《太上三洞神咒》Vol. 1

This scripture records the important Golden Light Incantation and Gathering of Spirits Incantation from Daoist tradition, secret mantras used in thunder ritual ceremonies. It primarily describes cultivation methods for summoning deities and mobilizing cosmic energies through reciting specific sacred syllables.

The opening section explains the power of the "Golden Light Incantation": the origin of all things (Mysterious Source) contains infinite energy, and through prolonged cultivation (extensive practice across myriad kalpas) one may attain spiritual powers. When practitioners reach a certain level of attainment, their entire being becomes enveloped in protective golden light—this radiance transcends ordinary perception yet encompasses heaven and earth while nourishing all beings. After reciting it ten thousand times, practitioners receive protection from deities of the Three Realms (Three Realms Guardians) and welcome from the Five Directional Emperors (Five Thearchs in Attendance), with myriad spirits coming to pay homage. At this stage, one can command thunder's power (Commanding the Thunder Forces) to annihilate ghosts and demons.

The incantation contains numerous esoteric syllables (such as "Ti xi geng □□ xian lin wa hong") believed to activate the Thunder Ministry deities. When a practitioner's internal energy (Five Qi) becomes abundant, golden light manifests instantly to protect realized adepts.

The second section details cosmogony: from primordial chaos emerged the Primordial Qi (Jade Pure Celestial Worthy of Primordial Beginning), forming the Shangqing Realm where azure and white energies intersect (abode of Lingbao Tianzun), which then gave birth to the Taiqing Realm (abode of Daode Tianzun). These Three Pure Realms host numerous deities including the Five Elder Lords, Jade Emperor, and Thunder Patriarch, who collectively maintain cosmic operations—clear qi ascends as heaven, turbid qi descends as earth, with yin-yang harmony generating all phenomena.

The concluding "Gathering of Spirits Incantation" summons deities including Yuanshi Tianzun and Five Directional Thunder Gods, emphasizing these mantras' power to connect the Three Realms (commanding the Nine Heavens above, controlling Mount Fengdu in the middle realm, and subduing rivers and seas below). They possess miraculous abilities like commanding dragon kings and manifesting divine might (Eight Awesome Divine Spells). Through sustained recitation, practitioners receive blessings for eternal longevity.

This scripture contains Daoist thunder incantations and the Great Unity (Taiyi) divine chants, primarily depicting the might of various deities and scenes of exorcism and demon subjugation.

The first section portrays the majestic presence of celestial beings between heaven and earth: when the rain ceases and clouds gather, the sun, moon, five planets, and the seven stars of the Northern Dipper (important stellar deities in Daoism) manifest together. The Heavenly Emperor issues commands whose authority extends across the three realms of heaven, earth, and water, with all immortal officials and divine generals immediately executing them. The Jade Purity Immortal Officials leading the underworld host of immortals, along with celestial guardian beasts like the "Golden Tiger," stand ready—summoned at a moment's notice. Crimson talismans (fulu) blaze with radiance as wind and fire intertwine seamlessly, divine decrees swiftly delivered by golden steeds.

The second section, the "Great Thunderous Virtue (De) Divine Incantation," vividly describes the awe-inspiring forms of the Thunder Ministry deities: the Fire-Thunder host from the Nine Heavens ride various mythical beasts (kui dragons, flying tigers, lions, etc.), commanding millions of divine troops to patrol the four directions. Shaking the Emperor's Bell (a Daoist ritual instrument), they terrify demons, capable of making mountains tremble and trees topple. Fire dragons, flame steeds, and other fire deities descend from the skies as wind-fire wheels rotate, illuminating the three realms. Any ghost or specter witnessing this might flees instantly into the earth, with ancient temple hauntings forever suppressed. The section concludes by invoking the "Great Unity Primordial Lord's Edict" to emphasize the incantation's potency.

The third section, the "Great Unity Three Mountains Little Wood Lad Divine Chant," extols the power of the Great Unity (Taiyi) pantheon: the Eastern Wood Lad deity (a key general in the Taiyi system) governs three mountains, summoning thunderbolts to open springs. Various deities like Zhu Rong (fire god) and Feng Yi (water god) jointly manifest their powers—black banners unfurl to blot out the sun, even shaking Mount Kunlun and overturning rivers and seas. This chant showcases the spectacular imagery in Daoist thunder ritual systems where deities mobilize natural forces.

This scripture describes the incantation for summoning thunder deities in Daoist Thunder Rites (Leifa), a secret method for invoking storms and rain. The text divides into two main sections:

The first section portrays the awe-inspiring forms and supernatural powers of the Thunder Department's divine generals. These deities have crimson hair, massive wings, and glowing red eyes, capable of commanding lightning and driving away the Five Directional Dragon Kings (dragons governing the cardinal directions in Daoism). At their command, the four seas darken; wherever they pass, torrential rains pour and rivers overflow. Their golden flashes can sever drought demons (malevolent spirits causing aridity), while in dark places they summon thunder that shakes mountain valleys. The Mystic Sovereign (Xu Huang, a Daoist deity) and Great Hua (sacred mountain god) sweep away demons, with the Dark Sovereign (northern deity) leading the vanguard. These thunder gods whip evil spirits, expel serpents and insects—even the mirage dragons (legendary creatures exhaling phantom visions) of the waters tremble before their might.

The second section presents the specific thunder-summoning incantation "Great Wood Youth Spirit Chant." It invokes the Eastern Azure Youth (Mu Lang Shen, thunder god governing the east) emerging from the Jade Pool (celestial waters of immortality), who hurls fireballs across ten thousand miles. Riding divine beasts through primordial chaos, he splits open Mount Kongtong (legendary mountain where the Yellow Emperor received teachings) and raises towering emerald waves. This thunder deity commands talismanic decrees (Daoist ritual mandates), executing thunder rites within imperial palaces. Reverently fulfilling the profound mysteries (Xuanwei) of cosmic order, he drives thunder to awaken slumbering dragon kings, splitting mountain rocks with lightning bolts to release springs. From the Kun position (southwest) to the Xun position (southeast), thunderbolts blaze like Zhu Rong (fire god) descending, while fierce flaming steeds gallop wildly.

The incantation further describes the Thunder Department's pantheon: the Great Sage of the Celestial Stem (Big Dipper deity) descends with true numinosity, while the Divine Empyrean School's (important Song dynasty thunder tradition) talismanic decrees radiate brilliance, scattering ten thousand evils beneath thunder strikes. The Thunder Duke (chief thunder god) is summoned forth, with flashing fires (lightning) gathering from all directions. Banners flutter in empty space as asuras (Buddhist warrior gods) and Pi Li messengers (thunder generals) manifest. The Flame Emperor (solar deity) steams clouds into rain, while soon northern black vapors rise and void stars (Daoist constellations) emit radiance. Yan Bo (fire god) shakes Mount Kunlun as deities harness thunder, straddle fire dragons, and stir sandstorms. The sea god Dark Profundity (northern water deity) churns waves, while River Earl Feng Yi (water god) summons wind and rain, with the Weaving Maid Star (celestial weaver) leading the charge and Gou Lou Ji Li (thunder general) pursuing azure dragons. Finally, the Covenant Power Envoy (ordained ritual master) grasps the Imperial Bell (ritual chime), solemn as frost congealing in sacred stillness.

This scripture depicts a grand ritual scene of the Thunder Department (the Daoist pantheon governing thunder and lightning), showcasing the divine might of deities subduing demons and controlling rain. The text abounds with names of thunder ritual deities and specialized terminology:

The Winter Jade Radiance Youth (a Daoist guardian deity) wields a long sword to exterminate venomous creatures and demons, while immortal officials from Penglai and Yingzhou immediately mobilize upon receiving orders. Various thunders are successively activated: Heaven's Thunder resonates like golden bells, Divine Thunder possesses annihilating power, Dragon Thunder ignites celestial fire, and Water Thunder raises towering waves. Local earth gods (Sheling) jointly vanquish evil entities—the drought demon (Hanba) is destroyed, and rainbow mirages are dispersed by mighty crossbows.

Subsequently appear the Six-One Messengers (Thunder Department generals) and crimson-haired, giant-winged deities whose electric gazes command the Five Directional Dragon Kings. As the ritual master performs Yu Steps (Daoist ritual pacing mimicking the Big Dipper), heaven and earth tremble—drought demons are slain, and demonic forces perish wherever the divine light reaches. The moment talismans (Daoist ritual documents) are activated, rain immediately falls. Amidst roaring thunder, Thunder Department generals descend upon the four seas with torrential black rain.

The text also features sacred mountains' deities like the Golden Flower Mountain God, Mount Tai's Elder, Mount Heng's Southern Peak God, and Mount Hua's Western Peak God, along with auspicious omens such as the Shangyang bird (a rain-predicting divine bird) and crimson chickens with purple geese. Patriarchs of the Dongyuan Thunder tradition and scepter-bearing celestial envoys appear successively, while heavenly demons (obstacles to spiritual practice) are warded off. Finally, the Shenxiao School (a major thunder ritual tradition) examines human virtue, Thunder Department deities slay tigers and leopards, and countless generals devoutly venerate the celestial constellations.

Through dense listings of thunder deities, ritual terminology, and parallel structures, the text creates an overwhelming exorcism scene—a quintessential representation of Daoist thunder ritual's religious concept: "commanding thunder through deities, exterminating evil through thunder."

This scripture contains three Daoist divine incantations, all related to praying for rain, controlling water, and dispelling calamities while invoking blessings.

The first section describes the Water God's envoy (the Celestial Pivot Sect's Water Messenger) descending from heaven to assist practitioners in performing Daoist rituals. The Water God can help eliminate droughts, promote bountiful harvests, suppress evil spirits, and nurture all living things. It concludes by summoning the Southern Extremity Purple Sovereign Primordial Lord (a revered Daoist deity) to descend swiftly, as rapid as a fire command.

The second section, the "Four Seas Divine Incantation," details the appearance and powers of water deities. The Protecting Light Primordial Consort (a title of the Water God) commands aquatic troops, while the Penglai Envoys govern water currents, capable of purifying water sources and managing rivers. The text mentions the Great Unity Primordial Lord (the deity of the Big Dipper) directing water armies, and the Great Yin Cold Waters (associated with the moon's watery nature) nourishing all beings. The Thunder God and Rain Master (deities governing rainfall) act swiftly, bringing abundant rain. Fish and dragons churn the waters, waves surge mightily, and pouring rains fill all rivers to capacity. It emphasizes that the Heavenly Emperor's decree must be executed immediately—the Rain Master strikes the lapis lazuli vessel (a ritual object symbolizing rainfall), showering beneficent rain to nurture all creation.

The third section, the "Sandalwood Blaze Harmonious Tone Divine Incantation," is a mantra possessing mystical power. The Celestial Worthy of Primordial Beginning (the supreme Daoist deity) opens auspicious Dharma gates, using one hundred auspicious tones to universally deliver all beings. The recurring phrase "Sandalwood Blaze Harmony" represents a sacred musical vibration containing pure and auspicious cosmic energy. From "Brahma Sounds" (sacred language shared by Buddhist and Daoist traditions) to "Jade Tones" (pure sounds like fine jade), these vibrations communicate between heaven and earth, bringing harmony and illumination. It concludes with references to "Samadhi Sounds" (tones of meditative absorption) and "Wondrous Penetrating Mysterious Tones" (sounds that comprehend profound mysteries)—all representing advanced spiritual states sought by Daoist practitioners.

This scripture documents the various variations and functions of the sacred sound formula known as "Auspicious Tanchi Rhythm" (Jixiang Tanchi Jun) in Daoist practice. This unique sonic method is employed in Daoist cultivation and is believed to possess marvelous efficacy for communicating with deities and invoking blessings.

The text enumerates thirty-six distinct variations of the "Auspicious Tanchi Rhythm" in parallel structures, each corresponding to specific divine powers or cultivation states. For instance, the "Sound of Primordial Unity's Sovereign" (Taiyi Yuanhuang Yin) corresponds to the wisdom of the supreme Dao patriarchs, while the "Jade Mother's Nine Numinous Sounds" (Jiuling Yumu Yin) represents the compassion of the Queen Mother of the West (Xi Wangmu, the highest female immortal in Daoism), and the "Divine Sound of Eastern Father" (Dongfu Shenyin) embodies the majesty of the Imperial Lord of Eastern Florescence (Donghua Dijun, the highest male immortal).

These sacred sounds relate to multiple dimensions of cultivation: the "Honored One of Cavernous Abyss" (Dongyuan Zun) refers to the profound truth of Daoist teachings, the "Eight Harmonious Deities" (Bahe Shen) symbolize physical-spiritual harmony, the "Great Dragon Radiance" (Dalong Guang) represents the ascension of Yang energy, the "Mystic Taste of Jade Essence" (Qiongxuan Xuanying Wei) describes the experience of ingesting the Golden Elixir (Jindan), the "Purple Light Robe" (Ziguang Qun) denotes immortal garments, and the "Soaring Black Dragon" (Wulong Fei) metaphorically suggests the outbound flight of the spirit (Yuan Shen). The various "fragrances" mentioned at the end (Supreme Mystery Fragrance, Inner Fragrance, etc.) all represent purified states attained through sonic cultivation.

In actual ritual application, Daoist priests chant these incantations while coordinating specific breathing techniques (Tuna) and visualization methods (Cunxiang). Through sonic vibrations, they harmonize the vital essences of Jing (essence), Qi (vital energy), and Shen (spirit) within the body, ultimately achieving unity with the Dao. Each sacred sound corresponds to distinct cultivation effects and divine protections.

This scripture repeatedly chants the sacred mantra "Auspicious Tanchi Jun" (a Daoist sacred sound vibration), harmonizing with various celestial tones of different attributes. Like a golden thread, the Tanchi Jun connects twenty-four profound celestial sounds:

First are the wondrous tones describing fragrances: Clear Radiance Jade Palace Fragrance, Cavern Spirit Fragrance, Mystic Gate True Stillness Fragrance, and Qi Mother's Floral Embrace Fragrance—each celestial aroma carries divine resonance. Then emerge the dharma sounds of various venerable deities: the Supreme Clarity Chant (the sacred sound of Lord Lao), Celestial Treasure Imperial Tone, True Emperor Numinous Sound, and Immortal King Divine Treasure Tone, with each representing the teachings of different perfected beings.

The latter part continues enumerating more mystical vibrations: the Prideful Gaze Sound symbolizing eightfold floral blossoming, the Life-Extending Blessing Tone, the Supreme Celestial Sovereign's Pure Emperor Sound, and the ancient tones of Cloud-Subduing Primordial Elder. Particularly mentioned are the flowing melodies of A Yi and the lush, nurturing sounds of Yu Li Pu Yu—celestial harmonies brimming with vitality—along with the Great Brahma Sound (the wondrous tone of Brahma's realm) and the Returning to Mystery Tone representing profound states of realization.

The concluding section presents even more mysterious sounds: Dragon Net Sound, Jade Tone, Green Net Cloud-Flying Tone representing natural celestial phenomena, the Demon-Subduing Sound of Na Yu Mo Luo, culminating in the ultimate wondrous tone of the Limitless Dao. Each sound vibration is preceded by the invocation "Auspicious Tanchi Jun," forming progressively layered sonic boundaries that reveal the Daoist sound cultivation mystery of "attaining spiritual communion through sound."

This scripture passage is from the "Great Divine Incantation of Auspiciousness" in the Supreme Three Caverns Divine Spells of Daoism, primarily describing the majestic virtue (De) of the Heavenly Worthy of Cavernous Abyss (a revered Daoist deity) and the merits of the divine incantation. The text can be divided into several sections:

The repeated phrases at the beginning, such as "auspicious Tanzhi Jun," are unique Daoist incantatory rhythms—sacred linguistic formulas (similar to Buddhist mantras) whose primary function is to activate cosmic energies. These syllables purify the surrounding space and invoke auspiciousness.

The middle section extols the majestic virtue of the Heavenly Worthy of Cavernous Abyss: He is an emanation of the Supreme Sovereign (the highest divine being) and once vowed to fulfill twenty-two great pledges to save all sentient beings. Reciting this divine incantation can eradicate countless grievances and sins, dispel the nine calamities and three disasters (referring to various misfortunes), and aid practitioners in attaining liberation, ultimately achieving the supreme fruit of the Dao (Dao).

The scripture specifically mentions that this incantation can subdue the Six Cavern-Dwelling Demon Kings (representing six types of demonic obstructions) and vanquish the Six Yin Ghostly Thieves (various malevolent spirits). It possesses divine power to resolve enmities, dissolve karmic knots, and dissipate misfortunes. With sincere recitation, one will receive the compassionate protection of the Heavenly Worthy.

The concluding section describes the incantation’s formidable spiritual power: When its sounds resonate, the emperors of the ten directions and three realms, dragon deities, and terrestrial spirits (local deities) will gather to offer protection, while all demonic forces will retreat upon hearing the sacred syllables. Phrases like "Great Cavern’s Vast Depths" (Da Dong Zhou Hong) are similarly potent mantras imbued with spiritual efficacy.

The entire passage emphasizes this incantation’s profound functions of purification, protection, and salvation, making it one of Daoism’s essential cultivation methods. Through reciting these sacred syllables, practitioners can commune with divine power to eliminate calamities, resolve adversities, and achieve the dual goals of self-protection and spiritual refinement.

This passage is the Tianpeng Divine Incantation from the Daoist scripture Supreme Three Caverns Divine Spells, primarily used to summon various celestial guardians for protection. The incantation repeatedly invokes the names of important Daoist martial deities:

The opening section consecutively calls upon Marshal Tianpeng (a Daoist guardian deity), Deputy Marshal Tianyou, General Heisha, and the Great Emperor Xuanwu (northern guardian deity), followed by potent mantra syllables like "Ba Zha" that carry intimidating power. "Six-Eyed Flying Celestials" refers to guardian beings with six eyes, while "Nine-Eyed Primordial Might" denotes a nine-eyed protector deity.

The middle section mentions "Pangu's creation" (the cosmogonic deity Pangu separating heaven and earth), "the Three Realms and Ten Directions" (referring to the entire cosmic space), and high-ranking deities like the Heavenly Venerable of the Abyssal Cavern. The recurring reduplicated phrases like "xiu xiu zhuan zhuan" embody the transformative intent characteristic of Daoist incantations.

The latter portion enumerates numerous guardian deities, including:

• Bayuan Choubo (a general guarding Fengdu, the underworld capital)
• Futiandanshi (a deity of immense strength)
• Liumu Yuansu (six-eyed elemental guardian)
• Taoli King (a Buddhist guardian deity)
• Tiger Riders (deities mounted on tigers)
• Eight Awesome Bright Kings (guardians of the eight directions)
• Ten Celestial Emperors (rulers of the ten directions)
• The Thunder God and Lightning Mother (deities of thunder and lightning)
• Golden Youth of Great Unity (attendant of the Heavenly Venerable of Great Unity Who Saves from Suffering)
• Purple Tenuity Emperor (Polaris deity)

The incantation concludes by summoning celestial beings like "Lords of Sun, Moon and Stars" and earthly deities such as "Earth Sovereigns and Local Spirits," creating comprehensive protection spanning heaven and earth. Through invoking this multitude of divine names, the entire incantation generates powerful guardian energy for exorcising evil, averting disasters, and safeguarding spiritual practice. The repetitive mantra syllables and sequential arrangement of divine names produce unique rhythmic and vibrational effects.

This scripture is a salvific incantation from the Taishang Sandong Shenzhou (Divine Incantations of the Three Caverns), primarily describing the miraculous efficacy of reciting divine chants to eliminate karmic offenses, resolve grievances, and deliver sentient beings.

It first explains that sincere recitation of these divine incantations will invoke the protection of all true immortals. After chanting, all sins, enmities, and calamities will be dissolved and resolved. Not only will the karmic debts of this lifetime be cleared, but even the accumulated grudges of past ancestors, disputes over burial grounds (referring to misfortunes caused by grave geomancy), and lingering disasters will instantly dissipate with the sound of the incantations. This ensures auspiciousness and the gathering of blessings for the chanter, ultimately leading to the attainment of the ten spiritual powers (extraordinary abilities in Daoist cultivation). The souls of ancestors will be liberated, families will flourish in peace, and all sentient beings will together realize the fruit of the Dao (Dao).

The text then lists the names of numerous revered Daoist deities, including Dongyuan Sanmei Tianzun (a high-ranking divinity overseeing salvation of the deceased and relief of the underworld), Yuanhuang Ahui, and others. These deities possess immense spiritual power, capable of subduing demons and delivering sentient beings. The incantation mentions the Great Dharma Wheel, referring to the supreme spiritual force that shatters all obstacles.

The latter part of the incantation contains numerous esoteric chant syllables, such as "Chu Tan Chu □ Zhen," which are secret Daoist mantras for exorcism and demon-subjugation. These possess the miraculous power to suppress malevolent spirits and tame venomous dragons. By reciting these syllables, one can vanquish countless ghosts, sever the roots of evil (referring to the origins of negative karma), protect virtuous paths, liberate the souls of the deceased, and elevate beings out of the ghost realm (one of the three lower realms) into the ranks of immortals.

Finally, the text references advanced Daoist attainments such as the Six Illuminations and Ten Spiritual Powers (six luminous wisdoms and ten supernatural abilities) and the Great Perfection of the Wondrous Dharma Wheel, as well as sacred objects like Danhuang Ziwen (the sacred script of Daoist scriptures) and the Jiutian Bahui (the great celestial assemblies of the Nine Heavens). This underscores the supreme power of these incantations, capable of universally delivering sentient beings and achieving the unsurpassed fruit of the Dao.

The Scripture of Divine Incantations from the Supreme Three Caverns records the sacred mantras of several key Daoist guardian deities. It begins with a description of enlightenment and realization: practitioners who attain the sacred Dao can achieve the Dharma-body of a perfected being (Zhenren), naturally acquiring the capacity to universally deliver sentient beings and ultimately merging with the supreme Dao. This section emphasizes the cultivation goals of liberation from bondage and realizing one's true nature through clarity of mind.

Next appears the divine incantation of Heavenly Marshal Tianpeng (foremost among the Four Saints of Daoist guardianship). The mantra summons the majestic presence of Marshal Tianpeng and his retinue: he commands the Nine Mysterious Fiery Youths and the Five Ding Officers, wielding the Imperial Bell while riding a mythic Kui-dragon, capable of devouring demons and consuming ghosts. The incantation enumerates the awe-inspiring might of his three hundred thousand celestial soldiers, proclaiming the power to cleave specters with great axes and incinerate evil bones with blazing fire. It concludes with the standard Daoist imperative formula: "Swiftly, swiftly, in accordance with the statutes and ordinances!"

The incantation of Tianyou the True Lord (another of the Four Saints) depicts him clad in golden armor, brandishing spears and halberds, with eyes flashing like lightning—a specialized slayer of demonic entities. The mantra stresses his divine mandate from the Jade Emperor, showing no mercy to malevolent spirits and demanding immediate execution of their annihilation.

The incantation of Yisheng the True Lord (also known as General Black Killer) opens by extolling the numinous virtue of the Black Emperor of the North (one of the Five Directional Thearchs). It describes his command over thunder gods and lightning mothers as he patrols the world with the Imperial Bell to capture ghosts. The incantation warns all spectral beings against defiance, threatening annihilation by the Seven Stars of the Northern Dipper and calamity upon their descendants. It concludes by declaring that any evil force hearing this mantra shall be utterly pulverized.

Though the incantation of Yousheng the True Lord (i.e., the Perfected Warrior Emperor) is not fully presented here, contextual clues confirm its place within the same system of guardian deity mantras for exorcism and demon-subjugation. These incantations collectively embody the Daoist belief in harnessing sacred linguistic power to vanquish malevolent forces, employing extensive parallel constructions to amplify their formidable威慑力.

This is an exorcism and protective incantation from the Daoist scripture Taishang Sandong Shenzhou (Divine Incantations of the Three Caverns), describing the formidable powers of a deity named "Taiyin" (Great Yin), an important Daoist divinity representing the Water Virtue (De) of the North.

This deity is born from the essence (Jing) and vital energy (Qi) of the Northern Water Virtue, corresponding to the celestial constellations Xu and Wei (two of the twenty-eight lunar mansions in the northern quadrant). His majestic form resembles a soaring serpent. He roams freely across the four directions of heaven and earth, subduing countless spirits—no darkness is hidden from his sight, and no wish lies beyond his power to fulfill.

At the dawn or end of cosmic calamities, this deity arises to eradicate demons and malevolent entities, rescuing sentient beings and safeguarding homes and nations. When the age of Dharma decline arrives and demonic influences pervade the mortal realm, the heavens dispatch him with an imperial decree, manifesting his divine presence.

His sacred duty is to uphold the orthodox Dao (Way), purge evil forces, avert the calamities of war, nurture and enlighten the people, and assist humanity in restoring an era of great peace. Should any minor demon dare to appear and cause chaos, a single glance from this deity would be enough to make even the Five Sacred Mountains crumble.

The concluding phrase "Ji ji ru lü ling" (Swiftly, as by the law's command!) is a common ending in Daoist incantations, signifying that the divine decree must be executed immediately, as unbreakable as legal statutes. This incantation vividly illustrates the immense spiritual power of Daoist deities in protecting the people and vanquishing evil to uphold the Dao.