《靈寶領教濟度金書》Vol. 104

This passage from the Lingbao Lingjiao Jidu Jinshu documents a Daoist purification ritual (Zhaijiao) known as the "Bright Truth Ceremony," specifically detailing the repentance process before deities of the ten directions. Here is the modern interpretation of the eastern segment of the ritual:

The ritual masters light incense and guide the devotees (participants in the ceremony) in reverent prostrations toward the deities of the East. They first pay homage to the highest celestial beings of the eastern direction, including the Infinite Supreme Numinous Treasure Celestial Worthy (Wuji Taishang Lingbao Tianzun) of the East, the perfected sages who have attained the Dao, the Supreme Mysterious Origin and Ultimate Three Heavens Infinite Great Dao (Taishang Xuanyuan Wushang Santian Wuji Dadao)—the highest divinities in Daoism—as well as key eastern immortals such as the Green Lad Celestial Emperor Lord (Qingtong Shangzhen Tiandi Jun) and the Nine Elders Immortal Capital Lord (Jiulao Xiandu Jun).

The devotees then confess the accumulated karmic transgressions from countless kalpas of cyclic rebirth. These sins include the negative consequences of the three karmic actions (body, speech, and mind), faults arising from the six emotions (joy, anger, sorrow, pleasure, love, and hatred), and obstructions caused by the ten causes and five desires (various temptations). These karmic burdens, like piled dust, have entangled body and mind unnoticed, accumulating over time to form dual retribution in both yin and yang manifestations.

Following the liturgical procedures outlined in the Jiuyou Yukui Mingzhen Kepin (Bright Truth Jade Casket of the Nine Darknesses), the masters establish the ritual altar. Through ceremonial acts such as burning incense, scattering flowers, and bowing to the Three Primes (Heavenly, Earthly, and Water Officials), they offer sincere repentance on behalf of the devotees to the deities of the ten directions. They pray for the eradication of grave sins spanning life and death, so that departed souls may be purified in the Azure Mystery (the eastern celestial realm), their spirits ascending to the Azure Canopy (the heavenly domain). This ensures blessings for living relatives, prosperity for the family lineage, and the dissolution of misfortunes. Ultimately, the ritual aims for union with the Dao and transcendence beyond physical form.

The southern segment of the ceremony follows a similar structure, though the venerated deities shift to the southern pantheon, including the Infinite Supreme Numinous Treasure Celestial Worthy of the South and distinct southern immortals like the Red Qi Cinnabar Spirit Elder Lord (Chiqi Danling Laojun) and the Great Harmony Perfected Lord (Taihe Zhenjun). Through this systematic arrangement of sacred directions, the ritual constructs a complete cosmic sacred space.

This scripture pertains to the Daoist Zhaijiao (purification ritual) and Keyi (liturgy) for the salvation of deceased souls, primarily describing how repentance and ritual ceremonies can liberate wandering spirits. Deities mentioned—such as the "Jade Maiden of Eternal Life, Grand Marshal of Benevolent Birth" and "Elder Han Jun"—are Daoist divinities presiding over life and death.

The general meaning conveys that throughout countless cycles of rebirth, the deceased accumulated karmic burdens (the "Three Karmas" referring to actions of body, speech, and mind; the "Six Passions" denoting emotional desires) like layers of dust. These entanglements bind body and soul, causing the spirit to remain trapped in suffering, unable to attain liberation.

Now, following the protocols of the Jiuyou Yukui Mingzhen Kepin (a Daoist scripture for salvation), through ritual acts such as incense offerings, flower scattering, and prostrations to the Three Pure Ones (Sanqing—the Jade Pure, Upper Pure, and Supreme Pure Celestial Worthies), sincere repentance is made to plead for absolution of the deceased’s transgressions. May the departed soul escape the darkness (the "Black Register" symbolizes the underworld’s ledger of sins) and be reborn in the immortal realms (Bicheng and Jiangque are names of celestial paradises), ultimately merging with the Dao.

The latter section invokes deities of the Western Paradise of Ultimate Bliss, including the Supreme Numinous Treasure Celestial Worthy and the Most Exquisite Supreme Perfection God of Western Splendor, reiterating similar aspirations for salvation. Through such rituals, it is hoped that the deceased may ascend to the ranks of immortals (Qiongdu signifies the celestial abode), attain enlightenment upon the lotus throne (symbolizing purity), and perpetuate virtuous karmic connections.

This scripture is a penitential prayer text used in Daoist zhaijiao (purification rituals), primarily containing invocations for the northern and northeastern directions. During the ceremony, Daoist priests burn incense and perform acts of contrition on behalf of the ritual patron (zhai zhu) to dispel calamities, resolve misfortunes, and liberate deceased souls.

In the northern invocation, priests address their repentance to the Supreme Lingbao Heavenly Worthy of Boundless North (one of Daoism's highest deities) and numerous sacred beings. They describe how the deceased's accumulated karma from past and present lives—comprising the three karmic actions (evil deeds committed through body, speech, and mind) and six emotional defilements—has entangled their being like clinging dust. Following the protocols of the Jiuyou Jade Cabinet Mingzhen Liturgical Code (a key Daoist scripture for soul salvation), they perform purification rituals to dissolve these transgressions, praying that the departed may transcend the sufferings of Fengdu (the Daoist underworld) and be reborn in blessed realms. Concurrently, they seek longevity and blessings for living relatives, ultimately aspiring for union with the Dao.

The northeastern invocation follows a similar structure, directed toward deities of that direction including the Flying Divine Kings of Boundless Great Dao. The text again confesses the deceased's karmic burdens across lifetimes, seeking ritual purification to cleanse these obstructions.

The entire ceremony manifests Daoism's religious function of liberating souls and dispelling misfortunes through zhaijiao rituals, emphasizing how contrition and divine power can resolve karmic obstacles and bring deliverance. The practice reflects core Daoist soteriology where ritual action and celestial grace work synergistically to transform karmic patterns.

This passage is a repentance and disaster-averting ritual from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, describing the process of conducting zhaijiao (purification rituals) to deliver deceased souls and bless the living.

The section on the southeast direction explains: We practitioners now devoutly burn incense, surrendering our body, mind, and life to the Dao (the Way), repenting on behalf of the ritual patron before the celestial deities of the southeast. This direction is home to venerable beings like the Supreme Lingbao Heavenly Worthy, the Southern Elder Lord, and the Cinnabar Spirit Imperial Elder, who govern divine responsibilities including longevity, salvation, and resurrection.

The scripture confesses for the deceased: Through countless cycles of rebirth, the dead accumulated sins as numerous as desert sands through their three karmic actions (of body, speech, and mind) and six sensory desires (of eyes, ears, nose, tongue, body, and consciousness). These karmic bonds entangled their being unknowingly, growing over time until they faced retribution in the underworld (Xuan Cao), potentially sinking into perpetual suffering.

Following the liturgical procedures of Jiuyou Yukui Mingzhen Kepin (The Jade Casket of Nine Darknesses Clarifying Truth), the ritual employs fasting, incense offerings, flower scattering, prostrations to the Three Primes (heaven, earth, and water officials), and devotion to the Ten Directions (infinite realms), seeking to cleanse heavy karmic burdens. The prayer wishes the deceased may hear proper teachings in the Turquoise Heaven (a Daoist paradise), attain perfection in the Great Plain Heaven (realm of purity), wash away sinful marks in the Golden River, and roam freely in sacred lands. Simultaneously, it invokes protection for living relatives, ensuring household peace and enduring blessings.

The southwest section follows similar patterns of repentance before different celestial beings of that direction. The ritual aims to elevate souls into "formless existence," merging with the Great Dao, while granting the living "dissolution of myriad calamities like melting ice" and "the descent of countless blessings." The merit generated pervades all realms, collectively celebrating the joy of attaining the Dao.

Frequently mentioned, Jiuyou Yukui Mingzhen Kepin is a crucial scripture for soul salvation, while "Three Primes" refers to the Great Emperors of Heaven, Earth, and Water, and "Ten Directions" represents the infinite cosmic realms. These rituals embody Daoism's religious practice of mediating between heaven and humanity through zhaijiao ceremonies.

This passage from the Lingbao Lingjiao Jidu Jinshu (Golden Book of Lingbao Salvation Rituals) describes repentance and salvation rites directed toward deities of the southwest and northwest. It details the confession of karmic transgressions and prayers for the liberation of the deceased.

To the Infinite Supreme Lingbao Celestial Lord (one of Daoism's highest deities) in the southwest and all perfected sages, the ritual confesses: The deceased, through countless rebirths, became bound by ten causal conditions and five desires due to their three karmic actions (body, speech, and mind) and six sensory afflictions (eyes, ears, nose, tongue, body, and mind). Their accumulated sins are as numerous as desert sands. Unaware of these karmic bonds that entangle body and spirit, their misdeeds gradually formed the Black Register (the underworld's record of sins), condemning them to retribution in the Dark Offices (the underworld bureaucracy) after death, potentially leading to eternal damnation.

Following the liturgical standards of the Jiuyou Yukui Mingzhen Kepin (Scripture of Luminous Truth from the Jade Casket of the Nine Darknesses), the ceremony employs fasting, incense offerings, flower scattering, and prostration (kowtowing) to sincerely repent before the Three Realms (of heaven, earth, and water) and the Ten Directions' deities. The rites seek to cleanse heavy karmic burdens across lifetimes, praying that the deceased may escape the infernal prisons of Luofeng (a Daoist hell realm) and ascend to immortal paradises like Langyuan (the Jasper Park), riding phoenixes and cranes skyward. Simultaneously, blessings are invoked for living relatives—warding off misfortunes and spreading grace universally. The ultimate aspiration is for the departed to merge with the Dao, rising into formless transcendence.

An identical repentance is offered northwestward to the Infinite Supreme Lingbao Celestial Lord and other deities. The ritual master, referring to themselves as "your subject" on behalf of the patron sponsoring the rite, petitions for the soul's deliverance to the Moon Palace (celestial lunar abode), liberation from the underworld, and purification in celestial realms—Qingdu (the Pure Capital) and Zifu (the Purple Mansion).

This scripture is a prayer text used in Daoist zhaijiao (purification rituals) to express gratitude and seek blessings from celestial deities. The general meaning conveys:

We practitioners now light incense and devote our body, mind, and life essence to the Dao, offering thanks on behalf of the ritual master to the supreme divinities of the boundless realms. These deities include: the Most High Lingbao Tianzun (one of Daoism's highest deities), the Thirty-Six Heavenly Sovereigns, the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the three supreme deities), Yuanshi Tianzun (the Daoist creator god), the Jade Emperor, and countless other supreme divinities.

The text enumerates numerous honored deities from the Daoist pantheon, such as the spirits governing yin-yang and vital energies, deities of the sun, moon and stars, the Three Luminaries (sun, moon, stars), and the Five Planets with Nine Luminaries. These deities collectively form Daoism's vast spiritual hierarchy that governs the operation of all creation.

Practitioners confess the accumulated karmic transgressions committed by themselves and the ritual master through countless rebirths - sins arising from greed, anger, and delusion that have piled up like dust and sand, entangling body and mind unknowingly. Through this zhaijiao ritual, they seek divine forgiveness for these offenses and pray for bestowed blessings of longevity, ultimately aspiring to attain the state of "merging with the Dao in truth" - the supreme realm where practitioners unite completely with the Great Dao.

This scripture characteristically embodies Daoism's religious sentiment of "universal celebration with heaven." Through solemn rituals that bridge the human and divine realms, it expresses reverence for the deities while conveying practitioners' ultimate ideal of transcending the cycle of rebirth to achieve perfect union with the Dao.

This scripture is a liturgical text for Daoist zhaijiao (purification ritual) ceremonies to liberate deceased souls. It describes how repentance rituals can redeem the spirits of the departed:

From the moment humans receive physical form, their virtuous and evil deeds are recorded in the dark registers of the underworld. After death, these souls face judgment in the netherworld courts (Xuan Cao) and may fall into the suffering of rebirth. Following the liturgical procedures of the Jiuyou Yukuai Mingzhen Kepin (Jade Repository of the Nine Darknesses' Bright Truth Ritual Grades), the ceremony involves burning incense, scattering flowers, and prostrating to the Three Primes (Heavenly, Earthly and Water Officials) to confess sins before the deities of the Ten Directions, beseeching pardon for the deceased's transgressions.

The ritual specifically invokes deities of the limitless lower realms, including the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), the Empress of Earth (Tailing Huangmu), the Five Sacred Peaks and Four Rivers deities, and the perfected immortals of sacred grottoes and blessed lands. They are entreated to absolve the deceased's accumulated sins from the Three Poisons (greed, hatred, delusion), Six Emotions (joy, anger, sorrow, etc.), and Five Desires (wealth, lust, fame, food, sleep). These transgressions pile up like dust, causing souls to sink in the cycle of rebirth.

Through the merit of the zhaijiao ceremony, the rite seeks to liberate souls from the underworld courts (Di Si) and elevate them to celestial realms (Qingdu and Zifu both denote heavenly palaces), achieving unity with the Dao (Dao he zhen). The blessings also extend to living relatives, ensuring family prosperity. Ultimately, the deceased attains the Dao and ascends, merging with the formless Great Dao, while the ritual's blessings bring universal celebration.

The "Jade Repository of the Nine Darknesses" refers to texts recording underworld laws; "Three Primes" indicates the Three Officials; "Ten Extremes" represents the ten directional realms; and "Golden Tower and Jade Capital" both signify celestial abodes. Through confession and offerings to deities, the ceremony achieves the religious purpose of benefiting both yin (spirit) and yang (living) realms.

With reverent hearts, we now light the sacred incense, offering our body, mind and life essence to the presiding ritual master (zhai master) [Name]. We direct our confession to the supreme deities of the ten directions—the Most High Lord Lingbao Tianzun (Celestial Worthy of Numinous Treasure), all sages who have attained the Dao, immortal lords, celestial sovereigns of primordial Qi (Fanqi), divine beings of the ten directions, and numinous officials.

For the deceased [Name], we confess: Through endless cycles of rebirth, bound by karmic currents of past and present lives, they became entangled upon reincarnation with the Three Poisons (greed, hatred, and delusion), the Six Roots (sensory faculties), ten evil causes and five worldly desires, accumulating sins as countless as desert sands. These karmic obstructions entwined body and spirit without awakening, compounding daily until they committed transgressions in the yang world and plotted misdeeds in the yin realm. From birth recorded in the register of sins (Black Register), they now face judgment in the underworld courts (Mysterious Tribunal), in danger of falling into hell realms without deliverance.

Following the liturgy of the Jade Purity Bright Truth Canon of the Nine Darknesses, we now observe purification rites (zhaijiao), practice Daoist cultivation, burn incense and scatter flowers, bowing to the Three Officials (Heavenly, Earthly and Water Officials) and confessing devoutly to deities of the ten directions. We pray for the cleansing of heavy sins across lifetimes, that the departed soul may be liberated from the underworld to soar through the eight extremities. We petition the Five Thearchs of the directions and beseech the Three Officials to erase karmic records. May the soul be purified in the Crimson Mansion of Refining Flames and attain immortal fruition in the Eastern Paradise of Azure Radiance (Wonderful Adornment Palace).

May celestial beings guide the soul to behold the golden countenance of the Tianzun (Celestial Worthy), transcend the Three Realms' bondage, and attain liberation amid the auspicious light of the jade throne. May it wander freely through immortal gardens of the Four Luminous Mountains and revel in palaces of nine-jeweled lingzhi mushrooms, eternally preserving its vital essence to achieve true immortal rank. Let these merits fragrance a hundred generations, blessing the entire lineage. Secretly protect descendants that households may dwell in purity, with flourishing kinship ties. May all beings trapped in the Five Paths (devas, humans, animals, hungry ghosts, hells) and Three Miserable Realms (fire, blades, blood) receive grace of rebirth, with all living things bathed in salvific compassion.

May the blessings of this zhaijiao spread universally, celebrated throughout heaven and earth. As the departed attains the Dao, may it ascend to formless realms, merging completely with the Great Dao. [After the ritual] chant the closing hymn and return to the Hall of Silent Meditation.

This scripture passage from Chapter 104 of the Numinous Treasure Golden Book of Salvation and Deliverance documents funerary zhaijiao rites for soul salvation, encompassing confession, divine supplication, and soul refinement—embodying Daoism's compassionate spirit of universal deliverance.