《無上玄元三天玉堂大法》Vol. 9

This passage describes the Daoist "Nine Springs Nether Prison" ritual used to subdue malevolent spirits and demons. The technique is employed in cases involving: mountain spirits and water demons, celestial demons and heterodox paths (referring to evil spirits), blood-sacrifice worshiping evil deities, the Five Perverse Ghosts (five types of haunting spirits), and vengeful ghosts who died violent deaths—particularly when these entities form alliances to cause chaos. Such beings may occupy ancient temples proclaiming themselves kings, coerce villagers to build shrines in their honor, violate women, possess dwellings, or even commit arson, spread plagues, and forcibly seize living souls.

Practitioners must exercise caution before performing this ritual. First, they should accept petitions from affected parties and issue warning talismans (fulu). If the offending spirits repent, no suppression is necessary—the ultimate goal being to maintain peace in the human realm. Only when encountering obstinate demons who resist orthodox methods should this technique be deployed.

The procedure involves: petitioning the Celestial Emperor and the Great Emperor of the Purple Subtlety of the North Pole to dispatch celestial soldiers and generals to establish the nether prison. In a purified chamber, lime is used to outline prison pits where proclamations and talismans are posted. Divine generals are dispatched to pursue the demons while local City Gods (chenghuang, territorial guardian deities) are summoned to assist. Special talismans set time limits for capture, and the ritual master must recite ghost-subduing incantations while inspecting each prison pit illuminated by a lamp.

The following day, incense is burned to continue the ritual while tracking remaining traces. Any escaped malevolent entities prompt additional talisman deployments. During the ritual nights, sounds of demonic punishment may be heard. If no results appear within two days, this indicates particularly powerful celestial demons requiring renewed petitions for reinforcements. Typically, the prison is closed after seven days, with the most heinous spirits transferred to a separate "Great Mystery Fiend-Destroying Altar" for corporeal annihilation.

(Note: "Talismans and registers" (fulu) refer to Daoist apotropaic sigils; "City Gods" (chenghuang) are urban guardian deities; the term "Grand Marshal" (taiwei) here denotes the self-proclaimed usurped titles of the demons.)

This scripture describes the Daoist underworld punishment system of the Nine Springs Hells. The Nine Springs refer to the nine levels of hell beneath Mount Luofeng in the north (the supreme administrative center of the Daoist underworld), specifically designated for detaining and punishing various demons and malevolent spirits. Each hell has distinct functions:

The first Fengquan Hell governs celestial demons; the second Chongquan Hell punishes those who disrespect deities; the third Huangquan Hell deals with mountain spirits and tree demons; the fourth Hanquan Hell controls water monsters; the fifth Yinquan Hell subdues evil gods; the sixth Youquan Hell restrains wood spirits; the seventh Xiaquan Hell imprisons ancient tomb zombies; the eighth Kuquan Hell punishes wicked sorcerers; and the ninth Mingquan Hell judges those who died violent deaths.

Before each hell stands a ritual altar: displaying a Dou lantern (a Daoist ritual instrument) measuring 1.2 chi in diameter, with a 2.4 chi Gangbu area (the sacred steps for ritual masters). Three types of Fulu (talismans) hang at the gates: the Ghost-Chasing Talisman for capture, the Severe Punishment Talisman for suppression, and a bamboo pole bearing the Ghost-Chasing Register listing crimes, while the main gate displays the Ghost-Blocking Path Talisman (which prevents demonic intrusion and can also be used for household protection).

Daily management requires incense offerings and rituals three times daily. Punishments vary according to the severity of sins: minor offenders face imprisonment, serious criminals are sentenced to the Three Wretched Realms (hell, hungry ghosts, animal rebirth) for hard labor, while the most heinous face complete annihilation of both form and spirit (xingshen juemie).

The text further details hell's torture devices: first-degree punishments employ full iron restraints (iron shackles binding arms, chains piercing the body, and iron fetters securing legs), manifesting the demon's evil form during crimes; second-degree punishments use slightly lighter iron implements. These instruments are all secret demon-subduing ritual tools transmitted by the Northern Emperor (the exalted deity governing the underworld in Daoism).

This scripture discusses Daoist methods for subduing malevolent spirits and demonic entities, primarily divided into two sections.

The first part concerns the instruments and talismans (Fulu) used to suppress evil spirits. It describes the use of three "Lower Punishment Talismans" - one hung in the prison area, another for pursuing demons. These talismans can also protect households in daily life, as spirits dare not look directly at them; any ghost that sees the talisman will automatically be bound by chains. Specific restraining implements include iron shackles, arm manacles, and full-body iron chains.

The second section details the construction of the "Supreme Mysterious Ghost-Subduing Altar" (Taixuan Shagui Tan), the highest-level punitive altar authorized by heaven to eliminate malevolent entities capable of subduing demons that fly through skies or burrow underground. The altar requires three concentric layers drawn with floating sand: the upper layer spans ten feet, the middle twenty feet, and the lower thirty feet. The altar arrangement includes:

• The upper platform enshrines the Imperial Preceptor and the Four Saints (important Daoist deities)
• The middle level arrays divine generals outside the Celestial Gate
• Four directional gates mark the altar corners, beginning with the Qian position (northwest), each representing portals for exorcism
• An incense table at the Celestial Gate summons heavenly generals
• The Earth Gate (Ghost Gate) remains permanently closed, leaving only the Human Gate accessible
• The lower perimeter deploys spirit troops

Burning talismans morning and evening for one or two days will annihilate the demons. Audible wailing or visible bloodstains on the altar confirm the ritual's efficacy. However, this method is strictly reserved for exceptionally powerful, corporeal demon hordes - ordinary spirits cannot be dealt with this way.

The text concludes by noting that ghosts formed through the Five Phases (Wuxing) or deities attached to mountains and rivers develop spiritual consciousness without requiring human souls. Certain objects may also manifest supernatural phenomena during specific cosmic timings, capable of shape-shifting to harm humans.

In this world, there exist malevolent entities far more vicious than ordinary ghosts and demons. Therefore, the Supreme Venerable Lord (Taishang Laojun) specially established this method to subdue them. When setting up a demon-suppressing altar, one must burn talismans (Fulu) three times daily at the ghost gate, each time reciting the Tianpeng Incantation (a Daoist exorcism chant) while sprinkling consecrated water. Remarkable effects will manifest within three days, as this involves the personal intervention of the Great Emperor of the Northern Dipper (Beiji Ziwei Dadi) — a matter of utmost gravity that far surpasses ordinary talismanic methods. However, be warned: unless confronting exceptionally fierce demons, one must never lightly establish such an altar, lest severe celestial retribution be incurred. Extreme caution is imperative.

Concerning the Northern Emperor's Demon-Slaying Talisman against mountain and rock spirits: This talisman specifically targets mountain spirits, rock demons, and animated objects like ancient stone tablets, Buddhist statues, human figures, animals, tortoises, or dragons that have gained consciousness after millennia. It must be written with black ink on black paper and given to witnesses of such phenomena, to be burned at the haunted site. Should these spirits assume human form to seduce women or entice victims, the talisman must be burned immediately upon their appearance.

The Tree Spirit Subjugation Talisman: This controls tree demons, wood imps (mountain spirits), as well as millennia-old pines, cypresses, haunted locust trees, wooden deities, carved beasts, withered trunks, or hollow trees that have become sentient. Inscribe the talisman with cinnabar on catalpa or cypress wood slips, then nail it to the tree — the spirit will perish as the tree withers. For spirits manifesting to harm humans, write the talisman on yellow paper and burn it; thunder will surely strike the demon dead, ending its hauntings.

The Metal Spirit Suppression Talisman: Designed for animated gold, silver, bronze, or iron objects — including thousand-year-old bronze Buddha statues. If such artifacts were cast during inauspicious hours, allowing demons to inhabit them when true deities failed to descend, inscribe this talisman with cinnabar on an iron plate and secretly bury it beneath the statue. The spirits will flee without further disturbances, preserving the sacred image from destruction.

The Water Demon Execution Talisman: This vanquishes aquatic monsters from rivers, lakes, seas, deep pools, springs, wells, and caves — including flood dragons, mirage spirits, giant serpents, and evil dragons. These shape-shifting creatures summon storms to wreck boats, claim lives, or even assume human form to seduce women. Burning this talisman ensures their annihilation. Alternatively, cast iron flakes into the water while burning the yellow-paper talisman.

The Primate Spirit Governance Talisman: Targets ape, monkey, fox, wild dog mountain imps (Shanxiao), as well as animated cat/dog corpses or livestock remains — collectively called "Xiao" spirits. These frequently...

This passage explains the Daoist ritual application of the "Northern Emperor's Talisman for Executing Blood-Sacrifice Demons," specifically designed to expel malevolent entities. It targets three main scenarios: illegitimate shrines that practice blood sacrifices (using animal flesh in offerings), ancestral halls falsely erected in the names of historical figures, and haunted spaces like abandoned residences where evil spirits congregate.

These malignant entities typically manifest through specific patterns: occupying sacred sites for prolonged periods, seizing human dwellings, abruptly stealing living souls, seducing women through dreams, possessing victims to demand shrine construction or sacrifices, and causing various misfortunes. To counteract them, one must inscribe the talisman with cinnabar on catalpa wood (a species believed to have exorcistic properties) and affix it to locations of paranormal activity. An additional talisman should be nailed to the central beam of affected households, which will pacify the disturbances naturally.

The scripture emphasizes a crucial visualization technique: while drawing the talisman, the practitioner must imagine transforming into Marshal Tianpeng (a Daoist guardian deity), maintaining this divine embodiment throughout the ritual. Beyond distributing talismans to afflicted families, the complete practice requires burning one talisman at the Ghost-Subduing Altar during each of the three daily periods (morning, noon, and evening), accompanied by recitations of the Tianpeng incantation. For total eradication of spirits, cutting the talisman in half while facing the Ghost Gate (northeast direction) often produces supernatural confirmation—either disembodied wailing or bloodstains appearing on the altar, both being signs of the talisman's efficacy.

This method belongs to the Northern Emperor's Exorcism tradition within Daoist practice, combining talismanic magic (fulu), ceremonial protocols, and divine visualization (cunxiang) to subdue evil forces. The mentioned "blood-sacrifice shrines" refer to unofficial folk temples practicing live offerings, which Daoism considers attract harmful spirits through such rituals.