《靈寶領教濟度金書》Vol. 56

This passage describes the repentance liturgy (Keyi) from the Yellow Register Retreat (Huanglu Zhai) recorded in the Lingbao Lingjiao Jidu Jinshu, a major Taoist scripture for salvation rituals. During this ceremony, Daoist priests face the ten directions (east, south, west, north, etc.) to perform repentance and supplications.

When facing east, the presiding priest, representing the retreat patron (Zhaizhu) and all deceased souls, confesses: Since the dawn of primordial chaos, sentient beings have accumulated countless transgressions due to the delusions of the six senses (sight, hearing, smell, taste, touch, and mind) and the disturbances of the three karmas (physical, verbal, and mental actions). These sinful deeds are recorded in the ledgers of the Netherworld bureaucracy (Lingcao), condemning souls to prolonged suffering. Now, following the salvation rites prescribed in the Mingzhen Yugui scripture and the protocols of the Nüqing Shanggong (a celestial palace governing the underworld), the priest offers incense and prayers to the Infinite Supreme Lingbao Heavenly Lord of the East (one of Taoism’s highest deities) and the Nine Qi Heavenly Lords, beseeching absolution for the deceased. He prays that the souls may be guided by the divine light of the Azure Heaven (Biluo, the eastern celestial realm), attain liberation in the Qingyuan (the eastern paradise), and ultimately merge with the Dao.

When facing south, the repentance follows a similar structure, but the supplications are directed to the Infinite Supreme Lingbao Heavenly Lord of the South and the Three Qi Heavenly Lords. Here, the priest specifically implores that the deceased may purify their forms in the Crimson Fire (Zhu Huo, associated with the south’s fiery element), refine their essence in the Cinnabar Hill (Danqiu, a southern immortal mountain), and cleanse their spirits through the Eastern Well (Dongjing, a southern constellation).

The entire ritual, through its ten-directional repentance, embodies the Taoist ideal of "universal salvation for all beings." Each direction corresponds to different Heavenly Lords and paradises, utilizing the unique energies of specific orientations to purify distinct categories of karmic defilements.

This scripture describes the contents of the Daoist Yellow Register Retreat (a ritual for the salvation of deceased souls), focusing on confessing sins and seeking deliverance from deities of the West and North.

In the Western section, the ritual masters burn incense with sincere devotion, making confessions on behalf of the retreat host (the ritual sponsor), their deceased relatives, and all wronged souls in the underworld. From beginningless time until the end of life, sentient beings have committed sins such as earthly conspiracies and instigation of others due to the inversion of the six senses (eyes, ears, nose, tongue, body, and mind) and entanglement with the three karmic actions (deeds of body, speech, and thought). These transgressions are recorded by the Lingcao (underworld registry offices), leading to eons of suffering in evil realms. Following the liturgy of the Mingzhen Jade Purity scripture and the Nüqing Underworld Palace (Daoist salvation texts and underworld institutions), supplications are made to the Western Limitless Supreme Numinous Treasure Celestial Lord, the Seven Qi (energies) Heavenly Lords, and other deities for absolution. May the deceased souls ascend to immortal realms, may living descendants prosper auspiciously, and may all beings receive divine grace—ultimately uniting with the Dao.

The Northern section follows a similar pattern, but addresses the Northern Limitless Supreme Numinous Treasure Celestial Lord, the Five Qi Heavenly Lords, and other deities. It specifically mentions following the Mingzhen Jade Purity scripture and the liturgy of the Nüqing Solar Palace Fire Officials to pray for souls to escape Fengdu (the hell realm) and ascend to immortal origins. May families enjoy enduring blessings, may the four demonic obstructions be eradicated, may myriad sages offer protection, and may all beings attain the Dao and ascend to immortality.

The recurring phrase "universally benefiting all sentient beings with equal grace" emphasizes that this salvific merit should extend to all living creatures, embodying the Daoist compassionate ideal of universal salvation.

This scripture is a prayer text from the Daoist Yellow Register Retreat (a grand Zhaijiao ritual for the salvation of souls), addressed to deities of different directions to confess sins and seek absolution. It primarily contains the following elements:

First, the confession to the deities of the northeast: With devout incense offerings, we wholeheartedly entrust our body, mind, and life to the Dao (the Way), seeking forgiveness for the retreat master (the officiant of the ritual), deceased relatives and friends, and all souls in the underworld. Since time immemorial, sentient beings have been deluded by the six emotions (joy, anger, sorrow, pleasure, love, and hatred) and committed the three karmic actions (physical, verbal, and mental), accumulating both overt sins and hidden transgressions day by day. Not only have they done evil themselves but also incited others, their malicious words amassing countless offenses—all recorded by the spiritual registry (the underworld’s ledger of good and evil deeds), leading to eons of suffering in wretched realms. Now, following the salvation liturgy (prescribed procedures for redeeming souls) from the Jade Casket of Luminous Truth and the Right Palace Prohibitions of the Woman in Blue, we submit to the Supreme Lingbao Heavenly Worthy of Boundless Infinity (one of Daoism’s highest deities), the Celestial Lord of Brahma Qi (vital energy), and the local divine immortals and spirit officials of the northeast. Through incense offerings, flower scattering, scripture recitation, and ritual practice, we implore absolution for sins of life and death. May the departed souls be guided by sages amidst azure mists and emerald clouds, their forms refined and ascended through cultivation (Neidan, internal alchemy). May their descendants flourish, households remain peaceful, all karmic obstacles disperse like clouds, and virtuous fruits grow daily, benefiting all living beings. Ultimately, may they attain the Dao and ascend to formlessness, merging in unity with the Great Dao (Dao).

The prayer for the southeast follows the same structure as the northeast’s, with the deities addressed being the Supreme Lingbao Heavenly Worthy of Boundless Infinity and the Celestial Lord of Brahma Qi of the southeast. It specifically seeks grace from the Cinnabar Palace (abode of immortals) and divine manifestations from the Grotto of Solar Yang (a southeastern celestial realm), that the departed may ascend to the Stamen Pavilion and Vermilion Hall (celestial palaces), their lineages prosper, blessings extend to posterity, a thousand auspicious signs gather, and the nine calamities (various disasters) dissolve.

The prayers for the southwest and beyond mirror the format of the first two, all confessing sins on behalf of the retreat master and the deceased while seeking salvation through the Zhaijiao ritual. This ceremony embodies Daoism’s compassionate ethos of universal salvation and aiding the dead, using repentance, scripture recitation, and offerings to liberate souls from suffering and elevate them to the immortal realms.

This text records a confessional liturgy from the Daoist Yellow Register Retreat (a ritual for the salvation of departed souls), primarily divided into ceremonies for the southwest and northwest directions.

In the southwest ceremony, the retreat master offers repentance on behalf of deceased relatives and all souls in the underworld. From the beginningless kalpas (an immeasurably distant past in Buddhist and Daoist cosmology) until now, sentient beings have committed countless transgressions due to the delusions of the six emotions (joy, anger, sorrow, pleasure, love, and hate) and the three karmic deeds (evil actions of body, speech, and mind). These sinful deeds are recorded by the Lingcao (the underworld administrative offices), condemning the souls to suffer in the lower realms. Now, following the salvation liturgy (Keyi) of the Mingzhen Jade Purity Scripture and the infernal offices of the Nüqing Lower Palace, prayers are offered to the Supreme Lingbao Heavenly Worthy of Boundless Radiance in the southwest, the Heavenly Lord of Restrained Qi (Jinqi Tianjun), and other deities. Through rituals such as incense burning, flower scattering, and scripture recitation, the ceremony seeks pardon for the sins of the departed, allowing them to ascend to the Purple Mansion (a celestial realm) and the Pure Capital (heavenly abode), while also bestowing blessings upon their living relatives.

The northwest ceremony follows a similar structure but is directed toward the Supreme Lingbao Heavenly Worthy of Boundless Radiance in the northwest, the Heavenly Lord of Brahma Qi (Fanqi Tianjun), and other deities. Through incense offerings and scripture recitation, it prays for the souls to transcend into the celestial realms and wander the Jade Capital (the highest heavenly domain in Daoism), while also protecting living relatives from calamities and granting them fortune.

Finally, the text mentions an upper-direction ceremony, which is fundamentally the same as the previous two. By taking refuge in the Three Treasures (Dao, scriptures, and masters), it repents for the sins of the departed and seeks their salvation. All rituals ultimately aspire for the souls to "ascend into formlessness and unite with the Dao," achieving the highest state of oneness with the Dao.

This passage is a penitential ritual text from the Lingbao Lingjiao Jidu Jinshu (Numinous Treasure Scripture for Salvation and Deliverance), primarily used in rites for redeeming the deceased and confessing transgressions. The general meaning is as follows:

The accumulated sins committed in the mortal realm (referring to wrongdoings during one’s lifetime) and the evils secretly plotted—whether performed by oneself or instigated in others, including wicked thoughts and verbal transgressions—are all recorded by the underworld courts (Lingcao). These karmic burdens cause the deceased to endure countless kalpas of suffering, sinking endlessly into the lower realms. Without repentance and atonement, there is no liberation.

Now, in accordance with the precepts of the Mingzhen Yugui (Jade Casket of Illuminated Truth) and the Nüqing Lü (Code of the Green Maiden, a Daoist disciplinary text), through the rituals of presenting petitions (shangzhang) to the celestial court and the deliverance rites (bake keyi) of the underworld offices, we devoutly take refuge in the supreme deities—the Most High Numinous Treasure Celestial Worthy (Wuji Taishang Lingbao Tianzun) of the highest heavens, the Thirty-Two Celestial Emperor Lords, and others—beseeching the immortals of the Purple Tenuity Palace (Ziwei Gong, a celestial administrative realm) to accept our offerings of incense and flowers. Through scripture recitation and ritual practice, we seek absolution for all the sins of the deceased in life, allowing their souls to transcend the Mysterious Pass (Xuanguan, the boundary between life and death) and ascend through the Heavenly Gate (Changhe), thereby bestowing blessings upon their descendants.

Likewise, we take refuge in the deities of the lower realms—the Exalted Sovereign of the Nine Soils (Gaohuang Jiu Tu) and the Five Emperors of the Four Offices (Sisi Wudi)—praying that the registers of sin in the underworld (Beidan, referring to Fengdu, the City of the Dead) be erased and the names of the deceased transferred to the immortal registers (Nanshang, the Southern Realm of Eternal Life). May the deceased dwell peacefully in the realm of profound emptiness, their blessings extending to protect their living kin, so that all beings may receive divine grace. Ultimately, those who attain the Dao will merge completely with the Great Dao (Da Dao).

Finally, we offer special repentance to the divine beings of the Ten Directions, including the Solar Palace (Rigong, the Eastern Lord of the Sun) and other sacred figures, confessing the transgressions of the faithful participating in the Huanglu Zhai (Yellow Register Retreat, a rite for redeeming the dead) and their deceased relatives, impartially delivering all wronged souls and karmic creditors from the darkness of the underworld.

This scripture is a penitential prayer from the Daoist Yellow Register Liturgy (a ritual for the salvation of deceased souls), addressed to the deities of the Three Palaces of the sun, moon, and stars. Its essential meaning is as follows:

From the beginningless past until this present life, we have been deluded by the six sensory desires (of eyes, ears, nose, tongue, body, and mind) and entangled by the three karmic evils (of bodily, verbal, and mental actions). Over time, we have accumulated countless transgressions—both those committed ourselves and those instigated in others—with words and deeds piling up innumerable faults. These sins are all recorded by the Spiritual Registry (the underworld's record of good and evil deeds), causing us to sink in the sea of suffering for countless eons.

Now we bow our heads in sincere devotion, burning incense and offering flowers to the celestial officials of the Solar Palace—the Most True Great Sage Solar Lord, the Solar Lord's Consort, the Flaming Radiance Youth, and the Crimson Haze Jade Maidens—while reciting scriptures and practicing the Dao. We pray for the remission of all sins committed before and after death. May the divine light of the sun shine universally, enabling us to ascend to the immortal realms, bringing prosperity to our families, and dispelling calamities. May all living beings benefit, attaining unity with the Great Dao upon enlightenment.

Similarly, we confess before the deities of the Lunar Palace—the Lunar Lord, the Full Radiance Youth, and the Scattered Brilliance Jade Maidens—praying that the spirits of the Eastern Well (another name for the Lunar Palace) may aid us in refining our hun and po souls, allowing the deceased to dwell peacefully in the Palace of Vast Cold (the Lunar Palace), ensuring family safety and increasing blessings while dispelling misfortunes. The confession before the stellar deities follows the same pattern.

This is chanted by Daoist priests during salvation rituals performed for the patrons (those sponsoring the ceremony), aiming to repent for the sins of the deceased and all departed relatives in the underworld, praying for their transcendence and ascension.

This passage is a penitential prayer from the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure for Salvation and Deliverance), used during the Yellow Register Retreat (Huanglu Zhai) – a major Daoist purification ritual for redeeming the souls of the deceased. The core content involves confessing transgressions to the deities of the Five Sacred Peaks (Mount Tai in the east, Mount Heng in the south, etc.) and seeking absolution for the sins of departed souls.

During the ritual, Daoist priests burn incense, scatter flowers, chant scriptures, and circumambulate the altar while offering sincere repentance to celestial deities including the constellations (such as the Big Dipper) and the True Lord of Azure Emperor of Mount Tai (the principal deity of Eastern Peak). They acknowledge how the deceased, confused by the "six inverted passions" (emotional delusions) and entangled in the "three karmic defilements" (evil deeds of body, speech, and mind), accumulated transgressions meticulously recorded by the "Ling Cao" (the underworld bureau that documents good and evil). These sins condemned the souls to suffer in darkness for "countless kalpas and eons."

Through devout penitential rites, the priests pray for the souls’ absolution – that they may escape the "dark netherworld" (Youming), ascend to the "azure heavens and crimson skies" (celestial realms), ultimately "transcending form" to achieve mystical unity with the Dao. Simultaneously, they invoke blessings for the living: harmonious households, flourishing descendants, and divine grace for all beings.

The recurring term "Yellow Register Retreat patron" refers to the ritual’s sponsor or presiding officiant, while "the departed so-and-so" indicates the soul being redeemed. "Netherworld kin" encompasses the deceased and their underworld relatives. The ritual’s efficacy is realized through standard Daoist liturgical practices like "scriptural recitation and altar circumambulation" (Zhuanjing Xingdao) and "incense offerings with flower scattering."

This passage is an excerpt from the Lingbao Lingjiao Jidu Jinshu (Precious Book of Salvation According to the Numinous Treasure Tradition), documenting the Five Sacred Peaks (Wuyue) worship rituals in Daoism. It describes the scene where Daoist priests perform the Yellow Register Retreat (Huanglu Zhai, a rite for the salvation of the deceased) to confess sins and seek deliverance for the departed before the Divine Lords of the Five Peaks. Here is a modern interpretation in sections:

Southern Peak (Mount Heng) Section:

Incense and flower offerings are presented to the True Lord of the Red Emperor (the deity of Mount Heng) and the Perfected Immortals (Feixian Zhenren) who have attained the Dao. Scriptures are recited, and repentance is performed through ritual circumambulation. The priests beseech the deities to absolve the sins committed by the deceased in life, praying that the departed soul may ascend to the celestial realm (Jiangque), receive immortal status in the Vermilion Sun Palace (Zhuyang Gong), wander freely on Purple Canopy Mountain (Zigai Shan), and refine its form in the Vermilion Mansion Grotto-Heaven (Zhuling Dongtian). Blessings are also sought for the prosperity of the deceased’s family, auspiciousness in their household, flourishing fortune and longevity, and the dispelling of calamities. May all living beings share in divine grace, and may the departed unite with the Dao (Daoyu), transcending into the formless realm.

Western Peak (Mount Hua) Section:

With devout incense offerings, the priests surrender body and mind to the deities, confessing sins on behalf of the Yellow Register Retreat’s sponsor (Huanglu Zhaizhu) and their deceased kin. They repent for the accumulated transgressions of all beings since time immemorial—distortions of the Six Emotions (Liuqing: joy, anger, sorrow, pleasure, love, and hate) and entanglements in the Three Karmic Deeds (Sanye: evil actions of body, speech, and mind), particularly the sin of inciting others to wrongdoing. These offenses, recorded by the Divine Officials (Lingguan, celestial bureaucrats of merit and demerit), have condemned souls to eons of rebirth in wretched realms. Now, prostrating before the True Lord of the White Emperor (Baidi Zhenjun) of Mount Hua, they plead for the departed soul to ascend to the Langyuan Paradise, attain immortal status on the Kunlun Immortal Terrace, refine its form in the Great Simplicity Heaven (Taisu Tian), and achieve salvation in the Golden Crystal Grotto-Heaven (Jinjing Dongtian). May the deceased’s family enjoy peace, their household flourish, and auspicious signs gather while misfortunes dissolve.

Northern Peak (Mount Heng) Section:

The ritual parallels the previous sections, with confessions made to the True Lord of the Black Emperor (Heidi Zhenjun). Special emphasis is placed on beseeching that the deceased’s name be inscribed in the celestial Registers of the Azure (Qinglu, the roster of immortals) and expunged from the Black Registers (Heibu, the ledger of sins), granting them liberation. The repentance encompasses all karmic burdens accumulated from the beginning to the end of life, including transgressions of the Three Karmic Deeds and the sin of leading others astray.

Note:

The Yellow Register Retreat (Huanglu Zhai) is a pivotal Daoist rite for the salvation of the deceased. The Three Karmic Deeds (Sanye) refer to evil committed through body, speech, and mind, while the Six Emotions (Liuqing) denote the six basic human desires. The worship of the Five Sacred Peaks (Wuyue) is central to Daoist belief, with each peak governed by a corresponding Divine Emperor (Dijun).

This scripture is a penitential text from the Daoist Yellow Register Zhaijiao (a ritual for the salvation of deceased souls), consisting primarily of two parts: supplications to the Central Peak Mount Song deities and the Water Palace spirits.

The first part addresses the True Lord of the Yellow Emperor (one of the Five Sacred Peaks deities) at Mount Song: With sincere hearts we burn incense and devote our entire being, repenting on behalf of the ritual patron and their deceased kin. From beginningless time until this present life, through the delusions of the six senses (eyes, ears, nose, tongue, body, and mind) and the disturbances of the three karmas (physical, verbal, and mental actions), we have accumulated transgressions—secret plots in the human realm, inciting others, malicious gossip, and other offenses. These sins are recorded by the Spiritual Registry (the underworld bureaucracy tracking merits and faults), condemning souls to eons of suffering in wretched rebirths. Now we bow in contrition, beseeching the immortal officials of Mount Song to absolve these life-and-death transgressions, that departed souls may ascend to the Purple Subtlety (celestial realm), wander freely in Azure Emptiness (immortal paradise), have their names inscribed on Mount Taishi (Song's main peak), and bring peace and prosperity to their lineage. May all beings receive this grace, ultimately uniting with the Dao through realization.

The second part petitions the Water Palace deities: With equal sincerity we burn incense, repenting before the Great Emperor of Fusang (solar deity), the Divine King of Yang Valley (deity of sunrise), and all water spirits of the Three Rivers and Four Seas. We implore the river deities to pardon offenses, that departed souls may rise to the Heavenly River (Milky Way), roam the Kunlun paradise, have their sin-registers destroyed, and bring flourishing to their clans. May the living receive blessings, the deceased transcend suffering, and all beings share in this grace—ultimately attaining ascension through Dao-realization.

The recurring phrase "ascend into formlessness, harmonize and unite with the Dao's truth" refers to the ultimate state of cultivation—where physical form dissolves into complete unity with the Dao. Through ritual elements like "burning incense, scattering flowers, chanting scriptures, and ceremonial procession," the liturgy employs divine power to dissolve karmic obstructions, embodying the Daoist teaching of "delivering all beings."

Here is a modern English interpretation of this Daoist Yellow Register (Huanglu) purification ritual text for the salvation of departed souls, where the priest confesses the sins of the deceased on behalf of the ritual sponsor:

With reverent hearts we light incense, offering our body, mind, and life to the great Dao. On behalf of the ritual sponsor [name] conducting this Yellow Register ceremony, we now confess before the deities all transgressions committed by the deceased [name] and all departed ancestors in the netherworld. From beginningless kalpas (immeasurably distant past) until this present life, the deceased became entangled through the six sensory desires (eyes, ears, nose, tongue, body, and mind) and committed the threefold karma (evil deeds of body, speech, and thought). Day by day accumulating countless offenses—some personally committed, others instigated; some conceived in thought, others spoken aloud—all have been recorded by the celestial archives (the underworld's record-keeping offices). These sins have caused the departed soul to wander in wretched realms for countless eons. Without sincere repentance, how could liberation be possible?

Now we bow with utmost sincerity, taking refuge in the supreme Thirty-Six Sacred Scriptures (essential Daoist classics) and precious talismanic jade texts. We beseech the jade attendants and immortal maidens (guardian spirits of the scriptures) along with all divine officials to witness this repentance. Through the merits of burning incense, scattering flowers, chanting scriptures, and practicing the Dao, we implore absolution for all the deceased's transgressions. May the sacred power of these scriptures uplift the departed soul, allowing their spirit-consciousness (Shen) to return to radiance—soaring through celestial realms and wandering immortal capitals. May ancestral clans receive blessings, households welcome auspiciousness, virtuous connections be forged, calamities dispelled, and all living beings bathe in this grace. When the deceased attains the Dao, may they ascend to formless realms and merge completely with the great Way.

This confession is repeated three times, each directed toward different sacred powers: first to the "Supremely Authentic Scriptures of Highest Purity," then to the "Celestial Worthy of Ten Directions Without Limit," and finally to the "Three Luminaries" (sun, moon, stars). Through these layered divine empowerments, the ritual accomplishes its ultimate purpose—liberating souls from the "Nine Darknesses" (torments of hell), enabling their "ascent to divine wonder" (immortal realms), and ultimately their "soaring through the Supreme Void" (union with formless Dao). The technical terms "release from underworld sins," "attainment of mystical existence," and "dissolving into the Great Non-Being" all describe progressive stages of transcendent liberation.

From the dawn of creation to the emergence of life, sentient beings have become deluded and inverted by the six sensory desires (referring to cravings arising from the eyes, ears, nose, tongue, body, and mind), thereby creating threefold karmic actions (physical, verbal, and mental deeds). Over time, these accumulate as both overt misdeeds and covert schemes—not only committing evils oneself but also inciting others, harboring malicious thoughts and uttering harmful words, amassing countless transgressions. These karmic burdens are all recorded by the Lingcao (the underworld bureau documenting virtue and vice), condemning one to cycle through wretched realms for eons. Without repentance and atonement, how can liberation be attained?

Now we bow in sincere reverence, burning incense and scattering flowers before the Supreme Pure Ones in their celestial palaces of sun, moon, and stars, along with the Divine Consorts, Jade Maidens (female Daoist deities), and immortal officials and guardian spirits (Dharma-protecting deities). We chant scriptures and practice the Dao, beseeching absolution for all sins committed in life and beyond. We yearn to soar along the Cloud Path (the way of immortal ascension), be inscribed in the Registers of Immortals (the roster of transcendents), dissolve all karmic disputes, harmonize relationships, gather blessings, and dispel misfortunes. May all beings receive this grace, attain the Dao, and rise to the formless realm, merging completely with the Great Way.

Witnessed by the sacred assemblies of the Five Peaks (the divine mountains: Tai of the east, Hua of the west, etc.), we offer incense with utmost devotion, surrendering body, mind, and life to the Dao. Here, we confess on behalf of the Yellow Register Ritual Master (the priest conducting salvation rites) and the deceased before the True Lords of the Five Emperors (guardian deities of the Five Peaks), the Flying Immortals, and all realized transcendents of sacred grotto-heavens. We pray for open celestial pathways to uplift the departed, for the underworld to erase their transgressions, that they may dwell peacefully in jade terraces of the immortal realms, while their living kin enjoy harmony, familial prosperity, and the dissolution of all calamities—multiplying ten thousandfold virtuous connections. May all beings equally receive this grace, attain the Dao, and merge with the formless Great Way, uniting with ultimate truth.

This passage originates from the 56th volume of the Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Numinous Treasure Salvation), a liturgical text for confessing sins and seeking transcendence in Daoist rites for the deceased. It embodies the Daoist concepts of "inherited accountability" (karmic retribution) and the salvational practices of purification rituals (Zhaijiao) to deliver souls.