《太上洞淵神咒經》Vol. 11

In the eleventh volume of the supreme Daoist scripture Taishang Dongyuan Shenzhou Jing (Scripture of the Divine Spells from the Abyss), it is recorded: During the midday hour on the eighth day of the third lunar month in the second year of the Shanghuang era, the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) expounded the Dharma to numerous celestial beings at the Upper Palace of Primordial Yang. At that time, immortals from the Great Canopy Heaven, perfected beings from the Four Poles, the Primordial Kings of the Nine Heavens, and other sacred beings gathered to listen to the Dongxuan Lingbao Dayou Zhizhen Ziran Zhihui Jingjie Miaojing (Wonderful Scripture of Pure Precepts and Natural Wisdom from the Numinous Treasure of the Mysterious Cavern).

After the Dharma assembly concluded, the Celestial Worthy summoned the Three Qi Heavenly Lords, the Five Ancient Sovereigns, and numerous celestial officials, along with the Thirty-Six Heavenly Emperors and Flying Celestial Kings from the earthly realms. Riding auspicious clouds, these divine beings arrived at the Fangzhu Palace by the emerald sea, where they prepared to expound the essential teachings for saving sentient beings beside the Abyssal Pool, seated upon five-colored flying dragon lotus thrones. The Celestial Worthy emitted boundless radiance, illuminating the ten directions, including the 180 dragon palaces, Fengdu (the underworld), and other dark realms, as well as the 36 Grotto Heavens and Blessed Lands.

The scripture describes these Grotto Heavens and Blessed Lands as having their own sun, moon, stars, administrative offices, common people, birds, and beasts—appearing peaceful and carefree. Yet the ordinary people dwelling there are still subject to the influences of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), experiencing fortune and misfortune, wealth and poverty, just as in the human world. Some practitioners retreat to mountains and forests seeking immortality and the Dao, but unless they attain the six supernatural powers (such as the divine eye) and six awakenings, they cannot be called true Daoist priests.

The Celestial Worthy specifically pointed out: Although some terrestrial immortals can fly among the Five Sacred Mountains and attain minor supernatural powers through ingesting elixirs or practicing corpse-liberation techniques (a method of achieving immortality), they fail to comprehend the wisdom-source of the Numinous Treasure Great Dao. They do not understand the true meaning of destiny or the way of Wuwei (non-action) and natural spontaneity. Their minds remain unsteady, easily deluded by the six emotions (joy, anger, sorrow, pleasure, love, and hatred), causing them to waver on the path of cultivation.

With compassion for all beings suffering in the cycle of the three realms, the Celestial Worthy revealed these essential teachings, allowing the assembled sages and perfected beings to witness the truth of karmic retribution and the cycle of life and death, hoping to awaken those practitioners lost in delusion.

Those who are entangled in the four erroneous views (referring to greed, hatred, delusion, and arrogance) find their ethereal souls (Hun) and corporeal souls (Po) drifting restlessly, wandering between heaven and earth. According to the severity of their misdeeds, they suffer corresponding retribution, unable to free themselves. Their torment is as bitter as poison, with terrifying visions that fill them with dread. The spirit-shen (Shen) of their five viscera and six bowels are plunged into sorrow and terror, yet they remain unaware of the cause.

These souls wish to scatter and flee but cannot, only able to look at one another and say: "Today we have encountered the Sacred Venerable One—why have we fallen into such a wretched state? Our bodies and minds tremble with fear and cannot find peace. We beg the Celestial Venerable (the highest deity in Daoism) to take pity and save us, to explain the path to liberation."

At this moment, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, one of the Three Pure Ones) awakened the innate heart-mind of the assembly. Among the gathered deities, there was a Flying Celestial King from the Nine Heavens of the East named Samadhi Majestic Virtue and Wisdom (a deity embodying meditative concentration, majestic virtue, and wisdom). His countenance was solemn and dignified, possessing the power to subdue demons and spirits. Skilled in incantations and esoteric methods, he excelled in responding to circumstances to universally deliver sentient beings. Leading a host of Perfected Persons (those who have attained the Dao), the King of Radiant Nets (a protector deity), and thirty-six minor kings of the heavens, along with the King of Lowly Servants (a lesser celestial being), they all rose together, straightened their robes, and bowed in reverence.

They addressed the Lord of the Dao (an honorific for the Celestial Venerable): "Through the accumulation of profound virtuous karma, we have been fortunate to follow the Great Sacred Celestial Venerable and the assembly of immortal Perfected Ones. Having received excessive grace, we humbly hold celestial offices, each presiding over various heavens. At this moment, we are both joyful and awestruck to behold the compassionate radiance of the Celestial Venerable shining universally, further opening the gate of pardon for transgressions. We once received the teachings of the Celestial Venerable to patrol the Three Realms (the realms of desire, form, and formlessness) and the thirty-two heavens, as well as the lands of the ten directions. Whether in sacred mountains and numinous peaks, dragon palaces beneath the sea, or grotto-heavens and blessed lands (sacred sites of Daoist cultivation), even wandering in the human realm—we have followed beings in their various endeavors."

"We have traversed all levels of society, from the wealthy and noble to the poor and lowly. We have seen recluses cultivating in mountain wildernesses and witnessed the hardships of livestock and insects suffering from floods and fires. Everywhere we look, ordinary people—whether they study the Dao or not—give no thought to karmic causes from past lives and do not follow the teachings of the scriptures. Right and wrong are inverted; they are blinded by the four erroneous views and tainted by the six emotional defilements, their heart-mind scattered and confused. When committing evil, they feel no fear, yet when disaster strikes, they cry out in panic to ghosts and deities for help. Some even swear oaths by the sun, moon, stars, or their ancestors of seven generations."

"People contend with one another endlessly, with no respite. Even among the six familial relations, they act with cruelty, devoid of human compassion. Some incite wars and create famines, relying on martial force to gather factions and slaughter the innocent, treating humans, ghosts, birds, and beasts with equal ruthlessness. Yet at the moment of death, they cling to their homes and cherish their physical bodies. In their desperation, they either give rise to wicked thoughts or utter venomous vows. Bound by the oaths sworn in life, their souls linger in places stained by their corpses and blood..."

This passage describes the calamities befalling people due to various evil deeds and malign energies (such as the "Six Heavens' Ancient Qi" referring to ominous energies). When humans violate the natural laws of Lingbao wisdom, it triggers a chain reaction: souls become defiled, allowing various malevolent spirits (like the "Five You Hundred Essences" referring to five categories of evil spirits) to wreak havoc, resulting in the spread of plagues and diseases. Creditors and enemies seize the opportunity for revenge, people slander one another, and society descends into chaos.

The text illustrates these disasters manifesting as: alternating fevers and chills attacking internally and externally, people mistakenly praying to improper ghosts, heeding false words while ignoring the true Dao. In more severe cases, even celestial signs (the "Five Dipper Star Officials" referring to the five stars of the Northern Dipper) issue warnings, with floods, droughts, wars, and pestilences causing national turmoil and public suffering.

The latter section describes various deities (such as the "Thirty-Six Heaven's Minor Kings" and "Celestial Warriors") who, under the sacred authority of the Most High, lead vast retinues (the text uses exaggerated numbers like "hundreds of millions" to emphasize their magnitude) to patrol the ten directions, healing illnesses and protecting nations. These divine forces include: the company of perfected beings led by the Perfected Wei Mingluo, the armies commanded by the Three Heavens' True Kings and Nine Heavens' Great Demon Kings, along with specialized spirit generals who suppress evil (like the "Heavenly Prohibition's Great Executioner Officers" who restrain malign energies). The passage concludes by specifically mentioning the Thirty-Six Heavens' Demon Kings and their legions (including figures like Wu Linzi), suggesting a full mobilization of both righteous and sinister forces.

(Note: In Daoism, "Six Heavens" refers to the desire realm's six heavens and also symbolizes evil energies; "Three Officials" denotes the Great Emperors of Heaven, Earth, and Water who oversee merit evaluation; "Five Paths" indicates the five destinations of rebirth.)

This scripture depicts a grand Daoist pantheon of divine warriors and demon kings jointly vowing to protect all beings. It describes celestial maidens (jade maidens) and Great Brahma maidens leading eighty million heavenly troops, alongside seven celestial demon kings commanding three hundred thousand legions. Thirty-nine demon monarchs—including the Azure Truth Great Demon King and Purple Truth Kong Lun—govern thirty-six million soldiers. The host also includes warriors like the Three Heavens' Mighty Champions and Ten Directions' Great Slaughter Generals, whose duty is to execute plague demons, eliminate calamities, and purge malignant influences.

Particular emphasis falls upon the 120,000 demon kings of the Three Heavens led by Jupo Qiang, and forty-two demon monarchs from the Resplendent Celestial Capital—such as the Crow-Cry Doves—all possessing power to slay demons and cure diseases. The text enumerates distinctive demon kings like the Beak-Headed Monarch and Crow-Edge Great King, who all prostrate before the Supreme Dao Ancestor (Taishang Dao Zu) to pledge: "With our divine might and in alliance with the Samadhi Mantra King (the supreme deity of demon-subduing incantations), we shall traverse the Three Realms to eradicate the Six Heavens' malignant qi, the Nine Abominations' evil spirits, the Five Directions' plague gods, and all war-inciting demons."

Finally, the Samadhi Mantra King proclaims: "By recording the names of disease-spreading ghosts, common people may subdue these harmful entities through recitation—the shame and fear invoked by naming them shall curb their malice." This reflects the Daoist exorcism method of "controlling demons through naming"—gaining power over entities by knowing their true names. The divine warriors vow to verify all spirit registers and disclose them to Daoist devotees, thereby shielding humanity from demonic harm.

This scripture describes various ghosts and malevolent spirits that haunt the human realm. These beings, governed by the underworld institutions of the Five Paths (hellish realms), Six Feng (six netherworld courts), and Nine Abysses (nine layers of the underworld) - including water dragon kings, earth dragon kings, and avian-beast kings - neither fall under celestial jurisdiction nor underworld administration, but roam freely in the mortal world. Riding the Eight Winds (winds from eight directions) and carrying nine types of turbid Qi, they nest in trees, specifically draining human Jing (essence), demanding blood sacrifices, and creating all manner of disasters.

The text further enumerates specific categories of ghosts: low-ranking underworld minions like the Five Directional Aged Spirits and Five Wounding Ghosts, who confess their humble positions and weak powers, pleading for mercy while expressing fear of annihilation and willingness to reform. There are also the 480,000 ghost soldiers led by the Three Heavens Evil Kings, the 900 million ghost hordes commanded by the Six Heavens Evil Kings, and 80,000 one-legged ghosts (three-foot tall aquatic plague spirits). Particularly noted are several plague-spreading entities: the Crimson Ghosts Shenyou, Aizi, and Jiao'er bring warfare calamities; forty-nine species of black avian ghosts cause terror and unrest; 700,000 crimson crows spread epidemics in flocks; barbarian ghosts create famines and displacement; the 4.9 billion Crimson Messengers (red-robed soul-reapers); and 400,000 types of illnesses spread by battle-dead wraiths.

The scripture also documents household haunting spirits: the Black Pill Ghost King (a giant 7.8 zhang tall) leads 90 million crimson-armored ghost troops; the Nine Heavens Demon King dispatches General Weidu to spread 9,000 diseases; domestic spirits like the gate god Chengbo, stove ghost Zhenlianzi, wall-dwelling earth spirit Tubogong, road ghost Wuziding, and household specter Xuanzidu. Finally mentioned are the ten-directional crimson-linked ghosts (3.6 chi imps) appearing in millions-strong swarms, plus 300,000 long-headed ghosts wielding red clubs to kill. These vivid depictions reveal the Daoist cosmological system for explaining epidemics and calamities through spectral agency.

This scripture describes the various forms and activities of demonic entities that bring about pestilence and disease. In Daoist belief, epidemics are seen as caused by the mischief of specific ghosts and demons.

The text mentions demons like Li Zi'ao who roam coastal regions, riding the wind like birds to spread strange illnesses. There is also Gao Yao (legendary minister of justice under Emperor Shun), who after death became a demon specializing in harming those executed by judicial punishment. Another entity called Lianzi spreads malaria and skin diseases.

Particular attention is given to the Demon King Youlian, standing thirty-seven feet tall, wielding red ropes to sow discord and disturb human minds. Red-turbaned demons scatter epidemic toxins, while 3,900 types of demons inhabit natural environments like mountains, forests, and waters - their leader Du Nu Wenqingzi specializes in spreading miscellaneous diseases.

The Red Ding Fire Demon leads 700,000 troops causing febrile diseases. Black-Footed Demons stand thirty-six feet tall with red-yellow eyes, sometimes transforming into red crows called Zuri that spread plagues. The Great-Headed Lu Demon King commands eighty million demonic followers to disperse miasmatic qi causing illness.

There are 490,000 black-faced demons led by Zhang Chi, who directs 3.6 billion demons spreading black pestilence. The Red-Rope Demon King Baishou leads 200,000 demons with 390,000 female demons causing disease. The Red Capital Demon brings seventy-eight kinds of illnesses, sometimes transforming into crows that circle homes exhaling toxic qi.

Red-Wall Demons stand eight hundred feet tall, shape-shifting into flying birds to spread disease or transforming dead fish, birds, beasts, and plants into poisonous substances. The Yellow Ox Demon King Chishi leads red-headed crows flying to scatter toxins. Li Zi'ao and his brothers command a hundred billion demons killing people.

The Sanju Liuna Demons each lead 800,000 demonic troops spreading poisonous diseases. Demons like Deng Hou and Liu Douwu also harm common people. Three-Legged Demons stand thirty feet tall with human forms that rampage wildly. Qu Yin and 360 other demonic varieties all participate in spreading epidemics.

Finally mentioned are the Head-Flaming Demon and Red-Canopy Demon who kill with white clubs and long knives. Red crows bring 3,090 types of diseases. The Black Slayer Demon stands sixty feet tall, joined by demons like Yingnü, Chazi, and Bald Demons - all with red eyes wreaking havoc in the human world.

This scripture describes the various manifestations of malevolent spirits that bring plagues and calamities. The text enumerates dozens of different types of ghosts and demons, each with specific names and characteristics:

For instance, there is the "Snake Abode" black corpse ghost, numbering seventy thousand; plague demons with three legs and twelve heads; the red-eyed "Horned Child Ghost" and the "Red-Headed Ghost" from Xiaoling. Another type is the yellow-bodied "Hundred Dragon Ghost," whose numbers reach nine hundred thirty thousand. Particularly terrifying is the "Scarlet Lu Great Forbidden Soldier Ghost," standing ten thousand zhang tall, capable of commanding eight hundred thousand beings; the "Dulu Na Ghost" measures three zhang in height with vertical eyes, a horizontal mouth, six-chi-long ears, and wields an iron staff—sometimes transforming into a giant bird to spread disease and kill.

The scripture further depicts even more bizarre apparitions: the "Aconite Ghost" with a red nose, three faces but only one eye; the "Red-Eyed Ghost" with two heads on one body; the "Great Wilderness Ghost" with three heads on one torso. There are also ghosts named "Heavenly Pool" and "Big Head" that incite wars and slaughter; the "Great Dawn Ghost," standing three chi tall, kills people with a red club.

These demonic entities can also shapeshift: sometimes transforming into flocks of white birds as large as cartwheels that kill in flight; at other times becoming giant fish floating on water—consumption of which brings death; or manifesting as wild birds dying in grasslands where eating them proves fatal. There is also "Feng Zidu" leading a horde of three hundred ninety million ghosts spreading sudden-death illnesses.

Notably mentioned are ghost kings like "Liu Yuanda," "Zhang Yuanbo," and "Zhao Gongming" (note: these later evolved into plague deities in folk religion), each commanding two hundred fifty thousand "Five Harm Ghostly Essences" to spread pestilence among humans.

The passage concludes by describing how these spirits tremble upon hearing the "Samadhi Divine Incantation" (an exorcism mantra) and the names of celestial Zhenren (Perfected Ones). They lament: "Since ancient times, we ghosts have sustained our existence by consuming human Jing (essence) and the flesh-blood of livestock, enslaving wandering spirits as our servants. Now if we must observe precepts against harming life, it would mean our own demise; even if we don't perish, we'd become emaciated shadows, plunging our entire ghostly race into sorrow."

This scripture depicts a dialogue between the King of Samadhi Divine Incantations (a high-ranking deity mastering sacred mantras) and the Demon Kings. The King of Samadhi advises these suffering rulers of the Ninefold Netherworld—tormented for their past disbelief in the true Dao (the Way) and mutual slaughter in life—that if they restrain their demonic subordinates from harming mortals, he will ensure humans prepare abundant offerings of food, clothing, and wealth in purified spaces to alleviate their hunger and thirst. Would this not resolve grievances while securing sustenance for all?

The Demon Kings rejoice upon hearing this, prostrating in willing submission. Subsequently, the Perfected Wei Mingluo and the Celestial King of Samadhi (eminent Daoist deities), acting on the decree of the Supreme Lord (referring to Lord Lao, one of Daoism’s highest divinities), instruct mountain deities like the Directors of the Five Peaks, aquatic spirits such as the Overseers of the Four Seas, and local earth gods including Village Guardians: When plagues or disasters loom, communities must collectively invite Daoist priests to perform rituals. Men and women should wear protective talismans (fulu), bathe in fragrant decoctions, abstain from meat and alcohol, and maintain physical and mental purity. Specific practices include:

1. Establishing purified ritual spaces for devout worship, inviting high-ranking masters (adept ritual specialists) to chant scriptures;

2. Hanging colorful banners, burning incense, scattering flowers, and playing refined music to commune with the divine;

3. Offering vegetarian delicacies to the Three Pure Ones (Daoism’s supreme triad) and the deities of the Thirty-Six Heavens (the Daoist celestial hierarchy);

4. Preparing tributes according to individual means, with sincere reverence;

5. Engaging in meditation, reciting the Demon Kings’ names, breath cultivation, and other practices to communicate with the sacred.

This passage exemplifies Daoist zhaijiao (purification rituals) for dispelling calamities, emphasizing collective devotion and divine offerings to pacify spectral disturbances. It reflects the Daoist cosmology of "resonance between heaven and humanity."

Here is depicted the magnificent manifestation of Daoism's supreme deities. The Three Qi (referring to the Three Pure Ones - Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) along with the revered deities of the Thirty-Six Heavens and the true officials of the Nine Palaces and Five Sacred Peaks (important mountain deities in Daoism) all reveal the natural and authentic source of primordial wisdom.

These deities respond to the prayers of sentient beings, descending to the ritual arena with immeasurable spiritual powers and virtuous might. They accept the petitions of devotees, bringing harmony and joy to both humans and spirits, eliminating mutual harm. When people hear the Daoist teachings and behold the Three Sovereigns' celestial texts (ancient classics transmitted by the Three Sovereigns) and the Five Jade Scriptures (sacred texts), they become transformed by the numinous Qi (primordial vital energy), finding contentment in their hearts and aligning with the natural Dao.

In such sacred moments, the four seasons harmonize, peace reigns under heaven, and rulers and commoners alike embrace the way of Wuwei (non-action, a core Daoist concept), ascending to the Jade Purity Realm (the highest of the Three Pure Realms). Celestial maidens, the Great Brahma Heavenly King, the thirty-six heavenly princes, flying deities of the Three Realms, and the Five Sacred Peaks' spirits - all come to pay homage to the Celestial Worthy (supreme deity). Upon hearing the Samadhi Divine Incantations (mantras of spiritual power), they all marvel at the inconceivable virtue of the Dongyuan Divine Spells (a powerful type of mantra).

The text then describes multiple deities offering hymns of praise: Mingluo Zhenren extols how the "Ultimate Truth" has no name yet nurtures all things; the All-Hearing Brahma Maiden praises the "Medicine of Non-Birth" (referring to Daoist teachings) that liberates departed souls; the God King Juliu sings of how Lingbao Tianzun creates all things through Wuwei; while the God King Juminzi admires how the "Dharma King" (the Dao), though formless, manifests in countless ways.

These hymns collectively express core Daoist principles: that the Great Dao is formless yet gives birth to all things, that good and evil originate within oneself, and that through cultivation one can transcend the vexations of life and death to return to one's natural, authentic state.

This scripture passage expounds the principle of attaining divine protection through sincere spiritual practice. If cultivators can maintain virtuous thoughts and recite divine incantations (Daoist mantras for exorcism and blessings), even malevolent spirits may be transformed toward goodness. By remaining untainted by the Six Desires (sensory cravings of eyes, ears, nose, tongue, body, and mind), one's lifespan will naturally extend.

The text then depicts celestial realms: Heavenly maidens (Feitian) play music and sing hymns in the Brahma Heaven, exclaiming "Excellent indeed!" They praise how practitioners in this land accumulate virtue and merit to receive heavenly blessings. Pitiable are those worldly people chasing fame and profit—they neglect their innate spirituality while grasping outward, failing to comprehend truth while clinging to illusions, blindly seeking divine intervention externally.

True Dao-realized individuals all return to the state of "Authentic Unity" (Zhenyi, the primordial pure origin in Daoism), abiding in their natural essence. Hearing these teachings, the assembled celestial immortals and Perfected Persons (those who have attained the Dao) rejoice in admiration, declaring they've never heard such sublime Dharma. They pay reverent homage, vowing to uphold these virtuous paths.

This excerpt from the eleventh scroll of the Taishang Dongyuan Shenzhou Jing (Most High Cavernous Abyss Divine Incantation Scripture) emphasizes cultivation methods of heart-mind purification through virtuous conduct and mantra recitation. It opposes the delusion of external seeking while advocating the return to one's fundamental authenticity.