《太上慈悲道場消災九幽懺》Vol. 10

This scripture passage comes from the tenth volume of The Supreme Compassionate Daoist Liturgy for Dispelling Calamities in the Nine Darknesses, compiled by Ge Xuan, the Grand Immortal of the Left (a renowned Daoist master of the Three Kingdoms period revered as the patriarch of the Lingbao tradition). It expounds on accumulating merit and attaining blessings through nine specific cultivation practices.

The text begins by describing devotees in a ritual space earnestly inquiring of the Compassionate Deities: How can ordinary people with limited capacity cultivate themselves to receive blessings? The deities reveal that although methods for merit cultivation are countless, they can be summarized into nine principal categories—all capable of bringing blessings when practiced according to one's means.

The nine meritorious practices include: (1) casting divine statues, (2) transcribing scriptures, (3) constructing Daoist temples, (4) guiding others toward enlightenment, (5) establishing ritual spaces, (6) reciting scriptures with prostrations and repentance, (7) upholding precepts, (8) offering abundant vegetarian feasts, and (9) charitable giving. Notably, building halls and pavilions, donating communal temple lands, providing ritual banners, lamps, and ceremonial instruments like bells and chimes are all considered meritorious acts.

The scripture then details the corresponding rewards in this life and future rebirths: Statue-makers and scripture-copiers gain noble status in this life and rebirth in celestial royalty; temple-builders and spiritual guides attain great wealth now and kingly rebirth later; precept-keepers and penitents receive divine protection presently and complete human forms hereafter; almsgivers enjoy material abundance now and dignified appearances in future lives. Additional karmic benefits include: abstainers from killing gain present health and future longevity; those avoiding alcohol and meat attain vitality now and sage-like rebirth later; practitioners of desire-restraint achieve bodily purity in this life and immaculate forms hereafter; life-savers avoid premature death in the present existence.

These practices embody the Daoist principle of "dual cultivation of merit and conduct" (gongxing shuangxiu), emphasizing the integration of external virtuous actions with internal discipline to accumulate spiritual merit. The direct correlation between concrete acts like constructing sacred spaces or copying scriptures with karmic retribution reflects Daoism's pedagogical approach of guiding societal morality through accessible spiritual incentives.

This scripture expounds on how people suffer due to ignorance and continuous karma creation. Those who cultivate with reverence and teach through personal example attain both worldly blessings and wisdom in this very life. For past monastic practitioners, their karmic retribution is as real as an echo following sound or a shadow trailing form—every deed, whether great or small, virtuous or wicked, receives corresponding consequences.

Alas, deluded mortals fail to comprehend cause and effect, disbelieving that virtue and vice bear inevitable fruits. They neither recognize their present bodies stem from accumulated merits of past lives, nor understand this physical form is but a transient illusion destined to perish. Indulging greed, they kill, steal, engage in licentiousness, harm living beings, deceive with sweet words, slander scriptures, and hoard wealth—all while imagining life has no end.

In truth, sentient beings create karma the moment they open their eyes, and plunge into hell (狴牢 signifies the underworld) upon closing them. Lifetimes of sinning leave them unawakened, without even a single virtuous thought arising. Obsessed with amassing wealth for descendants, they forget parental nurturing kindness. Since beginningless kalpas, humans have mimicked each other's bad habits, growing ever more deluded instead of enlightened.

This realm is called "the desire-filled world that abandons sages" (弃贤宛利天境), also termed "the mixed retribution realm." Beings drown in carnal passions, their lives fleeting as lightning—birth, aging, sickness, death, hunger, cold, weapons, disasters, and demonic harassments follow in relentless succession. Countless sufferings bind body and mind, yet people remain oblivious even to present afflictions—how could they possibly believe in celestial paradises or immortal longevity?

I observe human existence as ephemeral as mayflies. What they deem "joyful abodes" are filthier than latrines; their so-called pleasures differ little from maggots writhing in dung—yet they mistake these for true happiness. Is this not the greatest suffering? Know this: from birth onward, humans are fated to endure manifold miseries.

The karmic forces (accumulated causal power from past actions) each of us carries from previous lifetimes determine our innate endowments and destiny in this life. All variations—whether in lifespan, social status, wealth, beauty, intelligence, or even the differing circumstances of birds, beasts, insects, fish, cats, dogs, plants, and trees—stem from individual karma. The human form is precious and hard to attain; once lost, it may not be regained for countless eons. Thus, I earnestly urge everyone to diligently practice purification rituals (self-cultivation to purify body and mind), recite scriptures, perform prostrations, light incense and lamps, practice charity and repentance, and vow to aid the world. Concrete actions may include commissioning sacred images, transcribing scriptures, building Daoist temples, digging wells, repairing bridges, or offering water to thirsty travelers—all virtuous deeds that pave the path toward liberation for sentient beings. I seek nothing for myself but only hope all present will deeply contemplate the vast and profound teachings within these texts, for such practices plant seeds in the field of blessed merit.

Now, let us devoutly pay homage to the Celestial Worthies (supreme deities of Daoism): the Jade Purity Blessing-Bestowing Celestial Worthy (deity who grants fortune and dispels calamity), the Sound-Hearing Suffering-Relieving Celestial Worthy (compassionate embodiment akin to Guanyin who responds to cries of distress), the True Sovereign Mystery-Penetrating Celestial Worthy (deity of wisdom who discerns profound truths), and seventeen other Celestial Worthies. Prostrating wholeheartedly, we vow: "May these merits nourish all living beings." The presiding confessor (the ritual master leading the repentance ceremony) solemnly performs penitential rites for (peace/salvation), praying that the merits resonate and fulfill aspirations as intended.

(This passage forms the core of Daoist repentance liturgy, where accumulated merits arise through confessing karmic obstacles and venerating sacred beings. The twenty Celestial Worthies mentioned govern distinct functions, embodying divine powers spanning calamity relief, compassion, wisdom, illumination, and more. Devotees invoke their sacred names to commune with these deities and receive blessings.)

This passage is an excerpt from the Daoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Supreme Compassionate Liturgy for Dispelling Calamities in the Nine Darknesses), consisting of two main sections: the veneration of celestial deities and perfected beings, and the ritual of repentance through remembrance and requital.

The first section involves devout homage to ten celestial venerables (Tianzun) and four perfected beings (Zhenren). These sacred figures include: the Supreme Celestial Venerable (the highest divinity), the Celestial Venerable of True Inner Names (embodying authentic divine titles), the Celestial Venerable of Joyful Plain Affinities (who forms karmic bonds with beings), the Celestial Venerable of Supreme Unity Who Saves from Suffering (the deity presiding over deliverance from distress), the Celestial Venerable of Longevity and Life-Preservation (guardian of lifespan), the Celestial Venerable of Universal Compassion Who Protects the Nation (protector of states), the Celestial Venerable of Carefree Bliss (bestower of peace and joy), the Celestial Venerable of Fulfilled Rebirth (assisting transcendence after death), the Boundless Celestial Venerable (of limitless power), and the Celestial Venerable of Merit-Ocean (whose virtues are vast as the sea). The four perfected beings are the Universal Relief Perfected, the Universal Compassion Perfected, the Great Compassionate Savior from Suffering Perfected, and the Great Pity Deliverer from Transgressions Perfected. Practitioners beseech these deities to respond to sentient beings, offering protection to penitents—healing the sick, dispelling misfortunes, liberating the deceased, blessing the living, and extending grace to all creatures.

The second section expounds the principle of "remembrance and requital." The scripture teaches that human life is nurtured by heaven and earth, formed through the harmony of Yin-Yang. Heaven dispatches the Master of Calculations youth to inspect human affairs, recording each individual's good and evil deeds to periodically report to the Celestial Emperor. For those who accumulate virtue through good deeds, deities like the Director of Fate (Siming) and Director of Records (Silu) will prolong their lifespan and avert disasters. Those who commit numerous evils will have their souls apprehended by demons of the Six Heavens. Here, the "Six Heavens" (Liutian) refer to the six desire-realms in Daoist cosmology, also representing various demonic obstructions.

This passage exemplifies the Daoist practice of dispelling misfortunes through repentance rituals, emphasizing the karmic principle of retribution for good and evil while encouraging moral cultivation. The numerous celestial venerables and perfected beings mentioned represent functionally distinct deities in Daoist belief, whose protection devotees seek through reverent repentance.

The Three Officials (referring to the Heavenly Official, Earthly Official, and Water Official—three deities overseeing human virtue and vice) decree the collection of human souls. Those who die before their destined lifespan do so due to accumulated misdeeds in life, while those who live to their natural end are blessed for their virtuous conduct. The length of mortal life is governed by the Earthly Court (the underworld's administrative system), where celestial deities and the Jade Emperor determine life and death based on the records in the Register of Life and Death. Officials from the Three Realms and the Boy-Scribes of Fate (divine messengers recording human virtue and vice) come to claim souls, severing their vitality.

When someone lies bedridden with critical illness, if family members can establish a ritual space (a site for Daoist ceremonies) to the best of their ability, recite scriptures, and repent—regardless of the number of texts—sincerely confessing the patient’s lifetime transgressions before the celestial deities, the gods may release the soul, extending life and restoring health. If the destined end is unavoidable, performing meritorious deeds to guide the departed soul ensures it avoids suffering in the underworld, while the living are spared further calamity and fear.

From the seventh day after death until the third-anniversary memorial, continuous offerings of incense and candles must be maintained day and night. During this period, the Boy-Scribes of Fate record the merits and faults of the deceased, determining their rebirth in favorable realms. This resembles unresolved legal cases in the mortal world, mirroring the limbo of the newly departed. Every ten days, the Deities of Good and Evil conduct inspections: if the family accumulates virtue, the benevolent deities recommend the soul’s ascent to heaven; if not, the malevolent deities cast it into hell.

Families facing misfortune may worship before altars in temples or at home, silently invoking divine names, and practice fasting and ritual purification (Daoist cultivation methods) to atone for sins and seek liberation. This ensures the deceased is enrolled among the immortals, attaining carefree transcendence. Such posthumous merits are supremely efficacious.

If devoted men and women commission divine statues for their parents or kin, construct sacred halls, and inspire others to virtue, the merit is immeasurable. In spiritual practice, even a single virtuous thought, a sincere vow, or a heart of gratitude plants seeds of auspicious karma. As the scriptures state, all devotees present in today’s ritual assembly should understand these truths.

This passage is from the repentance ritual in the Daoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Supreme Compassionate Field for Dispelling Calamities and Ninefold Netherworld Repentance). The compassionate deities reveal this meritorious method as a vital path for transcending the cycle of life and death.

The penitent (so-and-so) must perform deliverance rites for nine generations of ancestors (the "Nine Mysteries and Seven Forebears"), parents, uncles, brothers, and all relatives, as well as for suffering beings in the hell, hungry ghost, and animal realms. These beings failed to receive liberation in life, so the penitent now sincerely prostrates before the Celestial Worthies (Tianshi) and Perfected Ones (Zhenren), praying that the merit may extend to both the living and the deceased, granting them all deliverance.

The text then details the specific prostration ritual. The penitent must perform the "five-body prostration" (full-body bow with hands, knees, and forehead touching the ground) with single-minded devotion, paying homage to each Celestial Worthy and Perfected One. The scripture enumerates over thirty such divine titles, including:

• Jade Purity Bestowing Blessings Celestial Worthy (who grants divine favor),
• Sound-Seeking Savior of Suffering Celestial Worthy (who responds to cries of distress),
• Great Unity Savior of Suffering Celestial Worthy (specialized in rescuing the afflicted),
• Longevity Guardian of Life Celestial Worthy (who governs lifespan),
• Wish-Fulfilling Rebirth Celestial Worthy (who aids the deceased in achieving rebirth according to their vows),

as well as several Perfected Ones dedicated to alleviating suffering, such as the Great Compassion Savior of Suffering Perfected One and the Great Mercy Absolver of Sins Perfected One. Each of these Celestial Worthies and Perfected Ones holds distinct divine functions, assisting beings in dispelling calamities, delivering souls, and attaining blessings.

At today's repentance ritual, the presiding priest (Daoist officiant leading the ceremony) and all participants devoutly prostrated themselves before the Celestial Venerables, Perfected Beings, and immortal attendants of the ten directions. They prayed these sacred beings would employ their great compassionate power to illuminate Fengdu (the Daoist underworld) and the Nine Netherworlds (nine layers of hell), enabling the presiding priest along with nine generations of ancestors, parents from seven lifetimes, uncles, brothers, and all relatives—whether souls suffering in the Three Wretched Paths (hell, hungry ghosts, animal realms) or recently deceased loved ones—to collectively attain liberation through this sincere repentance, regardless of their karmic burdens. All present bowed reverently to the Great Dao.

The teaching transmission followed. Attendees were instructed to listen with tranquil hearts, confessing before the compassionate deities while receiving this doctrine of universal salvation. The Celestial Venerable of Primordial Beginning first transformed the single Qi into three energies, forming the Three Pure Realms (Jade Pure, Upper Pure, and Great Pure heavens). These three realms manifested through the Three Cavern Scriptures (Dongzhen, Dongxuan, and Dongshen classics). These texts emerged spontaneously, with soaring mystical Qi condensing into golden-light jade characters and dragon-phoenix seal scripts—each character measuring ten feet across, radiating light from eight corners, designed to instruct the heavens and spread through the human world. Even after five kalpas (cosmic time cycles), these scriptures continue turning the Dharma Wheel (symbolizing eternal Daoist truth). Though heaven and earth may perish, the Three Cavern Scriptures remain indestructible, perpetually delivering beings and guiding both human and celestial realms, showering grace across the three worlds and ten directions.

A question arose: Do the Three Cavern Scriptures descend to earth at fixed times? The compassionate deities responded: At each kalpa's dawn, the Dongzhen (Perfect Truth) scriptures descend first, when people embody Dao-De (Virtue of the Way), dwelling in empty tranquility while upholding orthodox teachings to attain immortality. Next come the Dongxuan (Mysterious Grotto) scriptures as society loses simplicity and morality declines. Finally, the Dongshen (Divine Grotto) scriptures appear when human nature grows frivolous—rejecting teachings while pursuing falsehoods, with lifespans shortening. When the Three Cavern scriptures fade from circulation, worldly cunning increases, humans and ghosts intermingle, eras accelerate with lifespans under a century, minds become fickle, and degeneration spreads. Thus the deities re-descend, disseminating scriptures according to each era's conditions, while sacred ancestors (like Laozi) incarnate to establish liturgical Keyi disciplines for universal salvation.

This scripture describes how the Supreme Lord of the Dao (the highest deity in Daoism) employs the compassionate ritual platform to deliver sentient beings from suffering and resolve calamities. It first explains that whether people are from the central plains or remote regions, whether sages or ordinary individuals, all can attain salvation through the wondrous methods of the Three Caverns (Dongzhen, Dongxuan, and Dongshen—referring to the highest Daoist scriptures).

The text states that these profound methods are disseminated throughout the human realm, exhorting beings to diligently cultivate them. Those burdened by heavy karmic offenses, entangled in evil paths, who reject the true Dharma and instead follow false demonic spirits, will exhaust their efforts only to fall into hell. In contrast, devotees of the Three Caverns' true teachings will enter halls of blessing—some may even ascend to immortality in broad daylight, or achieve liberation through "corpse liberation" (a Daoist practice of transcendence), concealing their forms while their reputations remain in the world. Though unseen by ordinary eyes, they cultivate in hidden realms.

The scripture prophesies a future age when demonic teachings flourish—a time marked by untimely deaths, warfare, floods, fires, and relentless illness. People will squander wealth worshiping false deities, plunging society into chaos. Yet beings, long submerged in delusion, struggle to awaken. Thus, the Celestial Worthy (an honorific title for the supreme deity) employs scriptures to teach them, revealing life's origins, karmic connections, and the retribution of good and evil, guiding them to reform their ways, preserve their lives, and ultimately return to the Dao.

It emphasizes that those who uphold the Great Dao receive blessings, while cultivators gain divine protection. The celestial immortals and perfected beings all wish for people to diligently offer incense and repent, ensuring guardian spirits will shield them and the sages will bestow grace. Those burdened by sin, however, invite harm from malevolent spirits—manifesting as illness, disaster, or imprisonment. To focus on outward refinement while neglecting inner purification is the height of ignorance.

Finally, the scripture recounts how the Perfected Being of the Supreme Ultimate (a high-ranking immortal) described the Celestial Worthy preaching to celestial immortals in the Fragrant Accumulation World of Blessed Virtue Heaven. As he spoke, the earth shimmered violet-gold, celestial flowers descended with rare fragrances, and the void filled with splendor. The Celestial Worthy urged beings to faithfully embrace the true teachings, cultivate with vigor, propagate the Daoist Dharma, and prevent external demons from corrupting the true path.

When the Universal Savior True Man (Puji Zhenren) and the celestial immortals heard these words, they were moved to tears of remembrance, weeping with sorrow as if mourning the loss of their parents. They vowed to beseech the compassionate Supreme Divinity (referring to the highest Daoist deities) for constant guidance, that they might comprehend the supreme Daoist teachings. Thereupon, the Universal Savior True Man addressed the assembled sages and immortals:

"In all lands, cities, villages, and serene mountain forests across the ten directions, if there are diligent cultivators of the immortal path, or pure-hearted lay devotees and officials who uphold the precepts, and who can preserve and venerate this scripture, the Jiuyou Chan (Repentance of the Nine Netherworlds), reverently bowing and reciting the sacred names of the Celestial Venerables, or transcribing the scripture with fine paper and ink, binding it in silk, and making offerings of the seven treasures (gold, silver, lapis lazuli, etc.), exhorting others to worship and make offerings as if in the presence of the true divinities—if they tirelessly propagate this scripture day and night, so that those who have not heard may hear and those who have not seen may see—then those who practice according to the Dharma will receive the protection of the celestial immortals, jade maidens, and the guardian deities of the ten directions. They shall dwell in eternal peace, with all their wishes fulfilled. The merit of this is vast and boundless, like the infinite expanse of the void."

"Today, all gathered in this sacred assembly, as the scripture states, the majestic power of the Celestial Venerables' sacred names is inconceivable. May all sentient beings, whether already burdened with karmic retribution or yet to receive it, attain liberation through this practice. The presiding confessor (the ritual leader) now sincerely bows and recites this repentance text with utmost devotion—whether for seeking peace or delivering the deceased—prostrating fully (the highest gesture of reverence, with limbs and forehead touching the ground) and pledging with unwavering sincerity, reverently paying homage to the compassionate and holy ones."

Below are the sacred names of the Celestial Venerables (reciting these is believed to generate boundless merit in Daoist tradition):

• Devout homage to the Celestial Venerable of Jade Purity Bestowing Blessings (an emanation of the Primordial Heavenly Worthy, granting fortune and dispelling calamity);
• Devout homage to the Celestial Venerable Who Hears Cries and Saves from Suffering (Taiyi Jiuku Tianzun, responding to pleas of distress);
• Devout homage to the Celestial Venerable of True Sovereign Who Penetrates the Divine (ruler of the netherworld);
• Devout homage to the Celestial Venerable Who Harmonizes Spirits and Benefits All Beings (deity of universal harmony);
• Devout homage to the Celestial Venerable Who Embodies All Virtues (possessor of perfect merit);
• Devout homage to the Celestial Venerable of Mysterious Radiance Without Limit (illuminator of the darkest realms);
• Devout homage to the Celestial Venerable of Perfectly Fulfilled Practices (consummate in all cultivation);
• Devout homage to the Celestial Venerable of Primordial Yang’s Transformative Power (embodiment of primordial vitality);
• Devout homage to the Celestial Venerable Who Expounds the Dharma Universally (teacher of boundless methods);
• Devout homage to the Celestial Venerable of Six Penetrations Who Relieves Suffering (endowed with transcendent powers to aid the afflicted);
• Devout homage to the Celestial Venerable of True Meaning (incarnation of the Dao’s essence);
• Devout homage to the Celestial Venerable of the Purple Palace (sovereign of the Shangqing realm);
• Devout homage to the Celestial Venerable of Wandering Freedom (the liberated sage);
• Devout homage to the Celestial Venerable of the Lotus (pure and unstained);
• Devout homage to the Celestial Venerable of Silent Contemplation (transmitter of the heart-mind seal);
• Devout homage to the Celestial Venerable of Supreme Truth (the perfected adept);
• Devout homage to the Celestial Venerable of the Mysterious Palace (master of the wondrous Dao realms);
• Devout homage to the Celestial Venerable of Unobstructed Wisdom (the all-penetrating one);
• Devout homage to the Celestial Venerable of Universal Nourishment Through Non-Action (the spontaneous Dao that nurtures all)."

This scripture is a Daoist repentance liturgy for dispelling calamities and seeking blessings, primarily consisting of devout veneration toward multiple Celestial Worthy (Tianzun, the highest deities in Daoism) and penitential prayers.

It first enumerates the sacred titles of eleven Celestial Worthies and Perfected Beings, including the Universal Salvation Celestial Worthy who ferries all beings across suffering, the Supreme One Savior from Suffering Celestial Worthy who relieves distress, and the Longevity-Preserving Celestial Worthy who safeguards life and prolongs existence. Each deity governs specific domains while collectively protecting devotees.

The core repentance passage follows: all participants in the ritual sincerely beseech the Celestial Worthies, immortals, dragon deities, earth gods and other sacred beings of the lower realms to employ their inconceivable spiritual powers and immeasurable merit to fulfill the petitioners' wishes. Whether praying for the living's wellbeing or conducting posthumous salvation (zhujian, memorial services), the repentance's power is invoked to help deceased ancestors from nine generations, parents, relatives and friends escape the hell realms (santu refers to the three wretched paths of hell) and attain rebirth in the Pure Land, while simultaneously protecting living relatives from suffering.

The "Manifestation and Verification" section emphasizes sincere repentance. Devotees should concentrate their Shen (spirit), kneel and reverently receive the scripture's teachings. The text explains that the Dao gives birth to all things, manifesting countless deities according to circumstances. If virtuous men and women resolve to cultivate the Dao—praying for emperors, empresses, nobles, common people, their ancestral teachers, living relatives, or even suffering beings in hell (santu wuku bayan jiuyou, representing the three wretched paths, five sufferings, eight difficulties and nine darknesses)—and practice daily with incense offerings and flower scattering, they will surely receive spiritual response.

This repentance text embodies Daoism's core ideal of "delivering all beings." Through venerating deities and repenting transgressions, it seeks worldly peace, salvation for the deceased, and ultimate return to the Great Dao. Terms like "nine ancestors and seven mysteries" denote successive generations of forebears, "three wretched paths" indicate hell, hungry ghost and animal rebirths, while "five sufferings" represent life's afflictions like birth, aging, sickness and death.

This scripture expounds on the merits of paying homage to the Celestial Worthy (the highest deity in Daoism) and reciting repentance rituals to eliminate calamities and resolve misfortunes. It states that if one can devoutly light lamps and venerate the sacred names of the Celestial Worthy, innumerable Celestial Worthies from the ten directions will bear witness and assist the practitioner in dispelling disasters, increasing blessings and longevity. This practice can also bring peace to the nation, well-being to the people, and even liberate suffering beings from hell realms.

The Great Ultimate Perfected Being (a high-ranking Daoist immortal) instructed Master Xuanyan to frequently propagate this scripture and the sacred names of the Celestial Worthies, encouraging men and women to transcribe, make offerings, and recite them with sincere devotion. Such practice will summon various protective deities to safeguard the land and its inhabitants. If one silently chants the Celestial Worthy's names on specific days (such as the first and fifteenth of each lunar month, Daoist festivals, or one's personal birth zodiac day), they may even attain divine guidance and ascend to immortality riding a crane.

The scripture particularly emphasizes that those who disparage this repentance method or doubt the sacred names of the Celestial Worthies do so because of their heavy karmic burdens from past lives—having barely attained human rebirth yet remaining foolish and ignorant. Conversely, those who develop faith in this repentance method, even if only believing in a single verse or one sacred name, demonstrate their past-life connection with the true Dharma.

Finally, it recounts how the Great Ultimate Perfected Being, after transmitting this scripture, orally revealed the names of seven Manifested Celestial Worthies (who appear to save sentient beings), instructing devotees to widely disseminate them so all beings may attain deliverance through worship and recitation. The repentant practitioners in today's ritual assembly are now devoutly venerating this repentance text for specific purposes.

This scripture describes a Daoist ritual for dispelling calamities and seeking blessings. Practitioners perform the most devout full-body prostration to pay homage to various Celestial Worthy (Tianzun, the highest deities in Daoism). They sequentially venerate seven differently titled Celestial Worthies: the Worthy of Responsive Manifestation, the Worthy of Universal Virtue, the Worthy of Immeasurable Wisdom, the Worthy of Constant Wuwei (non-action), the Worthy Filling the Void, the Worthy of Eternal Purity, and the Worthy of Timely Response.

During the ceremony, penitents and congregation members jointly pray that these seven Celestial Worthies from the Ten Directions might grant protection—eradicating the penitents' karmic obstacles while ensuring family safety and prosperity. Specific petitions include: growth in wisdom, moral elevation, fulfillment of meritorious deeds, smooth official careers, domestic harmony, cessation of war, favorable weather, health and longevity. They further pray these blessings may extend across generations, with descendants flourishing, enabling all beings to escape the sea of suffering and together reach the Dao's shore (attaining liberation).

The Immortal Lord Ge Xuan (a renowned Daoist master of the Three Kingdoms period) recounts the words of Lord Lao (Laozi deified): these Ten Directional Celestial Worthies are all manifestations of the Primordial Celestial Worthy (Yuanshi Tianzun, the supreme Daoist deity), who pervade the cosmos to enlighten sentient beings. These Worthies manifest according to circumstances, displaying infinite transformations to deliver beings during kalpic disasters.

The scripture further explains that whether ordained priests (daoshi), female adepts (nüguan), or lay devotees, all who generate virtuous intentions—whether praying for the nation, ruler, parents, family or themselves—may accumulate merit through these methods: crafting statues of Celestial Worthies from gold, silver, jewels, bronze, iron, tiles or stone for widespread veneration; establishing temples to guide others; reciting scriptures and practicing the Dao; offering flowers and lighting lamps; repenting and making vows; observing purification fasts. Such virtuous deeds bring present-world peace and future rebirth in heavenly realms.

Finally, it states that when nations face disasters—such as solar/lunar eclipses, astrological anomalies, floods/droughts, plagues or warfare—they should conduct grand zhaijiao (purification rituals) of specific scale at temples, altars or palaces to resolve calamities.

This scripture describes a grand Daoist Zhaijiao (purification ritual) for dispelling calamities and seeking blessings. It begins by detailing the lighting of over a thousand lamps arranged across eight directions, forming concentric circles of radiant light. The ceremony involves continuous prostration and repentance day and night, accompanied by flower offerings and incense burning, while invoking the sacred names of 1,170 deities from the ten directions (east, south, west, north, southeast, southwest, northwest, northeast, above, and below).

During this magnificent Treasure Fast ritual, practitioners must also liberate captive animals, make charitable donations, and erect a hundred platforms for expounding the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures—the core Daoist canon. Such practices bring national stability and universal peace. Both officials and commoners facing misfortune should diligently perform these rites to achieve prosperity in this life, while ensuring their ancestors for seven generations ascend to heaven instead of falling into hell.

The lamp-lighting methods vary: one may arrange 1,200 lamps or construct a treasure wheel holding 12,000 lamps. Officials use a thousand lamps, commoners a hundred—all kept burning through the night and extinguished by day. After the ritual, grand vegetarian feasts should be held to extol its merits, generating immeasurable blessings.

The latter part recounts the story of King Linghe: when the mortally ill monarch lay dying with his crown prince and queen powerless to help, a Daoist priest appeared claiming the Celestial Worthy's (highest Daoist deity) sacred names could heal him. Male and female Daoists then conducted a Zhaijiao in the palace hall—burning incense, scattering flowers, lighting lamps, prostrating, chanting the Celestial Worthy's names, and making repentance vows. Miraculously, the king recovered fully and resumed governance, with all ministers coming to celebrate.

This ritual particularly emphasizes calamity-dispelling through lamp-lighting, scripture-chanting, and repentance, benefiting both the living and deceased ancestors. The notation "one prostration" indicates specific bowing requirements within the ceremonial sequence.

In the Land of Fragrant Abundance (an ideal realm in Buddhist scriptures), this remarkable event once occurred: the kingdom was besieged by bandits for sixty days, bringing the people to the brink of despair. A minister then reported to the king: "The sacred name of the Celestial Venerable (the supreme deity in Daoism) possesses inconceivable power." The king immediately summoned Daoist priests and priestesses to establish a ritual altar (a sacred space for Daoist ceremonies), where they burned incense, recited scriptures, and devoutly invoked the Celestial Venerable's holy name. After three days and nights of unwavering prayer, five celestial generals descended with heavenly troops, causing the bandits to disperse without battle and restoring peace to the land.

Another account tells of a virtuous scholar who encountered violent storms while gathering herbs at sea. In his moment of peril, he silently invoked the name of the Savior of Suffering (a Daoist deity who relieves hardship), whereupon the Nine Dragon Kings of the Sea and the Eight Wind Messengers (deities governing wind and water) immediately calmed the waves, allowing him to reach shore safely. Similarly, when a woman in labor faced life-threatening complications, her family urgently paid homage to the Celestial Venerable's name, and both mother and child were swiftly delivered from danger.

There was also a household plagued by a tiger spirit and a flood dragon, where eerie music echoed at midnight and visions of phoenixes and dragons appeared. After setting up a ritual altar to recite scriptures and repent, all the malevolent spirits vanished. Another case involved a man whose belly swelled like a drum, forcing him to drink three dan of water daily for seven years without relief from medicine. Likewise, a woman suffered excruciating pain from long-term consumption of poisonous herbs. Yet through incense offerings and sincere repentance, all were miraculously healed.

To those who now bow in repentance at the ritual altar, may your genuine contrition bear sacred fruit (spiritual attainment). May the Compassionate Venerable (referring to the Celestial Venerable) manifest perfect Dharma-form, embracing all beings equally. May every living creature in this world purify body and mind, taking refuge in the Three Treasures (Dao, scriptures, and master). O Supreme Dharma-King of the Golden Palace and Jade Capital (the highest heavenly realm in Daoism), the Purple Subtlety Upper Palace, and the Cold Spirit Cinnabar Hall—along with all the immortal beings, jade maidens, and youths who serve in repentance rituals—unleash your divine power to deliver all beings. May the suffering find liberation, together realizing the supreme Dao of Wuwei (non-action, the highest truth in Daoism) and attaining the fruit of enlightenment (spiritual accomplishment).