《太上說玄天大聖真武本傳神咒妙經》Vol. 6

This scripture recounts how the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun) summoned the Great Mysterious General of the North (also known as the Perfect Warrior Emperor, Zhenwu Dadi) to subdue demons and save sentient beings.

When the Marvelous Practice Immortal (Miaoxing Zhenren) inquired of Yuanshi Tianzun about delivering suffering beings, the Celestial Venerable performed the ritual act of "knocking teeth once"—an important Daoist ceremonial gesture symbolizing the power of Primordial Qi (Xiantian Yiqi) to transform all things—and issued his command, causing divine radiance to illuminate ten thousand miles. The Purple Tenuity Emperor of the North (Ziwei Dadi) was then ordered to summon the Great Mysterious General, who would eradicate demons and deliver beings during the kalpic transition of heaven and earth. The phrase "radiance flowing ten thousand miles" represents the sacred majesty of the Celestial Venerable's decree.

The Purple Tenuity Emperor explained that this Great Mysterious General had existed even before the separation of heaven and earth, during the undifferentiated chaos. At that primordial time when sun and moon had not yet brightened and the Eight Trigrams (Bagua) had not manifested, the Perfect Warrior Emperor's (Xuan Di, another name for Zhenwu Dadi) Primordial True Qi was already gestating. After undergoing eighty-two transformations, he ultimately became the Dark Warrior Spirit Lord (Xuanwu Shenjun) guarding the northern quarter. Though this deity has descended to the human realm under many different names, he has always maintained the compassionate intention to aid the world and deliver beings—performing good deeds without display and accumulating virtue without boasting—earning him the august title "Dark Warrior" from the Jade Emperor.

The Marvelous Practice Immortal further questioned what particular merits qualified this general to guard the northern quarter and subdue ghosts. The Purple Tenuity Emperor elaborated on the Perfect Warrior Emperor's fundamental origin—during the Great Primordial period before cosmic formation, his Primordial True Qi already existed. Later manifesting in the human world to universally deliver beings and widely propagate the Daoist teachings for the benefit of all things, he never boasted of his achievements. This selfless virtue earned him veneration as the northern guardian deity in the Daoist tradition.

The Great Emperor Hua (a revered Daoist deity) proclaimed: In ancient times, the two Qi energies of Ren and Gui (water-associated Heavenly Stems) differentiated from the Supreme Pure Realm, forming the primordial foundation of the Water Element world. The Virtue of Water (De) circulates through the Northern Water Palace, embodying the supreme goodness of "the highest virtue resembling water," yet remaining unattached to the name of goodness. Thus, Water Virtue coexists eternally with heaven and earth, nourishing all beings without claiming merit, cleansing all things without self-praise. When beings become obscured by defilements, water washes all without exception—this constitutes the profound principle of "embracing universal methods." For cultivation practice, this resembles the foundational work of beginners; comprehending water's harmonious nature enables swift accomplishment in spiritual practice.

The True Warrior Emperor (Xuan Di) displayed extraordinary spiritual aptitude from childhood, mastering the wondrous applications of Ren-Gui Water Virtue. His meritorious deeds moved the Three Pure Realms (Sanqing), and after ascending by celestial decree, he was appointed Grand Marshal of the Supreme Mystery. Later, for quelling cosmic upheavals, the Jade Emperor of the Vast Heaven conferred upon him the title of Great General of the Dark Warrior.

A Perfected Being praised: Should this divine general descend to the mortal realm, he would universally deliver sentient beings—liberating departed souls from suffering while granting the living peace and health. The Wonder-Working Perfected (an accomplished Daoist priest) prostrated devoutly before the Golden Portal (celestial court), reciting incantations as radiant light streamed forth, completing the divine summoning ritual. This scripture possesses power to dispel calamities, capable of directly manifesting at disaster sites to suppress malevolent forces.

When the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) summoned the True Warrior with flying talismans (Feifu), the Purple Tenuity Emperor responded on his behalf. The Primordial Heavenly Worthy then issued an edict containing the arcane "Soaring Hidden Words" command (the demon-subduing incantation within this scripture). Sincere recitation ensures the Mysterious Emperor's swift response—this summoning method is called the "Instantaneous Invocation Technique."

The Dark Warrior General, obeying the celestial mandate, led heavenly troops to the "Ever-Luminous Dan Steps" (the celestial palace's terrace). This realm of Ninefold Radiance, formed from condensed Nine Heavens Qi, knows no darkness. Here, the True Warrior Emperor paid homage to the Supreme Dao—though the Dao is nameless, Laozi provisionally termed it "the Great Dao," and the Primordial Heavenly Worthy likewise adopted this designation.

Prostrating reverently, the True Warrior inquired: "Today, honored by this talismanic summons to behold the Heavenly Worthy's compassionate countenance—what divine instructions might there be?" He then bowed to receive the decree. According to spirit-writing records: At that moment, the Primordial Heavenly Worthy was expounding Dharma in the Jade Pure Sacred Realm when celestial gates trembled, revealing malignant earthly Qi surging to obscure heavenly light—whereupon the Jade...

This scripture recounts the Daoist tale of Zhenwu the Great Emperor (also known as Xuanwu) descending to subdue demons and save the world. According to the records, when grievances among mortals rose up to the heavens, Ziwei the Great Emperor (one of the Four Sovereigns in Daoism who governs the stars) received the Jade Emperor's command to dispatch Zhenwu the Great Emperor to the mortal realm to eradicate evil.

This occurred during the reign of King Zhou of Shang, whose debauchery and tyranny angered heaven, allowing the Six Heavenly Demon Kings (referring to six great demons who disturb the mortal world) to lead hordes of evil spirits in wreaking havoc, harming innocent people until their grievances pierced the clouds. Witnessing this scene, all the immortals were shocked and moved to compassion. Thus, the Celestial Worthy of Primordial Beginning (one of the highest deities in Daoism) decided to send Zhenwu the Great Emperor to descend and eliminate the demons.

When accepting this mission, the Celestial Worthy bestowed upon Zhenwu golden armor, black battle robes, and a black banner. With disheveled hair and bare feet, he trod upon the turtle and snake (symbolic creatures of Zhenwu), leading celestial soldiers and generals down to the human realm. Zhenwu employed the power of the Water Emperor (the northern water deity), using purity to dissolve filth and righteous energy to subdue wickedness.

The scripture further mentions how demonic paths grew increasingly rampant in later ages, with sentient beings becoming mired in heretical ways and straying from the true Dao. Zhenwu was commanded to deliver these beings, enabling them to regain enlightenment—a salvation described as "turning back the light to illuminate anew" (referring to restoring lost awareness to the deluded). Leading celestial troops, Zhenwu swiftly swept through the mortal world, cutting down vicious demons, dispelling rampant plagues, enabling wronged spirits to attain liberation, freeing the living from disease, and restoring proper order between humans and spirits. Ultimately, peace and prosperity returned to the people and the land.

The Qisheng Ji (Record of Revealing the Sacred) supplements this account by noting the demon armies had encamped across the northeastern wilderness. Through this great battle, Zhenwu the Great Emperor ultimately quelled the demonic chaos and restored order to the human realm.

Among the immortal mountains lies a ghostly path. According to the recorded divine writings, Marshal Taiyuan once engaged in a great battle with the Six Heavens Demon Kings in the wilderness of Dongyin. At that time, the Demon Kings wielded the two Qi of Kan and Li (Yin and Yang), transforming into a colossal azure turtle and a giant serpent. With divine might, Marshal Taiyuan subdued both creatures beneath his feet, imprisoning the demonic hordes within the great cavern of Fengdu. From then on, peace reigned in the mortal realm, and heaven and earth were purified.

The Scripture of Great Peace records that the True Lord (referring to the Perfected Warrior Emperor) was commanded by the Celestial Worthy of Primordial Beginning to wield a sacred luminous scripture, leading celestial troops to subdue the two Demon Kings of the Celestial Pass and Earthly Axis. The Demon Kings first transformed into a five-zhang giant turtle, capable of shifting through five forms, then manifested as a ten-thousand-zhang serpent with three transformations. The True Lord soared into the sky, treading upon the seven stars of the Northern Dipper, his form expanding into a thousand-zhang colossus. Brandishing the Sword of Kui and Gang, he subdued the two demons. The giant turtle shrank to the size of a fist, while the serpent became a three-foot-long whip—both merging into one, crushed beneath the True Lord’s feet.

A detailed account of the demons' transformations: The giant turtle first gleamed with golden light, its shell seams tinged azure. In its second form, it resembled green jade with golden seams. The third transformation rendered it blue-yellow, its shell patterns emitting a blue glow. The fourth turned it emerald green with silver-lined seams. Finally, it became a dragon-headed, turtle-bodied creature, its shell shimmering with purple-gold hues interspersed with jade. The serpent initially transformed into gold with crimson scales. Its second form was blue-green, its scales entwined with golden threads. Ultimately, it took the shape of a hornless dragon's head with a pale-yellow body, its scales adorned with gold and jade radiance.

In the Scripture of the Perfected Warrior, the Celestial Worthy of Primordial Beginning declared: The Perfected Warrior Emperor commands the Six Ding and Six Jia, the Five Thunder Generals, and the Eight Mighty Generals, vanquishing all demons in the world within seven days, separating humans from ghosts and resolving grievances. Just as the Book of Documents records King Wu of Zhou crossing the Mengjin River on the Wu-Wu day and conquering Zhaoge on the Jia-Zi day—likewise completing the overthrow of Shang and the execution of King Zhou in seven days—he opened granaries to aid the people, restoring peace to the world.

After fulfilling his mission, the Perfected Warrior Emperor reported back to the Celestial Worthy of Primordial Beginning. Turbid Qi descended while clear Qi ascended in the cosmos. The Mysterious Emperor (the Perfected Warrior) accomplished his benevolent work through righteous warfare, then paid homage once more to the Celestial Worthy in the Jade Clarity Realm before returning to his celestial abode amid auspicious radiance.

The divine writings record: The Mysterious Emperor triumphantly returned to the heavenly realm, appearing before the Celestial Worthy at the Golden Tower. This scripture primarily recounts the Perfected Warrior Emperor’s sacred deeds of subduing demons and pacifying the mortal world.

This scripture recounts the origin and essential methods of Zhenwu the Great Emperor (also known as Xuantian Shangdi). Originally the embodiment of the Northern Five Numinous Elders (supreme deities of the north) and the Purple Qi of Taiyin Tianyi (primordial cosmic energy), Zhenwu represents the root of all things. After two thousand five hundred years, he returned to his northern celestial position. Yuanshi Tianzun (the supreme Daoist deity) commanded the Jade Emperor to confer upon Zhenwu the divine office of "Right Victory Mansion of the North Pole," with formal investiture taking place in the Purple Tenuity Palace during the Zhongyuan Festival.

Two crucial esoteric methods are mentioned: "Crossing Heaven to Arrange the Dipper" (Jiaoqian Budou) and "Stirring Earth to Point at the Celestial Guideline" (Jikun Zhigang). "Crossing Heaven to Arrange the Dipper" constitutes Zhenwu's fundamental practice, transmitted by the scripture-cultivating true officials of the Purple Tenuity Lodge. It involves harnessing the renewing virtue of solar energy (Ri De Zhi Xin) and practicing the Dao of the Central Pole (cosmic core principles). This orthodox method differs fundamentally from the simplified "Yu Steps" (Yubu) later imitated by shamans—the legendary footsteps used by Yu the Great to control floods.

"Stirring Earth to Point at the Celestial Guideline," also called "Treading Earth's Order to Fly Along Heaven's Guideline" (Niedi Ji Feitian Gang), represents an advanced technique for mobilizing the creative forces of heaven and earth. Yu the Great employed this method to subdue aquatic demons and regulate floods. The practice involves circling counterclockwise three times to leave nine footprints, forming an altar symbolizing earth's nurturing virtue (De), while reciting altar-establishing incantations. This art can pacify the world and protect common people, embodying Daoism's fundamental spirit of universal salvation.

The text particularly emphasizes that these orthodox methods differ from folk sorcery, and their careless use invites celestial retribution. Detailed records of these practices appear in the sacrificial rituals described in the scripture's opening sections.

This scripture describes the Divine Incantation of Zhenwu the Great Emperor (also known as Xuantian Shangdi) and its associated ritual practices in Daoism. The text consists of two main parts: the incantation itself and the ritual procedures.

The incantation section is based on the harmony of Heaven (Qian) and Earth (Kun), with "Qian's majesty" representing celestial nobility and "Kun's compliance" symbolizing earthly receptivity, embodying the harmonious interaction between Heaven and Earth that brings peace to all directions. Zhenwu the Great Emperor is depicted wearing "robes above and skirts below" (symbolizing Heaven above and Earth below), governing the eight directions (represented by the Bagua trigrams: Zhen, Gen, Kan, Li, Xun, Dui, etc.), and guarding the celestial gates, earthly portals, human passages, and ghostly paths. The incantation concludes with the standard Daoist formula "Swiftly, swiftly, in accordance with the Supreme Elder's decree," indicating immediate efficacy.

The ritual section details the performance of "Yu Steps" (a Daoist ritual walking pattern imitating Yu the Great's flood-control steps) and the arrangement of the "Five Dippers Constellation" (a ritual formation based on the Big Dipper). The ritual master must:

1. Stand at the center of the altar

2. Press specific finger joints in prescribed sequences with left and right hands

3. Form the "Seal of the Great Dharma Lord"

4. Hold a ritual sword in the right hand

5. Recite incantations while sprinkling purified water

The purification chant invokes the essence of sun and moon along with the power of twenty-eight lunar mansions to dispel calamities. During the ritual, when reciting the word "decree," the master must point the sword southeastward, inhale the "Jade Purity Primordial Qi of Divine Empyrean" (the highest form of Daoist Qi), then exhale while sprinkling purified water.

The scripture sternly warns that those who defile the altar or desecrate ritual implements will face celestial punishment according to heavenly statutes. It enumerates various "blade techniques" (ritual countermeasures) against different threats including evil-doers, plague demons, and flood dragons. Specific techniques involve pressing the third segment of the left little finger (representing execution) or right little finger (representing mercy), collectively called "evil-dispelling blade techniques."

Finally, the text emphasizes the profound mystery of this method as a true gateway to cultivation. Practitioners are reminded that while they may show leniency toward malevolent spirits upon first encounter, they must never disrespect the altar or perform rituals carelessly. The entire ceremony embodies the Daoist concept of mobilizing cosmic forces through specific movements, incantations, and ritual implements.

The Supreme Mysterious Heaven Great Sage True Warrior's Fundamental Transmission of Divine Incantations and Wondrous Scripture primarily expounds on the divine power of the True Warrior Emperor (also known as the Mysterious Heaven Emperor) and the principles of cosmic generation.

Regarding the divine incantation, it is revealed as the fundamental great divine spell of the Mysterious Heaven Emperor. When reciting this incantation, one establishes a nine-layered dharma net above demonic realms, reinforcing celestial checkpoints to encompass the six directions and eight dimensions (referring to the entire cosmic space). Merely chanting it once can awe the four quarters, subduing all demonic beings from the Six Heavens (referring to the six desire-realms in Daoism) within seven days. However, it particularly emphasizes that beginners who haven't formally received transmission from a master or whose names aren't registered in celestial records must not practice this incantation without authorization.

The text then elaborates the cosmic creation process: Initially in the "Great Beginning" stage, all was undifferentiated chaos without form or image; progressing to the "Great Change" stage, the primordial Qi (primal vital energy) emerged, though still without concrete manifestation. The essence of Dao (the Way) is inherently formless, spontaneously coalescing; the nature of De (Virtue/Power) is shapeless yet serves as the root of all things.

It specifically describes heaven and earth's formation: Heavy turbid Qi descended and condensed into earth, while light pure Qi ascended and clarified into heaven. The Mysterious Heaven Emperor manifested during the chaotic epoch, revealing true essence through the Xu and Wei stars (constellations within the northern Black Tortoise asterism), assisting the sun and moon in marking day and night.

The scripture explains the function of "One Qi": Heaven receives this Qi to maintain ceaseless motion; earth obtains it to remain stable and substantial; people acquire it to nourish life and prolong years; all beings gain it to sprout and grow; negative energies obtain it to return to proper alignment; deities receive it to manifest spiritual efficacy.

Finally, it points out that the Three Powers (heaven, earth, and humanity) all originate from unitary Qi. Only after the Great Dao became dispersed did moral principles like benevolence and righteousness emerge. When all things attain their proper place, and rulers embody Dao, the people enjoy peace—even insects and plants flourish harmoniously.

This scripture depicts an era of moral decay and rampant calamities, where the Yin-Yang balance between heaven and earth has been disrupted, and the systems of rites and music have collapsed, leading to complete social disorder.

The Three Codes and Five Rites (ancient ceremonial systems) that once regulated human relationships have lost their binding force, causing all ethical bonds—between ruler and subject, father and child, husband and wife—to become distorted. The four traditional social classes (scholars, farmers, artisans, and merchants) no longer focus on their proper duties but instead compete and scheme against one another. Rulers become tyrannical like King Zhou of Shang, abandoning benevolent governance, while ministers flatter and deceive, forsaking loyalty and integrity.

In such an environment, disasters multiply: six types of pestilence (ancient terms for virulent epidemics) run rampant, malevolent spirits roam freely, and natural calamities strike incessantly—crops fail, plagues spread. Some even employ sinister left-hand paths (heterodox practices) to harm others, using dark arts like burying curses (gu poison) to destroy lives.

The scripture particularly emphasizes that evildoers ultimately reap what they sow: those who plot against others invite retribution that destroys their entire families; those who abandon benevolence and righteousness accumulate misdeeds over years, incurring punishment from both the Yin and Yang realms; ill-gotten wealth inevitably scatters, and close kin become estranged. Those who disregard life's sanctity descend after death into demonhood, enduring perpetual torment from the Three Calamities and Six Disasters (Daoist terms for sufferings like floods, fires, and warfare).

The text then turns to reveal the compassion of the Celestial Worthy of Primordial Beginning (highest Daoist deity), who commands the Dark Heavenly Sovereign (Zhenwu the Perfected Warrior) to deliver all beings. Accepting this divine decree, the Dark Sovereign vows to eradicate all demonic forces and restore peace throughout the Three Realms. Here, the "Three Primes" refer to the celestial, terrestrial, and aquatic officials, representing the cosmic order of the universe.

This scripture recounts the divine power of Zhenwu the Great Emperor (also known as the Dark Heavenly Emperor, a major Daoist deity) in subduing demons and protecting the people, along with cautionary tales of retribution for those who disrespect the divine.

Zhenwu the Great Emperor commands celestial troops and generals, showing no mercy toward demons and evil spirits that bring harm to the mortal world. Any supernatural beings that violate heavenly law or stir up chaos are captured and destroyed. Particularly, malevolent ghosts that spread plagues and wicked individuals who allow epidemics to afflict the people face severe punishment. Those who disobey Zhenwu’s commands are seized, interrogated, and tormented until their spirits scatter and perish. Even the shrines that harbor such demonic entities are eradicated.

Under Zhenwu’s command are a billion mighty warriors, including heroes led by Marshal Taixuan (a general under Zhenwu), nature deities such as the Master of Rain, the Earl of Wind, the Mother of Lightning, and the Duke of Thunder, as well as the Generals of Jia and Geng, the Eight Fiends and Celestial Gang (the Big Dipper and its auxiliary stars), the Six Jia Great Deities (divine generals governing the celestial stems and earthly branches), local earth gods (Sheling), and city gods (Chenghuang). In total, Zhenwu leads fifty million celestial soldiers who traverse heaven and earth, safeguarding the people and vanquishing demons.

The scripture also tells the story of a man named Wang Gun, who showed no reverence for Zhenwu the Great Emperor and indulged in eating turtles and eels. Despite his family’s warnings against killing living creatures, he refused to listen. Later, while serving as an official in Xingzhou, he suddenly fell ill with excruciating heart pain, suffering day and night. In his torment, he saw turtles and eels coming to demand his life. At the critical moment, a deity with flowing hair (Zhenwu himself) appeared, wielding a sword to drive the creatures away and save Wang Gun. After this awakening, Wang Gun returned to his hometown and transcribed Daoist scriptures in gratitude. He was later appointed as a high-ranking academic official (Guozi Siye) by the imperial court. However, on his way to the capital, he encountered a Daoist priest who warned him against accepting a certain official post, or else he would starve to death in the snow. Ignoring the advice, Wang Gun angrily dismissed the priest—who then vanished suddenly. True to the prophecy, Wang Gun was later assigned to that very position and ultimately met his fate, suffering divine retribution.

This story serves as a warning: people must revere the divine and refrain from senseless killing, lest they invite disaster. Though stern and mighty, Zhenwu the Great Emperor also extends salvation to those who sincerely repent.

This scripture recounts two contrasting stories that demonstrate the starkly different outcomes resulting from differing attitudes toward Zhenwu the Perfected Warrior (a revered Daoist deity).

The first story tells of Court Attendant Ge, who was dispatched as an envoy to the Western Regions. After offending the foreign ruler Li Wanquan with his words, he suffered humiliation. Fearing punishment upon returning home, he deceived his attendants and fled to Yangshan Mountain near the border. Trapped in a cave by heavy snowfall and starving, he saw an apparition of Zhenwu who rebuked him: "When you rejected my warning by the Bian River, what did you expect would happen?" Only then did Ge recall the past encounter, but it was too late—he eventually starved to death in confinement.

The second story presents the opposite outcome. Before his diplomatic mission to the West, Ministry of Justice Official Sun Chengzhi encountered a mysterious man in white named Zhong Jinming (later revealed to be an immortal) in Fengxiang. The immortal warned him of impending danger and advised sincere recitation of Zhenwu's sacred name for protection. Though Sun was imprisoned by the foreign ruler for failing to complete a poetic couplet at a banquet, the emperor later learned of his miraculous encounter. Not only was Sun spared execution, but he was ordered to establish a shrine honoring Zhong Jinming (posthumously titled Immortal Lord of Good Guidance and Peaceful Serenity). Sun's devout faith thus saved him from mortal peril.

The scripture concludes by emphasizing how devotion to Zhenwu brings deliverance (as with Sun's narrow escape), while disrespect invites disgrace. It cites further examples like Feng Chongda of Zizhou and others who, through defiling the Mysterious Heavenly Sovereign (another name for Zhenwu), ultimately met with misfortune.

This scripture recounts two stories of the Divine Lord of the North, Zhenwu the Perfected Warrior (a revered Daoist deity), manifesting his divine protection for devoted followers.

The first story tells of Lu Qian, whose family had practiced divination for generations while devoutly venerating Zhenwu. Three men named Feng Chongda, Gao Shaolang, and You Xing'er came to seek divination, but when they received unfavorable omens, they cursed Zhenwu and left. Later, these men committed murders and robberies in Kuizhou and Fuzhou, prompting officials to offer a reward for their capture. Suddenly, Lu Qian reported their hideout to the authorities, and constables apprehended them near Longxing Temple in Zizhou. During interrogation, however, Lu Qian claimed he had never left home during that time. The officials realized Zhenwu had manifested to assist him, so they allocated seventy percent of the reward money to Lu Qian as temple offerings and executed the criminals.

The second story recounts how the famous Northern Song general Di Qing, in his youth, diligently worshipped Zhenwu. During the Baoyuan era (1038–1040), he encountered a divine being at night who bestowed upon him golden armor. Later, before battling in Shaanxi, he sought divination and received an auspicious sign, prompting him to launch his campaign. Fan Zhongyan recognized his talent immediately and assigned him to confront the 200,000-strong Western Xia army led by Zhao Yuanhao (the original text's "two million" is likely an exaggeration). Di Qing achieved victory after victory, earning the enemy's fearful title "Heavenly General of the North." Upon hearing of his exploits, Han Qi recommended him to the imperial court, where he was granted the rare privilege of wearing armor and carrying a sword in the emperor's presence.

Both stories illustrate that those who sincerely venerate Zhenwu the Perfected Warrior receive divine protection in unseen ways, ultimately attaining honor and glory.

This scripture recounts two stories of devotees who received blessings through their faith in Zhenwu the Perfected Warrior (also known as Xuantian Shangdi, the Supreme Emperor of the Dark Heaven), a revered Daoist deity.

The first story occurred during Emperor Renzong's reign in the Song dynasty. A miraculous sign appeared at court: a general was seen radiating light, with the emblematic turtle and snake of Zhenwu (symbolizing the deity) moving before his horse. This general, Di Qing, later proved his worth by suppressing the rebellions of Zhao Yuanhao in Western Xia and Nong Zhigao in the Liangguang region, eventually rising to the position of Chief Military Commissioner. Due to his lifelong devotion to Zhenwu, he was posthumously honored with the title "Duke Wuxiang" after his death.

The second story tells of Wu Yuansi, a farmer from Yangzhou. His family originally made blood sacrifices to deities, slaughtering livestock as offerings. After encountering Daoist priest Tang Qingyu from Taizhou, he learned that Zhenwu descends monthly to inspect human virtue and vice, and that bloody offerings would instead provoke divine wrath. Wu immediately converted to Daoism, rebuilt the altar, and began conducting zhaijiao (Daoist purification rituals). During one such ritual, a mysterious Daoist left behind a luminous black robe. Thereafter, the Wu family became known for longevity, with eight centenarians in their lineage—including Wu Wan, who remained hale and hearty at 114 years old. The local governor reported this marvel to the court, and the emperor commissioned an honorary archway for the family.

The scripture concludes by emphasizing that sincere reverence for Zhenwu brings longevity, while disrespect leads to premature death. Through their devotion to Xuantian Shangdi (another name for Zhenwu), the entire Wu family received the blessing of exceptional longevity.

This scripture recounts the miraculous manifestation of Zhenwu the Great Emperor (also known as Xuantian Shangdi, a revered Daoist deity) and the karmic retribution for disrespecting divine beings.

During the Five Dynasties period, a powerful official named Chen Zhihan served as military commissioner of Shaowu, assisting Min King Wang Yanzheng. When Li Bian, the founding emperor of Southern Tang, prepared to attack Fujian with troops massed at the border, he suddenly withdrew his forces. Upon inquiry from the Min court, the Southern Tang replied that Emperor Li had witnessed a celestial procession in the clouds at the frontier. A deity identifying himself as the local earth god of Min Mountain's Immortal Spring, sent by Zhenwu the Great Emperor, delivered a warning that the Min Kingdom's mandate had not yet expired and Fujian should not belong to Southern Tang. The deity cautioned that forced conquest would bring untold suffering. Terrified, Li Bian withdrew his troops and performed a zhaijiao (Daoist purification ritual) to express gratitude to Zhenwu.

When King Wang considered peace negotiations after reading the letter, Chen Zhihan alone vehemently opposed it, scoffing: "How can state affairs be decided by such ghostly nonsense?" He even advocated launching an attack against Southern Tang. That very evening upon returning home from court, Chen suddenly went mad, crying "I was wrong to slander the gods!" before bleeding from all seven orifices and dying instantly.

The scripture concludes by emphasizing Zhenwu's "Supreme Mysterious Commandments" - humans who follow the Dao (the Way) may dissolve sins, while spirits must refrain from harming people to achieve liberation. This celestial legal system governs the Three Realms (heaven, earth, and humanity), instantly recording good and evil deeds while punishing wickedness. The modern example demonstrates the deities' actual oversight, recorded in the "Memorials to the Sage" to warn humanity - blessings follow those who heed Xuantian's teachings, while violators inevitably suffer retribution.

(Supplementary notes: The "Supreme Mysterious Commandments" constitute Daoism's judicial system resembling celestial laws; "zhaijiao" refers to altar-based Daoist sacrificial rites; "bleeding from seven orifices" frequently appears in Daoist classics as typical retribution for blasphemy.)

This scripture expounds on how the True Warrior Great Emperor (a revered Daoist deity, also known as the Mysterious Heavenly Supreme Emperor) protects sentient beings through divine incantations and marvelous scriptures. The text begins by stating that the principle of karmic retribution for good and evil is clearly recorded in the classics. The True Warrior Great Emperor once vowed to make these truths heard by both humans and spirits, revealing the karmic consequences of virtue and vice within the cycle of life and death.

As the ruler of the Supreme Mysterious Heavenly Court (a Daoist celestial institution), the True Warrior Great Emperor commands a host of deities, illuminating the world like the sun, moon, and stars, and nurturing all things like wind, rain, thunder, and lightning. On specific Jia-Geng days (important Daoist fasting days), he dispatches divine generals to record the "Three Corpses and Eight Souls" (malevolent spirits believed to reside within the human body in Daoist thought) and examines the good and evil in people's hearts according to the seasonal changes of the Eight Nodes. These records are then submitted to the Great Emperor of the Northern Dipper and Purple Tenuity (one of the Four Heavenly Sovereigns in Daoism), where the Right Victorious Bureau (the celestial institution overseeing karmic retribution) enacts rewards and punishments.

Those who do good will receive a hundred blessings, extending prosperity to their descendants, while those who commit evil will suffer a hundred calamities, leading to the decline and extinction of their lineage. Some foolishly believe they can escape retribution by chance, but misfortune will inevitably befall them, and the wicked will experience all the consequences of their misdeeds. Yet, out of compassion, the True Warrior Great Emperor still grants them opportunities for repentance.

The scripture particularly mentions that some dwellings may be haunted by lonely ghosts and wandering spirits from ancient graves or old forests. These malevolent entities cause disturbances through dripping blood, setting fires, or throwing stones. There are also evil spirits from local mountain and river shrines, or shamans who illicitly establish incense altars, stirring up demonic mischief and coercing people into making offerings. When troubled by such malign influences, sincere devotion to the True Warrior Great Emperor will grant protection, subduing the hordes of demons, ushering in auspiciousness, and bringing peace to the household.

The text then describes the cultivation realm of the "Marvelous Conduct Perfected Being." Marvelous Conduct refers to how this Perfected Being, during his foundational practice, often enlightened those who had not yet awakened. The Heavenly Worthy of Primordial Emptiness (a revered Daoist deity) said: Before birth, humans exist in a state of chaos, without form or conceptual distinctions—only then can they merge with True Constancy (the original source of the Dao). True cultivation requires severing worldly desires and refraining from deluded thoughts. Through the practice of "refining the spirit with Qi (vital energy) and refining the form with the spirit," one attains the wondrous state where form and spirit are sublimely unified, becoming one with nature. To gather all phenomena into one body and yet manifest in countless forms, transcending existence and non-existence, birth and death—only this can be called a Perfected Being.

Finally, the scripture mentions the "Infinite Flying Celestial Kings"—countless heavenly generals who serve the Five Ancient Sovereigns (five Daoist celestial venerables), their numbers beyond calculation. These divine kings each have their duties, assisting the True Warrior Great Emperor in delivering and uplifting sentient beings.

This scripture primarily expounds on the Daoist concepts of celestial hierarchies, cultivation realms, and the notion of "banished immortals" (zhenxian who are demoted to the mortal realm due to transgressions).

The text begins by describing the responsibilities of celestial beings—they govern heavenly hosts, harmonize the operations of all things, and protect mortal lives. It then enumerates various classification systems from different classics: The Lingbao Dingguan Jing states that cultivation spanning millennia leads to becoming a "transcendent" (xianren); Master Zhengyang categorizes immortals into five grades—ghost immortals, human immortals, earthly immortals, celestial immortals, and heavenly immortals; while the Lengyan Jing further divides them into eleven types including earth-walking immortals and sky-flying immortals.

Practitioners who achieve cultivation accomplishments and accumulate virtuous deeds in the human world may ascend to grotto-heavens and blessed lands upon completing their merit, assuming official celestial positions. Those who render great service to heaven and earth or make significant contributions across ages may progressively advance through thirty-six grotto-heavens and eighty-one yang heavens, ultimately reaching the supreme realm of formless spontaneity to become "true immortals" (zhenxian).

The latter section explains the concept of "banished immortals"—true immortals punished by heaven and exiled to the mortal realm. They descend while retaining their immortal forms, awaiting celestial pardon for their return. Two examples are given: Celestial Master Zhang (Zhang Tianshi) was banished for ten years due to excessively cruel methods in exterminating demons; while Xu Zhenjun of the Western Jin dynasty was confined to the mortal world for twelve years for neglecting ancestral sacrifices and committing greed-driven killings.

Finally, the text reveals this scripture was originally expounded by the Great Emperor of Ziwei, with assembled immortals kneeling in praise of the Dark Heavenly Emperor's virtues. Sealed within the Supreme Clarity's Taiji Palace, celestial regulations permitted its transmission to the human realm only once every forty thousand kalpas. Later, heaven dispatched banished immortals to disseminate it—among them Zhang the Recluse (possibly referring to Zhang Daoling) of the Han dynasty, who became one of its transmitters. This embodies the Most High Lord Lao's compassionate intention to deliver all beings.

This passage recounts the story of Daoist founder Zhang Daoling (also known as Celestial Master Zhang/Tianshi) receiving teachings from Lord Lao (Taishang Laojun) and the transmission of the Celestial Master tradition.

While Zhang Daoling was engaged in devout worship, he suddenly saw Lord Lao accompanied by attendants hovering in the sky, lingering without descending. A celestial official then proclaimed: "By merit, Zhang Daoling should rank among the Nine True Higher Immortals. However, when subduing demons in Shu territory, he presumptuously summoned winds and rains, commanded stellar deities, shook mountains and rivers, and unleashed such fierce energy that it violated Heaven's virtue of nurturing life. Thus, he was demoted to remain in the mortal world." Hearing this, Zhang Daoling was filled with trepidation.

Subsequently, another envoy arrived with a pardon: The Lower Primordial Official (one of the Three Officials/Sanguan Dadi in Daoism) had absolved his transgressions and specially granted him the "Three-Eight Method for Atonement and Erasing the Black Register," enabling him to deliver his ancestral spirits. Only after Zhang Daoling reverently accepted this did Lord Lao's sacred procession depart. Later, when Zhang returned to Heming Mountain, Lord Lao descended a third time, imparting over a thousand volumes of essential cultivation texts. He instructed Zhang to transmit these scriptures and ritual seals to his eldest son Zhang Heng in the second year of the Yongshou era, emphasizing this lineage must pass solely through direct descendants.

Three years after inheriting the Celestial Master title, Zhang Heng ascended to immortality on Chongyang Festival (9th day of the 9th lunar month) at Yuntai Mountain. The mantle later passed to Zhang Lu, who surrendered to Cao Cao during the Han dynasty's collapse. On his deathbed, Zhang Lu entrusted the ancestral Daoist methods to his eldest son Zhang Zi. Since Zhang Zi had no heir, his younger brother Zhang Sheng eventually brought his own son Zhang Zhaocheng to Jiangdong to propagate the teachings. At Longshan Peak in Shangrao, Zhang Zhaocheng discovered alchemical traces left by the founding Celestial Master and settled there to cultivate. Upon learning the ancestral shrine in Shu had been destroyed, he returned to inherit his uncle Zhang Zi's lineage. During Sun Hao's reign in Eastern Wu, he established the Zhengyi (Orthodox Unity) Mystic Altar, transmitting the secret talismanic methods (fulu) to Daoist seekers from all regions.

This text discusses the origins and transmission history of the Taishang Shuo Xuantian Dasheng Zhenwu Benzhuan Shenzhou Miaojing (The Supreme Lord's Wondrous Scripture of Divine Incantations on the True Martial Emperor's Original Legend). This scripture transmits the secret methods concerning the True Martial Emperor (Zhenwu Dadi, also known as the Supreme Emperor of the Dark Heaven, a major deity in Daoism), which devoted cultivators may reverently study and practice.

Those genuinely committed to the Dao should encourage one another in cultivation. The scripture teaches the fundamental human relationships—ruler and subject, father and son, husband and wife, elder and younger siblings, and friends—and urges sincere adherence to these ethical principles. Those who grasp its teachings will naturally attain a purified mind and clear spirit, penetrating the mysteries of Yin-Yang transformation. The scripture contains eternal truths that will never fade.

Although this text was burned and scattered during the Western Jin Dynasty, enlightened adepts preserved it through oral transmission, later giving rise to multiple versions. While these versions differ slightly in detail, their core content remains largely the same. Today, they are collectively known as the "Jade Bamboo Transmission."

The transmission lineage is as follows: During the Yuankang era of Emperor Hui of the Western Jin, the Daoist Huang Fuzhenjun transmitted the Beidou Zhenwu Jing (Scripture of the True Martial Emperor of the Northern Dipper). In the Xianhe era of Emperor Cheng of the Eastern Jin, the Daoist Li Wenhua received the Ziguang Jing (Purple Radiance Scripture) from the Purple Void Primordial Lord (Zixu Yuanjun). The Lord of Clear Void Cavern (Qingxu Dongwang Zhenjun) transmitted the Taiping Jing (Scripture of Great Peace). During the Northern Wei Dynasty, Celestial Master (Tianshi) Kou Qianzhi passed this scripture to Emperor Taiwu under the title Ziwei Shenzhou Lingbao Dayou Ziran Shenbing Huguo Xiaomo Pin Zhenwu Jing (Scripture of the Purple Tenuity Divine Incantations, the Numinous Treasure of Great Naturalness, and the Divine Army Protecting the Nation and Subduing Demons: The True Martial Emperor Section). Later, during Emperor Xuanzong's reign in the Tang Dynasty, the Perfected Su (Su Zhenren) transmitted another version.

The scripture records that the Supreme Lord Laozi (Taishang Laojun), on the eighth day of the third month in the second year of the Shanghuang era, expounded in the Purple Tenuity Upper Palace the story of how the essences of the Xu and Wei lunar mansions (two of the twenty-eight constellations) gave birth to the True Martial Emperor. Zhenwu Dadi initially coalesced from the Three Primordial Qi (Sanqi) of the Mysterious Father and Holy Mother, manifesting in his true form during the seventh lunar month (Jianshen) when his egg-like form split open, revealing a towering figure five hundred zhang tall. This account resembles the teachings of the Great Ultimate Perfected Being (Taiji Zhenren) mentioned in Ge Hong's Baopuzi, though details such as the Xu and Wei mansions transforming in the Palace of Vast Numinosity or the egg splitting on the seventh day of the seventh month raise questions. As Zhuangzi said, "Nine out of ten are allegories"—these may carry symbolic meaning.

The patterns of heaven manifest above, while human culture takes form below—these are natural principles that can be used to teach and transform people. This Xuantian Dasheng Zhenwu Benzhuan Shenzhou Miaojing was originally transmitted by the Han-era Celestial Master Zhang Daoling.

This passage documents the transmission history of the important Daoist scripture Zhenwu Benzhuan Shenzhou Miaojing (The Wondrous Scripture of Divine Incantations on Zhenwu's Original Biography). Zhang Daoling (the Celestial Master [Tianshi] and founder of Daoism) personally witnessed the descent of Lord Lao (Taishang Laojun) in the Jade Void celestial realm, where this scripture was transmitted. The deeds of the Great Emperor Zhenwu were originally recorded in the Shangqing Seven Treasures Purple Tenuity Palace of the Great Canopy Heaven (Daluo Tian, the highest Daoist celestial realm), classified as celestial secrets compiled by the True Lord Huiyuan Dong, who oversees heavenly mysteries. It was later specially transmitted to the Daoist priest Zhang Mingdao.

The text mentions that the jade tablets recording Zhenwu's exploits are secret celestial texts not ordinarily transmitted to the human realm. This particular transmission was exceptionally authorized, with a copy specially brought down from the Mystic Metropolis Immortal Abode (Xuandu Xianfu, Lord Lao's dwelling). The preface by Perfected Zhang (likely referring to Zhang Daoling) of Golden Tower Haoshan emphasizes: such primordial scriptures from the Supreme Antiquity era are typically transmitted only once every ten thousand kalpas (an immeasurably long time), never granted lightly. Zhenwu's divine origins trace back to before the formation of heaven and earth—even celestial officials find his complete history difficult to articulate, let alone ordinary people who should not casually discuss it.

Now, through celestial officials' concentrated examination of heavenly texts and their revelation of hidden mysteries, this scripture has naturally descended to the world. Reciting it brings immeasurable merit, granting the esoteric empowerment of the Xu and Wei stars (constellations within the northern Black Tortoise mansion), aiding practitioners in achieving perfection. The water and fire energies (referring to the body's Yin-Yang [Yin-Yang] Qi) will harmonize spontaneously, with marked elevation in spiritual [Shen] states. Practitioners will not only have their names inscribed on celestial jade tablets—ensuring future ascension to the Great Clarity (Taiqing) paradise—but also receive blessings in their present life.

The scripture concludes with a solemn reminder: recite with reverential awe, comprehend according to one's cultivation level, and never presume interpretations. Sincere recitation alone brings inconceivable merit.