《靈寶領教濟度金書》Vol. 182

This passage is a penitential liturgy text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, primarily used in zhaijiao (Daoist purification rituals) as a keyi (liturgical ceremony) for confessing transgressions to various deities. The content is divided into penitential rites for the eastern and southern directions.

In the eastern section, priests offer incense and prostrations while confessing sins to the celestial beings of the Nine Qi Azure Heaven (a reverential term for the eastern celestial realm). The text enumerates numerous divine titles from the eastern pantheon, including the Supreme Lingbao Heavenly Worthy (Taishang Lingbao Tianzun), the Supreme Elder Lord (Taishang Laojun), and the Azure Youth Sovereign (Qingtong Jun). On behalf of the ritual patron (zhai zhu), the priests repent for transgressions committed across past and present lives—violations against heavenly Dao, earthly principles, and human ethics, as well as malicious speech and instigation of others. They beseech the deities for absolution, praying for the patron's purified body and mind, enduring blessings and longevity, familial well-being, and universal peace. The section concludes with aspirations for the patron's eventual transcendence of physical form and union with the Dao after attaining enlightenment.

The southern section similarly begins with incense offerings and prostrations, addressing the deities of the Three Qi Cinnabar Heaven (the southern celestial realm). It lists southern divinities such as the Jade Emperor of Cavernous Numinosity (Dongling Yudi) and the Elder of Three Qi (Sanqi Zhangren). The ritual structure mirrors the eastern portion, employing sincere confession to seek divine pardon and blessings.

This scripture exemplifies the Daoist religious practice of dispelling calamities and invoking blessings through ritualized repentance during zhaijiao ceremonies. It reflects Daoism's emphasis on moral cultivation and the pursuit of physical-spiritual purity. The recurrent term "qi" (vital energy, written as 炁)—a fundamental Daoist concept denoting the primordial substance of cosmic existence—permeates the text.

This passage is from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure for Salvation and Deliverance), detailing the ritual of repentance and supplication (Xiezui Qirang Keyi) in Daoist liturgy. It describes the process of confessing transgressions and seeking absolution from celestial beings through zhaijiao (purification rituals).

The ritual begins with supplications to the southern deities, led by Sima Taiji Zhenren (Great Ultimate Perfected Lord) of the Southern Chang Upper Palace—a revered Daoist divinity—accompanied by Laozi Xuanhe Zhangren, the Red Emperor's true spirit, and other high-ranking immortals. These beings observe the mortal realm, assisting the ritual sponsor (zhaizhu) in repenting for transgressions committed across past lives, the present existence, and countless kalpas. These offenses include delusion by the six dusts (form, sound, scent, taste, touch, and mental phenomena), confusion in the three karmic actions (body, speech, and mind), violations of cosmic principles, breaches of ethical norms, and accumulated infractions against yin-yang precepts. Through incense offerings and ritual circumambulation, the sponsor seeks purification from all karmic obstructions. The prayer requests celestial records of merit (registration in crimson palaces and engraving in cinnabar hills), bestowing blessings of longevity, eternal youth, familial prosperity, and ancestral ascension to immortal realms.

The focus then shifts westward, invoking the Western High Emperor of Seven Qi in the White Heaven—a western celestial sovereign—and his retinue, including Tai Ling Xuan Shi Lao Jun and the Queen Mother of the West (Xi Ling Jin Mu). Similar confessions are made for comparable transgressions, with burning incense petitions for auspicious signs from the western pure heaven. The supplication seeks golden register (immortal records) conferring blessings and jade chronicles (life registers) extending years, the elimination of calamities, ancestral refinement and deliverance at the Eastern Well constellation, and familial enrollment in the Western Numinous paradise. This ensures harmony across the eight directions and universal peace.

This text exemplifies the Daoist "Three Officials Repentance" ritual structure, systematically petitioning deities of all directions to dispel misfortunes and deliver deceased souls. Frequent references to the "boundless world" and "Five Sacred Peaks and Four Rivers" reflect the Daoist cosmological framework of celestial, terrestrial, and aquatic spirit realms.

This scripture is a devotional prayer used in Daoist Zhaijiao (purification rituals) to confess transgressions and seek blessings from the deities of the northern and northeastern directions. The text comprises two main sections.

First comes the confession to northern deities, including the Supreme Lingbao Celestial Worthy of Boundless North (one of Daoism's highest divinities), the Jade Emperor of Supreme Purity from the Mysterious Heaven of Five Qi, and numerous other northern divinities. The ritual participant (zhai master) acknowledges sins committed throughout past and present lifetimes: violating cosmic laws, disrupting human morality, transgressing divine precepts, and creating negative karma through speech. They beseech the deities for absolution and blessings—requesting family prosperity, ancestral ascension to celestial realms, and ultimately the state of "union with the Dao" (becoming one with the supreme Way).

The prayer then turns to northeastern deities, including the Supreme Lingbao Celestial Worthy of Boundless Northeast and the Ultimate Truth's Supreme Sage of Primordial Azure Heaven from the Void-Nothingness of Supreme Purity. Here the participant similarly confesses accumulated transgressions across lifetimes, including delusion by the six dusts (form, sound, scent, taste, touch, and mental objects) and evil deeds through three karmic portals (body, speech, and mind), seeking absolution from these northeastern divinities.

Recurrent phrases carry profound significance: "devoting body, spirit, and life" expresses total surrender to the divine; "adrift in six dusts, entangled in three karmas" describes how worldly desires obscure truth and generate negative karma; while "union with the Dao" represents the ultimate goal of Daoist cultivation. Through confession and supplication for pardon, the ritual accumulates merit toward the ultimate aspiration of attaining Daoist immortality.

This scripture records the liturgical content (Keyi) of repentance and blessing rituals directed toward deities of the southeast and southwest directions in Daoist purification ceremonies (Zhaijiao). It consists of two main parts:

When repenting to the southeast deities, the fasting master (the practitioner conducting the ritual) offers incense and prayers to eliminate karmic obstructions accumulated across lifetimes. These transgressions include improper speech, teaching others to commit evil, violating cosmic laws (Dao), and offending divine beings. The ritual specifically invokes the Celestial Worthies of the southeast's Beginning Blue Heaven (one of the Nine Heavens in Daoism), such as the Supreme Pure Cavern-Ultimate Emptiness Spontaneous Mysterious Dao Lord and the Numinous Treasure Cinnabar-Origin Crimson Yang Ancient Lord, seeking their mercy to dispel calamities and bestow blessings of longevity.

For repentance to the southwest deities, similar incense offerings are made to the Supreme Pure Mysterious-Ultimate Emptiness Spontaneous Vast Obscurity Celestial Worthy and others in the Beginning White Heaven. The text references Buddhist-influenced concepts like the "Six Dusts" (form, sound, scent, taste, touch, and mental phenomena) and "Three Karmic Deeds" (actions of body, speech, and mind), denoting various physical and mental transgressions.

The ultimate goal of the ritual is achieving "union with the Dao in perfection" — through purification by repentance, returning one's life to the primordial source of the Dao. Practical blessings are also sought, including household safety, ancestral liberation, and cessation of warfare, embodying Daoism's religious ideal of universal salvation.

This passage describes the repentance and blessing rituals within Daoist Zhaijiao (purification ceremonies). The fasting practitioner (zhai master) confesses transgressions to various deities, seeking absolution and divine protection.

First, repentance is offered to the exalted sages and sacred spirits of the northwest, including:

• Yuangling Daojun (a high-ranking Daoist divinity)
• Jinhua Zhizhen Lingbao Shisu Laojun (a manifestation of Taishang Laojun)
• Immortals such as Ziyang Zhenggong and the Four Perfected Ones of the Dipper
• Divine beings like Ximing Tailing Xuhuang Daojun

The practitioner acknowledges accumulated wrongdoings across lifetimes: delusion by the six dusts (form, sound, smell, taste, touch, and mental objects), confusion in the three karmic actions (of body, speech, and mind), violations of cosmic principles, and offenses against deities—sins too numerous to count. Through incense offerings and ritual practice, they seek divine mercy, praying for:

• Auspicious signs descending from the Purple Extremity (celestial realm)
• Blessings confirmed by the Golden Florescence (immortal paradise)
• Heaven and Earth bestowing fortune
• The Five Sacred Mountains granting longevity
• Harmony with the Dao and spiritual illumination
• Ancestors attaining transcendence
• Family sharing in blessings
• Natural disasters dissipating
• Earthly abundance flourishing
• Universal well-being

Turning again northwestward, similar confessions are made to deities including Taishang Lingbao Tianzun (Celestial Worthy of Numinous Treasure), with special supplications for:

• Celestial radiance manifesting in the cosmic canopy
• The Brahma Heaven unfolding wondrous teachings
• Blessings recorded in the azure registers (celestial merit ledgers)

Through sincere repentance, the ritual aims to dissolve karmic obstructions, ultimately achieving the state of "unity with the Dao's perfection." Concepts like the "six dusts" and "three karmic actions"—shared between Buddhist and Daoist practice—represent the root afflictions perpetuating cyclic existence.

This scripture is a liturgical prayer used in Daoist Zhaijiao (purification rituals) to confess transgressions and seek blessings from deities of the Upper, Middle, and Lower Realms. The content is divided into three main sections:

When confessing to celestial deities of the Upper Realm (Heavenly Domain), the text first invokes the sacred titles of supreme divinities such as the Most High Lingbao Tianzun and the Primordial Father of the Nine Heavens. The ritual master (zhai host) then confesses karmic offenses committed across past and present lives: delusion by the Six Dusts (form, sound, scent, taste, touch, and mental phenomena), evil deeds through Three Karmic Gates (body, speech, and mind), and violations of cosmic and social harmony accumulated over time. Through incense offerings and ritual practice, they seek purification from transgressions, praying for the elimination of Nine Calamities and protection from a Thousand Perfected Ones.

The middle section describes the realized state of Dao attainment: ascending into formlessness and merging with the Dao. This represents the ultimate ideal of Daoist cultivation—achieving liberation through complete unity with the Great Dao.

When confessing to terrestrial deities of the Lower Realm (Earthly Domain), the text similarly begins by venerating earth divinities like the Mysterious Yellow Celestial Elder and the Mysterious Mother of the Nine Heavens. Special emphasis is placed on confessing before nature deities of the Five Sacred Peaks and Four Holy Rivers, seeking absolution for offenses.

Recurrent terms like "Wuji" (Limitless) and "Taishang" (Most High) honor Daoism's supreme divinities. The phrase "gui shen gui shen gui ming" (devoting body, spirit, and life) signifies complete refuge in the Three Treasures of Daoism (Dao, scriptures, and masters). The entire text exemplifies the Daoist religious practice of communicating with heaven and earth through ritual, purifying karmic obstacles, and pursuing longevity.

This passage is a ritual of repentance and blessing from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation Through the Numinous Treasure Teachings), primarily involving supplications to deities of the four directions and confessions of transgressions. Below is a modern interpretation:

The fasting devotee (the practitioner conducting the purification ritual) repents for sins committed across past and present lives, even throughout countless cycles of rebirth: deluded by the six dusts (sights, sounds, scents, flavors, touch, and mental phenomena), and disordered in the three karmic gates (body, speech, and mind). Above, they have violated heavenly principles; below, they have transgressed earthly order. In the human realm, they have defied moral bonds, while in the unseen world, they have offended the divine. Over time, their yang-world faults and yin-world debts have deepened—not only creating personal karma but also leading others astray, accumulating boundless transgressions.

Now, through incense offerings and ritual practice (Daoist ceremonies), they seek to dissolve all karmic obstructions. They beseech the deities of all directions to bestow blessings: May Heaven and Earth grant abundant fortune, as vast as the earth and enduring as the sky. May the four seasons bring peace, the household rejoice, and descendants inherit this grace, their names inscribed in the Dan Terrace (the register of immortals). May ancestors receive grace and ascend to the blessed wilds of Yu; may the nine celestial realms be tranquil, and beings of the five paths (celestial, human, animal, hungry ghost, and hell realms) all attain salvation. Ultimately, may they achieve the Dao, rising into the formless realm to merge with the Way.

Next, they bow in repentance to the Four Supreme Venerables (the highest deities of the four directions):

Western Repentance:

To the perfected sages, immortal lords, and elders of the West who have attained the Dao, they plead for absolution from sins and karmic roots accumulated over lifetimes. Through incense, scattered flowers, and ritual practice, they seek profound grace to cleanse all hindrances. Their prayers: May the jade heavens manifest auspicious signs; may the Hao Ling (Western deity) initiate fortune; may the White Star (Venus) shine brilliantly, and the golden mandate (West’s elemental phase) illuminate salvation from adversity. May the Qi of liver and lungs harmonize, body and spirit find peace, and blessings and longevity flourish. May deceased ancestors be freed from the dark sufferings of Mount Hua, and living kin be inscribed in the joyous registers of the Plain Heaven (Western celestial realm). May all under heaven celebrate, all beings be delivered, and ultimately, may they ascend formless to unite with the Dao.

Northern Repentance:

To the perfected sages of the North who have attained the Dao, they similarly seek forgiveness. The content parallels the Western rite but aligns with Northern attributes: May the Xuanji (Northern Dipper) manifest blessings; may the Xuan Ling (Northern deity) initiate fortune; may the Water Star (Mercury) radiate splendor, and the watery mandate (North’s elemental phase) shine forth. They pray for kidney essence to harmonize, deceased ancestors to escape Mount Heng’s darkness, and living kin to be listed in the Mysterious Heaven (Northern celestial realm). The ultimate goal remains ascension and unity with the Dao.

(The Eastern section is incomplete but would follow the same pattern, invoking wood-phase blessings, heart Qi harmonization, etc.)

With utmost devotion, we dedicate our body, mind, and spiritual essence to the immortal sages of the East who have attained the Dao (the Way). We humbly beseech forgiveness for the karmic transgressions accumulated by the ritual patron (Zhaizhu) throughout past and present lives—these obstructions resemble entangled grievances from endless cycles of rebirth. Through the offering of incense, scattered flowers, the establishment of this sacred altar, and the performance of liturgy (Keyi), may profound divine grace cleanse these sins. May the celestial palace of the Green Emperor manifest auspicious signs, the azure heavens release their vital Qi (vital energy) to open favorable destiny, the Year Star (Jupiter) shine with brilliance, and spring's vitality flourish—dispelling calamities, harmonizing the Wood-phase Qi of the liver (among the Five Phases, the liver corresponds to Wood), and bestowing physical-spiritual wellness (Xing-Shen) with enduring blessings and longevity.

May deceased ancestors be liberated from the darkness of Mount Tai's underworld prison, and living relatives enjoy familial harmony. Let heaven and earth rejoice together in universal salvation. Through this repentance, may souls ascend to the formless realm, merging with the true nature of the Great Dao.

[Southern section follows the same principle] To the perfected sages of the South, we pray for the protection of the Fire Virtue Star Lord (Mars, Yinghuo), that the Fire-phase Qi of the heart (the heart corresponds to Fire among the Five Phases) may be balanced, and ancestors delivered from the sufferings of Mount Heng's underworld.

[Omnidirectional repentance] We surrender to the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones) of the Ten Directions' infinite realms, repenting on behalf of the patron before all celestial sages and the deities of the Five Sacred Mountains (Wuyue) and Four Holy Rivers (Sidu). May the primordial Qi (Yuanqi) of the Dao circulate universally, its divine light illuminating all, establishing vast foundations of blessings and towering mountains of longevity. With myriad virtues as guardians and a thousand auspicious signs converging, may nine generations of ancestors (Jiuxuan) and seven generations of parents (Qizu) all receive liberation through inscription in the Southern Pole's Register of Eternal Life.

Note: This original text is a repentance liturgy (Zhaijiao) from Daoist ritual practice, containing:

1. Five Phases (Wuxing) correspondences: East/Wood aligns with liver Qi, South/Fire with heart Qi

2. Astral deity beliefs: The Year Star (Jupiter) and Mars each govern their respective directions

3. Underworld concepts: Mount Tai and Mount Heng serve as Daoist purgatorial realms

4. Cultivation principles: "Physical-spiritual wellness" reflects the dual cultivation of nature and life (Xingming Shuangxiu)

5. Salvation ideals: Liberating deceased souls while protecting the living, embodying the religious vision of "universal salvation"

This scripture passage describes the prayer content of a Daoist purification ritual (Zhaijiao). Through ceremonial acts like incense burning, flower scattering, and fasting practices, the ritual masters seek blessings for the principal devotees (known as "zhai masters") — requesting disaster relief, misfortune resolution, and longevity extension.

The ritual first extols the "Divine Virtue" (De) of Daoist deities that illuminates all beings, bringing harmony and tranquility to all creation: agricultural prosperity through favorable weather, and the cessation of war's turmoil. Those who attain the Dao can transcend physical constraints to unite completely with the Great Way (Dao).

The masters then confess transgressions on behalf of the devotees, seeking absolution for karmic debts accumulated across lifetimes (termed "infinite roots of sin"). Through ritual power, they invoke the Eight Luminosities (auspicious signs from all directions) to shine forth, with deities of the Five Directions radiating auspicious light. Specific petitions include: southern cinnabar registers (immortal records) inscribing names of longevity, western celestial gardens documenting characters of extended life; dispelling malignant influences from fate, cleansing household misfortunes; enabling nine generations of ancestors (Jiuxuan) and seven generations of parents (Qizu) to ascend to jade-green heavens, while relatives within five degrees of mourning (Wuzu Liuqin) all receive nourishment from purple cosmic energy (Ziqi).

Further prayers seek eternal stability for blessed lands and grotto-heavens, with sun and moon in the gourd-world (symbolizing immortal realms) maintaining leisurely permanence; human realms free from calamitous dust, common folk bathed in divine light; the underworld forever devoid of darkness, beings of all Five Paths (heavenly, human, animal, hungry ghost, hell realms) achieving immortal ascension; heaven and earth harmonized like springtime, all things fulfilling their proper roles. The ultimate aspiration declares that through this repentance, all beings may transcend form and substance to achieve true fusion with the Dao.

This passage exemplifies the distinctive features of Daoist salvation liturgy (Keyi), employing sacred rituals to bridge celestial and human realms — dispelling disasters for the living while delivering the deceased, pursuing ultimate harmony between individual and cosmos.