《聖母孔雀明王尊經啟白儀》

This scripture passage describes the invocation ritual of the Daoist Peacock King Sutra. The ceremony begins with the qing master (the priest responsible for striking the ritual chime) leading the assembly in chanting the sacred name of "Celestial Worthy of Rebirth and Eternal Life."

The scene at the altar unfolds with bells and drums sounding in unison to commence the scripture recitation, symbolizing the revelation of the profound truths within the Peacock King Sutra. The text describes how the Celestial Worthy of Primordial Beginning summons divine beings from all heavens—including celestial emperors, heavenly kings, jade maidens, dragon kings, rakshasas (malevolent spirits in Buddhism), and dragon maidens—all arriving in five-colored dragon chariots accompanied by auspicious signs: harmonious phoenix calls, lions, white cranes, and other sacred creatures. They assemble in orderly ranks to receive the teachings of the Primordial Celestial Worthy, all for the purpose of delivering humanity and relieving suffering.

The ritual then details specific blessings: chanting sutras to invoke divine favor for a particular devotee, praying for a hundred years of longevity, peace, and good fortune. This is followed by the recitation of sixteen Great Heavenly Kings' sacred names (such as the Great Heavenly King of Supreme August Yellow Origin and the Great Heavenly King of Supreme Bright Jade Perfection). After every four kings' names, the assembly repeats the refrain: "The Peacock King Sutra, the Peacock King Sutra—dispelling calamities, prolonging life, and ensuring peace," emphasizing the merit gained through reciting this scripture for disaster relief and longevity.

(Note: The Peacock King is an important guardian deity in Daoism, and this scripture is primarily used in rituals for dispelling misfortune and seeking blessings. The "Great Heavenly Kings" mentioned refer to the rulers of the thirty-six heavens in Daoist cosmology.)

This passage forms the invocation section of the Daoist scripture The Peacock King Mother's Honored Scripture Opening Ritual, primarily summoning various heavenly kings and jade maidens to descend and offer protection.

It first enumerates the titles of twelve great heavenly kings, including the Manifesting Stability Ultimate Wind Great Heavenly King and the Primordial Filial Radiance Great Heavenly King. After listing several kings, the text repeats the mantra "The Peacock King Scripture eliminates calamities, prolongs life, and ensures peace," emphasizing how reciting this scripture can avert disasters, extend longevity, and bestow safety.

The invocation then summons thirty-five heavenly rulers from the Thirty-Two Heavens—including celestial emperors and the esoteric heavenly kings—beseeching their descent to safeguard the scripture reciter, dispel misfortunes, prolong life, and bring auspicious blessings.

Following this, twenty-four jade maidens are invoked by their sacred titles, such as the Golden Jade Maiden of Incense Service and the Flavor-Enhancing Jade Maiden of Fragrance Distribution. These celestial attendants originate from various heavenly palaces including the Hall of Universal Light, the Great Subtlety Celestial Palace, and the Jade Purity Celestial Palace. The ritual summons these maidens to the scripture platform for protection, similarly petitioning them to guard the reciter, remove misfortunes, extend life, and grant prosperity.

(Note: The Peacock King Mother is a major protective deity in Daoism. This invocation forms part of the preparatory ritual before scripture recitation, where summoning divine beings enhances the scripture's spiritual efficacy. In Daoist tradition, "jade maidens" refer to celestial female immortals who serve higher deities, each with distinct functions.)

This passage is the invocation section from the Daoist scripture "Ritual Protocol for Invoking the Sacred Peacock Wisdom King Sutra," primarily enumerating the sacred titles of forty "Luoyi Nü" (Daoist guardian goddesses) and beseeching their descent to the ritual altar for protection. Here is a modern interpretation:

The text first lists twenty titles of "Luoyi Nü Who Resolve Calamities and Deliver from Distress," including:

• Luoyi Nü of Mysterious Splendor in Empty Manifestation (symbolizing wondrous form in emptiness)
• Luoyi Nü Who Harmonizes Dragon and Yang (possessing the power to balance Yin-Yang)
• Luoyi Nü of Subtle Uprightness and Celestial Radiance (governing delicate righteous energy)
• Luoyi Nü of Profound Greatness and Whirling Penetration (goddess vast as the deep abyss)

...(intermediate titles omitted)...

• Luoyi Nü Who Illuminates the Dao and Communicates with Spirits (goddess capable of divine communion)

The invocation beseeches these guardian goddesses to descend to the scripture recitation altar, bestowing upon devotees:

1. Protection for the merit of sutra chanting

2. Elimination of disasters and misfortunes

3. Longevity extension

4. Auspicious blessings

Subsequently, another twenty titles of "Luoyi Nü Who Subdue Demons and Rescue from Distress" are enumerated, including:

• Luoyi Nü Who Opens the Subtle in Celestial Caverns (goddess unveiling mystical realms)
• Luoyi Nü Whose Dharma Responds Throughout Creation (goddess manifesting universally)
• Luoyi Nü of Pure Yang Concealing Mystery (goddess embodying unadulterated Yang Qi)

...(intermediate titles omitted)...

• Luoyi Nü Who Expels and Captures Evil Spirits (goddess specializing in exorcism)

Similarly, these demon-subduing goddesses are entreated to descend to the ritual assembly, providing devotees with:

1. Banishment of demonic influences

2. Safeguarding of spiritual practice

3. Dispelling misfortune through blessings

4. Bestowal of longevity and auspiciousness

The concluding section highlights several Luoyi Nü with exceptional divine powers:

• Luoyi Nü of the Prime Minister's Mansion (high-ranking perfected immortal)
• Luoyi Nü of Miraculous Transformation and Benevolent Light (capable of shape-shifting radiance)
• Luoyi Nü of Crimson Essence and Pure Dao (possessing untainted Yang embodiment)
• Luoyi Nü of Jade-like Sublimity (noble as flawless jade)

Through repetitive chanting of these goddesses' sacred titles, the scripture establishes sacred space, harnessing their power to achieve religious objectives of calamity resolution and demon-subjugation. The character "义" (yi) in "Luoyi Nü" may be interchangeable with "仪" (ritual), indicating these goddesses serve as essential protectors in ceremonial contexts.

This passage presents the invocation liturgy from the Daoist scripture Holy Mother Peacock Bright King Sutra, primarily summoning various protective deities to eliminate calamities and resolve difficulties. Let me explain it in contemporary terms:

The text enumerates the names and functions of numerous protective goddesses, divided into two main groups:

The first group comprises the "Twenty Luoyi Goddesses for Dispelling Calamities and Overcoming Adversity" (Luoyi Nü being Daoist protective goddesses), each with specialized responsibilities:

• Goddesses like Tai Xian Tong Hui and Xuan Zhang Huan Ci oversee the operation of cosmic laws
• The Five Directional Goddesses (Azure Heaven, Crimson Heaven, White Heaven, Black Emperor, and Yellow Emperor) correspond to the Five Phases (Wood, Fire, Metal, Water, Earth), safeguarding human souls, Qi-blood, etc.
• Goddesses associated with celestial stems and directions (Jia-Yi Palace for east, Bing-Ding Palace for south, etc.)
• Specialized goddesses for resolving specific misfortunes: "Seven Injuries and Eight Calamities," "Golden Spirit Arranging the Dipper" (stellar protection), etc.
• Others handle underworld salvation, soul retrieval, life extension, and miraculous healing

The second group consists of "Twenty Luoyi Goddesses for Subduing Evil and Relieving Sorrow," specifically dedicated to vanquishing malevolent forces and alleviating suffering:

• Their powers include expelling demonic hordes, destroying ghostly essences, and reviving the dead
• Some can even reconstruct skeletons into living humans, demonstrating extraordinary spiritual power

The concluding section summons dragon maidens (female dragon deities) from various realms:

• Dragon maidens from Fusang Palace (sunrise location), Danxia Palace, etc.
• Dragon maidens of the Four Seas (east, west, south, north)
• Celestial dragon maidens from Tiandian Palace and Hunxiao Palace

The essence of this scripture lies in devoutly invoking these protective goddesses to descend upon the ritual assembly, bringing devotees disaster relief, longevity, evil expulsion, and fortune attraction. During Daoist rituals (Keyi), priests chant these sacred names to invoke divine protection.

This passage is the invocation section from the Daoist scripture The Ritual Protocol of the Peacock Wisdom King Sutra, primarily divided into two parts:

The first part invites various Dragon Maidens (female water deities in Daoism) to descend upon the ritual assembly. The text sequentially lists the names of Dragon Maidens from twelve celestial palaces, including Penglai Palace, Jinming Palace, and Guanghan Palace, concluding with a collective invocation for the "Thirty-Two Disaster-Dispelling, Auspice-Storing, Life-Preserving Dragon Maidens" to descend upon the scripture recitation assembly (Daoist ritual). Their presence is sought to eliminate misfortunes, prolong life, and bestow blessings upon devotees.

The second part summons the "Maya Maidens" (protective goddesses in Daoism) from the four cardinal directions. The East and South each have sixteen Maya Maidens, including Guanyin Maya Maiden and Mingshou Maya Maiden, while the West lists twelve such as Daoli Maya Maiden and Poni Maya Maiden. These goddesses are invited to "eradicate evil and purify defilements," safeguarding devotees during scripture recitation and bringing divine favor.

Through its repetitive invocations of various goddesses, the passage exemplifies the polytheistic nature of Daoist belief. Each Dragon Maiden and Maya Maiden has distinct responsibilities: some preside over blessed realms (like the Blessed Land Palace Dragon Maiden), others govern water domains (such as the Four Rivers Palace Dragon Maiden), while certain Maya Maidens specialize in exorcism (like the Evil-Destroying Maya Maidens). In Daoist rituals, ceremoniously inviting these deities ensures their protective presence at the sacred altar, fulfilling devotees' aspirations for dispelling calamities and attaining longevity.

This passage describes the invocation ritual section from the Scripture of the Holy Mother Peacock Bright King. The main contents are:

First, it enumerates the names of thirty-two demon-subduing goddesses (Moya Nü) in Daoism, including Fuluo Moya Nü, Yudan Moya Nü and others. These goddesses are invoked to descend upon the ritual assembly, eliminating calamities, prolonging life, and bestowing blessings upon devotees.

It then depicts the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) - the supreme deity in Daoism - proclaiming to his attendants that he will now expound the Peacock Scripture, a supremely sacred and marvelous classic capable of universally delivering all beings. At that moment, the Celestial Worthy of Salvation from Suffering (Jiuku Tianzun), a deity specialized in rescuing beings from afflictions, also arrives at the assembly. With great compassion, he eradicates the karmic obstacles of hell for sentient beings and delivers those trapped in suffering.

The scripture states that those who extensively cultivate virtuous deeds and practice charitable giving can not only elevate their ancestors (nine generations of paternal and seven generations of maternal forebears) to celestial realms, but also liberate themselves from suffering. Thereupon, it summons various divine beings - including the Eight Classes of Supernatural Beings (from Buddhist protector deities), earth deities, the Four Brahma Kings, asuras (demi-gods), Yama the King of Hell (lord of the underworld), the Lord of Mount Tai (deity governing life and death), the Great Deity of Five Paths (overseeing reincarnation), along with all underworld officials and ghostly attendants - to reverently pay homage.

Finally, it explains how worldly beings, due to committing evil karma (such as the Ten Evils and Five Heinous Crimes, filial impiety, killing living beings, etc.), will all fall into the Nine Dark Hells after death to suffer torment. Only through extensive merit cultivation, fasting rituals, and charitable offerings can they be liberated from hell's sufferings and attain deliverance.

This passage primarily demonstrates Daoist religious concepts of delivering deceased souls and resolving misfortunes through scripture-recitation rituals, emphasizing the crucial importance of accumulating virtue and performing good deeds for liberation from suffering.

This scripture details the Daoist ritual for the salvation of departed souls, comprising two main sections:

The first part contains the Celestial Worthy's (the supreme deity in Daoism) admonition to the living: When loved ones pass away, one should establish a ritual space (Daochang) to perform ceremonies. Through offerings of flowers, charitable donations, and fasting practices, the living can assist the deceased souls. The underworld examines each soul's accumulated merits and transgressions—those with virtue (De) may have their sins mitigated, while those without face retribution. The text emphasizes that worldly gold cannot secure favorable rebirth, whereas reciting this "Peacock Wisdom King Scripture" truly aids the souls' liberation.

The second section presents the liturgical invocations for the salvation ritual, sequentially summoning the Ten Palace Lords of the underworld (variously titled Judges of the Ten Courts of Diyu):

1. First Palace: Most Subtle and Vast True Lord (Tai Su Miao Guang Zhenjun)

2. Second Palace: Yin Virtue and Settled Repose True Lord (Yin De Ding Xiu Zhenjun)

3. Third Palace: Penetrating Clarity and Universal Serenity True Lord (Dong Ming Pu Jing Zhenjun)

4. Fourth Palace: Mysterious Virtue and Five Numinous True Lord (Xuan De Wu Ling Zhenjun)

5. Fifth Palace: Most Victorious Radiant Numen True Lord (Zui Sheng Yao Ling Zhenjun)

6. Sixth Palace: Precious Constellation and Manifest Accomplishment True Lord (Bao Su Zhao Cheng Zhenjun)

7. Seventh Palace: Impartial Observation and Illuminated Principle True Lord (Deng Guan Ming Li Zhenjun)

8. Eighth Palace: Supreme Righteous Deliverance True Lord (Wu Shang Zheng Du Zhenjun)

9. Ninth Palace: Soaring Demon and Extended Blessings True Lord (Fei Mo Yan Qing Zhenjun)

10. Tenth Palace: Five Transformations and Awesome Numen True Lord (Wu Hua Wei Ling Zhenjun)

Each invocation concludes with the mantra: "Peacock Wisdom King, Wisdom King Scripture, dispels calamities, prolongs life, and ensures peace." This represents the standard "summoning" procedure in Daoist salvation rituals—by respectfully inviting the underworld deities and harnessing the scripture's spiritual power, practitioners facilitate the souls' deliverance and the resolution of karmic obstacles.

This scripture passage describes Daoist teachings regarding underworld deities and rituals for the salvation of departed souls. It primarily recounts how a Celestial Worthy (one of Daoism's highest deities) performs salvation rites for souls suffering in the underworld.

First, it enumerates the main pantheon of underworld deities:

1. The Heavenly Equal Benevolent Sage Emperor of Mount Tai (deity overseeing life and death)

2. The Northern Yin Fengdu Balancing Emperor (ruler of the underworld)

3. The underworld officials of the eighteen hell realms

4. The chief administrators of Fengdu's twenty-four prisons

5. The True Lords of the Three Underworld Tribunals (judicial bodies)

6. The Grand Transmission True Lords of the Four Underworld Seas (watery regions)

7. The Ox-Head and Horse-Face jailer deities

8. Countless mighty demon kings

9. Ghost officials responsible for weighing sins and merits

The text then describes the Celestial Worthy performing salvation rituals for souls trapped in hell:

• The Celestial Worth commands yin-yang officials to examine the merits of departed souls
• Interrogation officers from Fengdu's twenty-four prisons release suffering spirits
• Souls undergo purification in the "Pool of Fiery Refinement"
• They receive "Transformation Elixirs" and "spirit talismans" (Daoist ritual implements for salvation)
• They gain rebirth as humans and take refuge in both Daoist and Buddhist teachings
• In their next life, they may serve rulers with loyalty and filial piety while living in spiritual freedom

Two important incantations are then recorded:

1. The Sin-Extinguishing Ascension Incantation: Describes sudden illumination in Fengdu's darkness that guides spirits upward through ritual incense and talismanic refinement to participate in the ceremonial assembly.

2. The Salvation Verse: Explains this rare opportunity spanning kalpas (cosmic cycles), where the True Wind (Daoist spiritual power) opens the path through darkness, saving both the departed and their ancestors across nine and seven generations respectively, while also bringing blessings to the living.

The passage concludes with dedicatory prayers wishing for:

• The salvation of departed souls
• Health and safety for disciples' families
• Disaster prevention and longevity
• Harmony among relatives
• Favorable astrological alignments
• Increased blessings and prosperity
• The attainment of the Five Heavenly Virtues (Daoism's celestial blessings)

This scripture exemplifies the Daoist religious concept of "delivering beings from darkness," demonstrating how through a Celestial Worthy's power and ritual practice, both the deceased can be saved and the living can receive blessings.

This scripture expounds the salvation method of the Peacock Wisdom King (an important Dharma-protecting deity) in Daoism. The main content can be understood as follows:

The sun, moon, stars, and constellations (the Four Luminaries and Twenty-Eight Lunar Mansions) will all bestow blessings and dispel malefic influences. By sincerely praying to the Mysterious Heavenly Sovereign (a revered Daoist deity), one can eliminate calamities and bring benefit to both the living and the deceased.

The Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) instructed the Most High Lord Lao (Laozi): "Sentient beings struggle in suffering—you must diligently practice this scripture method to save them. When people encounter illness or misfortune, simply reciting this Peacock Wisdom King Scripture while invoking the names of deities like the Peacock Wisdom King, the Holy Mother Celestial Worthy, the Heavenly Kings and Dragon Kings—particularly the 'Great Compassionate, Great Merciful, Great Beneficent Perfected Being' and the 'Salvation from Suffering Perfected Being'—will liberate them from suffering and prolong their lifespan."

The Most High Dao Lord (another name for Laozi) added: "These two compassionate Perfected Beings can relieve suffering across the Three Realms. Their radiant light pacifies the torments of hell. Even sinful souls can be saved through sincere recitation of their names. Regular invocation of these divine names keeps illness and evil spirits at bay, granting liberation."

Finally, Perfected Being Yin Xi (disciple of Laozi) inquired: "This scripture enables sentient beings to resolve karmic debts across three lifetimes and absolve ten grave sins. Not only does it bless the practitioner, but it also benefits descendants and assists ancestral souls." The Celestial Worthy of Primordial Beginning confirmed: "This scripture contains the sacred words of Heaven, capable of helping even evildoers attain rebirth."

(Note: The "Seven Treasures Grove" mentioned refers to a Daoist celestial paradise, while the "Three Heavens" denote the Pure Realms of Jade Clarity, Highest Clarity, and Great Clarity—the abodes of the Three Pure Ones.)

This scripture contrasts the ancient times with the degenerate age, while extolling the merits and power of the Peacock Wisdom King Sutra:

In antiquity, people possessed simple and virtuous hearts, their conduct was upright and gentle. Without mutual jealousy, they frequently performed good deeds, thus all enjoyed longevity and well-being. But in this degenerate age (referring to the era of moral decline), people have become deceitful and hypocritical, abandoning virtuous practices for wickedness, forsaking the true Dao to worship malevolent spirits—even employing sorcery to curse and harm others.

At this critical juncture, a profoundly compassionate Zhenren (perfected being) entreated the Great Dao: "Pity these sentient beings drowning in suffering, their souls adrift without refuge. May there be a method for their deliverance." The Zhenren revealed: "Many now specialize in yandao (a form of dark sorcery) to harm others. Performing rituals in temples of evil spirits, they conduct rites involving water sprinkling, stomping, and fierce gazes, secretly cursing victims using their birth horoscopes. Whether committing evil themselves or inciting others, all will inevitably suffer retribution."

The deliverance method is thus: When virtuous men and women suffer from such curses, they should purify themselves with fragrant water, establish a ritual space (daochang), and invite sacred beings like the Peacock Wisdom King to descend. With sincere hearts they must recite the "Peacock Wisdom King Sacred Mother Sutra." This scripture possesses inconceivable merits:

• Shatters the iron walls of hell
• Heals all illnesses
• Protects from evil people
• Exorcises malevolent spirits
• Dissolves karmic curses
• Crushes heretical paths
• Eliminates disasters of flood and fire
• Guards nations from warfare
• Eradicates locust plagues while protecting the virtuous

The scripture further reveals that wherever this sutra is enshrined, the Five Directional Emperors (guardian deities of the five regions) will station a million spirit troops to protect it. It concludes with an anti-curse mantra: "Majestic is the Great Law! Heaven round, earth square. Heaven has nine pillars, earth nine beams—those who cast curses shall reap their own calamity," meaning practitioners of dark sorcery will inevitably suffer their own poison.

This passage is an exorcism incantation from the Ritual Invocation of the Sacred Peacock Wisdom King Scripture in Daoist tradition, detailing how reciting the Peacock Wisdom King's mantras can dispel various forms of sorcery (yandie) and karmic grievances. Here's a vernacular interpretation:

[Exorcism Section]

The "six pillars and three beams" suppression force eliminates all malicious curses. Specific countermeasures target hexes cast during different celestial stem combinations (Liujia-Liuyi): rendering soul-stealing gu poisons inert, curses unable to take form, dark arts powerless to activate, venomous spells ineffective, and malign invocations spontaneously dissolving. Those defying this decree shall be delivered to the Thunder Ministry's hells for punishment—hearts excised, lungs extracted, flesh torn from bone. But those who comply shall gain longevity.

[Pursuit of Malevolent Forces]

The ritual dispatches divine generals like the Three-Five Marshals and Eight-Wind Messengers, leading millions of spirit soldiers to hunt down curse-casters. Their three hun and seven po souls will be imprisoned, minds deranged, heads aflame with eternal torment. Only through the Peacock Wisdom King's scripture can liberation be found, allowing wronged spirits transcendence.

[Scriptural Merits]

Those who hear this scripture shall: heal illnesses, safeguard life, prolong fortune and longevity, eliminate calamities. It resolves karmic debts with adversaries, expels the Three Corpses (Daoist malevolent spirits within the body), ultimately attaining perfected Dao-realization.

[Taishang Laojun's Mantra]

Laojun recounts descending from the highest heavenly realm to deliver beings in the central lands. He emphasizes: devout reciters gain extended lifespans and disaster-dispelling, protected by a hundred deities, cured of all ailments. Present-life bliss becomes firm as metal and stone, karmic obstructions naturally dissolving to achieve immortality.

[Closing Incantation]

The assembly devoutly chants the "Demon-Subduing Numinous Verse": "Suiyuan suiyuan, Chumeng chumeng, Tianlun tianlun", expressing vows to shatter demonic barriers.

(Note: The phrase "ji ji ru lü ling" is a standard Daoist incantation closer meaning "execute immediately according to decree"; terms like "Three-Five Marshals" refer to categories of Daoist guardian deities.)

This passage contains the incantations and hymns from the Daoist scripture The Sacred Peacock Mingwang Sutra, comprising several key elements:

The opening section features a series of mystical mantras such as "Falin Falin Juecen Juecen" and "Xiuluo Jili." In Daoist practice, these are known as "true words" (zhenyan), where each syllable embodies special power. Through recitation, practitioners can achieve disaster relief, exorcism, and personal protection. Terms like "Tuoluo" (Dharani) and "Mohē" (Mahā) refer to names of Dharma-protecting deities.

Following this are hymns venerating the Great Radiant Peacock Mingwang, addressed as the "Supreme Lord Who Dispels Calamities and Ensures Peace." This deity possesses formidable power to avert misfortunes and bestow safety. The text repeatedly emphasizes the importance of "prostration" (qishou) as an act of devout worship.

The scripture then recounts how the Supreme Lao Jun (one of the Three Pure Ones/Sanqing) transmitted this classic in primordial times. Celestial immortals and sages collectively worked to deliver sentient beings, bringing peace, removing curses, and ushering in auspiciousness. Upon hearing this, the assembly rejoiced and vowed to cultivate this scripture.

The conclusion presents three "triple refuge" vows, expressing wholehearted devotion to the Peacock Mingwang Sutra, Mingwang Sutra, and Sacred Mother Sutra. These refuges are directed respectively to the Supreme Lords of Qingwei, Yuyu, and Dachi (all high-ranking Daoist deities). The closing prayer wishes longevity and joy for all beings, with the elimination of worldly afflictions.

The essence of this passage lies in obtaining divine protection through mantra recitation, deity worship, and scriptural devotion, reflecting Daoism's emphasis on practical cultivation. While the mantras may appear cryptic, their ineffability precisely embodies the sacred nature of Daoist practice according to the tradition.

This scripture depicts the majestic Virtue (De) of the Peacock Wisdom King (an important Dharma protector in Daoism) and his compassionate salvation of sentient beings.

The essence describes: During the Dragon Flower Dharma Assembly (a sacred scripture exposition) in the Pure Land, devotees reverently pay homage to the Peacock Wisdom King. The text mentions that in the Fragrant Grove Garden of the Upper Clarity Palace (the Jade Clarity realm among the Three Pure Ones' domains), the Numinous Treasure Heavenly Worthy (one of the Three Pure Deities) expounds the Dharma as celestial flowers rain down. The supreme Peacock Wisdom King universally delivers all beings—men and women from all worlds come to take refuge. He dispels evil influences, upholds the orthodox Dao, and rescues those drowning in the suffering of life and death.

The scripture emphasizes that sincere devotion to this Peacock Sutra can eradicate karmic obstacles created by harmful speech. Finally, all participants perform the highest Daoist ritual prostration, taking refuge in the Limitless Great Dao (the supreme truth of Daoism), while collectively chanting the sacred name of the Great Heavenly Worthy Peacock Wisdom King and praising his inconceivable merits.

Note: This scripture is commonly used in the invocation segment of Peacock Wisdom King rituals. Practitioners recite it to express devout faith and seek divine protection while eliminating karmic hindrances.