《太上洞淵神咒經》Vol. 20

This scripture depicts a scene of apocalyptic calamity. The Supreme Lord of the Dao (the highest deity in Daoism) recalls how he once traveled through the Five Peaks region with Master Wenshi (i.e., Laozi) and the ancient immortal Chisongzi, leading seventy million rulers of the Brahma Heaven. They witnessed countless people perishing in war. Moved by compassion, the Supreme Lord sent an incarnated Daoist priest to question these lost souls: "What sins have you committed to endure such suffering?" The spirits replied: "Though subjected to these torments, we know not the cause. We only beseech your great mercy to show us the path to liberation."

The incarnated priest admonished them: "Know that the great calamity approaches—floods will soon submerge all, turning the people into mud. Rather than clinging to fleeting wealth and missing the chance for immortality, devote yourselves to cultivating the Dao for eternal life. Those obsessed with worldly affairs will struggle to find favorable rebirth through countless kalpas, ultimately severed from Heaven and Earth, plagued by misfortunes." Hearing this, 390,000 celestial beings, 100,000 heavenly maidens, 230,000 incarnated humans belowground, 490,000 Daoist priests, and demon kings’ retinues all rose in awe, vowing to propagate this scripture’s teachings to enlighten the ignorant.

The text prophesies that during the apocalypse, 39,000 individuals will attain the rank of superior immortals (high-level transcendents), riding the Supreme Lord’s nine-dragon chariot. A great deluge and spectral armies will wreak havoc, claiming innumerable lives. The Supreme Lord specially dispatches incarnations to roam the land, preparing destined recipients to receive the scripture’s deliverance. The sincere rejoice upon hearing the teachings and seek guidance, while the faithless remain unawakened, ultimately drowning adrift in the Nine Rivers and Three Streams (symbols of samsara’s bitter sea). The scripture concludes with the Supreme Lord descending on five-colored clouds, implying only adherence to the true path can transcend the calamity.

Through this apocalyptic vision, the text warns that attachment to worldly riches invites disaster—only by cultivating the Dao and virtue can one overcome tribulation. Here, the "Five Thieves" denote sensory desires (eyes, ears, nose, tongue, body), "spirit-qi" (Shen-Qi) represents the body’s vital energy, and the "Nine Rivers and Three Streams" symbolize the sea of suffering in cyclic existence—all classic Daoist metaphors for spiritual practice.

This scripture depicts a grand vision of apocalyptic salvation. When the great flood comes, massive dragon chariots (celestial vehicles used by Daoist immortals) will appear in the sky—some spanning ten thousand li, others two thousand nine hundred li wide, each capable of carrying three hundred million people. Yet only those who follow the Dao, recite scriptures, and maintain purification rituals (Zhaijiao, the Daoist practice of physical and mental purification) will be permitted aboard these chariots for deliverance, while unbelievers will be cast back into the waters.

The Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism) and countless flying immortals will assist in saving humanity, accompanied by innumerable divine birds that will carry away the virtuous. The text warns Daoist practitioners to spread these prophecies so that future generations with the predestined affinity (Xianyuan, the innate capacity for Daoist cultivation) may recognize these signs of deliverance. By receiving this Great Expulsion Scripture (Daqu Jing) and teaching one another, people may survive the cataclysmic flood.

A stark contrast is drawn to admonish humanity: the sages view the ignorant masses as humans might regard insects in a latrine—utterly unaware of impending disaster. The assembled Immortals of the Five Sacred Peaks (Wuyue, the mountain deities) and celestial beings present during this revelation were deeply moved, vowing to uphold this scripture.

Notably, the retinue of demon kings (obstacles to cultivation from the realm of Mara) are mentioned as failing to obtain the sacred tokens in time, barring them from the altar to receive the scripture—a warning that spiritual practice must begin early. The text concludes by emphasizing the vital importance of spreading the scripture, asserting that only through mutual teaching can multitudes be spared from drowning in the apocalyptic deluge.

Beyond the Northern Sea lay the land of Yilin, where forty-eight thousand households rejected the Dao and wantonly took life, plunging the kingdom into chaos as its people fled in droves. Each day the king slaughtered three hundred men. The Most High (referring to the supreme Daoist deity) foresaw a great flood approaching, yet these deluded commoners persisted in evil deeds that would condemn them to the Three Wretched Realms (the Buddhist hells of demons, hungry ghosts, and beasts) after death, with no hope of deliverance.

Thus the Most High entered Mysterious Mountain to observe the confused multitudes. Radiating light from his form that illuminated the ten directions, he dispatched ten immortal manifestations to descend upon Yilin. When the king saw these celestial beings soaring through the skies, he trembled in terror, thinking: "What are these flying creatures? Could they be demons?" Immediately ordering thirty thousand archers to loose their arrows, he watched in horror as the shafts rebounded to slay the bowmen—only for the dead to miraculously revive. His soldiers stood helpless.

The flying immortals filled the entire kingdom upon their descent, instantly manifesting countless forms—women, children, and elders appearing everywhere. The prostrate king kowtowed, crying: "We were blind to true transcendence! Henceforth we beg to become your disciples." The immortals replied: "We are unworthy to teach you. Our master is the Celestial Worthy (the supreme Daoist divinity). If sincere, we shall lead you to him." Thus they guided the king and his retinue to meet the Most High's manifested form.

When they departed, the entire kingdom suddenly stood empty. Marveling, the king's party exclaimed: "These are true sages of immortality!" Recognizing their genuine repentance, the manifested immortals converted all the people to Daoist practice, bestowing upon them fulu (Daoist talismans and registers), scriptures, and instruction in zhaijiao (purification rituals). From then on, the Dao flourished beyond the Northern Sea.

The king and his minister Ma Xuan inquired: "Having received these sacred texts, how should we serve our master?" The immortals taught: "Revere your master like the sun and moon; cherish the scriptures like precious jewels. Never slight the texts nor disrespect the teacher. The master is as heaven, the scriptures as the sun—heaven cannot be destroyed, nor the sun touched. Immortality and world-transcendence depend wholly on the master's guidance. Without the master, one obtains no true scripture; without the scripture, no immortality is possible. Serve your master without resentment—not for one night may you casually speak his name. Cultivation requires mutual reverence between both parties—these precepts must never be violated."

When the great flood comes, several immortals will appear in the Central Plains—Immortal Tangping, Immortal Yuguang, and Immortal Maqi. They will lead eighty thousand celestial beings, riding iron boats to receive those Daoist priests who possess the Great Exorcism Scripture (Daqü Jing). When these immortals descend, a five-colored auspicious cloud three hundred zhang wide will appear in the sky, accompanied by one hundred thousand radiant jade maidens (celestial maidens) emitting red and white light. This is the vision of an immortal’s descent—you must wait patiently.

A Daoist priest from Donglin asked: "Which scripture must one cultivate to encounter immortals and avoid the Three Calamities (flood, fire, and wind)?" The Most High Lord of the Dao (Taishang Daojun) replied: "Practicing scriptures such as Shangqing, Lingbao, and Sanmei can also avert disasters. But if a Daoist priest does not cultivate this Great Exorcism Scripture, they will not be able to cross the three great rivers during the great flood, nor escape the calamities of the end times. This scripture is the most revered among the thirty-six Daoist scriptures—it is the king of scriptures, and none surpass its greatness. It is like the commander of all scriptures; cultivating it is equivalent to cultivating all scriptures. However, only those Daoist men and women with innate immortal bones from past lives are worthy of practicing it."

The Great Exorcism Scripture shares the same origin as the Immeasurable Scripture (Wuliang Jing), and its cultivation methods can be referenced from the latter. Those who wish to ascend as immortals should recite the Immeasurable Treasure Scripture. If a Daoist priest does not cultivate this Immeasurable Great Exorcism Scripture, they cannot be considered a true Daoist. Hearing the Most High Lord’s explanation, the eighty-four thousand people present bowed and requested transmission of this scripture, vowing to uphold it faithfully. From this day forward, disciples must recite this scripture to universally deliver all beings, ensuring that everyone may receive and uphold it.

The Daoist scriptures state: Humans possess three hun (ethereal souls) and seven po (corporeal souls). After death, they wander among the Five Yin (form, sensation, perception, volition, and consciousness). Thus, the deceased are divided into auspicious and inauspicious fates. Those who pass away in the three months of spring will be judged by the Sun’s emissary, under the jurisdiction of the Lord of the Nine Barbarians, and scrutinized by nine hundred thousand great deities. If the deceased diligently practiced cultivation in life, undergoing ten refinements to purify the seven po into wuwei (non-action), they can avoid the Five Sufferings (birth, aging, sickness, death, and separation), ascending to the Muddy Pellet Palace (upper Dantian) and receiving the protection of celestial beings.

If someone recites the Great Exorcism Scripture on behalf of the deceased, eight hundred million great deities will liberate their soul, granting them rebirth. Should the deceased be reborn as a human, they will surely be born into a wealthy and noble family, free from hardship and suffering.

This scripture primarily expounds on the merits of Daoist zhaijiao (purification rituals) and the karmic retribution for the deceased across different seasons. The text states that during zhaijiao ceremonies, numerous celestial beings and jade maidens (heavenly nymphs) descend to observe. Through the ritual's merits, Daoist priests can bring blessings to the living and elevate the souls of the departed.

Those who pass away in summer fall under the jurisdiction of the "Great Yin Director of Fate from the Vast Grove." These wandering souls are selected by the eighty million troops of the "Eight Barbarian Lords" (deities governing death), causing their fateful constellations to dissipate. If someone recites this scripture, the deceased will not linger in the mortal realm but ascend to heaven. Otherwise, the Supreme Lord of the Dao (the highest deity in Daoism) will dispatch four immortals, including the Radiant Immortal, leading celestial troops to punish the demon kings and ghostly officials obstructing the souls' ascent, condemning them to eternal exclusion from immortality.

Those who die in autumn belong to the category of "Six Wounds and Great Pestilence," governed by the sixty trillion selection spirits under the "Six Rong Lords." If the deceased committed sins such as malicious speech, murder, filial impiety, deceiving teachers, or insulting elders during their lifetime, even scripture recitation cannot redeem them—they must endure ninety-one kalpas (an immeasurably long time unit) of suffering in hell. Daoist priests should exhort people to cultivate virtue, revere the Three Caverns scriptures (essential Daoist texts), and perform scripture recitations to liberate the departed.

The scripture emphasizes that the golden words of the Supreme Lord of the Dao cannot be defied. Violators face severe punishment: demon kings will be struck dead by celestial troops with crimson rods. Ghostly officials who persist in obstructing souls' ascension will ultimately be shattered into sixteen pieces.

This scripture explains how different deities (known as "si zhu" or presiding spirits) govern the souls of the deceased depending on the manner of their death, and how reciting Daoist scriptures can liberate the departed and avert calamities.

It begins by stating that during specific years like Guiwei or Xinsi, Daoist priests, through teaching sentient beings and performing salvation rituals, can help people avoid the great flood disaster of the Jiashen year—one of the Three Calamities (water, fire, and wind) in Daoist cosmology.

The text then details various causes of death and their corresponding presiding deities: those who die from legal punishment fall under the jurisdiction of the Civil Official Department (Wenli Si); those who perish from fevers or chills are governed by the Radiant King Department (Mingwang Si); those who die from falling off cliffs are overseen by the Flaming Ram Department (Fanyang Si); those slain in war or violence belong to the Assembly of the Slain Department (Xiaren Si); those who hang themselves are under the domain of the Ghostly Net Department (Nüluo Si); drowning victims are ruled by the Mysterious Maiden (Xuannü, the Nine Heavens Mysterious Maiden); those burned to death are managed by the Celestial Support Department (Tianfu Si), and so on. In total, eighteen types of death and their corresponding deities are listed.

The scripture emphasizes that from this time forward, if anyone dies in one of these eighteen ways, sincerely reciting the Taishang Dongyuan Shenzhou Jing (Supreme Scripture of the Divine Spells from the Cavern of Abyss) will enable the deities within the text to discern good from evil and assist the souls in transcending rebirth. Not only will the deceased be liberated, but their living relatives will also turn misfortune into blessing. The mentioned years, such as Renwu and Xinsi, refer to specific astrological cycles.

Finally, the text alludes to how human fate is connected to the Twenty-Eight Lunar Mansions (Jiao, Kang, Di, etc.), suggesting that life, death, fortune, and misfortune are intertwined with the cosmic order. The core message is an exhortation to recite scriptures, accumulate virtue (De), and resolve disasters through Daoist practice, thereby delivering the souls of the departed.

This scripture primarily expounds how the Most High Lord Lao (Taishang Laojun, the supreme deity of Daoism), out of compassion for sentient beings, transmits through the Scripture of the Divine Spells from the Cavern of Profundity (Dongyuan Shenzhou Jing) methods to liberate departed souls and dispel calamities. The text reveals several key teachings:

The great demon kings (high-ranking spirit beings) bearing names like Kui, Wei, and Mo originally fulfilled celestial duties like constellations. The Most High Lord Lao now proclaims: any household that performs great virtuous deeds and recites this scripture can assist the deceased to transcend to heavenly realms, obtaining abundant clothing and sustenance. Should souls be trapped in hell (the "three paths" refer to the three wretched realms of hell), the spirit beings will aid their liberation; if destined to suffer astrological misfortunes, these too shall be resolved.

The scripture emphasizes that if spirit beings neglect their duties, preventing souls from achieving liberation, these demon kings and underworld officials (such as the Five Paths Rulers, Mount Tai registrars, and other netherworld functionaries) will incur punishment—even forfeiting their qualification for immortality. For the deceased, whether recently departed (from twenty-one days) or long deceased (up to a century), all can undergo the "Ten Refinements" ritual (ten purification ceremonies for salvation) to cultivate virtue and amend transgressions. If the deceased never received ordination registers (Daoist cultivation credentials) in life, they may now be granted the Celestial Mysterious Yellow Writ (a supreme register)—this great scripture governs all methods.

For living practitioners, even without advanced ordination registers, those who sincerely uphold the Ten Generals Register and the Celestial Mysterious Yellow Writ Covenant qualify to study the Three Caverns True Scriptures (Daoism's supreme classics). The Great Dao embraces all beings like the ocean, making no distinction between noble and humble. Yet Daoist priests must never harbor jealousy toward one another, lest they diminish their spiritual merit.

Finally, the scripture describes how wherever this text is recited, the Most High Lord Lao dispatches nine billion celestial soldiers, eighty thousand divine warriors, and other protectors. These forces exterminate malicious ghosts, punish those who slander the Dao, and even seize the souls of corrupt officials or thieves who persecute Daoist priests. Simultaneously, the great demon kings and underworld officers must issue liberation documents to release souls from infernal torment. Should any soul remain trapped in the shadows, the ghostly functionaries and underworld troops of the three wretched paths shall be held accountable.

From the year of Jiaxu (according to the Daoist calendar), those who can hear the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen - the highest Daoist classics) are mostly celestial beings incarnated as male and female Daoist priests. Ordinary ignorant people have no opportunity to encounter them.

This Scripture of Refining the Spirit (Lianshen Jing) stands as the supreme among classics. Every single character for "spirit" (Shen) in this text corresponds to thirty-six thousand divine beings. When people perform the Zhaijiao purification rituals, four hundred and ninety thousand deities will arrive - including eight thousand primordial Jade Maidens (innate celestial women) and one hundred twenty thousand immortals from the Eastern Peak - to liberate departed souls. The deceased ascend to heaven, while the living receive blessings. From now on, any Daoist priest who cultivates this method and transmits the essential teachings of the Three Caverns will attain immortal status.

Starting from the year of Renwu, kings, ministers, and local officials who encounter and uphold this scripture all had connections with the immortal path in past lives, possessing bone structures aligned with transcendence. Immortals will come to awaken them, making them naturally develop faith and encounter the true Dharma. These virtuous men and women will certainly achieve high-level immortality, never falling into evil destinies.

If relatives perform meritorious deeds for the deceased, the departed souls will surely regain human form. In their next life, they will enjoy abundant clothing and food. If remaining in secular life, they will become exemplary teachers; if leaving home to cultivate the Dao, they will receive royal reverence. Rulers or officials who constantly maintain good intentions, encourage others to practice Daoism, personally follow the Three Caverns scriptures, and revere teachers and deities as they would the sun and moon - will not only enjoy prestige in this life but also pass blessings through generations.

People's handsome or plain appearances, wealth or poverty, all result from the workings of the Great Dao. Even ugly features manifest from Dao-Qi (primordial energy). With sincere faith in the Dao, one will surely obtain true benefits. During Dharma assemblies, hundreds of millions of Jade Maidens hearing this teaching rejoice and pay homage, vowing to incarnate in the human realm to assist practitioners.

When ordinary people study the Dao, they should maintain firm faith in scriptural guidance because Dao-Qi's profundity is beyond comprehension. Scriptures function like human eyes that distinguish right from wrong; without scriptural guidance, how could people understand truth? For Daoist practitioners, the foremost importance lies in sincere faith - for sincere faith is...

This scripture recounts how cultivators attain divine protection through steadfast faith, interwoven with historical prophecies.

Practitioners must first serve their masters (referring to Daoist cultivation guides) with utmost devotion, for masters guide one toward the profound and sublime realms. True sages who have attained the Dao often remain hidden and formless, rarely encountered by ordinary people—thus following an enlightened master is paramount. Only those with karmic affinity for the path will meet genuine masters, through whose teachings they comprehend the way of immortality cultivation. Whether in daily practice or performing zhaijiao (Daoist rituals), one should constantly remember their master's grace, whereupon celestial jade maidens (female divinities) will naturally offer secret assistance.

The scripture illustrates with an example: In ancient times, a kingdom was plagued by tigers and leopards that frequently attacked travelers. Three male and female Daoists who cultivated the Three Caverns scriptures (Shangqing, Lingbao, and Dongshen traditions) were returning from herb gathering when they asked passersby about tigers. Though knowing tigers lurked nearby, the travelers deceitfully claimed there were none. As the Daoists proceeded, the ferocious tigers transformed into docile deer, showing no aggression. Because the cultivators' minds were perfectly pure, celestial beings (tianren) secretly protected them, turning the deceivers' false words into truth.

The crux of cultivation lies in unwavering conviction. When Jiao Mai from the South Sea led eighty disciples into mountains for immortal cultivation, they endured daily tests from millions of malevolent ghosts throughout seven years. They steadfastly maintained: "We uphold the covenant of the Supreme Dao Ancestor (the highest Daoist divinity)—how could petty ghosts intimidate us?" Ultimately, their unshaken faith caused the demons to disperse, and all practitioners attained immortality.

The latter section prophesies events at the Western Jin dynasty's end: During the Jiazhi year (304 CE), foreign tribes invaded the Central Plains, forcing the Sima clan (Jin royalty) to flee south and establish Eastern Jin. The prophecy mentions the "Golden Blade" era (alluding to the character "Liu") bringing peace, but by Xinsi year (321 CE) foreign unrest resurged, escalating through Renwu and Guiwei years (322-323 CE), with Jiashen year (324 CE) foretelling great floods or warfare. Finally, it predicts a Zhenjun (Daoist honorific for realized beings) will emerge as the "Golden Blade" dynasty declines. When the capital returns to Chang'an, locals will depart first followed by outsiders—all according to celestial design. If rulers then reverence the Dao, foreign tribes will submit, ushering a new era of peace.

Through these historical prophecies, the scripture emphasizes: Regardless of worldly upheavals, cultivators who maintain steadfast faith will receive divine protection and ultimately achieve the immortal path.

The Scripture of the Divine Spells from the Highest Cavern Abyss (Taishang Dongyuan Shenzhou Jing) depicts various manifestations of cultivators pursuing the immortal path (Xiandao): Some Daoist practitioners retreat to remote mountains, practicing grain avoidance (Bigu) and fasting as part of their cultivation. Others renounce worldly glory to follow their masters in diligent, austere practice. Some sever mundane ties to concentrate on studying scriptures (Jing), while others remain unmarried throughout their lives. Certain cultivators focus solely on self-refinement, maintaining purity and stillness. There are those who refuse material support yet devoutly serve their teachers, and others who exhaust their family wealth to print scriptures or cast divine statues. Some widely receive talismans and registers (Fulu) as Daoist ritual credentials, while others abandon wives, children, and official careers. Daily exhortation of ordinary people, extensive construction of monastic halls and meditation chambers, reverent service to teachers, and cultivation through non-action (Wuwei) all appear as valid paths.

The scripture particularly emphasizes the paramount importance of revering teachers and honoring the Dao (Zunshi Zhongdao): Disciples should serve their masters with the same deference as ministers attending an emperor, without the slightest disrespect. Though masters may appear ordinary, they actually serve as intermediaries connecting with spirits and deities. Those who serve teachers with sincere devotion receive divine protection, while transgressors invite calamity. Practitioners who deceive their masters or whose actions contradict their words will ultimately face celestial retribution shortening their lifespans.

The text further prophesies: From the present era until the Xinsi year cycle, three hundred seventy million "vermilion beings" (Chiren) measuring three chi seven cun in height will emerge from the Eastern Sea—among them many immortal-seeking adepts. Meanwhile, eight hundred thousand nine-chi-tall cultivators from the Southern Sea will journey to the Central Plains seeking the Dao. These oceanic dwellers inhabit the Nine-Bend Mountains, possessing dignified, transcendent countenances. Beneath the waters, three hundred human monarchs rule, occasionally emerging from the depths. These extraordinary phenomena herald a special epoch where cultivators coexist with wondrous beings.

(Note: Descriptions of "vermilion beings" and "aquatic people" likely metaphorize advanced cultivation states or extraordinary communities, reflecting Daoist cosmological imagination. Numerical figures like "three hundred seventy million" represent characteristic Daoist symbolic expressions denoting vast quantities.)

This scripture describes the wondrous immortals and exotic realms beyond the seas in the Daoist cosmological worldview. According to Daoist teachings, profound Daoist methods circulate in the Western Sea region, where people stand seventeen chi tall (approximately 5.6 meters), living in ways completely different from the Central Plains. Immortals like Wang Fangping and Magu frequently visit there to enlighten mortals.

There exists another race called the Water People, standing sixteen chi tall (about 5.3 meters), predominantly female with few males. Their king measures twenty-nine chi (roughly 9.6 meters) and has three thousand consorts, each bearing thirty-six princes. These beings do not consume the Five Grains; celestial immortals descend underwater to interact with them, constructing palaces adorned with gold, jade, and treasures, while the Water People themselves wear splendid garments made of these materials. To people from the Central Plains, they appear no different, but when traveling, they ride winds and command rains, mastering the Qi (vital energy) of the natural Dao. They dwell beneath the water, yet the currents flow above them. The seas also harbor colossal creatures beyond mortal imagination—such as enormous horses and oxen with human heads—numbering in the hundreds of millions, defying all earthly comparisons.

The Daoist scriptures state there are thirty-six distinct human races in existence. Ninety thousand li beyond the Eastern Sea stands Mount Chiyuezhi, towering ninety billion zhang high, inhabited by creatures with three heads sharing a single serpentine body. They do not eat grains but feed on humans, insects, deer, birds, and beasts, capable of flight. Three hundred thousand li beyond the Southern Sea rises Mount Zhu, seven hundred thousand zhang in height, where one-horned giants dwell, standing sixty-seven chi tall (about 22 meters). They consume insects, birds, plants, and trees, speaking an incomprehensible tongue. Seventy thousand li beyond the Western Sea live people five chi tall (roughly 1.6 meters), who eat stones, sand, and drink water, their language utterly unintelligible. Five hundred thousand li beyond the Northern Sea stands another mountain, two hundred zhang high, inhabited by beings with one body and three faces, nine chi tall (around 3 meters). They do not eat grains but subsist on grass seeds, devoid of human sentiments. Though they follow the Yin-Yang principles of marriage, their offspring resemble humans but can run and fly, striking fear even into tigers and wolves.

The scripture concludes by noting that the Water People live for three thousand years, while the mountain wildmen live three hundred years, neither understanding the Daoist methods nor human propriety. Only within the Central Plains, spanning a radius of one hundred forty thousand li, do people comprehend propriety, study the Dao, and learn the Great Way (Dao), naturally interacting with celestial immortals. No other realm enjoys such fortune.

This scripture describes the distribution of sacred sites and cultivation centers in Daoist belief. It begins by noting that while infinite lands exist throughout the ten directions, only the Supreme Immortals (Taishang xianren) can journey to those distant sacred realms. When the Primordial True Immortal (Yuanzhen xianren) inquired about territorial boundaries, the Celestial Worthy (Tianzun, the highest Daoist deity) explained that the Middle Kingdom (Zhongguo) centered around Chang'an, extending eastward to the sea, south beyond Wu-Chu (the middle-lower Yangtze region), westward to Jibin (an ancient Central Asian kingdom), and north to the deserts.

However, during that era, authentic Daoist practice primarily flourished in the Central Plains, Wu-Chu, Shu-Han, Jianye (Nanjing), and Luoyang regions. Areas like Jing-Chu, Jiangxia, and Nanyang—former territories of the Zhou dynasty—showed particularly devout faith, while the Pamir Plateau (Congling), Xiliang (western Gansu), the northern frontier, and Xuantu (northeastern regions) had fewer Daoist practitioners.

The text specially mentions Duyang Palace as the finest Daoist temple (gongguan) in the world, with Wudang Mountain ranking second. The Middle Kingdom contains ninety trillion temples, each comprising seven hundred thousand smaller temples housing thirty million cultivators. Among the forty-nine famous mountains, Duyang Mountain stands supreme, stretching twelve hundred li east-west with level areas for rest. Deep within Xunyang Valley, two hundred li inward, lies the ancient retreat of cultivators. Here, Dharma Masters once propagated the "Three Caverns Scriptures" (Sandong jingfa, foundational Daoist texts), enabling many in Xunyang Valley to attain ascension—figures like Du Xuan, Xing Tong, Li Majin, Zhang Nu, and Liu Shizigui all became immortal masters.

Zhong Mountain, now called Xiangchuan, served as an ancient cultivation site. King Hui of Zhou's youngest son achieved immortality here, and the area produced many realized beings. Later generations of Daoists who encounter masters transmitting the Three Caverns teachings may also ascend. Xiangchuan frequently witnesses encounters between Daoists and sages, as the ancient immortal Dong Xuanke long dwelled here in seclusion, periodically manifesting to guide devotees.

Finally, the text mentions three thousand Daoists who will arrive from across the seas in later ages. The Phoenix Hundred-Brow Palace (Fenghuang baimei gong) in the northern mountains of the Western Regions was the dwelling of Fuxi's younger brother. Fuxi originally resided at Mount Qiuchi (also in the Western Regions), while Mount Nüwa similarly hosted ancient sages. During the Zhou dynasty, thirty thousand immortals once inhabited Xiangchuan's mountains.

This scripture primarily addresses two key aspects: the sacred mountains and abodes of Daoist immortals, and the rules and precautions practitioners should observe.

First, it mentions several renowned Daoist sacred mountains (Mount Yuntai, Mount Minxuan, Mount Mianzhu, Mount Chishi, Mount Longhe, Mount Ningshu, etc.), all of which were dwelling places of ancient immortals. It particularly notes that around Zitong Mountain in Baxi region, there exist numerous grottos and forested peaks where immortals seclude themselves. Later generations of Daoist priests, often considered manifestations of the Nine Heavens Mysterious Maiden (an important Daoist goddess) and the Jade Immortals, frequently traveled among these sacred mountains to cultivate and transmit the Dao.

The text then elaborates on the precepts practitioners must follow: during the Three Assemblies Days (important Daoist fasting and gathering occasions), one must attend meetings with their master without absence. For each assembly, one should bring one dan (an ancient measurement unit) of grain as offering—shortage would invite misfortunes like livestock deaths and general misfortune. Even for regular consultations, one should present three liang of incense as customary practice, never empty-handed. A disciple should treat their master with filial reverence akin to honoring one's father—even sudden illness doesn't excuse discourtesy. Overnight travels require master's permission before stopping.

It particularly emphasizes that all priests, regardless of social status, must follow protocol. Mastery of more scriptures (jing) elevates one's spiritual attainment; conversely, high status without scriptural knowledge only qualifies one as a minor priest. Daoist households should proactively offer annual grain tributes without awaiting the master's demand, lest they incur celestial punishment. Some slack in personal cultivation yet blame their masters for ineffective teaching—this reflects foolish delusion. True Dao aspirants should self-motivate, prepare ritual tokens, and sincerely seek teachings; only then will masters transmit the genuine Dao.

Finally, it establishes the Celestial Yellow Writ Covenant and orthodox scriptures as supreme standards henceforth. This passage reflects early Daoism's organizational norms and cultivation requirements, particularly emphasizing master-disciple relationships, scripture study, and sincere offerings.

This scripture primarily discusses the regulations and precautions in Daoist cultivation, with particular emphasis on revering one's master, the importance of fasting, and the proper lifestyle for practitioners.

Regarding methods for healing and exorcism: If someone falls ill, they may invite a Daoist priest well-versed in the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures to perform a healing ritual. Through the act of burning incense and paying respects, negative energies (Xieqi) will naturally dissipate, eliminating the need for elaborate memorial petitions (Zhangbiao, formal documents submitted to Heaven). From the years of Renwu and Xinsi onward, Heaven no longer accepts such petitions.

Concerning the rules for writing memorial petitions: If one insists on submitting them, the circumstances of the petitioner must be truthfully recorded. The ritual may be conducted by three masters, eight masters, or five masters, with at least one presiding priest (Zhufa Daoshi) required. The ceremony must be performed facing east, and after reciting the petition, offerings of pastries and wheat-based foods should be prepared.

On the rules for apprenticeship and learning the Dao: Once a practitioner receives the Fulu (talismans and registers), they must sincerely uphold them. Absolute reverence must be shown to one's master, with regular homage paid on the first and fifteenth days of each lunar month. Disrespect toward the master invites thirty-six forms of retribution at every step, potentially leading to rebirth in hell and eternal forfeiture of immortality.

Guidelines for the practitioner’s lifestyle: From the year Renwu onward, cultivators must wear specific Daoist robes (the three ritual garments: crown, outer robe, skirt, and ceremonial stole) and carry a ritual staff. They should eat only one meal per day, abstaining from food after noon and strictly avoiding meat and alcohol. Their vocation should be spreading scriptures—they must not raise livestock and must maintain purity of body and mind. Those who retreat into deep mountains for cultivation must observe long-term fasting, consuming only vegetarian meals.

Prophecies concerning the Dharma-Ending Age: The scripture mentions that after the year Jiashen, the Daoist tradition will flourish, and foreign peoples will convert. However, it stresses that practitioners must focus solely on cultivation. Men and women may teach each other, but they must learn from the wise. It specifically notes that female practitioners will receive enlightenment from heavenly maidens (Tiannü), and the number of cultivators will steadily increase.

These teachings reflect the strict discipline of early Daoism, particularly the significance of master-disciple transmission and the cultivation methods—such as fasting, scripture study, and purification—to refine body and mind while dispelling misfortune and attracting blessings.

The Taishang Dongyuan Shenzhou Jing (Scripture of the Divine Spells from the Abyss) primarily addresses the conduct of Daoist cultivation and daily life, emphasizing the vital importance of master-disciple transmission.

Regarding communal practice, the scripture stresses that Daoist practitioners should cultivate together in groups, ideally numbering between thirty to one hundred individuals. They should jointly till fields, cultivate fruits and vegetables, and construct dwellings, fasting halls, and pavilions. Solitary retreats with just one or two practitioners are discouraged, as such isolation makes one vulnerable to disturbances by ghosts and spirits. Monthly triple purification rites (Zhaijiao) must be observed, with daily incense offerings morning, noon, and evening to the ten directions to invite divine protection. Those who practice alone in mountains become no different from wild beasts—mountain deities may harass them, bringing inauspicious consequences.

Concerning lineage transmission, studying under an enlightened master is imperative. A qualified master must be proficient in multiple arts and scriptures. After receiving Daoist transmissions (like the Huangshu texts), failure to follow a master's guidance invites calamities: chronic illness, poor harvests, household disturbances, or premature death. This occurs because the ritual contracts (Fulu) have been integrated into one's internal organs, requiring strict adherence to practice methods. A true Daoist must receive essential scriptures like the Five Thousand Character Classic (i.e., the Daode Jing) and various ritual contracts—otherwise, one cannot be considered an authentic practitioner.

Master-disciple etiquette dictates that when a master passes away, disciples must observe seven days of mourning rites, performing purification ceremonies every seven days for a total of twenty-one days. The same applies when a disciple dies. Sacrificial offerings must avoid animal slaughter, using instead vegetarian cakes and fruits. Future generations of practitioners must follow these scriptural guidelines, or the celestial beings (Tianren) will reject them.

Finally, the text mentions that future cultivators who study the Three Caverns (Dongzhen/Dongxuan/Dongshen, the highest Daoist scriptures) and encounter this Feixian Jing (Scripture of Soaring Immortals) will behold the true form of Lord Lao (Taishang Laojun). Those unable to practice in mountains may cultivate in forested areas instead.

This scripture conveys two main teachings: the profound bond between master and disciple, and the important dates and practices for fasting rituals.

The text first advises practitioners to cultivate in mountain forests far from worldly affairs, planting fruit trees and maintaining monthly fasts. It particularly emphasizes the significance of the master-disciple relationship, illustrating this through the story of Luo He (a Daoist practitioner): even when a disciple is much older than the master, they must still serve with reverence. This bond is described as a predestined connection from past lives, as deep as the relationship between father and son. Such karmic ties are not accidental but accumulated through multiple lifetimes of cultivation.

The scripture further explains that whether emperors, generals, or commoners, those who form connections with Daoist priests to learn the immortal path do so due to karmic causes from previous existences. Those born with innate wisdom and a love for studying scriptures similarly owe these traits to cultivation in past lives. A genuine master-disciple relationship requires heart-to-heart resonance and shared cultivation across many lifetimes.

The latter section details crucial fasting dates: the "Eight Nodes" among the twenty-four solar terms (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice), plus three major festivals on the 15th day of the first, seventh, and tenth lunar months. During these days, Daoist priests should lead villagers in communal fasting, preferably in pure outdoor settings or near water. It particularly stresses that during these grand fasts, if a priest can chant scriptures and practice the Dao continuously for three days and nights, they will receive immeasurable blessings.

Finally, practitioners are cautioned to be prudent in using master-disciple titles, avoiding casual servant-master terminology. It prophesies that after the Renwu year (in the Chinese calendar), the celestial realm will no longer accept memorials from the human world (referring to petitions to heaven in Daoist rituals), hinting at the approaching Dharma-ending age.

This scripture primarily discusses the transmission protocols of the "Yellow Register Covenant" (a sacred Daoist contractual document) and the precepts practitioners must observe.

Regarding the transmission of the Yellow Register Covenant: From the Guiwei to Jiashen years, celestial maidens would directly bestow this covenant upon devotees without requiring specific rituals. However, after the Jiashen year, this direct transmission would cease. The text particularly emphasizes that practitioners who only receive ordinary worldly versions of the Yellow Register cannot attain higher immortal paths. For ordinary male and female devotees originally lacking immortal affinity, obtaining recognition from either ten child-attendants (tongzi) or one general (jiangjun) qualifies them to receive the celestial Yellow Register Covenant. Even transmission from a single master suffices—such a master being a genuinely realized Daoist adept.

Practice recommendations: Ordinary people often refuse to accept Daoist teachings even as great calamities approach, leaving them helpless when disaster strikes. For those unable to fully embrace Daoist practice, receiving the five-thousand-character Scripture of Converting the Barbarians (a key Daoist classic) still constitutes worthy cultivation.

Prophecy regarding practitioners: From the Renwu to Xinsi years, female practitioners would multiply significantly, with many women receiving the Three Caverns (the highest Daoist scriptures) and retreating to mountain cultivation, while male practitioners would decline. The celestial Mysterious Maiden (Xiannü) would descend incarnated as young women to transmit Daoist teachings. After Jiashen year, all devotees above thirteen—both male and female—must receive guidance from ten general-attendants and the celestial Yellow Register Covenant.

Practice requirements: Practitioners should diligently study scriptures, frequently receive fulu (Daoist ritual talismans), maintain sincere virtue, and remember their masters' kindness. Regardless of social status, priests must immediately respond to any requests for disaster relief or blessings. Protected by divine guardians, priests must constantly uphold precepts. Violating these precepts drives away the guardian spirits, resulting in illness, ominous dreams, and other inauspicious signs.

A cautionary tale concludes the passage: A female practitioner declined a disaster-relief request by falsely claiming ritual impurity. This deception caused her to suffer three years of unrelenting illness, with diviners confirming it as karmic retribution for precept violation.

The Scripture of the Divine Spells from the Abyss of the Most High (Taishang Dongyuan Shenzhou Jing) outlines the regulations for Daoist cultivation and the severe consequences of violating precepts, using contrasting examples to warn devotees.

First, it details the rules for couples practicing together: Both husband and wife must jointly receive the "Yellow Texts" (Huangshu, secret Daoist cultivation scriptures) and undergo the initiation ceremony presided over by the Three Masters (the transmission master, supervision master, and recommendation master). If the husband receives the teachings but the wife does not, or if the Three Masters' authorization is incomplete, not only will their practice be ineffective, but they will also incur divine retribution. The scripture cites two contrasting cases: One household strictly followed the proper procedures, and the couple eventually attained immortality; another household, plagued by jealousy and suspicion, abandoned their practice and suffered divine punishment—their entire family perished within two years.

Next, it emphasizes sincerity in cultivation: If couples disrupt their practice due to jealousy, they will fall into the "Hell of Fiery Chariots and Eight Winds" (a Daoist purgatory of severe torment), enduring endless cycles of death and rebirth. Even if they are reborn as humans, they will be deformed, ugly, or disabled. In contrast, genuine Daoist practitioners should wear simple clothing, maintain a vegetarian diet, diligently copy scriptures, study the teachings, and revere their masters.

Finally, it highlights the rarity of true Daoist teachings: Authentic methods are difficult to encounter, and those who find them must cherish them. A Daoist master should not be greedy for wealth, nor should seekers be stingy with offerings. In ancient times, some even sold their children to support the transmission of Daoist scriptures—proof that sincere seekers have always been few. The text particularly mentions the Scripture of Soaring Immortality (Feixian Jing) as the most profound classic, for it contains the essence of the Great Dao from all ten directions of the universe.

Through these contrasting examples, the scripture underscores that successful cultivation requires marital harmony, reverence for teachers and the Dao, and sincere practice—otherwise, not only will immortality remain out of reach, but severe punishment will follow.

This scripture passage primarily expounds on the miraculous power of the Taishang Dongyuan Shenzhou Jing (Great Supreme Cavern Abyss Divine Incantation Scripture) and methods to confront impending apocalyptic disasters. The text reveals that this scripture was disseminated in the mortal realm by celestial jade maidens (heavenly nymphs) and contains the boundless power of divine beings. Those who receive and cultivate this scripture will gain protection from celestial soldiers and attain supreme fortune.

Particular emphasis is placed on the years of Xinsi and Renwu, during which this scripture will spread widely throughout the world. Compared to other scriptures, Daoist priests should especially observe fasting and recite this text, as it assists practitioners in ascending to immortality. While the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures of Daoism record various methods for achieving immortality, this scripture uniquely emphasizes the path of celestial flight. Comprising twenty volumes in total, it is held in the highest esteem by immortals from the ten directions and celestial jade maidens.

The scripture prophesies that from the present until the years of Renwu and Xinsi, great calamities will befall the world—heaven-sent plagues and toxic vapors will claim countless lives, all due to the prevalence of wicked people. However, those who accumulate virtue through good deeds will receive special protection from ghost soldiers. During these disastrous years, Daoist priests should encourage people to establish Daoist sanctuaries and uphold the Three Caverns scriptures. Merely carrying the scripture's covenant texts will naturally invoke the guardianship of celestial generals, and flood disasters will not persist for long.

By the year of Jiashen, if military conflicts do not occur, great floods will cleanse the world. Heaven and earth will then be reestablished, entirely different from the present world. Because wicked people are so numerous, the Three Caverns scriptures are rarely disseminated widely. Sentient beings are likened to mud flowing in turbid waters, slaughtered by ghost soldiers—a truly lamentable state. The Supreme Lord Lao (Laozi, Daoism's highest deity) and Master Wenshi (Yin Xi, Laozi's disciple) once deliberated for three days and three nights in the Xuandu Palace (a celestial abode) on how to save sentient beings. Ultimately, they retrieved the Taishang Taixu Jing (Great Supreme Void Scripture) and the Feixian Jing (Scripture of Flying Immortals), totaling twenty volumes, from a golden casket and entrusted them to the Great Ancestor Master (possibly referring to Zhang Daoling) to transmit to the world.

The scripture specifically notes that from now until the years of Renwu and Xinsi, certain Daoist priests will encounter these flying immortal scriptures. In Shangdang (modern-day Changzhi, Shanxi), a man named Shen Zhi will attain these scriptures and become a superior immortal. Among 260,000 women, some will also receive the scriptures and retreat to mountains for cultivation. All who encounter enlightened masters transmitting these scriptures will receive protection from celestial flying immortals of the ten directions, immortals of the Five Sacred Mountains, jade maidens, the Limitless Elder (a high-ranking Daoist immortal), the Mysterious Maiden, and others. Wherever such masters reside, the world will enjoy peace, abundant harvests, joyful people, long-lived rulers, and harmony between heaven and humanity.

This passage describes how the Supreme Dao Lord (one of the highest deities in Daoism) transmits methods of the Dao that assist in state governance. The scripture states that the virtuous merits accumulated by Daoist practitioners through cultivation can aid rulers in administering the country. If sovereigns, ministers, and regional officials ("commandery governors of two-thousand-bushel rank" referring to Han Dynasty provincial administrators) devoutly practice these Daoist methods, their positions will remain secure, and celestial spirits will spontaneously protect them, keeping them perpetually free from wicked deeds.

After hearing the Supreme Dao Lord expound this scripture, all present felt immense joy and completely received its teachings. They reverently knelt in prostration, taking refuge in the Three Treasures of Daoism (the Dao, scriptures, and masters). This passage concludes the twentieth chapter of the Supreme Dongyuan Divine Incantations Scripture.

The term "devout reception" here refers to wholeheartedly accepting and practicing Daoist teachings, while "taking refuge in the Three Treasures" constitutes the most fundamental act of faith for Daoist adherents, similar to Buddhism's Triple Gem refuge. The scripture emphasizes that Daoist cultivation benefits not only individuals but also supports practical governance, embodying Daoism's宗旨 of "delivering the world and saving humanity."