《青玄救苦寶懺》

This passage is part of the repentance ritual from the Daoist scripture Qingxuan Jiuku Baochan (Precious Penance for Salvation from Suffering), detailing the process of delivering deceased souls through ceremonial repentance and beseeching the compassionate salvation of the Heavenly Worthy of Salvation from Suffering.

The text begins by describing the ritual preparations: The presiding Daoist priest burns incense to invoke the Three Pure Ones (Dao Treasure, Scripture Treasure, and Master Treasure), specifically requesting the presence of the Great Unity Heavenly Worthy of Salvation from Suffering and his celestial retinue. The "Palace of the Eastern Extremity" and "Realm of Eternal Joy" mentioned here refer to the pure land where the Salvation Heavenly Worthy resides.

It then explains the purpose of repentance: The ritual sponsor (who organizes the ceremony) performs the repentance according to the "Ninefold Bows" liturgy to deliver the deceased. The phrase "erasing the black records of the Right Office" metaphorically represents the elimination of karmic offenses, while "receiving the green registers of the Eastern Flower" symbolizes obtaining the documents of deliverance.

This is followed by praises to the Heavenly Worthy of Primordial Beginning: Describing his manifestation of divine powers in the Jade Pure Sacred Realm (the highest celestial realm), transcending the boundaries of form and emptiness to impartially save all beings. Subsequent passages similarly extol the Heavenly Worthy of Numinous Treasure in the Upper Pure Realm (who continues the Dao lineage of Primordial Beginning) and the Heavenly Worthy of Dao and Virtue in the Great Pure Realm (who instructs sentient beings).

This scripture reflects the Daoist belief in communicating with deities through repentance rituals to deliver deceased souls, emphasizing that sincere repentance can move the Heavenly Worthies to compassionate salvation. The recurring phrase "of great compassion, great vows, great sanctity, and great mercy" is a standard honorific title for high-ranking Daoist deities.

This passage is from the Daoist scripture Qingxuan Jiuku Baochan (Precious Penitential Rite of Azure Mystery for Salvation from Suffering), expressing devout worship and repentance toward the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun).

It first extols the sublime virtues of the "Limitless Savior, the Numinous Treasure Celestial Worthy" (Lingbao Tianzun): This exalted deity resides in the supreme Great Pure Heaven Palace of the Crimson Heaven, having descended through countless kalpas to manifest in the human realm. He expounded five thousand esoteric methods and twelve thousand heavenly principles, employing over eighty ways to deliver beings across the six paths of rebirth. His sacred virtue is boundless, his mysterious merit immeasurable.

Next comes the veneration of "Taiyi, the Sound-Answering Savior from Suffering Celestial Worthy": This deity dwells in the upper palace of the Eastern Azure Glory Sacred Realm, capable of manifesting in ten directions to deliver sentient beings, radiating billions of auspicious lights. He rides a nine-colored lotus as his vessel of compassion, wielding a willow branch to sprinkle nectar of salvation. Responding according to beings' karmic conditions with profound and far-reaching vows.

The penitential section follows: We disciples now sincerely repent before the Celestial Worthy, praying for the salvation of deceased souls. The departed may have committed numerous transgressions in life: failing in filial piety toward parents, violating heavenly principles, disrespecting elders, disrupting human relationships, ingratitude, irreverence toward teachers, lacking propriety, or neglecting caretaking duties. These karmic obstructions are measureless, now earnestly repented before the Dao.

Finally comes reverent worship of Taiyi Jiuku Tianzun's seven meritorious manifestations: his wondrous true form, auspicious golden-purple countenance, responsive manifestations according to need, boundless vows, great sagely compassion, profound merciful vows, and his ten-directional transformation names. The text implores the Celestial Worthy to deliver souls from hell's torments, enabling their ascension to celestial bliss.

(Note: Taiyi Jiuku Tianzun is a Daoist deity specializing in rescuing beings from suffering, analogous to Buddhism's Guanyin Bodhisattva. Chanwen [penitential texts] are ritual documents for confessing transgressions and seeking deliverance in Daoism.)

This passage is a penitential text from the Daoist scripture Qingxuan Jiuku Baochan (Precious Repentance of Azure Mystery's Salvation from Suffering). It expresses devotees' repentance before the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun, a major Daoist deity specializing in delivering souls from suffering), seeking deliverance for the deceased.

The text begins with devotees reverently paying homage to the Celestial Worthy under nine different honorific titles, including "Savior of All Beings," "Responder to Cries of Distress," and "Embodiment of Marvelous Dao." Each epithet represents a distinct aspect of the deity's salvific power—for instance, "Responder to Cries of Distress" signifies the deity's ability to hear pleas and immediately come to the aid of suffering beings.

The confession then enumerates the sins committed by the deceased during their lifetime: First, as subjects of the state, they accepted official salaries without fulfilling their duties, retreated from challenges, acted as opportunists avoiding truth-telling, and sought empty fame through hypocrisy. Second, they committed sins of killing—failing to rescue lives (tantamount to murder), deliberately harming others for personal gain, and consuming animal flesh or using hides without compassion.

Finally, devotees beseech the Celestial Worthy to issue salvific talismanic decrees (fulu, ritual documents for deliverance), that the deceased may be spared the torment of hell's bronze pillars (a Daoist hell punishment where sinners are scorched on heated metal columns) and instead ascend to the jade terraces of paradise (yaotai, celestial realms) for eternal bliss.

The recurring phrase "zhixin chaoli" denotes utmost sincere worship, while "guishen guishen guiming" signifies complete physical, spiritual, and existential surrender to the deity. The entire passage exemplifies Daoist ritual practices of soul deliverance through penitence and divine veneration.

This passage from the Daoist scripture Qingxuan Jiuku Baozhan (Precious Liturgy for Salvation from Suffering) focuses on repentance and salvation rituals, describing how devout worship of the Great Unity Savior from Suffering Celestial Worthy (Taiyi Jiuku Tianzun) can liberate souls from purgatory and absolve karmic transgressions. Here is the modern interpretation:

The text first implores the Savior from Suffering Celestial Worthy to deliver souls trapped in the hell realms, freeing them from the torments of fiery oceans and enabling their ascension to the pure and carefree celestial paradise. This is followed by nine successive prostrations to Taiyi Jiuku Tianzun—a specific Daoist deity specializing in salvation from suffering—each accompanied by praises of his various virtuous attributes: "Marvelous Embodiment of the True Dao," "Auspicious Purple-Gold Visage," "Responding to All Pleas According to Circumstance," expressing reverence for his boundless salvific power.

The repentance section follows: devotees confess on behalf of the deceased souls for their worldly transgressions, including lustful thoughts that obscured their true nature, violations of moral principles that harmed loved ones, spreading licentious literature that corrupted social morals, and frivolous behavior leading to family ruin. Now facing the Celestial Worthy with sincere remorse, they beseech the issuance of salvation talismanic decrees (Fulu)—Daoist ritual documents for soul liberation—to release these souls from the tortures of hell and grant them celestial bliss.

The liturgy concludes by repeating the ninefold prostration ritual to Taiyi Jiuku Tianzun, reinforcing the efficacy of repentance and salvation through continuous recitation of his sacred titles. The entire passage exemplifies Daoist religious practices for soul salvation through repentance and deity invocation, with Taiyi Jiuku Tianzun as the central object of veneration—believed to respond to cries of suffering and deliver all beings universally.

This passage is a penitential text from the Daoist scripture Qingxuan Jiuku Baochan (Precious Repentance of Green Mystery for Salvation from Suffering), primarily invoking the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun) - a supreme Daoist deity specialized in delivering souls from suffering and universal salvation. The content divides into two parts:

The first section confesses the deceased's transgressions of theft during their lifetime: perhaps coveting gain led to thieving thoughts, or deceiving the public for wicked deeds, even bullying the weak and scheming against others. Though these acts might have escaped others' notice, the conscience knew shame. Now with sincere repentance, they beseech the Celestial Worthy to issue sacred talismanic decrees (Fulu), delivering the soul from the iron rods and golden mallets of hell's tortures, enabling ascent to the Penglai Immortal Isles (a Daoist paradise) to enjoy blessed rewards.

The second section repents the deceased's sins of wrath: perhaps unleashing unreasonable anger that disturbed others, or finding excuses for uncontrolled fury, even defying elders and hurling abusive words, committing unkind acts like beatings and curses. Now with genuine contrition, they pray for the Celestial Worthy's salvation, that hell's fiery wheels may cease turning, allowing the soul to ride clouds skyward in carefree liberation.

The text repeatedly venerates the nine sacred epithets of Taiyi Jiuku Tianzun (such as "Marvelous Dao's True Form" and "Responding to All Pleas"), emphasizing this deity's boundless compassion and omnipotent power to universally deliver beings, answering all cries for help. During the ritual, devotees completely surrender themselves to the Celestial Worthy, expressing profound devotional faith.

This scripture is a penitential text from the Daoist Qingxuan Jiuku Baochan (Precious Penitential Rite of Azure Mystery's Suffering Relief), venerating the Supreme Oneness Savior from Suffering Celestial Worthy (Taiyi Jiuku Tianzun, a major Daoist deity responsible for delivering souls and saving sentient beings). The content consists of two main parts:

The first section involves nine reverent prostrations to the Celestial Worthy's nine sacred epithets: 1) The Celestial Worthy who embodies the wondrous Dao's true form; 2) The Celestial Worthy who manifests the majestic purple-golden countenance; 3) The Celestial Worthy who appears in responsive manifestations according to beings' needs; 4) The Celestial Worthy who vowed infinite salvational promises; 5) The Celestial Worthy perfected in supreme sagely and compassionate virtue (De); 6) The Celestial Worthy possessing great merciful heart and mighty vows; 7) The Celestial Worthy who manifests different names throughout the ten directions; 8) The Celestial Worthy who universally delivers all sentient beings; 9) The Celestial Worthy who instantly responds upon hearing cries for salvation.

The second section contains the confession proper: Devotees sincerely repent before the Celestial Worthy for possible transgressions committed by the deceased during their lifetime, such as: using flattery toward rulers or parents contrary to heavenly principles; secretly harming virtuous people; betraying friends' trust; making false oaths before deities; or practicing duplicitous behavior. They now earnestly pray for the Celestial Worthy to issue salvational talismanic decrees (Fulu, the Daoist ritual documents for soul deliverance), that the deceased may be liberated from the icy torments of hell, reborn in celestial realms to enjoy blessings, and bathe in divine radiance.

The text concludes by repeating the nine epithets of Taiyi Jiuku Tianzun, reaffirming devotion. The term "chenzhong" (ministerial assembly) refers to the devotees' self-designation, while "Cizun" (Compassionate Worthy) and "shangsheng" (Supreme Sage) are honorific titles for the deity. This scripture exemplifies the Daoist religious practice of soul deliverance through penitential rites and deity veneration.

This passage is a penitential text from the Daoist scripture Qingxuan Jiuku Baochan (Precious Liturgy of Azure Mystery's Suffering Relief), which enumerates common human transgressions while offering devout repentance to Taiyi Jiuku Tianzun (Celestial Worthy of Supreme Unity Who Relieves Suffering) — a central Daoist deity specializing in delivering souls from purgatory and alleviating worldly suffering.

The text catalogs pervasive human failings:

• Acting arrogantly when riding horses or carriages while harboring resentment toward others
• Disrespecting divine manifestations (where "clay and wood" refers to sacred statues) with insincere devotion
• Showing equal disdain toward both high officials and common folk
• Treating family members as strangers, neglecting even basic courtesies toward virtuous elders
• Preferring the company of vulgar acquaintances
• Practicing spiritual cultivation with divided attention and wavering faith
• Breaking sacred oaths while blaming others and spirits for misfortunes
• Violating purification fasts (zhaijiao) while deceiving deities
• Maintaining duplicitous conduct and abandoning endeavors halfway

Acknowledging these boundless transgressions, the text offers solemn repentance before the Dao, beseeching Taiyi Jiuku Tianzun to:

• Issue talismanic decrees (fulu) to redeem suffering souls
• Deliver souls from infernal torments like the Mountain of Blades and Forest of Swords
• Grant celestial souls supreme blessings amid immortal groves and lotus thrones
• Bestow souls with nectar-like spiritual refreshment

Through repeated prostrations, the liturgy venerates the deity's nine sacred epithets (including Wonderful Dao's True Form, Auspicious Golden Countenance, and Responsive Manifestation), expressing absolute devotion to this compassionate savior. The text concludes by renewing repentance on behalf of all souls, pleading for their deliverance.

(Note: Taiyi Jiuku Tianzun is a key Daoist divinity for posthumous salvation, frequently invoked in funerary rites. Introspective repentance constitutes an essential Daoist practice for spiritual purification.)

This passage is part of the liturgical worship in the Daoist scripture Qingxuan Jiuku Baochan (Precious Repentance for Salvation from Suffering), expressing devout reverence and supplication to the Supreme Oneness Savior from Suffering (Taiyi Jiuku Tianzun), a revered deity in Daoism dedicated to delivering beings from affliction.

First, with utmost sincerity, practitioners repeatedly pay homage to Taiyi Jiuku Tianzun, extolling his six sacred epithets:

1. The Savior from Suffering of Boundless Vows

2. The Savior from Suffering of Great Sanctity and Compassion

3. The Savior from Suffering of Great Mercy and Aspiration

4. The Savior from Suffering Manifesting in the Ten Directions (capable of appearing in various forms across the ten realms of existence)

5. The Savior from Suffering Who Universally Delivers Beings

6. The Savior from Suffering Who Responds to Cries (instantly arriving upon hearing pleas for help)

Each epithet is recited with three prostrations, totaling three invocations and nine prostrations.

The text then explains: It is human nature to cry out to heaven in suffering, while delivering beings aligns with Daoism’s natural principle. With sincere prayer, the divine will surely descend. Now that the precious Daoist scriptures (Langhan Ruiji) have been fully recited, the genuine devotion (sukun danzhen) aspires to move the deities. It beseeches the Savior from Suffering to permeate all realms like grains of sand, using his mighty divine power to liberate souls in hell, ensuring both the living and the deceased receive his grace.

Finally, the ritual concludes with the koutou (the most reverent kneeling prostration in Daoism) in submission to the Tianzun, praising his virtues, and dedicating the merit of scripture recitation (huixiang) for the benefit of all beings.

This passage exemplifies Daoist religious rites—through worship, scripture recitation, and other practices—to invoke divine intervention for deliverance from suffering.