《太上慈悲九幽拔罪懺》

At that time, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) traversed the ten directions of the universe, reaching every corner of heaven and earth. When he arrived at the Land of Great Bliss Hall, he beheld the Dao Lord of Emptiness and Majesty (Xuhuang Daojun, a high-ranking divine being) expounding the Dharma to all virtuous men and women across the ten directions. These beings, weary of worldly suffering, were graced as the Celestial Worthy manifested an emanation, exhaling from his mouth a divine radiance of five colors that illuminated all realms. Every living creature—whether male or female, the fourfold assembly of disciples (monks, nuns, laymen, and laywomen), or even birds and beasts—prostrated in reverence day and night, weeping in awe. Some knelt and kowtowed, while others crawled forward on their hands and knees. Yet when the beings lifted their gaze to the Celestial Worthy, his form suddenly vanished before their eyes.

Moved by compassion, the Dao Lord of Emptiness and Majesty also manifested an emanation, descending to the mortal realm and seating himself upon the throne of Azure Radiance Divine Treasure. As was his custom, he began expounding the scriptures and teachings. All beings, including animals, approached the throne step by step, bowing in reverence. When they beheld the Dao Lord again, they were filled with both joy and solemn trepidation. From the assembly emerged a Perfected Being named Universal Salvation (Pujiu Zhenren), who bowed respectfully and inquired of the Celestial Worthy: "May you reveal to the beings of the ten directions how they may attain blessings in life and liberation after death—through what causes and conditions can their deepest aspirations be fulfilled?"

The Celestial Worthy replied: "Sit quietly, focus your mind, and I shall explain all causes and conditions." Then he proclaimed: "Throughout the ten directions, there exist heavenly realms. If men and women can frequently pay homage to the sacred names of the Celestial Worthies of the ten directions, they shall surely receive blessings in life and liberation after death." The Perfected Being of Universal Salvation and the fourfold assembly knelt in reverence to listen.

First, the Celestial Worthy expounded on the realm of the Azure Numinous Elder of Beginning, the Celestial Emperor of the Nine Qi (Qingling Shilao Cangdi Jiuqi Tianjun), who governs the Eastern Paradise of Blossoming Groves. There resides a sage called the Perfected Being of Tranquil Realm (Jingjing Zhenren), dwelling in the Land of Limitless Purity, a place of sublime majesty. If one, at the moment of death, vows to be reborn in that land, they should pay homage to the sacred name of the Eastern Celestial Worthy, kneel in repentance, and thereby eradicate sins as countless as the sands of the Ganges. They shall gain immeasurable virtuous conditions, purify body and mind, and ultimately awaken to the Dao and attain perfection.

All beings present then made sincere vows: "Each of us shall revere with utmost devotion the Three Treasures of Compassion (Dao, scriptures, and masters), and pay homage to the Celestial Worthy who hears the cries of suffering and brings deliverance."

This passage is part of the liturgical worship in the Daoist scripture Jiuyou Bazui Chan (Confessional Rites for Extracting Sins from the Nine Netherworlds), primarily enumerating the sacred titles of the Thirty-Six Celestial Worthies (Tianzun, the supreme deities in Daoism). When repenting their transgressions, devotees must sincerely prostrate before each of these Celestial Worthies, beseeching their aid in eradicating karmic obstacles and attaining salvation.

Each Celestial Worthy's title embodies distinct divine attributes and salvific functions. For instance, "Jade Treasure Imperial Sovereign Tianzun" symbolizes the supreme authority of the East, while "Universally Compassionate Guardian of the Nation Tianzun" wields the divine power of merciful protection over the state. "Great Forbearance Without Obstruction Tianzun" represents the virtue of boundless tolerance, and "Eastern Florescence Chief Minister Tianzun" serves as a key administrator of celestial affairs. Other titles like "Golden Tower Jade Youth" and "Purple Empyrean Supreme Ultimate" reflect Daoism's veneration for the divine qualities of radiance, wisdom, and deliverance.

In Daoist ritual practice, this sequential invocation and prostration is termed "chaoli" (court ritual). Through devout recitation of the Celestial Worthies' names, practitioners establish a sacred connection with the divine to receive blessings. These Tianzun preside over different domains of salvific power, collectively forming Daoism's vast pantheon that provides comprehensive spiritual protection for devotees.

This passage is a penitential text from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses), consisting of two main sections: venerating the Celestial Worthies and confessing transgressions.

The text first enumerates twelve Celestial Worthies and Perfected Beings for veneration, including the Celestial Worthy of Mysterious Response and Beneficent Illumination (Xuanying Huiming Tianzun), the Celestial Worthy of Jeweled Form and True Yang (Baoxiang Zhenyang Tianzun), and the Celestial Worthy of Concentrated Spirit and Serene Radiance (Ningshen Zhanzhao Tianzun). These honorific titles reflect various aspects of Daoist reverence, such as "Far-Seeing in Emptiness and Clarity" describing profound wisdom, and "Great Compassion and Great Mercy" emphasizing salvific benevolence. Paying homage to these deities seeks their blessings and protection.

The confession section follows, where devotees repent their accumulated transgressions before the Three Treasures (Dao, Scriptures, and Masters) of the ten directions. The text describes how ignorance leads people to commit evil deeds: thoughts blaze like unchecked fire without discerning good from bad, while intentions cut sharply like blades regardless of circumstances. Such accumulated karma may condemn souls to hell after death, suffering tortures like icy pools, flaming pillars, sword forests, and boiling cauldrons—experiencing frozen wounds, charred flesh, shattered bones, and rotting organs.

Through the Celestial Worthies' voice, the scripture explains karmic retribution: those who committed sins but cultivated blessings in life may offset transgressions with eight parts merit; posthumous merits earn only one-seventh efficacy. When virtuous deeds cannot balance misdeeds, souls must endure the Three Wretched Realms (hells, hungry ghosts, and animals), suffering myriad deaths and rebirths daily. The passage concludes with funeral rites requiring Daoist priests to lead ceremonies where relatives participate, using the deceased's clothing as symbolic objects for repentance and precept acceptance.

This liturgy embodies the Daoist principle of "repentance for calamity eradication," emphasizing how venerating Celestial Worthies, sincere confession, and merit accumulation can dissolve sins and avoid infernal suffering. It simultaneously reflects Daoism's concern with life-death matters and its compassionate approach to liberating souls through ritual means.

This scripture describes the Daoist ritual process for guiding departed souls. Within twenty-one days after a person's passing, a pure ritual space (daochang) must be established, where perpetual lamps are lit while sincere prayers are offered through scripture recitation, bell tolling, and ceremonial prostrations.

The purpose is to accumulate merit (De) for the deceased, helping the newly departed find the path to the blissful realms. Through such virtuous connections, not only can the departed receive salvation, but the living may also receive blessings. After the repentance ritual concludes, all participants should prostrate before the Celestial Worthies (Tianshi, Daoist venerated deities) with utmost sincerity.

The subsequent sequence involves paying homage to thirty-three Celestial Worthies, each embodying distinct divine attributes and salvific functions. For example, "Wondrous Joy and Majestic Radiance Celestial Worthy" symbolizes sacred, awe-inspiring light; "Universally Illuminating the Netherworld Celestial Worthy" brightens the underworld realms; "Dharma Connections Without End Celestial Worthy" represents infinite karmic bonds of spiritual power; "Great Compassion Savior of Suffering Celestial Worthy" specializes in relieving sentient beings' anguish; while "Abiding in Supreme Bliss Celestial Worthy" bestows ultimate peace. Each appellation reflects different aspects of Daoist salvific work, collectively forming a complete system of deliverance.

This ritual of veneration embodies the core Daoist principle of "universal salvation for all beings." Through devout worship of these Celestial Worthies, practitioners beseech their respective divine powers to help departed souls transcend suffering and attain rebirth.

This passage is a liturgical confession text from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Confession for Extracting Sins from the Nine Darknesses). Its content divides into two main sections:

First, it enumerates the sacred names of eighteen Tianzun (Celestial Worthy deities, the highest divinities in Daoism) and six Zhenren (Perfected Ones) for devotional homage. These include the Chongxian Kaihua Tianzun (Celestial Worthy Who Honors Immortals and Opens Transformations), Da Hong Zhengfa Tianzun (Celestial Worthy Who Vastly Upholds Orthodox Teachings), and other Tianzun with distinct divine functions, along with savior figures like Da Cibei Jiuku Zhenren (Great Compassionate and Merciful Perfected One Who Rescues the Suffering). Their epithets consistently reflect salvific attributes—"universal deliverance," "aid to the afflicted," "awesome virtue"—characterizing their benevolent powers.

The confession section follows, where devotees repent their accumulated transgressions before the Shifang Sanbao Tianzun (Three Treasures Celestial Worthies of the Ten Directions, Daoism's supreme deities). The text observes that regardless of social status, gender, or moral disposition, all beings remain trapped in samsara's suffering. Even those who previously repented may find their contrition incomplete, hence the aspiration for total karmic purification.

The scripture concludes by outlining requirements for devout men and women seeking rebirth in the Pure Land at life's end: maintaining physical and mental purity, wearing proper attire, practicing almsgiving, burning incense to summon Daoist priests for confession rituals, hanging scripture banners, chanting hymns of praise, and making offerings to the Three Treasures. Through cultivating the Orthodox Path, practitioners may transcend this illusory physical form—a temporary aggregation of earth, water, fire, and wind (the Four Elements in Buddhism).

This scripture describes the teachings imparted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) to the Supreme Lord of the Dao (Taishang Daojun, an important Daoist divinity), revealing how to transcend suffering and attain liberation through spiritual cultivation.

The Celestial Worthy of Primordial Beginning instructed the Supreme Lord of the Dao: "When you and the True One of Universal Salvation (Pujiu Zhenren, a deity who relieves suffering) traveled through the ten directions of the universe, you witnessed countless disciples aspiring to be reborn in the paradises of the ten directions—such aspirations are beyond measure. The pure realms where the Celestial Worthies, Dao Lords, and all celestial beings reside are likewise immeasurable and ineffable."

During this Dharma assembly, the Celestial Worthy expounded wondrous realms for the fourfold assembly of disciples (including both monastic and lay practitioners) and all sentient beings yet to manifest. He concisely described the various lands existing within and beyond the Three Realms (the Realm of Desire, Realm of Form, and Formless Realm), along with the sacred titles of the flying celestial adepts and realized sages.

The scripture emphasizes that through sincere worship, diligent practice, the accumulation of three thousand merits, compassionate giving to benefit beings, and unrelenting spiritual effort, one may attain rebirth in pure realms, liberated forever from the darkness of hell. In the end, all beings took refuge through vows of devotion before withdrawing with reverence.

This passage originates from the first volume of the Supreme Compassionate Confession for Extracting from the Ninefold Darkness, a foundational Daoist text for delivering the deceased and repenting transgressions. It teaches that through devoted spiritual practice, one may escape the sufferings of hell and attain rebirth in blissful pure lands.

At that time, the Celestial Venerable of Primordial Beginning (the supreme deity of Daoism) expounded cultivation methods to the Perfected Being of Universal Salvation. First, he described the Hua Lin realm where the Nine Qi Celestial Lord of the Azure Emperor, the Ancient Sovereign of Green Numen from the East, resides—a pure and majestic land of the Limitless. He then elaborated on the Bi Xia realm in the southeast where the Celestial Lord of Brahma Qi dwells, inhabited by a Perfected Being named Zhen An—another mysterious and tranquil sacred pure land.

The scripture particularly emphasizes: If one aspires to be reborn in this pure land at life's end, they must maintain physical and mental purity, observe fasting and precepts, and respectfully invite accomplished masters to perform the rituals. By sincerely prostrating and repenting toward the southeast while invoking the Celestial Venerable's name, one can eliminate countless karmic obstructions, accumulate immeasurable virtuous merits, thereby purifying body and mind, elevating spiritual awareness, and ultimately realizing the Dao.

Following this are the sacred invocations of twenty-three Celestial Venerables, each representing distinct virtues and vows:

Celestial Venerable of Compassionate Salvation (mercifully delivering sentient beings)

Celestial Venerable of All-Pervading Benevolent Wind (compassion spreading like wind)

Celestial Venerable of Dharma Body Manifestation (appearing in true form to save the world)

Celestial Venerable of Unobstructed Freedom (liberated and completely at ease)

Celestial Venerable of Skillful Dharma Exposition (adept at expounding teachings)

Celestial Venerable of Augmented Wisdom (increasing understanding and insight)

Celestial Venerable of Expedient Means (skillfully employing adaptive methods)

Celestial Venerable of Ultimate Serenity (attaining perfect clarity)

Celestial Venerable of Peerless Wisdom (incomparable enlightened knowledge)

Celestial Venerable of Grand Microcosmic Response (answering beings' supplications)

Celestial Venerable of Mysterious Truth Realization (penetrating profound reality)

Celestial Venerable of Illuminating the Netherworld (fully illuminating dark realms)

Celestial Venerable of Brahma Light Teaching (spreading orthodox teachings)

Celestial Venerable of Blissful Rewards (bestowing peace and blessings)

Celestial Venerable of Ascending to the Supreme (guiding beyond samsara)

Celestial Venerable of Marvelous Radiant Treasures (exceptional wisdom-light)

Celestial Venerable of Harmonious Great Compassion (reconciling with supreme mercy)

Celestial Venerable of Singular Ultimate Vehicle (path of complete liberation)

Celestial Venerable of Mysterious School Manifestation (orthodox Daoist embodiment)

Celestial Venerable of Immeasurable Transformative Power (boundless virtuous influence)

Celestial Venerable of Radiant Sublime Awareness (proclaiming enlightened wisdom)

Celestial Venerable of Netherworld Liberation (saving beings in dark realms)

Celestial Venerable of Golden Radiance Soul Protection (guarding sentient spirits)

Celestial Venerable of Western Numen's Wisdom Light (illumination from the west)

Celestial Venerable of Four Poles Revealing Truth (manifesting cosmic principles)

Celestial Venerable of Mysterious Nine Ancient Ones (venerated ninefold deities)

Celestial Venerable of Tenfold Sagely Manifestations (revealing sages from all directions)

This scripture primarily teaches devotees to receive the Celestial Venerables' blessings through sincere worship and repentance of transgressions, ultimately achieving liberation from birth-death cycles and realization of the Dao. The mentioned "Land of the Limitless" refers to the pure blissful realm beyond samsara, while "Nine Qi" denotes the nine primordial energies constituting heaven and earth.

This passage is a liturgical repentance text from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses). It consists of two main sections:

The first section enumerates and venerates the sacred titles of twenty-four Tianzun (Celestial Worthy, the highest deities in Daoism) and six Jiuku Zhenren (Salvation from Suffering Perfected Beings). These divine appellations embody core Daoist teachings—for instance, "Sipu Puzhao" (Universal Illumination of the Four Emptinesses) symbolizes the Dao's radiance pervading all directions, "Zhenyuan Qizhao" (Sevenfold Radiance of Primordial Truth) refers to the seven lights of innate Qi (vital energy), while "Kongdong Xuhuang" (Emperor of Void Caverns) represents the formless essence of the Dao. The "Daci Dabei Jiuku Zhenren" (Great Compassionate Salvation from Suffering Perfected Beings) specifically deliver souls from purgatory. Devout veneration of these deities generates merit for dispelling calamities.

The second section presents the formal repentance text, where devotees confess bodily transgressions to the "Ten Directions' Eternal Three Treasures" (Dao, scriptures, and masters). The passage acknowledges humanity's innate physical impurities (such as bloody bones and filth) and inevitable violations of Yin-Yang precepts in daily life, seeking purification through contrition. Finally, the Tianzun reveal an essential teaching: During posthumous salvation rituals, some devotees lavish resources on statues and purification rites (Zhaijiao), yet reap minimal merit due to insincere intent—manifested as irreverence, careless conduct, or impure offerings.

This scripture exemplifies the Daoist principle that "sincerity activates spiritual efficacy," emphasizing inner devotion over external formality. The mentioned "hundred-day" and "anniversary" observances mark crucial dates in Daoist memorial rites for the deceased.

This scripture primarily discusses the necessity of sincerity and single-minded devotion in cultivating the Dao and performing virtuous deeds, warning against half-hearted efforts or distracted intentions. The text employs vivid analogies to illustrate its points:

For instance, when someone performs purification rituals (Zhaijiao) or makes charitable offerings but alternates between generosity and stinginess, though they may expend considerable wealth, their actual merit remains meager. This is like cutting cloth for a garment but never sewing it together—ultimately, it cannot be worn. Such incomplete efforts, lacking follow-through, make it difficult to achieve full merit.

If someone constructs scriptures or images, performs purification rituals, or makes offerings to Daoist masters while concealing or withholding resources, their blessings will fail to materialize, wasting both wealth and effort. Such actions not only invite misfortune in this life but also condemn the deceased to further suffering, causing them to fall back into the torments of hell.

In hell, they will endure excruciating punishments—iron rods piercing their hearts, fiery pellets scorching their mouths—with no escape. This karmic retribution will even extend to seven generations of ancestors and nine degrees of kin. The scripture emphasizes that retribution for good and evil is as inevitable as a shadow following a form or an echo responding to a sound.

Finally, the text admonishes devotees: When performing charitable acts or purification rituals, one must act with genuine sincerity, not merely for show. Only through earnest repentance and wholehearted virtue can the souls of the deceased find liberation and calamities be dispelled.

The subsequent series of sixteen prostrations to the Celestial Worthy (Tianzun, the highest deities in Daoism)—all possessing the power to deliver souls and alleviate suffering—expresses the devotee’s aspiration to secure divine protection through devout worship.

This passage is the liturgical homage section from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy of Deliverance from the Ninefold Darkness), expressing devotees' reverent worship toward various Celestial Worthies (Tianzun) and Perfected Beings (Zhenren). The phrase "zhixin chaoli" means "to prostrate with utmost sincere devotion," followed by the sacred titles of these divine beings.

The text first venerates over thirty Celestial Worthies, each title reflecting distinct divine attributes and powers. For instance, "Tongyuan Shenyuan Tianzun" represents profound and far-reaching wisdom, "Jinguang Qisu Tianzun" symbolizes radiant purity, "Yuhuang Zhenji Tianzun" is an honorific title for the Jade Emperor (Yuhuang), one of Daoism's highest deities, while "Beiji Mingyao Tianzun" relates to the belief in the Northern Dipper.

Subsequently, the liturgy repeatedly pays homage to "Daci Dabei Jiuku Zhenren" (The Greatly Compassionate and Merciful Savior from Suffering) and "Daci Dabei Dahui Zhenren" (The Greatly Compassionate and Benevolent Bestower of Grace), each invoked three times. These two Perfected Beings are specifically revered for delivering sentient beings from suffering and granting immense blessings. The passage concludes with "li sanbao yi fu ci chanhui," indicating that after venerating the Three Treasures of Daoism (Dao, scriptures, and masters), the repentance ritual will continue.

This homage text holds significant importance in Daoist repentance liturgies. By devoutly reciting the sacred names of the Celestial Worthines, practitioners seek divine blessings, laying the foundation for subsequent rites of confessing transgressions and liberating souls from purgatory. Devotees believe that invoking these holy names connects them to the deities' power, enabling salvation and grace.

We sincerely submit ourselves to the eternal Triple Gem (Buddha, Dharma, Sangha) of the ten directions, and here confess the transgressions committed through bodily actions. As people differ in status—noble or humble, high or low—so too does their allotted Qi manifest as disparities between wealth and poverty. The affluent dwell in deep mansions, clad in purple robes with vermilion sashes, residing in silver-walled pepper chambers (luxurious dwellings), seated upon jade balustrades. The impoverished go barefoot with disheveled hair, currying favor with the powerful, their voices faint and status low. The rich wear light furs and ride well-fed horses, inhabiting splendid houses while feasting on delicacies, their voices resonant as temple bells, their hearts vast as oceans. The poor endure hunger and cold, struggling to fulfill rites and propriety, their words contradicting deeds, their conduct improper. These behavioral faults arising from status differences make complete adherence to the upright Dao difficult. Though we have repented, we fear our contrition remains insufficient. Now we earnestly beseech the Celestial Worthy to cleanse our transgressions.

The Celestial Worthy responds: Your words are well spoken. Protecting the world and resolving beings' delusions is inherently virtuous—you may pose questions one by one. If virtuous men and women, after their parents' passing, can relinquish family wealth to make offerings to scriptures, sincerely repent, and cleanse transgressions, they may ascend to heavenly realms. But should anyone misappropriate offerings intended for scripture-copying or image-making—even a single coin—they must repay tenfold within ten years. Failure to repay brings severe illness and facial disfigurement; after death, their corpse will lie exposed in wilderness with no hope of salvation, and even rebirth will bring deafness, blindness, or deformities. Those stealing ritual banners or flowers must repay sevenfold within seven years, or become shackled prisoners. Misusing alms for Dharma masters demands fivefold repayment within five years, or rebirth as paupers or livestock (oxen, horses, pigs, sheep) to settle debts—some may suffer orphaned childhoods. These are karmic retributions for filial impiety and irreverence. May all beings remember this: diligently cultivate merit, strictly uphold precepts, and devoutly practice.

(Final note: This passage derives from Volume 2 of the Great Compassionate Nine Netherworlds Deliverance from Transgressions Liturgy [Taishang Cibei Jiuyou Ba Zui Chan])

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) expounded to the Universal Salvation Perfected Being about the Azure Radiance Realm where the Celestial Lord of Brahma Qi (Fanqi Tianjun) resides in the southeast—a boundless and wondrously indescribable majestic domain. He then elaborated on the Brahma Heaven Realm governed by the Three Qi Celestial Lord of Southern Brahma Treasure Flourishing Yang and Cinnabar Numinous Perfected Elder Red Emperor (Chidi Sanqi Tianjun), where dwells an infinite Perfected Being named Zhenlao, whose kingdom is dignified and solemn.

The Celestial Worthy taught: If someone on their deathbed vows to be reborn in that realm, they should purify body and mind, observe fasting and ablutions, reverently invite a master to conduct the ritual, and devoutly pay homage to the Celestial Worthies of the south. They must kneel in prolonged repentance to eliminate sins as numerous as the sands of the Ganges, thereby attaining immeasurable virtuous fruits. Through cultivation that purifies body and mind, one can attain clarity of spirit (Shen) and realize the true Dao (the Way).

Now, all should with utmost sincerity reverently pay homage to the following Celestial Worthies of the south (each name embodies a specific divine attribute and merit):

Celestial Worthy of Mysterious Truth and Boundless Blessings,

Celestial Worthy of Lofty Truth and Great Treasure,

Celestial Worthy of Mysterious Harmony and Vast Magnanimity,

Celestial Worthy of Purple Palace Bestowing Blessings,

Celestial Worthy of Supreme Compassion and Vast Benevolence,

Celestial Worthy of Silent Profundity and Dark Origin,

Celestial Worthy of Cloud Radiance and True Virtue,

Celestial Worthy of Returning to Simplicity and Manifesting Form,

Celestial Worthy of Pacifying Spirit and Serene Illumination,

Celestial Worthy of Purple Ultimate and Primordial Lord,

Celestial Worthy of Mysterious Truth and Wondrous Treasure,

Celestial Worthy of Unobstructed Omniscience,

Celestial Worthy of Sixfold Eloquence and Empty Serenity,

Celestial Worthy of Bright Splendor and Scenic Beauty,

Celestial Worthy of Perfect Light and Blazing Radiance,

Celestial Worthy of Golden Reflection and Flowing Truth,

Celestial Worthy of Mysterious Heights and Purple Emptiness,

Celestial Worthy of Supreme Subtlety and Ultimate Mystery,

Celestial Worthy of Numinous Light and Empty Form,

Celestial Worthy of Peerless Brilliant Sovereign,

Celestial Worthy of Empty Clarity and Penetrating Wisdom,

Celestial Worthy of Precious Mystery and Flowing Transformation,

Celestial Worthy of Clarified Spirit and Precious Kalpa,

Celestial Worthy of Wondrous Wisdom and Profound Constancy,

Celestial Worthy of Five Numinous Virtues,

Celestial Worthy of Six Perfections and Concentrated Liberation,

Celestial Worthy of Lofty Primordial and Supreme Minister.

This scripture records a crucial segment of Daoist salvation rituals, where chanting the sacred names of Celestial Worthies accumulates merit. Each name encapsulates specific salvific functions—for instance, "Purple Palace Bestowing Blessings" symbolizes granting blessings, while "Silent Profundity and Dark Origin" represents delivering beings from the underworld. Through such acts of worship and repentance, practitioners seek to eradicate karmic obstacles and attain transcendence.

This passage is from the repentance section of the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Netherworlds). It contains two core elements:

First is the reverent worship of twenty-four Celestial Worthy deities and four Perfected Beings. These sacred titles embody profound Daoist cultivation principles. For instance, "Universal Light Savior Celestial Worthy" (Puguang Hongji Tianzun) symbolizes the illuminating radiance that delivers all beings, while "Mystically Sublime Celestial Worthy" (Ningxuan Gaoshang Tianzun) represents the profound and elevated realm of Daoist practice. "Radiant Harmony Celestial Worthy" (Yaojing Yuanhe Tianzun) manifests the luminous and harmonious nature of the Dao. The four "Great Compassionate and Merciful" Perfected Beings (Daci Dabei Zhenren) specialize in rescuing worldly suffering. This worship ritual exemplifies the Daoist practice of purifying the heart and accumulating merit through chanting sacred names.

The second part consists of repentance verses. Devotees confess their accumulated transgressions to the Three Treasures of the Ten Directions (Dao, Scriptures, and Masters) - from birth until the present moment. These include: discriminatory thoughts (distinguishing north/south/east/west), vanity (preferring refinement while despising simplicity, delighting in wealth while resenting poverty), ingratitude (forgetting kindness in pursuit of profit), judging by appearances (endless craving for ornate decorations), and scorning simplicity (treating plainness as an enemy). The text uses vivid metaphors like "sins piled high as mountains" and "merits smaller than dust or dew" to emphasize the gravity of transgressions versus the paucity of virtuous deeds. Fearing these might be recorded in the Northern Yin Hell or deducted from their lifespan registers in the Southern Palace, devotees earnestly seek the Celestial Worthies' absolution.

This passage fully demonstrates the structure of a Daoist repentance ritual: first establishing sacred connection through chanting divine names, then sincerely examining one's faults, and finally seeking forgiveness. Terms like "wholehearted devotion" (zhixin) and "utmost sincerity" (zhixin) emphasize the complete mental focus and genuine intention required in repentance - a crucial aspect of Daoist cultivation that particularly stresses mind-heart refinement.

This scripture enumerates various transgressions and explains methods for repentance and karmic purification. It begins by stating that those who damage sacred statues, defile Daoist ritual spaces (daochang), disrespect monastics, violate precepts by consuming meat, harbor rebellious thoughts, slander the Three Treasures (a Buddhist term here adopted by Daoism), show filial impiety, despise the poor while currying favor with the rich, betray spouses, pursue selfish gains through wicked means, alienate kin while befriending harmful companions, steal temple property (sanbao wu) without remorse, default on debts, commit killing or theft, abandon the true Dao, oppress the virtuous, or nurture lustful and malicious intentions—all such offenses will be recorded by the underworld bureaucracy.

The text then explains that if devout men and women diligently practice filial piety without negligence, and—whether for parents, ancestors, relatives, siblings, or themselves—willingly donate resources to commission Daoist priests (daoshi) for repentance rituals, make reverent offerings, purify body and mind in ritual spaces, or maintain fasting during key liturgical dates (such as the Eight Nodes, Three Primes, or Five Offerings festivals), they may eradicate calamities, resolve karmic enmities, liberate deceased relatives from suffering, cease infernal torment, transform ignorance into wisdom, heal illnesses, and secure seasonal peace.

Concluding with an admonition, the scripture urges practitioners to act prudently with reverential awe, avoiding laxity to attain auspicious results. After repentance, devotees must solemnly prostrate before thirteen Celestial Worthy deities (Tianzun)—including the Three Pure Radiance Cavern-Spirit Worthy (San Su Dongshen Tianzun) and the Great Compassionate Suffering-Reliever Worthy (Da Ai Minku Tianzun)—each embodying distinct divine powers and salvific functions.

This passage comes from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (Most High Compassionate Repentance Ritual for Extracting from the Nine Darknesses), specifically the section devoted to paying homage to various Celestial Worthies (Tianzun) and Perfected Persons (Zhenren). In Daoist rituals, the phrase "zhixin chaoli" (sincerely paying reverence) signifies bowing with utmost devotional sincerity. Here over thirty Celestial Worthies and four Perfected Persons are enumerated, each representing distinct realms of Daoist cultivation or salvific functions.

For instance, "Liuguang Tongdao Tianzun" (Celestial Worthy of Flowing Light Illuminating the Dao) symbolizes radiant illumination guiding the lost; "Feihua Qingshan Tianzun" (Celestial Worthy of Soaring Blossoms Celebrating Virtue) represents auspicious blessings rewarding good deeds; "Dingxiang Yanhe Tianzun" (Celestial Worthy of Stabilizing Forms and Prolonging Harmony) embodies tranquility and longevity; while "Huiyuan Zhiji Tianzun" (Celestial Worthy of Returning to the Primal Ultimate) signifies returning to the origin and reuniting with the Dao's essence. The final four "Great Compassionate and Merciful" Perfected Persons specifically embody salvific grace, rescuing beings from suffering and bestowing benevolence.

These sacred titles reflect core Daoist doctrines: some emphasize cultivating truth and awakening to the Dao (e.g., "Wuxin Miaoti" [Marvelous Form of No-Mind], "Liudu Zhenrong" [True Countenance of Six Perfections]); others focus on aiding the world and delivering beings (e.g., "Kaidu Youwei" [Deliverer from Distress], "Hongci Guangji" [Vast Compassionate Relief]); while others manifest cosmic creativity (e.g., "Yuanhe Baoxiang" [Jeweled Form of Primordial Harmony], "Liuguang Wanbian" [Myriad Transformations of Flowing Light]). In repentance rituals, venerating these deities serves both as reverence for the Daoist pantheon and as a cultivation method—purifying the heart and confessing transgressions through reciting their holy names.

With utmost sincerity, we prostrate ourselves before the Great Compassionate Savior of Suffering (a Daoist deity dedicated to delivering beings from torment), and reverently pay homage to the Great Compassionate and Benevolent Benefactor. After venerating the Three Treasures of Daoism (Dao, Scriptures, and Masters), we now commence the repentance of transgressions.

We wholeheartedly submit to the eternal Three Treasures of the Ten Directions and confess the sins accumulated in our hearts. Due to shallow wisdom, limited understanding, stubborn dispositions, and foolish obstinacy, we have indulged in reckless speech and action while clinging to our own views. Insatiable in greed and habitual in miserliness, we've harbored resentment toward virtuous deeds while emulating wicked conduct. Though amassing mountains of wealth, we still cry poverty; though committing grave offenses, we claim fairness. From beginning to end, we remain unaware—day after day, year after year—failing to repent and cleanse. How then can our transgressions be absolved? Now before the Venerable Dao, we seek purification.

The Celestial Worthy (supreme deity in Daoism) admonishes: Devout men and women, know that all karmic causes bear consequences. Listen carefully as I expound them one by one: Iron beds crushing flesh and bronze pillars scorching bones—this is retribution for sexual misconduct; frostbitten limbs in icy mountains—this repays robbery and theft; tongues torn out to swallow fire and molten copper poured down throats—this punishes slander and discord; burning ashes entombing bodies and raging flames consuming flesh—this answers for killing; iron plows carving backs, vicious birds pecking eyes, sword-trees dismembering corpses, and millstones grinding bodies—this chastises malicious glares and wrathful stares.

Reborn as hungry ghosts, boiling in oil cauldrons, forced to swallow red-hot iron pellets when starving—this atones for breaking fasts and violating precepts; hair falling out, bodies covered in festering sores—this results from defiling sacred images and altars; mouths spewing fire, eyes sprouting malignant ulcers, pus oozing from every pore with no place to hide—this befalls those who persecute monastics; struck mute with clogged throats, blinded eyes, and split lips—this awaits those who slander the monastic community.

Born deaf, mute, and stunted, or dying without warning, spouses separated mid-journey—these repay neglect of parents; reborn as oxen, horses, pigs, sheep, birds, beasts, hawks, or dogs—this settles unpaid debts; enslaved in servitude, trapped in poverty, orphaned widows, perpetually ill—this chastises those who scorn their siblings. These retributions manifest clearly before you. Devout men and women must examine yourselves profoundly, earnestly receiving these teachings to eternally sever sinful karma. The repentance concluded, we withdraw with reverence.

(This passage from the third volume of the Supreme Compassionate Repentance for Deliverance from the Nine Darknesses details the hellish punishments corresponding to various misdeeds, emphasizing the reality of karmic retribution and urging timely repentance.)

This scripture records the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) instructing the Perfected Being of Universal Salvation about the Realm of Luminous Truth governed by the Celestial Lord of Brahma Qi in the southwest. There resides a Perfected Being named Jade Radiance, whose Land of Non-Ultimate is filled with majestic virtues of compassionate salvation. The scripture teaches that those who wish to be reborn in this realm at life's end must maintain physical and mental purity, observe vegetarian fasting, invite a master to conduct rituals, and kneel facing southwest to confess before the Celestial Worthy of Resonant Names. Such practice can eradicate countless karmic obstructions, accumulate immeasurable virtuous connections, purify body and mind, and ultimately attain Dao-realization.

Following this are over twenty successive liturgical prostrations to various Celestial Worthies, each with distinct honorific titles representing different merits:

From the "Celestial Worthy of Supreme Numinous Emptiness" to the "Celestial Worthy of Far-Shining Preserved Spirit," these appellations reflect Daoism's veneration of diverse sacred beings. For instance, the "Celestial Worthy of Universal Salvation for All Beings" emphasizes deliverance, while the "Celestial Worthy of Life-Preserving Soul-Protection" focuses on guardianship, and the "Celestial Worthy of Dharma-Wheel Transformation" symbolizes the dissemination of Daoist teachings. Through sequential prostrations to these deities, devotees express pious faith while seeking divine protection.

This ritual text primarily serves in zhaijiao (purification rituals) for liberating deceased souls. By chanting the holy names of Celestial Worthies and reciting penitential texts, it assists the departed in escaping the sufferings of the Nine Nether Hells and attaining rebirth in pure lands. Daoism holds that sincere ritual confession can eliminate karmic obstructions—this constitutes the essential meaning of "extracting sins from the Nine Netherworlds."

This passage is part of the liturgical repentance text from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Repentance Ritual for Extracting Sins from the Nine Darknesses). It consists of two main sections:

The first section involves reverent prostrations to various Celestial Venerables (Tianzun) and Perfected Beings (Zhenren). The text describes paying homage to fourteen Celestial Venerables including the Purple Court Assembly of Saints (Ziting Hui Sheng Tianzun), the Guiding Dao's Multitude of Perfected (Jiang Dao Zhong Zhen Tianzun), and the Vast Operation of Mysterious Transformation (Guang Yun Xuanhua Tianzun), as well as compassionate savior figures like the Great Compassionate Savior of Suffering Perfected (Daci Daji Jiuku Zhenren) and the Great Benefactor Perfected (Dahui Zhenren). These divine beings embody the qualities of universal salvation and boundless grace—epitomized by phrases like "spiritual source universally nourishing" (symbolizing compassion as living water nurturing all things) and "radiant light dwelling in perfection" (representing illumination on the path of cultivation). Each prostration requires "wholehearted focus" (zhixin), reflecting Daoist devotional sincerity in spiritual practice.

The repentance section follows, where devotees confess verbal transgressions to the Ten Directions' Eternal Three Treasures (Dao, scriptures, and masters). These oral offenses include deceiving sages, slandering the true Dao, despising relatives, gossip, self-aggrandizement, and cursing natural phenomena—all described as "immeasurable and boundless" sins. The text emphasizes sincere confession before the Celestial Venerables of the Ten Directions to eliminate karmic obstacles.

The scripture concludes by outlining six categories for cultivation practice: for heaven-earth, rulers, parents, all beings, relatives, and oneself. It advocates lifelong practice starting from age one until 120 years old, accumulating merit through acts like creating sacred images or transcribing scriptures. The phrase "cyclically renew without cessation" underscores the Daoist emphasis on continuous, accumulative spiritual cultivation.

This scripture describes a Daoist zhaijiao (purification ritual) for the salvation of departed souls. The ceremony begins with preparing nine-foot-long banners and gathering forty-nine practitioners to establish the ritual space, where sacred images of the Celestial Worthies (highest Daoist deities) are reverently installed. A master well-versed in liturgical procedures is invited to preside. Forty-nine lamps are lit and arranged in a three-tiered lantern stand—broad at the base and tapered at the top, resembling a rotating wheel—adorned with incense and flowers. The ritual lasts three to seven days, during which participants must offer sincere repentance and prayers.

Key elements of the ceremony include: First, making devout confessions before the Three Treasures of Daoism (Dao, Scriptures, and Masters), with plain and truthful words when recounting ancestors' transgressions. Second, accumulating merit through fangsheng (life liberation), releasing anywhere from hundreds to thousands of creatures. Third, showing compassion by aiding the impoverished, homeless, sick, elderly without support, prisoners, famine victims, and those in remote regions lacking spiritual guidance, helping them establish virtuous connections. Travelers in sudden distress from afar should also receive assistance.

The three most essential methods for redeeming souls are: copying the Thirty-Six Sacred Scriptures (San shi liu bu zunjing) for ancestors and deceased relatives—whether one or a thousand volumes brings immeasurable merit; accumulating blessings through life liberation; and relieving the suffering of sentient beings. These virtuous deeds bring blessings to the living and salvation to the departed.

Finally, sixteen Celestial Worthies with distinct divine roles are enumerated, including the Universal Savior Hongzhen Duwu Tianzun, the Sovereign of Immortals Zongyu Zhongxian Tianzun, and the Discerner of Virtue and Vice Faming Lingjian Tianzun. Participants must bow to each with utmost sincerity, as every Celestial Worthy governs specific salvific functions. Through multifaceted practices—repentance, scripture recitation, life liberation, and almsgiving—the ritual achieves its dual purpose of eradicating sins and liberating souls.

This passage is a liturgical section from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses), enumerating the sacred titles of over thirty Celestial Worthies (Tianzun) and Perfected Beings (Zhenren). These names embody profound Daoist cultivation principles, demonstrating the compassion and majestic virtue of Daoist divinities.

"Zhixin chaoli" (devoutly paying homage) signifies bowing with sincere reverence. Each Celestial Worthy's title represents distinct divine attributes and salvific functions: for instance, "Cibei Huizhao Tianzun" (Compassionate and Benevolent Illuminating Celestial Worthy) emphasizes the virtue of all-pervading compassion, "Wuliang Xianghao Tianzun" (Immeasurably Auspicious Celestial Worthy) describes majestic spiritual form, "Falun Yunzhuan Tianzun" (Dharma Wheel Turning Celestial Worthy) symbolizes the eternal rotation of spiritual law, while "Puzhao Dongxu Tianzun" (Universally Illuminating Void-Penetrating Celestial Worthy) represents light piercing through emptiness. "Guangji Qunyou Tianzun" (Universally Saving All Beings Celestial Worthy) manifests the vow to deliver all creatures.

The frequently appearing "Daci Dabei Jiuku Zhenren" (Great Compassionate Savior of Suffering Perfected Being) and "Daci Dabei Dahui Zhenren" (Great Compassionate Bestower of Grace Perfected Being) are specifically devoted to relieving suffering and conferring blessings. These objects of veneration encompass all dimensions of Daoist practice—from the inner cultivation work of "Neiguan Zhenji" (Inner Contemplation of Ultimate Truth) to the worldly compassion of "Pu Ci Huguo" (Universal Compassion Protecting the Nation); from the mysterious state of "Xuan Zhen Huiji" (Mysterious Truth Meeting Quiescence) to the skillful means of "Fangbian Shanjiu" (Expedient Salvation).

The sequence of these titles subtly reflects stages of cultivation: first praising the majestic virtues of various Celestial Worthies (attributes like radiance and wisdom), then venerating the savior Perfected Beings, demonstrating a complete path from admiring the sacred to concrete salvation. Each name serves as both an object for visualization and an exemplar for practitioners to emulate.

After paying homage to the Three Treasures of Daoism (Dao, Scriptures, and Masters), we once again offer our repentance. With sincere hearts, we submit to the eternal Three Treasures of the Ten Directions and solemnly confess the sins committed through speech. From ancient times to the present, sentient beings most easily transgress through verbal karma: contentiousness, deceitful words, mocking elders and belittling juniors, passing falsehoods as truth, making reckless promises to indulge selfish desires, slandering and disparaging the sacred texts of Daoism, defaming scriptures, using ornate language to conceal faults, and indulging in delicacies while craving meat. All these offenses stem from verbal karma. Today, we thoroughly repent before the Celestial Venerables of the Ten Directions, praying to cleanse these sins.

At this point, the Supreme Lord of the Dao (one of the highest deities in Daoism) addressed the Celestial Venerable: "Do you see how countless these dust motes are?" The Celestial Venerable replied that they were indeed innumerable. The Lord of the Dao then asked: "If we use scriptures, divine images, and banners to liberate sentient beings and widely bestow merit, would that not be abundant?" The Celestial Venerable affirmed again, saying it would be beyond measure. The Lord of the Dao continued to explain: "Merit as numerous as these dust motes is like creating scriptures, crafting divine images, and establishing a Daoist altar (a sacred space for rituals) for seven days and nights—reciting scriptures, offering praises, resolving grievances, scattering flowers, burning incense, ringing bells, and striking chimes—all of which can liberate every karmic creditor. Inviting relatives near and far to gather at the altar to joyfully repent together, make offerings, and practice generosity without calculation—this will eradicate sins, enabling seven generations of ancestors to escape hell and ascend to heaven."

Finally, the faithful are admonished: "Observe fasting, perform reverent prostrations, strictly uphold precepts, cultivate patience, and respectfully make offerings to the Three Treasures and monastics. Abstain from meat, burn incense, light lamps, and liberate lives to redeem karmic debts—all these virtuous acts must be performed as if for oneself." Devotees, both men and women, are urged to remember these teachings, practice them diligently before the Dao, and then withdraw with reverence after paying homage.

(This passage is excerpted from the fourth volume of the Supreme Compassionate Repentance for Deliverance from the Nine Darknesses. It primarily instructs devotees on eliminating karmic obstacles through repentance for verbal transgressions, conducting rituals, and cultivating virtuous conduct, with particular emphasis on the dangers of sins of speech.)

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism), while expounding scriptures to save perfected beings (those who have attained the Dao through cultivation), described the Radiant Truth Realm governed by the Heavenly Lord of Brahma Qi in the southwest—a boundless domain overflowing with virtuous deeds and solemn majesty. He then elaborated on the Golden Light Realm of the Seven Qi Heavenly Lords, the White Emperors of the Western Seven Treasure Golden Gate, where dwells a perfected being named Dharma Jewel, residing in the Limitless Land imbued with majestic energy that benefits all sentient beings.

The scripture particularly emphasizes: If one aspires to be reborn in that realm at the moment of death, they must maintain bodily and mental purity, observe fasting rituals, and reverently invite a master to perform rites according to the names of the Western Celestial Worthies. Through prolonged prostration and repentance, one can eradicate sins as numerous as the sands of the Ganges, attaining immeasurable virtuous fruits. By purifying body and mind and clarifying the spirit (Shen), one may ultimately ascend to the true realm and awaken to the Dao (the Way). All present sincerely devoted themselves and paid reverent homage.

What follows is a series of devout liturgical invocations addressed to the Western Celestial Worthies, each beginning with "With utmost sincerity, we bow and pay homage," expressing veneration for the following deities:

• The Western Celestial Worthy of Supreme Subtlety
• The Celestial Worthy of Virtual Emperor Who Determines Destiny
• The Celestial Worthy Who Preserves Life and Guards Existence
• The Celestial Worthy of Mysterious Communion with All Sages
• The Celestial Worthy of Tenfold Sacred Golden Light
• The Celestial Worthy of Vast Bestowal of Grace and Transformation
• The Celestial Worthy of Boundless Universal Salvation
• The Celestial Worthy of Great Penetrating Spiritual Response
• The Celestial Worthy of Unhindered Wisdom and Liberation
• The Celestial Worthy of Far-Reaching Divine Might
• The Celestial Worthy of Luminous Clarity in the Four Directions
• The Celestial Worthy of Discriminating Wisdom in Ultimate Truth
• The Celestial Worthy of Mysterious Emptiness, Emperor of the One
• The Celestial Worthy of Majestic Transformations in Perfect Freedom
• The Celestial Worthy of Blissful Non-Action (Wuwei)
• The Celestial Worthy Who Subdues Demons and Dispels Afflictions
• The Celestial Worthy of Illuminating True Form with Radiance
• The Celestial Worthy of Jade Splendor from the Mysterious Heights
• The Celestial Worthy of Flowing Golden Light
• The Celestial Worthy of Divine Radiance Pervading All Realms
• The Celestial Worthy of Flying Cinnabar Illuminating the Extremes
• The Celestial Worthy of Supreme Mystery’s Dynamic Function
• The Celestial Worthy of Great Emperor’s Mysterious Truth
• The Celestial Worthy of Primal Sovereign’s Vast Transformation
• The Celestial Worthy of Great Network’s Perfect Ultimate
• The Celestial Worthy of Jeweled Light Universally Shining
• The Celestial Worthy of Nectarous Dew Flowing with Moisture

This scripture primarily teaches devotees to seek liberation from cyclic existence and rebirth in the Pure Land through sincere worship and repentance. The enumerated Celestial Worthies each preside over specific domains—some govern life, others bestow wisdom, while some subdue demonic obstacles—collectively safeguarding practitioners in their cultivation of the Dao.

This passage is a liturgical confession text from the Taoist scripture Taishang Cibei Jiuyou Ba Zui Chan (The Most High's Compassionate Confession for Extracting Sins from the Nine Netherworlds). It consists of two main sections:

The first half employs the reverential formula "With utmost sincerity we bow and worship" to venerate over thirty Celestial Worthies (Tianzun) and Perfected Ones (Zhenren). These sacred titles embody profound Taoist cultivation principles - for instance, "Most Pure Peaceful Harmony Tianzun" represents the state of serene tranquility, "Pearl-illuminating Cavern-opening Tianzun" symbolizes wisdom's radiance, while "Universally Equal Vast Compassion Tianzun" embodies all-embracing mercy. Each honorific corresponds to distinct cultivation virtues and spiritual attainments.

The second half transitions into confessional content. Devotees repent before the Three Treasures (Dao, scriptures, and masters) that eternally abide throughout the ten directions (representing cosmic space) for karmic transgressions committed in this life. Specifically enumerated offenses include: unwholesome thoughts, ignorant greed, wrathful delusions, licentious indulgence, duplicity, envy of virtue, and harming living beings. These represent what Taoist practice identifies as the "Six Emotions and Three Karmas" (defilements arising from the six senses - eyes, ears, nose, tongue, body, and mind - manifesting as greed, anger, and ignorance).

The text concludes by beseeching the Celestial Worthies of the ten directions to pardon and eradicate these karmic obstructions. It particularly emphasizes that lay devotees who have committed various transgressions may receive deliverance through such sincere repentance. This reflects the Taoist cultivation principle of "atonement dissolving calamities," wherein genuine contrition itself constitutes meritorious practice.

The scripture demonstrates Taoist methods of purifying body and mind through veneration and confession to pursue longevity. In ritual contexts, such confessional texts are typically accompanied by specific bowing gestures and visualization practices (cunxiang).

This scripture elucidates methods for assisting deceased souls in resolving karmic transgressions through repentance rituals. The text first enumerates common offenses: incurring enmity through unpaid debts, greedily seizing others' property, misappropriating the Three Treasures (Buddha, Dharma, Sangha) resources or public funds, seeking improper gains for oneself or relatives, committing evil deeds personally or instigating others to do so. These transgressions are countless, beyond what ordinary people could fully recount.

For deceased relatives or connected souls in the afterlife, the scripture instructs devotees to establish a ritual space (Daoist ceremonial altar) after their passing. During the seven seven-day mourning periods (commemorative cycles observed every seven days after death), one should prepare twenty-one colored banners—each seven feet long in azure, yellow, jade, and green hues. Before the sacred images in the ritual space, abundant incense, candles, and floral offerings should be arranged, with banners and canopies hung reverently to honor the Celestial Worthy (the supreme deity in Daoism) and sacred scriptures.

Specific practices include: wholeheartedly preparing the ritual according to one's capacity—copying authentic scriptures, painting sacred images, or making offerings to monastics. One may conduct scripture-recitation ceremonies lasting three days and nights or seven days and nights, circumambulating the ritual platform while chanting, and leading family members in collective participation. All participants must sincerely repent on behalf of the deceased to help them transcend suffering and ascend to heavenly realms. Should anyone perform the rites negligently, the deceased's karmic burdens would remain unresolved, potentially intensifying their torment and hindering liberation.

The scripture concludes by listing ten Celestial Worthies (including the Longevity and Life-Sovereign Celestial Worthy, Purple Zenith and Flowing Radiance Celestial Worthy)—high-ranking Daoist deities specializing in soul salvation and calamity dispelling. Devotees must venerate these Worthies through devout repentance to help deceased souls expunge transgressions, escape hell realms, and attain rebirth in blessed domains. The entire ritual emphasizes genuine contrition and collective sincere participation as essential for truly assisting souls in attaining liberation.

This passage is from the section of paying homage to the Celestial Worthy (Tianzun) in the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses). It enumerates thirty-six Celestial Worthies, each representing distinct divine attributes and functions.

"Zhixin chaoli" (devoutly paying homage) signifies offering reverence with sincere and respectful intention. Each Celestial Worthy's title carries specific symbolic meaning: for instance, "Fawang Haosu Tianzun" represents the pure and unstained King of the Dharma Realm, "Taiji Jinhua Tianzun" symbolizes the golden radiance of cosmic origin, "Riyao Liuguang Tianzun" shines upon all beings like the sun, while "Biluo Zhenke Tianzun" denotes the true sage dwelling in the azure paradise.

These Celestial Worthies each govern specific domains—some preside over longevity (like "Yansuan Yishou Tianzun"), others specialize in delivering beings from suffering ("Suifang Jiuku Tianzun"), some excel in healing arts ("Yiwang Guangshi Tianzun"), and some oversee the salvation of departed souls ("Jiangling Huadu Tianzun"). The final figure, "Daci Dabei Jiuku Zhenren" (Great Compassionate and Merciful Salvation Realized Being), particularly emphasizes the quality of compassionate deliverance.

In Daoist rituals, priests sequentially pay homage to these Celestial Worthies, invoking their sacred names to seek disaster relief and salvation for the deceased. Each title embodies a distinct sacred power, and through the repetitive liturgical structure, the entire passage constructs a complete sacred cosmos. The rhythmic enumeration creates a meditative space where devotees connect with these divine manifestations of the Dao's salvific power.

This scripture is a Daoist ritual text for confessing sins to liberate deceased souls, explaining how virtuous deeds can help spirits escape the suffering of the underworld.

The ritual begins by repeatedly bowing to two compassionate saviors—the Great Benevolence Zhenren (Dahui Zhenren) and the Savior from Suffering Zhenren (Jiuku Zhenren)—deities in Daoism specifically responsible for redeeming lost souls. After paying homage to the Three Treasures of Daoism (Dao, Jing, and Master), the practitioner confesses the faults and transgressions committed in this life. People often unknowingly commit evil, stubbornly persisting in wrong actions without realizing it—all due to their dull nature and immersion in the sea of desires. Once death comes, the soul falls into the dark underworld, unable to escape without the power of Daoist practice.

The Celestial Worthy (Tianzun, the supreme deity in Daoism) instructs the living: For those who have recently passed away, from the day of death onward, their family should donate wealth, recite this repentance scripture, and perform meritorious deeds. The most powerful time for such acts is during the first seven, second seven, and third seven days (each seven-day mourning period after death). Because the deceased have just entered the underworld, they rely on good deeds for salvation. During these three seven-day periods, twelve kinds of merit can be cultivated: crafting divine statues, printing scriptures, observing fasting, making ritual banners, lighting incense and lamps, constructing altars, releasing captive animals, giving alms, aiding the poor, abandoning miserliness, nurturing compassion, and maintaining equanimity.

The Celestial Worthy states that if devoted men and women follow these methods to honor the dead, their filial piety will reach the heavens, ensuring the departed souls escape hell forever, attaining carefree joy, dwelling in blessed lands with abundant sustenance, and ultimately awakening to the Dao. The merit of redeeming the dead is supreme. The scripture illustrates this with examples: someone who donated a single coin to a Daoist temple received boundless blessings, while a child’s offering of dirt transformed into cinnabar (a sacred alchemical substance). The retribution of good and evil is as clear as a shadow following a form or a mirror reflecting an image.

Finally, the text emphasizes that filial piety generates the greatest merit, urging people to reflect deeply on repaying their parents’ nurturing kindness. Beyond relying on divine power for salvation, one must personally practice these virtuous methods.

The fifth volume of the Taishang Cibei Jiuyou Bazui Chan (Great Compassionate Repentance Ritual for Extracting Sins from the Nine Netherworlds) primarily expounds methods for eliminating karmic offenses and delivering deceased souls through repentance. "Nine Netherworlds" refers to the nine levels of hell in Daoist cosmology, representing the deepest realms of suffering. This scripture emphasizes the compassion of Taishang Laojun (the Supreme Venerable Lord, highest deity in Daoism), teaching that sincere repentance can rescue souls from the torments of hell.

The text meticulously records the liturgical procedures and sacred verses, instructing devotees how to seek absolution for the deceased through prostration, scripture recitation, and vow-making. It particularly emphasizes that repentance should extend beyond oneself to encompass all ancestral generations and wandering souls, embodying the Daoist ideal of "universal salvation." During repentance, practitioners must earnestly examine their transgressions and pledge moral reformation, as only such genuine contrition can obtain divine forgiveness.

This scripture is frequently employed in Daoist salvation rituals, especially during significant festivals like the Zhongyuan Festival (15th day of the seventh lunar month, the Daoist Day of Earth Official's Absolution), when priests conduct deliverance ceremonies for departed spirits according to its teachings.

At that time, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), while expounding the mysteries of the Western Seven-Jeweled Golden Gate to Perfected Beings (cultivators who attained the Dao), described the radiant realm governed by the Heavenly Lord of Seven Qi, the Venerable Sovereign of Luminous Majesty (Haoling Huanglao)—a boundless and majestic Pure Land. He then elucidated the profound Dao-realm of the Heavenly Lord of Celestial Breath from the Northwest (Fanqi Tianjun), where lies the immortal paradise called the Land of Boundless Salvation from Suffering, filled with true immortals and sacred splendor.

The scripture teaches: If one aspires to be reborn in that Pure Land at the moment of death, they must maintain purity of body and mind, observe fasting rituals, and invite a Daoist master to perform the ceremony. One should kneel in reverence toward the Celestial Worthy of Response in the Northwest (Yinghao Tianzun), repenting sincerely, thereby erasing sins as countless as the sands of the Ganges and accumulating immeasurable merit. Through purifying the body, mind, and spirit, one may ultimately awaken to the Dao and attain perfection.

Following this is the liturgical sequence for devoutly paying homage to the twenty-four Celestial Worthies of the Northwest, each embodying distinct salvific virtues. For example, the "Boundless Great Radiance Celestial Worthy" (Wuliang Taihua Tianzun) symbolizes infinite light, the "Wisely Illuminating Serene Light Celestial Worthy" (Huiliang Jingming Tianzun) represents the brilliance of wisdom, the "Savior of All Beings Celestial Worthy" (Wanpin Jiuku Tianzun) manifests the vow to deliver sentient beings, and the "Vast Compassion Celestial Worthy" (Hongci Daliang Tianzun) embodies boundless mercy. Practitioners must bow with utmost sincerity in sequence, aligning their devotion with the vows of these Celestial Worthies to receive blessings and liberation.

This passage is taken from the repentance section of the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses). It expresses devotees' reverent prostrations before various Celestial Worthies (Tiansun) and Perfected Beings (Zhenren), along with their sincere confession of transgressions.

The text begins with successive prostrations to over twenty Celestial Worthies—the highest deities in Daoism—each possessing specific honorific titles and functions. For instance, "Dongjian Wu'ai Tiansun" refers to the Celestial Worthy whose insight penetrates all without obstruction; "Yuyu Xunhua Tiansun" denotes the Worthy who rides a jade carriage to teach and transform beings; while "Daci Dabei Jiuku Zhenren" is the Perfected Being dedicated to delivering beings from suffering. These epithets reflect the distinct qualities and roles of Daoist divinities.

The scripture then transitions to the confession segment. Devotees take refuge in the Three Treasures (Dao, scriptures, and masters) that eternally abide in the ten directions, repenting for sins committed through the six sense faculties (eyes, ears, nose, tongue, body, and mind). From birth onward, their physical senses have been defiled by various desires: eyes craving the five colors, nose longing for the five fragrances, ears indulging in the five tones, mouth coveting the five flavors—with body and mind entirely clouded by these cravings, accumulating countless transgressions.

These accumulated offenses, recorded in ledgers, result in present-life misfortunes and postmortem suffering within the Nine Darknesses (Daoist conception of hell). Now, with purified hearts, devotees face the Celestial Worthies in earnest repentance, hoping to eradicate karmic obstructions and pray for future blessings.

The passage exemplifies the Daoist practice of seeking salvation through celestial veneration and karmic confession, emphasizing the vital importance of purifying body-mind and transcending sensory desires.

The Celestial Worthy (the supreme deity of Daoism) continued his discourse to the Daoist Lord (a high-ranking immortal): After my departure, you should compile various repentance scriptures for all living and deceased beings, as these meritorious practices follow a clear sequence. Should any being obtain this scripture, they must purify their body with fragrant water ablutions, don clean robes, and reverently worship amidst offerings of incense, candles, ritual banners, and canopies. With joyful hearts they should kneel in homage, join palms in devotion, diligently practice, and persistently recite this sacred text.

Let all beings of heaven and earth hear what they have not heard, and see what they have not seen. If virtuous men and women wish to donate wealth by inviting ritual masters to perform repentance ceremonies—even were their gold offerings as towering as Mount Kunlun, filling heaven and earth—such merit, though vast, still cannot compare to teaching others to remember even a single verse from this scripture. For though gold is precious, it cannot protect our lives, while this seemingly modest scripture bears the fruit of liberation from life and death.

Beware lest foolish stinginess for gold leads you to hoard wealth without cultivating merit—this only invites misfortune, bringing no benefit, leaving you perpetually tormented by afflictions. By widely cultivating merit as this scripture teaches, all karmic obstacles from present and past lives will dissolve, bringing joy and freedom wherever you dwell, enabling rebirth in any of the ten directions' pure lands. Should monastics make offerings to the Three Treasures (the Dao, scriptures, and priesthood), such merit becomes truly inconceivable.

Upon hearing this scripture, all beings bowed reverently, gazing upon the Celestial Worthy's sacred countenance—some advancing on knees and elbows, others joining palms in salute—devoutly practicing the Great Dao day and night with sincere repentance. All paid homage to the eternal Three Treasures in the ten directions, each heart brimming with reverence.

Then with devout hearts they sequentially venerated twelve Celestial Worthies: The Vastly Beneficent Dharma-Moistening Worthy who showers grace like nourishing rain; The Luminous Jewel-Blossom Worthy of wisdom-light blooming like radiant flowers; The Immortal Brahma-Conduct Worthy of pure cultivation like divine practice; The True-Purity Marvelous-Function Worthy of authentic subtle application; The Boundless Marvelous-Practice Worthy of infinite wondrous deeds; The Kalpa-Saving Suffering-Relieving Worthy who delivers beings through cosmic cycles; The Cavern-Numinous Peerless Worthy who penetrates supreme mysteries; The Sound-Seeking Suffering-Relieving Worthy who answers cries of distress; The Shoreless Universal-Deliverance Worthy who ferries beings without limit; The Merit-Urging Progress Worthy who exhorts diligent virtue; The Never-Disdaining Worthy who treats all beings with equal respect; and The Flowing-Light Mysterious-Subtle Worthy of ineffable wisdom-radiance.

This scripture enumerates the titles of numerous Tianzun (the highest divine beings in Daoism) and Zhenren (Perfected Persons), showcasing their compassionate vows and sacred attributes. Each divine name begins with "devoutly bow and worship," expressing sincere reverence.

Changshan Jiequan Tianzun exhorts sentient beings toward virtuous conduct, while Qingjing Fandu Tianzun purifies worldly defilements. Wubian Minghao Tianzun's name embodies immeasurable merit, and Minnian Wanzhao Tianzun compassionately cares for all people. Zhongwei Dewang Tianzun combines majesty with virtue, and Bao'an Guozuo Tianzun safeguards the nation's stability. Wuliang Xianxiang Tianzun manifests countless transformations, and Changxiu Miaoxing Tianzun ceaselessly practices the wondrous Dao.

Changjiu Jietuo Tianzun constantly delivers liberation, and Yaoming Huming Tianzun protects life in the netherworld. Changwu Seshen Tianzun transcends form, and Wu'ai Shixing Tianzun acts without obstruction. Changwu Ranchi Tianzun rises above worldly attachments, while Hongdao Dayi Tianzun propagates the great meaning of the Dao. Feixing Shijian Tianzun freely roams the human realm, and Lingbao Dongyuan Tianzun masters profound methods.

Guangshe Zhu'e Tianzun subdues all evil, and Guangchang Fuhu Tianzun universally shelters beings. Wusuoweiju Tianzun embodies fearless merit, and Bushe Cibei Tianzun's compassion never wanes. Changchong Qianhe Tianzun remains eternally humble and empty, and Changzhan Jiran Tianzun abides in serene stillness. Taiji Jingguan Tianzun contemplates the wondrous principle of the Supreme Ultimate (Taiji), and Jiuyou Jiaoku Tianzun delivers beings from hell.

Jimo Duanjing Tianzun dwells in pristine tranquility, and Buying Manxiang Tianzun's merit is complete yet never self-satisfied. Changnian Jiushi Tianzun constantly aspires to salvation, and Wuliang Qingjing Tianzun possesses boundless purity. Dengguan Sisheng Tianzun regards all beings equally (the "four births" refer to womb-born, egg-born, moisture-born, and transformation-born), while Miaohua Wubian Tianzun's transformations are infinitely wondrous. Daweide Wang Tianzun embodies great majestic virtue, and Hunhe Taiwu Tianzun merges with the origin of the Dao (Taiwu signifies the primordial state of the Dao).

Changsheng Buzheng Tianzun prevails through non-contention, and Guanjing Miaozhi Tianzun realizes the profound meaning of stillness. Jingmo Chonghe Tianzun manifests harmony in silence, and Zizai Xiwei Tianzun wanders freely in the subtle realm. Changshi Ganying Tianzun constantly responds to beings, and Changwu Leixi Tianzun transcends all bonds. Finally, homage is paid to three great compassionate Zhenren: Jiuku Zhenren (Savior of Suffering), Dahui Zhenren (Great Benevolence), and another Jiuku Zhenren, all of whom relieve sentient beings from anguish with vast mercy.

This passage describes a ritual of devout worship to three compassionate Daoist perfected beings (Great Benevolence Perfected, Savior from Suffering Perfected) followed by a confession ceremony.

First, practitioners repeatedly bow to these three perfected beings embodying great compassion, then pay homage to the Three Treasures of Daoism (Dao, Scriptures, and Masters) before commencing repentance. They acknowledge sins committed through the six sensory faculties (eyes, ears, nose, tongue, body, and mind) indulging in worldly desires: eyes coveting beauty, mouth craving delicacies, ears addicted to music, heart filled with love and hatred, hands killing living creatures, and feet treading the path of theft. These accumulated transgressions are recorded by the Five Directional Heavenly Emperors and the Four Directors of Fate, becoming inescapable karma in the underworld judgment—all self-created obstacles.

The Celestial Worthy (Daoism's supreme deity) then admonishes: Should anyone obtain this scripture yet neither believe nor maintain purity—even slandering or disparaging it, handling it with unclean hands, reciting after eating meat, mixing idle talk during reading, bowing without concentration, claiming completion before finishing, revealing celestial secrets to deceive others, or harboring arrogance and sloth. Further transgressions include damaging divine images, destroying altars, disrespecting offerings, neglecting lamps and candles, belittling fasting rituals, insulting the virtuous, defiling sacred spaces, oppressing the poor, disrespecting teachers, disobeying parents, cursing sun, moon and stars, resenting seasonal changes, avoiding good deeds while following evil. Accumulating such karma invites retribution: bodily sores, material deprivation, and after death, endless torment in hell—experiencing ten thousand cycles of birth and death daily. Even in rebirth, they'll lose human form, becoming slaughtered livestock (oxen, horses, pigs, sheep), ill-fated birds (owls, crows), aquatic creatures (fish, shrimp) fearing drought, or tiny insects (like vinegar mites) perishing seasonally. These manifestations embody the law of karmic consequence.

This scripture teaches that when people lose their original nature in this world and sink into evil karma, they forever forfeit the opportunity for reincarnation. They become as insignificant as dust, separated by ten thousand miles from liberation from the cycle of life and death, ultimately bringing misfortune upon their nine generations of ancestors (jiuzu) and cutting off the blessings for seven generations of descendants (qixuan). What use is repentance when the bitter fruits of evil deeds have already ripened?

All devotees, both men and women, should examine themselves: having been fortunate enough to obtain human form, one must devoutly venerate the divine, maintain filial piety in heart, uphold proper and pure conduct, practice reverently day and night, and cultivate diligently from dawn to dusk. Only thus can one ensure present peace and joy, and rebirth in celestial realms after death—free from entanglement with evil causes and always accompanied by auspicious results.

Now is precisely the time to cleanse sins through repentance. All should sincerely listen to these teachings and take refuge in the eternal "Three Treasures" (Dao, scriptures, and master). This passage comes from the sixth volume of the Taishang Cibei Jiuyou Ba Zui Chan (Most High Compassionate Repentance for Extracting from the Nine Darknesses), a classic teaching on timely repentance and cultivation toward goodness.

At that time, after explaining the profound realm of the Northwest Celestial Lord of Brahma Qi to the Universal Salvation Perfected Being, the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) elaborated in detail on the "Realm of Stabilized Truth" governed by the Five Qi Celestial Elder of the Northern Cavern-Yin Shuo-Dan Yu-Jue Five Numinous Powers. There exists a pure land called the "Land of Boundless Salvation from Suffering," imbued with the solemn atmosphere of delivering sentient beings. If one aspires to be reborn there at the moment of death, they should maintain physical and mental purity, observe fasting, bathe ritually, and respectfully invite a master to conduct the ceremony while sincerely venerating the Northern Celestial Worthy of Responsive Manifestation. One must kneel in prolonged repentance to eliminate sins as numerous as the sands of the Ganges, accumulate immeasurable virtuous karma, purify body and mind, and ultimately attain enlightenment and realization of the Dao.

All present wholeheartedly devoted themselves and paid reverent homage. Each person, with utmost sincerity, paid respects in sequence to the following Celestial Worthies:

Veneration to the Northern Jade Dawn Celestial Worthy of Mysterious Heights (sovereign of the highest celestial realm in the north)

Veneration to the Celestial Worthy of Virtuous Connections and Transformative Guidance (divinity who leads beings to form virtuous connections)

Veneration to the Celestial Worthy of Ascension to the Wondrous Realm (venerable one who guides practitioners into profound states)

Veneration to the Celestial Worthy of Tireless Responsive Manifestation (compassionate emanation who tirelessly delivers the world)

Veneration to the Celestial Worthy of Profound and Unfathomable Subtlety (sage of inscrutable Daoist mysteries)

Veneration to the Celestial Worthy of Supreme Qi Through Softness (divinity who governs primordial energy with the Dao of gentleness)

Veneration to the Celestial Worthy of Golden Radiance and Vast Illumination (divine being whose wisdom-light shines universally)

Veneration to the Celestial Worthy of Universal Transformation Across the Three Realms (deity who delivers the realms of heaven, earth, and humanity)

Veneration to the Celestial Worthy Abiding Beyond Name and Form (awakened one transcending conceptual limitations)

Veneration to the Celestial Worthy of Refining and Transforming the Body (divine being who aids practitioners in spiritual rebirth)

Veneration to the Celestial Worthy of Emptiness and Silent Stillness (embodiment of the void and tranquil nature)

Veneration to the Celestial Worthy of Vast Capacity and All-Embracing Compassion (sage of boundless tolerance)

Veneration to the Celestial Worthy of Mysterious Capital and Serene Quiescence (venerable one dwelling in the wondrous metropolis of purity)

Veneration to the Celestial Worthy of Scattered Radiance Across the Heavens (divine manifestation pervading all celestial realms)

Veneration to the Celestial Worthy of Unwavering and Uncontested Wisdom (awakened one of perfect, unobstructed insight)

Veneration to the Celestial Worthy of Skillful Means and Expedient Methods (divinity adept at employing varied teachings for deliverance)

Veneration to the Celestial Worthy of Numinous Truth and Serene Wisdom (sage of luminous true nature and tranquil non-action)

Veneration to the Celestial Worthy Who Teaches in the Four Brahma Realms (venerable one instructing in the four pure Brahma states)

Veneration to the Celestial Worthy of Infinite Forms and Appearances (awakened one manifesting countless emanations)

Veneration to the Celestial Worthy of Boundless Meaning Like the Ocean (sage whose Daoist teachings are as vast as the sea)

Veneration to the Celestial Worthy Who Embodies the Vajra Realization (awakened one who attains the indestructible vajra body)

Veneration to the Celestial Worthy of Oceanic Wisdom and Benevolent Sovereignty (venerable one whose wisdom spreads teachings widely)

Veneration to the Celestial Worthy of Constant Benevolence and Universal Deliverance (divine being who eternally saves beings)

Veneration to the Celestial Worthy of Universal Entry into Wondrous Bliss (divinity guiding beings to the pure land of supreme joy)

Veneration to the Celestial Worthy of Jeweled Radiance and Flowing Light (sage whose precious light illuminates all directions)

Veneration to the Celestial Worthy of Universal Ferry and Bridge (venerable one who builds liberation's bridge for beings)

Veneration to the Celestial Worthy of Vast Vehicle and Daoist Wisdom (awakened one who widely transmits the great Dao's wisdom)

This passage is a liturgical text of repentance from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Repentance Ritual for Extracting Sins from the Nine Netherworlds). It describes devotees' reverent worship of various Celestial Worthies (Tianzun) and Perfected Ones (Zhenren).

The ritual begins with successive prostrations to twenty-four Celestial Worthies, each embodying distinct virtues and wisdom. For instance, "Changjing Miaoguan Tianzun" (Eternally Serene Marvelous Contemplation Celestial Worthy) symbolizes the eternal stillness of enlightened awareness, while "Shanpo Simo Tianzun" (Skillful Subduer of Four Demons Celestial Worthy) represents the power to overcome four types of spiritual obstacles. "Shanchu Shengsitianzun" (Liberator from Birth and Death Celestial Worthy) embodies the capacity to transcend samsara. These epithets reflect different dimensions of Daoist spiritual attainment.

The liturgy then repeatedly honors four "Great Compassion" Perfected Ones, including two "Savior from Suffering Zhenren" and two "Bestower of Great Grace Zhenren," emphasizing the deities' fundamental nature of alleviating suffering and dispensing boundless mercy.

The final section transitions to repentance, where devotees confess transgressions before the Three Treasures of the Ten Directions (Daoism's supreme triad: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Specific mention is made of the "five rebellious acts of unfilial conduct," tracing karmic offenses from the very beginning of reincarnation—including parental hardships during pregnancy and childbirth, as well as personal misconduct like disobedience or verbal abuse toward parents. This segment highlights Daoism's emphasis on filial piety and the purification of karmic obstructions through sincere repentance.

This scripture explains how individuals who were unfilial and disrespectful during their lifetime may purify their karmic transgressions through sincere repentance after death. The Celestial Lord (Tianshi, the supreme deity in Daoism) declares: If any devout man or woman failed in filial piety toward their parents during life but wishes to atone after death, they need only recite this sacred scripture with utmost sincerity and maintain diligent practice to cleanse their sins.

The specific cultivation methods include: maintaining purity of body and mind, offering incense and prostrations, ritual bathing and changing into clean garments, observing fasting and precepts (periodic vegetarianism and adherence to ethical codes), and practicing with reverential awe. One should also perform abundant good deeds—such as almsgiving, supporting monastics, liberating captive creatures, aiding orphans and the destitute, and extending equal compassion to all. Particularly during the Three Primes festivals (Shangyuan on the 15th of the first lunar month, Zhongyuan on the 15th of the seventh month, and Xiayuan on the 15th of the tenth month), the eight seasonal nodes (like Beginning of Spring), Jiazi days, Gengshen days, and one's birth year anniversary—one must erect altars for offerings and confess transgressions before the assembly of deities.

The scripture warns that those who disrespect the Celestial Lords and Earthly Sages (Daoist divinities), slander sacred texts, indulge in insatiable greed, act as disloyal ministers or unfilial children, or practice duplicity must offer genuine repentance before the gods. Only thus may merits be recorded in the Vermilion Registers (heavenly records of virtuous deeds) and transgressions erased from the Black Registers (records of wickedness).

Finally, twelve Celestial Lords are enumerated, including the Valiant Severer of Delusions, the Vast and Profound Bestower of Wisdom, and the Boundless Virtue Who Universally Saves Beings. Devotees must worship these Celestial Lords with perfect sincerity and reverence, using repentance to eliminate sins as countless as the sands of the Ganges, thereby attaining immeasurable blessings.

This passage is the liturgical homage section from the Daoist scripture Taishang Cibei Jiuyou Ba Zui Chan (The Most High's Compassionate Confessional for Extracting Sins from the Nine Darknesses), enumerating over thirty sacred titles of Tianzun (Celestial Worthy, the highest honorific for Daoist deities) and Zhenren (Perfected Ones). Each epithet manifests the distinctive qualities and salvific virtues of these divine beings.

The text begins with "Zhixin chaoli" (With wholehearted devotion we prostrate), signifying reverent worship performed with sincere piety. Every Tianzun's title reveals their unique divine power and means of delivering beings—for instance, "Miaoying Quanji Tianzun" (Celestial Worthy of Marvelous Response Through Expedient Means) denotes one who adapts skillfully to save sentient beings, while "Wanbian Suishi Tianzun" (Celestial Worthy of Myriad Transformations Timely Manifested) embodies adaptability to changing circumstances. "Jinggan Zhicheng Tianzun" (Celestial Worthy of Essence-Arousing Ultimate Sincerity) emphasizes the power of absolute sincerity to invoke divine resonance.

The middle section presents titles reflecting various Daoist cultivation states: "Yongcheng Wulou" (Eternally Established Without Leakage) indicates irreversible perfection; "Changji Budong" (Constant Quiescence Unmoving) represents the eternal stillness of noumenon; "Yongchao Shengs" (Eternally Transcending Life-Death) symbolizes liberation from cyclic existence. The repeated homage to "Daci Dabei Jiuku Zhenren" (Great Compassionate and Merciful Suffering-Relieving Perfected) and "Daci Dabei Dahui Zhenren" (Great Compassionate and Merciful Grace-Granting Perfected) underscores this confessional ritual's core emphasis on compassionate deliverance from suffering.

These sacred appellations serve not only as veneration of divine beings but also encode essential cultivation principles. Through devout prostration, penitents seek the Tianzuns' blessings to eradicate karmic obstructions and attain liberation from suffering. The entire passage employs repetitive liturgical homage as a method to help practitioners concentrate their spirit and merge with the Dao.

This passage is a penitential text from the Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Dark Realms), focusing on how sincere repentance can eradicate karmic transgressions.

It begins by paying homage to the Great Compassionate Dahui Zhenren (a revered Daoist deity), followed by confessing sins before the Three Jewels of the Ten Directions (a Buddhist-Daoist triad of Buddha, Dharma, and Sangha). The text enumerates common human transgressions: failing to honor parents, violating moral principles, harming relatives, rejecting kin and friends, and engaging in violent speech or actions. These accumulated sins, heavy as mountains, span generations.

Yuanshi Tianzun (the Daoist supreme deity) instructs Lord Xu Huang (an important Daoist immortal) that those who sincerely repent—by relinquishing wealth to invite masters for penitential rites, observing purification fasts, offering incense, and devoutly invoking celestial names to seek blessings for ancestors, parents, friends, or themselves—can liberate the deceased and dispel misfortunes for the living. Ancestors may ascend, parents gain merit, friends prosper, families harmonize, and all beings escape suffering.

The scripture emphasizes steadfast cultivation to nurture virtuous connections and spread blessings universally. It concludes by urging devotees to mutually encourage unwavering practice with diligence. After receiving these teachings, one should withdraw with reverent bows.

At its core, this text teaches that repentance and spiritual practice dissolve karmic burdens and generate blessings. "Nine Dark Realms" refers to the deepest hells, while "extracting sins" means eradicating transgressions. Daoism holds that genuine repentance coupled with ritual purification can resolve accumulated karma, liberate souls, and bestow blessings upon the living.

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism), in order to universally save all beings, expounded on the True Stability Realm governed by the Five Qi Celestial Lord of the Northern Cavern-Yin Shuo-Dan Yu-Jue Five Numinous Mysterious Elder - a solemn Dharma gate of salvation from the Land of Non-Ultimate. He then explained to the assembly the Eternal Joy Realm of the Brahma Qi Celestial Lord in the northeast, where lies the sacred pure land called the Land of Wondrous Sound Non-Ultimate, surrounded by majestic spiritual scenery.

The scripture particularly emphasizes: If anyone at the moment of death vows to be reborn in that Land of Wondrous Sound Non-Ultimate, they should maintain physical and mental purity, observe fasting rituals, respectfully invite ordained priests to perform ceremonies, and kneel facing northeast to repent before the Responsive Call Celestial Worthy. This practice can eliminate sins as numerous as the sands of the Ganges River, generate immeasurable virtuous merits, purify the soul in the Vermilion Mound (a Daoist purgatory paradise for refining departed spirits), and allow the Shen (spirit) to soar freely in the Purple Mansion (upper Dantian, the abode of primordial spirit).

What follows is the liturgical procedure for devoutly paying homage to the northeastern Celestial Worthies. Practitioners must prostrate with utmost sincerity to twenty-three Celestial Worthies in proper sequence. Each possesses extraordinary virtues, including: the Celestial Worthy Who Delivers Immortals and Saints (supreme sage who liberates all beings), the Celestial Worthy of Infinite Wisdom and Intelligence (venerable one with boundless wisdom), the Celestial Worthy of Great Wisdom Accomplishment (enlightened one with perfect great wisdom), and the Celestial Worthy of Joyful Purity (holy one who bestows pure Dharma joy). Each honorific title represents distinct salvific functions - prolonging life, delivering the deceased, illuminating delusions, or perfecting merits.

This scripture passage reveals the Daoist cultivation path of purifying body and mind through repentance, fasting, and venerating saints to transcend life and death. Paying homage to these Celestial Worthies serves both as an expression of devotion and as essential practice for eliminating karmic obstacles and accumulating merits through sacred power.

This passage is part of the penitential text from the Daoist scripture Taishang Cibei Jiuyou Ba Zui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses). It describes devotees reverently paying homage to various Celestial Worthies (Tianzun, the highest deities in Daoism) and Perfected Beings (Zhenren) while confessing their transgressions.

The text first enumerates the sacred titles of twenty-four Celestial Worthies, each representing distinct divine attributes and merits. For instance, "Tianzun Who Expounds the Marvelous Transformations" signifies the deity who propagates the wondrous principles of the Dao, while "Tianzun Whose Practice Fulfills the Empyrean Realm" represents complete cultivation transcending the mundane world. The "Great Compassionate and Merciful Savior from Suffering Zhenren" specifically delivers beings from afflictions.

The confession proper then begins: devotees repent before the Supreme Celestial Worthy of the Northeast (symbolizing the highest divinity) for sins committed since time immemorial ("immeasurable kalpas," a Buddhist term denoting cosmic time spans). The focus lies on transgressions against Daoist scriptures—including breaking precepts after ordination (rules received by Daoist practitioners), disrespecting sacred texts, scribal errors, and faulty recitations. Specific mentions include receiving various precepts (ranging from three to three hundred major prohibitions) yet failing to uphold them, instead treating scriptures with irreverence, even mockery.

This text exemplifies the classic structure of Daoist penitential rites: first venerating the deities, then detailing confessed misdeeds. Its particular emphasis on revering scriptures and precepts reflects Daoism's profound tradition of textual transmission.

This passage discusses the sins of blaspheming sacred scriptures and the importance of repentance. The text enumerates several common transgressions:

Some who have studied important Daoist scriptures like the Shangqing Jing (Scripture of Supreme Purity), Lingbao Jing (Scripture of Numinous Treasure), and Daode Jing (Classic of the Dao and Its Power) approach them with irreverence rather than piety. They either mock the sages' teachings or treat profound Daoist truths with flippant disrespect. Others fail in their duty to properly preserve scriptures—using inferior paper and ink for transcription, careless binding that damages texts, or even arbitrarily altering the sacred content. Such actions stem from ignorance and violate Daoist liturgical norms.

The Celestial Master (Tianshi) warns these offenses are among the gravest. Without sincere repentance and purification, offenders will permanently lose the chance of reincarnation. Their karmic retribution manifests in this life as: contracting malignant illnesses before their destined lifespan ends, physical degeneration, crippled bones, weakened Qi (vital energy), crude speech, and improper conduct. After death, their souls will descend to Northern Tai (the Daoist hell), suffering endless torments proportionate to their sins, trapped in the cycle of rebirth.

The scripture vividly depicts infernal punishments: climbing thousand-zhang tall sword trees, being cast into boiling cauldrons, enduring unceasing bodily dissolution day and night—with no refuge or hope of rebirth. These sufferings all originate from karmic offenses committed in previous lives.

The Celestial Master exhorts all beings to self-reflection, devout practice, and virtuous cultivation. Through revering scriptures and sincere repentance, the deceased may ascend to heaven, while the living attain peace. The passage concludes by listing eleven Celestial Masters (including Kunyuan Baoda Tianshi and Houzai Bowu Tianshi), instructing devotees to venerate them.

At its core, this text emphasizes reverence for sacred texts and the transformative power of repentance. Through pious contrition and worship of the Celestial Masters, one may eradicate karmic obstacles and attain blessings.

This passage is part of the liturgical worship in the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Repentance for Extracting Sins from the Nine Darknesses), enumerating the sacred titles of over thirty Celestial Worthies (Tianzun) and Perfected Beings (Zhenren). During Daoist rituals, devotees reverently pay homage to these deities in sequence, seeking to dispel calamities, resolve misfortunes, and eradicate karmic obstructions.

Each sacred title embodies distinct virtues of the Celestial Worthies: "Purple Mansion Concentrated Spirit" (Zifu Ningshen) refers to the deity dwelling in the celestial Purple Mansion who aids practitioners in focusing their Shen (spirit); "Eternally Roaming in Serene Abodes" (Hengyou Jichu) depicts the deity's constant manifestation in pure realms; "Devoted Joy in Orthodox Dharma" (Xinle Zhengfa) signifies the deity's protection of authentic Daoist teachings; "Sublime Radiance Concealed Brilliance" (Shenghua Qianyao) describes the deity's majestic virtue with inwardly restrained luminosity; and "Silent Contemplation of Non-Action" (Monian Wuwei) reflects the Daoist cultivation state of serene Wuwei (non-action).

Other titles include "Endless Life Extension" (Yanshou Wujin), representing the bestowal of longevity; "Deliverance from Eight Calamities" (Jiaodu Banan), indicating salvation from eight types of human suffering; "Harmonized Light Concealing Subtlety" (Heguang Yinmiao), portraying the deity's hidden wisdom without ostentation; and "Pure Quietude True Wisdom" (Qingjing Zhenhui), emphasizing how purity of heart generates genuine insight. The final homage is paid to two Perfected Beings: "Great Compassionate Great Benevolent Savior of Suffering" (Daci Dabei Jiuku Zhenren) and "Great Compassionate Great Benevolent Bestower of Grace" (Daci Dabei Dahui Zhenren), who specialize in rescuing beings from the darkness realms and conferring boundless compassion.

Collectively, these sacred titles form a comprehensive soteriological system within Daoism. Through the ritualized recitation of each Celestial Worthy's name during repentance ceremonies, devotees express their sincere contrition and aspiration for liberation. Every title encapsulates specific cultivation states and salvific functions, reflecting the Daoist belief system's vast pantheon of "countless divine sages." The nomenclature systematically represents the interplay between spiritual attainment and compassionate function in the Daoist cosmological framework.

This passage describes a crucial element of Daoist repentance rituals. Practitioners with utmost sincerity pay reverent homage to two compassionate saviors: the Greatly Merciful and Compassionate Savior from Suffering (Daci Dabei Jiuku Zhenren) and the Greatly Merciful and Compassionate Bestower of Grace (Daci Dabei Dahui Zhenren). After venerating the Three Treasures of Daoism (Dao, Jing/scriptures, and Shi/masters), they commence the confession of transgressions.

The practitioner repents toward the northeast direction to the Supreme Celestial Worthy (Wushang Tianzun) for offenses including breaking fasts and defiling Daoist teachings. These transgressions span countless rebirth cycles since beginningless time: disrespect toward various Zhaijiao (purification rituals) like the Shangqing, Jinlu, and Huanglu fasts; contaminating vegetarian offerings with meat; personal impurity; eating past noon; harboring contempt; slandering the true Dao; or conflating orthodox teachings with heresy. Such karmic burdens are profoundly grave, leading to hellish rebirths.

The scripture meticulously details the horrors of the twenty-four hell realms beneath Mount Fengdu: prisons like the Celestial Confinement Hell (Jian Tian Diyu) and Empty Celestial Hell (Xu Tian Diyu); tortures including mountain of blades, forest of swords, bronze pillars, iron beds, volcanic irons, and flaming rods; and the host of punishing deities (Three Officials and Nine Bureaus, 120 departmental officers). Condemned souls endure swallowing burning coals, drinking molten bronze, boiling in oil, grinding, sawing, and dismemberment.

Finally, the Celestial Worthy warns: these karmic retributions are inescapably real. Should virtuous believers comprehend this scripture, practice sincere devotion, make pure offerings, and perform incense rituals with reverence, they may liberate ancestral spirits from the Three Wretched Realms (hells, hungry ghosts, and animal rebirths).

This passage describes a Daoist ritual for liberating the souls of the deceased. The essential meaning is that practitioners seek not only to resolve their own misfortunes and karmic obstacles, but also to dissolve grievances for their living relatives. Celestial Messengers (divine beings who travel between heavenly and earthly realms) are dispatched carrying the Dragon Command Talismans (fulu empowered with divine authority) to traverse all hell realms, thoroughly cleansing sins until all are completely eradicated.

Simultaneously, one must dedicate merits through huixiang (redirecting spiritual achievements toward specific purposes) to cultivate higher levels of virtuous practice. Finally, practitioners reverently pay homage and take refuge in the Ten Directions' Eternal Three Treasures (in Daoism representing the Dao as supreme truth, scriptures as transmitted wisdom, and masters as spiritual guides).

This constitutes the eighth chapter of the Supreme Compassionate Nine Netherworlds Sin-Atonement Liturgy, a scripture primarily detailing methods of repentance and ritual to help deceased souls escape the sufferings of hell. The "Nine Netherworlds" refer to the nine deepest layers of the underworld, while "sin-atonement" signifies the liberation of souls and elimination of karmic burdens.

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) expounded to the Universal Salvation Perfected Being about the Realm of Eternal Bliss under the governance of the Heavenly Lord of Brahma Qi in the northeast. This was a Pure Land of the Limitless, surrounded by incomparable solemnity. He then elaborated in detail on the wondrous realm above—the Purple Tenuity Golden Tower of the Mystic Capital Jade Capital, where upon the Seven Treasures Mystic Terrace reside the Three Pure Ones (the Jade Pure, Upper Pure, and Great Pure Celestial Worthies), the Thirty-Two Heavenly Emperors of the Three Realms, the Perfected Being of Marvelous Practice, Jade Maidens, and other sacred beings. This Purple Dawn Celestial Realm was equally majestic and sublime.

The scripture teaches: If one aspires to be reborn in these Pure Lands at the time of death, they should maintain purity of body and mind, observe fasting and ablutions, respectfully invite a Daoist master for guidance, and devoutly pay homage to the Celestial Worthies above. By prostrating in prolonged repentance, one can eliminate sins as numerous as the sands of the Ganges and accumulate immeasurable virtuous karma. Through refining one’s form and clarifying the spirit (Shen), one may ultimately ascend to enlightenment and realize the Dao (the Way). All present sincerely devoted themselves and reverently paid homage.

Here are the sacred names of the twenty-three Celestial Worthies to be venerated with devotion:

1. Celestial Worthy of Jade Emptiness and Luminous Radiance

2. Celestial Worthy of Numinous Response from the Western Extremity

3. Celestial Worthy of Benevolent Guidance from the Vast Source (the origin that guides all beings)

4. Celestial Worthy of Cloud Splendor Manifesting Forms (revealing auspicious divine appearances)

5. Celestial Worthy of Serene Abode in the Golden Tower (dwelling in the tranquil sacred realm)

6. Celestial Worthy of Dispelling Demonic Trials (resolving obstacles and tests)

7. Celestial Worthy of Myriad Paths in Non-Action (Wuwei) (governing all dharmas with natural spontaneity)

8. Celestial Worthy of Joyful Awakening to the Good Path (enabling beings to delight in enlightenment)

9. Celestial Worthy of Tranquil Mindfulness Merging with Light (purifying thoughts to unite with the Dao)

10. Celestial Worthy of Benevolent Response Across Distances (compassionately manifesting and resonating in all directions)

11. Celestial Worthy of Constant Upholding of Right Contemplation (eternally safeguarding the true path)

12. Celestial Worthy of Transcending All Dharmas (surpassing all teachings)

13. Celestial Worthy of Bestowing the Dao as a Guiding Bridge (the guide who transmits the Dao)

14. Celestial Worthy of Illuminating the Higher Truth (unveiling the light of wisdom)

15. Celestial Worthy of Mystic Forms and Sublime Models (possessing wondrous divine appearances)

16. Celestial Worthy of Soaring Through Void to Spread Transformation (traversing the skies to liberate beings)

17. Celestial Worthy of Heavenly Treasures Bestowing Grace (generously granting celestial jewels)

18. Celestial Worthy of Vast Accumulation of Good Deeds (perfecting all virtuous qualities)

19. Celestial Worthy of Fulfilling Blessings and Wisdom (attaining both merit and insight)

20. Celestial Worthy of Marvelous and Auspicious Forms (adorned with sublime and majestic appearances)

21. Celestial Worthy of Constant Abiding in Samadhi and Wisdom (dwelling steadfast in meditative insight)

22. Celestial Worthy of Eternal Abode in Non-Action (Wuwei) (forever resting in the realm of spontaneity)

23. Celestial Worthy of Universal Manifestation in Equal Measure (appearing impartially everywhere)

24. Celestial Worthy of Wise Contemplation of the Clear Origin (illuminating the source with wisdom)

25. Celestial Worthy of Jade Radiance Flowing Brilliance (jade light shining and transforming)

26. Celestial Worthy of Golden Light Illuminating All (golden radiance universally illuminating)

27. Celestial Worthy of Eternal Clarity Like Jade Purity (forever pure as jade)

This passage is a vital part of Daoist salvation rituals (Zhaijiao). By reciting the sacred names of these Celestial Worthies, practitioners invoke divine power to eradicate the sins of departed souls and assist their ascension to the celestial realms. Each name represents a specific salvific function, and those who chant them may receive corresponding blessings.

This passage is from the repentance section of the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (Most High Compassionate Repentance Ritual for Extracting Sins from the Nine Netherworlds). It primarily expresses devout reverence toward various Celestial Worthies (Tianzun) and Perfected Ones (Zhenren), along with confessing one's own transgressions.

The text begins with successive prostrations to twenty-three Celestial Worthies, each possessing specific honorific titles and virtues:

• Chang Wu'ai Hui Tianzun (Unobstructed Wisdom Celestial Worthy)
• Bian Lian Youxing Tianzun (Transformation of Physical Forms Celestial Worthy)
• Yu Miaoyou Ji Tianzun (Supreme Marvelous Dharma Celestial Worthy)
• Jing Guan Yixing Tianzun (Serene Contemplation of All Phenomena Celestial Worthy)
• Xuantong Huiyu Tianzun (Mystically Pervasive Wisdom Celestial Worthy)
• Weishen Wubian Tianzun (Boundless Divine Power Celestial Worthy)
• Changcun Wuji Tianzun (Eternal and Limitless Celestial Worthy)
• Pu Chui Huize Tianzun (Universally Bestowing Grace Celestial Worthy)
• Guan Xing Chengman Tianzun (Perfected Practice Celestial Worthy)
• Hui Li Wubian Tianzun (Infinite Wisdom and Strength Celestial Worthy)
• Ying Gan Qu Lai Tianzun (Responsive to All Beings' Comings and Goings Celestial Worthy)
• Dacheng Fuhua Tianzun (Expounder of the Great Vehicle's Teachings Celestial Worthy)
• Wang Xin Kongji Tianzun (Empty and Tranquil Mind Celestial Worthy)
• Shan Ji Zhiyuan Tianzun (Accumulated Virtue and Perfect Wisdom Celestial Worthy)
• Milun Wanhua Tianzun (Master of All Transformations Celestial Worthy)
• Xuanhua Jide Tianzun (Mystical Teachings and Accumulated Merit Celestial Worthy)
• Chuan Zhen Zhengji Tianzun (Transmitter of Truth and Attainer of Quiescence Celestial Worthy)
• Dadao Wu'ai Tianzun (Unhindered Great Dao Celestial Worthy)
• Puzhao Mingkong Tianzun (Illuminating the Dark Void Celestial Worthy)
• Jing Zhi Wu Ran Tianzun (Utmost Purity Without Defilement Celestial Worthy)
• Hui Jing Xinxuan Tianzun (Wisdom, Reverence, and Mystical Mind Celestial Worthy)
• Chang Wu Bi Wo Tianzun (Transcending Dualities Celestial Worthy)
• Shengwei Zengjin Tianzun (Enhancer of Sacred Realms Celestial Worthy)

This is followed by repeated prostrations to six supremely compassionate Perfected Ones:

• Jiuku Zhenren (Savior from Suffering Perfected One)
• Da Hui Zhenren (Bestower of Great Grace Perfected One)

The concluding repentance text confesses sins of anger and ignorance to the Three Treasures (Dao, scriptures, and masters) pervading the ten directions. It acknowledges that since time immemorial, one has harbored resentment toward the Great Dao, heaven and earth, the sun and moon, sacred texts, parents, and others—uttering harsh words, lacking proper faith, and accumulating numerous transgressions.

Through these acts of reverence and confession, the passage exemplifies key Daoist cultivation methods: honoring the divine and engaging in self-reflection.

This scripture enumerates various transgressions commonly committed by people and teaches devotees to sincerely repent. The specific contents are as follows:

Some show no filial piety toward their parents, failing to repay their nurturing kindness; they treat siblings as strangers, devoid of familial affection; they lack compassion within their households, showing neither reverence to elders nor kindness to juniors. Some lack proper reverence during fasting and cultivation practices, frequently violating precepts with insufficient devotion. Others harbor rebellious thoughts toward their sovereign and fail to support loyal and virtuous officials.

Some refuse to listen to wholesome teachings, instead uttering malicious words that distort truth; they show disrespect toward Daoist temples (gongguan) and spread slander while being stingy with charitable offerings; they neglect to perform memorial rites for deceased relatives to aid their liberation in the underworld; they reject orthodox deities in favor of heretical beliefs, engaging in improper sacrifices (yinsi).

They show no filial respect to the elderly, offering neither kindness nor dignity but only contempt; they lack compassion for the sick, instead mocking them as receiving karmic retribution; they ignore the actual circumstances of prisoners, leaving them to suffer; they fail to uphold justice for the poor and lowly, abandoning them to hunger and cold; they show no mercy toward animals, slaughtering them wantonly to satisfy gluttony.

The Celestial Worthy (Tianzun, the supreme Daoist deity) declares: These foolish and wrathful transgressions are profoundly grave. Without sincere repentance and purification, one will inevitably fall into wretched rebirths. Such karmic obstructions trap deceased ancestors in the dark underworld while the living suffer illnesses, accumulating layers of karmic grievances.

Therefore, devotees should each resolve today to bow sincerely before the Ten Directions Celestial Worthies, seeking repentance and taking refuge in the Three Treasures (Dao, Scriptures, and Master). All should reverently pay homage to the following Celestial Worthies:

Homage to the Celestial Worthy of the Eternal Dharma Source (symbolizing the ancient origins of Daoist teachings)

Homage to the Celestial Worthy Who Awakens Through Accordance (guiding devotees to enlightenment by aligning with the Dao)

Homage to the Boundlessly Vast Celestial Worthy (embodying the infinite expanse of Daoist law)

Homage to the Celestial Worthy of Abiding Dharma Essentials (representing eternal and unchanging doctrinal principles)

Homage to the Celestial Worthy of Mystical Penetration (possessing wondrous wisdom to comprehend truth)

Homage to the Unobstructed Vision Celestial Worthy (perceiving all equally without hindrance)

Homage to the Celestial Worthy Who Pervades the World (whose teachings permeate all realms)

Homage to the Celestial Worthy of Expansive Wisdom (illuminating and propagating the Dao through insight)

Homage to the Celestial Worthy Who Severs Worldly Bonds (liberating beings from mundane attachments)

Homage to the Celestial Worthy of Transcendent Liberation (guiding beyond illusion to emancipation)

Homage to the Universally Compassionate Celestial Worthy (widely spreading the Dao to save all beings)

Homage to the Celestial Worthy of Jeweled Cavern Radiance (symbolizing blessed grotto-heavens emanating auspicious light)

Homage to the Celestial Worthy Who Releases From Defilement (delivering beings from impurity)

Homage to the Celestial Worthy of Sevenfold Luminous Treasures (endowed with seven jewels of illuminating wisdom)

By detailing these transgressions, the scripture teaches people to repent sincerely. Through paying homage to these Celestial Worthies, one may eradicate karmic obstructions and attain liberation.

This passage is the liturgical section from the Daoist scripture Taishang Cibei Jiuyou Ba Zui Chan (The Most High's Compassionate Repentance Ritual for Extracting Sins from the Nine Darknesses), enumerating the sacred titles of thirty-six Celestial Worthy deities (the highest divine beings in Daoism) and the Salvation from Suffering Perfected Beings. Each invocation of "With utmost sincerity we prostrate and venerate" expresses profound devotional reverence.

These Celestial Worthies embody distinct virtues: some manifest awesome spiritual power to subdue demons, like the "Celestial Worthy Who Subjugates All Malevolent Forces"; others specialize in protecting sentient beings, such as the "Celestial Worthy Who Universally Safeguards All Living Creatures"; some reveal the profound mysteries of Daoist teachings, like the "Celestial Worthy Who Opens the Hidden Gates of the Mysterious Path"; while others assist practitioners in spiritual advancement, exemplified by the "Celestial Worthy Who Elevates Cultivation Stages." The repeated invocations of the "Great Compassionate and Merciful Perfected Being Who Saves from Suffering" and the "Great Compassionate and Merciful Perfected Being of Vast Beneficence" emphasize their essential roles in delivering beings from suffering and bestowing universal grace.

These sacred titles embody core Daoist cultivation principles: through devoted veneration of the Celestial Worthies, practitioners may obtain blessings including wisdom-enlightenment, karmic purification, and spiritual transcendence. The final group of titles—such as the "Celestial Worthy Who Eternally Transcends Being and Non-being" and the "Celestial Worthy Who Soars to the Supreme Summit"—symbolize the ultimate goal of Daoist practice: surpassing the cycle of life and death to attain eternal perfection. The entire passage employs repetitive liturgical invocations as a contemplative method to help practitioners concentrate their spiritual awareness and accumulate merit.

This passage is a chapter on repenting the sin of killing from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting from the Nine Darknesses). It teaches devotees how to eliminate past transgressions through repentance rituals.

First, one should reverently bow to the Great Compassionate, Great Merciful, and Great Benevolent Zhenren (Perfected Being, a Daoist deity), then confess before the Ten Directions' Eternal Three Treasures (Dao, scriptures, and masters). The text explains that since beginningless kalpas, through countless rebirths, sentient beings have become mired in evil habits due to carnal desires and lack of virtuous teachers. It specifically enumerates various killing offenses: slaughtering domestic animals like cattle, sheep, pigs, and dogs; hunting wild deer, foxes, and rabbits; trapping birds with nets; capturing aquatic and land animals with snares; burning forests and harming creatures; destroying animal nests and separating mothers from offspring. Some acts were for sustenance, others mere cruelty—accumulating karmic debts over time.

Such sins bring retribution: afflicting family members, personal misfortune, shortened lifespan, chronic illness, and postmortem descent into endless darkness without liberation. Only through sincere repentance can these obstructions be removed.

The Celestial Worthy (supreme Daoist deity) reveals that the Dao fundamentally cherishes life, establishing methods to liberate all beings. Those who committed such offenses should immediately arrange memorial rites: cleanse the courtyard, bathe ritually, invite a Fashi (ritual master) to conduct the ceremony, prepare incense and offerings, hang scripture banners, devoutly worship the Celestial Worthy's image, recite repentance texts, circumambulate the altar chanting Buxu (Daoist ritual hymns), earnestly confess transgressions, and pray diligently day and night. Only thus can deceased ancestors receive absolution—escaping the dark hells, reborn in radiant pure lands, cultivating the true Dao in the Southern Palace (sacred immortal realm), ultimately attaining perfection with blessings and calamities dissolved.

The scripture concludes by urging devotees to uphold these teachings, resolve toward the Dao, and ultimately accomplish the Supreme Way.

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism), in order to universally deliver Perfected Persons (those who have attained the Dao through cultivation), expounded profound teachings from the Seven-Jeweled Mystic Terrace of the Purple Tenuity Golden Palace in the Mystic Capital of Jade Capital (a celestial paradise in the heavenly realms). He addressed the Three Pure Ones (the three highest deities: Jade Pure, Upper Pure, and Great Pure), the Thirty-Two Celestial Emperors of the Three Realms (heaven, earth, and the human world), the Perfected Persons of Wondrous Practice, and the Jade Maidens of Immortals. The Purple Firmament Paradise where these celestial beings resided was majestic and sublime. The Celestial Worthy also expounded profound teachings for the Four High Sovereigns of the Lower Realms, the Five Thearchs, the Twelve Immortal Ministers, and the Perfected Persons of the Nine Palaces in the Nine Lands (the human world).

Among them was mentioned the Pure Land of Ultimate Bliss where the Perfected Person of Wondrous Practice dwelled—a realm of purity and magnificence. If, at the moment of death, one vows to be reborn in that Pure Land, they should maintain bodily and mental purity, observe fasting and ablutions, respectfully invite a ritual master to conduct the ceremony, and prostrate in reverence to the Celestial Worthy of the Lower Realms. Kneeling in repentance for one’s transgressions can eliminate sins as numerous as the sands of the Ganges, bestow immeasurable merit, and purify the soul in the Vermilion Mansion of Fire (where departed souls are refined). The spirit-shen (spirit) will then ascend to the Purple Mansion (the upper Dantian, the abode of the spirit-shen).

Next follows the reverent invocation of the names of twenty-three Celestial Worthies, each possessing specific virtues:

1. Celestial Worthy of the True Sovereign of the Lower Mystic Cavern—governor of the deities of the earth realm

2. Celestial Worthy of Dharma Rain Nourishing All—bestows the rain of Dharma to nourish sentient beings

3. Celestial Worthy of Universal Salvation from Calamities—delivers all from disasters

4. Celestial Worthy Who Knows the Constant and Embraces All—perceives the eternal Dao and encompasses all things

5. Celestial Worthy of Constant Application of Dao and De—eternally employs Dao and De (Virtue) to teach and transform

6. Celestial Worthy Who Controls the Dharma Wheel—governs the turning of the Dharma Wheel

7. Celestial Worthy of Protection and Deliverance Without Limit—safeguards and delivers countless beings

8. Celestial Worthy Who Returns Souls and Revives the Dead—restores departed souls to life

9. Celestial Worthy of Longevity and Life Preservation—grants methods for longevity and life protection

10. Celestial Worthy of Fulfilling Rebirth Vows—fulfills the wish for rebirth in the Pure Land

11. Celestial Worthy of Sublime Treasures and Supreme Truth—possesses wondrous treasures and supreme truth

12. Celestial Worthy of Illuminating the Primal Kalpa—brings forth light beyond the cycles of kalpas (cosmic ages)

13. Celestial Worthy of Universal Transformation and Generation—universally nurtures all life

14. Celestial Worthy of the Supreme and Wondrous Countenance—embodies the highest and most sublime form

15. Celestial Worthy of the All-Pervading Brahma Qi—transforms the primordial qi (vital energy) into all things

16. Celestial Worthy of Cyclic Salvation of the World—revolves in cycles to save sentient beings

17. Celestial Worthy of Great Compassion and Prolonged Life—extends life through great compassion

18. Celestial Worthy of Perfect Realization of Emptiness—fully attains the wondrous principle of true emptiness

19. Celestial Worthy of Strict Judgment and the Register of Life—rigorously examines the registers of life and death

20. Celestial Worthy of Expunging Sins and Judgments—eradicates karmic transgressions and judgments

21. Celestial Worthy of Majestic Authority and Sovereignty—possesses supreme power and virtue

22. Celestial Worthy of Transcending and Ascending to the Immortal Realms—surpasses and ascends to the immortal realms

23. Celestial Worthy of Riding the Divine to Aid Beings—harnesses divine power to deliver sentient beings

24. Celestial Worthy of Ferrying Across the Sea of Suffering—acts as a boat to ferry beings beyond suffering

25. Celestial Worthy of Recommending and Overseeing Rebirth—recommends and supervises the rebirth of beings

This scripture primarily teaches that through sincere repentance and reverence to the Celestial Worthies, one may eliminate sins, deliver departed souls, and attain the merit of rebirth in the Pure Land. The "Vermilion Mansion of Fire" mentioned is a Daoist site for refining departed souls, while the "Purple Mansion" is the sacred abode where the spirit-shen of accomplished cultivators resides. Paying homage to each Celestial Worthy brings corresponding blessings and empowerment.

This passage comes from the repentance section of the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Netherworlds). Its main content consists of two parts:

First is a series of reverent prostrations to various Daoist Celestial Worthies (the highest deities in Daoism). Each Celestial Worthy embodies distinct functions: Yuannan Zhisheng Tianzun (Perfect Wisdom and Victorious Celestial Worthy) represents complete enlightenment; Wuwo Huitong Tianzun (Selfless Wisdom-Penetrating Celestial Worthy) symbolizes the wisdom of non-attachment; Weizhi Qunmo Tianzun (Demon-Subduing Celestial Worthy) wields power to vanquish evil spirits; Baoming Yansheng Tianzun (Life-Preserving Celestial Worthy) governs longevity; while Jiuku Zhenren (Salvation Master) specializes in delivering suffering beings. Through these ritual prostrations, practitioners seek wisdom, absolution of sins, and divine protection.

The subsequent repentance section involves confessing theft-related transgressions before the Supreme Celestial Worthy below. It references countless kalpas (a Buddhist term denoting immeasurable cosmic cycles), during which the practitioner, their parents, siblings, and all relatives across multiple rebirths developed thieving intentions due to lacking integrity. Specific confessions include: stealing offerings dedicated to Celestial Worthies, misappropriating Daoist ritual implements, and even precious Seven Treasures (including conch shells, agate, lapis lazuli, amber, luminous pearls, jade discs) along with gold, silver, copper, and iron objects.

This scripture exemplifies the crucial Daoist practice of "repentance" (chanzui) — purifying the heart and dissolving karmic obstacles through devout deity veneration and profound contrition. The recurring phrase "zhixin" (sincere heart) emphasizes performing these practices with utmost sincerity.

This scripture addresses repentance for the transgressions of theft, divided into two main sections:

The first section enumerates various forms of stealing. Whether pilfering valuable items (such as silverware, brocades, or fine silks) or daily necessities (like ritual offerings of oil, rice, and flour); whether embezzling state property (such as raiding national treasuries or forging official documents) or military supplies, evading taxes; whether stealing construction materials from Daoist temples, ritual implements from masters, sacred scriptures, or ceremonial items, or appropriating belongings from relatives, neighbors, or vulnerable elders—even taking offerings dedicated to the Three Treasures (Dao, Scriptures, and Master) or crops from fields—all such acts of theft, regardless of scale, accumulate karmic offenses.

The second section contains the Celestial Worthy's admonition. He declares that if devotees—whether in past lives or present—stray from the righteous path, habitually succumbing to greed and theft while pursuing selfish gain, the accumulated transgressions will not only harm their own lives but also implicate their ancestors (referring to the "Nine Mysteries" and "Seven Forebears" as generations of lineage). During life, they will suffer severe illnesses; after death, they will descend into the underworld (Chongquan, the "Heavy Springs"). However, through sincere repentance—manifested through prostrations, scripture recitation, fasting, and upholding precepts—these offenses can be absolved.

The text concludes by listing the sacred names of twelve Celestial Worthies—including the Haojie Yuxu Celestial Worthy and Liujin Buqi Celestial Worthy—each embodying distinct merits and vows to deliver sentient beings. By devoutly venerating these deities, practitioners may attain redemption and liberation.

This passage is the liturgical worship section from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses). It enumerates the sacred titles of over thirty Tianzun (Celestial Worthy, the highest Daoist deities) and Zhenren (Perfected Persons). When confessing transgressions, devotees reverently pay homage to each deity in sequence, beseeching their assistance in eradicating karmic obstacles and delivering beings from suffering.

Each Tianzun's title embodies distinct divine attributes and salvific functions. For instance, "Guantai Taixu Tianzun" (Celestial Worthy of Illuminating the Great Void) symbolizes wisdom penetrating cosmic truths, while "Longzhang Wanbian Tianzun" (Celestial Worthy of Infinite Transformations through Dragon Script) represents the Dao's boundless metamorphic power. "Daci Dabei Jiuku Zhenren" (Great Compassionate and Merciful Perfected Being Who Saves from Suffering) specializes in alleviating sentient beings' anguish. These epithets reflect Daoism's meticulous classification of deities' specialized roles.

The phrase "zhixin chaoli" (with utmost sincerity, I prostrate in worship) is a technical Daoist term denoting wholehearted veneration. This repetitive liturgical format carries cultivation significance—purifying the heart-mind and accumulating merit. In Daoist ritual frameworks, repeatedly invoking divine titles helps penitents establish resonance with the deities, thereby receiving their empowering blessings.

Notably, the final three Zhenren all bear the "Great Compassion and Mercy" designation, specializing in rescuing beings from suffering—a conceptual parallel with Buddhism's Guanyin Bodhisattva that demonstrates Daoism's integration of Buddhist salvific ideals. Through this systematic arrangement of deities, the passage constructs a comprehensive Daoist soteriological system.

This passage records the repentance ritual from the Daoist scripture Taishang Cibei Jiuyou Bazui Chan (The Most High's Compassionate Liturgy for Extracting Sins from the Nine Darknesses), which describes the process of eliminating karmic transgressions and attaining salvation through sincere repentance.

The ritual begins with devout prostrations to three compassionate savior Perfected Ones (Daoist adepts who have attained realization): the Greatly Compassionate and Greatly Benevolent Perfected One, the Savior from Suffering Perfected One, and another Greatly Benevolent Perfected One. After paying homage to these three Daoist deities, the repentance ceremony commences.

The confession includes acknowledging that since ancient times, oneself along with parents, siblings, family members, and friends have repeatedly committed disloyal and unrighteous acts throughout the cycles of rebirth. Specific transgressions mentioned include: damaging statues of the Celestial Worthy (the supreme Daoist deity), destroying sacred spaces like temples and altars, vandalizing government buildings, defiling Daoist scriptures, breaking ritual implements, and even desecrating temples of the earth gods and various sacred objects. The constant destruction without restoration has accumulated heavy karmic burdens.

The Celestial Worthy reveals this truth: human thoughts and intentions contain both good and evil, and all actions inevitably bear corresponding consequences. Like the relationship between sound and its echo, malicious thoughts generate violent Qi, while peaceful words create harmonious energy. All beings should earnestly examine themselves, making reverence and sincerity their primary virtues while cultivating dignity in body and mind. Those who truly repent, turn toward the righteous path, diligently cultivate the Great Dao (Dao), and extensively practice ritual repentance can bring blessings to the living and liberation to the deceased. Genuine contrition will surely bring deliverance.

At that time, the Primordial Celestial Worthy (Yuanshi Tianzun, the supreme Daoist deity) traveled through the ten directions, radiating great light that illuminated all lands. Together with the Dao Lord of Emptiness (a high-ranking transcendent being) manifesting in multiple forms, he descended to the human realm and seated himself upon a throne of emerald radiance, expounding to the Universal Savior Perfected One about the karmic connections of all beings. After the Dharma assembly concluded, the Celestial Worthy quietly departed. The Universal Savior Perfected One and the devotees, moved by remembrance, practiced according to the teachings in proper sequence. As a result, all virtuous men and faithful women received divine grace—the deceased ascended to heavenly realms while the living dwelled peacefully in blessed lands.

Ultimately, this brought harmony between Yin and Yang, ensuring national stability. Even insects, birds, and beasts received universal salvation, while hungry ghosts and lonely souls from the Three Paths and Five Sufferings (hellish realms) attained liberation and deliverance. Both human and celestial beings overflowed with gratitude, and the nation received divine protection. The ritual concludes with paying homage to the Three Treasures (Dao, scriptures, and masters) eternally abiding in the ten directions.

This is the tenth volume of the Taishang Cibei Jiuyou Bazui Chan (Supreme Compassionate Confession for Extracting Sins from the Nine Netherworlds). As a pivotal confessional liturgy in Daoism, this scripture serves to repent for transgressions and deliver deceased souls. "Taishang" refers to the supreme Daoist patriarchs, while "Jiuyou" (Nine Netherworlds) symbolizes the deepest layers of hell. Through sincere repentance, one may eradicate karmic obstructions and liberate souls trapped in the underworld.

Typically recited by Daoist priests during ritual services, this confessional text aids devotees in atoning for misdeeds while simultaneously beseeching salvation for the deceased. Volume ten continues the preceding content, further elaborating on confessional protocols and deliverance methods. It details specific practices—such as scripture recitation and ritual prostration—through which divine pardon may be obtained, enabling departed souls to escape the torments of hell.