《慈尊升度宝忏》

Perform the ritual in accordance with the prescribed liturgy.

The Officiant, your subject, burns incense and announces: To the supremely true and unsurpassed Treasure of the Dao (Dao): the Three Pure Ones (Sanqing). To the supremely true and unsurpassed Treasure of the Scriptures (Jing): the thirty-six volumes of venerable scriptures. To the supremely true and unsurpassed Treasure of the Masters: the Great Master of the Mysterious Center. To the greatly compassionate and benevolent one of the Palace of the Eastern Pole, the Celestial Worthy of Taiyi Who Saves from Suffering; the Supreme Emperor of Azure Mystery; the Celestial Worthy Who Delivers from Sin in the Nine Depths; the Celestial Worthy Who Saves from Suffering in the Ten Directions; the Perfected One of Great Compassion Who Saves from Suffering; the Perfected One of Great Compassion and Great Benevolence; the countless true sovereigns of the Assembly of Salvation, the incense-bearing officials who transmit petitions, the messengers of merit, and the Earth God of this place along with the rightful local deities: we respectfully invite all of you, venerable deities, to receive together the offering of this stick of true incense. Today I announce this matter:

I have heard that the Three Pure Ones, the highest sages (the supreme deities revered in Daoism), opened the scriptures of the Three Caverns (Dongzhen, Dongxuan, Dongshen) and instructed the world with a compassionate heart. The Celestial Worthies of the Ten Directions are present everywhere, rescuing beings from suffering. Their grace extends throughout heaven and earth and reaches even the underworld. The beings of the six realms part the mists and look up to a radiance like that of the sun and moon, and even the lands of the Nine Depths turn to dust and sand, bearing the heavenly beings who come to deliver them. How much more so, then, with the Huanglu Keyi (Keyi) (the Daoist liturgy for invoking blessings for the dead and delivering their souls), which has handed down its ritual standards, and the Purple Pure Palaces, which have established their teachings, extending aid universally and delivering beings widely, boundless and vast.

Now, for the soul of the deceased, [name], following the Nine-Grade True Rites (rites performed according to different grades), we beseech the holy and venerable ones of the heavens of the Ten Directions. We reverently cleanse the ritual altar and sincerely pour out our grief, repenting of the countless faults of many lifetimes and dissolving the accumulated karmic obstacles of many births. Now the orchid-fragrant ritual space has been fully prepared, and the precious incense sends up curling smoke. We reverently face the Most Venerable, proclaim the method of repentance, and bow our heads in refuge to the Dao of the Limitless (Wuji).

We respectfully invoke and praise the Three Refuges.

Having taken refuge in the Three Treasures, the sages and perfected ones of the Ten Directions can see and know all. Now, for the soul of the deceased, [name], we follow the true liturgy and rely on the recitation and cultivation of the assembly of Daoists to accumulate blessings for them in the underworld and to help deliver them to rebirth. We solemnly and purely arrange incense and flowers, offering them with sincere devotion.

The masters and the faithful gathered in the ritual space...

The incense is like the precious aromatic wood of the Qian Forest (the legendary forest of a celestial realm that yields wondrous fragrance), and like the numinous root-wood of Juku Isle (a legendary immortal continent). Burning incense can manifest the radiance of the Dao (the Way) and De (Virtue/Power), and can also gather the auspicious Qi (vital energy) of heaven and earth. The incense is taken from its jeweled casket and has only just been kindled in the golden tripod, and the ritual assembly then wishes that the sincerity of this single petal of incense may reach throughout the splendid immortal realms of the ten directions. All present devoutly take refuge and reverently make offering.

Celestial Worthy of Floating Incense Surveying Afar (Fuxiang Yuanlan Tianzun)

On the agarwood altar, auspicious clouds swirl about; a single petal of heart-incense expresses the deepest sincerity and reaches throughout the splendid immortal realms of the ten directions. The ritual assembly devoutly takes refuge and reverently makes offering.

Celestial Worthy of Floating Incense Surveying Afar

On the agarwood altar, auspicious clouds swirl about; a single petal of heart-incense expresses the deepest sincerity. May the Celestial Worthy Who Relieves Suffering descend to this place, that the souls of the departed may be delivered, and that homage may be paid to the Three Pure Ones (Sanqing), the three highest deities revered in Daoism.

The roots of the fresh flowers come from Langyuan (a legendary immortal realm), and their blossoms open upon the Lingtai (the seat of the heart-mind and Shen, or spirit). They are like the immortal cassia putting forth five branches, and like the fragrant lotus blooming ten zhang high. Petals fall in profusion around the seats, and flower-shadows gently coil through the air. Flowers of every color are held with reverence and scattered in offering to the ten directions. The ritual assembly takes refuge and devoutly makes offering.

Celestial Worthy of Precious Flowers in Solemn Purity (Baohua Yanjing Tianzun)

The flowers are graceful in form and bloom without fading; fresh flowers are radiantly arrayed upon the platter to express sincere intent. May the Celestial Worthies of the Three Realms (the honored deities of the realms of the Three Pure Ones, as spoken of in Daoism) look down and heed this wish, so that the souls of the departed may be delivered, and homage may be paid to the Compassionate Worthies.

The source and flow of the water run deep and far, and its benefit to all living beings is without end. The assembly draws clear water from the Eastern Well (the Well mansion in Daoist astral conception) and then offers the water toward the ten directions. Though the offering is simple, what is precious is the devoutness of the heart. The ritual assembly takes refuge and devoutly makes offering.

Celestial Worthy of Sweet Dew in Free Flow (Ganlu Liutong Tianzun)

Clear water, deep and vast as a jade sea, becomes numinous and wondrous currents; its expanse is boundless and limpid, moistening the myriad things. May the Celestial Worthies of the ten directions look down and heed this. All take refuge and devoutly make offering.

Celestial Worthy of Sweet Dew in Free Flow

Clear water, deep and vast as a jade sea, becomes numinous and wondrous currents; its expanse is boundless and limpid, moistening the myriad things. May the Celestial Worthies of the ten directions look down and heed this, so that grace may descend upon the departed and help them pass smoothly free of sufferings that close about them like a net.

I have reverently heard: the Celestial Worthy Who Relieves Suffering (Jiuku Tianzun) fills the worlds of the ten directions and, by the power of divine majesty, constantly rescues living beings and leads them out of their lost ways. Living beings, however, do not perceive this, just as the blind cannot see the sun and moon. I come originally from within the Great Non-Being (Taiwu), and the living beings I deliver and guide are without limit. Auspicious clouds open the path of life, and propitious vapors seal the gate of death. At the outset I set in motion the wondrous working of the beginning of the Mysterious Origin (Xuanyuan), so that the mechanism of auspicious resonance may run through unobstructed. All karmic offenses are redeemed and all calamities are escaped; people ascend afar to the source of the immortal realm and enter the vast, pure realm that accords with the natural course of things. Such power of the Dao (the Way) is measureless and boundless. Now, facing the precious light, we bow and gaze upon the sacred countenance of the Celestial Worthy, expressly to repent, for a certain deceased soul, the faults of that life and to remove the transgressions after death. The ritual assembly, sincere and reverent, pays homage with a single heart.

With a single heart we pay homage to the Celestial Worthy of the Great Canopy, of the Primordial Beginning (Daluo Yuanshi Tianzun).

With a single heart we pay homage to the Celestial Worthy of the Jade Aurora, of the Numinous Treasure (Yuchen Lingbao Tianzun).

With a single heart we pay homage to the Celestial Worthy who is able to repent and remove the faults of life and dispel the transgressions after death. The ritual assembly, sincere and reverent, pays homage with a single heart.

With a single heart we pay homage to the Celestial Worthy of the Great Canopy, of the Primordial Beginning.

With a single heart we pay homage to the Celestial Worthy of the Jade Aurora, of the Numinous Treasure.

With a single heart we pay homage to the Celestial Worthy of Undifferentiated Origin, of the Dao and of De (Virtue/Power) (Hunyuan Daode Tianzun).

With a single heart we pay homage to the Great Unity Celestial Worthy Who Relieves Suffering (Taiyi Jiuku Tianzun).

With a single heart we pay homage to the Celestial Worthy Who Extracts Guilt from the Ninefold Darkness (Jiuyou Bazui Tianzun).

With a single heart we pay homage to the Celestial Worthy, Jade Treasure Sovereign on High (Yubao Huangshang Tianzun).

With a single heart we pay homage to the Celestial Worthy of Mysterious Perfection and Myriad Blessings (Xuanzhen Wanfu Tianzun).

With a single heart we pay homage to the Celestial Worthy of Great Subtlety and Ultimate Extremity (Taimiao Zhiji Tianzun).

With a single heart we pay homage to the Celestial Worthy of the Mysterious Heights, the Jade Aurora (Xuanshang Yuchen Tianzun).

With a single heart we pay homage to the Celestial Worthy, Supreme Saint Who Ferries Immortals (Duxian Shangsheng Tianzun).

With a single heart we pay homage to the Celestial Worthy Who Cherishes Life and Delivers Destinies (Haosheng Duming Tianzun).

With a single heart we pay homage to the Celestial Worthy of Great Numinosity, Sovereign of the Void (Tailing Xuhuang Tianzun).

With a single heart we pay homage to the Celestial Worthy of Limitless Great Flourishing (Wuliang Taihua Tianzun).

With a single heart we pay homage to the Celestial Worthy of the Jade Void, the Luminous Sovereign (Yuxu Minghuang Tianzun).

With a single heart we pay homage to the Celestial Worthy, True Sovereign of the Spirit Cavern (Dongshen) (Zhenhuang Dongshen Tianzun).

With a single heart we pay homage to the Greatly Compassionate, Greatly Merciful Perfected (Zhenren) Who Relieves Suffering.

With a single heart we pay homage.

With a single heart we pay homage to the Celestial Worthy of Limitless Great Flourishing.

With a single heart we pay homage to the Celestial Worthy of the Jade Void, the Luminous Sovereign.

With a single heart we pay homage to the Celestial Worthy, True Sovereign of the Spirit Cavern.

“Chaoli” is the worship and praise within Daoist Zhaijiao (purification ritual); the repeated homage here to the various Celestial Worthies and Perfected is made in order to repent offenses for the deceased soul and to pray for salvation and deliverance. The Celestial Worthy of the Great Canopy, of the Primordial Beginning, the Celestial Worthy of the Jade Aurora, of the Numinous Treasure, and the others are all honorific titles of exalted Daoist deities.

With utmost sincerity we prostrate before the Zhenren (Perfected One) of great compassion and great mercy, who saves from suffering and delivers from distress.

With utmost sincerity we prostrate before the Zhenren of great compassion and great mercy, who widely bestows grace.

After the obeisance, the whole assembly kneels together for a long while, entrusting their lives and making repentance.

We of the ritual assembly (the Daoist personnel taking part in the rite), with utmost sincerity, devote body, Shen (spirit), and life to the supreme sages of the Three Pure Ones (Sanqing)—the three highest deities venerated in Daoism—and to the Celestial Worthies Who Save from Suffering of the Ten Directions. We respectfully implore all of you, in great compassion and great mercy, to bestow grace widely and to send down profound favor.

Now we conduct the ritual of the Daoist altar, paying court to the celestial realms and burning incense in prayer, to confess and repent on behalf of the deceased. The deceased so-and-so, whom we commend for deliverance, from birth until departure from this life, in everyday bearing and action, became stained with the dust of the six roots—eye, ear, nose, tongue, body, and mind (the six fundamental faculties that perceive the outer world and give rise to thoughts). Pursuing empty glory and easeful pleasure, the deceased thereby accumulated every kind of fault. Passing through the casting away of this body and the receiving of a new one, in endless rebirth, the deceased has heaped up measureless karmic offenses. May all the honored deities pardon every grave offense of his bodily karma (karma produced by the actions of the body).

We humbly pray that the Three Treasures—the Dao (the Way), the Jing (scripture/classic), and the Master, which Daoism venerates—will compassionately extend their protection; that the Celestial Worthies Who Save from Suffering of the Ten Directions will carry out salvation; and that they will issue the golden writ pardoning offenses, so that the deceased may receive this grace and ascend to the divine realms. With utmost sincerity we knock our heads and offer ritual thanks to the Unsurpassed Void Sovereign, the Supreme Perfected Three Treasures.

Buxu (the chanted portion of a Daoist rite, often performed together with processional steps).

We further consider that the deceased so-and-so still stands in need of deliverance. We earnestly beg the Celestial Worthy Who Saves from Suffering to issue the golden writ, pardon the offenses, and cause the deceased to receive grace and ascend to the divine realms. With utmost sincerity we knock our heads and offer ritual thanks to the Unsurpassed Void Sovereign, the Supreme Perfected Three Treasures.

Buxu.

We further consider that, although the bodily karma of the deceased so-and-so has already been cut off, the mental karma (karma produced by the thoughts and intentions of the mind) has not yet been cleared away. We therefore once more solemnly petition the sages of the ten directions, declaring a covenant before the assembled sages, to repent the offenses of the deceased’s former life, and we ask the sages to bear witness for him to the good affinities formed this day. After we of the ritual assembly have taken refuge, we again pay court in reverent worship.

With utmost sincerity we prostrate before the Celestial Worthy of the Primordial Beginning of Daluo (Daluo Yuanshi Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of Numinous Treasure of the Jade Court (Yuchen Lingbao Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of the Dao and De (Virtue/Power) of Primordial Chaos (Hunyuan Daode Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of Great Unity Who Saves from Suffering (Taiyi Jiuku Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy Who Uproots Offenses in the Ninefold Darkness (Jiuyou Bazui Tianzun).

With utmost sincerity we prostrate before the Imperial Supreme Celestial Worthy of Jade Treasure (Yubao Huangshang Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of Mysterious Truth and Myriad Blessings (Xuanzhen Wanfu Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of Great Subtlety and Ultimate Extremity (Taimiao Zhiji Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of the Jade Court Above the Mystery (Xuanshang Yuchen Tianzun).

With utmost sincerity we prostrate before the Supreme Sage Celestial Worthy Who Delivers Immortals (Duxian Shangsheng Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy Supreme in Heaven Who Cherishes Life and Delivers Destinies (Haosheng Duming Tianshang Tianzun).

With utmost sincerity we prostrate before the Celestial Worthy of Mysterious Truth and Myriad Blessings.

With utmost sincerity we pay homage to the Celestial Worthy (Tianzun) of Supreme Wonder and Utmost Extremity.

With utmost sincerity we pay homage to the Celestial Worthy of the Jade Court above the Mystery.

With utmost sincerity we pay homage to the Celestial Worthy, the Supreme Saint Who Delivers Immortals.

With utmost sincerity we pay homage to the Celestial Worthy Who Cherishes Life and Delivers Lives.

With utmost sincerity we pay homage to the Celestial Worthy, the Great Numinous Sovereign of the Void.

With utmost sincerity we pay homage to the Celestial Worthy of Boundless Great Splendor.

With utmost sincerity we pay homage to the Celestial Worthy, the Illustrious Sovereign of the Jade Void.

With utmost sincerity we pay homage to the Celestial Worthy, the True Sovereign of the Cavern of Spirit (Dongshen).

With utmost sincerity we pay homage to the Perfected One (Zhenren) of Great Mercy and Great Compassion Who Saves from Suffering.

With utmost sincerity we pay homage to the Perfected One of Great Mercy, Great Compassion, and Great Beneficence.

When the acts of worship are finished, each person kneels for a long time, takes refuge, and makes confession.

We Daoists who carry out the rites, with a single heart, take refuge in the supreme saints of the Three Pure Ones (Sanqing)—the three highest deities venerated in Daoism—and in the Celestial Worthies of the Ten Directions Who Save from Suffering. We respectfully invite them, with hearts of great compassion, to spread their grace widely and to send down vast blessings. Now we hold this ritual assembly, pay homage to the Celestial Worthy of the Primordial Beginning, burn incense, and offer repentance and confession on behalf of the deceased.

The soul of the deceased so-and-so, whom we commend for deliverance, from birth until departure from this life gave rise in the heart to every kind of feeling—joy, anger, love, and hatred—while greedy desires and delusive thoughts likewise sprouted one by one from the mind. The faults thereby committed are boundless and without measure. We pray that you will pardon every karmic offense created by the heart. We respectfully wish that compassionate grace may extend throughout the ten directions and extinguish the roots of karmic offense, so that the pure soul of the deceased may soon leave the Nine Earths, the depths of the underworld, and peacefully enjoy a realm of blessing. With utmost sincerity we bow our heads and ritually thank the Unsurpassed, Correct, and True Three Treasures—the treasures of the Dao (the Way), the Jing (scripture/classic), and the Master.

Buxu, the chanted passage in Daoist Keyi (liturgy).

We further fear that, although the karmic deeds of the mind of the deceased so-and-so have already been removed and right mindfulness can be restored, the karmic deeds of speech have not yet undergone confession, and the roots of evil karma remain difficult to cut off. Therefore we once again make supplication on his behalf to the Unsurpassed, Correct, and True Three Treasures.

Buxu.

We remain concerned that, although the deceased, so-and-so, has already cleared away the evil karma in the heart and has for a moment given rise to right mindfulness, the root of evil will still be hard to cut off if the karma of speech has not undergone repentance. We therefore once again, on his behalf, respectfully invite the sacred beings of the ten directions, praying that the three karmas of body, speech, and mind be eliminated, so that the soul of the deceased offered for deliverance may understand that the karma wrought by body, heart, and mouth is as illusory as it is false. The stains of sin thereby disperse, and, through reverence for the orthodox teaching of the Three Treasures—the Dao (the Way), the Jing (scripture/classic), and the master—wholesome thoughts are able to grow. The ritual assembly takes refuge and bows once more.

With utmost sincerity we worship the Celestial Worthy of the Primordial Beginning of the Great Canopy, the Celestial Worthy of Numinous Treasure of the Jade Aurora, the Celestial Worthy of Chaotic Origin and of the Dao and De (Virtue/Power), the Celestial Worthy of Great Unity Who Saves from Suffering, the Celestial Worthy Who Uproots Sin in the Ninefold Darkness, the Celestial Worthy of the Jade Treasure August Sovereign, the Celestial Worthy of Mysterious Truth and Myriad Blessings, the Celestial Worthy of Supreme Subtlety Reaching the Ultimate, the Celestial Worthy of the Mysterious Upper Jade Aurora, the Celestial Worthy, Supreme Sage Who Delivers Immortals, the Celestial Worthy Who Cherishes Life and Delivers Destiny, the Celestial Worthy of Great Numinosity, Sovereign of the Void, the Celestial Worthy of Boundless Great Efflorescence, the Celestial Worthy of the Jade Void Bright Sovereign, and the Celestial Worthy of the True Sovereign of Dongshen (the Cavern of Spirit), together with the Greatly Compassionate Perfected Who Saves from Suffering and the Greatly Compassionate and Greatly Beneficent Perfected.

When the worship is finished, each person kneels for a long while and repents, entrusting life itself.

“The three karmas of body, speech, and mind” is a common expression in Daoist rites of repentance. It refers to the karma produced by bodily conduct, by speech, and by the thoughts within. “The Three Treasures of the Dao, the Jing, and the master” means the Dao, the scriptures, and the teachers who transmit the orthodox Way. “So-and-so” is the form of address used in the rite to stand in for the name of the deceased. In the original text, the passage from the Celestial Worthy of Great Unity Who Saves from Suffering through the Celestial Worthy of Mysterious Truth and Myriad Blessings appears twice; above, the names are listed once in accordance with the source and are not repeated.

We, the assembled congregation, sincerely take refuge, with body, Shen (spirit), and nature and life, in the Three Pure Ones (Sanqing, the three highest venerated deities of Daoism) and the Heavenly Worthy Who Saves from Suffering in the Ten Directions (the deity who delivers beings throughout the ten directions). We respectfully invite all the venerable deities to bestow their blessings widely with great compassion and to send down profound grace. Today we hold this ritual altar service to pay homage to the Primordial Heavenly Worthy, burning incense to confess our offenses and repent our faults. On behalf of the deceased, N.N., whom we seek to deliver, we pray: from birth until death, this person spoke words at odds with the heart, killed living beings at will for food, used glib and flattering speech, and deceived others with fawning words. Whether committed personally or urged on others, the karmic offenses created are boundless and beyond measure. We pray that the venerable deities pardon and dissolve every grave sin created by the tongue.

We respectfully ask that the three karmas of body, speech, and mind (deeds, words, and thoughts) be cleansed, and that the six senses of eye, ear, nose, tongue, body, and mind be made pure. Relying on the power of the holy ones of the ten directions, may the deceased be freed forever from the dark path of suffering. Again we pray for pardon of all grave sins of speech; may the three karmas be dissolved and the six senses purified, and, relying on the power of the holy ones of the ten directions, may the deceased depart forever from the dim and sorrowful road. The congregation bows in utmost sincerity, paying reverence and gratitude to the Three Treasures of the Supreme and True: the Dao, the Jing (scriptures), and the Master.

Pacing the Void, the Three Invocations, and the Three Prostrations (the chanting and worship segments of a Daoist ritual).

We revere the Heavenly Worthy Who Saves from Suffering in the Ten Directions, who manifests in the worlds of the ten directions to deliver beings of heaven and humankind alike, gathering Qi (vital energy) and merit together to aid the souls of the guilty dead. Passing beyond this realm, one arrives at the Palace of Lasting Joy in the Heaven of the Eastern Pole, where dwells the greatly compassionate and benevolent Heavenly Worthy Who Saves from Suffering. This Worthy made a vast vow to deliver all beings universally, and through hundreds of millions of kalpas those liberated have been beyond counting. If one can recite and proclaim the Worthy's precious name, contemplate with single-minded devotion the Worthy's compassionate form, and take refuge in faith without slackening, reciting continually without pause, one will be freed from all realms of suffering and receive supreme blessings: great fortune enjoyed in the heavens, and no more hearing the wailing of the hells. The flames of the hells will become cool and refreshing ground, and the forests of swords will turn into tall, towering trees. The deceased will ascend to the Palace of Zhuling (in Daoist belief, the place of salvation in the underworld) and go directly to have an audience with the Primordial Heavenly Worthy. We now ask our fellow practitioners to join in praising the Heavenly Worthy.

Together we recite the precious name of Qinghua (the honorific title of the Emperor of Qinghua).

Now that we have heard the precious name and have also contemplated the venerable deity's form with full attention, we recall that the deity's merit is lofty and vast, able to dispel calamity and pardon transgressions. Relying further on the power of the Dao and the power of the Jing, we help the deceased accumulate blessings in the underworld and ascend to a higher realm; and relying on the wondrous sound of the Dao and the sound of the Dharma, we awaken and enlighten the consciousness of the deceased. The true Jing holds subtle principles, and now once more we proclaim the secret canon. The congregation takes refuge in the Dao and its teachings and recites with utmost sincerity.

The Wondrous Jing of Saving from Suffering

At this moment the precious scriptures (Jing) are recited, and by the power of the scriptural text merit is accumulated for the souls of the dead in the netherworld, so that they may be released and rise to higher stations. One also relies on the mysterious tones of the Dao (the Way) and the sounds of the sacred teaching to guide the departed souls to set their minds aright and awaken to principle. Subtle meanings lie within the true scriptures, and the classics long kept secret are expounded once more. The ritual assembly takes refuge in the Dao and its methods and recites them with sincere hearts.

The Wondrous Scripture for Deliverance from Suffering

At this moment the precious scriptures are recited, their sound reaching the farthest extremes of the ten directions; jade tones and precious invocations resound through all the heavens. May the Golden Lads who attend the incense form incense seals in the heavens (patterns shaped by swirling incense smoke), and may the Jade Lads who preside over the scriptures present the text upon the jade registers. In this way the offenses accumulated over successive lifetimes may be cleared away, and blessings may descend upon this day. Whether living or dead, all receive the grace of opening into peace and prosperity, and grasses, trees, birds, and beasts likewise give thanks for the virtue that nourishes and sustains their growth.

Power so extraordinary extends to every place of solemn majesty. It frees the Three Paths (places of suffering such as the hells, hungry ghosts, and animals) from the toil of cruel torment, and brings an end to the bitterness and sorrow of the Nine Nights (the dark netherworld). Further, the myriad beings and every kind of sentient life may all board the boat of the Six Perfections (a metaphor for guiding living beings toward liberation by means of six methods of practice) and together ascend into the realm of the Three Pure Ones (Sanqing; the supreme heavens venerated in Daoism).

With sincere hearts we bow our heads, offering reverence and thanks to the Unsurpassed Sovereign of the Void and the Orthodox and True Three Treasures.

Dedication of Merit