《太上靈寶洪福滅罪像名經》

In the land of Annin, there lived a prince named Taixu (styled Haikong), who made a solemn vow to renounce worldly life and cultivate the Dao. His father, seeing the prince's resolute determination and upright character, realized he could not dissuade him. The king summoned the kingdom's highest realized master, the Peerless Perfected (Wushang Zhenren), to the palace.

The prince prostrated himself, crawling forward to kowtow and plead: "This unworthy Taixu has encountered a true master after a thousand lifetimes—my heart is filled with both shame and reverence, unable to express my gratitude. I have heard of the Numinous Treasure Great Method (Lingbao Dafa), the True Scriptures of the Three Primes (Sanyuan Zhenjing), and other supreme purple texts with golden tablets and jade registers (precious Daoist scriptures) whose words shine with radiant light. I beg the Perfected One to reveal their true meaning and pacify this worldly heart of mine."

The Peerless Perfected smiled and said: "Excellent! Such sincere pursuit of the Dao is truly rare. These true scriptures contain the supreme secret methods for delivering celestial beings and mortals—their profundity is such that even ordinary immortals cannot comprehend them. Though you are a prince, I would not transmit them lightly unless your heart were perfectly pure." Upon hearing this, Taixu immediately prostrated fully and crawled forward with the wind to plead again.

The Perfected One expounded: "All worldly phenomena are illusory and impermanent—birth, aging, sickness, and death revolve endlessly. Who can maintain wealth and status forever, no matter how exalted? Human life is as brief as sparks from flint or lightning flashes. Though the supreme Dao methods are normally secret... considering your sincerity..." Taixu immediately requested to renounce his princely title and retire to mountain forests. Moved by his sincerity, the king granted his wish.

Seeing Taixu's steadfast Dao-mind, the Perfected One followed celestial protocol to open the Purple Yang Jade Case with Cloud Brocade Pouch (a treasure box containing scriptures) and transmitted the "True Writings of Numinous Treasure" (Lingbao Zhenwen) and "Precepts of the Three Primes" (Sanyuan Pinjie), among other classics. After kowtowing in profound gratitude, Taixu bid farewell to his father and entered Mount Renniao for secluded cultivation. After twelve years of diligent practice, the Five Elderly Emperor Lords (Wulao Dijun, five high-ranking immortals) bestowed scriptures confirming his realization.

On the Zhongyuan Festival (Ghost Festival), the palace's main hall was solemnly adorned with divine banners and precious canopies, offering spiritual fruits, rare flowers, fine incense, jewels, and a hundred delicacies while conducting extensive purification rituals (zhaijiao) and almsgiving. A wondrous fragrance soared to the highest heavens, signifying the perfection of his merit and virtue.

In the highest celestial palace of the heavens, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), perceiving karmic opportunities for salvation in the human realm, descended from the northwest direction accompanied by his divine entourage. This included flying immortals, various heavenly emperors, jade maidens and youths, vajra spirit kings, and celestial warriors. In an instant, the palace became filled with gathered immortals, yet without the slightest hint of crowding.

From the Celestial Venerable's mouth radiated five-colored divine light—a luminous brilliance so penetrating it illuminated all three thousand great chiliocosms, making every phenomenon as clearly visible as the palm of one's hand. Such divine power was truly beyond ordinary comprehension. Addressing the four assemblies of celestial and earthly immortals present (referring to heavenly immortals, earthly immortals, water immortals, and human immortals), he proclaimed: "I observe that men and women in the mundane world, burdened by karmic obstructions accumulated over countless lifetimes, remain trapped in arrogance, indulgence, and afflictions, resulting in shortened lifespans and inability to attain liberation. Today I shall specially open a gateway of expedient means to extricate beings from suffering."

The Celestial Venerable then expounded: "The karmic sources of sentient beings are complex, with retributions of good and evil permeating the entire dharma realm. The suffering caused by negative karma is boundless." To aid living beings, he concisely revealed twenty-four precepts as guidance for those lost in delusion. These precepts served as a sword to sever afflictions and a lamp to illuminate the confused path—capable of purifying the mind, liberating from bondage, and ultimately realizing true attainment.

At that moment, a Perfected Being named Xianwei, witnessing this extraordinary dharma assembly, rejoiced exceedingly and praised before the Heavenly Emperor: "Previously I had only heard of the majestic virtue and radiance of the Celestial Venerable's assemblies—today I have the fortune to personally participate. All celestial sages jointly expound wondrous teachings; the ten directions become as clearly visible as one's palm; the majestic virtue of Yuanshi Tianzun shines so powerfully it awes even divine spirits." The sacred gathering was encircled by celestial officials, protected by divine creatures including vermillion phoenixes, mysterious tortoises, azure dragons, and white tigers, with countless holy beings like celestial youths and maidens floating in the air—creating a scene of utmost solemnity.

This scripture depicts the Celestial Worthy (Tianzun) revealing the path to liberation for lost sentient beings. Even novice practitioners can ascend the ladder of immortality, yet worldly beings often commit three grave transgressions: lack of benevolence, unfilial conduct, and absence of compassion. These sins are recorded by the Three Officials (Sanguan, the Daoist deities governing heaven, earth, and water realms), making deliverance difficult.

With compassionate wisdom, the Celestial Worthy proclaims: "Listen attentively, for I shall unveil truths never before heard, to relieve afflictions and dispel delusions. Open yourselves to the realm of Mystic Metropolis (Xuandu, the supreme Daoist celestial abode), and comprehend the precious essence of these sacred texts."

The scripture then enumerates thirty-three Celestial Worthies, each bearing distinct divine titles representing specific salvific powers. For instance, "Salvation-Equalizing Celestial Worthy" embodies universal deliverance through impartial compassion; "Bridge-of-All Celestial Worthy" symbolizes the passage connecting mundane and sacred realms; while "Golden-Name Mystic-Quiescence Worthy" represents the profound stillness of golden dharma titles. These appellations encode diverse cultivation methods and vows of salvation.

Devotees are instructed to practice wholehearted refuge through purification rituals (Zhaijie), incense offerings, lamp lighting, and reverent veneration of these sacred names. Such practice erases karmic records from the Jade Archives (Yugui, the underworld's sin-registers) of the Nine Nether Hells, liberating beings from endless darkness. Through this, practitioners gain rebirth in fortunate realms, eliminate sins as countless as Ganges' sands, and accumulate immeasurable merit.

The text culminates by emphasizing "Zhixin Guiming" — total surrender through unwavering faith, particularly to the primordial "Void-Spontaneity Primal Celestial Worthy" (Yuanshi Tianzun, foremost among the Three Pure Ones/Sanqing). This embodies Daoism's fundamental spirit of sacred refuge. By venerating these Celestial Worthies, the scripture illuminates a path of karmic purification, merit accumulation, and transcendence from cyclic existence.

This scripture enumerates the titles of over forty Daoist deities, showcasing the vast pantheon of the tradition. Each invocation begins with "xinli" (devout veneration), followed by the honorific title of a celestial worthy (Tianzun), with these titles often reflecting the deity's distinctive qualities or functions.

For instance, "Supreme Mystery's Profound Mystery Tianzun" embodies the profound and abstruse Dao, while "Immortal Purity's Supreme Truth Tianzun" represents the untainted purity of perfected immortals. "Fragrant Radiance's Primordial Unity Tianzun" symbolizes the sacred realm where aromatic essence merges with divine light, and "Pure Void's Cloud Palace Tianzun" dwells in immaculate celestial palaces above the clouds. Other titles like "Savior from Suffering Tianzun" or "Dharma Treasure Tianzun" directly indicate these deities' salvific functions or their governance over specific domains.

The recurring use of terms like "mystery" (xuan), "truth" (zhen), "void" (kong), and "wondrous" (miao) in these titles reflects Daoism's veneration of profound mysteries and pursuit of ultimate reality. Precious substances such as "gold," "jade," "purple," and "silver" appear as metaphors denoting the deities' majestic dignity. Certain titles like "Southern Pole Tianzun" or "Eastern Florescence Tianzun" connect specific deities to cardinal directions or important Daoist paradises.

Through this litany of celestial invocations, the scripture expresses devotional faith while revealing the hierarchical richness of Daoist cosmology beneath the Three Pure Ones (Sanqing) and Four Sovereigns. Each honorific encapsulates specific Daoist philosophical principles and cultivation concepts, collectively forming a comprehensive system of divine veneration within the tradition.

This scripture enumerates the sacred titles of thirty-six Celestial Worthies (Tianzun, the highest deities in Daoism), depicting their collective efforts to deliver all beings across the Three Realms (the realms of desire, form, and formlessness) within the wondrous paradise of Miaoyue (the Daoist idealized sacred pure land).

The text reveals that each Celestial Worthy holds distinct divine responsibilities and virtues: some embody supreme wisdom (such as the Minghui Zhidao Tianzun, "Celestial Worthy of Luminous Wisdom and Ultimate Dao"), some specialize in relieving suffering (such as the Jiuku Fawang Tianzun, "Celestial Worthy King of Suffering Relief"), some eliminate afflictions (such as the Changchu Fannao Tianzun, "Celestial Worthy Who Constantly Dispels Troubles"), while others guide departed souls (such as the Zhuji Kaidu Tianzun, "Celestial Worthy of Scarlet Pole Liberation"). Each title reflects their unique divine power and compassion—for instance, "Wuwei Dapin Tianzun" ("Celestial Worthy of Non-Action's Supreme Grade") symbolizes the highest state of cultivation, while "Fangbian Zhongmiao Tianzun" ("Celestial Worthy of Skillful Means and Myriad Wonders") represents salvation through adaptable methods.

The scripture particularly emphasizes that mortal men and women who sincerely venerate these sacred titles will attain inconceivable merits: not only will their virtuous deeds be recorded in the celestial archives of the Wuji World (the supreme Daoist heaven), but their merit documents will also be preserved in the Jade Repository (the heavenly archive). Simultaneously, all their karmic transgressions in Fengdu (the Daoist underworld) will be erased, freeing them from the suffering of cyclic rebirth.

The arrangement of these Celestial Worthy titles embodies the Daoist teaching of "adapting teachings to circumstances"—according to the diverse needs of beings, the Celestial Worthies manifest different names and forms to bestow deliverance. Essentially, this passage serves as a sacred register; through reciting these titles, practitioners establish resonance with the Celestial Worthies and receive their blessings.

This scripture primarily explains how devotion and reverence toward the various Celestial Worthy (Tianshi) figures and sacred texts of Daoism can absolve sins and grant liberation. It first describes people's prayers to be freed from the sufferings of the Three Evil Paths (hell, hungry ghosts, and animal rebirth) and the cycle of the Five Paths, to escape the darkness of the underworld, and to be reborn in the celestial paradise, where they may live in carefree abundance, free from material want. All this is made possible through the compassionate protection of the Celestial Worthy and the sincere surrender of devotees.

The text then lists the names of the Ten Directions' Celestial Worthy figures, including the Universal Compassionate Savior of the East, the Great Compassionate Savior of Suffering of the South, and others—each presiding over a specific direction to deliver sentient beings. Following this, homage is paid to the twelve major scriptures of the Dongzhen (Cavern of Perfection) division, such as the Shangqing Jing (Highest Clarity Scripture), Miaozhen Jing (Scripture of Wondrous Perfection), and Daode Jing (Classic of the Dao and Virtue). These scriptures were transmitted by the Celestial Treasure Lord (one of the Three Pure Ones, Sanqing) in the Jade Clarity Palace of the Qingwei Heaven, within the realm of Jade Clarity (Yuqing), totaling 235,440 scrolls.

Next, homage is given to the twelve scriptures of the Dongxuan (Cavern of Mystery) division, including the Taishang Dongxuan Lingbao Jing (Supreme Scripture of Numinous Treasure from the Cavern of Mystery) and the Yuanyang Jing (Scripture of Primal Yang). These were transmitted by the Numinous Treasure Lord (another of the Three Pure Ones) in the Purple Tenuity Palace of Seven Treasures and Primal Yang, located in the Yuqing Heaven of the Highest Clarity (Shangqing) realm, totaling 858,120 scrolls. Through devout reverence toward these Celestial Worthy figures and scriptures, devotees may dispel calamities, eradicate sins, and attain blessings.

This scripture consists of two main sections: first, the veneration of twelve essential Daoist classics, followed by homage to various immortal sages who attained the Dao.

The first section enumerates twelve pivotal Daoist scriptures, including the Taiqing Jing (Great Clarity Scripture), Laojun Cheshi Jing (Scripture of Laozi's Penetrating Vision), and Taishang Jixianpin Jing (Scripture of the Supreme Immortals' Ranks). These texts, totaling 702,080 scrolls, are presided over by Shenbaojun (Divine Treasure Lord, one of the Three Pure Ones) and housed in the Great Clarity Supreme Ultimate Palace within the Great Red Heaven of the Taiqing realm. Collectively termed the Thirty-Six Honored Scriptures, they were inscribed with talismanic diagrams, golden calligraphy, and jade characters, embodying the mysterious Qi (vital energy) of the Three Caverns (Dongzhen, Dongxuan, Dongshen). The Five Phases (Wood, Fire, Earth, Metal, Water) fused to form their texts, their radiant characters illuminating the eight directions. The scripture recounts how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) transmitted these teachings to the Supreme Lord of the Great Dao (Taishang Dadaojun) and the Three Primes' Lord of Great Simplicity (Sanyuan Taisujun) during the first year of the Yankang kalpa, at the Golden Radiance Jade Hall within the Great Canopy Heaven (Daluo Tian). These teachings were meant to instruct the thirty-six heavens, ultimately crystallizing into the Thirty-Six Scriptures that circulate in the Limitless World of the Great Brahma Heaven, revered by exalted perfected beings.

The second section lists over twenty immortal sages who attained the Dao, including renowned figures like Perfected Yu Luoqiao, Perfected Guang Miaoyin, and Perfected Zhen Dingguang, as well as historical Daoist masters such as Guangchengzi and Wei Boyang. These perfected beings, having fully realized the Great Dao, receive devotional homage from Daoist practitioners.

This passage reveals the sacred origins and transmission system of Daoist scriptures while demonstrating the tradition's profound reverence for realized immortals—forming essential liturgical content for practitioners' cultivation. The veneration of these scriptures and perfected beings is considered a profound gateway to the immortal path.

(This scripture is a Daoist repentance ritual text, where devotees confess their transgressions and vow to perform good deeds to seek relief from misfortune. Below is a vernacular interpretation section by section:)

We reverently pay homage to Master Li Xiuzhen of the Absolute Cavern (a realized Daoist practitioner from history). Having first paid respects to the Three Treasures of Dao (the Way), Scriptures, and Masters, we now sincerely confess our transgressions.

We disciples, from countless kalpas (a Buddhist/Daoist term denoting immeasurably long time periods) until this very day, have committed innumerable offenses through body, speech, and mind—as countless as grains of dust. In youth, we indulged in wanton pleasures, committing all manner of wickedness and theft that harmed others, seeking only our own gratification. We employed vicious men to carry out rebellious acts, heedless of danger. We served elders and parents without loyalty or filial piety, acting with cruelty and brutality, constantly scheming against others. We oppressed common people, harbored baseless jealousy, making the masses live in fear while superiors and subordinates grew to hate one another. For all these transgressions, we now fully confess and repent.

Moreover, in spring we set wildfires that killed insects and snakes, laid hunting traps to slaughter creatures, and harmed beings born from wombs (like mammals), eggs (like birds), moisture (like insects), or transformation (like spirits)—leaving no refuge for creatures of water, land, or air, all slaughtered merely to gratify our senses without remorse. For these karmic offenses, we now completely confess and repent.

We spoke false and boastful words to slander good people, sowing discord among relatives and friends, stirring conflicts between neighbors—creating enmity near and far, even inciting murderous intentions. For these faults, we now thoroughly repent.

Greedily hoarding worldly wealth without satisfaction, we exploited others through various means—deceiving face-to-face, benefiting ourselves at others' expense while refusing to aid the poor, indulging solely in miserly avarice. For these karmic burdens, we foremost repent.

After receiving Daoist precepts, we neglected proper practice, seeking only fame and offerings for ourselves without thought of charity. We exploited the name of virtue to deceive the world, squandering donated merit-money for personal indulgence—shameless and unafraid of retribution. For these transgressions, we now earnestly beg for deliverance.

Having completed our confession, we again bow to the Three Treasures and sincerely vow: May all merits from our practice henceforth free us across lifetimes from stinginess and greed. May we never harbor deceit or plunder, but constantly practice charity with compassionate hearts. May we build bridges to benefit all beings, ensuring people's prosperity and harmony between rulers and subjects. May virtuous rewards perfect every incarnation, granting longevity (the Daoist pursuit of enduring life). May we form wholesome connections with all four birth-types (womb, egg, moisture, transformation) and six realms (celestial, human, hell, hungry ghost, animal, asura), together realizing the wondrous Dharma to accomplish supreme Dao.

Finally, we reverently bow to the Four Celestial Worthy Ones: the Supreme Celestial Worthy who saves all beings, the Cinnabar Heaven (Southern Celestial Realm) Worthy who governs myriad spirits, the Northern Mysterious Heaven's Responsive Transformation Worthy, and the Golden Light Dharma King Worthy.

(Note: The entire text systematically confesses transgressions of body, speech, and mind, embodying the Daoist cultivation principle of "repentance for spiritual refinement." It emphasizes purifying body and mind through remorse, vows, and homage to Celestial Worthies, ultimately attaining shared realization of Dao with all beings.)

This scripture enumerates the sacred titles of forty-five supreme celestial venerables (the highest deities in Daoism), showcasing the vast pantheon of the Daoist tradition. Each celestial venerable holds specific divine responsibilities and merits, and devotees may receive corresponding blessings through devout worship.

For instance, "Celestial Venerable of Golden Treasure and Wondrous Light" symbolizes wisdom and illumination, while "Celestial Venerable of Jade Purity and True Cavern" represents the pure Daoist teachings. "Celestial Venerable of Purple Emptiness and Serene Clarity" governs inner tranquility, and "Celestial Venerable of Eastern Florescence and Wisdom" presides over the enlightenment of wisdom. "Celestial Venerable of Universal Radiance and Salvation" specializes in delivering beings from suffering, and "Celestial Venerable of Compassionate Might Who Uplifts the Afflicted" rescues sentient beings through compassionate virtue. These titles often reflect their divine functions, with terms like "Wondrous Light," "Wisdom," and "Salvation" directly indicating their sacred duties.

In the scripture, "Western Radiance" refers to the Western Paradise, "Purple Ultimate" denotes celestial palaces, "Cinnabar Towers" signify immortal abodes, and "Floating Bells" are ritual instruments in Daoism. These terms carry strong Daoist symbolism. When reciting these sacred titles, devotees not only express reverence for the deities but also convey aspirations for wisdom, liberation from suffering, and divine deliverance. Such worship rituals are an essential practice in Daoism, purifying the mind and accumulating blessings through praising the merits of the celestial venerables.

This scripture enumerates the sacred titles of forty-eight Tianzun (Celestial Venerable Ones, the highest deities in Daoism), each representing distinct divine attributes and salvific functions. These appellations reflect Daoism's multidimensional understanding of cosmic truth. For instance, "Yunshi Gaobian" signifies mastery over the operations of time and space, "Ningzun Jinyu" symbolizes the indestructible sacred realm, while "Shangdao Guangyun" represents the boundless transformative power of the Dao.

Recurring keywords in these titles reveal core Daoist concepts: "Xuan" (mysterious) denotes profound truth, "Miao" (marvelous) represents ineffable wisdom, "Bao" (treasure) symbolizes precious teachings, "Yuan" (primordial) indicates the source of all existence, and "Wuwei" (non-action) embodies the natural way. Titles like "Yuchen Jiusheng" emphasize compassionate salvation from suffering, "Weicui Waidao" demonstrates the majestic virtue of protecting orthodox teachings, and "Pingdeng Yungong" manifests the universal embrace of all beings.

These Tianzun titles are frequently employed in Daoist Zhaijiao (purification rituals), where devotees establish spiritual resonance with the deities through recitation, thereby obtaining merits for dispelling calamities and attaining enlightenment. For example, "Faqiao Shanshe" refers to building bridges of liberation for sentient beings, while "Xuzhou Guangji" metaphorically conveys universal salvation through the wisdom of emptiness. Each title concludes with the honorific "Tianzun," expressing supreme reverence for the ultimate Daoist teachings.

This scripture enumerates the honorific titles of the Thirty-Six Heavenly Venerables (the highest deities in Daoism), which devotees recite during worship or repentance rituals. Each Heavenly Venerable's name embodies specific divine attributes and spiritual powers:

First comes homage to the "Heavenly Venerable of the Mysterious Dao in the Cavernous Void" (Dongkong Daoxuan Tianzun), who symbolizes the profound mystery of the vast empty Dao. Next is the "Heavenly Venerable of Awesome Radiance over the Nine Nights" (Weiming Jiuye Tianzun), referring to the deity who subdues the nine netherworld hells. The "Heavenly Venerable of Universal Salvation in All Directions" (Yuanqi Sifang Tianzun) represents boundless compassion reaching all quarters. "Heavenly Venerable Who Constantly Reveals the Dao's Profundities" (Changfu Dao'ao Tianzun) signifies the perpetual manifestation of the Dao's deepest truths.

Other significant Heavenly Venerables include: the "Heavenly Venerable of Compassionate Ferrying Across the Sea of Suffering" (Cihang Kuhai Tianzun), who like a compassionate mother delivers beings from suffering; the "Heavenly Venerable of Eternal Bliss Beyond Life and Death" (Shengsi Changle Tianzun) who transcends mortality to attain everlasting joy; the "Heavenly Venerable Who Subdues Demons from the Three Heavens" (Santian Xiangmo Tianzun) possessing power to vanquish demonic obstacles; and the "Heavenly Venerable of Universal Salvation Across the Six Realms" (Liudao Putong Tianzun) who impartially delivers beings from all six realms (devas, humans, asuras, animals, hungry ghosts, and hell beings).

The latter part of the scripture features the "Heavenly Venerable of Marvelous Existence in True Emptiness" (Miaoyou Zhenkong Tianzun), embodying Daoism's supreme philosophy - apparent nothingness containing infinite marvelous existence; the "Heavenly Venerable of Mysterious Penetration Through the Three Existences" (Xuantong Sanyou Tianzun) who connects the three realms (desire, form, and formless realms); and the "Heavenly Venerable Unfettered by Form or Shape" (Wuzhi Wuxing Tianzun) representing absolute existence beyond all appearances.

The text concludes with mention of the "Thirty-Six Sections of Sacred Scriptures" (Sanshiliubu Zunjing), the collective term for all Daoist canonical texts. Through sequential veneration of these Heavenly Venerables, devotees seek disaster prevention, sin absolution, and wisdom attainment. Each deity's name contains specific cultivation methods and salvific functions, reflecting Daoism's rich pantheon and spiritual cultivation philosophy.

This scripture enumerates the important classics of Daoism's Three Caverns (Dongzhen/Dongxuan/Dongshen) and describes their sacred origins and characteristics.

First, it lists the twelve classics of the Dongzhen (Cavern of Perfection) division, including the Dadong Yujing (Great Cavern Jade Scripture), Shangqing Jing (Upper Clarity Scripture), and Wushang Miyou Jing (Scripture of the Supreme Secret Essentials), all of which guide practitioners toward achieving perfection and attaining the highest spiritual realms. Next are the twelve classics of the Dongxuan (Cavern of Mystery) division, such as the Taishang Lingbao Jing (Supreme Numinous Treasure Scripture), Gongde Jing (Merit Scripture), and Yuanyang Jing (Primordial Yang Scripture), which primarily expound methods for aiding the world, saving others, and accumulating merit. Finally, the twelve classics of the Dongshen (Cavern of Spirit) division include the Gaoshang Yuhuang Jing (Supreme Jade Emperor Scripture), Taiqing Jing (Great Clarity Scripture), and Zhengyi Xiaomo Zhangyi Jing (Zhengyi Rites for Dispelling Demons), focusing on exorcism, averting calamities, and practices for prolonging life.

These thirty-six scriptures collectively form the "Treasure Scriptures of the Three Caverns." They originate from the cosmic source and contain profound mysteries. Some are written in golden phoenix-shaped seal script (Fengzhuan), while others are engraved in jade characters forming dragon-patterned chapters (Longzhang). These texts emit purple-gold radiance, manifesting in the void with octagonal rays of light. The five sections of scripture shine brilliantly, illuminating the Three Realms (celestial, human, and underworld) and even the deepest Nine Darknesses of hell.

Each scripture corresponds to a different celestial realm, with the thirty-six classics expounding teachings across the Thirty-Six Heavens. Through the profound principles of Yin-Yang transformation and the workings of Qian (Heaven) and Kun (Earth), these scriptures open the gate to Daoist cultivation, guiding practitioners on their path. They contain essential cultivation methods such as the "Three and Five" (Sanwu, referring to the Three Dantian and Five Qi) and the "Eight Convergences" (Bahui, the union of the eight directions). Their words are exquisitely refined, serving not only as spiritual techniques but also as sacred mediums connecting heaven and earth.

This scripture depicts a sacred and solemn vision: upon a jade throne adorned with seven treasures, enveloped in nine-colored brocade clouds. On either side of the scripture, a golden boy stands to the left holding incense, while a jade maiden to the right scatters flowers—both offering fragrant blossoms in veneration of this sacred text. This scripture is of utmost rarity, appearing only once every forty thousand kalpas and being transmitted but once every three thousand years.

Celestial deities who devoutly uphold this scripture attain purity and ascension, while terrestrial immortals who receive it gain tranquility. The sun and moon grow brighter by its presence, and the Five Sacred Mountains (Wuyue) stabilize their spiritual essence through its power. When emperors revere it, they rule with sagely wisdom; when nobles honor it, the world achieves peace. Common people who venerate it receive boundless blessings, and cultivators who practice it attain longevity beyond decay. Those who chant and praise this scripture will be graced with immeasurable fortune. Thus, one must take refuge in it with utmost sincerity.

Next, homage is paid to the perfected immortals and sages of the ten directions, including Perfected Lord Ma Mingsheng, Perfected Lord Zhang Daoling (one of the founders of Daoism), Perfected Lord Li Shaojun, and over twenty other renowned transcendents—all pivotal figures in Daoist history who achieved spiritual realization.

The text concludes with a repentance verse: "We disciples, from countless kalpas past until this very day, have wandered in delusion, ignorant of cause and effect, committing countless misdeeds unknowingly, drowning in inverted views beyond full reckoning. Now, before the Three Treasures (Dao, Scripture, and Master) of this sacred altar, we sincerely repent our transgressions and seek forgiveness."

The Celestial Venerables of the Ten Directions (referring to the four cardinal directions, the four intermediate directions, and the realms above and below) in the compassionate Dao-field transmit profound teachings through the thirty-six sacred scriptures. All true immortals and the holy multitudes in the void, those divine beings endowed with the celestial ear (ability to hear all sounds) and celestial eye (ability to see all phenomena), bear witness to our repentance. We disciples vow to fully confess and dissolve all karmic transgressions accumulated through countless kalpas.

First, we repent: From past to present, we have defied the divine, strayed from the true Dao, failed to revere the celestial and earthly spirits, and engaged in coarse and malicious speech and actions. We have slandered orthodox teachings, shown disrespect toward sacred images and scriptures, mocked others for their cultivation of virtue (De), while lacking any sense of shame or remorse. Today, with utmost sincerity, we confess all these transgressions.

Second, we repent: Ignorant of the law of cause and effect, we have failed to repay our parents' kindness and acted recklessly. Arrogant due to privileged backgrounds, we have shown no courtesy to elders and parents. While they lived, we neglected to provide them with nourishing food; after their passing, we abandoned their bodies in the wilderness without proper rites, causing their souls to suffer in the underworld and depriving ourselves of blessings in this world. Such immeasurable transgressions we now sincerely confess.

Furthermore, we repent the karmic offenses of theft. The scriptures state: Even a needle or thread belonging to others must not be taken without the owner's consent—how much worse is outright theft? Yet deluded people scheme to seize by trickery or force, inevitably reaping bitter retribution. If we have committed such wrongs, we must immediately confess and repent.

The scriptures also record: Those who commit grave offenses will, after death, fall into the Avici Hell (the deepest hell realm). This hell measures eighty thousand yojanas (an ancient Indian unit of length) in length and width, enclosed by seven iron walls and covered with seven layers of iron nets, while below lie eighteen partitions. Its perimeter bristles with mountains of blades and forests of swords, each layer containing eighty-four thousand subsidiary hells. At its four corners crouch four massive bronze dogs, each four thousand yojanas long, with eyes like lightning, teeth like sword-trees, tongues like iron hooks, and tails spewing poisonous flames and black smoke of unbearable stench. By each hell-gate stand eighteen jailers, each as ferocious as a rakshasa (demon).

This scripture depicts terrifying scenes of punishment in hell, serving as a stern warning against committing grave sins. Those guilty of the five heinous crimes (killing one's father, mother, or an arhat; shedding the Buddha's blood; or disrupting monastic harmony), slandering Buddhist teachings, stealing temple property, or defiling pure spiritual practice will after death fall into Avīci Hell (the most excruciating of the uninterrupted hells).

In this hell, sinners are impaled through the heart with iron tridents that emerge from their backs. Each of the hell's gates is guarded by eighty-four thousand giant iron serpents spewing venomous fire, filling the entire infernal city with flames and molten iron pellets. Blazing fires surround all four gates, while iron walls and nets extend endlessly in all directions, with various tortures occurring simultaneously.

When undergoing punishment, victims endure such intense heart-burning agony that they faint from pain, only to revive repeatedly within a single day and continue suffering. After leaving Avīci Hell, those who broke precepts or fraudulently received devotees' offerings must sequentially endure eighteen lesser hells: the Ice Hell, Darkness Hell, Scorching Heat Hell, Blade Wheel Hell, Sword Wheel Hell, Fiery Chariot Hell, Boiling Cauldron Hell, Sword Forest Hell, Iron Bed Hell, Bronze Pillar Hell, Iron Mortar Hell, Iron Wheel Hell, Molten Iron Pellet Hell, Spiked Stone Hell, and Molten Copper Drinking Hell—each lasting eight million years.

Upon completing these punishments, they're reborn in wretched circumstances, remaining cut off from Buddhist teachings for five hundred kalpas (immeasurably long periods). Only through encountering spiritual guides might they develop religious aspiration; otherwise, liberation remains perpetually beyond reach. Therefore, disciples should cherish opportunities to hear the Dharma, sincerely repent past misdeeds, and vow that both themselves and nine generations of ancestors may avoid such evil destinies. Ultimately, one must take refuge in the Three Jewels (Buddha, Dharma, Sangha), vowing never to fall into evil realms across lifetimes while perpetually cultivating virtuous practices.

(Note: Through graphic descriptions of hell's horrors, this passage emphasizes karma's dreadful consequences to urge timely repentance. The various hells mentioned reflect Buddhism's cosmological understanding of retribution for evil deeds.)

This scripture primarily expounds on the blessings attainable through cultivating the Ten Virtuous Deeds (Shi Shan), along with the merits of venerating the Thirty-Six Celestial Worthies (Tianshi), the exalted deities of Daoism.

Those who cultivate the Ten Virtuous Deeds will attain complete blessings and virtues, dispel a thousand calamities, and welcome ten thousand auspicious signs. Wisdom nourishes body and mind, while saintly virtue (De) prolongs life. Even the nine generations of departed ancestors will be bathed in the grace of the Dao, receiving liberation in the spiritual realm, ultimately reaching the carefree state of wuwei (non-action), enabling all beings with karmic affinity to transcend suffering.

The scripture then enumerates the names of the Thirty-Six Celestial Worthies, each presiding over distinct merits:

• Qinghua Yanshou Tianshi (Lord of Longevity),
• Shanshuo Miaofa Tianshi (Lord of Eloquent Dharma Teaching),
• Xuantong Jingxing Tianshi (Lord of Serene Cultivation), and others.

These Celestial Worthies possess various functions, such as rescuing beings from suffering, bestowing wisdom, protecting life, and subduing demons. For instance, Jiusheng Huming Tianshi safeguards lives, while Xiangmo Santian Tianshi overcomes demonic obstacles. By paying homage to these worthies, practitioners receive corresponding blessings and empowerment.

The text concludes with mention of "Sulao Tianhuang Tianshi," referring to Yuanshi Tianzun (the Primordial Celestial Worthy), one of the highest deities in Daoism, also known as Tianhuang (Celestial Sovereign). "Sulao" signifies his eternal, ageless nature. The entire passage, through reverence for the Celestial Worthies, embodies the Daoist concept of "merit transference" (gongde huixiang)—benefiting both one's own cultivation and the ancestors as well as all sentient beings.

This scripture enumerates the honorific titles of multiple Tianzun (Celestial Venerables, the highest divine beings in Daoism), demonstrating devout reverence toward these sacred existences. Each Tianzun possesses unique divine powers and merits, covering several crucial domains:

First are twelve Tianzun with specific functions, such as Lingzhen Yinguang Tianzun representing the hidden light of truth, Daqian Shenhua Tianzun symbolizing the wondrous transformations of the cosmos, Danlao Dihuang Tianzun governing earthly vitality, and Jingkong Riyu Tianzun regulating solar movements. Each embodies certain cosmic principles or important stages of Daoist cultivation.

The text then specifically lists over twenty Tianzun bearing the name "Laozi" (manifestations of the Supreme Lord Lao, the deified form of Daoism's founding sage), including Taiyuan Laozi Zongwei Tianzun, Huangting Laozi Taiyi Tianzun, and others. These titles reveal Laozi's divine manifestations across different dimensions, encompassing alchemy (Taidan Laozi Sanzhen Tianzun), longevity practices (Ziyang Laozi Yangshen Tianzun), and wisdom (Qiwu Daoxin Tianzun).

The frequent appearance of core Daoist concepts like "Xuan" (mystery), "Zhen" (truth), and "Tai" (supreme) in these Tianzun titles reflects Daoism's pursuit of cosmic origins and ultimate truth. By venerating these Celestial Venerables, practitioners seek blessings such as wisdom illumination, karmic purification, and longevity. Collectively, the scripture forms a complete Tianzun belief system that serves as essential objects of worship in daily Daoist practice.

This scripture is a hymn used in Daoist worship rituals, consisting of three main sections: first paying homage to multiple Celestial Worthies (the highest deities in Daoism), then venerating the Thirty-Six Sacred Scriptures (key Daoist classics), and finally honoring the Ten Directions' Immortal Saints (perfected beings who attained immortality through cultivation).

The first section venerates nine Celestial Worthies, each with specific honorific titles. For instance, "Primordial Descendant Laozi the Plain Yellow Celestial Worthy" refers to an incarnation of Lord Lao (one of the Three Pure Ones, Daoism's highest deities), while "Six Directions Laozi of the Eight Seasons Celestial Worthy" governs the cosmic directions, and "Purple Measure Laozi of the Flowing Infant Celestial Worthy" symbolizes the sacred embryo state in Daoist alchemical practice. These titles manifest the Dao's multidimensional manifestations.

The second section praises the Thirty-Six Sacred Scriptures, listing twelve precious Daoist texts. Examples include "The Cloud-Turtle's Western Chamber and Wangwu Mountain's Southern Secret True Texts" referring to esoteric scriptures inscribed on divine turtle shells, "Fragrant Forest's Purple Brush and Jade Slips' Golden Texts" describing texts written with precious materials, and "The Great Pure Immortal Realm's Human-Bird Mountain" denoting scriptures from celestial abodes. These classics are treasuries containing profound Daoist teachings.

The third section honors four significant immortal saints. "Perfected Person Ziming" is an immortal from Penglai Mountain, "The Summit-Bearing Haloed One of Tiantai Mountain" refers to the radiant Overseer of Perfection, "Orthodox Unity Perfected Person and Three Heavens Master" denotes Zhang Daoling (founder of the Zhengyi tradition), while "Assisting Sovereign Emperor Chunyang Perfected Person" is Lü Dongbin of the Eight Immortals. These represent historically renowned Daoist adepts who achieved perfection.

This scripture demonstrates Daoism's "Three Treasures" (Dao, scriptures, and masters) veneration system, expressing reverence for the Dao through worship of sacred objects. It forms an essential component of Daoist zhaijiao (purification) rituals and keyi (liturgical) practices.

This scripture passage describes devotees devoutly paying homage to various perfected beings (zhenren, accomplished adepts) in Daoism while repenting for transgressions committed throughout past and present lives.

It first enumerates seven perfected beings: the Good Affinity Perfected from the Seven Jewel Terrace in Miaole Paradise; the Scripture-Attending Perfected and Universally Attained Marvelous Practice Perfected; the Taiji (Supreme Ultimate) Perfected who transmits scriptures, expounds teachings, and delivers the deluded masses; the Elevated Laozi and Riverside Perfected, the Cultured Confucian Scholar; the Abiding Perfected who rescues the world from suffering; the Dust-and-Sand Perfected who adapts to conditions to liberate beings; and the Ten Directions Perfected who awakens beings to their true nature. The devotee sincerely repents before these perfected ones and all Daoist sages (the Three Treasures).

The text then details transgressions committed throughout countless kalpas (immeasurably long periods): ignorance of cause and effect, inverted behavior, and worldly conformity; harshness toward family yet fawning toward outsiders; posing as heroes while indulging in lust, greed, and plunder; bullying the elderly and weak, oppressing orphans; mistreating servants at home while ignoring animals' hunger and thirst; harboring malicious thoughts and uttering arrogant words; offending deities while cursing heaven and earth; groundlessly wishing harm upon others and spreading rumors. Such transgressions bring retribution in this life and beyond.

Further confessions include: drunken misconduct and disrespect toward elders; spreading heresies and sowing discord; ingratitude and deception; irreverence toward scriptures and divine images, handling texts with unclean hands, attending rituals while impure; accepting ritual offerings without practicing charity; defaulting on debts and usury.

Finally, the text expresses sincere repentance for these boundless transgressions. This passage embodies the crucial Daoist practice of "repentance" (chanzui), where self-reflection on transgressions purifies body and mind.

We disciples, whether living or departed, are ordinary beings obscured by ignorance. Lacking true understanding, we often lack compassion and take pleasure in harming living creatures. At times we make improper sacrifices to ghosts and deities, or flatter guests with lavish hospitality; during weddings and festivals we recklessly slaughter livestock, indulging in cooking flesh and blood as delicacies, using animal fat to keep eternal lamps burning. The karmic consequences of such actions are boundless and immeasurable.

The wronged spirits and karmic creditors we've harmed ceaselessly pursue us in the underworld, entangling us in the cycle of birth and death. This traps our souls in endless darkness, suffering in the "Three Wretched Paths" (hell, hungry ghosts, and animal realms), finding no means to cleanse our sins, without even the chance to plead for mercy. Now we sincerely establish purification rituals (Zhaijiao) and create sacred images, making honest confession. We dedicate these meritorious deeds to past karmic creditors, hoping through this virtuous power to be reborn in human or celestial realms, forever severing evil connections and ending the harassment of vengeful spirits.

We vow to extend compassion to all beings of the "Four Births" (womb-born, egg-born, moisture-born, and metamorphosis-born) and "Six Realms" (celestial, human, asura, animal, hungry ghost, and hell). When encountering beings in distress, we will strive to rescue them, helping them escape suffering. Then we'll expound the profound Daoist teachings, planting seeds for their liberation. May they, upon seeing sacred images or hearing dharma names, dispel fear and be freed from afflictions, ultimately attaining eternal peace.

After repentance, we reverently pay homage to the "Three Treasures" (Dao, Scriptures, and Teachers).

We sincerely vow: May we and our departed relatives, through the merit of this repentance, be reborn far from the "Three Wretched Paths" in all future lives, forever parting with the "Eight Sufferings" (birth, aging, sickness, death, separation from loved ones, encountering the disliked, unfulfilled desires, and the aggregates of existence). Free from karmic entanglement and ominous encounters, may we dwell effortlessly in liberated states, joyfully wandering sacred realms of pristine non-action (Wuwei). May we constantly receive celestial and human offerings, hearing sublime music; enjoy peace and harmony in this life, unburdened by afflictions; experience household prosperity, abundant livelihood, and enduring blessings. May all calamities dissolve as we renew our human existence.

Having made these vows, we again bow to the Three Treasures.