《靈寶領教濟度金書》Vol. 158

This passage is from the Ten Directions Repentance Ritual section of the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation Through Teaching), a Daoist text. It describes the liturgical (Keyi) practice of confessing sins and seeking blessings from deities of the ten directions, including east and south. Here we examine sample repentance texts for the eastern and southern directions.

The Eastern Repentance text conveys: I have heard that the Spring Deity Goumang (Wood Spirit) spreads vitality in the east, while the Green Emperor Taihao (Celestial Ruler of the East) governs spring's natural order. Now a fasting devotee (Zhaizhu) has established this purification ritual for a specific purpose, confessing transgressions to seek grace. Considering the karmic burdens accumulated by sentient beings through rebirth cycles—recorded in the underworld's black registers—we offer incense and scattered flowers with complete physical and mental devotion. We beseech the Eastern Limitless Supreme Numinous Treasure Celestial Worthy (one of the highest deities) and the Nine Qi (Nine Heavenly Energies) Divine Lords for absolution. May calamities disperse and blessings descend, ancestors be liberated and descendants flourish, households find peace, and ultimately may we merge with the great Dao.

Similarly, the Southern Repentance states: I understand the Fire Virtue Star Lord Lingzhen Laojun manifests fiery radiance in the south, while the Longevity Great Lord governs solar essence. The fasting devotee establishes this ritual confessing how beings driven by six sensory desires create three karmic obstructions (evil deeds of body, speech, and mind). We petition the Southern Limitless Supreme Numinous Treasure Celestial Worthy and Three Qi Divine Lords for pardon. May fortune multiply daily while misfortunes vanish, descendants thrive and ancestors transcend, ultimately attaining unity with Dao's perfect truth.

Both texts share parallel structure: first praising the directional deities' virtues, then stating the ritual's purpose, finally requesting disaster relief and blessings. The "black registers" refer to underworld documents recording human transgressions in Daoist belief, while "three karmic obstructions" denote sinful pathways through physical action, speech, and thought. Ritual actions like incense burning and flower scattering express devotion, embodying Daoism's practice of purifying karma through repentant cultivation.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), primarily consisting of invocations to three cardinal directions: the West, North, and Northeast. Each section follows a similar structure—confessing transgressions and seeking blessings from the deities of the respective direction.

In the Western section, it first describes the seasonal arrival of the golden wind and the radiant manifestation of the White Emperor (the Celestial Sovereign of the West). The patron of the ritual establishes the Zhaijiao for a specific purpose, confessing sins recorded in the underworld ledgers—transgressions accumulated over lifetimes due to indulgence in the six sensory desires (eyes, ears, nose, tongue, body, and mind) and the three karmic actions (body, speech, and thought). Through offerings of incense and scattered flowers, along with wholehearted devotion, they beseech the Western Limitless Supreme Lingbao Tianzun (Heavenly Lord of Numinous Treasure), the Seven Qi Celestial Lords, and other deities to absolve their sins, bestow blessings, eliminate misfortunes, elevate their ancestors, ensure family safety, and ultimately unite with the Dao.

The Northern section similarly begins by depicting the seasonal governance of Xuanming (the Northern deity) and the auspicious clouds revealed by the Black Spirit (Northern divine presence). The patron conducts the ritual to confess and seek forgiveness from the Northern Limitless Supreme Lingbao Tianzun, the Five Qi Celestial Lords, and other divine beings, praying for longevity, the dispelling of calamities, prosperous descendants, a thriving household, peace near and far, and ultimately ascension to the realm of the perfected.

The Northeast section describes the governance of the Azure Dragon (Eastern deity) and the celestial administration of Taixiang (a stellar official). The patron’s prayers mirror those of the previous directions—confessing sins and seeking divine favor. This ritual reflects the Daoist practice of communicating with deities through Zhaijiao to eliminate karmic obstacles and secure divine protection. Each direction corresponds to distinct deities and symbolic meanings, embodying the Daoist sacred understanding of cosmic orientation.

This scripture is a penitential prayer text used in Daoist zhaijiao (purification rituals), primarily structured around invocations to three directions: northeast, southeast, and southwest. Each directional prayer follows a similar pattern of confession and supplication.

The text begins by describing how sentient beings remain trapped in the cycle of rebirth, indulging in the six sensory desires (sight, hearing, smell, taste, touch, and thought) and accumulating transgressions through three karmic actions (evil deeds committed by body, speech, and mind). These misdeeds are recorded in the black registers of the underworld courts (Xuan Cao). Through fasting practices, incense offerings, and flower scattering, devotees now beseech the Infinite Supreme Numinous Treasure Celestial Venerable (Wuji Taishang Lingbao Tianzun) and various divine officials of each direction to absolve their sins.

The northeast invocation seeks disaster relief, longevity, family harmony, and ancestral liberation. The southeast prayer implores for blessings to descend, misfortunes to disperse, and household tranquility. The southwest section references the White Emperor of the West (Su Huang) who governs autumn's authority, praying that all beings may receive support amid the season's natural withering energy.

Each directional supplication concludes by wishing divine grace upon all living creatures, with practitioners ultimately attaining Daoist immortality through union with the supreme Dao. The text's reference to "Infinite Supreme Numinous Treasure Celestial Venerable" denotes one of Daoism's highest deities, while "five numinous beings" (wuling) represent the Five Phase spirits and "four qi" (siqi) signify seasonal energies—all essential concepts in Daoist cultivation.

This scripture is a petitionary document (shuwen) used in Daoist Zhaijiao (purification rituals) to beseech deities for absolution and blessings. The text primarily addresses two celestial directions - the northwest and the zenith - following similar structures but invoking different divine beings.

The northwest invocation is directed toward the Great Emperor of Dark Warrior (Xuanwu, the northern water deity and Daoist guardian) and the Black Emperor (one of the Five Thearchs). It describes how the ritual master (zhai zhu), burdened by karmic transgressions accumulated through countless rebirths, finds these offenses recorded in the black registers of the underworld. Through fasting, incense offerings, flower scattering, and other ritual acts, supplication is made to the Supreme Lingbao Celestial Worthy of Limitless Greatness (a supreme Daoist deity) and various celestial officials in the northwestern quadrant. The petitions seek boundless absolution and calamity eradication; ancestral deliverance to celestial realms and prosperous descendants; and universal grace for all living beings. The ultimate goal is attaining Daoist immortality and merging with the Great Dao.

The zenith invocation addresses the Primal Spirit (manifestation of primordial Qi) and the Yellow Emperor (central thearch). Through similar purification rituals, it seeks expungement of karmic records. Specific requests include auspicious signs descending while misfortunes disperse; illustrious descendants continuing scholarly traditions; ancestral ascension and misfortune elimination; plus household harmony. The final aim likewise seeks mystical unity with the Dao, achieving formless transcendence.

Recurring terms include "six sensory desires" (liu qing, referring to cravings of eyes, ears, nose, tongue, body and mind) and "three karmic misdeeds" (san ye, encompassing physical, verbal and mental transgressions) - both representing attachments Daoist cultivation seeks to transcend. The "black registers" (hei bu) denote underworld records of transgressions, while "mystery courts" (xuan cao) refer to celestial administrative offices. Through incense burning, flower offerings, and divine supplication, these rituals establish communion between heavenly and earthly realms to pursue liberation.

I have heard that the earth bears all things, praising the ceaseless creativity of nature; the heavens encompass everything, gathering harmonious Qi (vital energy) to govern the world below. When Yin and Yang are in harmony, heaven and earth are at peace. Now, the patron of this ritual (the host of the Zhaijiao purification ceremony) has established an altar for a specific purpose, repenting of transgressions and seeking divine grace, hoping to dispel misfortune and obtain blessings. He is deeply troubled: the karmic debts accumulated over countless lifetimes, indulging the six emotions (sight, hearing, smell, taste, touch, and thought) and pursuing the three karmic actions (deeds of body, speech, and mind), have all been recorded in the dark ledgers of the underworld, their roots of evil yet to be cleansed through repentance. Thus, with utmost sincerity, he cultivates purification through ritual practice, burning incense and scattering flowers, devoting his body, mind, and life to submission before the Supreme Lingbao Heavenly Worthy of the Boundless Below (one of the highest Daoist deities) and all the divine immortals and spiritual officials, begging for forgiveness of his immeasurable transgressions and the complete eradication of obstacles. May calamities scatter like the wind, and auspiciousness gather like rivers; may ancestors ascend to the heavens on radiant clouds, and descendants be blessed with glory; may the family flourish and prosper, and life be peaceful and smooth; may all living beings receive this divine grace. Upon attaining the Dao, may he transcend physical form and unite with the Great Dao.

(Mount Tai, Eastern Peak section) I have heard that the majestic Riguan Peak of Mount Tai stands tall, bathed in the sunlight of Fusang (the legendary place where the sun rises); Yunting Peak soars into the clouds, receiving the brilliance of the morning sun. Mount Tai governs the growth of all things and oversees the lives of mortals. Now, the patron of this ritual has established an altar for repentance, troubled by the karmic debts accumulated over countless lifetimes through indulgence in the six emotions and three karmic actions, all recorded in the underworld. Thus, with sincere devotion, he cultivates purification, submitting to the True Lord of the Green Emperor of Mount Tai (deity of the Five Sacred Peaks), the Flying Immortals, and the realized sages of the grotto-heavens, praying for blessings and the removal of karmic obstacles. May ancestors ascend on primordial Qi, descendants attain honor and prosperity, misfortunes be severed, kinship harmonized, and all beings universally blessed. Upon attaining the Dao, may he transcend physical form and unite with the Dao.

(Mount Heng, Southern Peak section) I have heard that the towering Zigai Peak stands solemnly in the shade of the Xiang River, while the Zhuling Grotto gathers the true immortals of the south. This sacred mountain ensures the diligence of a hundred spirits and the grace bestowed upon all things. Now, the patron has set up an altar for repentance, troubled by unresolved karmic debts over many lifetimes. Thus, with sincere devotion, he cultivates purification, submitting to the immortals of Mount Heng, praying for the dispelling of calamities and the bestowal of blessings.

This scripture records a Daoist zhaijiao (purification ritual) prayer addressed to the sacred peaks (Southern Mount Heng, Western Mount Hua, and Northern Mount Heng) for confessing sins and seeking absolution. The text comprises three main sections:

The first section invokes the Red Emperor True Lord of Southern Mount Heng (deity of Fire Virtue in the south). Devotees express concern about negative karma recorded in the underworld's Black Registers (sin ledgers) across past and present lives. Through fasting, incense offerings, flower scattering, and other ritual acts, they surrender body, mind, and destiny to the divine. They beseech the Red Emperor and the mountain's immortal sages to pardon boundless transgressions—erasing underworld records while securing celestial blessings for family prosperity, ancestral liberation from the three realms, and household distinction. The ultimate goal is achieving Dao-realization to ascend and merge with the supreme Dao.

The second section addresses the White Emperor True Lord of Western Mount Hua (deity of Metal Virtue in the west). Describing Hua Mountain's towering peaks touching the heavens, it emphasizes the Five Sacred Peaks' governance over all creation. The ritual master (zhai host) establishes this purification rite to dispel misfortune, confessing sins accumulated through multiple rebirths. Through fasting rituals, they petition the White Emperor to dissolve karmic obstacles, ensuring nine generations of ancestors (jiuxuan qizu) find peace in celestial realms while living relatives share these blessings and all beings receive grace.

The final section prays to the Black Emperor True Lord of Northern Mount Heng (deity of Water Virtue in the north). Noting Mount Heng's guardianship over the northern Youdu (netherworld) and cosmic order, the practitioner repents for sins spanning countless kalpas. The zhaijiao ritual seeks the Black Emperor's full absolution—elevating ancestors, glorifying the family lineage, and extending beneficence universally.

The recurring term "six passions" (liuqing) refers to sensory desires arising from the six roots (eyes, ears, nose, tongue, body, and mind), while "three karmas" (sanye) denotes evil deeds of body, speech, and thought—both central to purification. The entire ceremony embodies the Daoist practice of using ritual fasting and confession to purify body-mind and dissolve misfortunes.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), containing invocations to three sacred entities: Mount Song (the Central Sacred Peak), the Solar Palace, and the Lunar Palace. Its core purpose is for devotees to seek disaster relief, ancestral salvation, and family blessings through fasting and repentance.

The section addressing Mount Song: As the central peak among the Five Sacred Mountains, Mount Song is revered in Daoism as the site where the Yellow Emperor (one of Daoism's venerated progenitors) attained immortality. The fasting practitioner (Zhaizhu) repents for karmic transgressions recorded in the underworld's Black Registers—sins accumulated through indulgence of the six sensory faculties (eyes, ears, nose, tongue, body, and mind) and three karmic actions (physical, verbal, and mental misdeeds) across countless rebirths. Through incense offerings, flower scattering, and wholehearted devotion, they beseech the mountain deities to absolve these sins, granting their family blessings as enduring as the Eastern Sea and Southern Mountains. The prayer seeks the ancestors' deliverance to the Vermilion Palace (a Daoist celestial realm) while securing protection for living relatives.

The Solar Palace invocation: In Daoist cosmology, the sun is personified as deities like the Supreme Perfect Sage and Solar Palace Matron, governing light and vitality. After similar repentance, the practitioner implores these solar deities to eradicate familial misfortunes, enabling ancestors' purification in the Vermilion Abyss (the southern furnace of immortal refinement) while descendants flourish with the radiant blessings of sun and moon essence.

The Lunar Palace section (though not fully detailed in the original) presumably follows parallel structure—seeking purification and protection from lunar deities.

The text concludes with the shared spiritual aspiration: that all living beings (flora and fauna, winged and aquatic creatures) may receive divine grace, ultimately guiding practitioners toward "union with the Dao's perfection" (Yu Dao He Zhen)—where individual existence merges completely with the Dao, transcending physical limitations. This vision embodies the Daoist ideals of "universal compassion and salvific deliverance."

I have heard that the essence of the moon (Yin Jing) shines upon the Eastern Well constellation, casting its pure radiance; its luminous beams purify the night sky, nourishing all things with immaculate light. It governs all nations and nurtures living beings. A devotee has now established purification rituals (Zhaijiao) for a certain matter, repenting sins and seeking grace, hoping to dispel misfortune and obtain blessings. The devotee deeply laments: through countless cycles of rebirth, accumulated karmic offenses persist endlessly; the six emotions run wild, the three karmic evils run rampant—these transgressions have already been recorded in the dark ledgers of the underworld (Xuan Cao), with sinful roots yet to be cleansed. Thus, with utmost sincerity, the devotee now cultivates purification and practices the Dao, burning incense and scattering flowers, surrendering body, mind, and life to the Most True Great Sage Moon Palace Lady, the Radiant Youth, the Jade Maiden Who Scatters Light, and all the divine officials of the lunar palace. They beseech forgiveness for immeasurable sins and their eradication. May auspicious clouds part and blessings descend, may the roots of calamity scatter like wind, may they ride the pure light to soar to lofty realms, attaining lasting peace and blessings for generations to come. May their names be inscribed in the immortal registers of Fangzhu (the celestial realm), may karmic debts be dissolved, may their family's honor shine brightly, and may all living beings receive grace. Upon attaining the Dao, may they ascend to the formless realm and merge with the Great Dao.

Water Palace Section:

I have heard that the Virtue of Water (Shui De) flows through all directions, inhaling and exhaling at Guixu (the abyssal end of the sea), circling the four oceans, drawing from the sacred springs of Kunlun Langyuan (the immortal paradise). It nurtures all things and moistens all life. A devotee has now established purification rituals for a certain matter, repenting sins and seeking grace. The devotee similarly laments the cyclical karmic offenses of many lifetimes, the unchecked passions and rampant evils, already recorded in the underworld. With sincere devotion, they burn incense and offer flowers, surrendering to the Great Emperor Fusang of the Water Palace, the Divine King of Yang Valley, the Great Deity of Clear Coldness from the Cavern of Mystery and Abyss, the Water Emperors of the Three Rivers and Four Seas, the Nine River Sources, and all divine officials of the waterways—the Jiang, Huai, and Ji. They pray for the pardon of boundless sins. May a hundred blessings gather, may the four great demonic obstacles disperse, may descendants flourish for generations, may ancestors ascend riding the light, may grievances be resolved and virtue flourish, and may all living beings share in this grace. Upon attaining the Dao, may they ascend to the formless and merge with the Dao.

Scripture Treasure Section:

I have heard that though the Great Dao does not speak, it teaches through phoenix seal-script (Feng Zhuan) in the jade heavens; the methods of action manifest through dragon-script (Long Zhang) in the jade archives (Qiong Ji). These scriptures sustain the workings of all things, transforming and nurturing beings like the bellows (Tuo Yue). A devotee... (The subsequent content follows a similar structure, expressing the intent to repent sins and seek salvation through the power of scriptures.)

This is a penitential prayer text from a Daoist zhaijiao (purification ritual), expressing the devotee's repentance and supplication to the deities. The repetitive phrasing reflects the formal structure of Daoist liturgical texts.

The ritual master, having established this purification ceremony for a specific matter (referred to as "a certain affair"), deeply repents for transgressions accumulated through countless rebirths (a Buddhist-Daoist concept referring to karmic accumulation across reincarnations). In the cycle of rebirth, indulgence in the six sensory desires (sight, hearing, smell, taste, touch, and thought) and three karmic actions (physical, verbal, and mental) has led to these offenses being recorded in the black registers (records of misdeeds) by the Mysterious Offices (Daoist underworld institutions).

Through this purification practice, with offerings of incense and scattered flowers (ritual offerings), the devotee dedicates body, mind, and life essence to the supreme Thirty-Six Sacred Scriptures (major Daoist canon). The prayer requests the Jade Maidens and Youths (divine attendants of scriptures) and various Lingguan (Daoist guardian deities) to convey this appeal, beseeching forgiveness from the Ten Directions' Limitless Supreme Numinous Treasure Celestial Worthy (one of Daoism's highest deities) and the Celestial Lord of Primordial Qi (a divinity embodying primordial energy).

The blessings sought include: dispelling calamities, attracting fortune, ancestral protection, material abundance, prosperous descendants, wisdom and clarity, literary legacy, legal disputes resolved, and health for all ages. Furthermore, the prayer aspires for all beings to receive divine grace, ultimately achieving spiritual realization, merging with the Dao (unity with the ultimate truth), and transcending physical limitations.

The recurring phrase "Your subject has heard" follows the formal structure of Daoist memorial documents. By extolling how the Five Numinous Energies (Wu Ling, the vital forces of the Five Phases) nurture all things and how the Three Luminaries (sun, moon, and stars) illuminate the cosmos, it establishes the legitimacy of the petition. Each section concludes with "encompassing the ten directions/three luminaries," symbolizing the perfected state that embraces all dimensions of existence.

This scripture passage depicts the scene and devotional content of a Daoist zhaijiao (purification ritual) ceremony. Through practices such as fasting, scripture recitation, incense burning, and flower scattering, practitioners devoutly pray to deities including the sun, moon, stars, and the sacred mountains.

The practitioner first invokes the perfected sages (honorific title for high-ranking Daoist deities) residing in the celestial palaces of the sun, moon, and stars, along with the immortal beings of the Jade Maiden Palace. They pray for calamities to dissipate like morning dew and blessings to descend like mist, seeking protection for the peace of all family members, young and old, and for descendants to become cultivated scholars. Simultaneously, they petition for the liberation of ancestral souls to return to the source of the Dao (the Way), that all beings between heaven and earth may receive divine grace. The ultimate goal remains achieving immortality and merging with the Dao.

Next, supplications are made to the imperial lords of the Five Sacred Mountains (Mount Tai in the east, Mount Hua in the west, Mount Heng in the south, Mount Heng in the north, and Mount Song in the center), ascended immortals, and realized adepts dwelling in famous mountain grottoes. The ritual sponsor (zhai zhu) conducts this zhaijiao for specific purposes, confessing transgressions while seeking disaster relief and blessings. The text mentions how accumulated karmic offenses throughout the cycles of rebirth are recorded in the dark registers of the underworld, requiring purification through zhaijiao rituals.

Finally, prayers entreat the Five Sacred Mountain deities to pardon boundless transgressions, eliminate all misfortunes, and bestow complete blessings. The practitioner hopes for divine protection over descendants, ancestral ascension to immortal realms, harmonious peace within and beyond the family, and grace extending to all living beings. The ultimate cultivation goal remains achieving authentic realization of the Dao and complete union with it.

This passage demonstrates the Daoist religious practice of confessing transgressions and seeking blessings through zhaijiao rituals, embodying the tradition's doctrinal principle of "delivering all sentient beings."