《太上洞淵神咒經》Vol. 15

The Dao Ancestor (referring to Lord Laozi) said: My heart grieves to see the people of this world so lacking in virtuous merit. From the moment you are born until the age of seven when you begin to speak, every gesture, word, thought, and intention already gives rise to the five poisonous harms (greed, anger, delusion, arrogance, and doubt). You become ensnared by the six desires (attachments through eyes, ears, nose, tongue, body, and mind). Never cultivating compassionate thoughts, you only engage in evil deeds and killing.

Thus, the Three Corpse Spirits (Daoist belief that three parasitic spirits within the body record misdeeds) document these offenses, while the Seven Po souls register them in their ledgers. On every Jiazi and Gengshen day (important Daoist fasting dates), these records are submitted to the celestial court. When accumulated transgressions reach three thousand counts, the celestial mandate is issued. The Central Dipper Star Official (subordinate to the Northern Dipper Lords) dispatches one’s Destiny Star Official to collect the Three Hun and Seven Po souls, delivering them to the underworld beneath Mount Tai. Minor offenses are judged by the Director of Fate (deity governing life and death), while grave crimes are transferred to the twenty-four layers of hell in Fengdu (Daoism’s highest underworld tribunal). The most severe transgressions are punished in Mount Tai’s eighteen layers of hell.

Within these hells, sinners endure relentless whipping and interrogation day and night. Once their crimes are fully examined, prison guards escort them before judges for sentencing. Yama, King of Hell, thunders with wrath as each karmic debt is settled according to celestial law. Based on the weight of their misdeeds, they are reborn among the six paths of reincarnation: celestial beings, earthly spirits, humans, hungry ghosts, animals, and so forth. Some meet violent deaths—perishing from gluttony, starvation, heat, freezing, drowning, burning, cave-ins, weapon wounds, mauling by beasts, attacks by aquatic creatures, trampling by livestock, or warfare. Others suffer strange diseases while still alive: swelling or emaciation, madness or convulsions, scabies or abscesses, bone tuberculosis or malaria, deafness or stuttering, nasal obstruction or throat blockage, dizziness or blindness, hunchbacks or pigeon chests, dwarfism or lameness, bloating or vomiting, heart palpitations or angina. All these afflictions and torments are the karmic retribution for evils committed in past lives.

The Dao Ancestor concluded: Because you remain obstinately deluded, I who now bear the responsibility to deliver sentient beings (hinting at forthcoming methods to resolve karmic obstacles)...

This passage depicts a scene from the Scripture of the Divine Incantations of the Cavernous Abyss (Taishang Dongyuan Shenzhou Jing), where deities descend to save sentient beings. The general meaning is as follows:

Unable to bear seeing living beings suffer from disease and calamity, I have specially dispatched the Perfected Mingluo to bring this scripture to the mortal world to deliver them, relieving them from the five sufferings (birth, aging, sickness, death, and separation from loved ones) and eradicating the roots of misfortune.

If someone is afflicted by lingering illness, ensnared in legal disputes or imprisonment, or plagued by floods, droughts, locusts, or epidemics that even physicians cannot cure, they may invite a high-ranking Daoist master well-versed in the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures to erect an altar. Through reciting scriptures, chanting incantations, submitting memorials, and performing purification rituals (Zhaijiao), they can beseech blessings from the Five Directional Celestial Emperors and divine immortals. By performing the ritual steps (Buxu), singing hymns, and circumambulating in veneration of the Supreme Venerable Sovereign (the highest Daoist deity), celestial soldiers and generals will be summoned. Such meritorious deeds are immeasurable—they can absolve sins, dispel demonic forces, cure illnesses, bring peace to families and the nation, and ensure favorable weather, abundant harvests, and thriving livestock.

The following are praises to the deities of the four directions:

The East is governed by the Azure Elder Lord (also known as the Green Emperor), titled the God Goumang. He commands the celestial armies of the Three Heavens and descends in a cloud chariot drawn by nine dragons. With sincere devotion and ritual offerings, darkness can be shattered, the sacred drum of the Dao will resonate, and demon kings will kneel in repentance. Benevolent spirits will guard households, the Dao’s Qi (primordial energy) will spread widely, ensuring family safety and the eradication of plagues.

The South is ruled by the Flame Emperor, who rides a cloud chariot to inspect the eight directions. Jade Maidens sing in the sky, filling the immortal realm of Danqiu with golden light. When the Dharma Wheel turns, celestial music shakes the nine regions, and the Celestial Emperor commands demonic soldiers to retreat. Under the radiance of the Three Luminaries (sun, moon, and stars), evil spirits flee into the Nine Nether Hells. Those who dare resist are swiftly executed by divine warriors, while the wicked are cast into boiling cauldrons.

The West is governed by the God Rushou, titled Jouni. The Three Luminaries hang high in the Great Void (cosmic space), and this deity is majestic and solemn. This scripture primarily describes methods of invoking the protection of deities through Daoist rituals to dispel calamities and avert misfortune.

This passage describes the ritual scenes and divine powers of Daoist exorcism and blessing ceremonies. The Mysterious Emperor of the Northern Yudan Realm (one of Daoist paradises) governs all directions, with the Five Qi (energies of the Five Phases) shining brightly to sweep away all evil impurities. The Most High Lord Lao (Taishang Laojun) manifests supreme majesty—ferocious demons are annihilated, and those who defy the celestial order are beheaded by heavenly soldiers. King Yama severs evil spirits, while the Northern Emperor (Purple Tenuity Emperor of the North Pole) destroys demonic essences, and divine winds scatter ominous energies.

The Central Wuji Spirit (Yellow Emperor) commands the eight directions, with the radiance of Gouchen Star (one of the Northern Dipper Lords) illuminating the netherworld. When purification rituals (Zhaijiao) are established, ten thousand kinds of wickedness dare not approach, and blessings naturally rise like towering peaks. When common people suffer illness or hardship, sincere prayers to the deities bring healing, while ghosts and plagues are spontaneously vanquished. All celestial gods capture demons, perfected immortals expel evil influences, and the golden decree from the Most High Lord Lao's mouth compels malevolent forces to retreat immediately.

The northeastern deities govern yin energies, upholding the teachings of the Most High to discern good from evil. Falsehood and heresy cannot disturb true sincerity—transgressors deserve execution. Superior Sages (high-ranking deities) protect the people, and violators face heavenly punishment. The Profound Grotto (representing profound Daoist methods) maintains clear and strict governance, with the samadhi (meditative absorption) discipline rigorously enforced. Divine incantations exterminate demons, causing hordes of monsters to disperse. Celestial troops spread across the world as numinous winds sweep the land; ten thousand divine beings offer assistance, and all calamities cease in the Nine Netherworlds. Neither public affairs nor private matters encounter obstacles—both the living and deceased attain liberation.

This scripture depicts a sacred Daoist scene of exorcising evil spirits and protecting sentient beings. Divine beings spread celestial nets across five directions—southeast, southwest, northwest, above, and below—specifically to capture demons and malevolent entities that harm the human world.

In the southeast, the divine being unfurls a great net at the Xun position (one of the Eight Trigrams), making escape impossible for countless ghosts. The sacred mountains of the Five Peaks guard the four directions, while the four seas remain calm and undisturbed. Any demon daring to resist is immediately cut to pieces, its form utterly annihilated. This is done to relieve the suffering of the people, as the Three Officials (Celestial Official, Earthly Official, and Water Official) issue edicts in accordance with the Nüqing Code (Daoist precepts).

In the southwest, the divine being subdues evil spirits with incantations, restraining malevolent ghosts throughout heaven and earth. Plagues and poisonous vapors dare not spread chaos, and those who defy are swiftly executed. During grand Zhaijiao (Daoist purification rituals), the gods slay demons to save lives, while the Three Lights (sun, moon, and stars) shine brightly, illuminating even the deepest Ninefold Darkness of hell, leaving no hiding place for ghosts.

In the northwest, the divine being, mighty in supernatural power, shows compassion for the people. Celestial nets are cast to capture plague demons, who are then cast into boiling cauldrons for execution. Thus, calamities are dispelled, the sick recover, the healthy remain safe, homes are purified, and ghostly influences vanish. With heavenly protection, households enjoy auspicious blessings.

Above, the Celestial Emperor moves through the Great Canopy Heaven (the highest Daoist realm), safeguarding all living beings. If evil spirits harm the people, the Supreme Lord Lao (Laozi) dispatches celestial soldiers to rain down fire, using the power of the Three and Five (the Three Platforms and Five Emperor Stars) and the Seven Stars (Big Dipper) to block demonic paths, seal ghost gates, and escort malevolent beings to the celestial prison.

Below, the earth deities govern the nine continents and four seas, pacifying the Five Peaks and subduing all poisonous demons. Those who resist are executed with divine curses—iron hooks pluck out their eyes, and golden blades sever their limbs—so that the people may be spared suffering and usher in an era of peace.

Finally, reverence is expressed toward the Ten Directions’ true sages, praying for eternal deliverance from calamity. Through this display of sacred power, the scripture conveys the Daoist compassion for protecting life and guiding souls toward salvation.

This scripture depicts the scene where the Five Directional Celestial Emperors (rulers of the eastern, southern, western, northern and central realms) descend their divine power to protect the mortal world. Each directional emperor manifests distinct forms and divine abilities, collectively assisting Daoist practitioners in exorcising evil and safeguarding all beings.

The Eastern Celestial Emperor resides in the Nine Radiance Heaven's Zhen Palace (the celestial palace of the east), where jade maidens strike golden bells and demon kings beat ritual drums. The emperor commands nine divine dragons to spread clouds and rain, as celestial soldiers descend waving banners. Ten perfected beings (zhenren) perform sacred dances to liberate wandering souls and heal the living. Heavenly troops wield precious blades while mighty warriors disperse miasma, hunting down demonic entities to clear the path for flying celestials (divine messengers). The sacred light of the Three Caverns (Dongzhen/Dongxuan/Dongshen) illuminates all, protecting devotees engaged in purification rituals (zhaijiao).

The Southern Celestial Emperor's palace radiates solar brilliance, scattering celestial flowers throughout the ten directions of heaven. Jade chariots glow with nine-colored light as vermilion phoenixes carry jade seals and fire dragons pull precious canopies. The Mysterious Maiden (Xuannti) sings of the Dao of immortality while azure-haired youths offer incense in reverence. Millions of celestial troops stand arrayed to execute demon kings. The great emperor issues divine decrees (tianfu) to eradicate all inauspicious forces, casting ghosts from the Six Infernal Caverns into boiling cauldrons. With orthodox Dharma proclaimed, blessings permeate the human realm.

The Western Celestial Emperor rides a golden jade chariot through void arrayed with immortal regalia, as cranes circle in dance. Jade pendants chime clearly while myriad spirits expound upon the Three Cavern scriptures. They liberate souls from the underworld, elevating them to supreme realms. Wherever the million-strong golden-armored celestial troops advance, evil spirits dare not approach. Orthodox Dharma flourishes throughout the land, leaving no hiding place for demons. By the grace of the Great Dao, may all beings ride the six dragons (symbolizing auspicious ascent) to transcendence.

The Northern Celestial Emperor is guarded by the Dark Warrior (Xuanwu), his palace constructed from water essence (shuijing). Though his immortal abode enjoys eternal spring, the Fengdu underworld remains inaccessible. The emperor expounds profound scriptures (dongjing) heard across yin and yang realms. Any manifested evil spirit shall have its soul annihilated. Fierce beasts of the celestial canopy (luotian) breathe darkness across the four seas. Flying ritual bells and flaming wheels purify heaven and earth, stabilizing the cosmos. All sincere practitioners of purification shall receive boundless blessings.

The Central Celestial Emperor governs all earthly domains, his vermilion palaces towering in the void while treasure halls lie hidden within Mount Kunlun. The Twelve Scriptures of Longevity are transmitted from his golden mouth. Auspicious clouds envelop ritual spaces as celestial troops shatter black toxins (evil qi) and mighty warriors slay yellow plagues. The emperor's demon-slaying talismanic commands eradicate ten thousand kinds of evil, ensuring practitioners receive immeasurable merit.

This scripture depicts the solemn and sacred scenes of Daoist rituals, primarily describing the merits of liberating departed souls and exorcizing evil spirits through zhaijiao (purification rituals).

In the northeast Gen palace (one of the Bagua trigrams), a place of purity, jade maidens scatter precious incense while true emperors expound scriptures, their flute music harmonizing like phoenix songs. Through these rites, lost souls are elevated to the Violet Mist Immortal City. Celestial soldiers and generals stand in formation with swords, leaving no hiding place for malevolent demons. Dragon deities enforce heavenly law, executing evil spirits and delivering them to celestial officers (Tianbing). Thus, blessings increase while calamities naturally dissolve, ensuring peace for a thousand years.

In the southeast Xun palace (another Bagua trigram), divine soldiers chant incantations capable of destroying demons across the Three Realms. Accumulated merits tower like lofty mountains, while emerald seas lie calm under gentle winds. Jade maidens sing hymns, and immortal youths tread the void in song. Once virtuous deeds are established, the path to immortality becomes as effortless as drifting clouds. Amidst banners and canopies, countless divine warriors stand guard. Heavenly Lords descend from the void, and the blessings of zhaijiao rituals rise like towering clouds. The Three Palaces and Twelve Bureaus (celestial administrative divisions) all proclaim the liturgical laws of the Supreme Laozi.

In the southwest Kun palace (a Bagua trigram), nine-colored auspicious light shines as immortals from the Ten Directions arrive on cloud-borne chariots. The Xu Huang (a Daoist deity) expounds secret scriptures while immortals scatter celestial flowers. Golden dragons breathe fire, and iron-faced generals capture malevolent spirits. Bright lamps illuminate the Nine Darknesses, and divine music nurtures virtuous roots. All ghosts and demons are subdued by golden tridents, while the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures spread widely, revered by myriad immortals under the Tenfold Radiance. Lanterns illuminate boundless realms, and when merits are perfected, one enters the home of purity.

In the northwest Qian palace (a Bagua trigram), the Gate of Heaven stands. From the depths of violet mists, exquisite celestial music resounds, and fragrant incense fills the jeweled halls. The Three Heavens (Sanqing realms) require no other path—only a heart of purity. The merits of zhaijiao and scripture recitation dissolve sorrow and suffering, elevating practitioners to paradise, forever free from the torments of heat and cold. The Great Dao spreads the Three Caverns scriptures, and immortals sing in harmony. Should any demon dare cause chaos, flying immortals stand guard in the Jeweled Blossom Grove.

Above, in the boundless realm of the Thirty-Two Pure Heavens, dwell countless long-lived immortals. The Xu Huang expounds true scriptures while celestial music echoes through the void. Dragons draw chariots, and the Five Emperors (rulers of the five directions) arrive in splendor. The Supreme Laozi issues decrees to annihilate demons across the Three Realms, purify the Five Turbidities (worldly defilements), and liberate souls from hell. By honoring the teachings of masters and cultivating virtue through fasting, one attains glory for generations.

Below, the Twelve True Ones (earthly deities) guard the four seas. Through fasting and purification, all demons are subdued. This scripture reveals the grandeur of Daoist rituals in purifying the Three Realms and liberating souls, emphasizing how zhaijiao merits bring blessings and tranquility.

This scripture primarily recounts how the Supreme Lord of the Dao (one of the highest deities in Daoism) dispatched the Great Ancestral Master to eliminate calamities for sentient beings, while expounding the essential principles of cultivating the Dao to attain immortality.

The Supreme Lord of the Dao specifically sent the Great Ancestral Master to assist families afflicted by illness and misfortune. Through the "Disaster-Dispelling Pacing the Void" ritual (a Daoist ceremony for warding off calamities), the thirty-six demon kings of the heavens were subdued and converted, ceasing henceforth to bring harm to the human realm. Upon hearing the true words of the Great Dao, people should make reverent offerings and listen with utmost respect.

The scripture employs poetic form to elucidate the true meaning of Dao cultivation: The Great Dao originates from emptiness and non-being, yet illuminates all living beings. The celestial beings teach and transform the ignorant, while immortals soar beyond the clouds. Those who can deliver others from the Eight Calamities (referring to eight types of disasters in Daoism) will attain the way of longevity. The supreme truth is serene and profoundly mysterious—the Supreme Lord of the Dao sits solemnly upon his celestial throne, with jade maidens chanting verses of the Great Purity celestial realm. Those who attain the Dao are omnipresent, and practitioners will naturally comprehend this through their cultivation.

All celestial deities pay homage to the Supreme Lord of the Dao, while the Three Pure Ones and Five Elders (referring to high-ranking deities) naturally follow the heavenly way. Flying immortals roam freely through the three realms, and perfected beings sing amidst the clouds. Though sages universally praise this truth, who can truly grasp its essence? The true Dao transforms all things without leaving traces—one may ascend to heaven without visible signs. When the lion roars in the wilderness and the phoenix sings in harmony, immortals will come to pay respects, and cultivators will naturally perceive the profound mysteries.

Emptiness and non-being have no fixed names—the crucial point lies in steadfastness of mind. The Celestial Worthy manifests from profound darkness, and from this the Great Dao is born. The wise who study the luminous teachings (Daoist doctrines) may reach the sacred realm of the Supreme. Celestial beings hold vermilion flowers, jade maidens scatter jade mushrooms (immortal herbs), and all deities come to serve while flying immortals establish divine foundations. The realm of Taiji's Mysterious Offspring (referring to accomplished practitioners) is beyond the imagination of ordinary people.

An immortal's lifespan spans ten thousand kalpas, where a thousand years pass like a single spring. The temporal perception of Dao cultivators differs vastly from worldly understanding. Those endowed with immortal potential will naturally resonate with the Dao's essence. The teachings of the Three Caverns (referring to the three main classifications of Daoist scriptures) spread throughout the ten directions, requiring devoted individuals to propagate them. Those who devoutly uphold the scriptural precepts will become like the spirits of the Five Sacred Mountains. Without the foundation for celestial ascension, how could one lightly attain immortality?

Focus your mind beyond the three realms, envisioning travel to the Jade Capital (Daoism's highest heaven). Perfected beings chant in the void while jade maidens ride emptiness in flight. Today we pay homage to the Celestial Worthy, reverently worshiping the Jade Emperor.

This scripture primarily recounts the Great Dongyuan Purification Ritual (a major Daoist zhaijiao ceremony) performed by the Supreme Dao Lord (one of the highest deities in Daoism) to deliver sentient beings, along with admonitions for people to repent their transgressions.

The first section depicts the sacred scene of the ritual: The Supreme Dao Lord expounds the most profound and mysterious principles of the Dao, while immortals chant ethereal Daoist hymns, with eight divine dragons guarding the Purple Palace of Heaven. Only virtuous cultivators with high moral character can comprehend its true meaning. The Perfected Ones (those who have attained the Dao) all pay reverent homage to the Flowing Elixir (immortal pill) as they jointly participate in this grand Dongyuan purification assembly.

The second section describes the merits of conducting purification rituals: Through sincere fasting and overcoming miserly inclinations, one can transcend the endless cycles of reincarnation, causing even evil spirits to submit. Majestic celestial music resounds throughout the ten directions of heaven, and the Three Caverns scriptures (the comprehensive Daoist canon) are expounded to deliver sentient beings. During the ceremony, bright lamps illuminate the Mysterious Stars (Daoist constellations), while phoenixes convey divine edicts commanding demonic soldiers to retreat.

The third section presents the Supreme Dao Lord's admonitions to humanity: He points out how people invite calamities through the "Six Thieves" (the six desires of eyes, ears, nose, tongue, body, and mind) and "Ten Evils" (ten wicked deeds including killing and stealing), with their transgressions reported by the "Three Corpse Spirits" (deities within the human body that record good and evil deeds). Epidemics and plagues are consequences of humanity's own misdeeds. With compassion, the Dao Lord enables repentance for all beings, causing demon kings and ghost lords to restrain their poisonous maladies upon hearing the scripture's teachings.

Finally, the text details common human transgressions: these include defiling wind and rain or heaven and earth, disrespecting the sun, moon and stars, cursing deities, exposing one's naked body to the Three Lights (sun, moon, stars), harboring resentment toward spirits, violating taboos, disparaging the Dao and its methods, lacking filial piety toward parents and teachers, relieving oneself facing celestial bodies, and revealing secret Daoist teachings. The Dao Lord exhorts all beings to listen with tranquil hearts and recognize the roots of these sinful actions.

This scripture enumerates various evil deeds that incur divine punishment. Broadly speaking, they fall into the following categories:

The first category involves violations of moral conduct, such as slandering loyal and virtuous individuals, disrespecting elders and superiors, or behaving harshly and disrupting harmony. It also includes cheating in trade by using false measures, or deliberately manipulating scales to deceive others.

The second category consists of sacrilegious acts, such as abandoning the true Dao to follow heretical practices, acting without regard for proper conduct, or showing disrespect toward Daoist teachings while undermining others' spiritual cultivation. Other offenses include impersonating spirit mediums to mislead people, disturbing the dead in graves, offending household deities, or defiling sacred spaces like wells and hearths.

The third category covers acts of betrayal and dishonesty, such as refusing to repay debts, speaking hypocritically, mocking those who do good, or encouraging others to commit evil. It also includes witnessing others' virtuous cultivation yet refusing to give alms, or making insincere prayers and vows.

The fourth category encompasses greed and indulgence, such as profiting from the sale of Buddhist or Daoist scriptures and sacred images, cursing the innocent and implicating the virtuous, or using strength to oppress the weak and seize their possessions. Other transgressions include drunkenness and meat-eating followed by reckless behavior that disturbs spirits, or lustful conduct without regard for propriety.

The fifth category involves breaches of cultivation discipline, such as performing zhaijiao (purification rituals) or other ceremonies without following proper liturgy, or refusing to help those in distress. It also includes abandoning promised meritorious deeds halfway, or failing to show gratitude after receiving healing from a Daoist master.

The sixth category comprises acts of cruelty toward living beings, such as drunkenly offending elders, harassing women out of lust, or breaking precepts during fasting periods while showing disrespect toward deities. Other offenses include killing creatures and trampling insects, insatiable greed, or harboring jealousy and abusing servants.

Finally, specific transgressions are mentioned: maliciously altering land deeds to seize others' property, or behaving recklessly while intoxicated. All such deeds are monitored by the divine and recorded in the "kao" (the Daoist concept of celestial evaluation of good and evil actions).

This passage discusses how people often make vows to deities in times of crisis, only to break their promises afterward—a behavior that invites celestial punishment. Some deliberately scheme wicked deeds, while others live in abundance with everything going smoothly yet remain ungrateful and shameless. All such conduct incurs retribution from the Dao of Heaven. The scripture notes that similar transgressions are too numerous to list exhaustively.

Through devout recitation of this classic, one now confesses past wrongdoings to the divine, seeking to dissolve these karmic burdens. May Heaven pardon even the gravest sins ("sinking ninefold into the earth" symbolizes offenses buried deep beneath nine layers of the underworld), allowing blessings to arise from the ten directions of the cosmos. May generation after generation encounter the Great Dao (referring to Daoist truth) and embrace it with sincere faith and earnest practice.

This excerpt from the fifteenth scroll of the Taishang Dongyuan Shenzhou Jing (Divine Incantation Scripture of the Cavernous Abyss) embodies the Daoist concept of "inherited accountability" (karmic retribution), emphasizing repentance for transgressions and wholehearted devotion to the Dao. The "ninefold earth" reflects Daoist cosmology's stratified underworld, while "ten directions" signifies the totality of cosmic space.