

This passage explains the Daoist ritual (Zhaijiao) principles concerning directional orientation and temporal selection. Based on combinations of celestial stems (Jia, Yi, Bing, Ding, etc.), specific directional arrangements and corresponding time periods must be observed:

On Jia-Ji days (days marked by the celestial stems Jia or Ji), the primary orientation is east, followed by northeast, then due south. For Yi-Geng days, northeast is primary with due south secondary. Bing-Xin days prioritize west, then northwest. Ding-Ren days first select due south, then due north. Wu-Gui days begin with due east, followed by due south. (When burning talismans [Fulu], one must face these corresponding directions.)

Regarding the correspondence between "baleful Qi" (Shaqi) and altar-ascension timings: On Jia-Ji days, ascending the altar during Chen hours (7-9 AM) requires ritual response during You hours (5-7 PM); ascending at You hours demands response at Chen hours. Yi-Geng days require altar ascent at Yin hours (3-5 AM) with response at Wei hours (1-3 PM). Bing-Xin days observe You-hour ascent with Xu-hour (7-9 PM) response. Ding-Ren days perform noon (Wu hours, 11 AM-1 PM) ascent with midnight (Zi hours, 11 PM-1 AM) response. Wu-Gui days ascend at Mao hours (5-7 AM) with You-hour response.

These regulations originate from the 94th volume of the Compendium of Daoist Rituals (Daofa Huiyuan), representing essential spatiotemporal principles in Daoist ceremonial practice.