《太上洞淵神咒經》Vol. 19

The Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) sat upon a seven-colored jeweled throne in the Palace of Eternal Bliss within the Land of Great Blessedness, accompanied by the Great Sage of Infinite Virtue and the Divine King of Soaring Heaven. There, he expounded the Great Scripture of Divine Incantations from the Cavern of Profundity. He summoned the Kings of Samadhi Divine Incantations from the ten directions and the Great Divine Beings of Mysterious Subtlety and Celestial Truth to listen to the Dharma.

The Celestial Worthy asked the Lord of the Supreme Dao (an important Daoist deity): "Are you aware that around the Land of Supreme Bliss and Blessedness, demonic spirits are causing chaos and harming the people? I constantly hear the sound of sorrowful weeping." The Lord of the Dao replied: "This was originally a land of ultimate bliss, where no weeping had been heard for 7,500,000 kalpas. But after the kalpa of Dragon Han (a cosmic cycle in Daoism), people became wicked, slaughtering one another, indulging in debauchery, and praying to malevolent deities. Over these 7,500,000 kalpas, the people have fallen into poverty and sickness, with men and women alike courting the favor of evil spirits. The residual Qi (vital energy) of the Six Heavens and the malevolent tree spirits of the Nine Ugliness have invaded human hearts, turning people cruel and leading them to kill the innocent. Now the power of these evil deities grows ever stronger."

Thereupon, the Celestial Worthy commanded the Five Ancient Celestial Sovereigns (five high-ranking deities) to summon the Great Demon Kings of the Ten Heavens (divine generals who protect the Dharma), the rulers of the Three Realms, and the True Divine Beings of the Supreme Purity. They were to lead billions of celestial soldiers and generals to subdue all the demonic spirits causing chaos in the world. These spirits harmed the people, throwing nations into turmoil and denying the populace peace. The True Kings of the Three Heavens (high-ranking celestial beings), along with the deities of the ten directions and the celestial armies, patrolled the human realm to heal the sick, dispel evil Qi, exterminate demonic entities, and deliver all beings, restoring their vitality and preserving their heavenly mandate.

The Celestial Worthy proclaimed: "From this day forth, if any Daoist cultivator studies the True Scriptures of the Three Caverns (essential Daoist classics) and recites this Scripture of Divine Incantations from the Cavern of Profundity, traveling the world to heal the sick and save them from untimely death—should any demonic spirit refuse to depart and dare obstruct the Daoist’s healing work—I shall dispatch the Great Demon Kings of the Nine Heavens with celestial armies to capture and utterly annihilate those spirits and their accomplices."

Finally, the Celestial Worthy prophesied: "Within the Three Realms, from now on, in those places inclined to wickedness, turbid and malevolent Qi will arise more easily. For where the simple and virtuous ways are lost, evil will seize the opportunity to thrive."

In this Dharma-Ending Age, demons from all directions of the lower realms proclaim themselves as divine kings. These demonic entities, born from the turbid and malignant Qi of the celestial realms, pervade the human world. Mountain spirits and stone demons possess living humans, deluding both men and women who then imitate them, arrogantly calling themselves heavenly monarchs. They collude with the ghosts of the Six Heavens' Ancient Qi (referring to six primordial evil energies) and those wandering souls who have escaped the jurisdiction of the underworld, forming factions that spread chaos everywhere.

These malevolent beings adapt their titles according to worldly changes, bringing calamity upon the people. They deceive humans into making sacrificial offerings, using flattery to demand worship, leading people astray from the true Dao and into superstitious practices. When people offer food sacrifices seeking blessings, they only empower these ghosts further. These evil spirits feed on human Jing (essence), gnaw at blood vessels, shorten lifespans—all while remaining undetected. Possessing human bodies, they make people despise life and obsess over death. Such harmful ghosts are beyond counting.

When Daoist priests pass through these areas to heal the people, these ghosts create disturbances. Therefore, I shall dispatch the Ten Directions' Great Deities, the Five Sacred Mountains' emissaries, and three hundred thousand celestial soldiers to assist the priests in their healing work. Henceforth, during inauspicious years like Jiashen or Renchen, great plagues shall erupt across the land, with epidemic ghosts seeking to kill ninety percent of the population. The world will fall into chaos, the people will suffer, and rulers will be powerless to intervene. Thirty incurable strange diseases will emerge. But if any Daoist cultivates the Three Caverns' Divine Incantation Scriptures (key Daoist texts), I shall send celestial generals and soldiers to aid them.

The specific method is this: First summon the Great King of Samadhi Divine Incantations leading one hundred thousand crimson-armored golden soldiers. Then invite the Nine Heavens' Execution General with four hundred thousand celestial troops. Next, sequentially summon forty thousand armored soldiers each from the five colors—azure, crimson, white, black, and yellow—followed by four hundred thousand great soldiers who prohibit killing. Finally, summon four hundred eighty thousand celestial officers from each of the five directions (azure, crimson, white, black, yellow), with each heavenly official commanding billions of troops bearing specialized weapons for slaying evil ghosts. Should any demon dare cause trouble or any wicked person conspire against a Daoist priest, these divine soldiers will immediately execute them, thoroughly eradicating the scourge of human-ghost afflictions.

Whether dwelling in mountain forests or amidst the mundane world, Daoist cultivators should devote themselves to rescuing people from suffering and peril. The specific practice involves chanting scriptures and performing rituals at three set times daily (morning, noon, and evening). After completing three consecutive days of ceremonies, one should face north in the courtyard center to inscribe the "Great Exorcism Treasure Scroll" and wear the "Nine Heavens Great Register Spirit Talisman" (Daoist exorcism fulu). These talismans must be written on white silk—when worn, they bring swift recovery to the sick and completely dispel misfortunes between humans and spirits. At this time, all manner of divine beings will assist the Daoist in subduing pestilential qi and healing the afflicted.

A crucial admonition: From now onward, any cultivator who seeks to uphold the Scripture of the Three Caverns' Divine Incantations (a key Daoist classic) yet refuses to wear the talismans from the Great Exorcism Scripture will face harassment from countless demons, lose divine protection, and find their healing efforts ineffective. Conversely, those Daoists who wholeheartedly cultivate the Dao, dedicate themselves to studying the Three Caverns scriptures, and uphold both the Three Heavens Great Exorcism Scripture and the Four Guardians Great Talismans can subdue all ghosts and specters. When such practitioners appear, all malicious spirits in the world will greet them with reverence, not daring to commit evil. During scripture chanting and rituals, the Daoist must instruct all present to maintain solemn silence and avoid foul language. This ensures the protection of nine hundred thousand celestial soldiers who will assist in healing, while malignant entities dare not approach.

Further elaboration: Should a Daoist chant the Three Caverns Great Rites of Exorcism Scripture throughout the night, it will startle and scatter demonic entities. At this moment, divine thunder will resound, celestial troops will array themselves, and flying fire-bells (Daoist ritual implements) will streak like meteors to annihilate the Nine Uglies (a collective term for malevolent creatures), eradicating pestilence and restoring health. All ghosts and spirits must immediately disperse according to the "Great Exorcism Command."

The True Kings of the Three Heavens (high-ranking Daoist deities) admonish humanity: Those who sincerely cultivate the Dao and study the Three Caverns scriptures while enshrining the Great Exorcism Scripture in their homes will receive protection when great calamities arise and ghostly soldiers run rampant. Henceforth, dedicated practitioners who can commune with the sun and moon, align with the stars, uphold orthodox Dao to support heaven and earth's righteous qi, should prepare forty feet of white silk, a pair of gold rings, five feet of five-colored cloth, and precious True Descending incense. In pure Daoist temples or sacred mountain and waterside locations, they should establish altars and perform zhaijiao rituals (Daoist purification ceremonies) using the "Five Emperors' Samadhi Divine Incantations" and "Great Exorcism Spirit Talismans."

This scripture describes Daoist talismanic magic (fulu) used for exorcism and healing. The mentioned "Great Talisman of Four Suppressions with Red and Black Qi" is a particularly powerful charm capable of subduing natural forces like springs, mountains, rivers, and flames, and even controlling spirits and deities. The text emphasizes that when Daoist priests use such talismans, they must maintain righteous intentions and never seek monetary rewards.

Protected by demonic and celestial armies numbering nine billion under the command of the Five Directional Thearchs (Wudi), those who carry this talisman will be revered and bowed to by all demonic forces. If a Daoist priest refuses to accept such a talisman, evil spirits and malevolent entities will cease to fear them.

The scripture prophesies the imminent arrival of a great calamity, marked by the "Three Disasters" of warfare, plagues, and natural catastrophes involving water and fire. Before the year of Renchen, these disasters will intensify. However, those who uphold the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures, recite divine incantations, and employ the Great Exorcism Talismanic Covenant will be spared these calamities and may even ascend to become celestial officials.

Daoist deities will dispatch vast armies of divine soldiers—including the Lu Forbidden Troops, Five Ding Messengers, Three Heavens Forbidden Troops, and Red Ding Officer-Soldiers—totaling hundreds of millions, to descend and aid in healing. To treat illnesses and save lives, a Daoist priest must first prepare a quiet chamber, draw images of the Five Directional Thearchs and the Three Caverns' revered deities, and establish a ritual space (daochang). The entire process must strictly follow the ceremonial procedures prescribed in the scriptures.

If one wishes to dispel calamities and seek blessings—whether man or woman—they need only bring incense to the Daoist altar (a sacred space for rituals) to request healing. The Daoist priest should establish a Zhaijiao (purification ritual) according to the supplicant's means, whether rich or poor. Invoke the Five Directional Celestial Emperors to descend, and have the afflicted wear sacred Fulu (talismans and registers), whereupon their illness shall be cured. I shall command ten thousand demonic spirits to scatter as swiftly as if executing the highest celestial decree.

The celestial maidens and divine women of the heavens will descend upon the mortal realm, riding phoenixes and dragons, bearing banners to summon spirits, bestowing upon all beings the righteous Qi (vital energy) of the Three Pure Ones (Sanqing). Let all people of the world awaken with remorse and return to the great Dao. If one cultivates with sincere devotion before the Jia-Shen year (a pivotal era in Daoist eschatology), their name shall be inscribed in the Jade Register (the immortal roster), sparing them from the Three Calamities and Nine Afflictions. Those plague-spreading ghosts who cease harming living beings shall henceforth receive mercy.

From this day forth, if any Daoist priest with great compassion wholeheartedly upholds the Three Caverns scriptures (the core canons of the Daoist canon) to save others, I will surely aid them in healing the sick. Wherever this scripture is recited, all ghosts and spirits will flee in terror as if banished by celestial law.

Henceforward, any Daoist priest who sincerely practices this scripture, wearing talismans to cure the people’s ailments, submitting memorials to the Five Directional Emperors, and performing rituals, shall dispel disease and guide others past the Three Calamities and Nine Afflictions. If a priest renounces worldly ties to devote themselves to cultivation, aiding the poor and generously distributing wealth to benefit all beings, the celestial and earthly spirits will bear witness to their virtue. The sovereigns of the Three Pure Realms will assist such priests in their practice, and all malevolent ghosts will cower in fear, daring not harm them—lest I dispatch the Great Exorcising Demon King to utterly annihilate them.

Whether Daoist priest, ruler, official, or local magistrate—if even one among them sincerely reveres the Three Caverns scriptures and receives the profound Dao’s Qi—those of superior capacity may cultivate to become soaring immortals; those of middling attainment may wander hidden and free; and even those of lesser means may command spirits and ghosts.

At that time, when the perfected beings of the Three Caverns (referring to those who attained the Dao through the scriptures of Shangqing, Lingbao, and Dongshen traditions) ascended to immortality, all beings throughout the ten directions gazed in reverence. Men and women from all four quarters burned incense, prostrated themselves, and prayed devoutly to heaven, hoping the Great Dao would descend upon the mortal realm and shower all living beings with its compassionate light. They wished that rulers and subjects alike would follow the Dao, supporting one another to bring peace to the world and eternal blessings.

The Great Dao proclaimed: Henceforth, during special cyclical years like Jiashen and Renchen, nine hundred thousand plague demons would descend to the human realm, spreading tens of thousands of incurable diseases. However, if one could invite Three Caverns Daoist priests to recite scriptures and practice the Way, harnessing the purifying Qi of Sanwu (the Three-Five yang energies cultivated in Daoist practice) to subdue these plague demons and banish them far away—while simultaneously appeasing household protector deities like the Kitchen God—complete safety could be ensured. For those afflicted by illness, inviting Three Caverns priests to recite scriptures, burn incense, light lamps, hang colored banners, scatter ritual flowers, and devoutly chant praises six times daily while performing Zhaijiao rituals (Daoist purification ceremonies) on appointed days to venerate the Five Directional Heavenly Emperors, the Five Sacred Peaks' deities, the Four River Gods, the Nine Jiang Water Sovereigns, the Twelve Dragon Kings of mountain springs and caves—along with all mighty deities of the Three Realms and their retinues from the highest heavens down to the dark realms of the six paths and four modes of rebirth (Buddhist samsara and Daoist cosmological categories)—would make even malevolent beings feel remorse and retreat.

The Great Dao further proclaimed: From this time forward, when Daoist priests practicing the Three Caverns scriptures arrive to heal the sick, they should summon the celestial officers of justice—the Three Heavens' Constabulary Officers, the Supreme True Deities, the Ten Directions' Rulers, the Twelve Attendant Officials, the Nine Heavens' Demon-Capturing Envoys, Ghost-Arresting Officers, Treachery-Purging Officers, the Great Demon Quellers of Ghosts, Red Capital Messengers, and Heavenly Warrior Guardians—to descend with 480,000 divine troops and assist in healing.

Finally, all perfected immortals, celestial youths and maidens, spirit consorts, and immortal attendants, upon hearing this scripture, paid reverent homage and devotedly practiced its teachings. The text also records two talismans: the Demon-Slaying Prison God Talisman (written in black on crimson silk, worn atop the head) and the All-Evil-Dispelling Talisman (written in black on white silk, similarly worn).

The Great Dao particularly instructed: Daoist priests should inscribe sacred talismans to cast into springs for suppressing malign forces. Regardless of scale, when reciting scriptures and practicing the Way, they must employ the Great Exorcism Treasure Incantation while orally commanding the divine troops. These talismans should be written with cinnabar ink. This passage originates from the 19th scroll of the Supreme Dongyuan Divine Incantations Scripture.