《太上灵宝十方应号天尊忏》

At this point, the Perfected One Miaoxing (Miaoxing Zhenren), having heard the Supreme One (Taishang) finish explaining the causes and conditions of good and evil and the workings of karmic retribution, bowed in reverence and praise. With utmost sincerity and earnestness, he addressed the Supreme One once more: "Living beings are ignorant and deluded, sunk in the entanglements of the mundane world and unable to awaken on their own. They can hardly escape the burden of their transgressions, and drift from one rebirth to the next in the cycle of life and death, often dwelling in states of suffering. We look up to the compassionate and venerable deity and beg you to instruct and enlighten them, so that men and women of later generations may turn toward the path of goodness and not fall into the Three Paths (San Tu; the three evil destinies, usually referring to hell, hungry ghosts, and animals)."

The Supreme One (Taishang) said: All living beings, within the cycle of birth and death, endlessly cast off old bodies and take on new ones. Through countless kalpas, the actions of body and mind, of feeling and intention, and of the eyes, ears, nose, mouth, and other faculties have created every kind of transgression. Beings cling to external realms, and on contact with things attachment arises; mind and conduct keep fabricating, the desires of the six senses stir one another and arise in succession, and the roots of sinful karma grow ever deeper. In every passing thought a fault may be born, and the sins are as countless as grains of sand and dust. These habits are long-standing and stored up in body and mind, continuing from past to present and from one kalpa into the next, too many to recall.

Yet a single thought turned back to the original mind can bring purity. It is like a bright mirror that, over a long time, gathers dirt and impurities front and back until its surface is covered and both inside and outside grow dim. If one day it meets a skilled craftsman who wipes and polishes it clean, the mirror becomes clear again, inside and out, able to reflect things near and far and restored to its original brightness. Why is this so? Because the mirror was bright and clear to begin with.

Living beings are the same. Their spirit (Shen) is originally pure and without defilement. But once they have taken on a physical form, dust gradually clings to them inside and out, and so they commit transgressions. The six roots (eyes, ears, nose, tongue, body, and mind), the six desires, the six emotions, the six entrances, the six stains, the six thieves, the six sense objects, and the six consciousnesses lead people to distinguish right from wrong and to produce defilement falsely. The mind grows dark, the outer self keeps gathering dust, and the original nature is lost. Drifting through birth and death, beings find that their very movements often become causes for creating sin; and because their karmic retributions entangle one another, they fall into hell, suffer every kind of torment, and sink there for a long time.

Out of compassion and pity for living beings, I have appeared in the human world kalpa after kalpa, at times as a sage and at times as an ordinary person, in various manifested forms. By skillful means I have taught and transformed beings, spreading scriptures (Jing) and precepts so that people may awaken, attain liberation, and leave suffering behind. Yet beings have little merit and cannot awaken. The celestial hosts, the sages, and the immortals and perfected ones often hope that people will wash away their evil deeds and accumulate virtue (De) through good conduct; then benevolent spirits will protect and guard them. But if people are bound by sin and do not know to repent, malevolent spirits will bring down calamity and leave them suffering in birth and death.

All living beings know only to adorn their outward appearance, washing their faces, clothes, hands, and feet, but do not know to cleanse body and mind from within so as to dissolve their sins. If they were as diligent in purifying body and mind as they are in cleaning their faces, hands, feet, and clothes, good conduct would naturally find its refuge, and from where could misfortune come? Now I will make further distinctions: all living beings ought to repent.

Repenting of the Sin of Taking Life

The Supreme One (Taishang) told the Perfected One Miaoxing: In past lives and in this one, all beings have killed other living creatures without compassion in their hearts, craving the eating of meat with no point of satisfaction. Some kill for the sake of their parents, themselves, their children, grandchildren, and kin, or to meet the demands of fortune and misfortune, gathering neighbors and fellow villagers to slaughter beings in numbers too great to count. Others kill in offering to their ancestors, or in praying to and giving thanks to the gods of the soil and the hearth, and in doing so also take countless lives.

Some kill oxen, sheep, pigs, dogs, donkeys, horses, chickens, and other animals raised by people. Some kill river deer, deer, foxes, hares, tigers, leopards, jackals, wolves, and other beasts of the mountains and forests. Some kill geese, ducks, crows, magpies, turtledoves, pigeons, owls, kites, wild ducks, waterfowl, night herons, and other birds. Some kill insects, snakes, scorpions, bees, centipedes, millipedes, mole crickets, ants, and the like. Some kill giant turtles, soft-shelled turtles, tortoises, alligators, fish, shrimp, sturgeon, snails, mussels, clams, and other creatures of the water. There are also those who kill small creatures such as dung beetles, midges, caterpillars, and earthworms, as well as mosquitoes, lice, mayflies, and other tiny beings.

Some release hawks and loose their dogs, scouring the forests bare and draining the marshes dry to kill living beings. Some stretch nets and set snares, or set fire to the mountains to hunt and slaughter. Some draw bows and shoot arrows, or take up knives and staffs. Some, in sitting, lying, or walking, crush beings with their hands or trample them underfoot, and so also take life. Some build houses, raise walls, and dig the ground; some plow fields and sow seed, dig pits and turn the soil; some clear weeds and level the earth, cut firewood and fell trees; some pick flowers and gather fruit, raise silkworms and dry cocoons in the sun. These acts, too, may harm living beings.

Lighting lamps and kindling fires, moving about in light or in darkness, digging channels to lead water into burrows, pouring scalding water onto the ground, drinking and eating, washing the hair and bathing: all of these may also cause beings to be injured or killed. Cutting open the womb, breaking birds' eggs, damaging sinews and bones, sun-drying cocoons, and the like are all likewise the killing of beings. Even opening the mouth to speak, giving rise to a thought in the mind, or stretching out a hand or moving a foot may harm life. Some kill in the presence of the Heavenly Venerable (Tianzun), the Great Dao, the true scriptures and wondrous teachings, and all the sages and worthies. Some kill beneath Heaven and Earth, the sun, moon, and stars. Some kill on the Three Origins, the Eight Festivals, the Ten Days of Abstinence, and other days of fasting and precepts, or in times of wind, rain, and darkness. Others kill in mysterious altars and numinous temples, ritual arenas, and seats of the Dharma, places where Daoist sacrifice and rites are performed.

Some kill out of anger, sorrow, and vexation, or out of joy, song, and dance. Some kill in order to prepare decoctions and medicines to heal the sick. Beings die in people's hands or beneath the blade; some are slain in war, some killed by their enemies, some oppressed by the strong, some harmed through wealth and power. Some cut off their heads and feet and strip away their skins and fur, roasting them over fierce flames or boiling them in scalding water. Some tear mothers from their young while they are still alive, so that they can no longer breed; some cut off their means of living, bringing them to total extinction. Some kill by means of intimidation, coercion, poison, or curses.

The ways of taking life also include doing it with one's own hand, directing others to do it, killing deliberately, and killing by accident; bringing about killing through words or intentions, harboring thoughts of killing in the heart, standing by and watching others kill, or passing along word that orders others to kill. All of these may lie hidden within one's own conduct and have never been confessed or repented; if they are not repented, the karmic offenses will cling to the body for a long time. Therefore, one should take refuge with utmost sincerity, and with reverence believe, revere, and pay homage.

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Primordial Beginning, the Great Sage and Most True One (the supreme venerated deity of Daoism).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Expounds the Mystery in the Pure Capital (the Heavenly Worthy who proclaims the profound Way in the Pure Capital).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Opens and Delivers Heaven and Earth (the Heavenly Worthy who opens up heaven and earth and universally delivers all beings).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of the Lofty Vault and Excellent Canopy (the Heavenly Worthy who is exalted and far-reaching, sheltering all beings like a precious canopy).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Turns the Wheel at Ease (the Heavenly Worthy who freely turns the wheel of the Dharma and proclaims the teachings).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Transcends to the Upper Realm (the Heavenly Worthy who ascends beyond to the supreme realm of the immortals).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Returning Spirit and Responsive Resonance (the Heavenly Worthy of subtle spiritual response who causes the spirit to return).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Carefree Wandering in the Great Void (the Heavenly Worthy who roams freely through the Great Void).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Vast Mysterious Merit (the Heavenly Worthy possessing vast and profound merit and virtue).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of the Shining Sun and Moon (the Heavenly Worthy who illuminates like the sun and moon).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Bestows Grace from the Purple Palace (the Heavenly Worthy who sends down blessings from the Purple Palace).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Subdues Mighty Demons (the Heavenly Worthy who vanquishes fierce and powerful evil demons).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Is Reborn Through Refinement (the Heavenly Worthy who is reborn after undergoing refining and salvation rites).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Lofty Mystery.

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Great Might (the Heavenly Worthy possessing vast power).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of the Brahma Form (the Heavenly Worthy who manifests a pure and majestic appearance).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Bai Kong Hui (the Heavenly Worthy possessing the wisdom of emptiness and stillness).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Lofty Mystery Who Delivers Immortals (the Heavenly Worthy who delivers people to immortality through the lofty and subtle Dao).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Transforms the Myriad Things (the Heavenly Worthy who teaches and transforms all things).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Guides to Constant Joy (the Heavenly Worthy who leads all beings toward constant joy).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Jade Splendor and Numinous Radiance (the Heavenly Worthy who is splendid as jade and shines with spiritual light).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Sends Down Transformation from the Mysterious Vault (the Heavenly Worthy who sends down teaching and transformation from the profound firmament).

With single-minded reverence and faith, I pay homage to the Golden-Visaged Heavenly Worthy (the Heavenly Worthy with a majestic golden countenance).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Receives and Treasures the Scriptures (the Heavenly Worthy who receives and holds the Jing, or scriptures).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Spreads Majesty and Virtue (the Heavenly Worthy who widely diffuses awe-inspiring authority and the blessings of De, or Virtue).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Supreme Sagehood and Boundless Grace (the Heavenly Worthy most holy and exalted, who bestows grace far and wide).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Knows Past Lives (the Heavenly Worthy who understands the karmic causes of former lives).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Enters the Gate of the Law (the Heavenly Worthy who leads beings into the gateway of the Dao's teachings).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Stills the Qi (the Heavenly Worthy who makes the breath calm and quiet).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of Penetrating Insight into the Subtle (the Heavenly Worthy who discerns profound and subtle principles).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy of the Nine Spirits at Ease (the Heavenly Worthy who possesses the wondrous power of the Nine Spirits and is free and unhindered).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Praised on High at the Heavenly Gate (the Heavenly Worthy who dwells high at the Heavenly Gate and is extolled by all).

With single-minded reverence and faith, I pay homage to the Heavenly Worthy Who Descends in a Dragon Carriage to Bring Relief (the Heavenly Worthy who arrives in a dragon chariot to rescue and aid all beings).

I sincerely pay homage to the Heavenly Worthy who compassionately saves beings suffering the five afflictions.

I sincerely pay homage to the Heavenly Worthy who radiates fragrance and light and is complete in virtue (De).

I sincerely pay homage to the Heavenly Worthy who manifests a precious, majestic form that brings joy to all.

I sincerely pay homage to the Heavenly Worthy who rides a dragon chariot, descending into the world to rescue living beings.

I sincerely pay homage to the Heavenly Worthy who compassionately saves beings suffering the five afflictions.

I sincerely pay homage to the Heavenly Worthy who radiates fragrance and light and is complete in virtue (De).

I sincerely pay homage to the Heavenly Worthy who manifests a precious, majestic form that brings joy to all.

I sincerely pay homage to the Heavenly Worthy who keeps in mind the beings dwelling in hardship and suffering.

I sincerely pay homage to the Heavenly Worthy who frees beings from their bonds and brings them liberation.

I sincerely pay homage to the Heavenly Worthy who aids beings with the voice of compassion.

I sincerely pay homage to the Heavenly Worthy who reveals the unobstructed, pure aspect.

I sincerely pay homage to the Perfected One of Great Compassion Who Saves from Suffering.

I sincerely pay homage to the Perfected One of Great Compassion of the Taiji (Supreme Ultimate).

I sincerely pay homage to the Perfected One of Great Compassion Who Universally Aids All.

I sincerely pay homage to the Perfected One of Great Compassion of Wondrous Conduct.

I take refuge in the Supreme Heavenly Worthies of the ten directions (all directions: the four cardinal points, the intermediate points, above, and below) and in all the true sages of the Great Dao (Way). Since countless kalpas past, I (in the Zhaijiao [purification ritual], one refers to oneself as "Moudi") have passed through birth and death and been reborn again and again, and I may have committed the sin of taking life described above. It may also be that my ancestors, parents, descendants, or relatives committed these sins of taking life, and they deserve to be held accountable.

I take refuge in the Supreme Heavenly Worthies of the ten directions and in all the true sages of the Great Dao. Since countless kalpas past, I have passed through birth and death and been reborn again and again, and I may have committed the sin of taking life described above; it may also be that my ancestors, parents, descendants, or relatives committed these sins. Now, relying on the great compassion and grace of the Heavenly Worthy, I pray that these offenses be washed away and repented, that grievances be dissolved, and that good affinities grow without end. May all the beasts, birds, insects, and other beings killed in the past, through the merit of this repentance, each receive rebirth and deliverance and attain freedom. I bow in homage to the Three Treasures of the ten directions, true and upright (the Dao, the Scriptures, and the Masters revered in Daoism).

Chapter on Repenting the Three Karmas (a chapter on repenting faults of body, speech, and mind)

The Supreme One (Taishang) told the Perfected Miaoxing: All beings sink into the evil paths and cannot find liberation because of the offenses they commit through three channels: body, mind, and speech.

The first is the sin of bodily action. People do not reflect that their bodies are the product of the transforming nurture of Heaven and Earth, the illumination of the sun, moon, and stars, the sustenance of the four seasons, and the generation of the Five Phases (Wood, Fire, Earth, Metal, Water), yet they feel no gratitude or reverence, and they do not examine their own faults. They do not reflect that they were raised by their parents and taught by their teachers, yet fail in filial duty and respect. They do not reflect that they have been sheltered and instructed by rulers and ministers, yet harbor no loyalty or reverence. Nor do they believe that sages and worthies keep records of human transgressions and blessings, or that good and evil will ultimately meet with retribution; they imagine they will simply endure forever. And so, confused and ignorant, they neither fear nor repent, neither guard nor restrain themselves. They crave only sensory pleasure and wallow in every harmful desire, committing killing, theft, and sexual misconduct, countless offenses in all. They also violate law and propriety, and indulge in drink without restraint.

The second is the sin of mental action. The fire of ignorance (wuming, the benighted and unclear mind) scorches the heart all day long, while the six emotions and three delusions (the sensory passions and the manifold confusions) race and clamor, never satisfied, and from them all evils arise. Some conceive the intent to steal the possessions of the high sages and venerable ones, the true scriptures and secret registers, or the gardens, flowers, fruits, and ritual offerings of sacred shrines and pure precincts. Others conceive the intent to steal from the state granaries, from worthy elders, or from the poor, lowly, foolish, and weak. Whatever the object, once the thought of theft arises, the sin of theft has already been sown. When wild thoughts and likes and dislikes arise within the heart, the retribution of good and evil follows.

Some harbor thoughts of defying the sun, moon, and stars and of slighting the holy ones. Some secretly plot private schemes and slander good people. Some wish to kill living beings and deliberately injure life. Some are flattering, crooked, cunning, and false, deceiving and defaming others. Some envy those who surpass them, and in their conceit grow jealous. Some incite others to evil and lead them into unrighteous acts. Some ruin the success of others and obstruct their good deeds. Some sow discord among kin and break up loving bonds. Some violate the teachings of the scriptures, breaking fasts and transgressing precepts. Some feel desire at the sight of every form and thing, and respond with folly toward both ordinary people and sages. Some turn from the true Dao (the Way) toward falsehood, embracing heterodox doctrines and inverted views. Some are self-righteous and refuse kindly instruction. Some harm others to advance their own interests. Some give way to anger and hatred, stinginess and greed, and mockery of others. Some remember only a single fault in another and forget past kindness. Some wound with cruel words, or invite disaster with pleasing ones. Some are lost in chaotic thoughts, dissolute and improper. Some say one thing and mean another, praising to a person's face and slandering behind their back. Some are quick to take refuge, yet do not persevere in practice or dedicate the merit to others. Every day, beings give rise to these unequal thoughts.

The third is the sin of verbal action. The faults of speech accumulated by men and women are so heavy that they seem as long as the kalpas themselves. Some, craving the five flavors, strong-smelling foods, and flesh and blood to nourish the body, feel neither shame nor contentment; they indulge themselves all day, uttering harsh words, stirring up gossip, lying, and cheating. Some speak ornate, empty, and insincere words concerning the supreme and true Great Dao, Heaven and Earth, the sun, moon, and stars, the precious scriptures and wondrous teachings, sages and elders, teachers and parents, and matters of rich and poor, high and low, hidden and manifest. They also curse, slander, and rail at wind and rain; they revile the venerable and the lowly alike, mock the foolish and the wise, and breed resentment with harsh language. They speak perverse words to insult others, bewilder the crowd with clever phrases, judge people's beauty and ugliness, sow discord between close and distant, invert true and false, and inflate the faults and grievances of others for their own gain. They exaggerate, deceive, and suppress the good. Even when they recite the scriptures, pride and delusion remain in their hearts; they refuse to take true refuge, yet claim to have merit. The most divine sees even the finest detail; why flatter and plead? And if a prayer goes unanswered, they turn instead to slander and denunciation.

The offenses of the three actions may arise at any moment, yet people are often utterly unaware. As faults accumulate, they grow heavy enough to sink a boat; as evil deeds pile up, they will in the end bring about one's own downfall. Today, with sincere heart, I take refuge, and I vow to repent of all these offenses together.

With utmost devotion, I believe in and pay homage to the Primordial Celestial Venerable (Yuanshi Tianzun), the Supreme Sage of Perfect Truth. With utmost devotion, I believe in and pay homage to the Celestial Venerable who bestows support and increases good karmic affinities. With utmost devotion, I believe in and pay homage to the Celestial Venerable who strides through the Vermilion Palace. With utmost devotion, I believe in and pay homage to the Celestial Venerable of the Body of Lasting Joy. With utmost devotion, I believe in and pay homage to the Celestial Venerable of lofty subtlety and profound remoteness. With utmost devotion, I believe in and pay homage to the Celestial Venerable who ascends into the Golden Watchtower.

With utmost devotion, I believe in and pay homage to the Celestial Venerable of Great Faith and Benevolence. With utmost devotion, I believe in and pay homage to the Celestial Venerable of the karmic cause of transcending the world. With utmost devotion, I believe in and pay homage to the Celestial Venerable of the Pure Light of the Golden Terrace. With utmost devotion, I believe in and pay homage to the Celestial Venerable whose De (Virtue) and nature are free and unbound. With utmost devotion, I believe in and pay homage to the Celestial Venerable who abides in the Taiji (Supreme Ultimate) and is without name.

With utmost devotion, I believe in and pay homage to the Celestial Venerable of Numinous Origin. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Precious Brightness. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Excellent Fragrance. With utmost devotion, I believe in and pay homage to the Celestial Venerable who together receive the illumination of the sun of wisdom. With utmost devotion, I believe in and pay homage to the Celestial Venerable who is upright and tranquil, revealing true reality. With utmost devotion, I believe in and pay homage to the Nameless Celestial Venerable.

With utmost devotion, I believe in and pay homage to the Celestial Venerable of Numinous Origin. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Precious Brightness. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Excellent Fragrance. With utmost devotion, I believe in and pay homage to the Celestial Venerable who together receive the illumination of the sun of wisdom. With utmost devotion, I believe in and pay homage to the Celestial Venerable who is upright and tranquil, revealing true reality.

With utmost devotion, I believe in and pay homage to the Celestial Venerable who spreads the true way far and wide. With utmost devotion, I believe in and pay homage to the Celestial Venerable who excels at contemplating the subtle principle. With utmost devotion, I believe in and pay homage to the Celestial Venerable of the Golden Banner. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Good Vows. With utmost devotion, I believe in and pay homage to the Celestial Venerable of Great Radiance. With utmost devotion, I believe in and pay homage to the Celestial Venerable who is majestic and virtuous, pure and undefiled.

With utmost devotion, I believe in and pay homage to the Celestial Venerable who holds profound and subtle compassion and rescues all beings. With utmost devotion, I believe in and pay homage to the Celestial Venerable whose precious light illuminates the Limitless (Wuji). With utmost devotion, I believe in and pay homage to the Celestial Venerable endowed with the dignified bearing of a lion. With utmost devotion, I believe in and pay homage to the Celestial Venerable whose merit and virtue reach complete perfection. With utmost devotion, I believe in and pay homage to the Celestial Venerable of universal insight.

With utmost devotion, I believe in and pay homage to Celestial Venerable Tianyoude. With utmost devotion, I believe in and pay homage to the Celestial Venerable who dispels afflictions with radiant light. With utmost devotion, I believe in and pay homage to the Celestial Venerable who remains ever tranquil and silent. With utmost devotion, I believe in and pay homage to the Celestial Venerable who increases benefit and skillfully employs expedient means.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Zhantan De Wang (the Celestial Venerable named for the virtue of sandalwood).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Chun Baozang (the Celestial Venerable who embodies a treasury of pure jewels).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Baobian (the Celestial Venerable whose virtue is wisdom and skilled eloquence).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Guangming Bian Mingji (the Celestial Venerable whose light illuminates the farthest reaches of darkness).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Kaitong Shengli (the Celestial Venerable who opens the way with sacred power).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Xukong Xiang (the Celestial Venerable whose form is emptiness).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Xianling Hansu (the Celestial Venerable who holds the pure and simple virtue of immortal spirits).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Baobian.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Guangming Bian Mingji.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Kaitong Shengli.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Xukong Xiang.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Xianling Hansu.

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Wuyun Tengji (the Celestial Venerable who appears riding the five-colored clouds).

With sincere heart and reverent faith, I pay homage to the Celestial Venerable Nian Qunmi (the Celestial Venerable who holds in compassionate thought the multitudes of lost beings).

With sincere heart and reverent faith, I pay homage to the Perfected One of Great Compassion who Rescues the Suffering.

With sincere heart and reverent faith, I pay homage to the Perfected One of Great Compassion who Lifts Away Transgressions.

With sincere heart and reverent faith, I pay homage to the Perfected One of Great Compassion who Universally Delivers.

With sincere heart and reverent faith, I pay homage to the Perfected One of Great Compassion of Wondrous Conduct.

I take refuge in the Supreme Celestial Venerables of the Ten Directions and in all the great Perfected and Sages. I, so-and-so, from countless kalpas until today, have ceaselessly cast off old bodies and received new ones. The sins I have committed through the three karmas of body, speech, and mind are boundless and immeasurable, and all lie hidden within me. There may also be sins left by my ancestors, as well as the suffering I now endure as retribution…

I take refuge in the Supreme Celestial Venerables of the Ten Directions and in all the great Perfected and Sages. I, so-and-so, from countless kalpas until today, have ceaselessly cast off old bodies and received new ones. The sins I have committed through the three karmas of body, speech, and mind are boundless and immeasurable, and all lie hidden within me. There may be sins committed by my ancestors, and there is also the suffering I now receive as retribution. Relying on the grace of your great compassion, I earnestly beg for your mercy and deliverance, that the sins of the three karmas of body, speech, and mind may be dissolved, and that the six senses of eye, ear, nose, tongue, body, and mind may be made pure. May I be spared from falling beneath the Nine Depths (the dark and distant underworld) and from enduring such punishments as knives of wind slicing the body, iron halberds piercing the heart, molten copper poured into the mouth, and the tearing out of the tongue; and I pray also for salvation and liberation. I bow in homage to the Three Treasures of the Ten Directions, true and upright: the Dao (the Way), the Jing (scripture), and the Master.

Chapter on Releasing Grievances (the chapter that explains and dissolves resentment and enmity)

The Supreme One (Taishang, the Daoist honorific for the highest deity) said to the Perfected One Miaoxing:

Living beings sink into the evil paths and endure the suffering of birth, death, and rebirth, and it is hard for them to be freed all at once. When they form grudges against one another, they take revenge on each other without end, and their karmic offenses grow especially heavy. Living beings dwell in a world that casts aside the worthy (that is, the mortal world), and have not yet truly grasped the Way of goodness. All day long they bustle about, only piling up their own offenses, never realizing that resentment brings them no benefit. People look only at what is happening before their eyes, and so all manner of delusion arises. Some hide their resentment in their hearts and needlessly disturb their spirits (Shen). They do not know that the deities of Heaven and Earth who govern life and watch over good and evil, and the spirits within the body who record one's faults, write down these grievances and report them to the heavenly palace, listing the charges. After death, one is sent to the Yin court (the netherworld seat of judgment). Once fallen into the evil paths, one must endure every kind of suffering. Even when reborn as a human, one may again become an enemy to old foes. So it goes from generation to generation without end. Each person creates their own karma and bears it themselves, like a shadow following a form, and no one can escape.

Therefore, people of the highest De (Virtue) can, at the greatest, give up rank and even the body, and at the least, let go of precious things and private attachments. They keep to purity and stillness and do not contend with others over high and low, precisely in order to dissolve resentment.

People ought to be deeply filial and affectionate toward their closest kin, yet in reality they are often discordant. This is frequently because resentments formed in past lives were deep, and so it is in this life. Teachers, parents, and elders in positions of seniority often demand service and repayment from the young, and feel resentment at the slightest displeasure. Descendants, juniors, and family members often hope for the love and protection of their elders, and feel resentment when they do not receive the care they expected. If one did not hold such lofty expectations, where would resentment come from?

People may resent Heaven and Earth, the sun, moon, and stars, and the exalted Perfected and Supreme Sages (the high-ranking deities revered in Daoism). They may resent wind, rain, thunder, and lightning, bitter cold and scorching heat. They may also resent rulers, relatives, teachers, and household members. Fields, houses, grain and food, cloth, fabrics, fruits, and vegetables can all become causes of resentment. Resentment is easily formed through friendships, the pursuit of fame and profit, buying and selling, buying cheap and selling dear, manipulating words and twisting arguments in public and private lawsuits, indulging in wine, lust, and gambling without distinguishing the worthy from the foolish, and quarreling over right and wrong, gain and loss without humility.

Taking more when borrowing and repaying less; showing no pity for the old and sick, nor concern for the poor; cursing others, or beating people or animals; obstructing others' livelihoods and breaking up affectionate bonds; being greedy and miserly, and jealous of those who surpass oneself; harming others to benefit oneself, or putting others in danger to preserve oneself; bullying the weak and oppressing orphans and widows, or neglecting those who should receive charity and giving to others instead; using inaccurate scales and measures, and cloth and rulers that fall short; seeking repayment when granting kindness, yet feeling no gratitude when receiving it; humiliating others in order to outdo them, and ruining others' good affairs; working people and animals without regard for their toil: all these actions invite resentment. Relying on ignorance, some people, at the slightest displeasure, viciously curse others and wish for them to die and perish early. Even if the other person suffered torment for generation after generation, they would still feel it was not enough.

There are also those who bury resentment deep in their hearts and never speak of it, refusing to resolve it until death, and then settle accounts with the other party in the courts of the netherworld. Thus, once resentment has formed, it binds like a rope and is hard to untie. Without repentance it is difficult to undo, and grudges follow one upon another without break. It is truly lamentable.

One should step back and reflect: resentment and anger arise from nothing and only accumulate offenses. I urge all beings to awaken early, to correct their faults and repent quickly, lest they be bound by resentment. If one can forget the distinction between self and other, resentment has no way to arise. One should be single-minded and sincere, and revere and honor with care.

Sincerely and reverently, I pay homage to the Great Sage, the Most True Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme venerated deity of Daoism).

Sincerely and reverently, I pay homage to the Celestial Worthy of Supreme Great Void (the Celestial Worthy who dwells in the profound realm of the Great Void).

Whether you or I, let us set aside all distinctions between self and other; from where, then, could resentment arise? With an earnest and single-minded heart, I bow in respectful and careful ceremony.

Sincerely and reverently, I pay homage to the Great Sage, the Most True Celestial Worthy of Primordial Beginning.

Sincerely and reverently, I pay homage to the Celestial Worthy of Supreme Great Void.

Sincerely and reverently, I pay homage to the Celestial Worthy Who Universally Reveals Profound De (Virtue) (the Celestial Worthy who broadly manifests profound and subtle virtue).

Sincerely and reverently, I pay homage to the Celestial Worthy of Nine Qi Nourishing Life (the Celestial Worthy who nurtures life through the nine Qi, or vital energies).

Sincerely and reverently, I pay homage to the Celestial Worthy of Profound Subtlety and Deep Stillness (the Celestial Worthy who is mysterious and subtle, deep and serenely clear).

Sincerely and reverently, I pay homage to the Celestial Worthy of Wondrous Purity and Abundant De (Virtue) (the Celestial Worthy who is subtly pure and profound in virtue).

Sincerely and reverently, I pay homage to the Celestial Worthy of True Venerability and Wondrous Well-Being (the Celestial Worthy who is sincere and honored, healthful and profound).

Sincerely and reverently, I pay homage to the Celestial Worthy of Constant Protection and Support (the Celestial Worthy who ever watches over and sustains).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Bestows the Law and Responds with Form (the Celestial Worthy who sets forth principles and manifests in forms according to circumstance).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Bestows Blessings According to Opportunity (the Celestial Worthy who sends down blessings in response to fitting occasions).

Sincerely and reverently, I pay homage to the Celestial Worthy of Wide Penetration of the Profound (the Celestial Worthy who comprehends the profound principles far and wide).

Sincerely and reverently, I pay homage to the Celestial Worthy of Wondrous Venerability and Loftiness.

Sincerely and reverently, I pay homage to the Celestial Worthy Who Expounds and Spreads Profound Transformation (the Celestial Worthy who elucidates and promotes the profound teachings).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Embraces Truth and Manifests Wisdom (the Celestial Worthy who holds the true Dao within and reveals wisdom).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Investigates the Profound and Enters the Wondrous (the Celestial Worthy who probes profound principles and enters the realm of the subtle and marvelous).

Sincerely and reverently, I pay homage to the Celestial Worthy of Wide…

Sincerely and reverently, I pay homage to the Celestial Worthy of Wondrous Venerability and Loftiness.

Sincerely and reverently, I pay homage to the Celestial Worthy Who Expounds and Spreads Profound Transformation.

Sincerely and reverently, I pay homage to the Celestial Worthy Who Embraces Truth and Manifests Wisdom.

Sincerely and reverently, I pay homage to the Celestial Worthy Who Investigates the Profound and Enters the Wondrous.

Sincerely and reverently, I pay homage to the Celestial Worthy of Wide Practice (the Celestial Worthy who broadly carries out teaching and enacts good ways).

Sincerely and reverently, I pay homage to the Celestial Worthy Beyond Sight and Hearing (the Celestial Worthy who transcends ordinary perception of seeing and hearing).

Sincerely and reverently, I pay homage to the Celestial Worthy of Great Concealment Who Proclaims Compassion (the Celestial Worthy who remains deeply hidden yet proclaims compassion).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Spreads Profound Transformation (the Celestial Worthy who widely disseminates the profound teachings).

Sincerely and reverently, I pay homage to the Celestial Worthy of Supreme Simplicity and Condensed Harmony (the Celestial Worthy who gathers the Qi of Supreme Simplicity and achieves harmony).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Brings All the Perfected Together to Realization (the Celestial Worthy who enables the multitude of perfected immortals to attain the great Dao together).

Sincerely and reverently, I pay homage to the Celestial Worthy of Pure Truth Emitting Radiance (the Celestial Worthy who is serene, genuine, bright, and resplendent).

Sincerely and reverently, I pay homage to the Celestial Worthy of Boundless Wisdom (the Celestial Worthy whose wisdom is inexhaustible).

Sincerely and reverently, I pay homage to the Celestial Worthy of the Profound Multitude of the Perfected (the Celestial Worthy revered by the many profound perfected beings).

Sincerely and reverently, I pay homage to the Celestial Worthy of Precious Clouds Bestowing Wonder (the Celestial Worthy who, like precious clouds, bestows the profound and wondrous).

Sincerely and reverently, I pay homage to the Celestial Worthy Who Governs Kalpic Fates (the Celestial Worthy who presides over cosmic cycles and destinies).

Sincerely and reverently, I pay homage to the Celestial Worthy Whose Blessings of the Law Cover the Boundless (the Celestial Worthy whose grace through the Dao's teachings extends without limit).

Sincerely and reverently, I pay homage to the Celestial Worthy of Profound Ultimate Radiance and Transformation (the Celestial Worthy who is supremely profound, and who nurtures through light).

I sincerely pay homage to the Celestial Venerable of Perfected Merit and Virtue, I sincerely pay homage to the Celestial Venerable Who Removes the Sufferings of Beings, I sincerely pay homage to the Celestial Venerable, Supreme and Utterly True King, I sincerely pay homage to the Celestial Venerable of the Jade-Radiant Form, and I sincerely pay homage to the Celestial Venerable Who Penetrates the Dark Realms and Reveals the Light. Again I sincerely pay homage to the Celestial Venerable Who Removes the Sufferings of Beings, the Celestial Venerable, Supreme and Utterly True King, the Celestial Venerable of the Jade-Radiant Form, the Celestial Venerable Who Penetrates the Dark and Makes Manifest, as well as the Celestial Venerable Who Reveals an Outward Form, the Celestial Venerable Who Discerns the Dark Realms, the Celestial Venerable Who Constantly Rescues the World from Calamity, the Celestial Venerable Who Proclaims the Sound of the Mysterious Great Dao (Dao, the Way), the Celestial Venerable of the Steadfast True Body, the Celestial Venerable Who Delivers Beings from the Ten Sufferings, and the Celestial Venerable Who Leads People Away from Defilement and Craving.

I sincerely pay homage to the Perfected One of Great Compassion Who Rescues from Suffering, the Perfected One of Great Compassion Who Extinguishes Transgressions, the Perfected One of Great Compassion Who Universally Delivers, and the Perfected One of Great Compassion Who Practices the Wondrous Method.

I take refuge in the Supreme Celestial Venerables of the Ten Directions and in all the Great Perfected and Sages. Today, on behalf of a certain person, and also for their parents of past lives, ancestors, teachers, elders, and kin, as well as all beings in the Nine Darknesses and the Six Paths, I sincerely bow in repentance, praying that the sins of the grievances described above be dissolved and that all may attain liberation. Let all beings reflect upon and weigh their future conduct, and no longer create evil karma, so that through life after life they need not endure endless retribution for grievances. Wherever they may be sunk or lingering, whether in the human world or in the heavens, may they forever sever the roots of evil, and be at peace, free, joyful, and unfettered, no longer entangled by resentment.

With bowed head I pay reverent homage to the Supreme, Upright, and True Three Treasures of the Ten Directions.

The Supreme Lingbao Repentance of the Celestial Venerables Responding to the Names in the Ten Directions, Fascicle 2

The Supreme Lingbao Repentance of the Celestial Venerables Responding to the Names in the Ten Directions, Fascicle 10

The Supreme One (Taishang, the highest venerated deity of Daoism) said to the Perfected One Miaoxing: All living beings receive the creative transformations of the great Dao (the Way) and of Heaven and Earth, and are born by entrusting their bodies to their parents. Parents hold and guide their children, feed and look after them, and spare no effort in raising them, whether in cold or heat, by day or by night. Yet when the children grow up, they may fall into bad habits, indulge in licentiousness, ease, and cravings, and let joy, anger, and sorrow sweep them along. They create the three karmas of body, speech, and mind, along with the ten evil deeds. Drawn on by the six emotions, six dusts, six entrances, six consciousnesses, six roots, and six thieves, they are gradually stained within and without, accumulate transgressions, and sink into a world where goodness and worth are lost and evil deeds are intermingled, trapped in a dark prison made of birth and death and of craving and attachment. Hell has many kinds of suffering, and though these beings have human form, their conduct is no different from that of birds and beasts.

Without a teacher to dispel their doubts and loosen their attachments, to instruct them in the Three Vehicles (the great teachings at different levels of practice), the many precepts, the scriptures, registers, talismans, and diagrams (Daoist texts, Fulu registers, talismans, and charts), the Zhaijiao (purification rituals, comprising fasting and ceremony), the secret methods of long life, and the feathered documents for delivering the world (texts that aid cultivation and deliverance), and then to guide and discipline their practice step by step, so that they advance from near to far and from the ordinary to the sacred, they could not form limitless good affinities or remove the burden of sin from themselves. With such guidance, they can above intercede for and deliver their seven generations of ancestors, and below rescue all living beings. Therefore teachers bear the kindness of leading people to deliverance, and parents bear the kindness of giving life and nurturing the body. These kindnesses are lofty and profound, vast and boundless, and ought to be remembered at all times, respectfully followed, and repaid with filial devotion.

But living beings are shallow in their innate capacities and bring their own downfall. In serving their teachers and parents, they are often neither gentle nor respectful, and lack filial reverence and care. From beginning to end of any matter, by day or night, early or late, they may defy them, and readily breed resentments that finally pile up into faults. They feel no shame at having failed the teacher's kindness of deliverance, and do not think of repaying their parents' kindness of birth and rearing. If they go on to commit other evil deeds, their guilt grows heavier still; if they do not turn their hearts and repent, how can these offenses be removed?

Today, I, so-and-so (the penitent's way of referring to themselves), awaken to my faults, repent, and confess my offenses. From beginningless time until this life, I have at times given up my body to seek the teachings, served the Dao and sought teachers, and spread the scriptures and precepts widely for myself and others. Yet at times I did not truly hold a heart of reverence toward my teachers and lacked faith and devotion, broke agreements and violated precepts, and accumulated faults. I have also lacked respect and filial care toward my parents, forgetting their kindness in bearing me, raising me, and nursing me. These offenses are limitless and boundless, bound up in the realm of darkness, and will in the end draw corresponding retribution.

I pray that, relying on vast divine power and the strength of boundless grace, these offenses may be washed away, repented, and dispersed without remainder, and that my roots of goodness may keep growing. If the departed are born again into the human world, may their affinity with the Dao be firm, may they soon grasp the true teachings of the Dao, may they always have peace and harmony, and may they not fall into the evil realms. And so, with single-minded devotion, I take refuge, sincerely and reverently, on behalf of my teachers and parents, and I accept in faith and pay homage to the Great Compassionate Supreme One of the Ten Directions (the supremely compassionate and highest deity present in all ten directions).

With utmost sincerity, I pay homage to the Great Sage, the Perfectly True Primordial Heavenly Worthy (Yuanshi Tianzun, one of the supreme deities revered in Daoism).

With utmost sincerity, I pay homage to the Heavenly Worthy of Profound Wisdom and Far-Reaching Illumination (a Heavenly Worthy whose wisdom is deep and who illuminates all things).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Transforms the Distant Wilds through Virtue (a Heavenly Worthy who instructs far-off lands through De, or Virtue).

With utmost sincerity, I pay homage to the Heavenly Worthy Floating in Purple Mist (a Heavenly Worthy who ascends amid purple clouds and rosy glow).

With utmost sincerity, I pay homage to the Heavenly Worthy of Mahayana Emptiness and Wisdom (a Heavenly Worthy fully endowed with the wisdom of emptiness of the Great Vehicle).

With utmost sincerity, I pay homage to the Heavenly Worthy of Perfected Myriad Practices (a Heavenly Worthy whose every cultivation and merit has been brought to completion).

With utmost sincerity, I pay homage to the Heavenly Worthy of the Great Cavern, Profound and Still (a Heavenly Worthy who has penetrated the Dao deeply and abides in profound stillness).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Awakens to the Myriad Dharmas (a Heavenly Worthy who comprehends the principles of all teachings).

With utmost sincerity, I pay homage to the Heavenly Worthy of the Jade Canopy (a Heavenly Worthy named for a canopy of precious jade).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Severs Delusion (a Heavenly Worthy who cuts off confusion and delusion).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Illumines the Limitless in Profound Depth (a Heavenly Worthy who deeply discerns the boundless realms).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Leads the Multitude of Spirits (a Heavenly Worthy who commands the many divine beings).

With utmost sincerity, I pay homage to the Worthy of Harmony (a Heavenly Worthy whose title carries the meanings of harmony and honor).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Awakens to the Myriad Dharmas; I pay homage to the Heavenly Worthy of the Jade Canopy; I pay homage to the Heavenly Worthy Who Severs Delusion; I pay homage to the Heavenly Worthy Who Illumines the Limitless in Profound Depth; I pay homage to the Heavenly Worthy Who Leads the Multitude of Spirits.

With utmost sincerity, I pay homage to the Heavenly Worthy Who Harmonizes Spirits and Beings (a Heavenly Worthy who brings Shen, the spirits, and all things into harmony).

With utmost sincerity, I pay homage to the Heavenly Worthy of Dharma Clouds Flowing and Nourishing (a Heavenly Worthy whose teachings of the Dao spread like clouds and rain, moistening all beings).

With utmost sincerity, I pay homage to the Heavenly Worthy Dwelling in Perfection and Utmost Seclusion (a Heavenly Worthy who abides in the true Dao, hidden and serene).

With utmost sincerity, I pay homage to the Heavenly Worthy of Upright Will and Subtle Wonder (a Heavenly Worthy whose aspiration is upright and profound).

With utmost sincerity, I pay homage to the Heavenly Worthy of Wondrous, Boundless Blessings (a Heavenly Worthy whose blessings and merit are marvelous and without limit).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Realizes the Source of the Dao (a Heavenly Worthy who has attained the original source of the Dao).

With utmost sincerity, I pay homage to the Heavenly Worthy of Prolonged Light and Sacred Image (a Heavenly Worthy who sustains illumination and manifests a holy form).

With utmost sincerity, I pay homage to the Heavenly Worthy of the Dao That Embraces and Nurtures (a Heavenly Worthy through whom the Dao encompasses and nourishes all things).

With utmost sincerity, I pay homage to the Heavenly Worthy of Great Radiance Illuminating All (a Heavenly Worthy who shines upon all things with vast light).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Exhorts the Dharma Without Obstruction (a Heavenly Worthy who urges and proclaims the teachings of the Dao without hindrance).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Saves through Dharma Affinity (a Heavenly Worthy who rescues beings through the causal bonds of the Dao's teachings).

With utmost sincerity, I pay homage to the Heavenly Worthy of Complete and True Aspect (a Heavenly Worthy who fully possesses the true original nature).

With utmost sincerity, I pay homage to the Heavenly Worthy of the Radiance of Taiwei (a Heavenly Worthy who emits the light of Taiwei, the Supreme Subtlety).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Protects Blessings and Responds with Expedient Means (a Heavenly Worthy who safeguards auspiciousness and employs skillful means according to circumstance).

With utmost sincerity, I pay homage to the Heavenly Worthy Who Bestows Grace from the Jade Capital (a Heavenly Worthy who confers favor from the immortal realm of the Jade Capital).

With utmost sincerity, I pay homage to the Heavenly Worthy of Clear Stillness Condensing the Profound (a Heavenly Worthy who is lucid and tranquil, gathering the mysterious Dao).

With utmost sincerity, I pay homage to the Heavenly Worthy Whose Practice Is Perfected Throughout the Realm of Emptiness (a Heavenly Worthy whose cultivation and merit are complete and pervade the realm of the void).

With utmost sincerity, I once more pay homage to the Heavenly Worthy Who Protects Blessings and Responds with Expedient Means and the Heavenly Worthy Who Bestows Grace from the Jade Capital.

I reverently pay homage to the Celestial Worthy (Tianzun) of serene stillness and concentrated mystery; to the Celestial Worthy who has attained perfect fulfillment in the empty realm of the Dharma; to the Celestial Worthy who founded teaching through expedient means; to the Celestial Worthy who is divine, true, and sage, ineffably wondrous and profoundly hidden; to the Celestial Worthy who follows conditions and constantly rescues all beings; to the Celestial Worthy who guides people to cultivate the Way of Wuwei (non-action); to the Celestial Worthy who sets the myriad dharmas in motion; to the Celestial Worthy whose radiance of De (Virtue) is complete; to the Celestial Worthy who brings immeasurable benefit; to the Celestial Worthy of harmonious, pure, peaceful, and unhindered ease; to the Celestial Worthy who is subtly hidden and manifest, acting through Wuwei; to the Celestial Worthy of the profound, unfathomable source; and to the Celestial Worthy whose wisdom of the Dao (the Way) is complete.

I reverently pay homage to the Perfected One of Great Compassion who Saves from Suffering, the Perfected One of Great Compassion who Lifts Away Sins, the Universally Honored One of Great Compassion, the Perfected One of Great Compassion who Universally Delivers, and the Perfected One of Great Compassion of Wondrous Conduct; and I also pay homage to the unfathomable Celestial Worthy and the Celestial Worthy whose wisdom of the Dao is complete.

I take refuge in the supreme Celestial Worthies of the ten directions and in all the great Sages and Perfected Ones. Today, your disciple So-and-so awakens the supreme aspiration to seek the Dao, and, relying on the compassionate power of the great Sages, prays that their wishes be fulfilled. With reverence I pray: may the masters who transmitted the Dao and its methods to me in past lives and in this one, whether they have become spirits but not yet sages, or have attained understanding but not yet reached the ultimate, keep their resolve firm in the Dao, remain untouched by any trial or disturbance, swiftly enter the gate of the Great Vehicle, realize the true and constant Dao, and reach a state that is unborn, undying, unsinking, and indestructible.

I further pray that the parents of my seven generations, in past lives and in this one, whether they are sinking in suffering or have not yet been reborn, may all ascend into the gate of the Dao. May their various evil karmas and entangling conditions be dissolved in an instant, so that they transcend the mundane and enter the realm of the sages, accord with the Great Dao, and perfect the true state.

I bow in homage to the Three Treasures of the upright and true Dao, the Jing (scriptures), and the Masters, in the ten directions.

Chapter on Hell.

At this moment, the Perfected One Miaoxing (Miaoxing Zhenren, a title for an accomplished adept in Daoism) bowed with his forehead to the ground and addressed the Supreme One: "We have all heard and understood the many conditions of living beings. I would like to ask further: how many kinds of suffering are there in the underworld prisons, and how do they differ in severity?"

The Supreme One replied: "Cultivation varies in its level, so the punishments of the underworld naturally differ in their severity. When a person dies, the Earth Bureau (Disi, the office in charge of the affairs of the underworld) reports the case to the sovereigns of the heavens above and to the Three Origins and Four Bureaus (Sanyuan Sisi, the divine offices in Daoism that oversee celestial affairs). They determine the offenses and assign the corresponding punishments according to the gravity of the crimes."

The Perfected One Miaoxing again bowed with his forehead to the ground and asked respectfully: "After death, must everyone pass through the underworld prisons?"

The Most High (Taishang) replied: "If a person accumulates good deeds over a long time and builds up great merit, Heaven has already entered their name in the Register of Life. After death they will be reborn and receive blessings. Why would they ever have to pass through the hells?

"But those who have accumulated evil karma must receive the corresponding retribution after death. Some are sent to the twenty-six hells of Mount Tai in Fengdu, or the eighteen hells of the Nine Depths. Some enter the Wind-and-Thunder Hell of the East, the Fire-and-Shadow Hell of the South, the Golden Blade Hell of the West, or the Frozen Ice Hell of the North. There are also the hells of flogging, burning, the heated iron bed, the cauldron of boiling broth, axes and halberds, and filth. Beyond these are the hells of Jiantian, Pingtian, Ziran, Jiuping, Qingzhao, Xuantian, Jiuzheng, Xuansha, Huangtian, Jinfa, Beixuan, Lüling, Wujian, Nüqing, Tianyi, and Taiyouxuan, as well as the prisons of the Five Peaks and of the Four Seas and Nine Rivers.

"All these hells are dark, sealed, cold, and endless prisons. Fierce flames and raging winds rage together, and thunder shakes the air. Swords, halberds, and spears, iron rods and golden hammers, bronze pillars and iron beds take turns inflicting torment, while venomous birds and savage beasts tear at the condemned with sharp fangs. The sinners are also plunged into rivers of ash and poisonous waves, enduring suffering without end. Fierce demon officers and divine soldiers who carry out the punishments number in the hundreds of billions, and they inflict every kind of torture, so that a person dies ten thousand deaths and is born ten thousand times in a single day. Only then do they feel remorse, but by then it is too late. The sinners must endure these punishments for a full kalpa, and only when their karma is exhausted are they allowed to be reborn.

"After rebirth, some become donkeys, oxen, mules, or horses, ridden by people or harnessed to carts. Others become creatures with feathers, scales, or shells, hunted and killed by humans. Only after enduring these retributions do they regain a human body. Even then, they may be foolish and ugly, with incomplete intelligence and a lowly station. They may be crippled in hand or foot, blind, deaf, or mute, or afflicted with madness and grave illness. They may go hungry and cold, lacking clothing and food, suffer punishment, and remain in hardship for a long time, their lot only slightly better than that of animals, yet never at peace. All of this comes from karma they created in past lives, and it cannot be escaped. If they do not repent, how can it be lifted?

"Therefore, one should devote oneself wholeheartedly and repent with utmost sincerity and earnestness. For the sake of one's teachers, parents, and kin, and for the sake of myself, so-and-so, and all beings near and far, one should pray for the suffering of the hells to be dispelled, and bow in reverence to the Greatly Compassionate and Supreme Venerable One."

I sincerely pay homage to the Most High, Sacred and Holy, True and Unerring Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun).

I sincerely pay homage to the Celestial Venerable of Mysterious Unity, the Celestial Venerable Dwelling in the Primordial Aspect, the Celestial Venerable Who Wields Spirit's Wondrous Function, the Celestial Venerable Universally Guarding the Multitude of Spirits, and the Celestial Venerable of the Mysterious Terrace and Diligent Virtue (De).

I sincerely pay homage to the Celestial Venerable Dwelling in the Primordial Aspect, the Celestial Venerable Who Wields Spirit's Wondrous Function, the Celestial Venerable Universally Guarding the Multitude of Spirits, the Celestial Venerable of the Mysterious Terrace and Diligent Virtue, the Celestial Venerable of Lofty Settled Wisdom, the Celestial Venerable of Silent Contemplation and Non-Action (Wuwei), the Celestial Venerable of Surpassing Splendor and Hidden Radiance, the Celestial Venerable Who Roams the Realm of Stillness, the Celestial Venerable of the Purple Palace Who Concentrates the Spirit (Shen), the Celestial Venerable of Clarified Truth and Purity, the Celestial Venerable of Subtle Observation at the Purple Pole, the Celestial Venerable of Supreme Emptiness and Constant Stillness, the Celestial Venerable of Obscure and Spirit-Like Transformation, the Celestial Venerable of Ultimate Peace and Joy, the Celestial Venerable of Supreme Excellence, the Celestial Venerable of Upright Tranquility and Harmonious Light, the Celestial Venerable of Vast Splendor and Virtue, the Celestial Venerable of Pure and True Stillness, the Celestial Venerable Who Harmonizes Light and Conceals Wonder, the Celestial Venerable Who Transcends the Boundary of Darkness, and the Celestial Venerable Who Delivers from the Eight Difficulties.

I sincerely pay homage to the Celestial Venerable Who Rides the Radiance and Soars Through the Void, the Celestial Venerable Who Concentrates the Spirit and Gives Rise to Wisdom, the Celestial Venerable of Clear Aspect and Pure Stillness, the Celestial Venerable of Utmost Emptiness and Responsiveness, and the Celestial Venerable Who Delivers Across the Sea of Darkness.

Here, the phrase "with sincere heart I believe and pay homage" is repeated to express devout reverence and prostration before the many Celestial Venerables; the "Eight Difficulties" refers to the eight kinds of hardship spoken of in the course of cultivation or in being delivered.

I sincerely pay homage to the Celestial Venerable of Flying Forms (Feixiang Tianzun), who soars freely and manifests in form.

I sincerely pay homage to the Celestial Venerable Embodying Truth (Tizhen Tianzun), who embodies the true Dao (the Way).

I sincerely pay homage to the Celestial Venerable Dispelling Demonic Trials (Xiaomoshi Tianzun), who removes demonic obstacles and withstands tests.

I sincerely pay homage to the Celestial Venerable Awakened to Kalpas (Wujie Tianzun), who discerns the cycles of cosmic fate.

I sincerely pay homage to the Celestial Venerable Governing the Mysterious Palace (Xuangong Zhi Tianzun), who rules the profound celestial palace.

I sincerely pay homage to the Celestial Venerable of the Court Banquet at Fusang (Chaoyan Fusang Tianzun), who holds audiences and banquets at Fusang, the place of the sacred tree of the east.

I sincerely pay homage to the Celestial Venerable Who Soothes the Myriad Spirits (Ningfu Wanshen Tianzun), who calms the many gods.

I sincerely pay homage to the Celestial Venerable of Wondrous Power and Treasured Truth (Miaoli Baozhen Tianzun), who is complete in wondrous power and cherishes the true Way.

I sincerely pay homage to the Celestial Venerable of Southern Cinnabar Wisdom (Nandan Hui Tianzun), whose wisdom is perfectly luminous in the realm of Southern Cinnabar.

I sincerely pay homage to the Celestial Venerable Who Opens Hidden Mystery (Kaixuan Yin Tianzun), who unlocks the principles of the deep and profound.

I sincerely pay homage to the Celestial Venerable Who Awakens Spirit Transformation (Qishen Hua Tianzun), who opens up the marvelous transformations of Shen (spirit).

With utmost sincerity I pay homage to the Celestial Venerable Who Soothes the Myriad Spirits.

I sincerely pay homage to the Celestial Venerable of Wondrous Power and Treasured Truth.

I sincerely pay homage to the Celestial Venerable of Southern Cinnabar Wisdom.

I sincerely pay homage to the Celestial Venerable Who Opens Hidden Mystery.

I sincerely pay homage to the Celestial Venerable Who Awakens Spirit Transformation.

I sincerely pay homage to the Celestial Venerable of a Hundred Solemn Adornments (Baizhuangyan Tianzun), who is endowed with a hundred kinds of majesty.

I sincerely pay homage to the True One of Great Compassion Who Saves from Suffering.

I sincerely pay homage to the True One of Great Compassion Who Uproots Sins, who removes the karma of transgression through the power of compassion.

I sincerely pay homage to the True One of Great Compassion Who Universally Delivers, who rescues all beings everywhere.

I sincerely pay homage to the True One of Great Compassion of Wondrous Practice, who carries out the marvelous methods with a compassionate heart.

I take refuge in the Supreme Celestial Venerables of the ten directions and in all the Great True Sages. I (name), together with my teachers, parents, and kin, and indeed all living beings, have from beginningless time until today never awakened, and so have ceaselessly accumulated grievances, karmic debts, and faults. I also fear that after death we shall fall into these great hells and suffer the corresponding punishments, and I cannot help but feel dread. May I, from this day forward, through this act of repentance, wipe away all my sins, be spared painful and evil destinies, and see my good affinities grow day by day. May the deceased attain rebirth, may the confrontations and tortures in the dark prisons of the underworld cease, may they find peace and joy, and may they be forever freed from the evil paths. I bow in homage to the Three Treasures of the Orthodox and True in the ten directions (the Dao, the Scriptures, and the Teachers).

Chapter on Making Vows

The Supreme One said to the True One of Wondrous Practice: "The profound principles I explained earlier set out, item by item, the differences in weight between various sins and blessings; each practice I taught pointed out an essential path; and each gateway of the Dao I taught opened a path of cultivation for all beings. In teaching all beings in this way, what I have taught is the Three Treasures of the Orthodox and True."

Chapter on Making Vows

The Supreme One (Taishang) said to the Perfected One Miaoxing: "The profound principles I have just explained, concerning the various kinds of sin and blessing, each have their own grades and distinctions. On the various forms of practice, I have also pointed out the essential paths, and all the methods of the teaching have been fully revealed to you. All of this was spoken for the sake of living beings: the words are plain and the principles clear; the language flows and its meaning is coherent. The way to dispel confusion and resolve doubt, to rise above the ordinary and enter the realm of the sages, is all here. You need only receive it with a focused and reverent heart.

"I am constantly concerned that living beings are unable to make great vows broadly. Let every thought be devoted to helping all things and saving the people of the world, treating humans and heaven alike without distinction. Let body, heart, speech, and intention, along with the ears, nose, tongue, and other senses, always remain pure and unwavering. Whether in movement or in rest, practice accordingly. Better to harm oneself for the benefit of others, putting others first and oneself last. Accumulate merit and virtue within yourself, and constantly practice the rite of cleansing the heart and repenting. Once the roots of sinful karma have been eliminated, the sprouts of good deeds will grow day by day. Is this not a wonderful thing? Respectfully bow before the compassionate venerable deities, and then proceed to make the great vows."

With single-minded sincerity, I take refuge in and bow to: the Most Holy and Perfect Primordial Celestial Venerable (Yuanshi Tianzun).

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Who Penetrates the Hidden and Reaches Principle.

With single-minded sincerity, I take refuge in and bow to: the Five Clouds, who next make the great vows.

With single-minded sincerity, I take refuge in and bow to: the Most Holy and Perfect Primordial Celestial Venerable.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Who Penetrates the Hidden and Reaches Principle.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of the Five Floating Clouds.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of the Forest of Seven Treasures.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Who Cherishes All (the venerable who compassionately loves and protects all living beings).

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of the Treasury of Settled Emptiness.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of the Purple Yang Precious Seal.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Condensed Truth and Wondrous Purport.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Perfect Wisdom.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Profound Solitary Awakening.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Who Bestows the Teaching of the Law.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Who Received the Mandate of the Jade Text.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Primordial Cavern Tranquility.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Jade Purity and Golden Countenance.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Without Attachment (the venerable who is not bound by clinging).

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerables of Cloud Shade and Primordial Cavern Tranquility.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable of Jade Purity and Golden Countenance.

With single-minded sincerity, I take refuge in and bow to: the Celestial Venerable Without Attachment.

With utmost devotion, we place our faith in and pay homage to the Celestial Worthies (Tianzun) "Yunyin Wuji," "Zhenyuan Run," "Suiyuan Hui," "Pingyu Wuji," "Qingmu Xiuguang," "Chaoxing Wuwai," "Yinghua Xugong," "Rentian Zizai," "Shang Lingshou," "Daxiao Binting," "Zhulian Miaoxiang," "Zuoxuan Zhencui," "Haoqi Lingxiao," "Taisu Fenxing," "Zhixian Wanwu," "Yao Wubian," "Danxia Shucai," "Fuyu Guang," "Yan'ao Dao," "Ziyang Qing," "Xuanzhen Juji," "Tianqiu Zhenyun," "Miaoyou," "Miaojiao," and "Longjia Xing."

The phrase "Zhixin xinli" is used repeatedly here, expressing faith and homage offered with focused, sincere devotion. The text also pays homage to the "Greatly Compassionate Savior of the Suffering Perfected One," the "Greatly Compassionate Taiji (Supreme Ultimate) Perfected One," the "Greatly Compassionate Universal Deliverer Perfected One," and the "Greatly Compassionate Wondrous Conduct Perfected One." These titles praise the compassion, divine virtue, and saving power of the Celestial Worthies and Perfected Ones in aiding the world.

The prayers of reverence are now complete. I now pay homage twelve hundred times to the Celestial Venerable of Great Compassion Who Responds to the Call in the Ten Directions, and one hundred and twenty times to the Perfected One of Great Mercy, and I bow my head once more in refuge.

May these immeasurable merits of good deeds and the boundless revelations of the true scriptures (Jing) help fulfill the supreme aspiration for the Dao that I, so-and-so, give rise to today. For my teachers, parents, and kin, for beings in the Three Evil Paths and Five Sufferings, for beings in the Nine Darknesses and Six Realms, and even for birds, beasts, crawling creatures, and all that lives, I make these vast vows.

May the Great Dao (Dao) spread its teachings widely, and may the Dharma teachings circulate far and wide, so that all beings may hear and see them, awaken to the Dao, attain perfection, and receive blessings of every kind. May Heaven and Earth endure, sheltering and nurturing the myriad things without end. May the sun, moon, and stars shine over all without limit, and may their cycles follow their proper order without error.

May rulers govern with fairness, and may their actions accord with righteousness. May ruler and ministers live in harmony, may the fortunes of the state flourish, and may their descendants prosper. May the Nine Provinces be peaceful and settled, with demonic influences and calamities forever ended. May the Four Seas be clear and tranquil, and may people in every land receive instruction. May the four seasons come in their time, may the hundred grains yield abundant harvests, may the people be prosperous and secure, and may no disasters arise. May mountains and rivers show auspicious signs, may the land be gentle and fitting, may the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) be in harmony, and may the myriad things flourish.

May all the spirits and ghosts of the earth awaken the aspiration for the Dao and cultivate the true path. May the Dragon Kings of the rivers and seas and of the mountains and streams each give rise to good intentions, help living beings, and gradually rise in rank. May mountain sprites, stone goblins, and the spirit-beings of earth and wood, and other creatures of strange kinds, transform their forms and turn toward goodness and truth. May all birds, beasts, and tiny creatures awaken to spiritual awareness.

May faithful men and women all give rise to good intentions, help living beings, and gradually rise in rank, and may their aspiration for the Dao be firm as they enter the gate of the Dao. May women be reborn in male bodies, intelligent and free. May those who cultivate the Dao and seek immortality, whether living in hidden mountain forests or in the midst of the marketplace, always keep a sincere and steadfast heart and soon enter the path of the Great Vehicle.

May the gravely ill find peace. May those who have lost speech, the mute, the blind, and the deaf regain clarity and understanding. May those with cramped limbs and those who limp be able to stretch and move freely. May all beings, in their deeds of body, speech, and mind, awaken in every lifetime, no longer plant the seeds of evil, and be spared from falling into realms of suffering.

May all entangled grudges be dissolved. May the foolish gain wisdom, the miserly learn to give, and the negligent give rise to reverence. May those who give never regress, and may those who do good soon reach accomplishment. May all beings awaken and recognize that the physical body is illusory, and so cultivate the true body of the Dao. May they cast off the body of affliction and gain an upright body; cast off the body of craving and desire and gain a body of ease and joy; cast off the body of sinful karma and gain a body of blessings; cast off the body that is flawed and burdened and gain a body that is free and unobstructed; cast off the body entangled in enmity and gain a body that roams carefree; and cast off the short-lived body and gain a long-lived body.

I also vow that all beings awaken to their original mind and understand that they were once clouded by ignorance. May they abandon anger and give rise to joy; abandon jealousy and give rise to gentleness; abandon foolishness and wickedness and give rise to compassion and wisdom; abandon the intent to kill and give rise to the intent to pity and rescue; abandon greed and stinginess and give rise to the heart that turns toward the right path; and remove falsehood and give rise to a true heart.

I also vow that all beings rectify their feelings and intentions: may they abandon base and wicked intentions and give rise to broad and generous ones; abandon sorrow and vexation and give rise to peace and ease; abandon indulgent desires and give rise to a pure heart; and abandon crookedness and flattery and give rise to an upright and sincere heart.

I also vow that all beings rectify their speech: may they no longer crave flavors and instead always recite the true scriptures; no longer speak words that ruin good works and encourage evil, and instead discuss the true meaning of the right path; no longer sow discord and provoke quarrels, and instead speak words of compassion and equality; and no longer curse or spread gossip, and instead praise and sing of virtue.

May beings cast off eyes of indulgence and gain eyes of wisdom; cast off eyes of anger and give rise to eyes of compassion; no longer look upon evil and instead see good deeds; and no longer pry into perverse matters and instead look toward the right path. May beings no longer hear evil words and instead draw near to good words; cast off ears that are absorbed in lewd pleasures and gain pure ears; and no longer listen to defiling sounds but instead listen single-mindedly to the teachings of the scriptures. May their noses no longer smell confused and unclean odors, but always smell the famed incense and wondrous flowers offered in the heavens.

May beings remove thoughts that are wicked, restless, false, or crooked, and always hold thoughts that are refined, upright, and single-minded. May beings be free of illness and distress, not suffer the pain of change through the cycle of rebirth, and be without hunger, thirst, misfortune, cold, heat, peril, and pain, always enjoying peace and happiness.

May all those who hold grudges against one another, who owe lives or wealth, or who have failed in benevolence and righteousness be released forever from their entanglements, each finding freedom. May all shackles, prisons, perils, and hardships be eliminated. May all wicked people give rise to good hearts, and may every kind of calamity under heaven vanish forever.

May the hells of the ten directions become pure lands, and all the great hells become realms of immeasurable treasures. May the terrifying tremors of the hells turn into immortal music, raging fires into cool breezes, and freezing ice into the warmth of spring. May cauldrons of boiling oil become lotus ponds, and boiling broth become pure waters of the Dharma. May mountains of knives become peaks of lotus blossoms, and spears and weapons become ceremonial processional banners. May carts of fiery punishment become precious carriages, and rivers of ash become beautiful jade pools. May the wheels of torment become the wheel of the true Dharma, and the foul winds of karma become clear and ringing music. May cesspools of filth become fragrant mountains of incense. May the suffering of swallowing fire and eating coals turn into sweet dew entering the heart, and the great stones that crush the body become cloud-ladders that lead the way up to the Dao. May all the suffering realms of the hells become lands of joy; may bridges of rosy clouds span the river of desire, and boats of cloud appear on the sea of suffering. May the records of sin in the hells be wholly erased, and may all suffering beings be freed at once. May the ghostly officials of the hells be raised to the rank of immortal officials, and the ghosts and spirits of the hells be raised to the rank of immortal companions.

I also vow that I, so-and-so, in every lifetime, whether receiving or relinquishing a body, will hold fast to this vow and never regress. Even if Heaven and Earth come to an end, may this vow not end; even if the cosmic cycle runs out, may this vow not be cut off; even if hills turn into deep valleys, may this vow not change; and even if rivers run dry, may this vow not be exhausted. May the human world and the heavens look up to this vow together, and may the living and the dead alike rely on it, returning together to the right path and attaining the supreme Great Dao.

At this time, the Perfected One Miaoxing, having heard of this chain of causes, bowed his head in reverence and spoke a hymn, saying:

The Supreme Holy Venerable has opened the subtle and profound secret method, so that all beings may be liberated and ascend. Even if rivers, lakes, and seas were to run dry, this vow would never be exhausted. Humans and heavenly beings revere it together, and both the living and the dead rely upon this teaching. All beings gather in the true and upright Dao, and attain the unsurpassed Great Dao.

Then the Perfected One of Wondrous Practice (Miaoxing Zhenren), having heard this account of causes and conditions, bowed his head to the ground in reverence and composed a hymn of praise:

The Supreme Holy Venerable opens the secret method, and beings of the human and heavenly realms alike are liberated. The vast vow will not be exhausted through the passing of kalpas, and its merit is profound and unmatched. The living and the dead alike attain peace and joy, and even the demon kings are preserved. There is nothing one must cling to as permissible or impermissible; all beings together accomplish the unsurpassed Way of the immortals.

When the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun) had finished expounding the scripture, celestial music sounded in unison, and the Perfected Sages (those sages who have attained the Dao) led their attendants and then returned to the Upper Palace. The heavens and earth of the ten directions grew serene and solemn. Thereupon the Perfected One of Wondrous Practice, the heavenly sovereigns, and the assembled true immortals rejoiced and paid homage, resolving to uphold and transmit this scripture in order to rescue and deliver all beings. Each wrote out the text in dragon script and phoenix seal characters (the sacred writing of Daoism), stored it in golden cases and jade boxes, and titled it Scripture and Repentance of the Celestial Venerables Who Respond to the Ten Directions, of the Supreme Lingbao (Taishang Lingbao Shifang Yinghao Tianzun Jing Chan). They bowed in reverence to the true and upright Three Treasures of the ten directions (the Three Treasures of Dao, scripture, and master, pervading all ten directions).

Scroll Ten of the Supreme Lingbao Repentance of the Celestial Venerables Who Respond to the Ten Directions