《太上三洞神咒》Vol. 12

This passage is the Guardian Spirit Incantation from the Daoist scripture Supreme Three Caverns Divine Spells, primarily used in altar-opening purification rituals (Zhaijiao) and exorcism ceremonies. The Five Directions Guardian Spirit Incantations correspond to the east, south, west, north, and center, each invoking protective deities from different directions:

In the Azure Heaven Incantation of the East, the Nine Qi (essence of heaven and earth) transforms into azure radiance, with the Great Star Deity illuminating the eastern direction. The Enlightened Youth (a guardian immortal) named Mysterious Abode safeguards the practitioner's ritual altar, subdues demons, and upholds the orthodox Dao. This incantation grants qualification for ascension to the immortal realms.

The Cinnabar Heaven Incantation of the South describes Three Qi transforming into crimson light, where the Red Essence (southern star deity) merges with the Void Sovereign (a Daoist honored deity). The Enlightened Youth Hua Fang commands fire-division spirit troops, guards the Jade Hall (sacred sanctuary), and eliminates evil spirits. This incantation brings protection from the Big Dipper Deity (Kuigang), enabling practitioners to endure as long as heaven and earth.

The White Heaven Incantation of the West depicts Seven Qi transforming into white radiance, illuminated by the Great White Gold Star (western star deity). The White Emperor's Divine Power (western honored deity) protects practitioners' physical forms and severs evil influences. This incantation sanctifies sacred halls, assists ascension to the Purple Court (immortal realm), and brings peace to heaven and earth.

The Mysterious Heaven Incantation of the North describes Five Qi transforming into black light, where the Celestial Worthy of Primordial Beginning (supreme Daoist deity) moves within. The Black Spirit Honored Deity Cengwei commands flying immortals to guard the five directional gates. This incantation destroys evil forces, radiates orthodox light, and aids practitioners' ascension.

In the Yellow Heaven Incantation of the Center, Saturn emanates brilliance while the Enlightened Youth Tianlin harmonizes Yin-Yang energies. This incantation regulates cosmic forces, expels all evils, pacifies the five directional spirits, and assists practitioners' ascension to the Supreme Clarity Heaven (higher immortal realm).

The concluding "Three Days Nine Offerings Guardian Spirit Incantation" describes another ritual spell, portraying golden auroras illuminating the Three Heavens (Qingwei Tian, Yuqing Tian, and Dachi Tian), with flying clouds encircling immortal realms. These incantations are used in Daoist purification rituals to sanctify ceremonial spaces, summon protective deities, and safeguard practitioners.

This scripture depicts the magnificent scene of summoning deities and exorcising demons in Daoist rituals, containing several layers of meaning:

First, it describes the sacred vision at the ritual altar's opening: as dawn dispels darkness, the Nine Subtle Stars (Daoist stellar deities) shake the heavens while the Five Planets (Wood, Fire, Earth, Metal, Water) orbit in harmony. Countless perfected immortals spontaneously respond, manifesting innumerable emanations in the dark void. Auspicious light descends upon the altar, purifying all living beings with golden springs (celestial waters), making even demon kings tremble. Practitioners' three Dantian (upper, middle, and lower energy centers) unite with cosmic Qi.

Next, it portrays the ritual procedure: amidst ethereal celestial music, the Divine Emperor guards the altar while the Five Directional Thearchs verify registers, with the Three Officials (Heaven, Earth, Water) protecting the four directions. The ritual master shakes sacred bells and casts true fire to dispel impurities, wearing golden Fulu (talismans) while practicing Neidan (internal alchemy). When consciousness penetrates the Three Passes (critical stages of cultivation), one gains mastery over phoenixes and divine steeds. With myriad stars standing guard, demons dare not approach as the Dao's Qi endures and immortals remain unharmed.

The latter section highlights divine power: the Big Dipper's pure radiance illuminates tranquil celestial palaces. Golden-eyed, jade-pupiled perfected beings reside in halls of pure Yang, capable of turning night into day. Mount Hua (Taihua) shines brilliantly with crimson phoenixes circling as demons vanish. Heavenly perfected beings gather before the Celestial Thearch's throne while Five Planets' light bathes the divine court, governing all phenomena. Armored Ding spirit generals display might, expelling demonic calamities. When purple clouds gather, ten thousand Qi unite as one.

Finally, it emphasizes talismanic power: through the Yellow Court (vital cultivation area), primordial Qi is mobilized to slay evil. The Supreme Lord Lao's talismanic decrees summon high deities, commanding all spirits' allegiance. Three strands of righteous Qi revolve like wheels while the Purple Chamber (esoteric term) contains jade nectar. Attended by left and right attendants, one rides wind and clouds through the nine heavens. The mysterious altar responds to cosmic timing as countless perfected beings descend to aid the world. Golden Perfected (high-ranking immortals) descend to oversee, the Jade Emperor arrives in radiant light, the Nine Luminaries (Jiuchen) turn their celestial chariots, and ten thousand demons submit. Divine light shines through the night as the sacred Dao spreads universally, preserving cosmic order through kalpic cycles.

This incantation collectively presents the grand spectacle of heaven-human resonance and divine command in Daoist ritual, where sacred power purifies space and subdues demons, ultimately achieving the state of "universal purification in all directions."

This passage is a sacred incantation from the Taishang Sandong Shenzhou (Divine Incantations of the Three Caverns), depicting the auspicious signs accompanying divine manifestations and the exorcistic power of Dharma protection.

The opening portrays the grand convergence of all paths into the Dao: the cosmos brims with pure primordial Qi (vital energy), resonating across the Three Realms (heaven, earth, and the underworld). The Primordial Void Sovereign (one of Daoism's highest deities) gathers the essence of heaven and earth, generating all things within the profound and mysterious realm. The cycles of "seven transformations and nine voids" (cosmic temporal rhythms) bring shifting winds and clouds, revealing myriad deities as the celestial and earthly gates open. When rites are performed on auspicious days, even ten thousand demons bow in reverence.

Next, it describes the silent practice of mystical arts at dawn: holding ritual talismans (Daoist implements), scattering flowers into the void, as the ten directions celebrate the end of a cosmic kalpa. The Seven Luminaries of the Mysterious Yin (deities of the Northern Dipper) merge with the Nine Qi (fundamental energies of the cosmos), while the essence of the soul and spirit radiate brilliance in harmony with the sun and moon. The Great Brahma Qi (the highest primordial energy) flows through the four directions, and the Fire Bells (exorcism tools) subdue demon kings, compelling them to prostrate before the celestial court. This incantation universally aids all beings, extending grace even to the underworld, causing the myriad Qi to ascend.

The section titled "Three Daily Invocations of the Protective Spirits" contains multiple exorcistic chants:

• Qingyang Incantation: Harnessing the power of the sun's radiance, the Divine Tiger (a guardian beast) soars to expel evil, forcing demons to reveal their forms.
• Jiuwei Incantation: Summoning the awe-inspiring deities of the eight directions, a thousand perfected immortals (Xianzhen) scrutinize records of good and evil, purging the Three Realms (heaven, earth, and water).
• Danling Incantation: Scarlet flames and scorching winds form a blazing solar disc, celestial light striking the eight directions as golden rays dissolve hordes of demons.
• Jinfu Incantation: Golden talismans (Jinfu) command divine envoys to ride clouds and dragons, scattering blossoms in celebration across the vast void.

Finally, the "Five Directions Protective Spirit Summation" corresponds to the Five Phases (Wood, Fire, Earth, Metal, Water):

The Azure Spirit (Green Emperor) guards the soul in the east; the Cinnabar Elder (Red Emperor) protects the form in the south; the White Spirit (White Emperor) attends to the spirit in the west; the Black Emperor governs life in the north; and the Yellow Emperor in the center commands all perfected beings. This incantation erases sins and calamities, guiding departed souls to transcendence in the Southern Chang Palace (a Daoist paradise for soul refinement), where they are reborn through the Golden Register (Jinlu) rites of salvation.

This scripture contains multiple sets of Daoist divine incantations (shenzhou), primarily used in purification rituals (zhaijiao) and cultivation practices. The first passage "Through the jade palace dispelling calamities, at Vermilion Mound refining essence, the spirit soars to the Great Azure" describes purification of karmic obstructions within sacred space, cultivating one's essential nature at Zhu Ling (the southern fire realm where Daoism refines departed souls), enabling the spirit to ascend to the Eastern Green Emperor's celestial domain. The Three Officials and Nine Bureaus (heavenly, earthly, and water officials with their subordinate institutions) and the Limitless Divine Realm (Daoism's ultimate sacred state) universally receive and liberate souls, elevating them to paradise.

The Five Planets incantations correspond respectively to Mercury, Jupiter, Mars, Venus, and Saturn: Mercury eliminates disasters, Jupiter brings prosperity, Mars (Yinghuo) dissolves misfortunes, Venus (Taibai) wards off weapon-related calamities, while Saturn (Zhenxing) stabilizes the four directions ensuring familial and national flourishing. Practitioners' names become recorded on jade tablets (the register of immortals), granting residence in the Celestial Emperor's palaces. They may ride winds to disperse shadows, freely ascend through space, traverse the underworld, and journey through the ten directions. Five-colored clouds serve as celestial canopies, summoning deities, commanding wind and clouds, dispatching myriad spirits, ultimately becoming honored guardians of immortal beings.

The Mysterious Pivot (Xuanji) ritual's Guardian Spirit incantation describes stellar cultivation: The Big Dipper's seven stars radiate brilliant light as violet mist rides the void. The stellar altar's radiance illuminates while cloud palaces manifest infinite transformations. Solar and lunar essences (riyue jingpo) converge at the kan-li (water-fire) positions, golden truth (western Taibai essence) emits resonant tones, and the Divine Tiger (western mythical beast) subdues Fengdu (the underworld). When selecting auspicious days for ceremonies, the Eight Powers (deities of eight directions) follow with drumbeats, jade blossoms bloom, flying rainbows and celestial lights gaze upon the mortal realm. The Dao's vital breath (qi) overflows abundantly, universally benefiting all beings with boundless blessings.

The Liberation and Soul-Pacification text records the Celestial Worthy of Primordial Beginning's (Yuanshi Tianzun) decree commanding the Five Ancient Sovereigns to oversee covenants, ceaselessly delivering sentient beings. On this auspicious day, all beings receive grace as the heavens rejoice and the five directions find peace. The Supreme Ultimate's great sages disseminate teachings, rotating the qi cycles of the Thirty-Two Heavens (Daoism's layered celestial realms), where the Eight Convergences and Nine Lights spontaneously form sacred talismans that stabilize earth and control kalpic transitions. The Primordial Beginning's mandates inform the Three Primes (heaven, earth, water), reaching down to the Nine Earths (subterranean realms) and up to all heavens, while announcing to the Five Sacred Mountains and Four Seas. Today's proclamation summons myriad deities - disciples performing purification rituals may liberate departed souls. The Three Officials and Nine Bureaus eradicate karmic roots, permanently freeing souls from the Three Paths (fire, blood, blades) and Five Sufferings (birth, aging, sickness, etc.), bestowing generational blessings. Names enter immortal registers (danpian) as spirits ascend to paradise, undergoing natural refinement to transcend life-death cycles, attaining longevity measured in eons. The Nine Heavens transmit commands through the celestial wind-fire courier system.

The Breath-Retention Spirit-Pacification incantation teaches cultivation methods: The Celestial Spirit (yuanshen) resides peacefully in the Nine Palaces (head's nine chambers) while the Great Unity deity guards the bodily chambers. Hundred spirits stand solemnly arrayed as hun and po souls find tranquility. Through prolonged practice (jiushi), one may achieve longevity rivaling the sun and moon's radiance.

The Invocational True Text describes the Primordial Beginning's celestial operation of the Three Lights (sun, moon, stars), rotating their illuminations to clarify seasonal qi. When astral movements create conflicts, they agitate meteors, causing disarray among the five directions' boundaries and disrupting the Three Unities (heaven-earth-humanity). Then the Five Dippers must govern temporal cycles as the Big Dipper manifests numinous power, assisted by deities like the True Lord Great Chief (Northern Star Lord) and Jade Essence Lady (stellar goddess) to realign cosmic order.

This scripture contains Daoist incantations and ritual procedures for exorcising evil and averting calamities, divided into several sections:

The first section presents prayers beseeching divine beings to dispel misfortunes. The essence states: Today we face calamities and sincerely report to the deities, offering the Scarlet True Texts (important Daoist scriptures) while loosening hair as a gesture of repentance. May the gods discern our sincerity, restore the proper movement of heaven and earth, and burn these efficacious scriptures so their smoke ascends to the celestial realm (Jade Capital refers to the heavenly domain). We pray for divine inspection to eliminate malign Qi from the Three Passes (key bodily regions), eradicate disasters from the Nine Darknesses, harmonize Yin-Yang, and bring peace to the nation. Finally, golden dragons swiftly deliver these petitions.

The second section contains purification mantras for the ritual altar. It describes deities manifesting awesome power with thunder and lightning, as celestial soldiers wielding giant axes purge demonic forces, cleansing the Three Realms of heaven, earth and humanity. Vermilion flames flow while deities reveal their majestic forms, leading heavenly troops to subdue evil spirits. Any demon daring to resist will be delivered to the underworld (Fengdu) for punishment.

The third section continues depicting celestial armies' might. Golden-armored divine troops deploy formations against wickedness, with mythical beasts roaring and yellow banners unfurling to set celestial nets. Northern generals lead the Feather Forest troops (heavenly soldiers) bearing black halberds (Xuange) and wearing bronze bells, specially tasked with slaying ghosts and protecting the true Dao.

The fourth section describes the Five Directional Sovereigns (Five Numinous Elders) issuing commands, with a thousand perfected deities patrolling the human realm to execute evil entities. Deities manifest awe-inspiring forms with six eyes and four arms to protect the Nine Provinces. Blazing flames rise as soaring dragons shriek, thoroughly inspecting ghostly domains—any manifested demons face immediate annihilation.

The final section depicts the Celestial Emperor (Great Thearch) proclaiming edicts as heavenly drums resound, celestial troops array themselves, and divine light illuminates all directions, bringing peace to the Six Harmonies (heaven and earth's four directions). Northern generals (Northern Thearch) lead mighty warriors to purge dark malevolence. Phrases like "illuminating and nurturing primordial essence" reveal cultivation essentials: nurturing innate Qi, radiating universal light, harmonizing Yin-Yang, ultimately transcending mundanity to achieve perfection and be recorded among Shangqing (Daoism's highest celestial realm).

This scripture depicts the scene of supreme Daoist deities wielding divine power to govern the Three Realms and subdue demons, filled with sacred and majestic imagery.

The principal deities ride magnificent celestial chariots (jiangping) to patrol myriad worlds, holding jade tablets (cejian) that symbolize authority, and dispel calamities by reciting mystical incantations (dongzhang). Radiating golden light to annihilate evil forces, those who attain this state become impervious to demonic disturbances, transcending the cycle of life and death (mingjie), and eternally partake in celestial banquets.

The scripture sequentially portrays the majesty of the deities from all directions: The Western Deity (Xiling) rides seven-colored auroras, while the Eastern Deity (Baiyuan) commands the morning glow. The Supreme Northern Deity (Taishang) resides in a violet palace (Zihuang), governing the primordial Qi of heaven and earth, deploying celestial nets to capture demons. The Central Primordial Sovereign (Yuanhuang) commands all deities, sealing the Yellow Court (Huangque), and maintains cosmic order alongside the Four Assistants (Siyu).

Each deity possesses unique powers: The Eastern Divine King wields a cinnabar-red bell (danling) to awe demons, the Southern Divine King (Shenwang) drives a golden war chariot (lunqiu) leading celestial troops, and the Western Divine King (Suhuang) exhales purple mists to command golden dragon legions. They purge demonic miasmas with sacred implements—vermilion spears, golden halberds, and flowing-gold bells. When these deities manifest their might, demons scatter, malevolence perishes, and heaven-earth returns to clarity.

These descriptions embody the Daoist cultivation principle of "overcoming evil with righteousness." By visualizing these divine forms and reciting their mantras, practitioners gain protection, achieving the immortal state of "enjoying blessings for myriad kalpas" and "ascending on clouds in broad daylight."

This scripture depicts the sacred scene of Daoist deities guarding the celestial and terrestrial realms across six directions (east, south, west, north, southeast, southwest, northwest, northeast, above, and below).

In the northern Moon Palace (Guanghan Gong), the Dark Numinous Lord rides upon mysterious clouds while golden boys wave embroidered banners and jade bells chime with pure tones. Celestial soldiers wield vermilion spears, bathed in divine radiance, as emerald command flags summon spirits to jointly pursue demons. Mounted on dragons, they advance without partiality, singing joyously amidst flashing golden light.

Within the Azure Primordial Heaven of the northeast, the Green Essence (deity of Wood Virtue/De) stirs spiritual winds that reach directly to the Ghost Gate Pass. The Divine King, holding a golden standard, patrols astride a jade dragon, demolishing demonic fortress walls. Ten thousand celestial troops receive orders to suppress the northern ghost realms, hurling blazing fire to annihilate evil entities.

The Cinnabar Primordial Heaven of the southeast brims with Brahma Qi (primordial energy) permeating the Jade Void realm. Commanded by the Jade Emperor, the Divine King drives a crimson dragon chariot leading the White Owl Troops (celestial soldiers in white), clearing the path with swinging axes. Flowing golden light subdues great demons, purging wickedness to restore cosmic purity.

In the White Primordial Heaven of the southwest, the Gate of Humanity reflects upon the jade isles of immortality. The Divine King surveys all directions from his radiant celestial palace, sounding golden instruments to vanquish demonic rebels and utterly eradicate evil. The Nine Heavens tremble as jade tablets (celestial scriptures) flutter.

The Mysterious Primordial Heaven of the northwest sees the Celestial Gate towering above Kunlun Mountain. The Divine King rides a dragon chariot bearing a green axe and vermilion banner, deploying celestial nets to capture demons. Amidst howling winds and raging flames, evil finds no refuge as primordial Qi fills the cosmos.

In the formless realm above, palaces float amidst rosy clouds. The Divine Tiger (guardian beast) gleams while the Feathered Forest Army (celestial troops) sound golden fangs (ritual implements). The Great Unity Deity (Taiyi) commands the guard as the Divine King shakes flowing bells from his chariot, wielding the command tally to execute wickedness and clarify the vast primordial energy.

Below in the marshlands of the underworld (Leize), the Vajra Guardians (protector deities) revolve the Celestial Scripture (cosmic principles). The Divine King rides the one-legged Kui Dragon as fiery bells spew flames to conquer the abyss of ten thousand ghosts. After cleansing demonic citadels, immortal lords bow in ritual, praying for earthly peace.

These descriptions reveal the Daoist cosmological vision where deities perform distinct duties to maintain tripartite cosmic order. Through the majestic imagery of Divine Kings and celestial armies in demon-subduing rituals, the text expresses the religious ideal of safeguarding all living beings.

This scripture depicts the grand scene of celestial deities subduing demons and protecting the Dao in Daoist tradition, conveying several key layers of meaning:

The Heavenly Court (Jade Pure Realm) issues a decree summoning numerous immortals (thousand perfected ones) to assemble at the Celestial Emperor's palace. The Supreme Lord Lao (Taiyi) and two supreme deities (Dual Sovereigns) personally oversee the human realm, commanding celestial troops to rectify evil qi and regulate life force. The text details the celestial army's armaments: seven divine beings wield battle-axes (holding yue-axes), with the right flank as the main strike force, vanguards clearing the path with drawn swords ahead, the left flank equipped with flame-emitting bells (fire chimes), along with armored cavalry (armored steeds) and celestial warriors (heavenly soldiers) providing support.

When wind and fire jointly strike against malevolent forces, this divine power can intimidate the Six Heavens above and subdue demons below. All fierce evils are swept away like thunderbolts, while treacherous spirits are utterly annihilated. The text emphasizes that celestial commands cannot be defied—violators face severe punishment—and demands constant vigilance from the deities to maintain cosmic harmony (Yellow Peace).

Subsequent passages describe the powers of directional deities: the East has twelve divine youths guarding the liver's ethereal soul; the Flame Emperor (Red Brilliance) of the South commands fire deities to purge demonic miasmas; the Metal Essence (Great White) of the West summons dragons to control floods and eliminate horrors; while the Northern Divine Lord of Primal Radiance (Dual Tower Emperor) dispatches azure dragons to spit lightning and destroy evil. Finally, the Central Yellow Elder Lord governs primordial chaos qi, nurturing all beings, ensuring the sun, moon, and stars follow their courses, and making evil forces tremble in fear.

These incantations embody the Daoist cultivation principle of "subduing evil with orthodoxy," invoking directional deities' powers to expel impurities and protect life. References to the "seven deities" and "twelve divine youths" belong to Daoism's systems of internal body deities or guardian spirits, while "fire chimes" and "azure dragons spitting lightning" represent classic Daoist ritual implements and manifestations of divine power.

This scripture describes a Daoist ritual incantation for exorcising evil and purifying defilement, consisting of several key sections:

The text first depicts the awe-inspiring forms of celestial deities: the White Tiger guards the west, the Azure Dragon coils across the heavens, the Yellow Deity (the Yellow Emperor of the center) wields a great axe, while the Green-Toothed God brandishes a long whip. These divine beings collectively maintain cosmic order - the Northern Dipper's seven stars rotate properly, and the Three Celestial Warriors (heavenly protectors) slay countless demonic entities, purifying the ritual altar.

It then summons the Eight Directional Might Deities (sovereign spirits governing the eight directions) to expel evil influences: Jiang Chang of the east in green robes bearing a sword, Wang Tang of the south in purple robes wielding a sword, Chen Chang of the west in red robes armed with a sword, Zhong Fang of the north in white robes holding a sword, and others. Each deity wears specific attire and fulfills distinct duties, suppressing malignant energies from their respective directions (such as wood-related afflictions from the east, fire-related afflictions from the south), ensuring the altar's purity.

The latter portion mentions several crucial deities: Yu'ai Cangjing (an epithet for the Green Emperor of the east) who illuminates darkness, Shiyang Jiuqi (primordial Yang Qi) that nourishes the soul; Changyang Zhenlao (an honorific for the Red Emperor of the south) who governs the Cinnabar Heaven realm and rides the Vermilion Phoenix. These divine beings jointly protect practitioners, dispelling demonic obstacles and safeguarding the true Dao.

Collectively, the text presents an intricate protective system formed by multiple celestial forces. Through sacred weapons (swords, axes etc.) and the Five Phases' power (wood, fire, earth, metal, water), it expels various evil influences to maintain the sacred space's purity. The recurrent term "yan" refers to diverse miasmas and inauspicious entities, while "Kuigang" represents the subduing power of constellation forces.

This scripture contains multiple sets of Daoist divine incantations (mantras with spiritual power), primarily describing the process of mobilizing cosmic energies, guiding departed souls, and purifying body and mind through specific chants. Each set corresponds to different ritual scenarios:

Regarding cultivation and longevity practices, it mentions three primordial Qi (Sanqi) circulating within the body to nourish the Dantian (elixir field), enabling one to transcend calamities and achieve longevity. Among the seven pure energies (Qiling Haoqi) and three fundamental vital forces (Sansu Yuanzhen), there exists a deity called "Huanglao" who subdues demons. Celestial officials from the Geng-Xin direction (Metal phase in the Five Phases) lead seventy million heavenly soldiers, wielding feathered banners and dragon-shaped scepters, riding golden tigers across the clouds. They sever falsehoods and malevolent forces, refine essences, and eternally coexist with the Dao.

When describing the Northern Yin Yudan Palace (a Daoist underworld realm), it states this abode brims with mysterious energies where the Heavenly Emperor's true spirit summons deities to ride flying dragons. Jade maidens called "Nocturnal Light Youths" reside here, holding celestial diagrams (Tulu) inscribed with cosmic secrets, specifically tasked with subduing demons. The energies of the Xu-Wei constellations (two stars in the Northern Black Tortoise asterism) transform into violet mist here, crystallizing precious substances capable of refining worldly matter into eternal existence.

The Supreme Divine Being (Wushang Shangling) possesses profound power to merge fundamental substances (Zhenpu) and create the foundation of all things. It perceives the darkest depths, summons great deities, gathers myriad energies in magnificent palaces, eradicates demonic hordes, and enables cultivators to flourish with the Dao while dispelling misfortunes and suffering.

Funerary incantations include:

• "Purging Fengdu and Leaving the Frozen Abyss Mantra": The icy hells overflow with torment. Sincerely worship the Celestial Worthy of Primordial Beginning (Yuanhuang), hold the Nuqing Lingbao talisman, and recite once to ascend to celestial realms. Reciting twice enables visualization of Lord Laozi (Taishang Laojun), with merits sufficient to elevate souls from the Nine Nether Hells to the Violet Void paradise.
• "Soul-Cleansing Bath Mantra": The Virtuous Heavenly Worthy (Weiwei Daode Zun), perfected in merit, descends to receive departed souls. Priests guide souls to bathe in ritual water (Dharma water with purifying power), washing away attachments, enabling eternal ascension to the Three Pure Realms (Jade, Upper, and Supreme Purity), liberated from the turbid mortal world.
• "Celestial Robe Transformation Mantra": Drawing power from the Nine Luminaries (sun, moon, five visible planets plus Ketu and Rahu), it clothes souls in immortal garments. Seasonal stars (Four Guardians) and planets (Five Phases) interplay, their energies weaving rainbow silks. The Six Directions (cosmic space) protect while three mysterious energies empower, making the robes radiant with celestial maidens circling in flight.

Food-offering mantras include:

• "Nectar Dharma Feast Mantra": Cool dew nourishes; the sublime taste of consecrated food (Dharma feast) transcends imagination. Fragrant vapors awaken seven true natures—let souls harbor no doubt. Recipients rebirth in the Purple Tenuity Palace, reveling in Upper Clarity's paradise amid boundless light.
• "Three Lights Food Transformation Mantra": Vast essences generate spiritual power, coalescing between heaven and earth. Sun and moon (Two Luminaries) shine clear while planetary energies (Five Phases) merge—the Three Lights radiate brilliance condensing in the three Dantian (Three Palaces). At divine abodes (Dixiang), one meets the Nine Ancient Immortals. Partaking enriches all bones with golden radiance, making the body luminous as celestial bodies. Sincere recitation before sacred beings grants indestructible longevity across cosmic cycles.

This scripture records several important "refining and transforming food incantations" used in Daoism, which are chants recited by priests during Zhaijiao (Daoist ritual ceremonies) to deliver deceased souls and make offerings to deities. Through specific rhythms and imagery, these incantations transform ordinary food into "heavenly kitchen delicacies" (celestial feasts) imbued with sacred power.

The first incantation, "Natural Heavenly Kitchen Feast," conveys: The natural delicacies of the immortal realm are now empowered by my spiritual force—a single grain of rice can pervade the ten directions. May the souls trapped in hunger and thirst be eternally liberated, feasting at the Jade Pool's divine banquet. The merit of such offerings is beyond comprehension.

The following are five refining incantations with distinct effects:

The "Jade Yang Refining Incantation" depicts celestial scenes: The pure Qi of Jade Yang (the immortal realm) manifests the profound Dao in the Three Luminaries (sun, moon, stars). The Five Ancient Lords (five celestial sovereigns) feast upon the Cinnabar Terrace, while immortals ride auspicious clouds and divine envoys descend to drink jade nectar (celestial dew). Through this incantation, the deceased may obtain celestial registry, becoming honored guests of the Supreme Dao Lord.

The "Cloud Blossom Refining Incantation" describes how to guide Qi from beyond the Nine Heavens: Gathering the radiance of nine stellar rays beyond the Jade Canopy Immortal Realm, one cultivates the profound Daoist methods of the Seven Dawns (the Big Dipper). Holding incense and consuming the essence of morning dew, one perfects their merit to transcend worldly bonds. Even after countless kalpas, liberation is assured—breaking free from the Three Realms to join the Supreme Dao Lord as a fellow practitioner.

The "Immortal-Guiding Refining Incantation" explains essential cultivation techniques: The purest Daoist methods are unfathomably profound, revered by all celestial immortals before the Jade Emperor. Practitioners must diligently refine their path, using techniques like swallowing saliva (yanjin) to unify spirit and form, ultimately ascending like a phoenix soaring through the Nine Heavens.

The "Treasure Qi Refining Incantation" portrays celestial realms: In the distant Sanqing (Three Pure Ones) heavens, golden boys and jade maidens pluck immortal flowers. Celestial guests exchange courtesies as heavenly river waters pour into the mortal world. By ingesting this condensed treasure Qi (precious vital energy), one preserves eternal youth, ultimately ascending to the sacred realms of the Three Pure Ones.

The "Stable Light Refining Incantation" describes cultivation effects: The supreme true Dao absorbs the essence of the sun, moon, and five planets, circulating refined Qi through the body until the skin gleams like frost. Internally and externally purified, the body ceases to age, attaining the "Stable Light" state—an eternal abode in the land of perpetual dawn.

The concluding "Rebirth-Delivering Incantation" liberates the deceased: Diligent cultivation of the Dao resonates with the underworld, granting souls the Yellow Blossom True Qi (life energy) to form immortal embryos within the five viscera. The departed ascend to paradise, soaring to pay homage to the Shangqing Celestial Lord. Such merit in feeding spirits is immeasurable, universally saving all beings.

The "Decree to Rescue Suffering Talismanic Incantation" is named but not elaborated upon. Collectively, these chants exemplify Daoist practices of transforming matter through sound and visualization to aid departed souls.

This scripture records several important incantations and talismanic writings (Fulu) used by Daoist deities such as the Celestial Worthy of Primordial Beginning and the Jade Emperor for redeeming souls and absolving sins. The content is divided into several sections:

The first part presents the "Imperial Edict of the Primordial Highest Sage Jade Emperor," describing how sacred documents like golden registers (Jinlu) and white bamboo slips can help souls escape the Five Sufferings of hell (referring to five types of underworld torment in Daoism). The Salvation of Suffering Perfected Being erases their transgressions, while the Boy Who Examines Destinies records their virtuous deeds, ultimately enabling souls to ascend on cloud chariots to the Shangqing Heaven (one of Daoism's highest celestial realms).

Next comes the "Longevity Talisman Incantation," explaining how the Supreme Dao Lord and the Five Directional Thearchs use crimson jade texts to absolve souls of their earthly sins, guiding their hun and po souls to ascend respectively to the Nine Heavens and the Vermilion Palace (a Daoist paradise for soul redemption). The incantation emphasizes that all deities must obey this divine command.

The "Golden Script Treasure Edict Incantation" section describes how the sacred texts from the Jade Pure Heaven (highest celestial realm) issued by the Celestial Worthy of Primordial Beginning can command all underworld officials in the Ninefold Netherworld (Daoist underworld) to swiftly execute soul redemption decrees.

The "True Talisman for Shattering Hell Incantation" depicts the formidable power of these charms: they can destroy the Iron City Hell, transform blades into celestial trees, turn infernal flames into lotuses, and liberate souls from the Three Paths and Five Sufferings (three hellish roads and five torments). Even demon kings and underworld officials must respectfully escort the redeemed souls.

The "Precious Register Hell-Shattering True Talisman" details how these talismans illuminate the nine layers of hell, pacify punishments by wind, thunder and fire, nullify tortures like bronze pillars and knife mountains, granting absolution to all souls regardless of guilt and enabling their swift departure from Fengdu Ghost City (the central realm of Daoist underworld).

Finally, the "Azure Palace Nine Dragons Talisman" mentions the Great Emperor of Eastern Extremity Azure Splendor (deity overseeing salvation) dispatching nine immortal boys to carry out redemption missions. These incantations all emphasize the immediate efficacy of "talismanic action upon arrival," demonstrating Daoist salvific rituals' faith in the summoning of divine power.

This scripture primarily expounds on Daoist ritual incantations and the application of Fulu (talismans and registers, special documents used for exorcism and blessings) in salvation ceremonies for deceased souls.

The text first describes dragon envoys harnessing nine celestial dragons, with deities from five directions jointly refining and liberating lost souls. The nine primordial Qi (fundamental energies constituting the cosmos in Daoist cosmology) from the Nine Heavens and the power of the Three Pure Ones (Sanqing, the supreme Daoist deities) penetrate the underworld through sacred incantations. The radiance of the Celestial Emperor illuminates the netherworld, and the officials of the underworld are commanded to deliver the souls, with no disobedience permitted. These salvational merits are recorded and reported to higher realms.

Subsequently, the text portrays the Savior from Suffering (a specific Daoist deity dedicated to soul salvation) opening gates of deliverance in the void. After the formation of the Three Powers (heaven, earth, and humanity), beings began enduring suffering. Souls submerged in darkness due to karmic burdens from their lifetimes can hear the Jade Voice of the deity resonating through all underworld realms, allowing even those in the frozen hells to receive celestial grace. Regardless of their moral standing in life, all souls receive impartial treatment, thereby resolving the darkness of the spirit world.

The following sections detail specific incantations:

1. The "Blood Lake Talisman" purifies sins of souls trapped in the Blood Lake Hell (a realm where women might fall due to childbirth impurities), guiding them to southern paradises.

2. The "Golden Dragon Talisman" transmits the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist divinity) to the underworld, summoning golden dragons to receive and refine souls toward the realm of emptiness.

3. The "Wisdom Light Talisman" invokes radiant illumination to dispel underworld darkness and nullify various hellish torments (such as frozen lakes, fiery pits, and mountain of blades), enabling permanent liberation from karmic burdens.

4. The "Twofold Tablet Incantation" describes how the power of ritual tablets (Daoist ritual implements) extracts souls from the sea of suffering, granting them longevity.

The concluding "Esoteric Scripture Chant" contains mystical mantras for cultivation practice, revealing the profound mystery of primordial cosmic Qi (the core concept in Daoist practice). Recitation facilitates communion between heaven and earth, generating wondrous transformative power.

These incantations embody the Daoist belief system of divine intervention for soul salvation, emphasizing the Fulu's mysterious capacity to connect the Three Realms and alter destinies.

This passage is an esoteric incantation from the Daoist scripture Supreme Three Caverns Divine Spells, primarily describing how cultivation and recitation can achieve healing, soul refinement, and ascension.

When a devoted practitioner completes ten thousand recitations of this secret spell, all illnesses will naturally be cured, the soul (Hun and Po) will be refined and nourished, and the true Yang Qi (the body's innate vital energy) will reach full perfection. One must maintain a state of purification (Zhai, fasting and mental clarity) while reverently chanting.

This supreme secret divine incantation can summon the assistance of myriad deities, with its continuous power stored in the heart-center (the body's core energy center). If one rediscovers and spreads this precious teaching, they will align with the covenant of the Tanluo Grotto (a key Daoist sacred cave) and ultimately merge with the Great Dao (Dao).

The celestial Qi (Fanqi, primordial energy) from the highest realm of the Jade Pure Heaven (the uppermost of the Three Pure Ones, Sanqing) pervades and descends, distributing its spiritual essence into the practitioner's body, elevating both form and spirit (Shen) to a wondrous state capable of transformation and flight. All this operates according to the supreme cosmic law, commanding the myriad divine forces. The concluding phrase "Swiftly, swiftly, in accordance with the statutes and ordinances" (Ji Ji Ru Lü Ling) is a common ending in Daoist incantations, signifying immediate efficacy.