《太上慈悲道場消災九幽懺》Vol. 8

This scripture passage comes from the eighth volume of the Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Most High's Compassionate Rite for Dispelling Disasters in the Nine Netherworlds), compiled by the Left Immortal Lord of the Supreme Ultimate, Ge Xuan (a pivotal Daoist figure and renowned master of the Three Kingdoms period). It expounds the principle of repenting one's transgressions to escape the suffering of hell.

The text begins by depicting the assembly devoutly kneeling in the ritual space, listening to the Compassionate Lord (referring to a merciful deity) explain the nature of hell. The Compassionate Lord states that hell is "neither existent nor non-existent"—if beings refrain from indulging in the three karmas (actions of body, speech, and mind), avoid enslavement to the six senses (eyes, ears, nose, tongue, body, and mind), and abstain from the ten evils and five heinous sins, they will not descend into the Fengdu Nine Netherworlds after death but ascend directly to paradise in carefree liberation. This is the meaning of "non-existent." However, if one commits wicked deeds, they will inevitably fall into hell to endure suffering for countless kalpas—this is the meaning of "non-existent."

The text then employs a metaphor: A foolish person who committed myriad transgressions suddenly awakened and repented on their deathbed, resulting in the elimination of their sins and an extension of their lifespan. This demonstrates that sincere repentance can avert the torment of hell. Conversely, those who fail to repent are likened to washing only the body while neglecting to purify the mind—they will inevitably descend into hell after death, where regret comes too late. In hell, there are tortures such as the "wind blades," where the hun and po souls scatter in unbearable agony.

Finally, the scripture warns: Do not presume upon youthful vigor to indulge in pleasure while clinging to wealth and family ties. Death comes impartially to rich and poor alike—life is as fleeting as a flickering lamp or a spark struck from stone. When the "Five Heavenly Messengers" (symbolizing natural laws like birth, aging, sickness, and death) and the "Impermanence Death Demon" (personifying mortality) arrive, even the most splendid abode cannot preserve one's life. It urges people to awaken in time and eliminate transgressions through repentance.

This scripture recounts a karmic retribution tale that exhorts people to accumulate virtue through good deeds. It describes how those who indulge in worldly pleasures during their lifetime—owning lavish carriages, fine horses, and precious curios yet refusing to aid the poor—will fall into the beast realm after death to suffer. For instance, one clever man who could restrain his afflictions but remained miserly with wealth and almsgiving was reborn as a crimson fox, enduring various retributions.

The text contrasts the differences between the human world and hell: minor transgressions brought before earthly courts cause fear even for light offenses, yet hell's torments are millions of times more severe. This underworld lies in the northernmost reaches, in a realm called "The Dark Heaven Cavern of Five Qi and Frozen Solitary Desolation," ruled by the Black Emperor Celestial Lord (deity of the north) who governs infernal demons.

There exists a boundless black sea where stands the Northern Fengdu Luo Mountain, towering over a million li high with underwater depths reaching 150,000 li. At its base lies the "Kingdom of Shadowed Light" cavern, governed by the Great Yin Water Emperor, containing thirty-six lesser hells. These hells have iron-walled cities, each with nine concentric layers. Their vegetation naturally exudes poisonous Qi, with leaves sharp as swords, alongside venomous beasts, black tempests, and raging flames tormenting ceaselessly. Blood-red light pierces the sky amidst putrid fumes so dense they blot out sun, moon, and stars.

Each hell is overseen by thirty-seven demon kings, containing seventy tiers of blade mountains and countless iron caltrops. Hellfire attacks from above and below, roasting sinners like fried fish. The iron citadels have four gates, each guarded by four colossal bronze hounds—each forty li long, their roars shaking the metal walls, teeth sharp as sword forests. These vivid depictions serve as stark warnings: evil deeds in life inevitably lead to extreme suffering in death.

This passage depicts the harrowing scenes of hellish suffering and the ritual of repentance described in the Daoist Jiuyou Chan (Nine Netherworlds Repentance). The scripture portrays terrifying creatures called "iron birds" — monstrous beings over ten feet long with bronze beaks and iron talons, their wings spread wide in flight. Their eyes flash like shooting stars while their feathers resemble iron arrows wreathed in flames. When these creatures shriek, their voices thunder like lightning, spewing fierce fire from their mouths. They gnaw at sinners' marrow, inflicting unendurable agony that persists endlessly through the years, leaving victims trapped between the impossibility of survival and the mercy of death.

During the ritual assembly, participants comprehend through the scripture's descriptions the innumerable torments of the netherworld. They thus engage in sincere repentance, prostrating themselves fully (the "five limbs touching ground" posture) to venerate the highest Daoist deities, hoping their worship may liberate all suffering souls in hell. With reverent attention, they listen to sacred teachings and pay homage to the compassionate divinities.

The text then enumerates over twenty celestial venerables and perfected beings, including the Jade-Pure Bestower of Blessings (Yuqing Jiangfu Tianzun), the Sound-Answering Savior from Suffering (Xunsheng Jiuku Tianzun), and the Supreme Sage Who Delivers Immortals (Duxian Shangshang Tianzun) — all Daoist deities specializing in alleviating suffering and redeeming lost souls. Finally, the penitents and ritual assembly collectively vow that through worshiping these sacred beings, all hell-dwellers may attain deliverance. This scripture exemplifies Daoist religious practice wherein repentance rituals serve to redeem the deceased and avert calamities.

The Most High Lingbao Heavenly Venerable (one of the supreme deities in Daoism) of the northeast, along with all honored deities, sages, perfected beings (Zhenren), transformative masters (immortals who guide sentient beings), celestial hosts, and salvation-bringing youths pervade the ten directions. Their subtle radiance illuminates the Luoshan Hell (a Daoist purgatory), where the deceased ancestors of nine generations, parents of seven lifetimes, relatives of three incarnations, and all suffering souls in the underworld of the penitent may swiftly attain liberation through the meritorious power of repentance, ascending to the realm of Wuwei (non-action, the highest state of Daoist cultivation). (Perform one bow)

Now we recount the second part of the thirty-seven layers of hell. All present at today's ritual assembly must listen with sincere hearts. The penitent should kneel reverently to hear the explanation of the thirty-six hells of Fengdu Luoshan. At the very center lies the deepest abyss—the Avici Uninterrupted Hell of Northern Fengdu Luoshan (the most severe hell), reserved for those who commit the gravest sins of the Ten Evils and Five Rebellions (the most heinous karmic offenses).

The thirty-six hells are divided into four directions:

• The eastern nine hells include the Tianyi Hell, Jiantian Hell, and others.
• The southern nine hells feature fiery punishments like the Flowing Fire Hell and Fire Pellet Hell.
• The western nine hells are filled with iron tortures, such as the Iron Chariot Hell and Iron Horse Hell.
• The northern nine hells house freezing and filthy realms like the Black Sand Hell and Nüqing Hell.

Each hell judges beings according to their accumulated karma.

The Avici Hell at the center is the most terrifying, equipped with countless torments: mountains of blades, forests of swords, bronze pillars, iron plows, and more. A luminous mirror hangs within, reflecting every sin committed in the sinner's lifetime—no hidden evil escapes its gaze. The varieties of punishment are too numerous to exhaustively describe.

This scripture depicts the terrifying visions of Avīci Hell (the deepest level of Daoist hell, meaning "uninterrupted suffering") where the Lord of Hell governs all infernal realms. This domain is called the "Great Enclosure," signifying its vastness that obstructs all escape.

Within these hellish realms, sinners endure excruciating torments: when the Karmic Winds (winds formed from evil deeds) blow, their bodies suffer thousands of deaths and dismemberments, only to be instantly revived for continuous punishment. The Great Emperor of Fengdu (supreme deity of the Daoist underworld) commands 240 underworld bureaus and 50,000 demonic officers who meticulously interrogate sinners, leaving no transgression—however minor—unexamined.

The text details various tortures: red-hot iron chariots, fire-oxen with razor-sharp metal horns, blade-covered iron horses and donkeys—all led by yakṣas (malevolent spirits) that force sinners to mount them, resulting in instant annihilation. The horror of these instruments of punishment defies description, enough to terrify ordinary people through mere hearsay.

Using dream imagery as metaphor, the scripture compares human life to a dream: death resembles sleep, while life resembles waking. Yet karma accumulated in dreams proves as real as waking actions, and postmortem retribution directly corresponds to earthly conduct. All joy and suffering are self-inflicted—sentient beings should awaken promptly and reform through repentance.

Particular emphasis is given to the rarity of obtaining human rebirth in the Central Land (Zhongyuan region). Such fortune should be cherished. Those who cultivate virtue accumulate merit like the sun and moon illuminating all creation. The text concludes with a stark reminder: You are not truly blind or deaf—but if you cannot perceive these truths, then you are indeed spiritually sightless.

This scripture serves as a penitential ritual text in Daoism for dispelling calamities and seeking blessings, consisting of two main sections.

The first half employs vivid metaphors: Just as the deaf cannot hear good and evil, and the blind cannot see the sun and moon, those who remain obstinate in delusion are like vines clinging to a great tree. When the tree falls, the vines lose their support. Now, all participants in this ritual assembly feel fear and sincere remorse. They should diligently cultivate themselves, seeking liberation from suffering through confession and reverent worship. May they never again fall into the Three Wretched Realms (sān è dào)—hell, hungry ghosts, or animal rebirth—throughout their lifetimes. May all suffering beings attain deliverance.

The second half details the ceremonial acts of worship. The penitent (called the "repentant master") prostrates fully in utmost devotion, paying homage one by one to the various Heavenly Venerables (Tiānzūn) and Perfected Ones (Zhēnrén) of Daoism. Each deity holds specific responsibilities: the "Heavenly Venerable Who Hears Cries and Saves from Suffering" (Xúnshēng Jiùkǔ Tiānzūn) specializes in rescuing afflicted beings; the "Great Unity Heavenly Venerable Who Saves from Suffering" (Tàiyī Jiùkǔ Tiānzūn) governs redemption; the "Heavenly Venerable of Longevity and Life-Preservation" (Chángshēng Bǎomìng Tiānzūn) oversees prolonging life. Finally, the text invokes all sacred beings throughout the ten directions, beseeching their boundless compassion, the transformative power of repentance, and the miraculous virtue of merit to deliver the penitent's ancestors and deceased loved ones across generations, while blessing living relatives with peace.

(Note: "Five-point prostration" refers to the most reverent Daoist bowing posture, where both knees, elbows, and forehead touch the ground. The "Three Wretched Realms" denote the three unfavorable rebirth destinies: hell, hungry ghosts, and animals.)

This scripture passage describes the contents of the Taoist text Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Most High's Compassionate Rite for Dispelling Calamities and the Nine Darknesses Repentance), focusing on confessing sins and delivering deceased souls. It explains how sincere repentance can beseech divine pardon from the torments of various hells.

First, it enumerates eighteen types of hellish punishments: the Mountain of Knives and Forest of Swords, cauldrons of boiling water and beds of burning coals, iron beds and bronze pillars, spinning blades and fiery chariots, tongues ripped out and bodies plowed, swallowing molten iron and drinking liquid bronze, grinding mortars crushing the flesh, dismemberment and mutilation, rivers of ash and pits of filth, freezing brine and icy waters, tigers and wolves tearing at flesh, clawing through mountains of blades, flaming pits and searing irons, the Dark Mountain of Flesh, hanging upside down from iron rods, and the great and small Iron Enclosure Prisons. Each torment corresponds to different sins committed during one's lifetime.

The scripture implores the Compassionate Lord (a reverential title for the supreme Taoist deities) to extend divine mercy, allowing the souls of the deceased to be liberated from these infernal sufferings. It specifically mentions that even sinners in Fengdu (the Taoist capital of the underworld) and the Avici Hell (the deepest hell) can attain deliverance. All the demon kings and their retinues within the hells are also said to receive blessings through this ritual.

In the section titled "Repentance of the Nine Darknesses," it elaborates on the scenes of the Nine Darknesses Hells (the nine coldest and darkest layers of the Taoist underworld), located in the extreme yin region of the northeast, buried nine layers deep beneath the earth. In the east lies the Hell of Wind and Thunder, where sinners are torn apart by black gales, lightning, and weapons; in the south is the Hell of Blazing Fire, where the damned are scorched by raging flames; and other directions contain hells with distinct torments.

Finally, the penitent expresses hope that through this repentance ritual, both they and their deceased loved ones may avoid falling into hell, ascend to the heavenly realms, and ultimately return to the Dao (the supreme truth of Taoism). Those present at the ritual are urged to kneel reverently, listen with tranquil hearts to these descriptions of infernal suffering, and awaken to the importance of virtuous conduct and accumulating merit.

This scripture depicts the terrifying scenes of the eight major hells in the Daoist "Nine Netherworld Hells," where sinners endure cruel punishments. According to Daoist doctrine, these hells are located in the eight cardinal directions, each with its specific forms of torment.

In the due west lies the Vajra Hell, where sinners are struck by golden hammers and iron staves, their limbs shattered, iron forks piercing their abdomens, and golden hammers forced into their hearts, suffering ceaselessly day and night. The due north houses the Frigid Abyss Hell, where sinners are submerged in freezing ice pools, their bones and sinews pierced by icy halberds and frosty blades, with poisonous liquids poured over their bodies until their internal organs freeze and rupture.

At the center is the Universal Torment Hell, where sinners endure severe torture—their bones broken, bleeding profusely until they faint, only to be prodded by demon guards with iron forks to climb mountains of blades and forests of swords. The southeast contains the Bronze Pillar Hell, where sinners are forced to embrace red-hot bronze pillars until their bodies char inside and out. In the southwest lies the Flaying Hell, where sinners hang upside down while swords slice through their limbs, severing tendons, skin, and internal organs.

The northwest holds the Fire Chariot Hell, where sinners are torn apart by the wheels of five flaming chariots or crushed beneath their sharp-edged wheels while simultaneously burning in raging fires. The northeast features the Cauldron Hell, where sinners are skewered with iron forks and boiled in searing iron cauldrons until their limbs fester and ooze pus.

The Compassionate Savior (a Daoist immortal) inquired: "What grave sins have these people committed to deserve such punishments?" The Merciful Lord (a Daoist deity) replied: "Their primary offenses stem from the 'Three Karmic Crimes' (of body, speech, and mind), including slandering the Great Dao (Dadao), betraying their sovereign, defaming monastics, desecrating divine images, and vandalizing temple property." These sinners are judged by the Three Officials' (Celestial Official, Earthly Official, and Water Official) jurisdiction over the Nine Netherworld Courts, receiving retribution in the Nine Netherworld Hells.

This passage describes the contents of the Daoist Jiuyou Chan (Nine Netherworlds Repentance) concerning hellish punishments and penitential redemption. In Fengdu (the Daoist underworld), judgment is passed according to one's accumulated sins during life, with each transgression corresponding to specific torments: those guilty of lust suffer on iron beds and bronze pillars, thieves endure freezing in icy rivers, slanderers have molten copper poured down their throats and their tongues plowed out, while oath-breakers starve and are forced to swallow red-hot iron pellets. Each punishment meticulously mirrors the sins committed in life without the slightest discrepancy.

The penitent (called the "chanzhu" or repentance officiant) earnestly prays that through this disaster-dispelling ritual, their meritorious deeds and diligent cultivation may atone for their transgressions, hoping to be liberated from the sufferings of the Nine Netherworld Hells. Prostrating fully (the supreme full-body obeisance), they reverently pay homage to over twenty Celestial Worthy deities (the highest Daoist divinities), including the Jade Purity Bestower of Blessings Celestial Worthy, the Sound-Seeking Savior from Suffering Celestial Worthy, and the Transcendent Deliverer Supreme Celestial Worthy. Each deity possesses distinct salvific functions—relieving suffering, granting rebirth, protecting the nation, preserving life—through which the penitent seeks redemption.

This scripture manifests the Daoist ethical principle of "retribution for good and evil," emphasizing how sincere repentance and divine blessings can dissolve karmic obstructions. The described hell punishments show similarities with the Buddhist concept of the "Eighteen Hells," reflecting Daoism's characteristic assimilation of Buddhist elements.

This passage is from the Daoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Most High's Compassionate Ritual Site for Dispelling Calamities in the Nine Netherworlds), which details a repentance ceremony for delivering souls suffering in hell. It describes the process of beseeching the Perfected Ones (Daoist adepts who have attained the Dao) and the Celestial Venerables (the highest deities in Daoism) to pardon the sins of beings trapped in the underworld.

First, devotees must reverently pay homage to four Perfected Ones who specialize in relieving suffering: the Perfected of the Supreme Ultimate (Taiji Zhenren), the Perfected of Liberation (Jietuo Zhenren), the Perfected of Great Compassion Who Saves from Suffering (Daci Jiuku Zhenren), and the Perfected of Great Mercy Who Extracts Sins (Dabei Bazui Zhenren). Then, they pray to all the Celestial Venerables, Perfected Ones, and divine attendants throughout the ten directions, asking that their divine light illuminate the dark realms of the underworld so that all tormented souls may be delivered.

The text vividly depicts the terrifying scenes of hell: mountains of blades and forests of swords (torture grounds in the underworld), boiling cauldrons of oil, burning coals, and the ox-headed and horse-faced demon enforcers. Through the repentance ritual, these horrors are transformed into auspicious visions—the blade mountains become forests of jewels, the oil cauldrons turn into lotus ponds, and even the fearsome jailers become benevolent guides.

Particular emphasis is placed on the three most suffering beings among the six paths (a Buddhist concept referring to the six realms of rebirth: gods, humans, asuras, animals, hungry ghosts, and hell-dwellers): the souls enduring punishment in hell, the eternally starving spirits of the hungry ghost realm, and the animals of the animal realm. The hungry ghosts suffer especially grievously—they are perpetually famished, and whenever they try to eat, their food turns to burning coals; when they attempt to drink, water transforms into pus and blood.

The repentant kneel and sincerely vow that, through the power of virtue, the Dao, and merit, all hell officials, hungry ghosts, and animals may be freed from suffering, reborn as humans, or elevated to celestial immortals. Finally, the text affirms that through such repentance rituals, all negative karma is dissolved, and all beings attain liberation.

This scripture passage describes the repentance ritual in Daoist salvation ceremonies for beings in the animal realm. The text first enumerates the miserable conditions of various creatures (beings in the animal realm): they lack wisdom, suffer beatings and slaughter by humans, some with scales or hooves and horns, some capable of flight or movement—regardless of size or species. Some are consumed as food while others are not, including aquatic life, worms, and beings born from wombs or eggs in all their diverse life forms.

It then explains how through the spiritual power of today's ritual arena (the sacred space for conducting ceremonies) and the meritorious force of repentance, all these beings can attain liberation and rebirth in the human realm. The penitent (called the "repentance master") prostrates fully in sincere aspiration, paying homage to various Celestial Worthy (Tianshi) and Perfected Persons (Zhenren).

Subsequently, it lists over twenty names of Celestial Worthies and Perfected Persons (such as "Jade Purity Bestowing Blessings Celestial Worthy" and "Supreme One Saving from Suffering Celestial Worthy"), all Daoist deities renowned for their functions of relieving suffering and delivering souls. Before each deity's name appears the phrase "with utmost sincerity we reverently bow," indicating devout worship.

Finally, it mentions the benefactors (those who sponsor the ceremony) and all participants in today's ritual arena, collectively voicing their aspirations and prayers. This passage demonstrates Daoism's compassionate philosophy of helping beings transcend suffering through repentance rituals, as well as the cultivation method of seeking salvation through venerating the pantheon of deities.

The Supreme Lingbao Heavenly Worthy of the northeast (one of the highest deities in Daoism), along with all revered deities, sacred beings, and earthly immortals—including the mountain gods of the Five Peaks, aquatic officials of water palaces, celestial beings from grotto heavens and blessed lands, as well as sages from local altars and earth shrines, dragon spirits and land deities across all realms, and every manifestation of sacred presence throughout the ten directions and the vast cosmos—employ their focused intent, boundless vow-power, merit from ritual repentance, and infinite divine might to aid the penitent (name of the individual). May their nine generations of ancestors and three lifetimes of kin, whether suffering in hells, the hungry ghost realm, or the animal path, be liberated through this repentance and ascend to a state of carefree transcendence. May this wondrous power extend universally, allowing all beings to receive the profound teachings and together reach the ultimate realm of the Dao. (Perform one bow.)

Fifth Repentance Text for Dispelling Disasters of Harm Caused by Karmic Birth:

Today, within this sacred ritual space, all participants must sincerely and wholeheartedly supplicate the Ten Directions' Supreme Lingbao Savior of Suffering and Compassionate Worthy (a deity who relieves hardship and distress) to assist the penitent in dissolving the karmic obstacles accumulated from harming others across past and present lives. The penitent must gather their spirit, kneel attentively, and vow as follows: This habit of harming others has been passed down through generations, arising from worshiping malevolent spirits, adopting corrupt customs, and transgressing the righteous Dao, amassing sins as towering as mountains and inviting severe retribution. In recent years, misfortunes have multiplied—afflictions and pains persist, calamities strike relentlessly, nightmares recur, and eerie phenomena manifest. These tribulations stem from disturbances in the graves of ancestors from three and seven generations past, as well as ninth-generation descendants, parents across three lifetimes, and inner and outer relatives. Among them, debt-claiming ghosts and malignant stellar specters ceaselessly harass. Alternatively, misfortunes may originate from selecting inauspicious dates or hours for burials, construction, relocations, renovations, or weddings, violating taboos; or from disturbing earthbound spirits during excavations, provoking punishments for both the living and the dead, with souls detained and disasters extending to future generations. The weight of these transgressions is beyond measure. Now, through diligent repentance, we implore the Three Sacred Worthies (three high-ranking deities) for mercy and liberation. The penitent, whether seeking peace or the deliverance of the deceased, prostrates in reverence to this repentance text, pressing forehead and limbs to the ground, and devoutly worships the Compassionate Worthy and True Saints.

Reverent bows are offered to the following Heavenly Worthies:

• Jade Purity Bestower of Blessings Heavenly Worthy (a deity who grants prosperity)
• Transcendent Ascension Supreme Heavenly Worthy (a deity who guides cultivators to immortality)
• Golden Palace Jade Treasure Heavenly Worthy (a deity residing in golden palaces holding jade treasures)
• Three Essences Unification Heavenly Worthy (a deity symbolizing the primordial qi of the Three Purities)

This passage is the liturgical homage section from the Taoist scripture Taishang Cibei Daochang Xiaozai Jiuyou Chan (The Supreme Compassionate Liturgy for Dispelling Calamities in the Nine Netherworlds). Its main content involves reverently paying homage to various Celestial Worthies (Tianzun) and Perfected Ones (Zhenren), while praying for the salvation of deceased souls.

First, it enumerates the titles of eighteen Celestial Worthies, each with specific honorifics and functions. For instance, the "Most Supreme Savior from Suffering Celestial Worthy" (Taiyi Jiuku Tianzun) specializes in delivering beings from torment, while the "Longevity and Life-Preserving Celestial Worthy" (Changsheng Baoming Tianzun) governs the extension of life and protection from harm. Following this, homage is paid to four Perfected Ones—accomplished Taoist practitioners—including the "Great Compassion Savior from Suffering Perfected One" (Daci Jiuku Zhenren) and the "Great Mercy Deliverer from Sin Perfected One" (Dabei Bazui Zhenren), both embodying compassionate salvation.

The text then shifts to supplication: it beseeches the Numinous Treasure Celestial Worthies (Lingbao Tianzun) of the eastern and northern directions, along with all holy sages, divine youths, and both manifest and hidden sacred beings of past and future, to employ the power of the Dao (the Way), the power of Wuwei (non-action), the power of merit, and the power of supreme goodness to redeem the souls of the deceased. These include those who perished under various tragic circumstances—victims of war and violence, wrongful deaths in prison, those killed by wild beasts or venomous creatures, those drowned or burned, suicides, deaths from plagues or illness, those who froze or starved, those tormented by malevolent spirits, women who died in childbirth, and those harmed by birds or beasts.

Also included are souls suffering in the hells, forced into ceaseless labor such as hauling sand and stones or filling seas and blocking rivers, with no respite day or night. The liturgy extends compassion even to those whose graves have been desecrated or whose coffins have been damaged. The entire passage reflects Taoism’s merciful approach to redeeming all kinds of deceased souls, seeking their liberation through veneration of the Celestial Worthies and Perfected Ones, as well as through repentance rituals.

This scripture depicts the tragic state of deceased souls with scattered remains and wandering spirits finding no rest. It describes how some bones lie dispersed in wilderness, with heads separated from bodies and no proper burial; while other spirits drift aimlessly without refuge. Through the power of virtuous deeds, these souls from past, present and future existences may now find peace.

The text details appropriate burial methods for different circumstances: water burial for remains in water; cremation for those in fire; exposure burial for those on earth; concealed burial for those consumed by insects or beasts; entrusted burial for remains on wood or stone; and "sword transformation" (a special funerary rite) for those who perished by blade.

The scripture then offers prayers for penitents (忏主): may all hardships and hidden ailments cease from this day forth, with no more nightmares and all ominous signs cut off. May ancestral spirits and graves remain eternally peaceful, families perpetually blessed with prosperity, men and women enjoying health and longevity, descendants generation after generation attaining official positions and honors, perpetuating the family's glory.

Finally, it expresses reverence for the profound grace of the Great Dao (here a bow should be performed).

This passage comes from the eighth volume of the Taishang Cibei Daochang Xiaozai Jiuyou Chan (Supreme Compassion Liturgical Rite for Dispelling Calamities in the Nine Darknesses), a Daoist repentance ritual text for guiding souls and resolving misfortunes. It embodies Daoism's dual concern for both the repose of the deceased and the welfare of the living. The various burial methods mentioned reflect Daoism's meticulous approach to handling different circumstances of death.