《太上九天延祥滌厄四聖妙經》

This passage is a prayer from the Daoist Wondrous Scripture of the Supreme High One on Extending Auspiciousness and Cleansing Away Misfortune through the Four Sages of the Nine Heavens. It invokes the protection of the four divine generals who guard the North Pole. Here is a plain-language explanation:

It begins with an invocation to the four marshals of the north—Tianpeng, Tianyou, Yisheng, and Zhenwu. They can bind demons and evil spirits, appear in a majestic form, and are guarded by a million celestial soldiers. Tianpeng and Tianyou dispel misfortune and wickedness, while Yisheng and Zhenwu bestow good fortune. The prayer asks them to descend to the ritual altar so that all calamities may naturally vanish.

The text then praises each of the four marshals in turn.

The first is Marshal Tianpeng. He has a fearsome form with three heads and six arms, and governs the workings of Heaven and Earth. At the sound of the imperial bell, all the holy beings arrive; with a light sweep of his axe and battle-axe, the demons are shattered. His divine radiance shines brilliantly. He constantly saves and protects living beings and holds fast to the righteous path. He can drive away evil over a thousand miles and destroy all kinds of ghosts and monsters. Greatly compassionate, he can reach Heaven to bestow blessings, dispel misfortune, and keep lives safe. His full title is “Celestial Worthy of the Northern Pole, Marshal Tianpeng, Great Commander of Eighty-One Armies, Protector of the State and Subduer of Demons, Perfected Lord Who Attained the Fruit, Cloud of the Dharma Pervading All.”

The second is Marshal Tianyou. He dwells in the Hall of Clear Radiance in the Heaven of Wondrous Being and commands the generals of the Celestial Pole. Taking pity on the deluded and mistaken, he guides them with holy light. He can expound the hidden mysteries of the heavens and transmit the immortals’ true words. If worshippers make offerings with sincere hearts, he grants them the power of protection, following their steps like a cloud and staying with them like the sea. His full title is “Celestial Worthy of the Northern Pole, Marshal Tianyou, Great Commander, Emperor of Universal Transformation, Who Attained the Fruit, and Harmonious, Responsive, Benevolent One.”

The third is Marshal Yisheng, also known as Marshal Black Kill. He completed his work in the celestial realm, commands the forces of the Three Caverns and the Five Thunders, and wields authority over Heaven and Earth. He cherishes the wondrous workings of creation and commands perfected immortals and their officers. No demon dares oppose him. He can subdue powerful demons and drive away spirits that take the form of shooting stars. His might shakes Heaven and Earth, and his radiance shines alongside the sun and moon. His full title is “Celestial Worthy of the Northern Pole, Marshal Yisheng Black Kill, Great Commander, Perfected Lord Who Stores Up Blessings and Preserves Virtue, Who Attained the Fruit and Travels Through the Three Realms.”

The fourth is Emperor Zhenwu. He is the manifestation of the Xu and Wei lodges among the seven lodges of the Northern Black Tortoise. The essence of Ren and Gui water gave birth to his numinous spirit, and he took form from the Golden Palace.

Daoist believers recite these prayers when seeking to avert disaster, dispel misfortune, and protect their lives and bodies. Through sincere reverence for these four divine generals, they hope to receive their blessing and protection.

This scripture describes the virtues and functions of the Four Supreme Guardian Deities (Si Sheng) in Daoism. It begins by extolling Zhenwu Dadi (also known as Xuantian Shangdi), the foremost among the Four Saints of the North Pole, who resides in the highest celestial realm of Yuxu Palace and possesses boundless mystical power.

Zhenwu Dadi is not only the principal deity of the Zhengyi tradition (Orthodox Unity, a major Daoist school) who assists the righteous path and expels evil spirits, but he also has the power to avert disasters, protect the nation, and resolve calamities. Commanding the host of immortals, he embodies the virtues of courage and decisiveness while harboring great compassion. He can communicate with the heavens to seek blessings, dispel misfortune for all beings, and bring peace to body and mind.

The scripture then introduces the sacred titles of the Four Saints: Great Marshal Zhenwu, Benevolent and Majestic Sovereign Xuantian Yuansheng, and others—all manifestations of the Golden Palace (the celestial court), specially descending in times of apocalyptic calamity to deliver the suffering. Devotees must take refuge and pay homage with utmost sincerity, for the Four Saints dwell in the highest azure heavens (the supreme celestial realm in Daoism), their palaces radiating five-colored light and attuned to the profound celestial mysteries of the Nine Heavens.

Among the Four Saints, the Golden Elder of the West (Taibai Jinxing, the Venus of the West) opens the gate of salvation for worldly beings, bestowing talismans (fulu) and secret incantations to pave the way for auspiciousness. Sincere prayers—whether for averting misfortune or seeking blessings—will surely be answered. The scripture enumerates the many celestial beings who participate in the ritual assembly: the Three Officials (Sanguan Dadi), the Five Directional Heavenly Emperors, the deities of the sun, moon, and stars, the Lords of the Northern and Southern Dippers, as well as countless immortals and celestial soldiers.

The passage concludes with an opening incantation (Xuanyun Zhou), conveying that the true primordial qi of heaven and earth and the supreme virtues of humanity are recorded in the octagonal celestial script (Daoist cosmology holds that celestial texts take an octagonal form). Diligent cultivators may comprehend the celestial mysteries, while the devout may ascend to the Purple Tenuity Heaven (the highest celestial realm). Auspicious qi pervades the eight directions, and the immortal capital is shrouded in radiant mist. The profound teachings of the Three Vehicles (the stages of Daoist cultivation) and the original Dao-nature are now revealed through this supreme method—may all beings transcend delusion.

The scripture’s title, Taishang Jiutian Yanxiang Di’e Si Sheng Miao Jing (The Supreme Scripture of the Four Saints for Prolonging Auspiciousness and Cleansing Misfortune from the Nine Heavens), clarifies that it was transmitted by the Supreme Dao Ancestor (Taishang), concerning the wondrous methods of the Four Saints in dispelling calamities from the highest heavens. The phrase "At that time" (Ershi) is a conventional opening, marking the moment when the sacred assembly commences.

The Supreme Scripture of the Four Saints for Dispelling Calamities and Extending Auspices from the Nine Heavens depicts the scene of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) delivering teachings from the Jade Capital's Divine Terrace in the celestial realm of Beginning Blue Heaven (Shiqing Tian).

The Celestial Worthy radiated divine light in five colors, illuminating both the heavens and the earth. At that time, divine beings and immortals from the ten directions gathered to listen—including the sun, moon, stars, the Three Officials (Tian Guan, Di Guan, Shui Guan), the Four Saints, the Lords of the Northern and Southern Dippers, and countless other deities. Golden boys and jade maidens held incense burners and ritual implements, phoenixes sang in harmony, celestial music filled the air, and even the spirits of earth and wood listened with reverence.

Then, the White Emperor of the West (one of the Five Directional Thearchs) humbly asked the Celestial Worthy: "Why do living beings in the world experience such vast disparities? Some enjoy wealth and luxury, while others wander as beggars; some are born with disabilities and face rejection, while others suffer as slaves and servants; still others abuse power to oppress the weak. What causes these differences?"

The Celestial Worthy replied: "People chase fame and wealth in this life, never considering the impermanence of life and death. Beings create karma through the 'Three Actions' (deeds of body, speech, and mind), indulge the desires of the 'Six Roots' (eyes, ears, nose, tongue, body, and thought), and thus give rise to the 'Nine Knots' (nine types of afflictions). This is why they must endure various retributions. Poverty and prosperity are the results of good and evil deeds from past lives—virtue brings blessings, while wrongdoing invites suffering. The law of cause and effect is perfectly clear. All beings should awaken to this truth through cultivation."

Notes:

1. Daoist terms such as "Celestial Worthy of Primordial Beginning," "Three Officials," and "Four Saints" are preserved.

2. Technical cultivation terms like "Three Actions," "Six Roots," and "Nine Knots" are explained in accessible language.

3. The classical dialogue format is adapted into modern prose.

4. The core doctrine of "karmic retribution" is emphasized.

This scripture expounds the Daoist belief in four guardian deities (Tianpeng, Tianyou, Yisheng, and Zhenwu) who ward off evil and dispel misfortunes. Here's an accessible interpretation:

When people suffer from illness or calamity, they are often plagued by malevolent forces. This occurs because humans fail to recognize how fleeting and illusory life is—like a candle flame in the wind—yet still pursue fame and profit, harm others for personal gain, speak hypocritically, and harbor jealousy. Such behavior invites demonic disturbances. In truth, we are inherently protected by four guardian deities (Tianpeng, Tianyou, Yisheng, and Zhenwu). Simply reciting their sacred incantations with sincere devotion can invoke their protection.

These four divine generals are:

1. Marshal Tianpeng of the North: Commander of celestial troops, specializing in exorcism

2. Deputy Marshal Tianyou: Assists Tianpeng in subduing demons

3. Perfected Lord Yisheng: A great guardian deity

4. Emperor Zhenwu: The divine protector of the northern realm

The scripture then transmits two powerful exorcism mantras:

Tianpeng Mantra (excerpt):

"Tianpeng, Tianpeng, slayer of the nine mysteries..." This chant describes Marshal Tianpeng's awe-inspiring form: wielding an imperial bell, riding a mythic dragon, and devouring evil spirits. Reciting this summons 300,000 celestial soldiers to shield the practitioner and eradicate all demonic influences.

Tianyou Mantra (excerpt):

"Tianyou, Tianyou, ranked among the lords..." This verse depicts Deputy Marshal Tianyou's fearsome appearance: four arms and three heads, clad in golden armor, brandishing spears—capable of commanding all demons across the nine regions.

(Note: The original text contains longer mantras; these are representative excerpts. In Daoist rituals, full recitation requires transmission from a qualified priest. For ordinary people facing adversity, sincerely invoking the deities' names suffices.)

This scripture contains three Daoist exorcism incantations, including the Black Killer Mantra and the True Warrior Mantra. Let me explain their imagery in modern terms:

The first section depicts the majestic descent of celestial deities: ocean tides surge while crimson light and purple Qi (vital energy) fill heaven and earth. Fierce winds howl as primordial energy circulates, surrounded by constellations, with countless deities arriving to pay homage. The sacred mountains' spirits patrol the four directions as golden boys and jade maidens play music and sing. This deity (one of the Four Saints of the North Pole) presides over the underworld of Fengdu, commanding azure-winged lions, sea dragons, and three hundred thousand celestial soldiers. Wherever he goes, demons are slain and ghosts vanquished, bringing blessings while dispelling misfortunes. Should any minor spirits dare linger, a single glance from this deity would permanently suppress them.

The Black Killer Mantra section invokes the Black Emperor of the North (one of the Five Directional Deities) and his retinue: the Six Armored Generals of the Great Subtlety and the Five Directional Emperors radiate brilliance that illuminates the cosmos, their majesty shaking the universe. Holding talismans (Fulu), they seal the ghostly gates while deploying divine power to eradicate plagues. The Thunder God and Lightning Mother, along with celestial troops, stand arrayed like clouds wielding ritual implements. The deity wears a Kunlun crown and carries an imperial bell, patrolling the world to hunt ghosts and spirits. All earth gods and blood-sacrifice spirits must obey—those who defy shall be annihilated by the Big Dipper, with calamity extending to their descendants. Upon hearing this mantra, evil entities will be crushed to dust.

The True Warrior Mantra extols the might of the True Warrior Emperor (the Daoist guardian deity of the north): This deity wears the Three Platforms constellation crown with flowing hair, wielding a sword. Combined with his turtle-snake generals, his form towers like mountains. Golden light flashes from his eyes as he holds the Seven Stars Sword—all demons who see him turn to ashes. He governs the four great rivers, the sacred mountains' spirits, and local city gods (Chenghuang), all of whom obey his commands. The text concludes by emphasizing these actions are mandated by the Celestial Emperor's decree.

These mantras embody the Daoist cultivation principle of "using righteousness to dispel evil," invoking higher divine authority to suppress malevolent forces. The recurring phrase "urgently urgent as the law commands" (jiji rulüling) is a standard incantation conclusion indicating immediate effect.

The Supreme Scripture of the Four Saints for Dispelling Calamities and Extending Auspices from the Nine Heavens reveals the methods bestowed by the Celestial Worthy (the highest deity in Daoism) to deliver sentient beings from suffering.

The Celestial Worthy declares: Mortals are constantly plagued by myriad afflictions—demons and malevolent spirits, venomous creatures and savage beasts, the ravages of war and natural disasters, imprisonment and disease. To aid them, the Celestial Worthy once transmitted esoteric talismanic methods (Fulu) and dispatched celestial soldiers and divine generals to descend and protect humanity. Yet mortals often break precepts, violate purification rituals (Zhaijiao), remain ignorant of the karmic consequences of good and evil, and indulge in wicked deeds, allowing baleful energies (Qi) to permeate the world, resulting in countless deaths and injuries.

Thus, the Celestial Worthy specially commands heavenly kings to descend for salvation and transmits this method: If people sincerely turn to the Dao (the Way), repent their transgressions, and—when constructing new dwellings or breaking ground—light seven lamps in their courtyards, offer fresh fruits and precious incense, face north to recite this scripture, and inscribe the "Talisman of the Four Saints" in cinnabar to post at the four corners of their homes, they will receive divine blessings. Four Sacred Guardians (celestial protectors) will then descend to offer protection:

1. The Great Marshal Tianpeng of the Northern Pole: Preserves life and extends auspicious fortune

2. Vice Marshal Tianyou of the Northern Pole: Nourishes and sustains vitality

3. The True Lord Yisheng Chuqing Baode: Safeguards both innate nature (Xing) and physical life (Ming)

4. The True Lord Zhenwu, Protector of the Northern Pole: Stabilizes body and mind

The Celestial Worthy emphasizes that the names of these Four Saints and the power of this scripture’s incantations are immensely potent. The text concludes with the traditional Daoist imperative "Swiftly, swiftly, in accordance with the statutes!" (急急如律令), signifying that its efficacy should manifest as swiftly as an imperial decree.

This scripture explains how to resolve various calamities through specific rituals. The main content can be understood as follows:

When encountering the following situations, one should face north, burn incense, concentrate the spirit (Cun Shen), maintain inner tranquility (Jing Lü), and sincerely recite prayers with devout reverence:

• During inauspicious months or when misfortune strikes
• When plagued by chronic illness unresponsive to medicine
• When facing locust plagues, droughts, or floods
• When entangled in misfortunes with no means of escape
• When harmed by evil spirits or supernatural entities
• When the household is unsettled and wealth diminishes
• When imprisoned and suffering

By doing so, one receives the protection of the "Four Sage Generals" (Daoist guardian deities) and celestial troops. The scripture particularly emphasizes that this is a secret text transmitted from heaven. On one's birthdate or during purification days (designated Daoist cultivation periods), one may invite Daoist priests (3 to 49 in number) to recite scriptures before sacred images for personal or familial blessings.

Next is the "Dharani of the Four Sage Generals" transmitted by the Celestial Worthy, which roughly states:

In the north reside four divine generals (the Four Sage Generals), revered deities of the Supreme God, wielding swords and governing the four directions. Their divine powers are vast—they can summon swords like rain, slay demons upon encounter, and protect the virtuous. When facing calamity, sincere recitation connects their power to the Ziwei Star (a crucial Daoist constellation). If misfortune strikes one's life palace, chanting this mantra can transform danger into safety. The Three-Five Generals (i.e., the Four Sage Generals) will protect the reciter, emitting golden light and lightning to annihilate adversaries while safeguarding devotees, ensuring household peace. The incantation concludes by invoking the "Tiangang Demonic Star" leading 300,000 celestial troops to provide protection.

The core of this scripture lies in summoning the power of Daoist guardian deities through specific orientations (north), rituals (incense burning and spirit concentration), and mantras to resolve various misfortunes.

The Taishang Jiutian Yanxiang Di'e Sisheng Miaojing (Scripture of the Four Saints for Dispelling Calamities and Extending Auspices) explains the divine power of four guardian generals—the Four Saints Marshal—and the merits of reciting this scripture. These four marshals, named Tanlang, Jumen, Lucun, and Wenqu (four stars of the Northern Dipper), command celestial troops and specialize in subduing malevolent forces such as venomous dragons, fierce beasts, and demonic spirits of metal essence (Jinjing). Simply invoking their names causes evil influences to retreat immediately, bringing blessings to one’s household.

The scripture highlights three key points:

1. These four marshals constantly patrol the human realm, recording virtuous deeds and bestowing blessings upon those who cultivate goodness.

2. The benefits of recitation vary by frequency:

• Reciting once protects the physical body.
• Reciting three times brings peace to body and mind.
• Reciting seven times allows one to perceive divine light.
• Reciting a hundred times secures the protection of deities across the Three Realms.
• Reciting ten thousand times leads to immortality and union with the Dao.

3. Practical method: The "Four Saints Combined Talisman" (Sisheng Du Fu) must be inscribed with cinnabar on yellow paper and carried on one’s person.

The latter section consists of hymns by celestial beings praising the scripture after hearing it. In poetic form, they describe the nature of the supreme Dao (Zhidao):

• The Dao embraces all things, pure in its essence.
• Through cultivation—such as "embracing yellow and returning to purple" (Baohuang Huizi, a Neidan term for harmonizing Yin-Yang) and "emerging from green to enter the mysterious" (Chuqing Ruxuan, transcending the mundane)—one attains sagehood.
• The Heavenly Venerable (Tianzun) compassionately imparts this true scripture, its principles profound and wondrous.
• Those who comprehend it gain the blessings of longevity and eternal serenity.

Finally, the Heavenly Venerable and the assembled immortals vow to widely disseminate this scripture, ensuring destined seekers encounter the true Dharma.

(Note: "Embracing yellow and returning to purple" refers to balancing Yin-Yang in Neidan (internal alchemy), while "emerging from green to enter the mysterious" signifies transcending worldly existence to enter a sublime state—both specialized Daoist cultivation terms.)

This scripture passage explains that through sincere and steadfast cultivation, one can eliminate calamities and attain blessings, receiving perpetual protection from the immortal perfected (enlightened Daoist transcendents). Descendants will flourish across generations, and all will have the opportunity to behold the Celestial Worthy (the supreme deity in Daoism).

The text concludes by depicting the scene where the assembled sages complete their discourse on the sacred teachings: having received these wondrous methods, the participants ride celestial vehicles—cranes, phoenix-drawn carriages, and cloud chariots—before paying reverent homage to the Celestial Worthy and withdrawing in solemn departure.

The scripture's title, The Supreme Nine Heavens' Scripture of Prolonging Auspices and Cleansing Misfortunes through the Four Saints, carries symbolic meaning: "Cleansing Misfortunes" (Dí'è) refers to the removal of disasters and adversities, while "Four Saints" (Sìshèng) denotes the four guardian sages. The text primarily expounds methods for obtaining divine protection and dispelling misfortunes through devoted spiritual practice.