《太上慈悲道場消災九幽懺》Vol. 1

This Taishang Cibei Daochang Xiaozai Jiuyou Chan (Supreme Compassionate Liturgy for Dispelling Calamities in the Nine Netherworlds) was compiled and organized by the eminent Daoist figure Ge Xuan, revered as the "Left Immortal Duke of the Supreme Ultimate (Taiji)." The scripture begins by recounting how the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) transmitted three categories of essential classics during different kalpic cycles.

During the Dragon Han Kalpa, the Celestial Worthy transmitted twelve Dongzhen (Cavern of Perfection) scriptures, including the Taiyi and Miaolin classics, all preserved in the Great Cavern of the Jade Pure Realm. In the subsequent Red Brilliance Kalpa, he imparted twelve Dongxuan (Cavern of Mystery) scriptures such as the Linghe and Lingbao, stored in the Great Cavern of the Upper Pure Realm. By the Opening Sovereign Kalpa, he revealed twelve Dongshen (Cavern of Spirit) scriptures like the Taizhen and Huangting, housed in the Great Cavern of the Great Pure Realm.

Collectively known as the "Three Caverns (Sanqing) Perfect Scriptures," these thirty-six texts were solemnly recorded in golden codices. Seven sages established their transmission models for posterity—these scriptures would open only once every ten thousand kalpas, with teachings manifesting according to individual capacities. Though divided into three categories, they ultimately converge into the singular vehicle of the Dao (Yi Cheng Dao Fa).

The Orthodox Unity (Zhengyi) tradition holds that while the Three Caverns scriptures are classified differently, all embody the essence of the One Vehicle. Among them, the Taixuan corresponds to the Great Vehicle, Taiping to the Middle Vehicle, and Taiqing to the Lesser Vehicle. Orthodox Unity integrates these three vehicles, clearly delineating progressive cultivation stages: the Three Caverns align with the Three Pure Realms (Sanqing Jing), Taixuan with the Upper Three Palaces, Taiping with the Middle Three Palaces, and Taiqing with the Lower Three Palaces.

These Three Caverns scriptures expound profound doctrines, adapting teachings to regional and individual needs to guide all beings. During human cultivation, differences in innate capacity (genqi) create variations in practice depth and attainment. These classics enable beings across the Six Realms to return to their original purity, allowing practitioners of all three vehicles to realize the true meaning of the Great Dao (Da Dao Zhen Di).

This scripture expounds a Daoist repentance ritual for liberating departed souls and dispelling calamities. The core teachings reveal:

In the coming ages, all beings will drift through the Six Paths of Reincarnation. Whether spirits in the underworld or living creatures in the mortal realm, all shall endure sufferings in the Ninefold Netherworld (the Daoist conception of the afterlife) and the Luo Feng Hell (one of the Five Directional Hells in Daoism). Trapped in darkness, these souls undergo karmic retribution with no means of deliverance.

This Liturgy for Dispelling Calamities in the Ninefold Netherworld comprises ten volumes. Through revering the Celestial Worthy and confessing transgressions, it enables souls to escape the Three Wretched Paths of hell-dwellers, hungry ghosts, and beasts, ultimately ascending to the Nine Pure Celestial Realms (Daoism's highest heaven). Gradually comprehending Wuwei (non-action), they return to the source of the Dao.

The scripture records the Immortal Green Lad's teaching: "Cultivation brings hardship, yet abstaining from cultivation brings greater hardship." From birth to aging, sickness to death, mortals endure endless suffering, accumulating karmic obstructions until life's end. The hardship of cultivation lies in purifying the heart, restraining desires, upholding true Dao, and persevering in learning from masters—requiring steadfast resolve to regard wealth and glory as fleeting clouds.

The Immortal of Western Citadel taught: "For souls fallen into the Three Wretched Paths, rebirth as humans is rare; rarer still is rebirth as male; rarer yet is birth in the Central Lands (civilized regions); even then, encountering wise rulers and virtuous parents is exceptional; should these align, encountering true teachings and awakening compassion remains unlikely; and even with compassion, genuine faith in the Great Dao and pursuit of longevity is the rarest attainment of all."

The Celestial Worthy reveals: "To avoid the Three Wretched Paths, one must first make solemn vows before sacred images—eradicating transgressions of body, speech, and mind (the Three Karmas) and purifying the six sense faculties (eyes, ears, nose, tongue, body, and consciousness). Taking refuge in the Three Treasures (Dao, scriptures, and teachers), sincere repentance establishes resonance with celestial beings, ultimately realizing the immortal path."

The liturgy concludes with a vow: "All assembled today—officiants and participants alike—grateful for obtaining human form, hearing true teachings, and beholding sacred countenances, now wholeheartedly take refuge and pledge: From this day forth, we shall widely plant seeds of virtue..."

This passage is the repentance text from the Taishang Cibei Daochang Xiaozai Jiuyou Chan (Great Supreme Compassionate Liturgy for Dispelling Calamities in the Nine Darknesses), expressing ten grand vows of the practitioner and compassionate prayers for all beings.

First, it enumerates ten cultivation aspirations: First, may virtuous deeds liberate all beings of the six paths (celestial, human, asura, animal, hungry ghost, and hell realms) and four modes of birth (womb-born, egg-born, moisture-born, and transformation-born), enabling them to permanently leave the defiled mundane world. Second, may I maintain monastic cultivation across lifetimes, relinquishing worldly attachments, begging for alms according to circumstances, widely planting fields of merit, constantly nurturing compassionate forbearance, and dissolving distinctions between self and others. Third, may I always encounter wise teachers who provide guidance and revelation. Fourth, may I meet enlightened masters who transmit the supreme Daoist teachings. Fifth, having heard the true Dharma, may I practice accordingly. Sixth, may I personally behold the Celestial Worthy (the highest Daoist deity) and receive sacred instructions. Seventh, may I first liberate others before seeking my own deliverance. Eighth, may I widely proclaim the Dharma's voice to enlighten the ignorant. Ninth, may all beings generate the aspiration for cultivation, reverently worship scriptures and images, establish sacred temples, and offer incense, flowers, lamps, and candles according to their means. Tenth, may my devotion to the Dao remain steadfast and unshaken, using this virtuous power to subdue demonic obstacles, bringing national prosperity and peace, enabling the unenlightened to hear the Dao and the unseeing to behold it.

It then extends blessings to various practitioners: May followers of the Lesser Vehicle not doubt the Middle Vehicle, may practitioners of the Middle Vehicle not doubt the Greater Vehicle, and may those who have entered the Greater Vehicle universally deliver all beings. For the unawakened, may they awaken; for the awakened, may their wisdom increase; for those with increased wisdom, may they become guides for others.

Finally, it prays that all beings, when encountering scriptures or venerable teachers—regardless of circumstances—may refrain from generating transgressive thoughts of arrogance, resentment, jealousy, or stinginess. May merits cultivated not be hoarded but universally shared. May compassion arise upon seeing the lonely, imprisoned, or ill. May hidden and manifest sages jointly provide protection, assisting repentant practitioners in fulfilling their vows. May parents and relatives across past, present, and future lifetimes all attain peace and joy.

The second section, "On Eliminating the Three Karmas and Six Roots," states: Today's assembly participants and repentant individuals, having previously lacked exposure to true teachings, often gave rise to erroneous thoughts, their minds confused and uncommitted to truth-seeking. The scripture reveals that all form is illusory and impermanent, constantly arising and perishing—a reminder for practitioners to recognize worldly delusions and advance diligently in cultivation.

Sentient beings suffer endlessly in the cycle of rebirth, yet remain unawakened, repeatedly transmigrating through the three wretched paths of hungry ghosts, animals, and hell realms, enduring countless kalpas of bitter existence. The afflictions that bind us all stem from the "three karmas" (actions of body, speech, and mind) and the "six roots" (the six sensory faculties: eyes, ears, nose, tongue, body, and consciousness).

These six roots continuously produce desires and attachments like flowering plants bearing fruit, manifesting as six emotions, six cravings, six defilements, six sense-bases, six thieves, six dusts, and six consciousnesses. In truth, the external realms of form, sound, smell, taste, touch, and mental objects are fundamentally empty and unmoving. Yet sentient beings cling to discriminations and preferences, with their thoughts constantly chasing after external phenomena, becoming entangled in afflictions and wandering through birth and death.

If one can reflect with pure wisdom before sacred images and awaken to the true nature of the six roots, all sources of affliction may be severed. The three karmas are: bodily actions, mental activities, and verbal expressions. Today we confessors acknowledge that throughout measureless kalpas we have remained unawakened, indulging the three karmas and six roots in creating negative karma. Now before the sacred images we vow: to generate the mind of wisdom and awakened intention, pledging to sever all karmic obstructions.

First, we repent for karmic offenses of the body: Since beginningless time, through bodily actions we have committed killing, stealing, sexual misconduct, and greedy pursuit of pleasures. Today we vow henceforth to abstain from killing and stealing, to cease craving pleasures, to abandon lustful thoughts, and to free ourselves from the bonds of desire. May we encounter the true Dharma, purify body and mind with fragrant water before sacred images, constantly maintain mindfulness of the Dao, strike the Dharma drum (a Daoist ritual instrument), contemplate the Three Treasures (Dao, scriptures, and teachers), repent for all sentient beings, and eternally seek the pure fruit of the Way.

Next, we repent for karmic offenses of the mind: Since beginningless time, our minds have been filled with greed, anger, delusion, and distracting thoughts. Today we vow henceforth to abandon greed and anger, to cease foolish attachments, to eliminate improper thoughts, and to constantly revere the true path. May we encounter the true Dharma and practice with single-minded devotion as if facing the Three Treasures, ultimately realizing the realm of Wuwei (non-action).

Finally, we repent for karmic offenses of speech: Since beginningless time, our mouths have uttered frivolous talk, falsehoods, harsh words, and gossip. Today we vow henceforth to refrain from idle chatter, to maintain pure speech, and to permanently sever disputes. May we encounter the true Dharma, practice diligently before sacred images, enable beings to hear the true teachings, and ultimately attain the fruition of immortal sainthood.

This is a passage from the Daoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Most High Compassionate Liturgy for Dispelling Calamities in the Nine Darknesses), focusing on repentance for sins committed through the six roots (eyes, ears, nose, tongue, body, and mind). It describes how practitioners purify desires arising from the senses through sincere repentance.

Repentance for the Eyes: Human eyes are easily tempted by external forms, becoming engrossed in visual pleasures. The penitent vows henceforth not to indulge in coveting beauty with their gaze, but instead to use wisdom to perceive the empty nature of all things, seeking the ineffable fruits of cultivation. (Perform one bow)

Repentance for the Ears: Ears naturally distinguish sounds. The penitent vows not to let noise disturb their spirit or entangle them in vexations, aspiring instead to attain a state of inner stillness. (Perform one bow)

Repentance for the Nose: The nose inherently discerns fragrant and foul odors. The penitent vows to refrain from indulging in such distinctions, avoiding the disruption of their vital Qi (the essential energy in Daoist practice), and seeks to reach the mysterious realm of emptiness. (Perform one bow)

Repentance for the Tongue: The tongue naturally craves flavors, never satisfied, and delights in gossip and slander. The penitent vows to cease indulging in delicacies, stirring discord, or spreading rumors, aspiring to realize the true Dao. (Perform one bow)

Repentance for the Body: The body instinctively pursues pleasure, unaware of the suffering that follows death. The penitent vows to abandon indulgence in debauchery, instead cultivating thoughts of liberating others and returning to the great Dao. (Perform one bow)

Repentance for the Mind: The mind is restless—leaping like a monkey, galloping like a wild horse, flickering like flames, or howling like a gale. The penitent vows to master their thoughts, maintaining unwavering concentration whether in motion or stillness, returning to their natural and authentic state. (Perform one bow)

Finally, all participants in the ritual assembly must repent with utmost sincerity. May the Ten Directions Celestial Worthies (the highest deities in Daoism) and all realized immortals offer their protection, ensuring that the karmic obstructions accumulated over countless eons are entirely dissolved. May present and past parents, ancestors, teachers, friends, and all sentient beings connected by affinity attain liberation through this repentance.

This passage originates from the Taoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Supreme Compassionate Daoist Liturgy for Disaster Alleviation in the Nine Netherworlds), which primarily expounds on the significance of taking refuge in the Three Treasures (Sanbao) and their specific meanings.

The text first observes that although all sentient beings dwell between heaven and earth, they often deviate from the righteous path, incline toward evil, and stray from truth. To cultivate virtue and accumulate blessings, one must first take refuge in the Three Treasures—the Treasure of the Dao (Daobao), the Treasure of Scriptures (Jingbao), and the Treasure of Masters (Shibao)—for without this refuge, virtuous practices lack their foundation.

The Treasure of the Dao refers to the supreme existence that manifests throughout the Three Realms and Ten Directions, sometimes appearing as the teacher of emperors, other times incarnating as the sovereign ruler of heaven and earth. It possesses the power to absolve sins and dispel calamities, capable of riding dragons and clouds while embodying the principle of Wuwei (non-action).

The Treasure of Scriptures denotes the profound texts treasured in both celestial and earthly realms, including resplendent purple characters, mysterious writings, and various classics secretly preserved by immortal officials—such as the azure dragon's precious scrolls and white phoenix's jade cases. These represent the fundamental texts that lead to the Great Dao.

The Treasure of Masters signifies the essential guides for spiritual cultivation. Just as one requires boats and ladders to cross the river of worldly attachments, practitioners cannot attain enlightenment, perfect their precepts, or achieve the Dharma-body without guidance from enlightened masters.

Finally, devotees in the scripture reverently prostrate before all Treasures of the Dao, Scriptures, and Masters throughout the Ten Directions, beseeching the Three Treasures to descend with compassion. Through their wondrous radiance and wisdom, they universally deliver sentient beings, enabling them to securely board the vessel of compassion and receive eternal protection.

(Note: This passage forms a crucial part of Taoist repentance rituals, where taking refuge in the Three Treasures serves to eliminate karmic obstacles and obtain salvation. The mention of "peaceful blessings/memorial services" indicates its dual use—both for disaster prevention and posthumous salvation rites.)

This passage from the Daoist Jiuyou Chan (Nine Netherworlds Repentance) scripture describes a ritual scene where devotees reverently bow to various deities. All participants in the ceremony, with utmost sincerity, pay homage to the Sanqing (Three Pure Ones—Yuqing, Shangqing, and Taiqing, the highest Daoist deities), celestial beings of the four directions and eight poles, as well as natural spirits governing the sun, moon, stars, mountains, rivers, and sacred peaks.

The ritual begins by venerating deities of the Three Realms (Desire Realm, Form Realm, and Formless Realm), expressing the hope that all who hear this repentance liturgy may form a connection with the Dao (the Way) and that those who bow may awaken to its truth. It then enumerates in detail the numerous deities to be honored: the Thirty-Two Heavenly Emperors of the Thirty-Six Heavens, the Ten Directions Celestial Worthies of the Five Directions and Boundless Realms, and key Daoist divinities such as Taishang Laojun (Lord Lao the Most High). Also included are spirits presiding over celestial bodies, earthly geography, and the underworld.

The repentance officiant (chanzhu), with profound sincerity, prepares the ritual space, lights incense and lamps, and reverently bows to the infinite Celestial Worthies of the Ten Directions. They beseech the True Sages, immortals, dragon kings, and all spiritual beings of the void to bear witness to this repentance, to deliver sentient beings, and to ensure that all who hear the liturgy awaken to the Great Dao.

The latter section specifically lists and honors fourteen Celestial Worthies by name, each with distinct functions: for example, the "Celestial Worthy Who Hears Cries and Relieves Suffering" responds to pleas for aid, the "Celestial Worthy Who Dispels Calamities and Resolves Misfortune" specializes in averting disasters, and the "Celestial Worthy of the Eight Trigrams (Bagua) Who Protects the Body" safeguards devotees through the power of the trigrams. With each invocation of a Celestial Worthy’s name, devotees prostrate fully, focusing their minds entirely on the act of reverence.

This scripture exemplifies the solemnity and sacredness of Daoist repentance rituals, where sincere veneration of deities is performed to seek blessings such as the dissolution of misfortunes, longevity, and protection. The rite particularly emphasizes zhixin jingli—"wholehearted reverence"—underscoring the Daoist emphasis on inner cultivation and the purity of intention in spiritual practice.

This passage is a liturgical text from the Taoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Supreme Compassionate Rite for Dispelling Calamities in the Nine Netherworlds). It expresses devout veneration toward various Celestial Worthies (Tianzun) and Perfected Ones (Zhenren), while offering blessings for the imperial family and all living beings.

The text begins with reverent homage to nine Celestial Worthies, including the Supreme Oneness Savior from Suffering (Taiyi Jiuku Tianzun, a Taoist deity specializing in delivering departed souls), along with four Perfected Ones such as Haikong Zhizang Zhenren (an accomplished Taoist adept). These divine beings each fulfill distinct roles—some respond compassionately to alleviate suffering, some manifest countless emanations to universally deliver beings, some specifically protect the nation, while others assist souls in attaining rebirth in blissful realms.

The liturgy then offers blessings for the imperial lineage: "May the merits of today's ritual assembly first be dedicated to the ancestral emperors of successive dynasties. May their spirits dwell peacefully in the celestial Purple Han Paradise (a Taoist ideal realm), robed in rainbow garments and cloud crowns, riding phoenix-drawn chariots to behold the Supreme Venerable Sovereign (Xuhuang, one of Taoism's highest deities) in the Jade Pure Realm (Yuqing, one of the Three Pure Ones' heavens), eternally bathed in divine blessings."

Subsequent prayers address the reigning emperor: "May the imperial throne stand firm as dragons soar and phoenixes dance; may his wisdom illuminate the world like the sage-kings Yao and Shun; may his virtuous influence spread universally, enabling civil and military officials to fulfill their duties harmoniously. May the realm know peace, harvests flourish, conflicts cease, and the people dwell in prosperous contentment."

Finally, blessings are offered for the crown prince: "May the heir apparent's virtue be profound as heaven, his wisdom radiant as the sun ('Yuanliang' denoting the crown prince, 'Dieyao' describing the layering of virtuous light), shining in unison with heaven, earth, sun and moon." Through ritual veneration and merit dedication, the entire passage conveys profound prayers for the nation's prosperity and stability.

This scripture describes a grand Daoist repentance ritual for dispelling calamities, encompassing several key dimensions:

First is the blessing for the imperial family. May the emperor embody noble virtue (De) and may the nation flourish with refined rites and music. May the empress and imperial consorts possess the beauty of moon palace immortals and enjoy the longevity of the Queen Mother of the West (Jinmu). May all imperial relatives, nobles, generals and ministers maintain steadfast loyalty like towering mountains, with lifespans as enduring as the ocean, eternally safeguarding the nation's foundation.

Second are blessings for all common people. May scholars, farmers, artisans and merchants of every social rank—whether noble or humble—attain peace and joy through repentance. Even birds, beasts and all living creatures shall be liberated from suffering, nourished by the Dao's teachings, and cleansed of karmic obstacles.

Special blessings are dedicated to the repentance ritual participants (chanzhu) and their ancestors. May nine generations of ancestors, clan relatives, and departed souls—both recent and ancient—be liberated through the ritual's merit, their spirits purified to escape hell's refining fires and ascend to immortal realms. May living relatives enjoy health, longevity, family prosperity and eternal divine grace.

Finally, prayers extend to souls suffering in hell (referring to all beings trapped in the "three paths and five sufferings," "eight difficulties and nine darknesses" of various hell realms). May they transcend torment and be reborn in pure lands. All accrued merit is dedicated to the Great Dao (Dao), assisting all beings toward collective liberation.

This passage reveals Daoism's compassionate vision of universal salvation. Through repentance rituals, it seeks blessings for present rulers, common people, ancestors and even hell-dwellers, embodying the cultivation ideal of "inner sagehood and outer kingship" and the religious spirit of "universal loving-kindness."

This scripture depicts a sacred scene: Within the Cold Spirit Elixir Hall (a divine venue where celestial venerables expound the Dharma in Daoism), the Supreme Celestial Venerable, moved by compassion for sentient beings suffering in the cycle of birth and death, manifests countless incarnations throughout the Three Realms (Desire Realm, Form Realm, and Formless Realm) and the Ten Directions (the entire cosmic space). The Celestial Venerable arrives at the Heaven of Blessed Virtue's Celestial Accumulation World, seated upon a radiant throne of seven treasures (gold, silver, lapis lazuli, and other precious substances), gathering with saintly beings who have attained the Dao across the Three Periods (past, present, and future), along with celestial emperors, flying divine beings, jade perfected ones, and countless attendants to expound the teachings.

At that moment, the Universal Savior Perfected Being (a compassionate immortal who aids the world) rose from his seat and marveled that throughout countless kalpas (immeasurably long eons), he had never witnessed the Celestial Venerable so joyfully showering the Dharma rain (a metaphor for the universal outpouring of Daoist teachings), enabling all present to attain varying degrees of awakening and benefit. The Universal Savior Perfected Being requested to borrow the Celestial Venerable's divine powers to observe the causes and conditions of good and evil within the Boundless World (the infinite cosmos), allowing beings to understand their karmic destinies and the Three Periods' causality.

The Celestial Venerable praised the Universal Savior Perfected Being's noble aspiration and immediately emitted nine-colored radiance, illuminating billions of worlds and immeasurable lands. Within this divine light, the Universal Savior and the assembly beheld visions of the celestial realms: saints surrounded by halos, freely transforming their sizes; some riding dragons or cranes in effortless freedom; countless celestial youths and maidens in attendance; divine beasts like phoenixes, peacocks, and lions standing guard; palaces and towers of gold and jade with heavenly music and flowers filling the air; treasure ponds and golden gardens where immortals reveled; venomous dragons and fierce beasts encircling city gates; celestial kitchens preparing exquisite delicacies; banners and canopies of majestic adornment; and floating pavilions moving through the skies, welcomed by celestial robes and cloud canopies. The very earth they saw was naturally formed from the seven treasures, with gold, silver, pearls, and jade everywhere—palaces, gardens, bamboo groves, birds, animals, music, dances, and garments not crafted by human hands but spontaneously manifested.

Through this magnificent imagery, the scripture portrays the sublime setting of the Celestial Venerable's teaching and the majestic beauty of the heavenly realms, illustrating the vastness of the Dao's teachings and the supreme rewards of spiritual cultivation.

The celestial immortals sought guidance from the Dharma-Form Heavenly King (a revered deity in Daoism who governs spiritual manifestations) regarding auspicious and inauspicious omens. Seated upon his thousandfold to billionfold jeweled thrones, the Heavenly King expounded the Great Vehicle of Immortal Dao, resolving doubts for both celestial transcendents and novice practitioners. He manifested indescribable blessings and joys, while simultaneously revealing this vision: beneath the celestial realms, the exalted perfected beings and great sages (those who have attained the Dao) rode clouds in their celestial inspections, holding ritual banners and tallying the merits and transgressions of all beings. The flying celestial kings and the童子 (attendant spirits) of virtue and vice patrolled the human realm daily, reporting all good and evil deeds to the heavenly courts.

The Heavenly King disclosed various calamities befalling humanity: when the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) deviate from their proper courses, or when the sun, moon, and stars stray from their ordained paths, nations descend into warfare, popular revolts erupt, and disasters like floods, droughts, and locust plagues manifest. Those afflicted by malevolent stellar influences suffer household ruin, epidemic diseases, or harassment by tomb-haunting spirits, leading to lineage extinction or children's premature deaths.

Further visions unfolded: some imprisoned and tortured, others trapped in poverty and illness without means of survival; madmen and sufferers of malignant diseases, the maimed and disabled, victims of lightning strikes, fires, and blade wounds appeared everywhere. Poisonous creatures and wild beasts maimed people, widows and orphans endured hunger and cold, while husbands and wives, mothers and children faced heartrending separations. Some were born with congenital disabilities or covered in repulsive sores, and even fish in water and birds in flight could not escape these calamities.

(This scripture passage systematically enumerates through a celestial perspective all possible human misfortunes—ranging from social upheavals caused by celestial anomalies to personal tragedies of disease, disability, and family breakdown—thereby establishing the practical foundation for subsequent disaster-absolving repentance rituals. Concepts like "planetary deviations" and "malevolent stellar influences" reflect Daoism's cosmology of heaven-human resonance, positing correspondences between celestial phenomena and earthly fortunes.)

In the Nine Nether Dark Realms (the Daoist conception of the underworld's deepest prisons) and the Luo Feng Hells (legendary Daoist purgatories), one can witness all manner of sinners enduring indescribable torments, their suffering penetrating to the very marrow. The Universal Salvation Zhenren (a Daoist immortal of compassion who delivers beings from suffering), observing how beings throughout heaven and earth receive varying fortunes in this life due to their past virtuous or wicked deeds, cannot help but question: Are these sufferings preordained by heaven? Or are they karmic retribution through reincarnation? Are they punishments from the Water Official (one of the Three Officials who governs water realms)? Misfortunes inherited from parents? Consequences of one's own actions? Evil seeds planted in past lives? Or perhaps sins that bring calamity upon descendants? Can virtuous deeds lead to liberation? Is all this truly the arrangement of celestial destiny? We beseech the Celestial Worthy's compassionate revelation so all beings may understand the workings of fate and causation.

The Compassionate Worthy (referring to the supreme Daoist deity) responded: All beings are children of the great Dao. When children suffer, their parents inevitably grieve. That the Universal Salvation Zhenren can generate such compassion is truly rare—what you ask is precisely what I wish to explain. Your merit is inconceivable, worthy to be called the world's Field of Blessings (fertile ground for accumulating merit), a ferryboat for delivering beings, a guiding teacher for all life. Please be seated, and I shall expound for you.

Today, devotees participating in this repentance ritual are fortunate to hear the Supreme Zhenren (an immortal of unsurpassed cultivation) inquire about the karmic causes behind the sufferings, joys, sins, and blessings of beings throughout heaven and earth. The penitents, with utmost sincerity, prostrate themselves in full-body reverence (the most solemn form of Daoist worship) before the various Celestial Worthies:

Devoutly worship the Jade Purity Blessing-Bestowing Celestial Worthy (one of the honorific titles of Yuanshi Tianzun)

Devoutly worship the Sound-Answering Suffering-Relieving Celestial Worthy (title of Taiyi Jiuku Tianzun)

Devoutly worship the Jade Treasure August Celestial Worthy (title of Lingbao Tianzun)

Devoutly worship the Teacher of Three Realms Celestial Worthy (title of Daode Tianzun)

Devoutly worship the Freely Manifesting Celestial Worthy (who responds according to circumstances)

Devoutly worship the Light-Pervading Worlds Celestial Worthy (who illuminates all realms)

Devoutly worship the Truth-Transmitting Universal-Illumination Celestial Worthy (who disseminates the true Dao)

Devoutly worship the Dharma-Source Expansive Harmony Celestial Worthy (the origin of all Daoist methods)

(This scripture passage demonstrates Daoist religious practices of soul salvation through repentance rituals and disaster resolution, emphasizing the doctrines of karmic retribution and celestial redemption. The veneration of multiple Celestial Worthies reflects Daoism's polytheistic characteristics, with each deity representing different salvific functions.)

This passage is taken from the Taishang Cibei Daochang Xiaozai Jiuyou Chan (Great Compassionate Daoist Liturgy for Dispelling Calamities in the Nine Darknesses), a repentance text in Daoism. It consists of two main sections:

The first part reverently invokes sixteen Celestial Worthy deities and four Perfected Beings (Zhenren) by their sacred titles. These include the Celestial Worthy of Prolonging Life Through Cosmic Kalpas (Yansheng Haojie Tianzun, who governs longevity and cosmic cycles), the Celestial Worthy of Supreme Oneness Who Saves from Suffering (Taiyi Jiuku Tianzun, dedicated to rescuing beings from torment), and the Perfected Being of Oceanic Void and Wisdom Treasury (Haikong Zhizang Zhenren, an accomplished adept of boundless wisdom). Each deity embodies distinct salvific functions—dispelling disasters, redeeming deceased souls, protecting the nation, and blessing the people.

The second section presents the supplications. Devotees entreat all sacred beings throughout the ten directions to shower compassionate radiance and bestow the "Dharma medicine" (a metaphor for liberating teachings). Specific petitions include: blessings for the nation's ruler and officials, salvation for ancestral spirits, deliverance for penitents and their kin, and even liberation for suffering souls in the darkest netherworld realms untouched by sunlight or moonlight—that all may transcend suffering and reach the "shore of the Dao" (the彼岸 of liberation).

The text concludes by recalling how the ancient Perfected Being of Universal Aid (Puji Zhenren) once sought teachings from celestial sages about the causes of joy, suffering, sin, and blessings throughout heaven and earth. Now, the penitent approaches with equal devotion to receive these sacred instructions. Vivid imagery depicts the celestial beings dwelling in golden-jade palaces and jeweled pavilions, embodying the blissful state attainable through sincere repentance and practice.

This passage exemplifies the core features of Daoist repentance rituals (Chanfa): venerating deities, confessing transgressions, and making vows for universal salvation. It balances profound reverence for the divine with compassionate concern for all beings—including the deceased—reflecting the tradition's integrated spiritual and ethical dimensions.

This scripture recounts how the Most High Compassionate Celestial Venerable (one of Daoism's supreme deities) explained to the Universal Salvation Perfected Being the root causes of worldly calamities and suffering, as well as methods to eliminate misfortunes through repentance and cultivation.

The Celestial Venerable first explained that the exalted immortals and sages who attained their positions in the celestial ranks did so through prolonged cultivation. They traverse between heaven and earth riding clouds and mists, recording human virtues and transgressions to report to the celestial court. Based on these records, the celestial court dispenses rewards and punishments. Droughts, floods, locust plagues, storms, wars and other disasters in the human realm are actually karmic retribution caused by officials abusing power, violating laws, oppressing common people, and engaging in corruption.

Ordinary people's sufferings—diseases, physical disabilities, poverty, lowly status—and even posthumous punishments in hell realms (such as the Nine Nether Realms and other underworld tribunals) all stem from accumulated transgressions committed over countless kalpas (immeasurably long cosmic cycles) by themselves or their ancestors. These karmic debts accumulate through the "three karmic actions" (physical, verbal, and mental), "six sensory faculties" (eyes, ears, nose, tongue, body, and mind), and "ten evils" (killing, stealing, etc.), passing through generations and perpetuating endless suffering.

Upon hearing this, the Universal Salvation Perfected Being prostrated and inquired further. He observed how sentient beings, ignorant and deluded, remain trapped in worldly desires, continuously creating karma and suffering in the cycle of birth and death. He earnestly beseeched the Celestial Venerable to compassionately reveal methods to help beings return to virtuous paths and avoid hellish punishments.

The Celestial Venerable then revealed: If male or female devotees can awaken their hearts to the Dao, maintain purity of body and mind, establish clean altars at home with sacred images of celestial venerables, hang scripture banners, keep eternal lamps burning, and make reverent offerings of incense and flowers; or if they invite ordained Daoist practitioners to conduct rituals, or personally engage in cultivation—all these can achieve the following merits: ensuring national peace, favorable weather, disaster relief, household safety, longevity, and warding off malevolent forces. These practices can also eliminate misfortunes for parents and relatives, neutralize baleful astral influences (ancient belief in fate-determining constellations), assist in childbirth prayers, liberate deceased souls, and appease earth deities and tomb spirits (guardians of burial grounds).

This scripture elucidates a repentance ritual method for dispelling calamities, resolving misfortunes, and delivering deceased souls. It explains that through devout worship, one can alleviate both present-life hardships—such as poverty and suffering—and the torment endured by departed relatives (including nine generations of ancestors, parents, siblings, and other close kin) in the underworld.

The practice involves prostrating before sacred images of the Ten Directions Celestial Worthies (manifestations of Daoism's highest deities) within a ritual space, sincerely repenting for karmic transgressions accumulated across countless rebirths. Genuine contrition can dissolve these karmic burdens. The scripture also records the holy names of these Celestial Worthies, which, when transmitted to the human realm, possess the power to avert natural disasters, safeguard nations, ensure favorable weather, pacify wild beasts, and neutralize the harms of war, floods, and fires.

Particular emphasis is placed on the "Nine Darknesses Hell" (Daoism's most sinister underworld realm), where suffering souls may ascend to celestial realms through this repentance ritual. All sentient beings—encompassing the four modes of birth (womb-born, egg-born, moisture-born, and metamorphosis-born) and the six paths of rebirth (celestial, human, asura, animal, hungry ghost, and hell realms)—can attain liberation.

The text further recounts the praises of the Universal Salvation Perfected Being (a Daoist immortal), who extolled the boundless wisdom of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) for revealing profound teachings that awaken all beings. Those present at the ritual assembly experienced spiritual purification and reverent joy.

The concluding section details the ritual procedure: repentants must perform full prostrations (touching the ground with limbs and forehead) while reciting the holy names of various Celestial Worthies—such as the Jade Purity Bestower of Blessings and the Sound-Seeking Savior from Suffering—each embodying distinct salvific functions. Through this comprehensive repentance ritual, practitioners fulfill their aspirations to dispel misfortunes and deliver the departed.

This passage is the ceremonial homage section from the Daoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Most High Compassionate Ritual Arena's Litany for Dispelling Disasters in the Nine Darknesses). It expresses devout reverence toward multiple Tianzun (Celestial Worthy, the highest Daoist deities) and Zhenren (Perfected Ones who have attained the Dao), while praying for the salvation of all beings.

The text first enumerates twenty Tianzun and Zhenren, each embodying specific divine attributes and virtues. For instance, "Dalou Huashen Tianzun" refers to the Celestial Worthy dwelling in the supreme heaven who manifests countless forms; "Taiyi Jiuku Tianzun" is the deity specifically devoted to relieving suffering; and "Haikong Zhizang Zhenren" denotes an immortal possessing vast wisdom.

Following this is the prayer text, beseeching the Wushang Lingbao Tianzun of the East and other sacred beings from the ten directions to employ their great compassionate power, inconceivable power, and other divine forces to assist beings across the six realms (deva realm, spirit realm, human realm, hell realm, hungry ghost realm, and animal realm) in attaining liberation. Specific requests include: enabling devas to ascend to higher celestial realms, spirits to enter purer states of being, humans to advance in spiritual practice, and beings in the three lower realms (hell, hungry ghosts, animals) to be reborn as humans.

The liturgy concludes by imploring the Compassionate Tianzun to lead all Perfected Ones in ensuring that the merit from this repentance ceremony may spread across boundless lands, benefiting beings of all spiritual capacities: superior practitioners may realize the supreme truth of the Great Vehicle (Mahayana), middling practitioners may offer sincere devotion, and inferior practitioners may at least generate faith. The entire ritual embodies the Daoist spirit of universal salvation and compassionate service to the world.

This passage describes the repentance segment in the Daoist "Nine Netherworlds Repentance" ritual. Divine dragons from the celestial realm and countless vajra protectors (Daoist guardian deities) will safeguard the penitent, assisting in severing the delusions caused by demons and malevolent spirits.

The penitent, referring to themselves as the "repentance master" (the officiant or participant in the repentance ceremony), reflects upon their existence through countless kalpas (a Buddhist term denoting immeasurable time), undergoing continuous cycles of rebirth until reaching this present life. They now vow to repent for all their karmic transgressions—whether as fine as a single thread or as numerous as the sands of the Ganges (a metaphor for infinite quantity)—resolving to eradicate them completely from this day forward.

The scope of repentance encompasses: parents, teachers, uncles and brothers, one's own spouse and children, all six relations (a general term for extended family), as well as every relative and acquaintance. Through the present act of reverent repentance, the penitent prays that all may attain liberation and be freed from suffering. The passage concludes with the aspiration that all sentient beings may realize the supreme Dao (referring to achieving spiritual perfection through cultivation). At the end of this scripture, a single bow is performed.

This is an excerpt from the first volume of the Supreme Compassionate Daoist Altar's Nine Netherworlds Repentance for Dispersing Calamities, an essential Daoist ritual text for dispelling misfortunes and resolving karmic obstacles. Through repentance, it aims to eliminate karmic hindrances and deliver deceased souls.