---
title: "玉清贊化九天演政心印寶懺 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5i0022/"
canonical: "https://daozang.app/en/text/KR5i0022/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《玉清贊化九天演政心印寶懺》

Qing Daoist texts 清代道教文獻 · 2 volumes · 45,069 characters

## Vol. 1

懴序關聖帝君曰大士有言曰上士悲懴中士疚懴下士警懴余謂上士法天者也中士反天者也下士畏天者也此于其平時之常敬與否也辨之兹懴首揭曰敬之敬之天維顯思夫人能常敬則温柔敦厚可以立地登天天也者非徒寥廓清虚之謂乃道之大原所自出也人能以心印道居敬存誠則無處非天矣况此懴也擷中和之真氣發天地之性光借詩教以淘情託詠懷而洗義能使六根清淨五炁周流不識不知順帝之則是陶鈞斯民于太和元氣中者由是而三教種子皆得心若明星各發文章性與天道轉相導引仁風徧宇道氣充天不胥由心印懴之育人神化也哉世有拘人或展卷而逞其執抝之説余故發明此義以表此懴之功用而登我多士于常敬之天也是爲序

**Interpretation**

The Emperor Guan Sheng (referring to Guan Yu, revered in Daoism as a protector deity) once said: Practitioners of the highest attainment repent with compassionate hearts, those of middling cultivation repent from feelings of remorse, while ordinary practitioners repent through awakening vigilance. In my understanding, supreme practitioners emulate the Dao of Heaven, intermediate practitioners reflect upon it, and ordinary practitioners revere it. The key distinction lies in whether one maintains constant reverence in daily life.

This "Jade Purity's Praise for Transforming the Nine Heavens and Governing Through Mind-Seal Treasure Repentance" begins by emphasizing the crucial importance of reverence—be reverent, be reverent, for the Dao of Heaven is clearly manifest! When humans maintain constant reverence, they nurture gentle and sincere virtues, thereby establishing themselves in the world and ultimately uniting with Heaven. Here, "Heaven" refers not merely to the vast firmament, but to the very source of the Great Dao (cosmic origin). If one can verify the Great Dao with their original mind while maintaining sincere reverence, they may perceive the Dao's workings everywhere.

The unique feature of this repentance method is that it gathers the authentic Qi of Central Harmony (Yin-Yang balance), manifests the innate radiance of Heaven and Earth, employs poetic teachings to purify emotions, and uses chanting to cleanse the heart. Practicing it purifies the six senses (eyes, ears, nose, tongue, body, and mind) and circulates the Five Qi (energies of the five organs), subtly aligning one with celestial principles. Like a potter shaping clay on the wheel, it nurtures all beings within the primordial Qi of Supreme Harmony (Taiji).

Thus, practitioners of Confucianism, Buddhism, and Daoism alike may illuminate their minds like lanterns, each radiating wisdom. Human nature becomes mutually guided by the Dao of Heaven, benevolent virtue permeates the cosmos, and Dao-Qi fills Heaven and Earth. Is this not the miraculous efficacy of the "Mind-Seal Repentance" in teaching sentient beings and communing with the divine? Some stubborn individuals may cling to prejudices upon opening the scripture, hence I particularly elucidate this principle to highlight the function of this repentance method—it guides countless practitioners to abide eternally in reverence for the Dao of Heaven. These are the essential points of the scripture's preface.

## Vol. 2

道藏輯要　　　　　　　　　　　　　　　箕集十一玉清贊化九天演政心印寳懴

真空無礙大真人沈　註辭

(臣)沈一炳㳟惟

寳懴懴辭乃

九天證盟法語辭短音長意深義顯懴陳之下神聴和平原

非註而後明實非註而得明(臣)竊仰體

聖衷良爲下世蠢愚而設其有仁見謂仁知見謂知能自尋

文揣義各窺其天(臣)固不敢援引多端窮搜奥義若夫

法閫秘賾有非下士所得聞(臣)亦未敢取以爲據章句

之法不敢言玄隱之理不敢道誠恐拘文牽義反啓下

民悞觧之端惟熨其懴禱之情順文直註如左

開懴讃金經既襲　玉簡初陳　人知有路反天眞　從此好脩身志氣如神　歸命感陶鈞大聖傳經示懴大慈尊(三稱三拜)玉清贊化九天演政心印寳懴

沈一炳註辭簡甲

道塲衆等普運精䖍啓懴如法(大衆凝神俯伏運工有口口相傳心印訣次念啟懴真言)

啓懴真言敬之敬之　天維顯思　舉心動念　天地皆知　毋曰道遠日監在兹

具有情辭謹當敷奏(入意)愚忱已布聰聴必聞㳟望慈尊證盟脩奉

迎聖讃(衆隨存想　諸聖普降壇塲神靈顯赫)稽首㳟迓諸聖真　雲車風馬香花散　衆御來如雨降天慈光遍及十方外　靈壇金碧悉莊嚴　堂皇冠冕咸如在

**Interpretation**

The *Jade Clarity Praise of Transformation and Nine Heavens Governance Heart Seal Precious Repentance* is a pivotal Daoist scripture, annotated by the Yuan dynasty master Shen Yibing (Daoist name: "Great Perfected Being of Vacuous Truth Without Obstruction"). In the preface, he explains that this precious repentance text was originally transmitted by the Nine Heavens immortals as essential cultivation methods. Though concise in wording, it contains profound meaning—through repentance rituals, practitioners can attain peace of body and mind. Master Shen humbly states he dares not overinterpret its abstruse principles, offering only straightforward commentary to avoid misleading future generations, with the primary aim of helping devotees perform sincere repentance.

The opening "Hymn of Commencing Repentance" uses poetic verse to reveal its core message: When golden-jade scriptures unfold, humanity gains a path to return to original authenticity. With genuine self-cultivation, one's aspiration (Zhiqi) can connect with the divine, ultimately resonating with the Dao. Participants are instructed to bow three times in reverence to the "Compassionate Venerable Who Transmits Scriptures and Reveals Repentance" (referring to the celestial beings who bestowed this classic).

Preceding the formal repentance text is an "Initiatory True Declaration," emphasizing reverent mindfulness in practice: The heavens observe the finest details—every human thought is known. Never consider the Dao distant, for divine awareness constantly witnesses all. This declaration reminds cultivators to establish the ritual space with utmost sincerity.

Following this is the "Welcoming the Sacred" ceremony: Practitioners visualize (a key Daoist contemplative method) countless immortals descending to the altar on cloud-chariots and wind-steeds, with fragrant flowers raining from the sky and sacred radiance illuminating all directions, transforming the ritual platform into resplendent golden-jade brilliance. All participants bow respectfully, envisioning the perfected beings solemnly seated upon the altar.

(Note: The "Heart Seal Formula" mentioned refers to orally transmitted cultivation secrets, represented by "口口" in the original text as an esoteric tradition. "Potter's Wheel" metaphorically signifies the cosmic creative power of the Dao.)

天保赤子惟誠求　令今所啓皆如願　一心歸命九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞人法天天法道道法自然今首投誠一心敬禮(末句或稱志心歸命亦可)

一心敬禮(改稱志心歸命禮亦可下仿此)龍漢開運玉清神母元君玉清聖境天寳妙無上帝上清真境靈寳妙有上帝太清仙境神寳至真上帝金闕至尊昊天玉皇上帝紫微上宫句陳天皇大帝瑶天星主北極紫微大帝七寳黄房后土皇靈地祗九霄九宸九天上帝十方十極十境高真五方五靈五老上帝四極四聖真王大帝九天玉虚生神上帝三十六天天主玉帝東華青童木公道君西漢金晶祖母元君日宫⬤儀太陽帝君月府玦璘太隂皇君三元三品三官大帝四極四聖四天上帝西方極樂雷音天帝南洋闡教碧落天帝九天開化文昌帝君三界伏魔靈佑帝君萬天司鐸太虚帝君經筵侍宸無鞅聖衆法筵侍宸無鞅聖衆

信禮已周仰對慈尊㳟申懴禱(某等)伏思天生烝民　有物有則　民之秉彛　好是懿德　哀我人斯覆出爲惡　相在爾室　有靦靣日　皇矣上帝　實維我儀我求懿德　則不我遺　我其夙夜　不敢怠遑　惟天之命示我顯德行

**Interpretation**

This passage is the worship section from the Daoist scripture *Jade Clarity Praise of Transformation: Nine Heavens Heart-Seal Liturgy and Precious Repentance*, expressing devotees' repentance and prayers to the celestial deities.

It begins: "May the heavens bless sincere petitioners, that our prayers this day may all be fulfilled. With wholehearted devotion, we submit ourselves to the Great Compassionate Venerable Ones presiding over the Nine Heavens Heart-Seal Dharma Assembly" (repeated three times).

The devotees then declare: "We humble devotees (name) of the lower realm reverently acknowledge: humans emulate heaven, heaven emulates the Dao (the Way), and the Dao emulates spontaneity. Now we first offer utmost sincerity, single-mindedly performing reverent worship" (alternatively phrased as "with focused mind we devote ourselves").

Subsequently, numerous Daoist deities are venerated, including:

- The Jade Clarity Divine Mother Primordial Sovereign who established cosmic order during the Dragon Han era
- The Three Pure Sovereigns (Jade Clarity, Upper Clarity, and Great Clarity) representing the Sanqing (Three Pure Ones) realms
- The Supreme Celestial Jade Emperor
- The Two Great Emperors of the Purple Tenuity Enclosure
- The Earthly Sovereign Queen of the Earth
- The Nine Heavens Sovereigns, Ten Directions High Truths, Five Directions Five Ancient Sovereigns, and other sacred beings
- The Solar Emperor Lord and Lunar Sovereign Ruler governing the sun and moon palaces
- The Three Officials Sovereigns overseeing heaven, earth, and water realms
- Popularly worshipped deities like the Culture Sovereign Lord and Saintly Lord Guan
- Countless sacred assemblies at scripture and ritual altars

Following the veneration, devotees continue their repentance: "We reflect that heaven nurtures all people, and all beings follow cosmic principles. Humans should maintain their inherent nature and cherish virtue. Sadly, we often commit transgressions instead. The deities dwell among us, shining upon us like the bright sun. O Great Sovereign, you are our exemplar. We seek virtue, praying you will not forsake us. Day and night we dare not slacken, following heaven's decree while beseeching your illumination of radiant De (Virtue)."

This scripture demonstrates the complete Daoist ritual process of venerating deities, confessing transgressions, and seeking divine guidance, embodying the cultivation principles of "harmony between heaven and humanity" and "returning to primordial authenticity."

烝衆也則法也秉執也彛常也懿美也哀憫也斯指習染而

言也覆反也相視也靦靣目見人之貌皇大也儀象也則例

也遺棄也夙謂平旦之氣也夜謂夜氣清明也遑暇也顯明

也言天生衆民有是物必有是則葢自百骸九竅五臟而達

之君臣父子夫婦昆弟朋友無非物也而莫不有法焉如視

之明聴之聰貌之㳟言之忠君臣有義父子有親之類是也

是乃民所執之常性故其情無不好此美德者即人所得乎

天之初性也特憫我人染於習欲遂反其性而出之則所爲

多惡然視爾於神室之中有能以為惡之靣目靦然見本來

靣目乎於此而自恥則人盡見天　大天尊與　諸天帝君

實皆有儀可以觀象我當以人法天則今雖失德而反求我

本來之美德天例有不加惡悔罪之條自不於我而獨棄此

我即於平旦氣清之際以復求天付之良心行之日用事物

之間不敢懈怠暇逸不啻天復與我以明德而可以法天體

道以行矣

懴禱已陳㳟申諷詠稽首皈依無上道　諸天諸帝諸聖御　無邊赫濯厥聲靈凡曰有生均覆䕶　曩謨心印授至真　符誥金書傳利益我今遭遇得受持　惟願慈悲垂法庇　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞天垂象見吉凶聖人則之我亦人也人當希聖今應投誠一心敬禮

一心敬禮

**Interpretation**

This scripture primarily expounds on the inherent goodness of human nature that becomes tainted by desires, and the path of cultivation to return to one's original nature.

The opening section explains several key concepts: "the multitude" refers to ordinary people, "norms" are the standards of conduct, "upholding" means maintaining these principles, "constant Dao" represents the eternal Way, "virtuous" signifies inherent goodness, and "compassion" denotes mercy toward all beings. These concepts address how human nature becomes polluted by habitual tendencies.

Humans are born with virtuous innate nature, as naturally as the body possesses nine orifices and five viscera. Human relationships—between ruler and subject, parent and child, husband and wife, elder and younger siblings, and friends—all embody the principles of heavenly Dao. For instance, eyes should see clearly, ears should hear keenly, countenance should show reverence, speech should demonstrate sincerity, rulers and subjects should observe righteousness, parents and children should maintain affection. These all constitute the innate nature bestowed by heaven.

Regrettably, people become contaminated by desires and habitual tendencies, deviating from their original nature and committing numerous wrongdoings. However, within the "divine chamber" of cultivation (referring to the internal space for spiritual practice within the human body), if one can shamefully confront the visage of one's misdeeds, the original countenance may be rediscovered. At this point, one realizes that all celestial deities possess exemplary models to emulate, and humans should follow the patterns of heavenly Dao.

Though one's virtue may currently be deficient, heaven never abandons those who repent. During the clear qi of dawn (a time when yang energy begins to rise, according to Daoist belief), one may recover the innate conscience bestowed by heaven and practice it in daily life without negligence. Thus one may regain luminous virtue and embody the Dao through understanding.

The latter portion contains confessional prayers, whose general meaning is: With utmost sincerity we bow before the Supreme Dao (the highest truth in Daoism), paying reverence to the celestial deities and all sacred beings. We pray for divine protection over all living beings, giving thanks for receiving the transmission of the "heart seal" (direct mind-to-mind transmission in Daoism) and benefiting from golden scriptures and talismanic registers (sacred Daoist texts). Now having the fortune to uphold these teachings, we earnestly request compassionate guardianship and wholeheartedly take refuge in the Great Compassionate Ones (honorific for high deities) presiding over the Nine Heavens Heart Seal Assembly.

The practitioner concludes with vows: Having heard how celestial signs reveal fortune and misfortune, and how sages emulate heavenly Dao—I too, being human, should aspire to these sacred realms. Now with sincere devotion I surrender myself, concentrating wholeheartedly in worship.

北斗聖父周御國土天尊北斗聖母紫光聖德天后北斗高上玉皇府尊星君北斗北極玄卿府帝星君北斗左宫太素八景元君北斗右宫太素七晨元君北斗陽明太尉府天英星君北斗隂精上宰府天任星君北斗真人司空府天柱星君北斗玄冥遊擊府天心星君北斗丹元斗君府天禽星君北斗北極太常府天輔星君北斗天關上帝府天冲星君北斗洞明玉帝府天芮星君北斗隱光帝真府天蓬星君北斗玄斗宫魁精玄上真皇夫人北斗玄魁宫靈精上元真皇夫人北斗上精宫靈妃主仙元皇夫人北斗綱極宫上靈神妃華皇夫人北斗靈開宫北上金葢中皇夫人北斗紫極宫安上晨華元皇夫人北斗運天宫玉華北葢靈皇夫人北斗空真宫尊帝九晨左皇夫人北斗常寳宫帝尊元晨右皇夫人北斗九府九宫中上道協運星君南斗六司六座星君東西中正三斗星君天罡大聖節度萬真奎光大帝君上台司命虚精星君中台司空六淳星君下台司祿曲生星君玄都十一大曜星君五方五精五鎮星君二十八宿列座星君三十六座天罡星君二十四炁節度星君六十生命元辰星君普天星斗萬象羣真周天⬤度列曜羣真斗府玄曹合屬官將

信禮已周仰對

**Interpretation**

This scripture enumerates the numerous stellar lords and divine beings within the Daoist belief system of the Northern Dipper (Beidou, the Big Dipper). In Daoism, the Northern Dipper constellation is regarded as a crucial celestial formation governing life, death, fortune, and misfortune, with each stellar lord possessing specific functions.

First mentioned are the Sacred Father of the Northern Dipper (Zhouyu Guotu Tianzun) and the Sacred Mother of the Northern Dipper (Ziguang Shengde Tianhou), representing the parental deities of the Northern Dipper lords. The text then lists the seven stellar lords of the Big Dipper along with their celestial palaces:

- Yangming Stellar Lord of the Celestial Pivot Palace (Tianying Stellar Lord)
- Yinjing Stellar Lord of the Celestial Rotating Palace (Tianren Stellar Lord)
- Zhenren Stellar Lord of the Celestial Shining Palace (Tianzhu Stellar Lord)
- Xuanming Stellar Lord of the Celestial Balance Palace (Tianxin Stellar Lord)
- Danyuan Stellar Lord of the Jade Transverse Palace (Tianqin Stellar Lord)
- Beiji Stellar Lord of the Opening Light Palace (Tianfu Stellar Lord)
- Tianguan Stellar Lord of the Shaking Light Palace (Tianchong Stellar Lord)

Additionally, there are two auxiliary stars: the Dongming Stellar Lord (Tianrui Stellar Lord) and the Yinguang Stellar Lord (Tianpeng Stellar Lord).

The scripture further enumerates nine Northern Dipper Imperial Consorts residing in nine palaces such as the Xuandou Palace and Xuankui Palace. These include the Kui Jing Xuan Shang Zhenhuang Consort, Ling Jing Shang Yuan Zhenhuang Consort, and others—all female deities who assist the Northern Dipper lords.

Other important stellar systems are also mentioned:

- The Six Southern Dipper Director Lords (Nandou liu si)
- The Three Dipper Lords (Eastern, Western, and Central Dippers)
- The Great Sage of Tiangang (ruler of the handle stars in the Northern Dipper)
- The Three Platforms Lords (Upper Platform Director of Fate, Middle Platform Director of Emptiness, Lower Platform Director of Prosperity)

The text concludes with a comprehensive listing of:

- The Eleven Great Luminaries of Xuandu (planetary deities)
- The Five Directional Guardian Stellar Lords
- The Twenty-Eight Lunar Mansions
- The Thirty-Six Tiangang Stars
- The Twenty-Four Solar Term Deities
- The Sixty Jiazi Origin Cycle Lords

It culminates with the phrase "All stellar deities and myriad manifestations throughout the heavens," expressing universal veneration for all celestial beings across the cosmos.

慈尊㳟申懴禱(某等)伏思維北有斗　不尚息焉　有嘒其星　昭回於天　濯濯厥靈照臨下土　瘼此下民　靡瞻靡顧　赫赫在上　昭假無贏胡不相畏　遹求厥𡨴　庶民小子　肅肅謝功　庶無罪悔高朗令終

斗北極也息休息也嘒明貌星衆星也昭明也濯濯光明也

瘼病也瞻謂望之而敬畏也顧謂顧忌也赫赫如火耀光之

貌假至也贏餘也威畏也遹從也庶民小子呼而告之之辭

肅肅齋莊虔恪之貌謝謂懴謝也令善也言中天有　北極

晝夜周旋未嘗少息而嘒然衆星有凶有吉則周回而明昭

於天其濯濯然之光明無不照臨於下土則民之爲善爲惡

無所不見無所不知下民不知自脩其心德而日趨於惡及

星象已現吉凶而又無所顧忌故不得不降以凶禍寡則刑

傷疾病衆則水火兵荒之類是也是知明然在上之諸星其

賞善罰惡皆昭察周至而一無餘免者下民胡然而不生畏

憚之心從此遷善改過以求安𡨴哉凡我庶民凡我小子皆

當齋莊虔恪而懴謝以脩功庶幾可無罪悔而本命星光既

高且朗以保善終矣

懴禱已陳㳟申諷詠稽首皈依摩利支　諸星諸宿諸辰曜　無邊赫奕大光明凡曰有生均稟氣　曩謨金葢覲中皇　奉勅開壇而立極兆生歴刼聆聖謨　惟願吉祥來擁䕶　一心回向

**Interpretation**

This scripture describes the ritual practice of repentance to resonate with the Star Lords of the Northern Dipper (the deified Big Dipper constellation venerated in Daoism). At its core, it explains the principle of celestial-human resonance: the stars in heaven constantly observe human virtues and transgressions, and people should revere the Dao of Heaven while repenting and reforming.

The seven stars of the Northern Dipper hang high near the North Pole, ceaselessly revolving day and night. Surrounding stars—whether auspicious or ominous—all cast their radiance upon the earth. No human good or evil escapes the watchful gaze of these celestial bodies. Yet ordinary people often neglect self-cultivation and virtue, instead committing numerous transgressions while remaining heedless of the omens revealed in the stars. Thus, the constellations inevitably mete out punishment—ranging from minor ailments to severe calamities like floods, fires, or famines.

The heavenly stars reward virtue and punish vice with perfect clarity, leaving none overlooked. How can people not maintain reverent awe? They should immediately reform their ways and turn toward goodness to seek protection. We ordinary beings must sincerely confess our transgressions with solemn piety while accumulating merit and virtue (De). Only thus can we avert disasters, allowing our birth stars (guardian stars corresponding to one's time of birth in Daoist belief) to shine brightly upon us and attain a peaceful end.

The latter part of the scripture transitions into praise for the celestial Star Lords, particularly Marici (a Buddhist protector deity later assimilated into Daoism as Doumu Yuanjun, the Mother of Stars). All living beings receive their vital energy (Qi) from the stars at birth. With reverence, we worship the Imperial Star Lord of the Central Heaven (the Purple Tenuity Emperor) in his golden palace, establishing ritual altars by his divine decree. Through countless kalpas of tribulations, we listen to his sacred instructions—humbly praying for auspicious protection as we wholeheartedly take refuge in the Star Lords.

九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞在天成象在地成形惟地有神承天效法今應投誠一心敬禮

一心敬禮九地九壘土府皇君七十二地地主皇君五嶽聖帝四瀆源王十洲三島主者仙官名山大川主者仙官洞天福地主者仙官皇朝祀典廟貌神袛萬法靈壇雷司官將酆都六洞主者靈官十殿㝠王判府官衆皇朝京省隍社大神

信禮已周仰對慈尊㳟申懴禱(某等)伏思相土烈烈　克配彼天　綏萬邦　屡豐年　如江如漢如山如河　無不克鞏　百禄是何　海外有截　卭有旨苕其人如玉　于焉逍遥　維嶽降神　斤斤其明　相其隂陽貊其徳音　允也天子　上帝是皇　懷柔百神　日靖四方廼立冡土　惠我無疆　作廟奕奕　金玉其相　我將我享雝雝在宫　(命我衆人　莫不率從　肅雝顯相　神罔時恫)　𩱛假無言　靡神不宗率履不越　萬福來同

土地也烈烈厚德光大之象綏安也屡每也鞏固也何荷也

負也截齊也卭水中之大洲也旨美也苕苕饒也莖如勞豆

而細葉如蒺藜而青其莖葉綠色如小豆藿可生食乃仙草

也嶽五嶽也斤斤察也貊默也謂默然而清靜也允信也肯

也皇辟也法也懷來也柔安也靖安靖也冡土隍社諸神也

**Interpretation**

At the Heart Seal Ritual Assembly of the Nine Heavens, we devoutly praise the Supreme Lord of Great Compassion (recited three times). We mortal practitioners have heard: the celestial constellations correspond to terrestrial forms, and earthly deities operate in accordance with the celestial Dao's principles. With utmost sincerity, we now reverently bow in worship:

We piously venerate:

The August Celestial Sovereign who governs the nine layers of earth and ninefold earthly mansions

The divine rulers presiding over the seventy-two regions of land

The Sacred Emperors of the Five Sacred Mountains and the source-kings of the Four Great Water Systems

The immortal officials administering the Ten Continents and Three Islands

The guardian immortals of renowned mountains and great rivers

The managing celestial officers of cave heavens and blessed lands

The temple deities worshipped through successive imperial dynasties

The thunder department generals within the Ten Thousand Dharma Spirit Altars

The guardian lingguan of the Six Fengdu Caverns

The Ten Yama Kings and their judicial subordinates

The city gods and local deities of provincial capitals and prefectures

Having completed these reverences, we lift our gaze to the compassionate deities, humbly offering contrition and supplication. We deeply contemplate:

The majestic earth stands solemn, matching heaven's grandeur. It stabilizes all nations, bringing perennial abundance—moistening like the Yangtze and Han rivers, steadfast as towering peaks and mighty streams. Nothing remains unsecured as it bears infinite blessings. Even lands beyond the seas maintain perfect order, where divine islets grow delectable immortal herbs (zhi tiao: emerald-hued celestial plants with bean-sprout stems and tribulus-like leaves, edible). There dwell jade-virtued people in carefree harmony.

The Five Sacred Mountains send forth their numinous beings, discerning the subtlest details (jinjin indicates meticulous observation) while monitoring Yin-Yang transformations. Through silent cultivation (mo denotes meditative stillness), their virtue radiates afar. Truly celestial manifestations (yun signifies authenticity), they emulate heaven's patterns (huang means cosmic principles). They pacify hundreds of deities, daily securing the four directions. Thus were established the altars of soil and grain (mongtu refers to state altars), their grace boundless. Majestic temples shine resplendent like gold and jade. We present offerings, harmoniously gathered in sacred halls (yongyong evokes ceremonial unity). Though wordless, the deities permeate all existence—no divinity goes unvenerated. Observing ritual propriety without transgression, ten thousand blessings converge spontaneously.

Note: The text explains poetic descriptors—"lielie" portrays the earth's magnificent virtue, "sui" denotes stabilization, "lü" indicates frequency, "gong" means consolidation, "he" (homophone for "carry") suggests bearing, "jie" implies perfect order. "Qiong" designates aquatic islets, while "zhi tiao" names edible immortal flora. The "Five Sacred Mountains" represent China's cardinal peaks, "jinjin" conveys acute perception, "mo" signifies tranquility, "yun" affirms truth, and "huang" implies cosmic modeling. "Huairou" means pacification, "mongtu" indicates state altars. These deities stabilize realms through meditative practice, while humans receive blessings through sincere worship.

疆邊也作教䕶屬功而課章程也奕奕嚴整也金謂雕金也

玉謂琢玉也相質也將奉也享謂享於神明也雝雝和之至

也宫謂壇所也肅敬也相助也恫痛恨也𩱛進也假感格也

無言肅㳟而齊一也宗尊奉也率循也履禮也越過也同會

也言視地之厚德光大萬物資生其德直配于天蓋舉其元

體則安奠萬邦言其功用則屡慶豐年即如江之泳如漢之

廣如山之高如河之遠皆有神主以保固民基生百物以爲

民禄是民實荷其生成也而海外之名山大川三島十洲皆

方齊環列多産靈草木歴世登仙聚形如玉之神人所遊息

焉夫地之所載莫大于山山之最尊曰五嶽五嶽之神皆曰

聖帝徧差神人降于下土監察甚明以廵四海九州之内𨶒

浮世界之中皆具默然清靜公明之德者也舉嶽而瀆在其

中焉　聖天子允文允武乃聖乃神奉　天承運惟天是法

勅封諸神建壇錫號以徠安其靈俾助　皇朝保佑四方

安靖萬姓乃復徧立各省府縣隍社神員使司疆土以福惠

我民普建廟貌莊嚴整肅金玉輝煌起人敬畏是皆保佑我

民者也我民應有以奉之夫神人所憑在德則宜脩我明德

以爲孝享和平我心達于壇庭(如率衆禮則誦命我衆人二句)言率我同心

脩道之人皆從我而交接神人也(如一人禮則誦肅雝顯相二句)言㳟敬和

**Interpretation**

This scripture primarily discusses the ancient system and significance of offering sacrifices to mountain and river deities. The term "border regions" refers to the frontiers of the state, while "guardian officials" indicates the establishment of officials for governance, and "established regulations" refers to the formulation of rules and procedures. The phrase "majestic and solemn" describes the dignified and orderly atmosphere of the sacrificial grounds.

"Gold refers to intricately carved gold vessels, jade refers to meticulously polished jade artifacts" speaks of the ritual implements used in sacrifices—gold objects must be exquisitely engraved, and jade objects carefully crafted. "Superior quality" means these offerings must be of excellent material, while "prepared for presentation" indicates they are readied for offering to the divine. "Offering" refers to presenting these items to the deities, and "harmonious perfection" describes the ideal state of the sacrificial ceremony.

"Altar" refers to the sacred space for rituals, and "reverent respect" emphasizes the need for a pious heart, while "collective participation" denotes the involvement of all attendees. "Grief" signifies sorrow, and "divine communion" refers to communicating with the deities through the sacrifice. "Silent reverence in perfect unity" depicts the scene where all participants stand in solemn silence, perfectly aligned.

The text then speaks of the profound virtue (De) of the earth, which nurtures all things, its merit matching that of heaven. It mentions that rivers, lakes, seas, and great mountains all have presiding deities who protect the people's livelihood and bestow natural abundance. In particular, the Five Sacred Mountains (Mount Tai, Mount Hua, Mount Heng of Hunan, Mount Heng of Shanxi, and Mount Song) are the most revered, their deities honored as Divine Emperors who dispatch celestial beings to oversee the human realm.

The scripture states that the sagely Son of Heaven, accomplished in both civil and martial virtues, receives the heavenly mandate to enfeoff various deities, establish altars, and confer titles, ensuring divine protection for the nation's peace. In every province, prefecture, and county, City Gods and Earth Gods (local protective deities) are installed, with majestic temples built and adorned with gold and jade to inspire awe and reverence.

Finally, it emphasizes that deities value human virtue (De). The people should cultivate luminous virtue (Ming De), maintaining hearts of peace, so their intentions may reach the divine altars. For communal sacrifices, all should be led in unified rites; for individual offerings, one must maintain a reverent and harmonious attitude to commune with the divine.

平以我明德助神新民則神自無痛恨于我也故我進壇庭

以感格神明外而肅㳟我容内而齊一我心則凡在天爲神

在地爲靈無不享我之尊奉我惟常循禮法不敢踰越神人

自以萬端之福來會于我矣

懴禱已陳㳟申諷詠稽首皈依皇理禁　諸仙諸聖諸靈衆　無邊正直與聰明凡曰有生均德載　曩謨心印放光明　幽延普乘津涯濟我今與物共資生　惟願咸登仁壽境　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞天策焞焞人其代之先民時若寅亮天工今應投誠一心敬禮

一心敬禮祖師玄圃梵仙虚陀大帝祖師六合無窮高明大帝祖師垂恩廣救慈悲大帝祖師神功妙濟天醫大帝祖師真靈廣救玄梵大帝九天心印經籍度三師真君九天心印監齋大法師真君九天心印傳道付法歴代師尊九天心印傳經示懴歴代師尊

信禮已周仰對慈尊㳟申懴禱(某等)伏思宣哲維人　在帝左右　曰求厥章　克開厥後　昭假烈祖克廣德心　致天之届　懷我好音　假以溢我　休有烈光有引有翼　四方之綱　我應受之　自今伊始　日就月將不遠伊邇　念兹皇祖　賚我思成　紹庭上下　以保明其身

宣通也哲智也帝上帝也左右旁側也章指集經三卷也開

**Interpretation**

This scripture elucidates how practitioners can commune with divine beings and receive blessings through devout cultivation. When entering the sacred ritual space (altar courtyard), adepts must maintain dignified outward decorum while preserving inner focus and purity. Only then will celestial and earthly deities accept our veneration. By consistently observing ritual propriety without transgressing the boundaries between human and divine realms, natural blessings will manifest.

The text then details specific confessional prayers: First, practitioners perform threefold prostrations to the Venerable Ones of the Jiutian Xinyin Dharma Assembly (Great Compassionate Lords), expressing spiritual refuge. It enumerates multiple patriarchs' sacred titles (such as the Great Emperor of Mysterious Garden Brahma Immortals and Void Radiance, the Great Emperor of Infinite Six Directions and Supreme Brilliance) - all Daoist perfected beings renowned for their vast spiritual powers and compassionate salvation. Special reverence is paid to successive generations of masters who transmitted the *Jiutian Xinyin Jing* (Scripture of the Nine Heavens' Heart Seal), including the Three True Lords of Scripture, Register, and Ordination Transmission, and the True Lord of Ritual Supervision.

Following these ceremonial observances, practitioners continue with confessional supplications. The scripture cites ancient wisdom: "The enlightened can resonate with heaven by studying classics (referring to the three scrolls of *Jiutian Xinyin Jing*) to awaken wisdom and inherit the patriarchs' cultivation lineage." This practice maintains bodily and mental clarity while securing divine protection. The text concludes by affirming the practitioner's resolution to "progress daily from this moment onward," aspiring through sustained cultivation to ultimately achieve unity with the Dao.

(Note: "Jiutian Xinyin" [Nine Heavens' Heart Seal] represents a crucial Daoist practice emphasizing heart-mind cultivation to resonate with celestial deities; the "Three Masters" [scripture master, register master, and ordination master] play vital roles in Daoist transmission systems.)

導也烈祖謂請法傳經諸祖即經中　虚陀請法　三省傳

經　玄梵纂脩之大烈也廣推而大之也德心善意也致者

經營而成之之辭届極也好音謂經中之法言也溢恤也休

福也烈功烈也光光明也引引導也翼輔翼也綱維也應接

也將進也皇祖即烈祖蓋　虚陀帝君與　張　葛　許

陸四祖於龍漢赤明之際皆受皇人妙號如天真皇人之類

是也賚與也思成謂我所思而成之者也紹繼也言　諸祖

師皆具六通睿智之人無日不在　上帝之側求此寶章以

導我後人於至善此皆神明應感之烈祖克廣其功德之心

故致天之極以付我是經是大發度世婆心於我下土也人

能受持此經者當得無疆之休立大功德具大光明常有吉

神引其前後翼其左右蓋此經此法實爲四方萬世之綱維

我今得受是經即當自今日始信受奉行庶翼日有所就月

有所進自不遠於天而近於道切念我　祖師既與我以思

成之路則當繼其遺緒而上下於　天庭以保固明德於我

身斯不負　玉帝天恩　道君慈度　列祖傳經示懴之深

望也夫

懴禱已陳㳟申諷詠稽首皈依諸聖師　垂恩普度人間世　傳經功德亦無量凡曰有生均化育　曩謨元命贊文尼　道包德奥而神化我今依教謹受持　惟願慈悲來印證　一心回向九天心印會上大慈尊(三稱)

**Interpretation**

This scripture recounts the great merits of Daoist patriarchs in transmitting sacred texts. The Venerable Sovereign of Emptiness (a revered Daoist deity) along with four patriarchs—Zhang Daoling, Ge Xuan, Xu Xun, and Lu Xiujing—all attained the divine title of "Celestial Sovereign of Primordial Truth" during the cosmic epochs of Dragon Han and Crimson Bright (two primordial eras in Daoist cosmology). These patriarchs, possessing the six transcendental powers and wisdom of realized beings, constantly attended upon the Supreme Deity. They sought this precious scripture for future generations, guiding later seekers toward supreme perfection.

The text emphasizes how this scripture embodies divine resonance and the immense virtuous deeds (De) of the patriarchs. Those who cultivate it with sincere devotion will receive boundless blessings and establish great merit, radiating light from their entire being. Auspicious spirits will guide their path and protect them at every turn. Both the scripture itself and its methods represent fundamental principles sustaining all directions throughout eternity.

Now that I've been granted the fortune to receive this scripture, I shall devoutly practice it from this day forward, progressing daily and elevating myself monthly. Through this, I may gradually approach the Heavenly Dao (the Way), never again straying from celestial principles. Reflecting on how the patriarchs have illuminated our spiritual path, I must uphold their legacy by cultivating between heaven and earth, maintaining my inner luminous virtue (De). I shall not betray the grace of the Jade Emperor, the compassionate salvation of the Supreme Dao Lord (Taishang Daojun), nor the profound expectations of successive patriarchs who transmitted scriptures and revealed repentance methods.

The concluding hymn of repentance and prayer reads: With reverence I bow to all sacred masters, grateful for their universal salvation of humanity. The merit of scripture transmission is immeasurable—all living beings receive their teachings. I praise the mysterious celestial mandate and profound Daoist methods, now practicing earnestly according to these instructions. May compassionate patriarchs bear witness to my cultivation as I wholeheartedly devote myself to the Assembly of the Nine Heavens' Heart Seal, paying homage to the Great Compassionate Ones (repeated threefold).

簡甲(全)簡乙

下土小兆(某)等伏聞心心相印聖聖相傳惟我祖師其來有自今應投誠一心敬禮

一心敬禮祖師青尼老聃玄玄皇帝祖師後聖闗尹金闕帝君祖師全真教主少陽帝君祖師傳道垂教正陽帝君祖師興行妙道純陽帝君

信禮已周仰對慈尊㳟申懴禱(某等)伏思玄王桓撥　赫赫明明　世德作求　遹駿有聲　念兹皇祖不顯不承　我其收之　子孫其湛

玄王　玄玄皇帝也桓武也撥啓發也赫赫命之顯也明明

德之明也世德謂自　後聖以下世脩　玄玄之道德也求

逑也匹也駿大而疾也有聲聲教訖於四海也皇祖謂　純

陽帝君也帝君於龍漢赤明之際應號　文尼至真皇人猶

言皇人祖師也不顯猶言豈不顯也不承猶言豈不承也收

受也子孫謂後之來者能得此心印者也湛樂也言　玄玄

皇帝傳混元神武之化以啓發世人赫赫而無以加顯明明

而無以加明自　金闕帝君受道德五千言世世相承皆能

上嫓　青尼之學從此全真清靜之教不啻大聲疾呼而聲

教訖于四海念我　純陽帝君演政警化孚佑十方上承

歴祖下啓八宗丕顯丕承佑啓後人無疆之福我今得持心

印經典庶幾可以脩證我身轉轉相傳使後之得受者亦可

以免沉迷之苦而受樂無窮矣

懴禱已陳㳟申諷詠

**Interpretation**

We humble cultivators of this earthly realm (inferior beings of the lower soil) reverently acknowledge: The true essence of the Daoist teachings has been transmitted through spiritual resonance across generations, with our ancestral masters maintaining an unbroken lineage. Today we sincerely pay homage to these patriarchs:

First, we venerate Daoist Patriarch Laozi (the Mysterious and Supreme Emperor Qingni Lao Dan), revered as the embodiment of the Dao itself. Next, we honor Master Yin Xi (Golden Tower Emperor), disciple of Laozi. Then we pay respects to Wang Chongyang (Emperor of Lesser Yang), founder of the Quanzhen (Complete Perfection) tradition. Following him is Zhongli Quan (Emperor of True Yang), transmitter of the Daoist methods. Finally, we revere Lü Dongbin (Emperor of Pure Yang), who widely disseminated the wondrous teachings.

After completing these devotions, we offer our sincere repentance and prayers to the patriarchs. We reflect: The Daoist Patriarch (Mysterious Sovereign) initiated the Great Dao with the force of thunder (majestic stirring), his virtuous power shining with luminous brilliance (resplendent and radiant). Beginning with Yin Xi, successive generations of patriarchs have cultivated the profound Dao-De (Virtue of the Way) transmitted by Laozi (Qingni), causing the Daoist teachings to spread as swiftly as galloping steeds (swift with resounding voice), their instructional influence reaching throughout the world (their teachings extending to the four seas).

We particularly remember Patriarch Lü (Emperor of Pure Yang), who manifested as the Primordial Imperial Being Wen Ni during ancient kalpas like Dragon Han and Crimson Bright. The Primordial Divine Martial Way initiated by the Daoist Patriarch enlightens humanity, its majestic virtue beyond compare (so resplendent nothing can surpass its brilliance, so luminous nothing can exceed its radiance). Starting from Yin Xi's transmission of the Daode Jing (Classic of the Way and Virtue), successive patriarchs have preserved the teachings of Laozi (Qingni), enabling the pure methods of Quanzhen to spread widely, resonating across the four directions like a clarion call.

Through scriptures like the Jiutian Yanzheng (Nine Heavens Governance), Patriarch Lü instructed sentient beings, connecting with past patriarchs while establishing foundations for future generations, magnificently manifesting the Daoist lineage (greatly revealing and receiving), opening boundless blessings for posterity. Today we are blessed to receive the Heart Seal scriptures for cultivation, benefiting both ourselves and future generations. May all who receive this transmission in ages to come transcend confusion and suffering, attaining eternal peace.

Having completed our repentance and prayers, we respectfully recite the scriptures.

稽首皈依無上師　凾關授受天人祖　傳心五代及純陽凡曰有生均過化　曩謨元始臆源流　懽心忭體同稱讃我今似續印天心　惟願慈悲觀自在　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞聖德難名不容紀讃凡情有感當盡稱揚敬按集經具諸妙號今應投誠一心敬禮

一心敬禮玉清贊化興行妙道天尊燮元贊運興行妙道天尊純陽演政興行妙道天尊警化孚佑興行妙道天尊是教化主興行妙道天尊歴運慈師興行妙道天尊生浩刼前興行妙道天尊運化古今興行妙道天尊大悲大願興行妙道天尊無等無倫興行妙道天尊妙號文尼至真皇人興行妙道天尊是光明蔵興行妙道天尊大丈夫興行妙道天尊大慈明王興行妙道天尊大力醫王興行妙道天尊十方信應興行妙道天尊三界皈依興行妙道天尊六道四生大慈父王興行妙道天尊是真種子興行妙道天尊孝悌王興行妙道天尊梅島飛仙興行妙道天尊蓬萊元鎮興行妙道天尊方丈嚴師興行妙道天尊道德至人興行妙道天尊太上靈寶儒釋道人興行妙道天尊是功德身興行妙道天尊大蔵王興行妙道天尊歴刼帝師興行妙道天尊九州慈度興行妙道天尊

**Interpretation**

This scripture is a hymn of praise used in Daoist liturgical ceremonies, expressing devout reverence toward the various Celestial Worthy deities. Let me interpret it in contemporary terms:

First comes the supreme prostration to the highest teachers (kowtow and take refuge in the peerless masters). These masters connect heaven and earth as ancestral teachers who transmit the great Dao (the Way), their spiritual lineage passing through five generations until Lü Dongbin (Chunyang). All living beings have received their teachings.

With sincere reverence for the Celestial Worthy of Primordial Beginning (Namo Yuanshi), we trace the source of Daoist teachings. Filled with joy, we offer praise with both body and mind. Now I seek to inherit this heart-seal transmission of cosmic unity (imprinting the heavenly heart), praying that the compassionate Celestial Worthies may bestow their grace, allowing us to devote ourselves to spiritual practice.

This is followed by threefold invocations of "the Great Compassionate Ones of the Nine Heavens Heart Seal Assembly." Then the practitioner humbly refers to themselves as "this unworthy minor supplicant from the mundane world," acknowledging that while the sages' virtue transcends description, any mortal who gains insight should strive to offer praise. Following the sacred names recorded in the scriptures, we now worship with utmost sincerity.

The text then enumerates over twenty Celestial Worthy titles, each appended with the honorific "Celestial Worthy Who Promotes the Marvelous Dao." These names carry profound meanings:

- "Jade Purity Praising Transformation" and "Harmonizing Origins Praising Movement" denote Celestial Worthies with different functions
- "Chunyang Expounding Governance" refers to Lü Dongbin
- "Warning Transformation Trusted Protector" indicates Celestial Master Xu Xun
- "King of Filial Piety" and "Plum Island Flying Immortal" represent legendary Daoist transcendents
- "Penglai" and "Fangzhang" refer to mythical mountain-islands of immortals
- "Great Treasury King" and "Imperial Teacher Across Kalpas" demonstrate the teaching merits of Celestial Worthies

Each title manifests different virtues and functions of the Celestial Worthies: "Great Compassion Bright King" embodies mercy, "Great Power Healing King" represents salvation, while "Great Compassion Father King of Six Realms and Four Births" signifies deliverance for all sentient beings. The hymn concludes with "Compassionate Salvation Across Nine Regions," showing the Celestial Worthies' boundless mercy pervading all realms.

Primarily used in Daoist ritual services, this scripture expresses devotion through chanting the sacred names, seeking spiritual empowerment. Practitioners purify their hearts and unite with the Dao through such reverent worship.

玉都師相興行妙道天尊檢校太師興行妙道天尊靈寳天師興行妙道天尊玄梵大帝興行妙道天尊是九天御史興行妙道天尊九嶷真人興行妙道天尊運元保命興行妙道天尊元夷真君興行妙道天尊是選仙首興行妙道天尊金仙領袖興行妙道天尊五雷判府興行妙道天尊九天採訪興行妙道天尊便宜使者興行妙道天尊降魔都督興行妙道天尊玄都啓化興行妙道天尊演政宗師興行妙道天尊先天太極興行妙道天尊救苦大仙興行妙道天尊是東華帝子興行妙道天尊紫府王孫興行妙道天尊全真演教興行妙道天尊玄應祖師興行妙道天尊神功無極興行妙道天尊至德無名興行妙道天尊八洞元老興行妙道天尊文尼道君興行妙道天尊是虛中昌老興行妙道天尊三教綱維興行妙道天尊天曹逸史興行妙道天尊大洞真儒興行妙道天尊瑶池較錄興行妙道天尊演教談經興行妙道天尊六府總領興行妙道天尊孚佑元皇興行妙道天尊是中天聖師興行妙道天尊無上宫主興行妙道天尊竺國嘉賓興行妙道天尊梵天上輔興行妙道天尊北極元宰興行妙道天尊金蓮正印興行妙道天尊三微秉鐸興行妙道天尊

**Interpretation**

This scripture enumerates the sacred titles of over thirty revered deities in Daoism, each honored as "Xingxing Miaodao Tianzun" (Heavenly Worthy Who Promotes the Wondrous Dao), signifying their supreme status as disseminators of the profound Dao. These deities originate from different Daoist traditions and oversee distinct functions:

The opening section features the highest-ranking celestial officials, such as "Yudu Shixiang" (Prime Minister of the Jade Capital, the supreme celestial realm), "Jianjiao Taishi" (Heavenly Master of Inspection who oversees celestial affairs), and "Lingbao Tianshi" (Celestial Master revered in the Lingbao tradition). The middle section includes various functional deities like "Wulei Panfu" (Thunder Judgment Official who governs thunder magic), "Xiangmo Dudu" (Commander Who Subdues Demons), and "Jiuku Daxian" (Great Immortal Who Relieves Suffering, dedicated to saving beings from distress).

Later passages reveal cross-traditional figures such as "Sanjiao Gangwei" (Pillar of Three Teachings who oversees Confucianism, Buddhism, and Daoism), "Dadong Zhenru" (Perfected Confucian Sage from the Great Cavern tradition), and "Zhuguo Jiabin" (Honored Guest from India, referring to Buddhist saints). The concluding titles like "Beiji Yuanzai" (Prime Minister of the North Star) and "Jinlian Zhengyin" (True Seal of the Golden Lotus, symbolizing Daoist transmission) demonstrate the inclusive nature of the Daoist pantheon.

These honorifics reflect the pluralistic deity system under Daoism's "Sanqing Siyu" (Three Pure Ones and Four Sovereigns) framework, where each Heavenly Worthy carries specific educational responsibilities to maintain cosmic order. During Zhaijiao (purification rituals), Daoist priests ritually chant these sacred titles to pay homage to the entire assembly of immortals.

玉晨玄精興行妙道天尊職理辰曜興行妙道天尊秉令璇璣興行妙道天尊九皇贊仰興行妙道天尊闡教真人興行妙道天尊是雷霆教主興行妙道天尊靈寶真人興行妙道天尊九天演政興行妙道天尊三界行人興行妙道天尊持刼濟世興行妙道天尊警化主人興行妙道天尊萬天司鐸興行妙道天尊純陽真廣慈尊興行妙道天尊是三十三天大法宫保興行妙道天尊金蓮䑓上代佛揚化興行妙道天尊統領衆生扶理元陽興行妙道天尊總督九闗天騶律令興行妙道天尊華葢掌道大士興行妙道天尊龍沙會上玄師興行妙道天尊是天雷上相興行妙道天尊玉清内相興行妙道天尊香林上宰興行妙道天尊蕭宇元臣興行妙道天尊鬱羅妙應興行妙道天尊天寳侍宸興行妙道天尊三會扶教興行妙道天尊無量度人興行妙道天尊靈運造化興行妙道天尊協元上帝興行妙道天尊是大乘文王興行妙道天尊尊勝大士興行妙道天尊雷天頂輪王菩薩興行妙道天尊圓通自在文尼真佛興行妙道天尊東土廣化如來興行妙道天尊

信禮已周仰對慈尊㳟申懴禱(某等)伏思昊天有成命　四方其訓之　駿惠我文王　陳常於時夏

**Interpretation**

This scripture enumerates the sacred titles of multiple Daoist deities, all representing different manifestations or functional expressions of the "Heavenly Worthy Who Promotes the Wondrous Dao." These honorific names reveal the multidimensional nature of the Daoist pantheon:

Titles like "Jade Dawn Mysterious Essence" (referring to one of the Nine Luminaries of the Northern Dipper), "Regulator of Celestial Radiance," "Wielder of the Jade Pivot Mandate," and "Nine August Ones" (the nine stars of the Northern Dipper) demonstrate the deities' authority over celestial phenomena. "Thunder Sect Patriarch" and "Heavenly Thunder Prime Minister" represent mastery over thunderous forces, while "Wayfarer of Three Realms" and "Deliverer from Kalpas" reveal their salvific functions.

The text incorporates Buddhist elements through titles like "Golden Lotus Throne Buddha's Proxy," "Thunder Heaven Crown Wheel King Bodhisattva," and "Perfectly Penetrating Unfettered Mani Buddha," reflecting the synthesis of Daoism and Buddhism. Confucian influences appear in designations like "Coordinating Primal Sovereign God" and "Great Vehicle King Wen."

The concluding section transitions into repentance and supplication, quoting the Book of Songs ("August Heaven has fixed decrees") to express reverence for celestial ordinances and the aspiration to emulate King Wen's virtuous governance by implementing the eternal Dao throughout the world. The phrase "reverently presenting penitential prayers" indicates this is a distinctive Daoist repentance ritual, where worshippers confess transgressions and seek protection through veneration of the Heavenly Worthies.

惟天其右之　文王之德之純　設都於禹之績　肇禋迄用有成　無曰高高在上　夙夜基命宥密　我不敢傚我友自逸　學有緝熈於光明　儀式刑文王之典　誰將西歸懷之好音　以燕樂嘉賓之心

昊天　玉皇上帝也成命集經之中巻是也訓演政警化而

孚佑也惠順也文王　祖師妙號大乘文王也陳敷陳也常

常法也時夏四海九州也右助也純無貳無雜也都謂壇靖

都功也禹之績大禹所治之九州也肇始也禋精意以致享

也迄至也有成謂有成功也基積累於下以承藉乎上者也

命謂天命宥宏深也密靜密也傚學傚也自逸宴居怠惰而

自棄其身心也緝繼續也熈光明也儀可象也式可法也刑

可依也文王之典即謂此心印集經可也誰非我非他莫可

稱呼而强謂之誰也西西天竺國也好音我有明德可以告

祖師者也嘉賓亦　祖師妙號竺國嘉賓也言　玉皇上

帝既有定命使爲四方訓導我　祖師抱大順之德遂敷陳

常法於四海九州維　祖師其助　上帝實　上帝助我

祖師葢天道無貳無雜我　祖師之德純乎天道普建玄壇

分化九州我今建壇持經禮懴自始迄終如親炙於　祖師

無謂　祖師高高在上而不我察正當夙夜積累功行以承

藉天命宏深其願靜密其心豈敢學世有等人之怠惰自棄

**Interpretation**

This scripture primarily expounds upon the sacred mission shared by the Jade Emperor (the supreme deity in Daoism) and Patriarch King Wen (a venerated Daoist patriarch) to educate humanity. The text opens with an allusion to the *Book of Songs*, stating how heaven blessed King Wen with pure virtue (De), just as Yu the Great demarcated the nine provinces to establish a system of moral instruction. Here, "establishing capitals" refers to setting up Daoist altars (ritual spaces), while "initiating sacrifices" signifies worshipping deities with sincere devotion.

The scripture emphasizes that one should not assume the deities remain aloof and inattentive. Practitioners must accumulate merit day and night to align with heavenly mandate. It warns against emulating lax and indulgent worldly people, urging continuous study to approach the luminous realm. "King Wen’s Canon" specifically refers to this *Heart Seal Scripture Collection*, which practitioners should emulate as their guiding principle.

Later passages explain that "returning west" alludes to the ultimate goal of spiritual practice—returning to the Western Heaven (India, Buddhism’s birthplace, here symbolizing the Daoist celestial paradise). "Auspicious tones" metaphorically represent how practitioners may communicate with the patriarch through their own radiant virtue (De). "Honored Guest" is another honorific title for Patriarch King Wen, illustrating how the Jade Emperor entrusted him with the mission to educate all quarters, while the patriarch established Daoist altars across the nine provinces through his impeccable virtue.

The text concludes by admonishing practitioners: when constructing altars, upholding scriptures, or performing repentance rituals, they must believe the patriarch is never distant. They should advance diligently day and night, harbor grand vows, maintain inner purity, and never lapse into worldly indolence. The phrase "foundational mandate with profound secrecy" signifies that merit accumulation must be as solid as a foundation, while one’s intentions should be both vast and focused.

哉我惟不敢學彼自逸庻冀學有進益以至於光明具足夫

所謂學者但如經所言信受奉行效如其願則可以西歸告

我　祖師我　祖師亦燕然而心樂也

懴禱已陳㳟申諷詠稽首皈依歴運師　九天演政傳心印　無邊願力大光明凡曰有生均警化　曩謨無量化金身　靈壇處處成金碧我今百號盡稱揚　惟願衆生咸受度　一心回向九天心印會上大慈尊(三稱)簡丙上

下土小兆(某)等伏聞玄應祖師開山啓教得二宗八沠而道脉以傳故兆等希仙世有源流統紹今應投誠一心敬禮

一心敬禮玉清贊化宗壇立極開山啓教玄應祖師祖師南宗啓教海蟾明悟宏道純佑帝君祖師北宗啓教重陽全真開化輔極帝君祖師南宗嗣教天台悟真紫陽崇道真君祖師龍門啓教長春全德神化明應主教真君祖師隨山啓教長生輔化宗玄明德真君祖師南無啓教長真凝神玄靜藴德真君祖師遇仙啓教丹陽抱一無爲普化真君祖師華山啓教太古廣甯通玄妙極真君祖師嵛山啓教玉陽體玄廣慈普度真君祖師清靜啓教清靜淵真玄虚順化元君二宗八沠歴代嗣教得道高真祖玄宗師

信禮已周仰對慈尊㳟申懴禱(某等)伏思文王在上　二人從行　自南自北　穆穆厥聲　載用有嗣

**Interpretation**

(This passage is a Daoist repentance liturgy text, containing praises to the ancestral masters and the practitioner's confessions and vows.)

The practitioner declares their commitment to avoid indolence and worldly comforts, aspiring through scriptural study to attain ultimate wisdom. This "study" means practicing the teachings with sincere devotion—such diligent cultivation enables one to return to the primordial source and fulfill their spiritual mission, bringing joy to the ancestral masters.

What follows is a reverent confession through liturgical chanting, expressing wholehearted refuge in the masters. Special homage is paid to the ancestral master who "transmitted the heart-seal through the Nine Heavens' governance"—referring to the lineage holder who imparted core Daoist methods—praised for boundless vows and illuminating power to awaken all beings. The practitioner extols the master's sacred title, praying all sentient beings may receive deliverance.

The scripture records the crucial transmission lineage: Patriarch Xuan Ying initiated the Daoist lineage, forming the Two Schools (Northern and Southern) and Eight Branches. Practitioners ritually bow to:

- Patriarch Xuan Ying, founder of the Jade Purity Transformation Praise lineage altar
- Emperor Haichan Mingwu Hongdao Chunyou, founder of the Southern School (Liu Haichan)
- Emperor Chongyang Quanzhen Kaihua Fuji, founder of the Northern School (Wang Chongyang)
- Master Ziyang (Zhang Boduan), Southern School transmitter
- Master Changchun (Qiu Chuji), founder of the Dragon Gate branch
- Master Changsheng (Liu Chuxuan), founder of the Suishan branch
- Master Changzhen (Tan Chuduan), founder of the Nanwu branch
- Master Danyang (Ma Yu), founder of the Yuxian branch
- Master Guangning (Hao Datong), founder of the Huashan branch
- Master Yuyang (Wang Chuyi), founder of the Yushan branch
- Serene Primordial Lord Sun Bu'er, founder of the Qingjing (Serene Tranquility) branch

After paying respects to the entire lineage, the practitioner continues confessing and vowing. The text concludes with a Shijing (Classic of Poetry) allusion ("King Wen above, two followers accompany"), symbolizing ancestral masters' protection from above while disciples study across north and south, solemnly cultivating to perpetuate the Daoist transmission.

(Note: The "Two Schools and Eight Branches" refer to Quanzhen Daoism's Northern/Southern Schools and their major subdivisions; all listed figures are renowned Song-Yuan dynasty Daoist patriarchs.)

八鸞鶬鶬　克昌厥後　休有烈光　嗟嗟烈祖　以似以續子孫繩繩　昭哉嗣服　嗚呼小子　言告師氏　(偕偕士子將予就之)朝夕從事

二人謂　海蟾劉祖　重陽王祖也南南宗北北宗也穆穆

深遠之意載則也有嗣八沠也八鸞即八沠祖師　張　邱

劉　譚　馬　郝　王　孫也鶬鶬聲之至和者也昌大

而盛也休美也烈光具大願力放大光明也嗟嗟歎而思慕

之辭烈祖謂八沠嗣教祖玄宗師似類也續謂世續宗祖以

脩清靜全真之教也子孫謂八沠嗣教真種子也繩繩戒慎

也昭明也服事也嗚呼自歎之辭小子對越在天自稱之辭

師氏二宗八沠諸祖師偕偕謂率從眾盛也士子凡夫學士

而願脩證種子者也從事謂從事於宗教也言　大乘文王

在上　劉　王二帝君從而行其妙道乃開南北二宗其聲

教既深且遠後之取以爲則用以自脩者則有嗣宗八祖分

開八沠駕八鸞以揚妙道其聲教相和而相以有成故能昌

盛其後嗣如南宗則列傳石薛陳白彭沙鞠留諸葛潘李諸

祖北宗則開龍門隨山南無遇仙華山嵛山清靜諸沠是皆

選仙首等具大願力放大光明教導無窮度人無量豈不盛

大盡美者哉而我復深慕八沠嗣教歴代得道祖玄宗師皆

極類二祖八宗之道範世相繼續以脩清靜全真之教各收

**Interpretation**

This scripture describes the transmission systems of the Northern and Southern Schools within the Quanzhen (Complete Perfection) tradition of Daoism. The eight patriarchs (Zhang, Qiu, Liu, Tan, Ma, Hao, Wang, and Sun) resemble eight harmoniously singing divine birds (the "Eight Luan"), their profound teachings allowing the Daoist methods to flourish and endure. The term "exemplary ancestors" refers to these eight great masters who established the schools, transmitting the teachings of purity, stillness, and Complete Perfection.

"Descendants" denotes the practitioners who inherited the Daoist lineage from these eight patriarchs. These disciples cultivated with diligence (meticulous practice), carrying forward and illuminating the Daoist methods (brilliantly continuing the legacy). The text specifically mentions "teaching masters," referring to the founding patriarchs Liu Haichan and Liu Chongyang, who respectively established the Southern and Northern Schools' major transmission systems.

Subsequent practitioners followed in the patriarchs' footsteps (steadfast scholars), refining their cultivation day and night (devoted morning and evening). The Southern School transmitted teachings through patriarchs like Shi Tai and Xue Daoguang, while the Northern School branched into lineages such as the Longmen (Dragon Gate) and Suishan (Following the Mountain) schools. These inheritors all possessed vast vows, radiating brilliance (fiery radiance) to widely deliver sentient beings.

The scripture concludes with deep reverence for the eight patriarchs and their transmission systems. Generations of cultivators emulated the patriarchs' exemplary conduct (continuing in likeness), practicing the teachings of purity, stillness, and Complete Perfection, ensuring the unbroken continuity of the Daoist lineage. Each branch school nurtured outstanding talents, allowing Daoist methods to spread far and wide.

種子以爲子孫列三大戒以戒慎身心故皆能明其明德嗣

全真之教服儒仙之服心心相印聖聖相傳昭著來嗣興行

妙道嘆我小子深恐負　歴祖之心傳今謹上言徧告　祖

師(如率衆禮則誦偕偕士子)言率從同道也(如一人禮則誦將予就之)言我將正於有

道也朝夕不倦而從事于宗教惟願　祖師共鍳微忱俯垂

汲引焉

懺禱已陳㳟申諷詠稽首皈依玄應師　二宗八沠諸宗祖　歴世三朝唐宋元開宗傳戒心燈續　玉帝曩謨選世仙　光明遴納全真族我今景行願皈神　儒仙有種登金籙　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞窮壚僻壤徧産神仙欽承玉帝慈悲簡設五方總領兆等希仙咸蒙鐸化今應投誠一心敬禮

一心敬禮祖師總領嵎夷司鐸宏教韓大真君祖師總領明都司鐸宏教陳大真君祖師總領明堂司鐸宏教柳大真君祖師總領靈䑓司鐸宏教徐大真君祖師總領幽都司鐸宏教曹大真君五師幕下歴刧承化得道高真神仙真士

信禮已周仰對慈尊㳟申懴禱(某等)伏思普天之下　徧爲爾德　其維哲人　順帝之則　天保定爾定之方中　自南自北　自西自東　昭兹來許　媚於庶人以引以翼　畢來既升　有依其士　克廣德心　烝烝皇皇

**Interpretation**

This scripture is a repentance liturgy text from the Quanzhen (Complete Perfection) school of Daoism, primarily consisting of disciples confessing to their patriarchs and seeking guidance. The mentioned "Jade Purity's Praise of Transformation and Nine Heavens' Governance of the Heart-Seal Treasure Repentance" is an important Daoist repentance method used by practitioners for self-reflection and spiritual purification.

The opening section describes how practitioners cultivate virtuous roots like sowing seeds, establishing the "Three Great Precepts" to discipline body and mind, thereby illuminating the inherent luminous De (Virtue/Power). Quanzhen practitioners (representing a major Daoist school) wear attire blending Confucian and Daoist elements, transmitting the sages' teachings heart-to-heart, aspiring to propagate the wondrous Dao.

The confessional portion follows: The disciple expresses profound trepidation at potentially failing the ancestral transmission, now reverently disclosing their sincere intentions to the patriarchs. Whether leading communal worship ("the steadfast scholars" refers to guiding fellow practitioners) or practicing solitary cultivation ("following the path" denotes pursuing the true Dao), they diligently uphold the teachings day and night, beseeching the patriarchs to witness this sincerity and grant guidance.

Subsequently, five Great Perfected Lords (high-ranking celestial officials) governing different regions are enumerated: Great Perfected Lord Han oversees the eastern Yu-Yi region, Great Perfected Lord Chen governs the southern Ming-Du, Great Perfected Lord Liu presides over the central Ming-Tang, Great Perfected Lord Xu administers the western Ling-Tai, and Great Perfected Lord Cao rules the northern You-Du. Practitioners devoutly pay homage, affirming that even in remote areas one may attain immortality, expressing gratitude for the Jade Emperor's compassion in establishing these five regional overseers to enlighten all beings.

The conclusion employs Shijing-style verses in praise: All under heaven bathe in the patriarchs' grace as the wise follow celestial principles. May heaven bless practitioners—whether from east, south, west or north—with guidance and ever-expanding De. This passage conveys the practitioner's aspiration to receive divine protection and enhance their cultivation through this repentance liturgy.

來獻其琛　哀我人斯　于疆于理　庶曰式臧　亦其福女

普徧也爲爾德者言則而象之猶助爾爲德也哲人脩士也

天保謂　天帝慈悲保兹脩士也定爾定此五方司鐸也方

中謂明堂南謂明都北謂幽都西謂靈䑓東謂嵎夷來未來

世也許猶所也媚愛也引導其前後也翼相其左右也畢俱

也既盡也升舉也依愛而可任也皇皇盛也獻貢也琛寳也

于疆在此疆界也理里也臧善也言徧天下之善皆可以助

爾爲德特人有智愚之分未能皆知自脩其維濬哲之士能

順　天帝之法則以脩其身故　天帝保之而定以五方司

鐸以總領五方神仙真士定之于中則曰明堂自明堂以南

屬明都以北屬幽都以西屬靈䑓以東屬嵎夷使明招後世

之證果者以居其所此　天帝之愛我庶人也　司鐸真君

因體　天帝愛人之心以愛人故每導其前後相其左右必

使脩真有路進道無魔及其成功則來一人而舉一人俱來

則盡舉之初不限于額也其所舉者皆可愛可任之士盡能

擴充其功德之心故既衆且盛而貢之　天庭一如獻寳者

之無美不備焉可哀我人亦居處于五方疆理之中惟不能

自脩其德是以不升今得受持心印庻幾可以取法可以脩

善行圓八百功滿三千則本方　司鐸宏教真君亦將降福

於汝言福汝者不敢輙言升我於天也

懴禱已陳㳟申諷詠

**Interpretation**

This scripture expounds the principle of how the Celestial Emperor (the supreme deity in Daoism) protects and blesses spiritual practitioners. The Celestial Emperor shows special favor to those wise individuals who follow the Dao (the Way) and cultivate both body and mind, dispatching the Five Directions' Guardian Deities (Wufang Siduo) to oversee the immortals and true practitioners in each region. The central realm is called the Hall of Light (Mingtang), the south is the Capital of Light (Mingdu), the north is the Dark Capital (Youdu), the west is the Spirit Terrace (Lingtai), and the east is known as Yuyi—these are all abodes for those who will attain the fruit of the Dao in the future.

The Five Directions' Guardian Deities, embodying the Celestial Emperor's compassion, guide practitioners forward, shielding them from harm and ensuring their path remains free of demonic obstacles. Whenever someone achieves progress in cultivation, they are recommended to the celestial court like a precious treasure offered without reservation. Those recommended are individuals of noble virtue, capable of bearing great responsibilities and continuously expanding their merit (De).

Yet it is lamentable that ordinary people dwelling within these five realms often fail to consciously cultivate virtue, thus remaining unable to ascend beyond worldly existence. However, if one can uphold the Heart Seal (the fundamental method of Daoist practice), emulate virtuous deeds, and accumulate eight hundred virtuous acts and three thousand merits, the Guardian Deity of their respective realm—the Great Teacher of Spreading Teachings (Hongjiao Zhenjun)—will bestow blessings. The term "bestow blessings" is used humbly here, not daring to claim outright that one can achieve immortality and ascend to the heavens.

The scripture concludes by stating that these words of repentance and prayer have now been fully expressed and should be reverently recited. This passage reflects the Daoist concept of "resonance between heaven and humanity," emphasizing the relationship between personal cultivation and divine protection—through accumulating merit, one may receive the blessings of the divine.

稽首皈依宏教君　五方總領真仙輩　同風振鐸化羣生普天率土均承誨　玉帝曩謨選世仙　光明遴納金仙隊我今皈命葆天真　願叨蔭庇脩無閡　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞九天演政法重雷霆欽承玉帝慈悲簡設五師判令兆等承符咸叨法庇今應投誠一心敬禮

一心敬禮祖師正一嗣教虚靖玄通宏悟張大真君祖師雷霆啓教白洞靈庵火師汪大真君祖師先天啓教一元無上救苦薩大真君祖師地司啓教金鼎妙化執法申大真君祖師五雷掌教先天混元一炁莫大真君五師幕府歴代掌教得道高真祖玄宗師

信禮已周仰對慈尊㳟申懴禱(某等)伏思庶民小子　視天夢夢　回遹其德　昏椓靡共　肆皇天弗尚　如雷如霆　載震載夙　以赫厥靈　惟兹皇祖　受命自天　戒我師旅　來旬來宣　維予胥忌　敬天之渝　兢兢業業　敷時繹思　念我無祿　燕及皇天　衎我烈祖佛時仔肩(如祈恩懴罪及常禮則誦此)

夢夢不明之貌回違也遹僻也昏椓昏亂椓䘮之人也共音

㳟供也謂供爲人之職也肆故也弗尚厭棄之也震驚也夙

肅也戒誡也師雷霆五師府部帥師也旅衆也旬徧也宣布

也胥相也渝變也兢兢戒謹也業業危懼也敷布也繹思尋

**Interpretation**

This passage is a liturgical confession text from the Daoist scripture *Jade Clarity Hymn of Transformation: Nine Heavens Governance Heart Seal Precious Repentance*, expressing devotees' sincere devotion and repentance toward Daoist patriarchs and deities.

It begins with prostrations to the Great Teaching Lord (a revered Daoist deity) and the Five Directional True Immortals, praising their merits in enlightening sentient beings. Mentioning the Jade Emperor (supreme deity in Daoism) selecting worldly transcendents to join the ranks of Golden Immortals (advanced celestial beings), devotees pray to preserve their innate nature, receive divine protection, and practice without obstacles.

The text then venerates five major patriarchs:

1. Zhengyi (Orthodox Unity) School Patriarch Celestial Master Zhang (Grand True Lord Xu-Jing Xuantong Hongwu Zhang)

2. Thunder Magic School Patriarch True Lord Wang (Grand True Lord Bai-Dong Ling'an Huoshi Wang)

3. Salvation Lord Master Sa (Grand True Lord Yi-Yuan Wushang Jiuku Sa)

4. Earth Department Law Master Shen (Grand True Lord Jin-Ding Miaohua Zhifa Shen)

5. Five Thunder Law Master Mo (Grand True Lord Xiantian Hunyuan Yi-Qi Mo)

The confession follows: Mortals in their foolish ignorance, lacking in virtue (De) and acting chaotically, have provoked celestial wrath manifested through thunderous warnings. Devotees implore ancestral spirits for protection while urging the Thunder Department (Daoist thunder deity system) to widely display its awesome power. Trembling with reverence, they reflect on their meager blessings, hoping not to fail the expectations of heaven and patriarchs.

The final commentary explains archaic terms: "Mengmeng" denotes muddled confusion, "huiyu" means straying from the proper path, and "hunzhuo" refers to disorderly people. The Five Thunder Masters' Office and its commanders represent the thunder magic deity system, reminding devotees to approach celestial transformations with reverent awe.

繹而思念也祿謂福力也燕享也衎喜樂也烈祖　雷霆五

幕祖師也佛音弼弼也仔肩任也言庶民小子愚昧者多以

視蒼蒼之天謂夢夢然而不明遂自違僻其明德昏亂椓䘮

不供人職如子不孝臣不忠兄不友弟不㳟之類是也故

皇天厭惡而棄絶之發於雷霆大曰雷小曰霆雷主善霆主

惡是即雷霆府院之所判令也雷鳴而人肅㳟霆震而人戰

慄以彰　天之威靈而非夢夢也惟　文尼道君受命于

昊天上帝誡諭雷霆五師之衆徧昭其德宣布其威我民自

然相與顧忌兢業于心而不敢爲惡以敬畏上天之變怒時

時戒謹在在危懼即發一言一行必先尋繹天理深思人道

惟恐或有未合於天之處然念我尚無福力感格　皇天惟

求　五祖真君喜我樂我以助我爲人之道以得完我明德

庻無愧怍于天人之際也維彼不順　爲鬼爲蜮　爲民不利　豈曰不極　肆皇天弗尚　如雷如霆　載震載夙　以赫厥靈　惟兹皇祖　受命自天　戒我師旅　來旬來宣　我龍受之　上天之載　以謹昏怓　毋俾正敗　伐鼓淵淵　旟旐有翩　衎我烈祖佛時仔肩(如降魔除祟則誦此)

不順謂不順乎天也鬼隂魄也蜮短狐也極謂極其毒害也

龍讀寵與寵同載事也謹歛束之意昏怓猶讙譁也正敗正

道敗壞也淵淵聲尚和平而未暴怒也旟畫鳥隼旗也旐旂

**Interpretation**

This scripture primarily explains how those who fail to follow the Heavenly Dao will incur celestial punishment, while those who conform to cosmic principles receive divine protection. The text mentions "thunderclaps" (representing celestial retribution in Daoism) as comprising two aspects: thunder (léi) governing virtuous deeds and peals (tíng) overseeing wickedness. When thunder rumbles, people respond with solemn reverence; when peals shake the earth, they tremble in awe—these manifestations reveal Heaven's majestic authority.

Those who violate cosmic principles resemble guǐmèi (malevolent spirits of the underworld) and duǎnhú (legendary harmful creatures), bringing harm to common people. Behaviors like filial impiety, disloyalty to rulers, and fraternal discord provoke the August Heaven's disdain and abandonment. Conversely, the Daoist deity Wénní Dàojūn, commissioned by the Supreme Celestial Sovereign (the highest Daoist divinity), instructed the Five Thunder Masters (founders of thunder rituals) to manifest celestial might, inspiring reverential fear among the populace.

Ordinary people, blinded by ignorance, often perceive the Heavenly Dao as obscure and thus recklessly violate cosmic principles, resulting in moral confusion. The scripture teaches constant vigilance in speech and action—every word uttered and deed performed must be carefully examined for alignment with heavenly and human principles, lest one transgress the Dao. Those who feel their virtue insufficient to move Heaven may supplicate the Five Ancestral True Lords (venerated Daoist patriarchs) for joyful protection to cultivate complete virtue.

The concluding section describes chanting this scripture when subduing demons. "Disobedience" refers to defying celestial will; "ghosts" indicate yin spirits, while "yù" represents harmful creatures. Through ritual instruments—drums (common in Daoist ceremonies) and banners adorned with falcons (yú) or long streamers (zhào)—practitioners invoke the power of heroic ancestors (Daoist patriarchs) to undertake the sacred task of demon-subjugation. The entire ritual demands solemn serenity, safeguarding orthodoxy from corruption.

旐也翩翩翻動也言維彼不順於天之物則爲鬼怪爲妖蜮

以爲我民大不利豈不毒害極致哉故　皇天厭棄而發于

雷霆震驚戰肅以顯其靈惟　道君受命於　天誡諭雷霆

師衆徧昭其德宣布其威以除民之大害我既得承　天寵

受兹心印職當代　天宣化輔正摧邪禁其讙譁歛其妖孽

勿使正道少有敗壞故伐鼓以迎神淵然和平以期神化建

旗以招靈翩然從容使自皈依　五師真君出傳正法以至

我諒必聞而喜樂之而助我以任此護道降魔之職也

懴禱已陳㳟申諷詠稽首皈依大法師　五宗流演萬千沠　無邊法力大神通凡曰有生均感戴　玉帝曩謨選世仙　光明遴入金仙隊我今(皈命復皈神　慧目常明垂顧盼　嗣法掌雷霆　願叨法庇誅邪祟)　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞經籙法籙乃天地之玄宗運化之寳典欽承玉帝慈悲設院分庫以蔵天寳故兆等願求經法．咸得受持今應投誠一心敬禮

一心敬禮祖師經法全籙都提總紫清白大真君祖師經籙内院都提按金輪梅大真君祖師經籙外院都提按洞淵沈大真君祖師法籙内院都提按冲靖留大真君祖師法籙外院都提按都功彭大真君祖師經籙内院左庫都提典李大真人祖師經籙内院右庫都提典陳大真人

**Interpretation**

Those rebellious entities that defy the celestial Dao act like ghosts and demonic creatures, wreaking havoc among the people with their extreme malevolence. Thus, Heaven despises them and unleashes the awe-inspiring power of thunder to suppress and eradicate them, manifesting the majesty of the celestial Dao. The Daojun (the supreme deity of Daoism), following Heaven’s mandate, admonishes the thunder deities to widely spread their virtue (De) and exercise their divine might to eliminate harm for the people.

Having received Heaven’s grace and the transmission of the "Heart Seal" (a secret Daoist cultivation method), it is my duty to propagate the celestial teachings on behalf of Heaven, assist the orthodox path, eradicate evil influences, silence the clamor that disturbs human hearts, and subdue all manner of demonic beings, ensuring that the true Dao remains untainted. Therefore, we beat the drum to welcome the descent of the divine, awaiting their manifestation in solemn tranquility; we raise banners to summon the true spirits, allowing them to naturally and effortlessly align with the orthodox path. The Five Patriarch-Zhenjun (referring to five perfected beings who transmit the Dao) have imparted the true teachings to me, and I trust that, moved by my sincerity, they will gladly assist me in upholding the orthodox path and subduing demonic obstacles.

The penitential prayer has already been presented, and now I reverently recite: I bow and take refuge in the Great Dharma Master. The five lineages of transmission have given rise to myriad methods, their boundless power manifesting great divine abilities, for which all living beings are grateful. The Jade Emperor (the supreme celestial deity of Daoism), in times past, selected immortals from the mortal realm, admitting the virtuous into the ranks of golden immortals. Now, with my whole heart, I take refuge in the Dao, praying for the illumination of wisdom to watch over me. May I inherit the thunder methods and receive the protection of the Dao’s teachings to eradicate evil. With single-minded devotion, I turn to the Great Compassionate Ones of the Nine Heavens Heart Seal Dharma Assembly (repeated three times).

We, the humble Daoists of the lower realm, so-and-so, solemnly record: The scriptures (Jing) and registers (Fulu) are the most profound roots between Heaven and Earth, the treasured classics that govern creation. Grateful for the Jade Emperor’s compassion in establishing repositories to safeguard these celestial treasures, we vow to seek and uphold these teachings in their entirety. Now, with sincere hearts, we take refuge and reverently bow: With single-minded devotion, we pay homage to the Patriarch-Zhenjun—the Supreme Zhenjun who oversees the Purple and White, the Golden Wheel Plum Zhenjun, the Cavernous Abyss Shen Zhenjun, the Chongjing Liu Zhenjun, the Dugong Peng Zhenjun, as well as the Great Perfected Li and Great Perfected Chen, who oversee the left and right treasuries of the scripture registers within the inner court.

祖師經籙外院左庫都提典林大真人祖師經籙外院右庫都提典張大真人祖師法籙内院左庫都提典張大真人祖師法籙内院右庫都提典洪大真人祖師法籙外院左庫都提典潘大真人祖師法籙外院右庫都提典施大真人經籙法籙四院八庫六時提核無量仙真經籙法籙四院八庫六時守護無量神王下土靈壇經筵法座侍宸典禁一切真靈

信禮已周仰對慈尊㳟申懴禱(某等)伏思民之方殿屎　匪大猶是經　以先祖受命　人尚乎由行肆成人有德　以對于天下　俾爾彌爾性　俾爾昌而大我求懿德　威儀是力　古訓是式　孔淑不逆　維民之則命于下國　則莫我敢遏

殿屎無知呻吟之貌猶道也經常也先祖先輩各宗之祖師

也由循也對答也彌終也性謂天命威可畏也力勉也古訓

即大蔵經法古大人先生之遺典也命猶令也下國謂下土

四海九州也孔甚大也淑柔順也不逆不悖于道也言下民

愚迷不逢指引方在無知呻吟之際斷不能自尋大道以爲

常行之路幸先輩列祖高真受　天之命暢演經法宣布人

間人于是而知所遵行故凡成乎人者苟有明德以對揚上

天下地之神靈而立于天地之間然後得以壽考福祿終爾

天年佑啟後嗣昌盛光大則我何不于經于法求我本然之

**Interpretation**

This scripture records the sacred names of the Patriarchs and Perfected Ones (Zhenren) from the Daoist Scripture and Register Bureau (Jinglu Yuan), the institution governing Daoist classics and talismans (Fulu). It mentions four principal Perfected Ones: Perfected Lord Lin, Perfected Lord Zhang, Perfected Lord Hong, and Perfected Lord Pan, who respectively oversee the left and right repositories of the outer and inner courts where Daoist scriptures are stored. Additionally, numerous immortal beings and divine kings like Perfected Lord Shi stand guard over these sacred texts ceaselessly in six daily watches (each watch comprising four hours of the day-night cycle).

The latter section expounds a vital teaching: ordinary people often dwell in bewildered ignorance, like those moaning in illness, unable to awaken spontaneously to the Great Dao (Da Dao). Fortunately, through successive generations, Patriarchs have received the Mandate of Heaven to transmit these scriptural teachings to humanity, enabling people to follow the righteous path. The text emphasizes that Dao cultivators should emulate the ancient sages' instructions (where "ancient precepts" refer to Daoist scriptures), nurture virtuous character (Yi De, "exemplary virtue"), revere heaven and earth (Wei Yi, "awe-inspiring dignity"), and accord with celestial destiny (where "Xing" denotes heavenly mandate). Those who cultivate thus will not only perfect their virtue ("becoming virtuous persons") but also receive divine protection, enjoying longevity, prosperity, and flourishing descendants.

Finally, the scripture reveals that seekers of the Dao should discover their original true nature (Benran Zhi Xing, "inherent essence") through these classics, for they are precious legacies left by ancestral Patriarchs. These texts guide people to never contravene the Dao (Bu Ni Yu Dao) while becoming moral exemplars ("standards for the people").

美德勉于威儀法于古訓務使柔順爲德不悖于道以爲後

民之所取法夫我果根本于經法則雖行萬國九州亦莫敢

遏我所宣之常經矣此即十七大光明之終歸于無能勝也

惟經法實然

懴禱已陳㳟申諷詠稽首皈依大蔵王　真經妙法諸提核　洋洋法語聖謨存浩浩神通與道德　玉帝曩謨啓蔵傳　九旒三冕遥而集我今珍重得受持　生生世世服無斁　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞人欲登天必由傳度神而演政不外經綸欽承玉帝慈悲簡設二同以主其事故兆等求玄得明道德今應投誠一心敬禮

一心敬禮祖師仙真傳度登天明道真君祖師經綸演政神璣明德真君登天幕府承宗受戒歴代得道師尊神璣幕府過化存神歴代得道師尊

信禮已周仰對慈尊㳟申懴禱(某等)伏思天之牖民　靡所止疑　降予卿士　率由羣匹　教之誨之有孝有德　君之宗之　以引以翼　庶民小子　亦又何求有馮有翼　式固爾猶　宣哲維人　敷政優優　天命不僭我獨不敢休　我其夙夜　是致是附　順彼長道　無沗皇祖　繩其祖武　何求為我　誕先登于岸　俾緝熈于純嘏

牖開明也言天啓其心也疑音兀定也降奉　天命而降鍳

**Interpretation**

This scripture passage elucidates the principles Daoist practitioners should follow and the contents of repentance and supplication to the divine. It comprises three main layers:

First, it emphasizes that practitioners must establish virtue (De) as their foundation, with conduct conforming to the teachings of ancient sages. Maintaining gentle and harmonious dispositions without violating the Dao (the Way) enables one to become a model for the people. As long as we adhere to the fundamental principles of the scriptures, no one in the world can obstruct our propagation of the true path. This illustrates how the "Seventeen Great Illuminations" ultimately lead to the "Supreme Realm," for the principles of the scriptures are eternally true.

Next comes the repentance and prayer section. Practitioners reverently bow and prostrate, taking refuge in the Great Treasury King (a revered Daoist deity) and numerous authentic scriptures and wondrous methods. The text praises the Jade Emperor (one of Daoism's highest deities) for initiating scriptural transmission, with celestial beings of the Nine Heavens gathering in assembly. Practitioners vow to cherish and uphold these scriptures, practicing them diligently across lifetimes while wholeheartedly devoting themselves to the compassionate honored ones (high-ranking deities) present at the Nine Heavens Heart Seal Dharma Assembly.

Finally, the passage details the repentance ritual. Practitioners humbly refer to themselves as "lowly disciples of the mundane world," recognizing that mortals seeking celestial ascension must receive transmission from ancestral masters, and that divine teachings cannot exist apart from scriptures. They then devoutly pay homage to various ancestral masters and perfected lords: including those who transmitted the path to celestial ascension, expounded the mysteries of governance and teaching, and all enlightened masters throughout history. After completing these prostrations, they continue with repentance and supplication.

Quoting the Book of Songs, the scripture explains how heaven enlightens the people, sending sages to teach filial piety and virtue (De). Practitioners vow to cultivate diligently day and night, following the ancient path without disgracing their ancestors, inheriting the way of former sages to pursue pure blessings. Here "enlightenment" refers to opening wisdom, while "stability" indicates peace—both describing how heaven illuminates human hearts and sends down the celestial mandate to observe all beings.

也卿士謂傳度演政二師皆玄都正卿位列玉清師相也率

由皆領也羣衆也匹類也君法也宗主也馮謂可爲依者翼

謂可爲輔者優優寛裕之意僭賞之差也致推極也附謂躡

于道也長道無增無减之常道也繩繼也武跡也誕發語辭

岸道之極至謂到家處也嘏福也言天欲啓下民之心以爲

善無所定止故降二師相以司登天神璣二幕總領庶民教

以孝誨以德使之慈祥純孝篤實輝光可以興起善端涵養

德性鎮其躁妄消其邪念日改月化則民皆有所法而有所

宗又恐其䧟于一偏故復導其前後輔其左右務使不即不

離不偏不倚以馴致乎中庸之道而後已如是而庶民小子

亦又何所歉求其未能特達者則有　傳度真君可以爲依

傅其未能自立者則有　演政真君可以爲保輔以此憑翼

式固爾道心其聰明睿智之人亦知感　天之敷政寛以撫

民裕以養民矣然　夭命終不可僭則我何敢獨惰而休息

耶正當夙夜不懈以致乎功用之極以附于道德之宗順彼

常道無减無增自不致沗辱于　祖師可以繼列祖高真之

蹟矣夫道德之士所求在我者惟取一誠誠者非自成己而

已也要知有受必有傳能開來乃爲繼徃葢不過曰我先自

拔于溺海以造道之極致方使後人引我爲的繼續心燈之

光明純乎天道以同受天福也

懴禱已陳㳟申諷詠

**Interpretation**

This passage discusses the status and duties of two honored Daoist deities, Chuandu Zhenjun (True Lord of Transmission and Ordination) and Yanzheng Zhenjun (True Lord of Expounding Governance), the Xuandu Zhengqing (Orthodox Ministers of the Mysterious Capital). In the Jade Clarity (Yuqing) wonderland, one of the Three Pure Ones (Sanqing) realms, they hold the high office of teacher and minister and oversee the edification of sentient beings.

These two Zhenjun are like the statutes of a sovereign and the leaders of a lineage; they are the ones on whom sentient beings may rely (feng) and by whom they may be assisted (yi). With a generous and all-embracing attitude (youyou), and through a teaching that clearly distinguishes reward and punishment (jianshang zhi cha), they guide people to reach the utmost of the Dao (the Way; zhi tui ji).

The Heavenly Dao wishes to open the hearts of the common people toward goodness, but good conduct has no fixed standard; therefore it dispatches these two Zhenjun to preside over the wondrous divine mechanism for ascending to Heaven (the two curtains of the divine mechanism, shenji ermu) and to take overall charge of the people’s edification. They teach by filial piety and instruct by virtuous conduct (De), causing people to become kind and filial, sincere and radiant, thereby cultivating good intentions, nurturing virtuous nature, and eliminating restless and delusive thoughts.

They worry that people will become one-sidedly attached to one extreme, so they lead from front and back and assist from left and right, enabling people neither to cling too closely nor to drift too far away, neither to lean to one side nor the other, until they finally reach the Way of the Mean (Zhongyong). Even ordinary people, as long as they sincerely aspire to the Dao, will not be left lacking: those whose capacity is insufficient may rely on Chuandu Zhenjun, and those who find it difficult to stand on their own may receive the protection of Yanzheng Zhenjun.

The intelligent should perceive the generosity of Heaven’s governance: it both pacifies the people and nurtures the myriad beings. Yet the Heavenly Mandate cannot be overstepped (cannot be disobeyed); those who cultivate the Dao should advance diligently day and night, seek the utmost of the Dao and De (the utmost of function and use), and follow the eternal and unchanging great Dao (the constant Dao neither decreases nor increases). Only thus can they be without shame before the patriarchs and continue the cultivation footsteps of the immortals and perfected of successive generations.

The “sincerity” (cheng) sought by true cultivators of the Dao is not only for self-fulfillment; it also requires knowing how to transmit the tradition. Just as one draws oneself out of the sea of suffering and reaches the highest realm of the Dao, one must also become a guiding lamp for later generations, so that the light of the lamp of the mind continues, aligns with the Heavenly Dao, and together enjoys the blessings bestowed by Heaven (gu).

Finally, it expresses repentance and prayer and reverently recites the scripture (Jing). This passage particularly emphasizes that cultivators of the Dao must both cultivate themselves and bear the mission of transmission; through the edification of the two Zhenjun, they bring sentient beings back to the central and upright Dao.

稽首皈依傳道師　經綸演政傳心印　慈悲化度降人天有生性命均歸正　玉帝曩謨簡二真　使司二職何其慎我今得度運神璣　靈䑓一片惟方寸　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞靈開北上應號中宫欽承玉帝慈悲簡設諸真鎮治兆等求玄普蒙應化今應投誠一心敬禮

一心敬禮祖師中宫元鎮體元承化陶大真君祖師中宫理治扶元助教黄大真君祖師中宫協鎮三洞傳經陶大真人祖師中宫協理三戒秉教周大真人宗師中宫贊菩内簾考功高大真人宗師中宫贊善外簾考功韓大真人宗師中宫執法内簾紀過徐大真人宗師中宫執法外簾紀過朱大真人宗師中宫接引各治都真陳大真人宗師中宫接引各治都仙王大真人宗師中宫接引各治都神潘大真人宗師中宫接引各治都士李大真人宗師中宫接引各院左宫張太真人宗師中宫接引各院右宫胡太真人宗師中宫提勘各曹玉冊周大曹官宗師中宫提勘各曹丹書秦大曹官宗師中宫提勘各曹青編諸大曹官宗師中宫提勘各曹黒簿胡大曹官宗師中宫提覈各靖左府杜大真官宗師中宫提覈各靖右府龔大真官中宫判府笤籖香火列位仙官中宫丹房笤籖香火列位仙官

**Interpretation**

I reverently bow to the venerable masters who transmit the Daoist teachings. These sacred scriptures are passed down through the Heart Seal tradition (a secret lineage of Daoist practice), using compassionate means to guide all beings toward liberation. Every living being may return to the true path through cultivation, as evidenced by the Jade Emperor (supreme deity of Daoism) carefully selecting two perfected beings (zhenren) for important celestial duties. Now, through my practice of circulating the divine mechanism (an internal cultivation method), my spiritual terrace (referring to the heart-mind) has attained clarity within that sacred inch of space. With utmost sincerity, I offer prayers to all Compassionate Venerables (honorific title for Daoist deities) gathered at the Nine Heavens Heart Seal Assembly.

We mortal cultivators have heard: The Central Palace of the Northern Dipper (an important Daoist celestial realm) has opened its spiritual response. Through the Jade Emperor's compassion, numerous perfected beings have been dispatched to govern and maintain order. All who seek the Dao have received this universal transformation, and now we should worship with sincere hearts.

We devoutly pay homage to the following patriarchs and masters:

- Perfected Lord Tao the Great, who preserves the primordial foundation of the Central Palace and inherits the Daoist lineage
- Perfected Lord Huang the Great, who administers the Central Palace's religious affairs and assists in spiritual transformation
- Perfected Being Tao the Great, who coordinates the Three Caverns (Daoist scriptural classification) and transmits the scriptures
- Perfected Being Zhou the Great, who oversees the Three Precepts (fundamental Daoist commandments) and upholds the teachings

And to the various masters responsible for specific functions:

- Perfected Being Gao the Great (internal affairs) and Han the Great (external affairs) who evaluate merits
- Perfected Being Xu the Great (internal affairs) and Zhu the Great (external affairs) who record transgressions
- Perfected Beings Chen, Wang, Pan, and Li who guide practitioners
- Most Venerable Zhang (Left Palace) and Most Venerable Hu (Right Palace) who oversee various institutions
- Archivists Zhou, Qin, Zhu, and Hu (celestial officials recording merits and faults)
- True Official Du the Great (Left Bureau) and True Official Gong the Great (Right Bureau) who inspect cultivation sites
- And all the celestial officials of the Central Palace Judgment Bureau and Elixir Chamber responsible for ritual offerings

(Note: Terms like "Perfected Lord" [da zhenjun], "Perfected Being" [da zhenren] reflect hierarchical distinctions in the Daoist pantheon. "Archivists" [caoguan] refers to celestial officials handling specific duties, while "jìng" denotes Daoist practice spaces.)

中宫内外贊理真司諸仙真衆中宫分治九州玄壇無量真衆治院曹靖日晉高真無量真衆心印會中傳經秉教列位師尊心印會中招功謝過無量真衆心印會中三教二儀無量真衆

信禮已周仰對慈尊㳟申懴禱(某等)伏思天監在下　散無友紀　帝謂文王　止基廼理　假哉天命於此中鄉　在宫載考　經營四方　四方咸發　莫不率從牖民孔易　上入執宫功　君子宣猷　秉心無競　生民如何　莫肯用訊　於乎小子　既順乃宣　無俾作慝　燕及皇天　庶幾夙夜　無菑無害　保有厥士　式序在位

監監視也散散濫也友紀綱紀也止居也基定也理治也假

大也中鄉中宫也宫即中宫謂靈開宫之無上宫也經謂經

綸也營謂營度也發應也上入謂上升而入靈開也宫功中

宫鎮理合屬之諸職也猷政治也秉執也無競謂無所偏祖

爭競也訊法語也宣化也慝惡之匿于心者厥士如造士吉

士選士之類是也位謂人爵謂天爵也言　皇天監視下民

皆散濫而無綱紀故特謂　大乘文王居丹元斗君府定靈

開無上宫以理下土九州之綱紀維我　祖師欽承至大之

天命因建壇於中宫以考理綱紀經綸營度于四方而四

方皆如響之應無不率從　祖師之風化於此見天之牖民

**Interpretation**

This scripture depicts a sacred ritual setting in Daoism, describing how various celestial beings assist in governing all creation from the Central Palace (Zhonggong, the divine celestial court at heaven's center).

Within and beyond the Central Palace dwell countless perfected immortals (Zhenxian) and deities who oversee the infinite mysterious altars (Xuantan) across the Nine Provinces (ancient China's administrative divisions). In the governance offices like Caojing, numerous perfected adepts (Gaozhen) practice cultivation daily.

During the Heart Seal Assembly (Xinyin Hui) - an important Daoist ritual - there are masters who transmit scriptures, celestial registrars who record merits and faults, confessional rites, and deities representing both the Three Teachings (possibly Confucianism, Buddhism, and Daoism) and the Two Modes (Yin-Yang).

The text then presents confessional prayers: "We reverently bow before the Compassionate Ones (Cizun), examining ourselves. Heaven constantly observes the mortal realm, witnessing humanity's disorderly conduct without proper governance. Thus the Celestial Emperor (Tian Di) commanded the Cultural King (likely a Daoist patriarch) to establish residence in the Palace of Cinnabar Primordial Dipper Lords (Danyuan Doujun Fu), founding the Supreme Palace of Spiritual Opening (Lingkai Wushang Gong) to govern the Nine Provinces below."

"Our patriarchs, upholding Heaven's mandate, established ritual platforms in the Central Palace, instituting governing principles to administer all directions. People everywhere responded wholeheartedly, all following the patriarchs' teachings. This shows how easily Heaven guides humanity toward goodness - the key lies in ascending to participate in the Central Palace's sacred duties."

"Gentlemen should propagate the true Dao (Zhengdao), maintaining impartial hearts. Yet ordinary people resist following these principles. Therefore we admonish future generations: having aligned with celestial principles, widely proclaim them without harboring hidden malice. Only thus can we harmonize with August Heaven (Huangtian), maintaining peace day and night, preserving this land where talents find their proper stations."

Key terms are then explained: "Observation" means celestial oversight; "disorder" indicates chaotic conduct; "governing principles" refers to social order; "residence" denotes peaceful dwelling; "foundation" means stability; "administration" is governance; "great" signifies magnitude. "Central Abode" (Zhongxiang) is the Central Palace, namely the Supreme Palace of Spiritual Opening. "Management" involves strategic planning; "arrangement" means organization; "response" indicates compliance; "ascension" refers to entering the Spiritual Opening Palace. "Palace duties" are the Central Palace's governance responsibilities. "Statecraft" means governance affairs; "upholding" suggests maintaining; "impartial" indicates unbiased conduct; "admonition" refers to legal principles; "propagation" means teaching; "malice" indicates hidden wickedness. "These scholars" refers to capable individuals; "station" denotes both earthly ranks and celestial positions.

以爲善之甚易易也且以見上入靈開而執官中諸職者其

教不速而成也夫中宫諸君子宣猷理治皆一秉于天心無

有爭競偏袒生民如何而竟莫肯用此大訓也嘆我小子苟

能將順其化不使纎介之惡稍匿于心則天君泰而萬善朝

元何難致享　皇天庶幾夙夜𡨴靜無有菑眚擾我之身無

有禍害撓我之心由是鞭心精進中宫諸真自保我以入士

列可以憑式就序而居於位天爵人爵如願而登也

懴禱已陳㳟申諷詠稽首皈依無上宫　鎮靈治事諸真座　過功經教簿書存靖曹院治遴材富　昨者都仙貢二真　玉皇簡命諸僚佐我求心印願皈身　祈恩啓沃登雲路　一心回向九天心印會上大慈尊(三稱)簡丙上(全)簡丙下

下土小兆(某)等伏聞九天演政官判眞靈欽承玉帝慈悲簡設都正都䕶職無大小咸賴品題(兆等脩真我欲召靈)還希(簡⬤指使)今應投誠一心敬禮

一心敬禮大都正府顔大真君左都正府裴大真君右都正府白大真君左副都正曾大真君右副都正趙大真君大都䕶府顔大神君左都䕶府張大神君右都䕶府許大神君左副都䕶雷大神君右副都䕶南大神君都正府選散郎佐命一切真官都䕶府選散騎効力一切靈官二府帳下指揮如意一切真靈

**Interpretation**

This scripture passage describes a practitioner's repentance and prayer to the deities of the Nine Heavens Administrative Palace, seeking the empowerment of the "heart seal" (a Daoist term referring to celestial confirmation attained through cultivation) to advance spiritual practice and eliminate misfortunes.

The opening section emphasizes that virtuous conduct is actually quite simple—by maintaining purity of heart and harboring no evil thoughts, one naturally aligns with the Dao (the Way). The celestial deities each fulfill their duties, impartially overseeing worldly affairs. The practitioner laments why people refuse to follow these teachings and expresses the wish that by conforming to the Dao and preserving purity of mind, they may receive divine protection.

The passage then details the specific repentance and prayer. The practitioner reverently pays homage to the deities of the Nine Heavens Administrative Palace, including:

- The Five Great Rectifying Lords, such as the Supreme Perfected Lord Yan of the Grand Rectifying Bureau
- The Five Great Protecting Lords, such as the Divine Lord Yan of the Grand Protecting Bureau
- Various Perfected Officials and Numinous Officials under the Rectifying and Protecting Bureaus

These deities are celestial officials appointed by the Jade Emperor (the supreme deity in Daoism) to govern worldly affairs. Through sincere worship, the practitioner hopes to gain their protection, aiding in dispelling calamities, advancing cultivation, and ultimately attaining perfection in the Dao.

The concluding phrase, "all numinous beings under the command of the two bureaus," refers to the numerous celestial officials and spirit generals who can be freely dispatched by these deities, all possessing the power to support practitioners. The entire passage illustrates the Daoist religious practice of purifying body and mind through repentance and veneration of deities in pursuit of spiritual cultivation.

信禮已周仰對慈尊㳟申懴禱(某)等伏思濟濟多士　矯矯虎臣　不吳不揚　烝徒增增　有命自天天命匪懈　宜兄宜弟　文武爲憲　此令兄弟　允文允武左右奉璋　受天之祜　思皇多士　耆定爾功　無小無大以作爾庸　我聞有命　有覺德行　則篤其慶　以戾庶正惟彼不順　攘之剔之　具禍以燼　我儀圖之　有倬其道脩之平之　以作爾寳　鐘鼓喤喤　武夫洸洸　既昭假爾思輯用光

濟濟盛貌多士謂真官也矯矯武貌虎臣謂靈官也吳音話

不吴不揚肅也增增眾也兄謂大都䕶府　顔大神君諱杲

卿也弟謂大都正府　顔大真君諱真卿也文武爲憲謂分

提合屬真官靈官也左右謂左右府與左右副都也璋真君

神君所執以承宣　符命者思語助辭皇美也多士乃總稱

謂真靈官衆也耆致也無小無大猶言事無大小也作爲也

庸用也命謂天命覺直大也篤厚也慶善也戾定也攘剔謂

穿剔去其繁冗也禍滅也燼刼火洞燃之餘也倬明貌脩理

也平治也喤喤鐘鼓齊鳴之聲洸洸武夫之貌輯和也光顯

也言真靈官衆盡嚴肅而率此散郎散騎之衆皆承　天命

于　天帝使勿懈于其位惟　顔公兄弟分領都正都䕶二

府統領文武以分憲合屬真靈葢　顔公兄弟皆有令德信

**Interpretation**

This scripture depicts the solemn majesty of Zhengguan (high-ranking celestial officials) and Lingguan (guardian deities) within the Daoist celestial hierarchy. Countless immortal officials and divine generals stand in solemn formation, neither clamorous nor ostentatious, all having descended by decree of Heaven. Special mention is made of the two immortal lords Yan Gaoging and Yan Zhenqing (historically renowned loyal ministers later venerated as Daoist deities), who respectively oversee the Grand Protectorate (Daduhufu) and the Grand Rectification Bureau (Dadu Zhengfu), commanding both civil and martial celestial officials.

These divine officials hold jade tablets (ceremonial insignia of authority) while receiving heavenly blessings. Regardless of rank, each fulfills their designated role with precision. The text emphasizes emulating these officials' De (Virtue), eliminating superfluous complexities as one prunes a tree to preserve its essence. Amidst the harmonious resonance of bells and drums, the awe-inspiring guardian deities manifest their majestic presence, collectively upholding celestial order and manifesting the dignity of the Dao.

Note: The "Great Divine Lord Yan" refers to Tang Dynasty loyalist Yan Gaoging, while "Great Perfected Lord Yan" denotes his younger brother Yan Zhenqing—both deified for their righteousness in Daoist tradition. The "Grand Protectorate" and "Grand Rectification Bureau" represent administrative structures within the Daoist pantheon, mirroring earthly governmental systems.

能矢文德而奮武功其左右　裴　白　曾　趙　張　許

雷　南八大真君皆克奉承　天心宏宣　天道故此盡

善盡美之多士克致定其文德武功此事無大小悉出於都

正都䕶二府所調度焉我聞　天帝有真官以正道靈官以

䕶道之命故知有直大之道德功行者則厚其福力以使定

衆正惟彼不順于天理者則攘除而穿剔之一如芟木之棄

繁冗使盡滅于刼火洞燃之際我順其義而忖度之葢惟此

光明大道能勤脩理而平治之卽可以供二府之選以爲

天之所寳我今鳴鐘播鼓稽首皈神如見真靈笑貌具在壇

庭願　諸真君光明感格輯和世人各因其材啓佑于道使

具諸願力證諸光明同登　天選也○一觧(如通真召靈則)若曰願

諸真君光明感格輯和真靈各放光明威力應召即臨效

如其願一如　金令感召應騐律令

懴禱已陳㳟申諷詠稽首皈依二府君　府開左右統真靈　揚文耀武大光明安邦定國英聲盛　曩承玉勅建玄壇　分提文武仍元命我今(繼緒印天心有事召真靈)　願(脩功烈知天乞指揮來演)政　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞太虚雲篆人不能知下土蕪辭天不可瀆欽承玉帝慈悲簡設誥章二院兆等𥸤天得䝉通達今應投誠一心敬禮

一心敬禮

**Interpretation**

This passage describes a scene from the advanced Daoist repentance ritual known as the "Nine Heavens Heart Seal Treasure Liturgy," where supplicants invoke various high-ranking perfected lords (zhenjun). The eight great perfected lords mentioned—Pei, Bai, Zeng, Zhao, Zhang, Xu, Lei, and Nan—are important deities who assist the Celestial Emperor. They excel in both promoting civil virtues (wende) and martial protection (wulue).

These perfected lords devoutly follow the Celestial Heart (tianxin, the supreme cosmic will) and widely propagate the Dao (the cosmic law). Whether in civil governance or martial affairs, whether major or minor matters, all are coordinated by the two celestial bureaus: the Bureau of Rectification (duzheng) and the Bureau of Protection (duhu), which respectively oversee education and guardianship. The Celestial Emperor appoints perfected officials (zhenguan) who uphold the orthodox path and numinous officials (lingguan) responsible for protection. Practitioners of high virtue and complete merit receive abundant blessings, while those who violate cosmic principles are eliminated—like pruning excess branches—utterly purged in the kalpa fire (jiehuo, the purifying flames of cosmic renewal).

If cultivators diligently follow this radiant path, they may be selected to join the Bureau of Rectification or the Bureau of Protection, becoming valued talents of the celestial realm. During the ritual, the striking of bells and drums accompanies reverent prostrations, as if the perfected lords visibly manifest upon the altar with benevolent smiles. The supplicants pray for the lords' numinous response, beseeching guidance according to each individual's capacity, the fulfillment of aspirations, and the realization of luminous states—ultimately attaining celestial selection together.

The text particularly highlights the ritual segment of "summoning the numinous in communion with perfection" (tongzhen zhaoling): the prayer for the perfected lords to manifest their awe-inspiring power and descend upon summons, responding swiftly as if receiving the Celestial Emperor's golden decree. This is followed by rhymed eulogies praising the two bureau lords (duzheng and duhu), extolling their leadership over the host of perfected beings—equally adept in civil education and martial protection—and recounting how they once established the Mystic Altar (xuantan) by the Jade Emperor's decree to oversee civil and martial affairs.

Finally comes the repentant devotee's aspiration: to inherit the Celestial Heart dharma lineage, summon perfected beings when needed, and through cultivation merit, comprehend the celestial will—receiving the Great Compassionate Lord's (dacizun) guidance at the Nine Heavens Heart Seal Dharma assembly. The self-referential "humble supplicant of the lower realm" (xiatu xiaozhao) acknowledges: the mysteries of the Supreme Void (taixu, cosmic origin) transcend ordinary understanding, and crude mortal words cannot adequately express reverence for heaven. Yet by the Jade Emperor's compassion, repentance texts are established, allowing mortals to communicate with the celestial realm—now is the time for sincere worship.

承宣誥旨欽承元命邵大真君總核奏章升聞協德趙大真君誥旨中書三百六十五座真官奏章謄録三千六百五十真官二院效用典章從事一切真官二院待詔佐命效力無量真司二院賚奏佐命效力無量真司

信禮已周仰對慈尊㳟申懴禱(某)等伏思上天之載　無聲無臭　載錫之光　不尚有舊　羣黎百姓莫予云遘　赫赫厥聲　憯不知其故　其維哲人　在帝左右　致天之屆　赫赫明明　有馮有翼　乃覯于京　人亦有言　爲章于天　莫遂莫達　念我土宇　哀哉不能言及爾斯所　是斷是遷　遂視既發　既備乃奏　燕及皇天我將我享　有飶其香　召公是似　來假來饗　念我無禄敬㳟明神　保佑命爾　賚我思成

載事也謂誥旨也舊舊章也覯見也憯憂也致天之屆謂承

宣誥旨也京下土之廣居也章奏章也遂遂其願也達達于

天也土宇塵世也不能言謂不能以言自達于天也爾謂

趙真君諱普也斯所謂奏章院也斷剪裁也遷改削也發謂

發而上達也燕進也飶芬香也召公謂奉公而感召也似事

也㳟供也言上天之事無聲無臭是不可聞不可覺者但有

光明之赫奕以示人下土不有舊章何以按圖尋索故庶民

百姓莫能見見聞聞則上天雖示以赫赫之聲靈而世人尚

**Interpretation**

This passage describes the sacred bureaucratic system for transmitting memorial documents (zouzhang) during Daoist purification rituals (zhaijiao). It first introduces two important divine beings: Grand Immortal Shao, responsible for conveying celestial decrees, and Grand Immortal Zhao, charged with reviewing memorials submitted from the human realm.

The celestial court maintains an extensive document processing system: 365 perfected officials (zhen'guan) handle the transmission of imperial edicts, while 3,650 perfected officials are assigned to transcribe memorials. Two key bureaus—"the dual offices"—contain various specialized perfected officials: those who enforce regulations, those awaiting imperial assignments, and those assisting in document transmission, all possessing immeasurable divine power.

Following this is a penitential prayer: We reverently bow and confess before the compassionate exalted deities. Contemplating how Heaven operates silently and without scent (quoting the Book of Songs phrase "wusheng wuxiu"), revealing itself only through radiance. Without established precedents in the human realm, ordinary people struggle to comprehend celestial will. Though Heaven manifests its glory clearly, mortals still fail to grasp its profundity. Only the wise can stand beside the Celestial Emperor to convey heavenly mandates.

The text employs Book of Songs allusions to describe document processing: "cutting" refers to editing memorials, "adjusting" means modifying content, and "dispatching" indicates transmission to the celestial court. "Extending to august Heaven" describes presenting fragrant offerings to the celestial realm, reminiscent of Duke Shao's pious service to the spirits during the Zhou dynasty. The passage concludes with reverence: We respectfully serve the radiant deities, seeking protection and hoping our sincere intentions may reach celestial awareness.

Annotations clarify: "convey" refers to transmitting edicts, "capital" denotes human dwellings, "memorial" means zouzhang, "earthly domain" indicates the mortal world, "Perfected Lord Zhao" is Zhao Pu Zhenjun, "this" refers to the memorial bureau. "Fragrant" describes the aroma of offerings, while "Duke Shao"—the virtuous Zhou statesman—symbolizes devout religious service.

不知其何故徒深憂疑無從知　天之心維我　邵大真君

文明濬哲升神于天在　帝之側承宣誥㫖威光顯赫文字

彰明頒示下民一如有據可憑有圈可印而發現于庶民耳

目廣衆之間此言太虚雲篆人不能知全賴誥旨院承宣誥

旨而人乃知之夫下土之人亦每有言辭作爲表章以哀𥸤

天莫能遂其志願而逕達于　帝庭每自思念謂我下土塵

俗不能發言自達惟至　趙大真君奏章院内爲我剪裁改

削遂付檢章所校訂其訛轉付録事繕成雲篆發賫奏使以

上達　天庭乃得進呈于　帝前此言下土蕪辭天不可瀆

全賴奏章院總核奏章而天乃通焉我今進我享祀之腆尚

有苾芬之馨爲奉公事敬申感召惟願　二大真君來壇降

格饗我虔誠願我　真君尚念我人無有祿位供養神明勿

以爲過而保佑我所思之事如辭應感而成就也

懴禱已陳㳟申諷詠稽首皈依二院尊　天人上下錫通靈　皇天有命賴欽承升聞協德裨天政　玉帝曩謨簡二真一誥章二院何其慎我今懴禱布丹誠　祈恩核奪通宸聽　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞吉人爲善維日不足凶人爲不善亦惟日不足欽承玉帝慈悲簡設十干勘案兆等過功咸蒙勘定今應投誠一心敬禮

一心敬禮參訂勘案六甲日直褚大真君

**Interpretation**

This scripture describes the dilemma of ordinary people being unable to communicate directly with heaven, and the process of transmitting messages through two Perfected Lords (Lord Shao the Great and Lord Zhao the Great) as intermediaries.

Mortals cannot comprehend the will of heaven—their hearts are filled with anxieties yet they have no means of understanding. Lord Shao the Great (a revered Daoist deity) possesses transcendent wisdom, ascending to accompany the Celestial Emperor and bearing the responsibility of conveying divine decrees. His majestic presence transforms celestial writings into edicts comprehensible to mortals, as clear and trustworthy as official documents bearing seals, allowing common people to witness them with their own eyes. The mentioned "cloud scripts of the Great Void" (mysterious celestial writings) are indecipherable to ordinary humans, relying entirely on the Edict Transmission Bureau (a celestial documentation office) for translation and delivery.

Common folk also often submit memorials to petition heaven, but their crude language struggles to reach the celestial courts. People realize that as mundane beings, their words cannot directly ascend to heaven's ears—they must go through the Memorial Bureau where Lord Zhao the Great resides. This institution revises and polishes mortal petitions, proofreads them through the Inspection Office, where recording officials then transcribe them into celestial script before celestial messengers deliver them to the heavenly courts. This illustrates that coarse mortal speech must not profane the divine—only after the Memorial Bureau's vetting can petitions reach their destination.

Now devotees offer abundant sacrifices and fragrant incense, sincerely praying for the two Perfected Lords to descend to the ritual platform. May the Lords understand that mortals lack high rank or wealth to serve the deities lavishly, and not disdain these modest offerings, granting protection so their wishes may be fulfilled.

Following this is a repentant hymn praising the two Perfected Lords as bridges between heaven and earth. It mentions that the Jade Emperor (supreme Daoist deity) personally selected these two Lords to oversee the Edict Transmission Bureau and Memorial Bureau respectively, highlighting their importance. Devotees sincerely repent, beseeching approval of their petitions.

Finally, homage is paid to Lord Chu the Great of the Six Jia Days (a deity recording human virtue and vice), acknowledging how virtuous people always feel their good deeds are insufficient, while the wicked believe their misdeeds fall short. Grateful for the Jade Emperor's compassion in establishing the Ten Heavenly Stems Investigation Office (an institution evaluating virtue and vice), ensuring all merits and faults receive just assessment, devotees offer heartfelt worship.

同參勘案六甲日直劉大真君同知勘案六甲日直施大真君參訂勘案六乙日直狄大真君同參勘案六乙日直劉大真君同知勘案六乙日直李大真君參訂勘案六丙日直張大真君同參勘案六丙日直唐大真君同知勘案六丙日直張大真君參訂勘案六丁日直宋大真君同參勘案六丁日直李大真君同知勘案六丁日直陸大真君參訂勘案六戊日直李大真君同參勘案六戊日直陳大真君同知勘案六戊日直余大真君參訂勘案六己日直李大真君同參勘案六己日直王大真君同知勘案六己日直鐵大真君參訂勘案六庚日直陸大真君同參勘案六庚日直洪大真君同知勘案六庚日直于大真君參訂勘案六辛日直張大真君同參勘案六辛日直趙大真君同知勘案六辛日直程大真君參訂勘案六壬日直杜大真君同參勘案六壬日直李大真君同知勘案六壬日直楊大真君參訂勘案六癸日直陳大真君同參勘案六癸日直虞大真君同知勘案六癸日直黄大真君勘案使司三千二百八十五座欽問真官勘案使司三千二百八十五座咨政真官勘案使司報闕咨斗七百三十直日真官勘案使司天人判府一百二十警化真官勘案使司真靈判府一百二十警化真官

**Interpretation**

This scripture documents the divine hierarchy of the "Judicial Bureau of Investigation" (Kan'an Shisi) in Daoist cosmology. This sacred institution within the celestial bureaucracy oversees the observation of human virtues and transgressions, maintaining records of merits and faults.

The text first enumerates sixty rotating Perfected Lords (Zhenjun), organized according to the sixty-day cycle of the celestial stems and earthly branches, from the six "Jia" periods (Jiazi, Jiaxu, etc.) to the six "Gui" periods (Guiyou, Guiwei, etc.). Each day is governed collectively by three Perfected Lords bearing distinct surnames—such as Perfected Lord Liu and Perfected Lord Shi—with clearly defined roles: "Chief Examiner" (Can Ding), "Co-Examiner" (Tong Can), and "Deputy Examiner" (Tong Zhi).

The subsequent section outlines the comprehensive structure of this investigative system: 3,285 "Inquiry Officials" (Qinwen Zhen'guan) responsible for interrogations, an equal number of "Policy Advisors" (Zi Zheng Zhen'guan) handling administrative affairs, and 730 "Daily Duty Officials" (Zhi Ri Zhen'guan) who report daily to the Big Dipper Deities (Beidou Xingjun). Additionally, there are 240 "Admonition Officials" (Jinghua Zhen'guan) divided between the "Celestial and Human Judgment Bureau" (Tianren Panfu) and the "Perfected Spirits Judgment Bureau" (Zhenling Panfu), tasked with warning and guiding humanity.

Together, these deities form an intricate celestial surveillance network. According to Daoist belief, they ceaselessly document human conduct as the basis for future rewards or retributions. This system embodies the Daoist cosmology of "Heaven-Human Resonance" (Tianren Ganying), wherein earthly actions directly invoke celestial observation and response.

勘案使司鬼神判府三百六十警化真官勘案使司人禽判府三百六十警化真官勘案使司升降判府七百三十警化真官勘案使司生死判府七百三十警化真官勘案使司過功判府七千三百警化真官勘案使司災福判府七千三百警化真官

信禮已周仰對慈尊㳟申懴禱(某)等伏思下民之孽　非降自天　不日不月　憯莫懲嗟　昊天泰憮爲猶將多　擇三有事　淪胥以舖　三事就緒　不僭不濫昭假于下　我日思邁　彼宜有罪　士民其瘵　此宜無罪予其懲而毖後患　我生靡樂　如彼遡風　爲謀爲毖　如彼飛蟲　何能有定　以作爾庸　予慎無罪　𡨴丁我躬

孽禍之基也懲有所傷而知戒也泰甚也憮大也猶考案也

三有事謂　師相真君參訂勘案　侍中真君同參勘案

諫議真君同知勘案也淪作輪觧胥相也日也鋪敷政也緒

各判府所掌之案也僭賞之差也濫刑之過也邁徃也瘵病

也毖謹也患罪過也遡向也飛蟲惘惘然而無所定向也丁

災也言下民之孽原非降自上天因民於日之所作月之所

爲不知憂慮於未傷以先自謹戒故　昊天甚大而考案甚

多乃擇師相侍中諫議三座真君輪以日干敷陳天政而

三真君因就各判府所掌之事勘定其過功災福賞不僭刑

**Interpretation**

This passage of scripture describes the system of divine officials in the Daoist pantheon responsible for inspecting good and evil in the human world. The text lists six kinds of judgment courts (tribunals), each with a specific number of “Warning and Transforming True Officials” (immortal officials charged with warning and edification) overseeing different domains: ghosts and spirits; humans and animals (the relation between humans and animals); promotion and demotion (advancement and dismissal in office); life and death; faults and merits (records of merit and demerit); and disasters and blessings (the determination of fortune and misfortune).

What follows is a prayer in which the faithful confess to the deities. Its general meaning is that the sins of ordinary people are not sent down by Heaven but arise from their own failure to reflect on themselves. Although Haotian (Heaven) is vast and boundless, it reviews human good and evil through three high-ranking immortal officials—the True Lord Shixiang (Master-Minister), the True Lord Shizhong (Palace Attendant), and the True Lord Jianyi (Remonstrance Advisor). These three True Lords take turns on duty and, together with the immortal officials of the various judgment courts, hear cases, ensuring that rewards and punishments are properly applied—rewards are not wrongly given and punishments are not misused.

The text explains that the “three on duty” (san you shi) refer precisely to these three True Lords: the True Lord Shixiang presides over the hearing of cases, the True Lord Shizhong takes part in review, and the True Lord Jianyi joins in adjudication. They rotate on duty like a wheel, handling the affairs under the jurisdiction of each judgment court. Finally, it stresses that disasters among the people are not sent down by Heaven; rather, because people ordinarily do not know caution and fear, Heaven uses this rigorous system of inspection to uphold justice.

不濫昭然降格於下土雖一念所所思皆存於案而無差忒

故知彼人而宜有罪者無論學士凡夫皆依例勘定使受其

瘵如此人而宜無罪者當知惟恐有傷先自戒謹尚恐後來

犯於罪謫不免于瘵人能如此謹慎則我生正無寸晷可以

貪樂之處一如向風而行不前即却故凡謀慮作爲皆宜謹

慎甚恐如彼飛蟲不明于過功罪福之分惘惘然而無所定

向將何能戒定其心洞明天理以作中庸正道之功用乎我

但慎守我心使無一毫犯于罪過則　三座真君豈猶降災

於我身哉

懴禱已陳㳟申諷詠稽首皈依勘案司　輪參八府威權擅　因緣罪福了明時衆生去惡而從善　玉帝曩謨命使司　刑期無刑案清案我今懴悔釋前愆　證盟信誓投椽判　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞惠廸吉從逆凶惟影嚮災福之來釀于功過欽承玉帝慈悲簡設三元提案兆等脩行咸蒙稽察今應投誠一心敬禮

一心敬禮上元周甲過功提按王大真君上元周甲災福提按吕大真君中元周甲過功提按許大真君中元周甲災福提按張大真君下元周甲過功提按張大真君下元周甲災福提按范大真君上元上宫過功廵按七千三百警化真官上元上宫災福廵按七千三百警化真官

**Interpretation**

This scripture expounds the Daoist teachings on karmic retribution for good and evil deeds, and how repentance can eliminate karmic transgressions. The general meaning is as follows:

The divine beings clearly observe all human actions, recording every thought of virtue or vice. Whether scholar or commoner, all who commit offenses will face corresponding punishments according to celestial law, while even the innocent must remain vigilant against accidental transgressions. Human life is fleeting, leaving no room for indulgent pleasures—like walking against the wind, every step requires caution.

Those who remain confused as fluttering insects, unable to distinguish merit from fault or blessings from calamities—how could they possibly calm their Shen (spirit), comprehend heavenly principles, or follow the correct path? If we strictly guard our original mind without committing the slightest transgression, why would the Three True Lords (Daoist deities overseeing karmic retribution) ever bring misfortune upon us?

The text then presents repentance prayers, invoking various deities responsible for recording merits and faults: the Upper, Middle, and Lower Primordial periods (Daoist temporal division called Sanyuan) each have True Lords specifically documenting merits and misfortunes, along with 7,300 Inspecting True Officials who monitor human conduct. The repentant practitioner vows sincere remorse, bowing before these deities to seek absolution for past transgressions.

A crucial emphasis appears here: blessings and calamities follow humans as shadows follow forms—inevitable consequences accumulated through one's deeds. Now through the Jade Emperor's compassion, the Three Primordials investigative system (Sanyuan evaluation) has been established. All cultivators must undergo this examination, making heartfelt repentance all the more essential.

上元中宫過功廵按七千三百警化真官上元中宫災福廵按七千三百警化真官上元下宫過功廵按七千三百警化真官上元下宫災福廵按七千三百警化真官中元上宫過功廵按七千三百警化真官中元上宫災福廵按七千三百警化真官中元中宫過功廵按七千三百警化真官中元中宫災福廵按七千三百警化真官中元下宫過功廵按七千三百警化真官中元下宫災福廵按七千三百警化真官下元上宫過功廵按七千三百警化真官下元上宫災福廵按七千三百警化真官下元中宫過功廵按七千三百警化真官下元中宫災福廵按七千三百警化真官下元下宫過功廵按七千三百警化真官下元下宫災福廵按七千三百警化真官三元九宫過功災福審按詳按一切真官三元九宫過功災福存按銷按一切真官三元九宫糾過稽功散災布福一切真官三元九宫佐命效力典籍從事一切真官

信禮已周仰對慈尊㳟申懴禱(某)等伏思明明在下　赫赫在上　神之弔矣　其德不爽　念我土宇民各有心　或聖或否　𡨴莫我聽　我其夙夜　克咸厥功庻幾有臧　不烖我躬

弔音的至也爽差也各有心謂人心邪正之不同也聖謂合

于道者否不合于道者也咸積累也烖與災同言人於下元

**Interpretation**

This passage describes the divine surveillance system within the Daoist "Three Origins and Nine Palaces" framework. In Daoist cosmology, the universe is divided into three temporal-spatial dimensions: Upper Origin (Shangyuan), Middle Origin (Zhongyuan), and Lower Origin (Xiayuan). Each Origin further divides into Upper, Middle, and Lower Palaces, collectively called the Nine Palaces. Each palace is guarded by 7,300 "True Officials of Vigilant Transformation" responsible for inspection and monitoring.

These divine officials perform two main functions: "Merit and Fault Patrols" record the virtuous deeds and transgressions of living beings, while "Disaster and Blessing Patrols" oversee karmic retribution. They meticulously examine, document, and settle (either canceling or balancing) people's good and evil actions, distributing misfortunes or blessings accordingly. There are also specialized officials who investigate faults, assess merits and virtues, as well as those who assist in enforcement and maintain records.

The latter part constitutes a repentance text, conveying that: The deities observe everything with perfect clarity from above, their virtue (De) being impeccably just. Reflecting upon our shared living space, we recognize human hearts contain both good and evil—some aligned with the Dao (sagely), others deviating from the right path (corrupt). Through daily self-reflection, we aspire to accumulate merit and virtue, thereby shielding ourselves from calamities.

Note: The character "弔" here means "arrival" (of deities); "爽" denotes error or discrepancy; "烖" is an alternate form of "灾" (disaster). This text emphasizes both the thoroughness of divine surveillance and the vital importance of personal cultivation and merit accumulation.

有明明之德者則轉在上元當受赫赫之天命言下因上果

則上因中果中因下果概可知也言爲善者如此則爲惡者

必如彼又可知也蓋神明降監糾過紀功散災布福皆依天

德毫無差錯特念我下土人心各有邪正之不同或合于道

或未盡合于道神人之周廵豈獨于我而無聞見者我當夙

夜自警不使少犯罪過竭力盡志以成功德庶幾有福善之

報而不降災于我身也

懴禱已陳㳟申諷詠稽首皈依提按司　九宫廵按諸真衆　下民歴刼過功煩銷存詳審行災福　曩謨玉帝校河源　聖凡甄别按期會我知補過在脩功　惟願災銷而福降　一心回向九天心印會上大慈尊(三稱)簡丙下(全)簡丁

下土小兆(某)等伏聞九州攸同咸錫土姓欽承玉帝慈悲簡設九州糾察兆等⬤倫咸蒙攸叙今應投誠一心敬禮

一心敬禮九州糾察大都監府郭大真君左副都監揚州糾察司馬大真君左副都監荆州糾察吕大真君左副都監梁州糾察王大真君左副都監雍州糾察韓大真君左副都監冀州糾察范大真君左副都監⬤州糾察富大真君左副都監青州糾察王大真君左副都監徐州糾察歐陽大真君左副都監豫州糾察包大真君

信禮已同仰對慈尊㳟申懴禱(某)等伏思

**Interpretation**

This scripture expounds the Daoist teachings on karmic retribution and divine surveillance. Those who possess luminous virtue (De) will receive heaven's favor and bear illustrious celestial mandates. The chain of cause and effect operates with precision—superior causes yield intermediate results, intermediate causes yield lesser results. The principle that good begets good and evil begets evil is clearly manifest.

The divine beings descend to the human realm to monitor the merits and faults of all living beings, distributing calamities and blessings according to each person's virtue (De) without the slightest error. However, considering that human hearts contain both righteousness and wickedness—some aligned with the Great Dao (Da Dao), others deviating from it—how could these inspecting deities possibly overlook our deeds when they patrol and observe? Therefore, we must remain vigilant day and night, striving to avoid transgressions while wholeheartedly accumulating merit. Only thus may we potentially receive blessings and avert disasters.

The following section contains the ritual of repentance and supplication. Devotees pay homage to the compassionate deities presiding over the Heart Seal Ritual Assembly of the Nine Heavens (repeating the invocation three times). It then enumerates the Rectifying Perfected Lords (Zhenjun) overseeing the nine ancient Chinese provinces:

- Great Rectifying Lord Guo, Chief Inspector of the Nine Provinces
- Rectifying Lord Sima of Yang Province
- Rectifying Lord Lü of Jing Province
- Rectifying Lord Wang of Liang Province
- Rectifying Lord Han of Yong Province
- Rectifying Lord Fan of Ji Province
- Rectifying Lord [Fu] of [Missing Character] Province
- Rectifying Lord Wang of Qing Province
- Rectifying Lord Ouyang of Xu Province
- Rectifying Lord Bao of Yu Province

The congregation collectively venerates these deities responsible for provincial surveillance, offering sincere repentance and prayers. Through introspection on their faults, they seek to rectify transgressions through spiritual practice, praying for the elimination of misfortunes and the bestowal of blessings.

This passage exemplifies the Daoist concept that "divine beings watch from just three feet above one's head," as well as the religious practice of dispelling calamities and seeking blessings through repentance and cultivation. The institution of the Nine Provinces' Rectifying Lords also reflects Daoism's characteristic correspondence between the divine hierarchy and human administrative systems.

天命降監　不顯亦臨　民之訛言　昭假無贏　九有有截其笠伊糾　保佑命爾　陳錫哉周　普天之下　亦孔之將哀我小心　不敢怠遑　庻無大悔　自天降康　神罔時怨監亦有光

監監察也臨臨民也訛悞也九有九州也笠覆也周周圍四

海九州也將奉也大悔以大過而得大罪也康安𡨴也怨怨

惡也光光容也言　天命都監降視于九州民雖不見其顯

然在上而神實監臨于民故凡民之言語作爲稍有訛岐皆

昭鍳而無有餘剩况九州皆有副都監齊臨監察糾過監功

以覆九州之玄壇以保佑生民之大命敷政錫福周遍無遺

普天之下亦甚崇奉我能小心謹慎不敢怠惰暇逸以行我

善庻幾保無大過免于大罪上天降我以安康之福考察諸

神亦無所怨惡　都監真君與有光容焉

懴禱已陳㳟諷詠稽首皈依郭府君　九州紏察九真君　金身罔不留金闕一心氷心鑑下民　玉帝曩謨簡眾真　都監佐演九天政我今皈命(本九)州神　惟願慈悲頒寵命　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞九州大地風土不齊欽承玉帝慈悲分簡各州鍳察兆等脩持咸蒙明鍳今應投誠一心敬禮

一心敬禮揚州東南鍳察大使李大真君揚州正南鍳察大使王大真君揚州西南鍳察大使李大真君

**Interpretation**

This scripture depicts the Daoist belief in the Nine Heavens Overseer True Lord (a deity who monitors human virtue and vice) observing all beings across the Nine Provinces, along with the ritual content for devotees' repentance and supplication.

The celestial realm dispatches deities to oversee the mortal world. Though ordinary people cannot perceive their physical forms, these divine beings truly observe humanity from the shadows. No misdeed or erroneous speech among the populace escapes their omniscient scrutiny. Throughout the Nine Provinces, deities stand guard at every region—rectifying transgressions, recording merits, and sheltering the destinies of countless beings. These gods bestow boundless grace and blessings, receiving reverent worship under heaven. We must maintain constant awe in our hearts, never lapsing into negligence or indulgence, to avoid grave offenses. Only then will heaven grant peace and health, and the deities harbor no displeasure toward us. The radiant presence of the Nine Heavens Overseer True Lord perpetually illuminates the human realm.

The following constitutes the repentance prayer scripture: With utmost sincerity, we prostrate before the Nine Provinces Rectifying True Lords (nine deities overseeing each province). Though these True Lords reside in the Golden Palace (celestial court), their mirror-like minds unerringly reflect upon the mortal world below. The Jade Emperor (supreme deity in Daoism) personally selected these True Lords, appointing the Overseer to assist in administering the affairs of the Nine Heavens. Now we devoutly take refuge in our regional guardian deity, beseeching their compassionate blessings.

The ceremonial protocol concludes thus: We mortal devotees deeply understand the diverse customs across the Nine Provinces. Grateful for the Jade Emperor's mercy in dispatching Overseer True Lords to illuminate our spiritual practice, we now perform sincere obeisance—paying respects in sequence to the three Overseer True Lords of Yang Province (one of the ancient Nine Provinces): the Southeast Overseer Envoy Li the Great True Lord, the Due South Overseer Envoy Wang the Great True Lord, and the Southwest Overseer Envoy Li the Great True Lord.

揚州正西鍳察大使張大真君揚州西北鍳察大使范大真君揚州正北鍳察大使何大真君揚州東北鍳察大使范大真君揚州正東鍳察大使傅大真君揚州正中鍳察大使劉大真君荆州正南鍳察大使趙大真君荆州西南鍳察大使張大真君荆州正西鍳察大使苗大真君荆州西北鍳察大使司馬大真君荆州正北鍳察大使王大真君荆州東北鍳察大使侯大真君荆州正東鍳察大使李大真君荆州東南鍳察大使孫大真君荆州正中鍳察大使申大真君梁州西南鍳察大使狄大真君梁州正西鍳察大使陳大真君梁州西北鍳察大使陳大真君梁州正北鍳察大使張大真君梁州東北鍳察大使竇大真君梁州正東鍳察大使陳大真君梁州東南鍳察大使陳大真君梁州正南鍳察大使鄧大真君梁州正中鍳察大使陳大真君雍州正西鍳察大使蘇大真君雍州西北鍳察大使宋大真君雍州正北鍳察大使劉大真君雍州東北鍳察大使趙大真君雍州正東鍳察大使李大真君雍州東南鍳察大使聶大真君雍州正南鍳察大使梅大真君雍州西南鍳察大使彭大真君雍州正中鍳察大使趙大真君冀州西北鍳察大使方大真君冀州正北鍳察大使傅大真君

**Interpretation**

This scripture enumerates the various "Great Perfected Lords" (Da Zhenjun) in Daoist belief who oversee supervisory duties across different regions. These celestial officials guard the eight cardinal directions (east, southeast, south, southwest, west, northwest, north, northeast) and the central position within five major territories: Yangzhou, Jingzhou, Liangzhou, Yongzhou, and Jizhou.

Each Great Perfected Lord is named in the format "[Surname] Great Perfected Lord," such as Lord Zhang, Lord Fan, Lord He, or Lord Fu, with specific supervisory responsibilities for their assigned direction. For instance, Yangzhou's western supervisory ambassador is Great Perfected Lord Zhang, Jingzhou's southern ambassador is Great Perfected Lord Zhao, while Liangzhou's southwestern ambassador is Great Perfected Lord Di. The central position in each territory is guarded by a "Central Supervisory Ambassador"—Yangzhou's center being governed by Great Perfected Lord Liu, and Jingzhou's by Great Perfected Lord Shen.

These records reflect the Daoist practice of sanctifying China's geographical directions through the establishment of a celestial bureaucracy to administer regional affairs. As heavenly emissaries, the Great Perfected Lords monitor the merits and transgressions within their jurisdictions. This system correlates closely with ancient Chinese administrative divisions and directional worship, embodying the Daoist worldview of "cosmic-human correspondence" (tianren xiangying).

冀州東北鍳察大使滕大真君冀州正東鍳察大使張大真君冀州東南鍳察大使張大真君冀州正南鍳察大使田大真君冀州西南鍳察大使蘭大真君冀州正西鍳察大使喩大真君冀州正中鍳察大使范大真君兗州正北鍳察大使劉大真君兗州東北鍳察大使陳大真君兗州正東鍳察大使傅大真君兗州東南鍳察大使錢大真君兗州正南鍳察大使彭大真君兗州西南鍳察大使鄭大真君兗州正西鍳察大使文大真君兗州西北鍳察大使張大真君兗州正中鍳察大使杜大真君青州東北鍳察大使邵大真君青州正東鍳察大使劉大真君青州東南鍳察大使陳大真君青州正南鍳察大使鄭大真君青州西南鍳察大使查大真君青州正西鍳察大使曾大真君青州西北鍳察大使張大真君青州正北鍳察大使申大真君青州正中鍳察大使㓂大真君徐州正東鍳察大使徐大真君徐州東南鍳察大使陳大真君徐州正南鍳察大使譚大真君徐州西南鍳察大使周大真君徐州正西鍳察大使賈大真君徐州西北鍳察大使胡大真君徐州正北鍳察大使蔡大真君徐州東北鍳察大使李大真君徐州正中鍳察大使蘇大真君豫州正中鍳察大使謝大真君豫州東南鍳察大使許大真君

**Interpretation**

This scripture enumerates the Daoist guardian deities known as Zhenjun (True Lords) who oversee various regions. These Zhenjun (an honorific title for realized immortals in Daoism) govern the eight cardinal directions and central region corresponding to the ancient Nine Provinces of China (Jizhou, Yanzhou, Qingzhou, Xuzhou, Yuzhou, etc.). Each bears the exalted title "Great True Lord" (Dazhenjun), preceded by their surname and assigned direction.

For instance, Jizhou province has eight directional True Lords and one central guardian: Lord Teng Dazhenjun oversees the northeast, Lord Zhang Dazhenjun governs due east, another Lord Zhang Dazhenjun presides over the southeast, Lord Tian Dazhenjun watches the south, Lord Lan Dazhenjun supervises the southwest, Lord Yu Dazhenjun monitors due west, while the central domain falls under Lord Fan Dazhenjun's jurisdiction. Other provinces follow this same pattern—Yanzhou's northern sector is guarded by Lord Liu Dazhenjun, its northeast by Lord Chen Dazhenjun, and due east by Lord Fu Dazhenjun, and so forth.

This configuration reflects the Daoist cosmological principle of "Heaven-human correspondence" (Tianren xiangying), positing that earthly administrative divisions mirror celestial divine hierarchies. As celestial inspectors, these guardians likely shoulder responsibilities ranging from monitoring local morality to protecting communities, embodying the Daoist concept of "patrolling on Heaven's behalf" (daitian xunshou). Notably, certain directions feature True Lords sharing surnames but differing in jurisdiction (such as the multiple Lord Zhangs across Jizhou and Yanzhou), suggesting regional variations in these divine lineages.

豫州正南鍳察大使王大真君豫州西南鍳察大使李大真君豫州正西鍳察大使庚大真君豫州西北鍳察大使韓大真君豫州正北鍳察大使吕大真君豫州東北鍳察大使謝大真君豫州正東鍳察大使李大真君

信禮已周仰對慈尊㳟申懴禱(某)等伏思民之初生　無不柔嘉　既溥既長　烈假不瑕　民之回遹回遹其德　皐皐玼玼　豈曰不極　皇矣上帝　用戒不虞惟君子使　九十其儀　鍳觀四方　四方咸發　賦政於外勿翦勿伐　念我土宇　克共明刑　既立之監　赫赫厥聲或聖或否　既備乃奏　無曰不顯　莫予云覯　神之格思日監在兹　有求厥辟　曾莫恵我師

初生初生時之天性也溥大也長長也瑕玷也皐皐頑慢之

意訿訿務爲謗訕也不虞不備之變君子謂九州鍳察大使

衆真君也九十謂副都監統左右而言共九十座也觀察也

發應也賦政謂鍳察民之善惡也外謂分鍳於九州也勿翦

猶言豈不翦也勿伐猶言豈不伐也共與㳟同備謂鍳察隱

現備至也奏謂上奏於　天庭也曾豈也惠與也言下民初

生時之天性無不柔直而嘉美者及既長大長人其光明之

性遂不能無瑕玷此民之回僻於天實自回僻其德以致頑

慢不㳟且有習于下流務爲謗訕真脩之士此等惡行習與

**Interpretation**

This scripture records the Eight Great True Lords who oversee the eight directions of Yuzhou (one of the nine ancient provinces) in Daoist belief: True Lord Wang of the due south, True Lord Li of the southwest, True Lord Geng of the due west, True Lord Han of the northwest, True Lord Lü of the due north, True Lord Xie of the northeast, and True Lord Li of the due east. These True Lords function as celestial overseers of human morality, akin to modern supervisory officials.

The text then reflects on the inherent goodness of human nature: At birth, all people possess pure and virtuous innate qualities, but worldly influences gradually tarnish this original radiance as they mature. When people stray from the Dao (the Way), it stems from first abandoning De (Virtue), becoming arrogant and discourteous, with some even degenerating to slandering genuine practitioners.

The phrase "ninetyfold observances" refers to the comprehensive celestial surveillance system across the nine provinces. Beyond the eight principal True Lords, there exist deputy overseers totaling ninety divine officials. Like a cosmic monitoring network, they meticulously record human conduct—both virtuous and wicked—and report their findings to the celestial court. The rhetorical question "how can we not prune (misdeeds)? How can we not uproot (evils)?" underscores the imperative to rectify wrongdoings and nurture goodness.

The passage concludes by warning against assuming divine oversight is imperceptible—these celestial beings maintain constant vigilance. Though people may seek divine guidance, the deities do not intervene arbitrarily, for humans must bear responsibility for their actions. This teaching embodies the Daoist principle of "karmic retribution" (chengfu), affirming that good and evil inevitably yield corresponding consequences, while emphasizing the importance of preserving one's original purity and cultivating moral character.

性成豈不惡毒之極致哉　玉皇上帝因深戒其不測之變

命　諸真君以爲鍳察大使共九十人皆有威儀爲民取法

惟　諸真君分境鍳察于四方九州之地而四方咸如響之

應葢其敷陳夫政賞罰甚明其不善者翦而去之頑者伐而

滅之我塵世豈可不知㳟敬哉葢　天帝明德慎罰既立

鍳察真君赫赫然聲靈昭著凡下民之合道不合道俱鍳察

備至而申奏於　天庭人勿以謂未必明顯而無有見我者

要知神明感格無日無時不監臨于此也我果有求道之心

豈無先知先覺爲我師表者乎

懴禱已陳㳟申諷詠稽首皈依鍳察使　九州九九八十一　州分九境境一真生民無敢自離僻　玉帝曩謨簡衆真　總真大使欽承命我今皈命(九州本方)神　㳟望慈光來演政　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞大地生靈智愚不一欽承玉帝天恩道君慈度方方闡教處處開壇兆等有生咸蒙佑啓今應投誠一心敬禮

一心敬禮玉清贊化九天演政分化揚州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化荆州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化梁州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆

**Interpretation**

When human nature develops to its most malevolent extreme, it indeed becomes utterly vicious. The Jade Emperor (the supreme deity in Daoism) therefore specifically admonishes humanity to be wary of such unpredictable transformations toward evil. He has dispatched ninety majestic and solemn Zhenjun (high-ranking celestial officials) to serve as supervising envoys, establishing standards for human conduct.

These Zhenjun oversee the Four Directions and Nine Provinces (ancient Chinese administrative divisions), their influence resonating everywhere like an echo. They implement a clear system of rewards and punishments: eliminating the wicked and disciplining the obstinate. How can we mortals not maintain reverence? The Celestial Emperor (i.e., the Jade Emperor), who is both virtuous and judicious in punishment, established these supervising Zhenjun. Their authority is illustrious, their spiritual responses evident, meticulously monitoring whether humanity aligns with the Dao (the Way) and reporting all matters to the celestial court. Never assume the divine oversight is obscure or that we are unseen—know that the spirits' awareness constantly watches over the mortal realm. If we truly seek the Dao, how could there not be those with foresight to guide us?

The penitential prayer has been presented; now it is reverently recited: Prostrating and submitting to the supervising envoys (a gesture of homage and surrender), the Nine Provinces are divided into eighty-one regions, each overseen by a Zhenjun. The people dare not deviate from the proper path on their own. In past years, the Jade Emperor selected these Zhenjun, and the Chief Supervising Envoy humbly accepted the mandate. We now submit to the divine beings of our local Nine Provinces, reverently invoking their compassionate light to bestow teachings, wholeheartedly aspiring to the Great Compassionate Ones of the Nine Heavens Heart Seal Dharma Assembly (repeated three times).

We lowly mortals have heard: the wisdom and folly of earthly beings vary greatly. By the grace of the Jade Emperor and the compassion of the Daojun (a revered Daoist deity), teaching altars have been established everywhere to expound the Dao's teachings. We, the fortunate ones who have received life, are all sheltered and enlightened. Now, we should sincerely offer reverence (repeating "wholeheartedly revering" twice).

Special reverence is offered to:

- All the Zhenling (true spirits), celestial officials, and holy assemblies in the Nine Heavens Governance Mystical Altar of Yangzhou, who oversee incense offerings, divination, and other duties.
- All the Zhenling, celestial officials, and holy assemblies in the Nine Heavens Governance Mystical Altar of Jingzhou, who oversee incense offerings, divination, and other duties.
- All the Zhenling, celestial officials, and holy assemblies in the Nine Heavens Governance Mystical Altar of Liangzhou, who oversee incense offerings, divination, and other duties.

(Note: "Mystical Altar" refers to the ritual platforms in Daoism, and "incense offerings and divination tools" denote the implements used in sacrifices and fortune-telling.)

玉清贊化九天演政分化雍州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化冀州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化兗州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化青州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化徐州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆玉清贊化九天演政分化豫州警化玄壇官司執職香火笤籖

一切真靈仙官聖衆

信禮已周仰對慈尊㳟申懴禱(某)等伏思敷天之下　民各有心　未知臧否　多我覯痻　維此聖人克明其德　帝命式於九圍　設都於禹之績　相在爾室斤斤其明　俾爾單厚　誨爾諄諄　匪乎擕之　言示之事匪靣命之　言提其耳　我瞻四方　四方是維　爾之教兮俾民不迷　維予小子　命我衆人　小大稽首　敬㳟明神神其來格　臨下有赫　告之話言　服之無斁

敷徧也狥蒙昧不明之貌九圍九府九宫也爾謂下民也單

盡也諄諄不憚煩也擕提挈也維猶賴也斁厭也言天下人

民雖各有心但未知善惡之分故多染於習而蒙昧不明此

迷而不遇指示之苦也維　祖師抱天縱聖資能新下民之

**Interpretation**

This scripture describes the sacred system of "Jade Purity's Praise Transforming Through the Nine Heavens to Spread Governance" in Daoism. "Jade Purity" (Yuqing) refers to the highest celestial realm in Daoist cosmology, while "Nine Heavens" represents the entire cosmic space, and "Spreading Governance" signifies the implementation of spiritual teachings.

The text enumerates six ancient provinces from the traditional Nine Regions of China—Yongzhou, Jizhou, Yanzhou, Qingzhou, Xuzhou, and Yuzhou—explaining that each territory maintains its own "Mystic Altar Official Bureau" (Xuantan guansi), the Daoist administrative institution overseeing local affairs. These bureaus are governed by "Perfected Immortal Officials and Sacred Assemblies" (zhenling xianguan shengzhong), enlightened celestial beings who manage regional incense offerings and religious matters.

The latter portion transitions into a congregational confession and prayer, conveying that although common people harbor diverse thoughts, they often struggle to distinguish good from evil, easily becoming clouded by negative influences. Only the sagely Patriarchs (referring to Daoist deities) can guide humanity through their sublime virtue (De). The heavens have commanded these sages to establish centers of spiritual transformation across the Nine Regions, much like Yu the Great demarcated the provinces while taming the floods. The sages instruct not through forceful admonitions, but through exemplary conduct.

The devotees declare: "We ordinary followers, leading multitudes of believers, now kneel in reverent worship. May the deities descend in sacred manifestation to impart teachings we shall forever follow without weariness." The scripture concludes by reemphasizing humanity's predicament—though people hold varied intentions, their blurred moral discernment and susceptibility to corrupting influences make them dependent on the Patriarchs' divine guidance.

明德故　上帝命開化於九宫九府因廣設玄壇於下土九

州之地彼　官司執職香火笤籖一切真靈仙官聖衆視爾

神室察察其明爾有善則能使爾盡其厚福爾或不善則不

憚煩言以教誨爾民務使爾民歸于至善之極非必以手擕

之而已示之以事理矣非必以靣命之而已如提其耳矣故

我視四方之民頗賴爾神明之教誨以得不迷于道今我小

子等命我同道之人無小無大稽首㳟敬於　明神之前伏

望　明神感格來臨赫然告我以話言我當拳拳服膺終身

行之無棄心也

懴禱已陳㳟申諷詠稽首皈依演政師　九州分化都人士　鳳篆龍章本太虚洋洋訓詁神所與　道祖光明遍九州　分身開化相從處我今(皈命本遍禮萬)壇神　惟願(慈悲來化衆生咸受)度　一心回向九天心印會上大慈尊(三稱)簡丁(全)簡戊

下土小兆(某)等伏聞士希賢賢希聖聖希天不遇宗師焉能特達欽承玉帝慈悲簡設二十八治兆等成真咸蒙遴選今應投誠一心敬禮

一心敬禮溶治大宗師明遠楊大真君通治大宗師清和尹大真君道治大宗師抱元趙大真君德治大宗師太元宋大真君應治大宗師太玄宋大真君常治大宗師光範于大真君守治大宗師含貞張大真君中治大宗師清真王大真君

**Interpretation**

This scripture describes the process of Daoist practitioners seeking divine guidance through repentance rituals. The "Nine Palaces and Nine Bureaus" mentioned refer to the celestial realms where immortals reside—the nine-tiered palaces and nine administrative divisions of the heavens. The deities establish sacred altars (Xuantan) across the nine earthly regions, dispatching immortal officials and sacred attendants to oversee human affairs.

The gods communicate with the mortal realm through incense offerings and divination slips. With perfect discernment, they perceive every individual's virtue and vice: bestowing abundant blessings upon the virtuous while tirelessly instructing wrongdoers. Rather than forcibly correcting one's errors, they illuminate principles to guide; instead of direct rebuke, their teachings are as vivid as words whispered directly into one's ear to ensure remembrance.

Practitioners humbly address themselves as "unworthy disciples," leading fellow cultivators in kowtowing before the Radiant Deities (referring to supremely wise gods), earnestly beseeching their descent and manifestation to impart teachings. They vow to engrave these instructions in their hearts and uphold them faithfully throughout their lives.

The text then details specific repentance and praise sections. The "Phoenix Seals and Dragon Scripts" denote precious scriptures transmitted by immortals, while "Great Void" (Taixu) represents the supreme Daoist spiritual realm. Practitioners extol the Dao Ancestor (highest deity in Daoism) whose radiance illuminates all regions, manifesting in multiple forms to teach sentient beings. They repeatedly prostrate before the Assembly of the Nine Heavens Heart Seal (an advanced ritual gathering), beseeching the Great Compassionate Ones (merciful deities).

The "Twenty-Eight Parishes" reference the organizational system established by Celestial Master Zhang Daoling during the Han Dynasty. Practitioners express gratitude for the Jade Emperor's compassion in selecting worthy adepts through this system. They devoutly worship the Great Perfected Masters (Daoist immortals of high attainment), including:

- Great Perfected Lord Yang of Luminous Distance
- Great Perfected Lord Yin of Serene Harmony
- Great Perfected Lord Zhao of Embracing Origin
- Great Perfected Lord Song of Supreme Origin
- Great Perfected Lord Song of Supreme Mystery
- Great Perfected Lord Yu of Radiant Model
- Great Perfected Lord Zhang of Inner Purity
- Great Perfected Lord Wang of Clear Authenticity

These Perfected Lords govern different aspects of spiritual instruction—"Virtue Governance," "Penetrating Governance," and "Dao Governance"—representing various cultivation stages and methods. Practitioners seek their transformative guidance and liberation through reverent worship.

一治大宗師崇真李大真君圓治大宗師太素孫大真君靈治大宗師常道周大真君萬治大宗師洞明綦大真君理治大宗師明真何大真君涵治大宗師沖和潘大真君安治大宗師紫賢薛大真君定治大宗師翠虚陳大真君固治大宗師太虚李大真君宜治大宗師德芳宋大真君宗治大宗師敷化孟大真君妙治大宗師守一夏大真君諦治大宗師昭明趙大真君真治大宗師冲夷陳大真君空治大宗師翠玄石大真君清治大宗師种和張大真君靜治大宗師抱樸鞠大真君達治大宗師光教鄭大真君玄治大宗師凝神張大真君關治大宗師大覺張大真君

信禮已周仰對慈尊㳟申懴禱(某)等伏思民之未戾　旣無旣繁　靡聖管管　不實于亶　假哉天命大宗維翰　誨爾序爵　而無永歎　哀我憚人　威儀卒迷不明爾德　靡所止疑　王舒保作　惟清緝熙　大師維垣攝以威儀　威儀孔時　烝然來思　維予小子　匪安匪舒矢其文德　以詛爾斯　景行行止　實維爾公允師

戾定也繁衆也管管無所依也亶誠也翰榦也序爵序天爵

講道論德也憚塵勞也舒建立也作舉也清清明也垣墻也

攝檢也時宜也舒緩也矢誓也詛證盟也景行大道也允信

**Interpretation**

This scripture enumerates the honorific titles of twenty great Daoist masters (revered perfected beings of supreme status), each containing the character "zhi" (governance) with specific modifiers, followed by surnames and the title "Great Perfected Lord." Titles such as "Perfect Governance," "Numinous Governance," and "Myriad Governance" reflect the distinct cultivation realms and pedagogical characteristics of each Perfected Lord.

The subsequent section comprises confessional prayers, conveying the following meaning: We mortals remain unsettled, ignorant and entangled in multiplicity. Without the guidance of sages, we would lack support and struggle to maintain sincerity. Relying on the decree of Heaven, these great masters serve as pillars upholding heaven and earth. They teach people to cultivate the "celestial rank" (referring to moral refinement), freeing them from futile lamentations. Pity us, burdened by worldly toils, who have even lost sight of basic rites.

The scripture continues: Without understanding the importance of cultivating virtue (De), one cannot find a place of stability. The sovereign (or those who have achieved cultivation) remains composed and settled, preserving inner clarity. These great masters stand like steadfast city walls, using solemn dignity to restrain and guide sentient beings. When dignity aligns with propriety, the multitudes naturally submit. We later learners dare not indulge in complacency but vow to refine our "civil virtue" (moral cultivation and learning) as a testament of commitment. The Dao lies manifest before us—these great masters are truly our trustworthy guides.

The concluding annotations explain key terms: "Li" denotes stability; "fan" signifies multiplicity; "guanguan" describes a state of having no support; "dan" indicates sincerity; "han" metaphorically represents a pillar. "Xu jue" refers to cultivating celestial rank (moral attainment) through discourse on the Dao and virtue; "dan" means worldly suffering; "shu" implies establishment; "zuo" denotes arising; "qing" represents clarity; "yuan" means city wall; "she" conveys restraint and self-examination; "shi" indicates propriety; "shi" is to vow; "zu" refers to commitment rituals; "jingxing" metaphorically signifies the Great Dao; "yun" means trustworthy.

也言下民心性之未定者亦頗繁庶其心皆以謂無復聖人

可爲依據故遂姿意妄行而不實以誠信維　天帝特命二

十八大宗師各領一治以爲士民標榦教誨爾民使之講道

論德脩真有路可以無長歎矣所可哀者如我塵勞火宅之

人三毒未消六孽未除不知脩我威儀終于迷謬不能自明

其德無所定止是可哀也惟我　祖師大慈明王建治開化

因諸宗師爲民師保其清明在躬志氣如神而能繼緒光明

者則使　大宗師採入于治垣之内檢其威儀使其威儀皆

合于道則攝其衆來皈于治此　二十八治大宗師之度人

也我小子不敢安舒怠忽誓脩文德以證盟于　大宗師庶

知向大道而行止皆宜實維　大宗師足以誠信師事也

懴禱已陳㳟申諷詠稽首皈依治老師　人天演教大宗師　東華上闕廣開衢九天有業人民肄　玉帝曩謨命道君　歲終考别天人數(我今皈命皈神某治)大宗師　(願投教習申祈恩汲引升)天(座路)　一向回向九九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞賢否智愚氣禀或異真仙神士脩證有分欽承玉帝天恩道君慈度各設大夫學士都領真仙神士兆等潛脩咸蒙教習今應投誠一心敬禮

一心敬禮溶治都真宗師孔大真人溶治都仙宗師何大真人溶治都神宗師龔大真人

**Interpretation**

This scripture passage explains how ordinary people, being unsettled in mind and temperament, often feel there are no sages to rely upon in this world, leading them to indulge in reckless behavior and lack sincerity. Therefore, the Heavenly Emperor (the supreme deity in Daoism) specially dispatched twenty-eight Great Masters (senior Daoist teachers), each governing a religious district, to serve as models for the people and teach them to cultivate the Dao and accumulate virtue (De).

Most pitiable are we who are entangled in worldly afflictions, still burdened by the three poisons of greed, anger, and delusion, with various sins yet to be eradicated. Not understanding how to refine our speech, conduct, and dignified bearing, we ultimately lose our way. Only the Patriarchs (referring to Daoism's founders or important masters), moved by compassion, established these religious districts to educate beings. Those practitioners with pure hearts and lofty aspirations would be selected by the Great Masters to enter these districts, where their behavior would be regulated to accord with Daoist principles, after which they would guide others to take refuge in the district.

I (the scripture's voice) dare not be negligent, vowing to cultivate literary virtue (cultural and moral refinement), declaring my sincere intentions to the Great Masters, hoping to truly embark upon the proper path. The Great Masters are indeed worthy of wholehearted devotion. Having completed the words of penitent prayer, I now reverently recite:

Homage to the teachers governing the religious districts,

Homage to the Great Masters who expound the teachings, revered by humans and celestials alike.

The Eastern Florescence's upper realms (Daoist celestial paradise) open the great Dao,

Where all beings within the Nine Heavens may practice cultivation.

In ancient times, the Jade Emperor commanded the Daojun (high-ranking divine official)

To examine the cultivation achievements of celestial and human practitioners at year's end.

(Here inserts specific vows of refuge to a particular master)

I vow to enter your lineage for study,

Beseeching your gracious guidance for celestial ascent.

Dedicating these merits to the Great Compassionate Ones

At the Ninety-Nine Celestial Heart Seal Assembly (recited three times).

We ordinary beings have heard:

Whether worthy or unworthy, wise or foolish—

Though innate endowments differ,

All true immortals and divine scholars attain their status through cultivation.

Grateful for the Jade Emperor's heavenly grace

And the Daojun's compassionate mercy,

Who established offices of Grand Masters and Erudite Scholars

To oversee true immortals and divine practitioners,

That we cultivators might all receive instruction.

Now we should sincerely pay homage (repeated twice).

Especially paying homage to three masters governing the Rongzhi district:

Great Perfected (Zhenren, honorific for Daoist adepts) Kong,

Great Perfected He,

And Great Perfected Gong.

溶治都士宗師俞大真人通治都真宗師黃大真人通治都仙宗師詹大真人通治都神宗師王大真人通治都士宗師張大真人道治都真宗師莊大真人道治都仙宗師陳大真人道治都神宗師伍大真人道治都士宗師朱大真人德治都真宗師張大真人德治都仙宗師蘇大真人德治都神宗師李大真人德治都士宗師周大真人應治都真宗師陳大真人應治都仙宗師皇甫大真人應治都神宗師院大真人應治都士宗師吕大真人常治都真宗師熊大真人常治都仙宗師王大真人常治都神宗師孫大真人常治都士宗師郎大真人守治都真宗師沈大真人守治都仙宗師管大真人守治都神宗師姚大真人守治都士宗師徐大真人中治都真宗師柴大真人中治都仙宗師鄧大真人中治都神宗師陳大真人中治都士宗師葉大真人一治都真宗師黎大真人一治都仙宗師楊大真人一治都神宗師馮大真人一治都士宗師潘大真人圓治都真宗師朱大真人圓治都仙宗師彭大真人圓治都神宗師龔大真人圓治都士宗師吳大真人靈治都真宗師王大真人靈治都仙宗師沈大真人靈治都神宗師孫大真人靈治都士宗師江大真人

**Interpretation**

This scripture enumerates the titles of thirty-six "Great Perfected Ones" (Daren) in Daoism, each being a master-level figure governing distinct administrative regions known as "zhi" (governance districts). According to Daoist cosmology, these Perfected Ones respectively oversee twelve different governance districts categorized as "Rongzhi" (Dissolving Governance), "Tongzhi" (Penetrating Governance), "Daozhi" (Way Governance), etc., with each district further divided into four hierarchical grades: "Zhen" (Perfected), "Xian" (Transcendent), "Shen" (Divine), and "Shi" (Practitioner).

For instance, "Perfected Master Yu the Great, Overseer of Practitioners in Rongzhi District" refers to Master Yu who guides practitioner-grade cultivators in the Rongzhi region, while "Perfected Master Huang the Great, Overseer of Perfected Ones in Tongzhi District" denotes Master Huang supervising perfected-grade adepts in Tongzhi. The term "du" (overseer) in these titles indicates jurisdictional authority, "zongshi" (master) is an honorific for spiritual guidance, and "da ren" (Great Perfected One) represents the supreme veneration for realized beings.

This hierarchical arrangement reflects Daoism's meticulous cultivation system, where practitioners are classified according to their spiritual attainment under the guidance and governance of corresponding Perfected Ones. These titles frequently appear in Daoist ritual liturgy (Zhaijiao Keyi), where priests ceremonially invoke these Perfected Ones for protection during rituals. It should be noted that while some names may coincide with historical figures, within Daoist scriptures they specifically denote deified cultivation masters.

萬治都真宗師王大真人萬治都仙宗師黄大真人萬治都神宗師程大真人萬治都士宗師程大真人理治都真宗師黄大真人理治都仙宗師貝大真人理治都神宗師欽大真人理治都士宗師家大真人㴠治都真宗師周大真人㴠治都仙宗師白大真人㴠治都神宗師唐大真人㴠治都士宗師林大真人安治都真宗師中峰大士安治都仙宗師大慧菩薩安治都神宗師破山尊者安治都士宗師藕益大士定治都真宗師鞠大真人定治都仙宗師沙大真人定治都神宗師諸葛大真人定治都士宗師潘大真人固治都真宗師趙大真人固治都仙宗師朱大真人固治都神宗師吳大真人固治都士宗師周大真人宜治都真宗師張大真人宜治都仙宗師劉大真人宜治都神宗師朱大真人宜治都士宗師周大真人宗治都真宗師楊大真人宗治都仙宗師孫大真人宗治都神宗師潘大真人宗治都士宗師翁大真人妙治都真宗師王大真人妙治都仙宗師倪大真人妙治都神宗師孫大真人妙治都士宗師石大真人諦治都真宗師吕大真人諦治都仙宗師黄大真人諦治都神宗師范大真人諦治都士宗師李大真人真治都真宗師衞大真人

**Interpretation**

This scripture enumerates thirty-six highly revered Daoist perfected beings (zhenren, accomplished adepts) and bodhisattvas (Buddhist practitioners who have attained realization). These sacred beings are categorized into four distinct functional types—"Capital Perfected" (duzhen), "Capital Immortals" (duxian), "Capital Divinities" (dushen), and "Capital Adepts" (dushi)—distributed across nine governance systems:

The "Myriad Governance" system includes three great perfected beings: Wang, Huang, and Cheng. The "Orderly Governance" system comprises four great perfected beings: Huang, Bei, Qin, and Jia. The "Nurturing Governance" system contains four great perfected beings: Zhou, Bai, Tang, and Lin. The "Peaceful Governance" system is unique, incorporating four Buddhist practitioners: Zhongfeng Dashi (a Yuan Dynasty eminent monk), Dahui Bodhisattva, Poshan Zunzhe (a late Ming Dynasty eminent monk), and Ouyi Dashi (a Ming Dynasty eminent monk). The "Stable Governance" system includes four great perfected beings: Ju, Sha, Zhuge, and Pan. The "Firm Governance" system has four great perfected beings: Zhao, Zhu, Wu, and Zhou. The "Harmonious Governance" system consists of four great perfected beings: Zhang, Liu, Zhu, and Zhou. The "Ancestral Governance" system comprises four great perfected beings: Yang, Sun, Pan, and Weng. The "Subtle Governance" system includes four great perfected beings: Wang, Ni, Sun, and Shi. The "Profound Governance" system lists four great perfected beings: Lü (possibly referring to Lü Dongbin), Huang, Fan, and Li. Finally, the "True Governance" system mentions the great perfected being Wei.

The title "Capital Perfected" likely denotes those who have attained perfection through cultivation, "Capital Immortals" refers to those who have achieved immortality, "Capital Divinities" indicates beings with spiritual powers, while "Capital Adepts" may signify accomplished practitioners active in the mundane world. Each governance system is jointly upheld by these four types of realized beings, reflecting the meticulous organization within the Daoist pantheon.

真治都仙宗師孫大真人真治都神宗師沈大真人真治都士宗師朱大真人空治都真宗師劉大真人空治都仙宗師翁大真人空治都神宗師王大真人空治都士宗師王大真人清治都真宗師張大真人清治都仙宗師陳大真人清治都神宗師貝大真人清治都士宗師謝大真人靜治都真宗師吳大真人靜治都仙宗師何大真人靜治都神宗師徐大真人靜治都士宗師沈大真人達治都真宗師吕大真人達治都仙宗師吳大真人達治都神宗師鮑大真人達治都士宗師舒大真人玄治都真宗師李大真人玄治都仙宗師王大真人玄治都神宗師俞大真人玄治都士宗師許大真人關治都真宗師盛大真人關治都仙宗師詹大真人關治都神宗師譚大真人關治都士宗師潘大真人二十八治中教習得道無量真仙神士

信禮已周仰對慈尊㳟申懴禱(某)等伏思民之洽矣　其會如林　脩之平之　貊其德音　昊天曰明有依其士　宜大夫庶士　教誨爾子　文王曰咨　庶民小子　有求厥辟　淑慎爾止　彼都人士　或來膽女　言告言歸　用錫爾止　我孔熯矣　不敢告勞　夙夜敬止　不吳不敖　庶曰式臧　令德來教　永錫爾極　視民不恌

**Interpretation**

This scripture records the register of perfected immortals (xianzhen) who attained the Dao across the Twenty-Eight Parishes (ershiba zhi, the early Daoist administrative districts), along with a liturgical prayer of repentance and blessing.

It first enumerates the titles of perfected beings from each parish, with four distinct ranks of adepts in every district: "Perfected (zhen)," "Transcendent (xian)," "Divine (shen)," and "Master (shi)." For instance, the Parish of True Governance (Zhenzhi du) includes Great Perfected Ones like Sun, Shen, and Zhu, while the Parish of Empty Governance (Kongzhi du) lists Great Perfected Ones such as Liu and Weng. These perfected beings attained their status through cultivation and are venerated as deities in Daoist belief.

The subsequent prayer conveys: We practitioners reverently bow before these perfected ones, offering repentant prayers with awe-filled hearts. May the people of this world flourish in harmony like a thriving grove. We shall cultivate body and mind to spread De (Virtue) widely. Heaven observes with perfect clarity, protecting all cultivators upon this land.

The sage King Wen of Zhou (venerated in Daoism as a sacred monarch) taught: "People of the land, seek the upright Dao and guard your words and deeds. Those perfected beings who have attained the Way may come to guide you." With utmost reverence, we practice diligently day and night, neither slacking nor growing arrogant. May the perfected ones bestow upon us the transformative teachings of sublime De, eternally sheltering us that we may exemplify virtue to instruct the masses.

This passage embodies the Daoist practitioner's pursuit of moral refinement through repentance and prayer. The invocation of King Wen's wisdom reflects Daoism's reverence for the teachings of ancient sages.

洽謂浹洽于道心也如林衆也大夫洞玄洞真洞神三大夫

也庶士諸保宸學士也瞻女視汝而收汝也歸歸依也止福

祉也熯竭力也吳音話諠譁也敖音熬敖惰也令善也教音

交教告也視示也恌偷薄也言民之浹洽于道心者使會合

而計之亦有如林之衆然其心或有䧟于一偏能脩理而平

治之尚皆默然而成其中和之德故　昊天甚明若曰惟兹

具有願力可依之士宜使領洞玄大夫洞真大夫洞神大夫

保宸學士分隷于治都領真仙神士以教誨爾真種子　祖

師大乘文王若曰咨爾庶民小子有發願脩道而求師表者

果能淑順謹慎于爾行止彼諸宗師或來視汝而收汝汝即

告盟矢志歸依彼諸宗師自然賜爾福祉使汝進道無魔是

則我等下民既願脩道正當自竭其力何敢以勞苦而思告

止要即夙夜自奮敬慎威儀不敢諠譁不敢傲惰庶幾有善

縁可以式憑遇令德之人來教于我永錫我以至善之途使

得歸　祖師之極以轉相告視于下民而改其偷薄之風是

亦度人無量矣

懴禱已陳㳟申諷詠稽首皈依四座師　真仙神士分班領　三洞光明上大夫保宸本屬太微省　玉帝慈悲遴衆真　承恩教習登羣品我今得訣好脩行　㳟望宗師來盟證　一心回向九天心印會上大慈尊(三稱)簡戊(全)簡己

下土小兆(某)等伏聞

**Interpretation**

This scripture primarily explains how practitioners should devoutly cultivate the Dao and receive teachings, as well as how Daoist masters guide devotees.

"Being thoroughly immersed in the heart of the Dao" signifies complete integration with the realm of the Dao. The "Three Great Officers" refer to high-ranking Daoist positions: the Officer of Dongxuan (Cavern of Mystery), Officer of Dongzhen (Cavern of Truth), and Officer of Dongshen (Cavern of Spirit). The "Protector of the Imperial Stars Academician" is a Daoist official tasked with assisting the Imperial Lord. The text states that while practitioners are numerous, each possesses different temperaments, requiring masters to guide them toward harmonious balance.

The Heavenly Lord (supreme deity in Daoism) clearly decrees that those with sincere cultivation aspirations should be appointed as the Three Great Officers and Protector of the Imperial Stars Academicians to oversee true immortals and divine beings in instructing practitioners. Patriarch King Wen admonishes devotees: if anyone genuinely vows to cultivate the Dao and seeks guidance while maintaining proper and careful conduct, the masters will naturally come to receive them. After taking refuge, the masters will bestow blessings to help practitioners advance in their Daoist practice without demonic interference.

As ordinary practitioners, having made the vow to cultivate, one should devote full effort without slacking due to hardship. Progress diligently day and night, maintaining dignified demeanor—avoiding clamor, arrogance, or indolence. Only thus can one forge virtuous connections, encounter virtuous teachers who impart supreme cultivation methods, ultimately reaching the highest realm guided by the patriarchs, and thereby instruct others to transform society's superficial customs.

The concluding section contains confessional and prayer rituals, expressing reverence toward the various masters, true immortals, and divine beings, along with the aspiration that after receiving cultivation methods, one may obtain the masters' witness. The "Heart Seal Assembly of the Nine Heavens" is a significant Daoist ritual, while "Great Compassionate Venerable" is an honorific title for Daoist deities. The closing "humble minor supplicant from the earthly realm" is the practitioner's self-reference, expressing humble receptivity to teachings.

三教統承性無男女立身維異證果從同欽承玉帝慈悲簡設二十八院女真得道咸沐恩遴今應投誠一心敬禮

一心敬禮道治聖母神院毓聖元君德治聖母怡院道安元君通治聖母心院葆中元君圓治聖母靜院妙始元君妙治聖母光院徵厚元君應治聖母含院靈惠元君中治聖母碧院崇德元君常治聖母普院昭素元君清治聖母照院光中元君靜治聖母精院完真元君一治聖母脩院雲和元君建治聖母佛院裕德元君玄治聖母洞院神裕元君宗治聖母微院光裕元君萬治聖母仙院玄一元君理治聖母鶴院金光元君㴠治聖母觀院凝真元君溶治聖母林院梵真元君宜治聖母雲院導霞元君固治聖母䕶院元安元君守治聖母竹院葆元元君真治聖母翠院寶靈元君靈治聖母蓮院時中元君關治聖母香院佛始元君諦治聖母信院儲順元君定治聖母達院安定元君安治聖母清院摩娑元君空治聖母虚院玄安元君

信禮已周仰對慈尊㳟申懴禱(某)等伏思維士與女　無貳爾心　有齋季女　來獻其琛　亦可懷也作爲式穀　女也不爽　天被爾祿　昊天曰旦　靜女其孌大宗維翰　母氏聖善　何不自北　式辟四方　釐爾女士

**Interpretation**

This scripture recounts how twenty-eight female transcendents (nüzhen, women who attained the Dao and became immortals) received the grace of the Jade Emperor, earning their place among the celestial ranks. It emphasizes that spiritual cultivation knows no gender—any sincere seeker can ultimately attain realization through devotion to the Dao.

The text begins by expressing gratitude for the Jade Emperor's compassion in specially establishing twenty-eight celestial courts to enable female practitioners to achieve transcendence. It then pays homage to each of the twenty-eight Holy Mother Primordial Sovereigns (sacred titles for female deities in Daoism), listing their respective honorific names and the celestial departments they oversee:

From the Nurturing Sage Primordial Sovereign of the Dao-Governing Holy Mother's Divine Court, to the Mysterious Peace Primordial Sovereign of the Emptiness-Governing Holy Mother's Void Court—twenty-eight in total. Each sovereign's title reflects their virtue and administrative domain, with prefixes like "Virtue-Governing," "Penetrating-Governing," and "Perfect-Governing" representing distinct cultivation realms and pedagogical approaches.

After the ritual homage, the scripture transitions to confessional prayers. It quotes the Book of Songs to elucidate cultivation principles: both male and female practitioners must focus single-mindedly ("let your heart know no duplicity") and offer sincerity like a devout maiden presenting treasures ("the reverent young maiden comes bearing her gems"). Persistent practice ("the maiden never wavers") invites heavenly blessings ("Heaven grants you favor"). At dawn's first light ("when the great sky brightens"), the serene cultivator maintains virtuous conduct ("the tranquil maiden remains graceful"). The Great Dao is the fundamental support ("the great ancestor is our pillar"), while the Holy Mothers embody sagely wisdom ("the mothers are holy and wise")—why not emulate them? One should open wide the paths of cultivation ("open forth in all directions") to bless all female practitioners ("thus prospering you, noble maidens").

This scripture embodies Daoism's egalitarian view of spiritual cultivation, emphasizing sincere practice through its veneration of twenty-eight female deities. The concluding poetic exhortation encourages practitioners to cultivate with unwavering focus and perseverance.

寘彼周行　碩人其頎　洵美且異　亦集爰止　旣詒旣肄(我其夙夜　宜其家人　將母來諗　順德之行　我心匪石　曷不肅雍　有命自天　要我乎上宫)

士男子也女女子也齋敬也季少也懷受也式善也穀種也

爽夫也被裨也旦明也孌順也美好也自從也釐與也女士

女之有士行者寘置也碩人謂諸女真也頎長貌洵信也亦

集爰止集而歸于各院也詒遺也肄教習也諗告也要邀也

上宫靈開宫之無上宫也言人之形體雖有男女之分而脩

道之心初無貳理故有齋莊中正之女而能來獻其脩功者

則亦可以受之以爲下世學道女子之善種可知女子能脩

而不自失其清靜之德則天亦裨以福禄也　昊天上帝若

曰維此清靜脩真之女旣順其德又美其行彼治老大宗師

旣領二十八治以爲士民標榦凡其母氏皆大聖善何不從

帝子于北斗靈開宫分領二十八院使爲法于四方以舉此

女真登而置之周行之道岸葢此女真皆盡善盡美抱異人

之資故得集而歸于二十八院之内以肄其清靜之道(男子禮誦

我其夙夜四句)言我將日夜不懈脩我身齊我家奉我母而來告

祖師願如　治老大宗師之薦封其母我今發願順德以行

惟願我母升受天福也(如女子禮則誦我心匪石四句)言我心旣非頑石何

**Interpretation**

This scripture passage describes the Daoist cultivation principle of gender equality in spiritual practice. It opens by depicting accomplished female adepts (nüzhen) as "tall and graceful," with dignified appearances and noble virtues, gathering in various monastic institutions to cultivate the Dao of purity and tranquility.

The text emphasizes that while physical bodies differ between genders, the mind dedicated to Dao cultivation knows no such distinction. Female practitioners who maintain precepts and upright conduct can equally attain spiritual realization through practice, becoming role models for later generations of women cultivators. If women preserve the virtue of purity, Heaven will bestow blessings and prosperity upon them.

The passage then presents the words of the Celestial Emperor (Haotian Shangdi): "These women cultivating perfect purity possess both virtuous qualities and proper conduct." The great patriarchs overseeing the twenty-eight administrative districts (ershiba zhi) of Daoist organization should guide these female adepts to the Northern Dipper's Palace of Numinous Enlightenment (Lingkai Gong), where they may oversee the twenty-eight monastic courts and spread cultivation methods throughout the land. These female adepts all possess extraordinary spiritual endowments, thus qualifying them to assemble in the twenty-eight courts to practice the Dao of purity.

Subsequently, the text outlines gender-specific recitations. Male practitioners chant: "Day and night without cease" (four verses expressing their commitment to self-cultivation and family harmony, serving their mothers, reporting aspirations to ancestral masters, and hoping to emulate great patriarchs in securing honorary titles for their mothers while praying for maternal celestial blessings). Female practitioners recite: "My heart is no stubborn stone" (four verses indicating their determination to refine themselves through diligent practice).

不肅靜雍容以脩我道我道得成自有　恩命降自一天庭

邀我上牛于無上宫也

懴禱已陳㳟申諷詠稽首皈依諸院姥　人夭演教宗師母　𡽪音有子證金仙天封薦⬤同玄祖　玉帝曩謨命道君　女真在下當慈度皈神(聖祖某院)母元君　(普度塵寰諸眷屬願名注上瑤池籙)　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞女人立行甘苦不同上聖觀神簡猷有别欽承玉帝天恩道君慈度分設二宫釐爾女士女子有行咸蒙教習今應投誠一心敬禮

一心敬禮神院左宫訾太真神院右宫劉太真怡院左宫趙太真怡院右宫徐太真心院左宫奏太真心院右宫申太真靜院左宫練太真靜院右宫霍太真光院左宫穆太真光院右宫唐太真含院左宫莫太真含院右宫戚太真碧院左宫胡太真碧院右宫管太真普院左宫劉太真普院右宫湯太真照院左宫曹太真照院右宫李太真精院左宫石太真精院右宫鄭太真脩院左宫吳太真脩院右宫許太真佛院左宫江太真佛院右宫王太真洞院左宫仲太真洞院右宫劉太真微院左宫張太真微院右宫沈太真仙院左宫曹太真仙院右宫竇太真鶴院左宫江太真

**Interpretation**

Without solemn reverence and serene composure in cultivating my Daoist practice, my spiritual attainment will remain unfulfilled. Only when one's cultivation reaches a certain realm will celestial grace naturally descend, summoning the practitioner to ascend to the supreme heavenly palaces.

This records the ritual protocol for female Daoist cultivators (nüzhen) to confess transgressions and seek blessings from the various Holy Mothers and Primal Lords. First, one must devoutly recite the confession text, then reverently chant hymns of praise. The text mentions paying homage to these Holy Mothers and Primal Lords—sovereigns of celestial and earthly transformation—among whom the Primal Lord of Wondrous Sounds nurtured disciples who attained the golden immortal fruit. These Holy Mothers received celestial investiture, standing alongside the patriarchs of the Mysterious Gate in the immortal ranks. The Jade Emperor himself decreed that the Dao Lord establish special palaces for the spiritual transformation of female cultivators.

Subsequently are listed the twenty-four Great Perfected (tai zhen), exalted female immortals who govern the twelve paired palaces—Divine Court, Joyful Court, Heart Court and others. These palaces were specifically established for female practitioners, with the Jade Emperor and Dao Lord compassionately dividing the cultivation methods into two systems according to women's distinctive spiritual needs. All sincere female cultivators may receive appropriate instruction here.

During the confession ritual, practitioners must make reverent prostrations to each of the twenty-four Great Perfected with utmost sincerity. These include Great Perfected Zi, Liu, Zhao, Xu and others, each presiding over different palaces to receive and guide female cultivators. Through such ritual confession and veneration, practitioners pray for their names to be recorded in the Jade Pool's register of immortals, ultimately attaining the Dao and achieving immortality.

鶴院右宫曾太真觀院左宫芽太真觀院右宫趙太真林院左宫蔡太真林院右宫陸太真雲院左宫施太真雲院右宫費太真䕶院左宫李太真䕶院右宫吳太真竹院左宫劉太真竹院右宫温太真翠院左宫馮太真翠院右宫張太真蓮院左宫梅太真蓮院右宫董太真香院左宫王太真香院右宫劉太真信院左宫吳太真信院右宫王太真達院左宫岳太真達院右宫王太真清院左宫黄心大士清院右宫九蓮菩薩虚院左宫盧太真虚院右宫黄太真二十八院中教習得道無量女真

信禮已周仰對慈尊㳟申懴禱(某)等伏思辰彼碩女　克咸厥功　象服是宜　雝雝在宫　左之左之右之右之　王欲玉女　教之誨之　(我雖異事　自求伊祜　于嗟女兮　可以樂飢宜其家室　令妻壽母　其德不回　上帝是依)

辰時也咸成也象服言道德威儀也左左宫右右宫也王

祖師大慈明王也玉女言　諸太真皆靈寶玉女也異事謂

男女各異其事也樂飢謂樂乎道而忘乎飢也言今時有大

德之女能成其脩功而道德威儀亦皆得宜所以雝雝然而

居于二十八院之内宫也今即其在左者而分于左宫在右

者而分于右宫　大慈明王因命諸玉女分領其院而教誨

**Interpretation**

This scripture records the names and cultivation systems of perfected female adepts (nüzhen) within Daoism's twenty-eight celestial abbeys. These twenty-eight cultivation centers—including the Crane Abbey, Observation Abbey, and Forest Abbey—each contain left and right palaces presided over by "Grand Perfected Ones" (Taizhen, an honorific title for accomplished female immortals). For instance, the right palace of Crane Abbey is governed by Grand Perfected Zeng, while the left palace of Observation Abbey is administered by Grand Perfected Ya, with subsequent abbeys following this organizational pattern.

The latter portion extols these female adepts' spiritual attainments. It describes how these cultivators achieved realization during the Chen hour (7-9 AM, a crucial period for Daoist practice), robed in "xiangfu" (ceremonial garments symbolizing Dao and De), dwelling harmoniously within their respective palaces. Venerated as "Jade Maidens of Numinous Treasure," they receive direct instruction from the "Great Compassionate Luminous King" (Daci Mingwang, a patriarch-level deity in Daoism).

The text emphasizes that although these female practitioners follow "different methods" (yishi) from male adepts, all attain the state of "joyous hunger" (leji)—immersion in the Dao that transcends physical needs. Their complete virtue and majestic dignity enable them to reside peacefully within the twenty-eight abbeys. The Great Compassionate Luminous King assigns them to left or right palaces according to their cultivation aptitudes, dispatching jade maidens to oversee each abbey's teachings. Notably, the "Purity Abbey" holds a special status: its left palace is presided over by Great Being Huangxin (a bodhisattva-level adept), while the right palace is guarded by the Nine-Lotus Bodhisattva, indicating these abbeys' more profound spiritual tiers.

焉(男子禮誦我雖異事四句)言我男子雖與女真異其所事然我願求此

福力以導引家室使有令德之妻康壽之母也(如女子禮別誦于嗟女兮

四句)言可嗟者我等女子欲脩其身每恨艱於聞道今遇此經

即得脩身之道將樂以忘憂發憤忘食日新其德以順于天

道則　上帝亦可皈依而親近也

懴禱已陳㳟申諷詠稽首皈依院太真　宫分左右女如雲　靈寶仙班列上清選仙玉女天之巽　玉帝慈悲遴女真　承恩教習登羣品(我今遍禮院中真　皈神某院二宫師)　惟願(女流明本性　慈悲來接引)　一心回向九天心印會上大慈尊(三稱)簡庚

下土小兆(某)等伏聞九天演政端在新民欽承玉帝慈悲簡設三十六曹總司民業兆等素行咸存公案今應投誠一心敬禮

一心敬禮至曹總案王大真君德曹總案劉大真君明曹總案譙大真君誠曹總案王大真君淳曹總案蘇大真君達曹總案楊大真君萬曹總案林大真君機曹總案樊大真君㴠曹總案劉大真君一曹總案陳大真君清曹總案楊大真君虚曹總案黄大真君學曹總案劉大真君養曹總案謝大真君脩曹總案孟大真君成曹總案陳大真君靈曹總案丁大真君妙曹總案黄大真君圓曹總案李大真君

**Interpretation**

This passage is excerpted from the *Jade Purity Hymns on the Nine Heavens' Governance and the Precious Repentance of the Heart Seal*, a Daoist scripture. It describes how both male and female devotees seek divine protection through ritual repentance and veneration.

Male practitioners recite: "Though men and women differ in form, through cultivation I seek blessings to guide my family toward virtue. I pray for a virtuous wife and a long-lived mother." Female devotees chant: "We women often lament the hardships of spiritual practice. Now encountering this sacred scripture, we have finally found the path of self-cultivation. We vow to practice diligently day by day, aligning with the celestial order to draw near to the divine."

The text then details repentance rituals addressed to various Xianzhen (Daoist honorific for realized immortals). Devotees prostrate reverently, paying special homage to female immortals dwelling in the Tai Zhen Yuan (Court of Supreme Perfection where celestial women reside), such as the Lingbao Immortal Cohort and the Jade Maidens of Divine Selection. These beings, chosen through the Jade Emperor's compassion, guide sentient beings. Practitioners beseech these immortals to extend their merciful guidance, helping female cultivators realize their true nature.

The concluding section enumerates the Thirty-Six Bureaus (celestial departments governing human affairs), listing high-ranking immortal officials like the Virtue Bureau, Illumination Bureau, and Sincerity Bureau, each overseeing specific cosmic functions. Devotees acknowledge that their daily conduct is recorded in celestial registers, and through sincere veneration of these administrators of human destiny, they seek divine protection.

This scripture reflects Daoism's egalitarian approach to spiritual practice, emphasizing self-cultivation through repentance, ritual, and scripture recitation. The Thirty-Six Bureaus system exemplifies the Daoist celestial bureaucracy, where deities manage worldly affairs through specialized divisions of cosmic governance.

通曹總案吳大真君慎曹總案鄭大真君守曹總案杜大真君精曹總案詹大真君微曹總案黎大真君元曹總案王大真君玄曹總案周大真君正曹總案洪大真君真曹總案趙大真君常曹總案黄大真君道曹總案林大真君閒曹總案胡大真君安曹總案馬大真君定曹總案王大真君靜曹總案謝大真君咸曹總案吳大真君宜曹總案趙大真君

信禮已周仰對慈尊㳟申懴禱(某)等伏思藐藐昊天　無不克鞏　爲民不利　不戁不竦　乃造其曹以謹惛怓　秉心宣猷　視民不恌　生民如何　弗念厥紹自有肺腸　匪用爲教　昊天孔昭　我生靡樂　無言不讎無德不報　庶民小子　有夷之行　庻幾夙夜　將受厥明

藐藐高遠貌鞏鞏固世道也不利不知自利其身戁恐也竦

懼也造造設也曹謂三十六曹案也紹繼也樂喜好而效法

也讎讎校也夷平道也言高遠之天雖若無意于人然其功

用神明不測無時不以鞏固世道爲心下民不知利益身心

且無所恐懼恣意妄行故設此三十六曹以歛朿惛怓之人

夫　三十六真君秉受　天心承宣天政將使生民無起偷

薄而生民如何弗念後來果報若自别有肺腸勿用經言以

爲領教之資而不知　昊天甚明我生豈無所效法無言不

**Interpretation**

This scripture records the list of the Thirty-Six Offices (celestial administrative divisions overseen by thirty-six divine officials) in Daoist cosmology, along with a penitential prayer. The thirty-six perfected lords (Zhenjun) include: Perfected Lord Wu, Chief Administrator of the General Affairs Office; Perfected Lord Zheng, Chief Administrator of the Prudence Office; Perfected Lord Du, Chief Administrator of the Guardianship Office; and others—each presiding over distinct celestial administrative duties.

The subsequent prayer conveys this essential meaning: The vast and unfathomable heavens, though seemingly detached from human affairs, manifest their divine workings everywhere, perpetually upholding cosmic order. Yet lamentably, humans remain ignorant of self-cultivation, acting recklessly without reverence. Thus, the celestial realm established these Thirty-Six Offices, employing these perfected lords to restrain wayward individuals.

These perfected lords execute celestial governance in accordance with heavenly will, fundamentally intending to teach people to abandon frivolous and presumptuous behavior. However, humanity remains shortsighted, disregarding karmic consequences while deluding themselves with cleverness—treating classical teachings as empty words. Know this: Heaven observes the finest details. Every word and deed bears karmic retribution—how then can we not emulate the Dao of Heaven?

The text references the "Thirty-Six Offices" as celestial administrative bodies resembling earthly government bureaus, each managing specific affairs. "Perfected Lord" (Zhenjun) is an honorific title for immortal beings who have realized the Dao. This scripture primarily expresses reverence for the celestial order and advocates repentance to eliminate karmic obstacles, guiding practitioners back to the righteous path.

讎校于編簿正無德不還報于爾身爾庶民小子有平正大

道之可行尚其不懈于夙夜以受光明　天選也

懴禱已陳㳟申諷詠稽首皈依諫議君　九天三十六曹分　承天心印在新民總領曹官來演政　玉帝曩謨命道君　衆真考核宜加審我今皈命(各本)曹君　惟願慈悲來考正　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞善惡兩端聖凡攸别欽承玉帝天恩道君慈度各設文昌選士檢校名籍兆等素行咸䝉鈞注今應投誠一心敬禮

一心敬禮至曹檢校玉冊劉大曹官至曹檢校丹書賀大曹官至曹檢校青編徐大曹官至曹檢校黒簿蔡大曹官德曹檢校玉冊睦大曹官德曹檢校丹書楊大曹官德曹檢校青編黄大曹官德曹檢校黑簿黄大曹官明曹檢校玉冊劉大曹官明曹檢校丹書吳大曹官明曹檢校青編施大曹官明曹檢校黒簿龍大曹官誠曹檢校玉冊趙大曹官誠曹檢校丹書毛大曹官誠曹檢校青編蔡大曹官誠曹檢校黒簿毛大曹官淳曹檢校玉冊黄大曹官淳曹檢校丹書盧大曹官淳曹檢校青編温大曹官淳曹檢校黒簿李大曹官達曹檢校玉丹王大曹官達曹檢校丹書胡大曹官達曹檢校青編楊大曹官達曹檢校黒簿凌大曹官

**Interpretation**

This passage is a confessional prayer text from the Daoist scripture *Jade Purity Hymn on the Nine Heavens' Governance and the Heart Seal Precious Repentance*, depicting the celestial system that examines human virtue and vice.

The scripture first emphasizes the inevitable retribution for good and evil deeds, admonishing practitioners to constantly maintain an upright heart. It introduces the concept of "celestial selection," indicating that practitioners are chosen by heaven and should diligently pursue the luminous Dao (the Way) day and night.

It then details the Thirty-Six Departments (celestial administrative divisions) of the Nine Heavens (Daoism's highest celestial realm). Each department has specialized Chief Officers responsible for assessing human conduct. These officers oversee four types of record-keeping documents: the Jade Register (white volumes recording virtuous deeds), Cinnabar Documents (red records of merits), Azure Chronicles (blue ledgers documenting speech and conduct), and Black Registers (dark codices noting evil karma).

The text enumerates various departmental officers: the Department of Ultimate Truth, Department of Virtue (De), Department of Illumination, Department of Sincerity, Department of Purity, and Department of Penetration, among others. Each department has four Chief Officers handling different categories of assessment. For instance, the Department of Ultimate Truth has Chief Officer Liu overseeing Jade Registers, Chief Officer He managing Cinnabar Documents, Chief Officer Xu in charge of Azure Chronicles, and Chief Officer Cai responsible for Black Registers.

Practitioners earnestly confess their transgressions to these examining deities, expressing reverential awe and hoping the deities will compassionately review their merits and faults. The scripture concludes by mentioning the "Nine Heavens Heart Seal Assembly" (a high-level Daoist divine convocation) and the "Great Compassionate Venerable" (referring to a Tianzun [Celestial Venerable] of supreme mercy). Practitioners repeatedly praise these exalted deities to express their devout commitment.

This passage reflects the Daoist worldview that "divine beings watch from three feet above," emphasizing heaven's meticulous spiritual system for recording each person's words and deeds to encourage virtuous cultivation. Through such repentance rituals, practitioners seek divine forgiveness for transgressions and guidance toward the righteous path.

曹曹檢校玉冊劉大曹官萬曹檢校丹書史大曹官萬曹檢校青編何大曹官萬曹檢校黒簿瞿大曹官機曹檢校玉冊睦大曹官機曹檢校丹書文大曹官機曹檢校青編文大曹官機曹檢校黒簿周大曹官㴠曹檢校玉冊徐大曹官㴠曹檢校丹書吕大曹官㴠曹檢校青編傅大曹官㴠曹檢校黒簿汪大曹官一曹檢校玉丹劉大曹官一曹檢校丹書吕大曹官一曹檢校青編萬大曹官一曹檢校黒簿楊大曹官清曹檢校玉冊褚大曹官清曹檢校丹書喻大曹官清曹檢校青編喻大曹官清曹檢校黒簿何大曹官虚曹檢校玉冊郭大曹官虚曹檢校丹書郭大曹官虚曹檢校青編郭大曹官虚曹檢校黒簿郭大曹官學曹檢校玉冊李大曹官學曹檢校丹書吳大曹官學曹檢校青編李大曹官學曹檢校黒簿王大曹官養曹檢校玉冊顧大曹官養曹檢校丹書顔大曹官養曹檢校青編張大曹官養曹檢校黒簿楊大曹官脩曹檢校玉冊李大曹官脩曹檢校丹書李大曹官脩曹檢校青編王大曹官脩曹檢校黒簿邊大曹官成曹檢校玉冊侯大曹官成曹檢校丹書侯大曹官成曹檢校青編吳大曹官成曹檢校黒簿吳大曹官靈曹檢校玉冊金大曹官靈曹檢校丹書江大曹官

**Interpretation**

This scripture enumerates the various levels of Cao officials (celestial bureaucratic titles) responsible for document examination in the Daoist celestial administration. Each Cao official oversees different types of immortal registers: the Jade Registers (recording merits and virtues of immortals), Cinnabar Documents (vermilion texts containing longevity secrets), Blue Compilations (azure bamboo slips recording virtuous deeds), and Black Registers (dark ledgers documenting transgressions).

The specific divisions are as follows: the Wan Cao is supervised by four senior officials—Liu, Shi, He, and Qu—each examining one type of document; the Ji Cao by Mu, Wen, Wen, and Zhou; the Han Cao by Xu, Lü, Fu, and Wang; the Yi Cao by Liu, Lü, Wan, and Yang; the Qing Cao by Chu, Yu, Yu, and He; the Xu Cao is entirely governed by senior officials surnamed Guo; the Xue Cao by Li, Wu, Li, and Wang; the Yang Cao by Gu, Yan, Zhang, and Yang; the Xiu Cao by Li, Li, Wang, and Bian; the Cheng Cao by Hou, Hou, Wu, and Wu; while the Ling Cao has two senior officials—Jin and Jiang—respectively examining Jade Registers and Cinnabar Documents.

These Cao officials function as the celestial administration's document management department, responsible for recording and reviewing vital information about merits, faults, and cultivation achievements in both human and immortal realms. Within Daoist belief, these records serve as crucial criteria for determining whether mortals may attain the Dao and achieve immortality.

靈曹檢校青編吳大曹官靈曹檢校黒簿邱大曹官妙曹檢校玉冊唐大曹官妙曹檢校丹書凌大曹官妙曹檢校青編韓大曹官妙曹檢校黒簿嚴大曹官圓曹檢校玉冊徐大曹官圓曹檢校丹書韓大曹官圓曹檢校青編潘大曹官圓曹檢校黒簿潘大曹官通曹檢校玉冊吳大曹官通曹檢校丹書董大曹官通曹檢校青編潘大曹官通曹檢校黒簿吳大曹官慎曹檢校玉冊馬大曹官慎曹檢校丹書郝大曹官慎曹檢校青編章大曹官慎曹檢校黒簿沈大曹官守曹檢校玉冊凌大曹官守曹檢校丹書趙大曹官守曹檢交青編閔大曹官守曹檢校黒簿嚴大曹官精曹檢校玉冊劉大曹官精曹檢校丹書韓大曹官精曹檢校青編王大曹官精曹檢校黒簿楊大曹官微曹檢校玉冊常大曹官微曹檢校丹書苟大曹官微曹檢校青編劉大曹官微曹檢校黒簿沈大曹官元曹檢校玉冊王大曹官元曹檢校丹書王大曹官元曹檢校青編王大曹官元曹檢校黒簿王大曹官玄曹檢校玉冊胡大曹官玄曹檢校丹書楊大曹官玄曹檢校青編張大曹官玄曹檢校黒簿陳大曹官正曹檢校玉冊龍大曹官正曹檢校丹書尹大曹官正曹檢校青編周大曹官正曹檢校黒簿趙大曹官

**Interpretation**

This scripture documents the celestial bureaucracy in the Daoist heavenly court responsible for recording human virtues and transgressions. These celestial officials are organized into different departments (called "cao"), each managing specific-colored registers:

The Lingcao Department has Chief Officer Wu overseeing the azure records (qingbian), while Chief Officer Qiu examines the black ledgers (heibu). In the Miaocao Department, Chief Officer Tang administers the jade registers (yuce), Chief Officer Ling supervises the vermilion books (danshu), with Chief Officers Han and Yan respectively in charge of qingbian and heibu.

Similar structures exist in the Yuancao, Tongcao, Shencao, Shoucao, Jingcao, Weicao, Yuancao, Xuancao, and Zhengcao departments. Each department appoints four chief officers managing four types of records: yuce (jade registers), danshu (vermilion books), qingbian (azure records), and heibu (black ledgers). The jade registers document major merits, the vermilion books record cultivation achievements, the azure registers list virtuous deeds, while the black ledgers chronicle evil karma.

These celestial officials bear diverse surnames—Xu, Pan, Dong, Ma, Hao, Zhang, Shen, Ling, Zhao, Min, Liu, Han, Wang, Yang, Chang, Gou, Hu, Zhang, Chen, Long, Yin, Zhou—demonstrating the vastness and specialization of the heavenly bureaucracy. Notably, all four chief officers in the Yuancao Department share the surname Wang, possibly indicating a special arrangement.

真曹檢校玉冊禹大曹官真曹檢校丹書尹大曹官真曹檢校青編趙大曹官真曹檢校黒簿白大曹官常曹檢校玉冊楊大曹官常曹檢校丹書熊大曹官常曹檢校青編檀大曹官常曹檢校黒簿韓大曹官道曹檢校玉冊王大曹官道曹檢校丹書潘大曹官道曹檢校青編朱大曹官道曹檢校黒簿徐大曹官開曹檢校玉冊鄧大曹官閒曹檢校丹書傅大曹官閒曹檢校青編揭大曹官閒曹檢校黒簿桂大曹官安曹檢校玉冊張大曹官安曹檢校丹書姜大曹官安曹檢校青編高大曹官安曹檢校黒簿祁大曹官定曹檢校玉冊孔大曹官定曹檢校丹書蔡大曹官定曹檢校青編姚大曹官定曹檢校黒簿施大曹官靜曹檢校玉冊劉大曹官靜曹檢校丹書許大曹官靜曹檢校青編成大曹官靜曹檢校黒簿樊大曹官咸曹檢校玉冊李大曹官咸曹檢校丹書樊大曹官咸曹檢校青編章大曹官咸曹檢校黒簿伍大曹官宜曹檢校玉冊王大曹官宜曹檢校丹書謝大曹官宜曹檢校青編陳大曹官宜曹檢校黒簿方大曹官三十六曹中佐貳典籍無量曹官

信禮已周仰對慈尊㳟申懴禱(某)等伏思民今之無祿　匪大猶是經　如匪行邁謀　匪先民是程

**Interpretation**

This scripture enumerates the thirty-six Great Secretaries (Dacaoguan) in the Daoist celestial bureaucracy responsible for recording human virtues and transgressions. Each secretary has clearly defined duties, respectively overseeing the Jade Registers (records of significant merits), Cinnabar Registers (red documents noting good deeds), Azure Scrolls (blue records of ordinary conduct), and Black Registers (dark ledgers documenting sins).

These celestial officials are organized into ten departments: the Secretaries of Truth (Zhencao), Constancy (Changcao), the Dao (Daocao), Opening (Kaicao), Leisure (Xiancao), Peace (Ancao), Stability (Dingcao), Tranquility (Jingcao), Harmony (Xiancao), and Propriety (Yicao)—each department containing four Great Secretaries. The text concludes by mentioning "countless assistant archivists among the thirty-six departments," indicating that beyond these principal officers, there exist numerous auxiliary recording spirits.

The latter portion shifts to words of repentance, conveying that: We mortals lack blessings not because the Great Dao (referring to Daoist truth) is flawed, but because we've failed to follow the teachings of ancient sages. Just as travelers going astray when ignoring established paths, we too have wandered. Now we reverently bow before these divine officials, offering sincere confession and prayer.

是用不得于道　是用不潰于成　昊天不忒　伊誰云憎鍳觀四方　靡人弗勝　民言無嘉　甯莫之懲　曾是不意不懲乎心　今兹之正　天子是毗　旣夷旣懌　俾民不迷胡爲我作　如蜩如螗　靡有旅力　以念穹蒼　我其夙夜釋之叟叟　用戒不虞　俾躬處休

潰遂也忒差也憎惡也懲責也正政也毘輔也夷平也懌悦

也蜩螗皆蟬屬其聲亂鳴而無正韻也穹蒼天也釋觧釋也

叟叟讀平聲洗刷淨盡之聲休善也言今之下民有求福禄

而終不可得者由其不循大道以爲常行之具如遵不當行

之路而求至所欲至之地則相去愈遠何以得至此葢匪問

諸先民之熟徑者以爲章程是以用之行事不得于道是以

用之脩道不遂所成夫　昊天上帝原無差别而豈于誰氏

無端加惡其鍳觀于四方將謂我庶民皆可以勝任于道而

無如民之語言行事無可嘉尚豈竟無責罰乎然下民至愚

有旣受天罰猶不自誠其意不自謹戒于其心于是有或遭

王法身受五刑葢今之　九天演政寶以贊化　玉清輔

聖天子爕元贊運福天下壽蒼生年豐物阜海宴河清旣泰

平而履順復豫大而豐亨使光天之下至於海隅日出罔不

率由于大道君子贍于學小人贍于力各盡其材同歸于極

而無所迷惑者胡然而我民所作所爲一如蜩螗之亂鳴而

**Interpretation**

This scripture primarily explains how those who act contrary to the Dao of Heaven will struggle to receive blessings. It's like taking a wrong path that leads one further from the destination. The August Celestial Sovereign (the supreme deity in Daoism) treats all beings equally, harboring no unwarranted aversion toward anyone. Observing the mortal realm, He originally hoped all people would follow the Great Dao (the Way), yet in reality, human speech and conduct often deviate from propriety, thus inevitably incurring divine censure.

Most lamentable are the ignorant who, even after receiving celestial warnings, fail to examine their hearts, ultimately violating imperial laws and suffering punishment. Now, with the *Jiutian Yanzheng Bao* (Precious Scripture of Celestial Governance, an important Daoist text) assisting the Jade Pure One (an honorific title for Yuanshi Tianzun, the Celestial Venerable of Primordial Beginning) in supporting the sagely Son of Heaven to govern the world, winds and rains come seasonally, bringing national prosperity and peace. In this ideal state, noble persons devote themselves to learning while commoners fulfill their duties—all walking the Great Dao without losing their way.

Yet in reality, the people's conduct resembles the chaotic chirping of summer cicadas—lacking true power and showing no reverence for Heaven. Day and night I ponder how to resolve this situation, remaining ever vigilant against unforeseen calamities while hoping to establish people's peaceful livelihoods. The scripture ultimately emphasizes that those who seek blessings in vain do so precisely because they disregard the constant principles of the Dao. Like travelers straying further from their goal by taking wrong turns, their plight stems from failing to consult the wisdom of ancient sages as their guiding standard.

不得其正韻是豈竟無心膂思力以念天理也耶我惟當夙

夜警省觧釋前愆務使淨盡更湏謹戒後來不虞之過庶幾

黒簿除名青編紀善丹書注福玉冊升仙使我身處于至善

也

懴禱已陳㳟申諷詠稽首皈依演政曹　曹開四座分檢校　丹書玉冊注人天黒簿青編判惡好　玉帝慈悲度下民　施行賞罰傳天寶我今皈命(各本)曹官　惟願證盟脩大道　一心回向九天心印會上大慈尊(三稱)簡辛

下土小兆(某)等伏聞桂祿嗣籍隂隲攸憑欽承玉帝慈悲簡設二十四靖兆等文衡咸䝉貢舉今應投誠一心敬禮

一心敬禮玄靖真宰韋大真君鶴靖真宰盧大真君歸靖真宰許大真君棲靖真宰郭大真君靈靖真宰鄒大真君谷靖真宰劉大真君閑靖真宰蔡大真君安靖真宰柳大真君心靖真宰衛大真君定靖真宰文大真君神靖真宰吕大真君怡靖真宰張大真君㴠靖真宰尹大真君妙靖真宰王大真君靜靖真宰程大真君明靖真宰石大真君通靖真宰柳大真君達靖真宰王大真君真靖真宰杜大真君宗靖真宰劉大真君萬靖真宰張大真君守靖真宰李大真君天靖真宰唐大真君微靖真宰胡大真君

信禮已周仰對慈尊㳟申懴禱(某)等伏思

**Interpretation**

This passage forms part of Daoist repentance liturgy, expressing the practitioner's determination to pursue supreme goodness through sincere contrition and reform. Practitioners vigilantly examine themselves day and night, striving to completely eradicate past transgressions while cautiously guarding against future faults. They aspire to have their misdeeds erased from the "Black Registers" that record evil actions while having their virtuous deeds inscribed in the "Azure Annals," ultimately attaining ascension through merits recorded in the sacred "Cinnabar Texts and Jade Tablets."

The mentioned "Black Registers and Azure Annals" represent Daoist documents tracking human virtue and vice, while the "Cinnabar Texts and Jade Tablets" constitute holy scriptures recording cultivators' spiritual achievements. Practitioners reverently pay homage to the various departmental officers of the "Administrative Bureau of Manifested Governance" (the celestial institution responsible for evaluating merits and faults in the Daoist heavenly bureaucracy), including the twenty-four perfected lords such as the True Ruler of Mysterious Quiescence, Perfected Lord Wei the Great. These lords respectively oversee twenty-four jing (Daoist cultivation sites).

This repentance text conveys practitioners' hope that through genuine remorse, they may receive the witnessed protection of these perfected lords and ultimately achieve the Great Dao (Dao). During the ritual, practitioners repeatedly invoke the sacred name of the "Great Compassionate Lord of the Nine Heavens' Heart Seal Assembly" to express their devotion to the supreme divinity. The concluding reference to "petty commoners of the mundane world" reflects practitioners' humble self-identification as insignificant beings in the earthly realm, seeking the Jade Emperor's compassionate protection through repentance.

有依其士　出言有章　夙夜敬止　維德之行　假哉天命帝謂文王　求我庶士　日靖四方　四方咸發　旣順乃宣思皇多士　序賓以賢　纘戎祖考　不遐有愆　神其來格爲章于天

章文章也德之發現于外者也庶士各靖真宰金闕三館保

宸學士也靖安靖也賓班次也賢賢士也纘繼也戎崇也言

天下有賢德可任之士旣出言而有章其夙興夜寐無或不

敬而安于所止惟德是行此等之人乃　天帝之所寶故

天帝特頒大命謂我　祖師選諸學士使領二十四靖以靖

四方而四方咸如嚮之應葢　各靖真宰順承　天命以宣

其政下土有士旣美且多則序其文章道德之班次以賢爲

上且追崇其祖考更不追念前愆葢將以功折過而軒蠱也

我今願發如是心行如是行惟願　真宰來格與我福慧證

大文明以助　九天演政焉

懴禱已陳㳟申諷詠稽首皈依大洞儒　靖分二十四真宰　下土文衡實誕敷功名經濟由文德　玉帝曩謨命道君　士民隂隲宜詳覈皈神職貢舉真君　文明有果今希證　一心回向九天心印會上慈尊(三稱)

下土小兆(某)等伏聞時有顯晦人有陋明欽承玉帝天恩道君慈度分設二府師錫明揚兆等功名咸蒙録職今應投誠一心敬禮

一心敬禮玄靖左府宗師鐵大真官

**Interpretation**

This scripture describes the sacred process in Daoist belief where the Celestial Emperor (the supreme deity in Daoism) selects virtuous individuals to assist in governing the world. The Celestial Emperor instructs King Wen to choose wise scholars of noble character and disciplined conduct to bring stability to the four directions. These scholars remain reverent and diligent day and night, taking De (Virtue/Power) as their fundamental principle. Thus, the Celestial Emperor issues a special decree, commanding the Patriarch (a revered Daoist title) to select learned Daoists to serve as administrators of the Twenty-Four Jings (institutions governing Daoist regions).

The chosen scholars must meet several criteria: their speech must be orderly, their De must manifest outwardly, they must maintain reverence day and night, and their conduct must be upright. When overseeing regional affairs, the people of all directions will respond enthusiastically. The scripture particularly emphasizes ranking individuals based on merit and virtue, honoring ancestral De without dwelling on past faults, and using achievements to compensate for shortcomings.

The latter portion consists of confessional prayers, expressing the practitioner's aspiration to emulate these virtuous scholars and beseeching the True Ruler (divine beings) to descend and bestow blessings, aiding the Nine Heavens (the highest celestial realm in Daoism) in spreading teachings. The practitioner reverently pays homage to the Great Cavern Confucian (a high-ranking deity), the Twenty-Four True Rulers (divine administrators of the Jings), and other deities, expressing gratitude to the Jade Emperor (i.e., the Celestial Emperor) and the Dao Lord (a high-ranking Daoist divinity) for granting them the opportunity to serve in divine offices. The passage concludes with repeated phrases of "single-hearted reverence" and a special homage to the Grand Perfected Official of the Left Bureau of Mysterious Stillness, Iron Guardian (an important Daoist protector deity).

玄靖右府宗師范大真官鶴靖左府宗師范大真官鶴靖右府宗師王大真官歸靖左府宗師陳大真官歸靖右府宗師方大真官棲靖左府宗師羅大真官棲靖右府宗師孟大真官靈靖左府宗師倪大真官靈靖右府宗師劉大真官谷靖左府宗師金大真官谷靖右府宗師鹿大真官閑靖左府宗師月大真官閑靖右府宗師陽大真官安靖左府宗師方大真官安靖右府宗師張大真官心靖左府宗師沈大真官心靖右府宗師鄭大真官定靖左府宗師海大真官定靖右府宗師黄大真官神靖左府宗師衛大真官神靖右府宗師吳大真官怡靖左府宗師馬大真官怡靖右府宗師孫大真官㴠靖左府宗師汪大真官㴠靖右府宗師胡大真官妙靖左府宗師申大真官妙靖右府宗師孟大真官靜靖左府宗師陳大真官靜靖右府宗師王大真官明靖左府宗師吳大真官明靖右府宗師閔大真官通靖左府宗師顧大真官通靖右府宗師劉大真官達靖左府宗師許大真官達靖右府宗師熊大真官真靖左府宗師彭大真官真靖右府宗師譚大真官宗靖左府宗師尤大真官宗靖右府宗師彭大真官萬靖左府宗師唐大真官萬靖右府宗師熊大真官守靖左府宗師朱大真官

**Interpretation**

This scripture enumerates the thirty-six "Great True Officials" (Dazhen Guan) in Daoism. Each of these perfected officials governs a specific directional "Jing" (a Daoist cultivation site or divine abode), with every Jing being jointly administered by left and right officials.

Each official's title consists of three components: first the name of the Jing (such as Mysterious Jing, Crane Jing, Returning Jing, etc.), followed by its directional affiliation (Left Bureau or Right Bureau), and finally the honorific "Ancestral Master" (Zongshi) with a surname and the designation "Great True Official." For example, "Great True Official Fan, Ancestral Master of the Right Bureau of Mysterious Jing" refers to the Fan-surnamed Great True Official governing the right division of Mysterious Jing.

These perfected officials likely represent either guardian deities protecting various directions in Daoist belief, or historical adepts who attained the Dao and were venerated as celestial officials. During Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies), these officials are often invoked to descend to the ritual platform and safeguard the sacred space. This symmetrical bureaucratic system of left-right governance embodies the Daoist cosmological principle of "Yin-Yang balance."

守靖右府宗師張大真官天靖左府宗師黃大真官天靖右府宗師張大真官微靖左府宗師吳大真官微靖右府宗師吳大真官二十四靖中教習造士無量真官

信禮已周仰對慈尊㳟申懴禱(某)等伏思有命自天　命此文王　陟降厥士　曰求厥章　悉率左右文定厥祥　矢其文德　爲龍爲光　申錫無疆　實靖夷我邦　大夫君子　各敬爾身　或肅或艾　莫非王臣　旣匡旣敇　昊天曰明　保兹天子　福禄來成　夙興夜寐　無沗爾所生

陟自上而下也左左府右右府也文定文章華國也祥天運

祥符也龍德之至剛至正者也光德之至大至明者也申重

也大夫君子謂世之隷仕籍者肅能敬天道而嚴整也艾與

乂同能順天心而條理也王臣謂　聖天子之臣也匡正也

勅戒也保輔相也成成功也言昔有命降自　天帝命我

祖師降諸學士以求文章道德之士使悉率其左右二府教

習造士俾得文章華國以應中天午運之祥符而　各府宗

師皆矢志以敷文明之德至剛至正至大至明重賜以無疆

之福實以安平我　天子之邦故世之隷仕籍者各宜敬愼

爾身脩爾文德或能敬承天道而嚴整風化或能順承天心

而條理民情則莫不爲　聖天子之臣匡正其上戒勅其下

**Interpretation**

This scripture records the titles of several important celestial officials (high-ranking deities) in the Daoist cultivation system, including five principal immortals such as Great Perfected Official Zhang of the Right Shoujing Prefecture and Great Perfected Official Huang of the Left Tianjing Prefecture, along with numerous perfected officials responsible for guiding practitioners in the Twenty-Four Jing (Daoist cultivation centers). Together, these celestial officials form a complete system of Daoist cultivation guidance.

What follows is a penitential text through which practitioners express devout reverence to these celestial officials. The practitioner reflects: Heaven bestowed life upon us, just as the Mandate of Heaven descended upon King Wen of Zhou. We should emulate King Wen, maintaining constant reverence in our practice while pursuing the "virtuous writings" (referring to cultivation states). We must lead fellow practitioners in collective refinement, using civilized virtue to establish auspicious harmony.

The text particularly emphasizes several cultivation qualities: one should be as upright and unyielding as a dragon, and as vast and luminous as light itself. Whether ordained Daoists (officers and noblemen) or ordinary practitioners, all must practice reverent caution. Some maintain strict precepts (solemnity), while others excel in regulating body and mind (maturity), yet all serve the Daoist path. Like ministers assisting a ruler, we must rectify our practice, abandon delusions, support the Great Dao, and ultimately achieve the fruits of cultivation.

Finally, key terms are explained: "Zhi" refers to the descent of divine beings; "Left Prefecture" and "Right Prefecture" are two important departments in the Daoist cultivation system; "civilized attainment" (Wending) denotes the enlightened state achieved through practice; "auspiciousness" (Xiang) represents celestial fortune; the "dragon" symbolizes supreme upright virtue; while "light" embodies the greatest luminous virtue. Practitioners should diligently progress day and night, never betraying the spiritual life bestowed by Heaven.

昊天若曰此明哲之士即使輔相　天朝干禄百福爰集

于身以成其道德功名于不朽可也人能夙夜匪懈以事

一人則亦無所沗辱于生我者矣記有之事君不忠非孝也

可不盡心哉

懴禱已陳㳟申諷詠稽首皈依靖府君　藹藹皇都諸吉士　浚明叠世降人天文章道德如山峙　玉帝敷文惠我民　我民均稟靈光炁皈神(各府衆某靖二)宗師　祈恩造就瑚璉器　一心回向九天心印會上大慈尊(三稱)簡辛(全)簡壬上

下土小兆(某)等伏聞德明惟明德威惟畏欽承玉帝慈悲勅令諸天帥將贊䕶立極兆等持經行法普䝉應感來臨今應投誠一心敬禮

一心敬禮九天大力醫王天罡節度大帝君雷霆節制萬靈太乙月孛大帝君雷霆歘火律令大神鄧大天君雷霆都督五雷判府辛大天君雷霆行令飛捷報應張大天君五雷直符驅邪大將陶大天君五雷總管天醫使者許大天君三炁丹天火鈴妙帥張大天君三山太乙木郎皓華荀大天君火鈴督雷宋大將軍雷霆樞機竇大天君霆首大神馬大天君神烈陽雷苟大天君神化隂雷畢大天君左璇日魂龎大元帥右璣月魄劉大元帥樞䑓總攝程大元帥機䑓總攝雍大元帥火犀大仙馬大元帥龍虎玄壇趙大元帥

**Interpretation**

This scripture is a penitential and invocational text used in Daoist Zhaijiao (purification rituals), containing three main layers of meaning:

First, it elucidates how practitioners should conduct themselves in the world. The celestial revelation states that enlightened individuals should assist the imperial court, whereby blessings and emoluments will naturally accumulate, achieving both De (Virtue) and meritorious fame that will endure through the ages. One must diligently serve the ruler (here "the sovereign" refers to the emperor) day and night, for disloyalty to one's ruler constitutes filial impiety—complete devotion is required.

The core section presents specific confessions and invocations. Devotees prostrate before Jingfujun (a Daoist deity), taking refuge while praising the auspicious deities residing in the imperial capital. These divine beings descend through generations, their literary and moral accomplishments towering like mountains. The Jade Emperor bestows widespread grace, and all people receive the illumination of Lingguang Qi (the primordial luminous energy in Daoist cosmology). Practitioners beseech the ancestral masters (the assembly of palace deities) to refine them into vessels as precious as ritual jades (symbolizing pillars of society), wholeheartedly turning toward the assembly of Great Compassionate Ones at the Nine Heavens Heart Seal Dharma gathering (revered deities, praised thrice in repetition).

The conclusion summons the thunder deities' sacred titles. Over thirty thunder marshals are invoked, including the Great Emperor of Celestial Rectitude, Supreme Healing King of the Nine Heavens, and Thunderbolt Fire-Commanding Great Deity Deng Tianjun (representing Daoism's thunder pantheon responsible for exorcism, healing, and cosmic regulation). Each title is fully chanted in ritual, preceded by the reverential phrase "With undivided heart we pay homage."

This text exemplifies the Daoist concept of "celestial-human resonance," achieving divine communication through penitence, praise, and invocation to seek protection. The sequential arrangement of thunder deities subtly reflects the cultivation system of Daoist thunder rites (Leifa), forming a complete divine hierarchy from supreme emperors to executive marshals.

地雷主令温大元帥九天靖魔岳大元帥九天伐頑朱大天君九地伐頑殷大天君金令應召諸天各部萬法萬階無量帥將

信禮已周仰對慈尊㳟申懴禱(某)等伏思蕩蕩上帝　赫赫厥靈　進厥虎臣　祁祁如雲　命于下國赫赫明明　撻彼殷武　如雷如霆　靡國不到　大糦是承我將我享　有飶其香　和鈴央央　鐘鼓喤喤　對越在天烝烝皇皇　神之弔矣　火列具揚　我行旣集　降福穰穰

蕩蕩廣大之貌進召也虎臣謂　諸天各部帥將神君也祁

祁衆也撻疾貌殷大也武威也大糦謂享神明之黍稷聲香

也承奉也鈴所振以召帥將神君者也央央鈴振至和之聲

喤喤鐘鼓齊鳴之聲火烈言　帥將雷威如火烈烈也揚顯

揚也行行持也集謂　神君集降于壇所也言廣大在天之

上帝以赫然聲靈召　諸天各部帥將神君如雲之衆咸

頒勅命贊䕶立極降于下土九州之地赫赫明明以施至大

之雷威如雷之震霆之洩䕶道降魔摧邪輔正一如集經下

卷所載　玉帝勅言故　諸帥將降于下國周流廵䕶更無

不到之處而下土士民亦無處不設黍稷之馨香以奉　帥

將神君者于此見　天君之威靈恢廓周遍無涯我今奉我

享祀尚有馨香振鈴召請其聲央央鐘鼓迎神其聲喤喤對

**Interpretation**

This passage describes the scene of summoning celestial marshals during a Daoist Zhaijiao (purification ritual). Marshal Wen, Commander of Earthly Thunder, Marshal Yue, Subduer of Demons from the Nine Heavens, and other celestial lords are all divine protectors of Daoism. Holding golden edicts, they respond to the summons, leading battalions of heavenly soldiers and divine generals.

We reverently pay homage to these awe-inspiring deities, offering them contrition and prayers. Their majestic spiritual power is resplendent, commanding countless heavenly troops gathered like clouds. Descending to the mortal realm by the Jade Emperor's decree, their might shakes all directions like thunder, reaching every corner of existence. People present the purest millet and most fragrant offerings to honor them.

During the ritual, we summon these divine generals with clear, harmonious bell chimes and welcome them with resonant drums and bells in solemn grandeur. Their divine presence blazes like fierce flames. When they descend upon the ritual altar, the vast celestial court issues majestic commands, gathering numerous battalions of divine generals who descend like gathering clouds to uphold the true Dao.

These deities manifest tremendous spiritual power, unleashing thunderous might like roaring peals and flashing lightning to protect orthodoxy, subdue demons, and eradicate evil forces. As described in the Jade Emperor's Edict, after descending to the mortal world, these divine marshals circulate through all realms offering protection, leaving no place unvisited. Common people everywhere establish incense offerings to venerate them, demonstrating how the celestial lords' boundless spiritual power permeates all existence.

Now we conduct this solemn sacrificial ritual with curling incense smoke, melodious bell tones, and resonant drumbeats, devoutly inviting these deities to descend.

越玄虚惟願　天君在天之靈會領神兵烝烝之衆皇皇之

盛來壇應感大施雷威烈如猛火以揚道法我今奉科行持

各部天君亦既來集普蒙應禱咸賜如辭即不啻降我以

穰穰之福矣

懴禱已陳㳟申諷詠稽首皈依諸帥將　十方三界大天君　無邊威德濟人寰凡曰有生均覆䕶　玉帝曩謨遍召時　指揮如意傳金令我今(遍禮大仰啓某)天君　㳟望雷威(皆擁䕶來輔正)　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞化魔皈道全仗雷威欽承玉帝慈悲勅令火雷院主赤心忠良統䕶立極兆等有生咸蒙法䕶今應投誠一心敬禮

一心敬禮太乙應化都天火雷院王大元帥火雷賞善威猛赫奕使陳大元帥火雷罰惡威濟遊奕使邱大元帥火府威光掌令總監大神邱大天君火府振雷行令霹靂大神王大天君火府散雲飛霧大神陳大天君火府運風變化大神李大天君火府誅魔殺鬼大神孔大天君火府火輪伐惡大神崔大天君火府洞耀誅伐大神周天天君火府電光普照大神紀大天君火府驅龍致雨大神劉大天君火府飛雷急捉大神林大天君火府直符大將謝使者火府玄省直符白使者火雷院内百萬𧴀貅神將

信禮已周仰對慈尊㳟申懴禱(某)等伏思

**Interpretation**

This scripture is a precious repentance ritual (Zhaijiao) in Daoist liturgy, directed towards the deities of the Fire Department (divinities governing thunder and fire). The general meaning is as follows:

We devoutly pray that the various Celestial Lords (high-ranking Daoist deities) may lead their divine troops to descend upon the ritual altar, manifesting the awesome power of thunder like blazing flames to reveal the might of the Dao. Now, according to the liturgical procedures (Keyi), all departments of Celestial Lords have responded to our summons, answering our prayers and bestowing abundant blessings.

We then prostrate ourselves before the commanding Celestial Lords: the Great Celestial Lords of the Ten Directions and Three Realms (the entire cosmic space) possess boundless virtue and power (De), universally aiding all beings, with every life under their protection. When the Jade Emperor (supreme Daoist deity) issues his golden decree, these Celestial Lords execute it perfectly. Now we reverently worship the Thunder Department's Celestial Lords, gazing upon their majestic authority while praying for their protection of the true Dao.

The scripture particularly emphasizes: We mundane practitioners deeply understand that subduing demons and returning to the true Dao entirely depends on the Thunder Department's power. Through the Jade Emperor's compassion, the commander of the Fire-Thunder Court (divine administrative office) — the Great Marshal of Loyal and Virtuous Heart — is commanded to lead and protect. Now we sincerely venerate all deities of the Fire-Thunder Court, including:

The Great Marshal Wang of the Taiyi Response Transformation Capital Heaven Fire-Thunder Court, along with the two marshals overseeing reward for good and punishment of evil; the ten Great Celestial Lords governing majestic light, thunder vibration, cloud dispersal, wind movement, demon execution, fiery wheels, radiant illumination, lightning, rainfall, and demon capture; as well as the Direct Mandate Messengers (divine couriers) and millions of divine troops.

Finally, it states: Having completed our prostrations, we practitioners now reverently offer our repentance and prayers to these compassionate exalted deities.

王公伊濯　有此武功　無競維烈　四方來同　四方來同莫匪爾極　悉率左右　秉文之德　秉文之德　及爾同僚如火烈烈　匪怒伊教　匪怒伊教　有厭其傑　我瞻四方萬民時若　鼉鼓逢逢　於論鼓鐘　神保是格　昭明有融昭明有融　高朗令終　令終有俶　以奏膚公

王公謂　王大元帥也濯著明也武大也功統䕶立極之功

也競爭也烈功也同同歸于極也左右謂火雷院内各部帥

將神君也文　文尼道君也同僚謂前篇　諸天各部帥將

神君也厭足也傑謂長於衆也若順也鼉如蜥蜴長丈餘其

皮可取以冒鼓者也逢逢和也於美也論倫也言得其倫理

也昭明光大也融明之盛也朗虚明也俶始也膚大而美也

公功也言　王公所以獨著明于下土以其有統䕶立極之

功故諸天法部莫能與之爭功而四方齊來同歸於道夫四

方之來歸莫不歸于其極此因　王大元師統率火雷内左

右帥將秉受　文尼道君之德政而勞徠于四方也夫　王

大元帥旣秉受　文尼道君之德政與　諸天各部帥將神

君雖皆如火之烈烈而終非暴怒但循循然而施其教化夫

非出于暴怒而循循然施其教化者乃先天一炁厭足足以

應化故能長諸帥將而統䕶立極我試瞻視四方之民時行

時止皆能自順于常道于此可以見　王大天君之應化不

**Interpretation**

This scripture praises the Daoist deity Marshal Wang (also known as Celestial Lord Wang), the commander-in-chief of the Fire and Thunder Court who leads numerous divine generals. The text describes his illustrious achievements not as products of brute force, but as manifestations of virtue (De) imparted by the Daoist supreme deity Lord Wenni.

Marshal Wang's merit lies in establishing cosmic order (the "pole-setting" accomplishment), attracting the allegiance of deities from all directions. Leading the left and right generals of the Fire and Thunder Court, these divine warriors all embody the virtuous governance taught by Lord Wenni. Though their might burns as fiercely as fire, they exercise authority not through violent wrath but through patient moral instruction. This transformative teaching originates from the Primordial Qi (the fundamental energy of the universe), elevating them above other divine generals to positions of leadership.

The scripture employs the metaphor of booming alligator-skin drums to illustrate how this teaching resonates with cosmic principles. It concludes by describing how common people throughout the land naturally align with the Dao—demonstrating the efficacy of Celestial Lord Wang's guidance. His luminous virtue (De) remains consistent from beginning to end, ultimately accomplishing this great work.

[Note: The Fire and Thunder Court belongs to Daoism's Thunder Department pantheon, responsible for executing heavenly justice and exorcising evils; "pole-setting" refers to establishing cosmic order; "Primordial Qi" is a key Neidan (internal alchemy) term denoting the fundamental energy existing prior to cosmic formation.]

疾而威不嚴而肅我今鳴鐘播鼓旣和且美而發有倫有理

之音以象　大元帥應化之功惟願　神君保佑我民來壇

感格使大道之光明旣融融然于天人之際則我亦可以高

朗虚靈而善其所終夫欲善其終者必先善其始今固未終

也而旣有其始矣亦可以奏盛大盛美之功用矣

懴禱已陳㳟申諷詠稽首皈依一炁君　都天火雷院中神　統䕶無邊如帝臨神神召應黄金令　主帥忠良秉赤心　濟生濟死欽元命我今皈命大神君　願仗雷威而輔正　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞玉皇真命四時順序五氣周流則有二十四大天將分主二十四炁兆等命符咸蒙長養今應投誠一心敬禮

一心敬禮炁序穀雨宛黄由蜦周大天將炁序清明巨宛阜炎歸大天將炁序春分句陀龍尼關大天將炁序驚蟄宛延巨离楊大天將炁序雨水震陀云宇劉大天將炁序立春神羅火兵于大天將炁序大寒演龍鬱聿彤大天將炁序小寒聿倫允川于大天將炁序冬至戶原巨光蒯大天將炁序大雪宇炁赫晶張大天將炁序小雪火翳炎岡邱大天將炁序立冬師龍鬱單郎大天將炁序霜降炫律句靈班大天將炁序寒露原蜦震山周大天將炁序秋分炁煴天回鼓大天將

**Interpretation**

This passage is a prayer text from the Daoist scripture *Jade Clarity Praise of the Nine Heavens' Governance: Heart Seal Precious Repentance*, describing the ritual invocation of divine protection through bell and drum ceremonies.

The harmonious and rhythmically perfect sounds of the bells and drums symbolize the virtuous deeds of the Great Marshal (a Daoist guardian deity) manifesting in the human realm. Devotees pray for the divine lords' protection, so that the radiance of the Dao may illuminate heaven and earth, allowing practitioners to maintain clarity of heart and ultimately attain auspicious results. Just as good outcomes must begin with virtuous intentions, the ritual has now commenced, ensuring the fulfillment of vast and magnificent merit.

The prayer continues with specific invocations: reverent homage is paid to the "Lord of Primordial Qi" (a Daoist deity representing the primordial life-force) and the divine beings of the Fire and Thunder Court (the celestial abode of thunder deities). These gods rule boundless realms like sovereigns, wielding golden edicts to summon and command the celestial host. Their loyal generals, steadfast in devotion, possess the power to aid the living and deliver the deceased. Devotees wholeheartedly submit to these mighty deities, beseeching the fierce might of the Thunder Ministry to uphold the righteous Dao.

Finally, the text lists the names of the Twenty-Four Great Celestial Generals (Daoist guardian spirits), each corresponding to a specific solar term in the traditional calendar. For example:

- General Huang You Luan Zhou governs the Grain Rain solar term
- General Ju Wan Fu Yan Gui governs the Clear and Bright solar term
- General Ju Tuo Long Ni Guan governs the Spring Equinox solar term

(Subsequent solar terms follow this pattern of divine correspondence.)

These generals, acting under the Jade Emperor’s decree, maintain the orderly progression of the seasons and the ceaseless circulation of the Five Phases' Qi. Through reciting talismanic commands (ritual incantations used in Daoist practice), devotees receive their nourishing protection. With sincere reverence, practitioners now pay homage to these celestial generals, seeking their safeguarding grace.

炁序白露暘于巨炎馬大天將炁序處暑崑幽中羯羊大天將炁序立秋嶲玄崙宏房大天將炁序大暑兜盧旋雲高大天將炁序小暑阿互車陀盧大天將炁序夏至岳于充詵查大天將炁序芒種育列舉易星大天將炁序小滿洪爲巨丁陶大天將炁序立夏匕虚于侖杭大天將二十四炁直符大將九地烈風旋馳使者二十四將億八千部神仙雲騎將士吏兵

信禮已周仰對慈尊㳟申懴禱(某)等伏思天之牖民　如壎如篪　陳師鞠旅　烝然來思　瘼此下民豈曰不時　惟暮之春　來咨來茹　無冬無夏　敷天之下有物有則　無小無大　順德之行　是用大介　裒時之對以對于天下

如壎如篪壎唱而篪和也咨訪也茹度也無冬無夏言無寒

暑之或間也敷天之下天野二十四境也物事也則法也無

小無大言無節序大小之分也大介謂十萬千千部神仙雲

騎將士吏兵也裒聚也對答也應也言上天之啓牅下民亦

若爾時　元始天尊振動法音遍言呼召即聞二十四野激

朗揚休播鼓喧雷齊聲震動聖境猶如壎唱篪和之象既而

建節四圍雲屏萬重俄而威光赫奕耀奪珠晶一切含靈俱

作真靈正炁無有委靡此即言陳師鞠旅烝然來思也葢天

亦深恐下民有非時外色之病設此二十四大天將以暮春

**Interpretation**

This scripture describes the Daoist belief system of guardian deities overseeing the twenty-four solar terms (Twenty-Four Qi), along with the compassionate scene of celestial venerables instructing sentient beings.

It first enumerates the divine titles of nine guardian generals corresponding to solar terms from Start of Summer to White Dew, each bearing unique designations like "Great Celestial General of Gigantic Flaming Horses" and "Great Celestial General of the Central Goat from Kunyou." Collectively known as "Great Duty Officers of the Twenty-Four Qi," these generals command the "Swift Wind-Riding Messengers of Nine Earthly Realms" and vast celestial armies, including "18,000 divisions of cloud-riding divine troops and officer-soldiers."

The scripture employs musical metaphor to illustrate celestial instruction: harmonious as the duet between xun (clay ocarina) and chi (bamboo flute). The venerables' teachings transcend seasonal boundaries (neither winter nor summer), permeating all twenty-four cosmic realms (beneath the spread heavens). All matters, great and small (nothing too trivial or vast), follow natural principles (each phenomenon has its rule). "Great ranks" refers to celestial armies numbering in the hundreds of thousands, while "gathered seasonal responses" signifies beings collectively answering celestial guidance.

The text then depicts the majestic manifestation of the Primordial Celestial Venerable: dharma-sounds vibrating through twenty-four realms, celestial drums thundering, and radiant light shining brilliantly (awe-inspiring splendor). All living beings become spiritually awakened, radiating authentic qi. This solemn procession resembles military formations (deploying troops with reverence), as the venerable specifically establishes these twenty-four generals during late spring to protect people from untimely pathogenic influences (disorders caused by inauspicious external energies).

Note: The Twenty-Four Qi represent the solar terms deified as guardian generals in Daoism; "xun and chi" symbolize cosmic resonance through their ancient duet; "twenty-four realms beneath spread heavens" refers to Daoist cosmological spatial divisions.

穀雨之節乃乾道將隆之際序以爲首以逆序二十四節採

訪量度于氣分之内無有冬夏一時之間其分序于天野二

十四境則事各付事法各付法無論炁序之大小惟承順天

時以行其令此十萬八千部神仙雲騎將士吏兵之必聚于

一時以應節序于普天之下也是人全賴二十四大天將以

葆其真靈尚不知所感謝哉

元始天尊曰此將周運真炁下土凡夫亦各同賦召之必至

運之必嚴人不葆其靈則有時而渙渙則必亡禮　天將者

習此科者向其知之

懴禱已陳㳟申諷詠稽首皈依炁序君　炁周二十有四序　無邊神力御時雍凡曰有生均於變　元始曩謨振法音　玉皇真命司金令我今皈命(諸某)天將　願葆真靈成妙寳　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞惟天與斗時命諸神降廵九天九地兆等薰脩咸蒙鈞察今應投誠一心敬禮

一心敬禮金闕下十二月十二時降廵神將玉斗下十二月十二時直札神將剛日直廵九州玄壇九陽上將劉大天君柔日直廵九州玄壇飛天㨗將趙大天君直日廵壇二將麾下無量神王金剛力士九天烈雷昭真剛日直符楊使者九天㨗疾焚炎柔日直符楊使者二使麾下無量神仙雲騎將吏

信禮已周仰對慈尊㳟申懴禱(某)等伏思

**Interpretation**

This scripture describes an important Daoist ritual performed during the Grain Rain solar term (the last spring season in the traditional calendar). During seasonal transitions, the vital energy (Qi) between heaven and earth undergoes cyclical transformations, requiring the assembly of 108,000 celestial immortals and divine warriors to maintain cosmic order in harmony with the solar term's movement. People must rely on the protection of twenty-four Great Celestial Generals (Daoist guardian deities) to safeguard their primordial spirit (innate vital energy) – without this divine guardianship, one's vital essence would scatter and perish.

Yuanshi Tianzun (the Supreme Daoist deity) reveals that these celestial generals regulate the true energy of heaven and earth, and ordinary people inherently possess the same endowment. They will surely descend when summoned with sincere devotion. Practitioners of this method must comprehend this fundamental principle.

The scripture then details the repentance ritual procedure: First, practitioners make obeisance to the "Lord of Qi Sequences" who governs the twenty-four solar terms, praising his boundless divine power over time and space. This is followed by sequential veneration of several key divine generals:

- The celestial generals stationed at the Golden Portal (heavenly court) and Jade Dipper (Big Dipper constellation) who rotate duties according to the temporal cycles
- The Nine Provinces patrol generals led alternately by Celestial Lords Liu and Zhao during odd-numbered ("hard") and even-numbered ("soft") days respectively
- The thunder and fire divisions of divine troops commanded by two emissaries surnamed Yang

The text concludes by emphasizing that devotees must perform the complete veneration ritual with utmost sincerity, seeking divine protection through repentance of personal transgressions. These ceremonies embody the core Daoist concept of "correspondence between heaven and humanity," which posits that the microcosm of the human body follows the same operational principles as the macrocosm of the universe. Through seasonally attuned rituals, practitioners can harmonize Yin-Yang forces and nurture their vital energy.

天命降監　下民有嚴　不僭不濫　不敢怠遑　命于下國封建厥福　我其夙夜　脩之平之　畏天之威　于時保之

嚴威也封大也畏敬也言天命神將降監下民之視聽則亦

森嚴之至矣惟天之賞罰不僭不濫而　諸神將亦不敢怠

惰暇逸葢天之心惟恐下民有善而或未之知也故特加遣

神將以監臨下土則　天命之于天下是大建我民之福我

民其敢不夙夜匪懈脩齊我身治平我心以敬天之威嚴以

保　金闕　玉斗與　文尼道君所以遣神將降監之慈旨

乎

懴禱已陳㳟申諷詠稽首皈依廵䕶神　十二時中常覺照　金剛力士大神王剛柔統攝歸劉趙　符使隂陽勅二楊　曩謨玉帝親籌校我懷神德畏神威　持身矢志皈三寳　一心回向九天心印會上大慈尊(三稱)簡壬上(全)簡壬下

下土小兆(某)等伏聞脩道無魔全恃神佑欽承玉帝慈悲勅命四大力士分䕶治院曹靖兆等皈真咸蒙法䕶今應投誠一心敬禮

一心敬禮二十八治都廵䕶曹大天君二十八院都廵䕶狄大天君三十六曹都廵䕶劉大天君二十四靖都廵䕶岳大天君治院曹靖百十六部神仙雲騎將士吏兵

信禮已周仰對慈尊㳟申懴(某)等伏思天監在下　有命旣集　式序在位　威儀抑抑　惟彼不順

**Interpretation**

This scripture primarily expounds on how celestial deities are dispatched to monitor human virtue and vice, as well as the principles of cultivating reverence toward these divine beings and refining one's character through self-cultivation.

The heavens send deities to descend upon the mortal realm and oversee all living beings—a supervision both solemn and awe-inspiring. Divine rewards and punishments are impartial, and these celestial beings never slacken in their duties. The heavens, fearing that people's virtuous deeds might go unrecognized, specifically dispatch divine generals to observe the human world. This constitutes heaven's blessing bestowed upon humanity. Therefore, people should devote themselves day and night to self-cultivation, maintaining inner peace and revering celestial authority to preserve their well-being.

The scripture emphasizes devout worship of guardian deities, including:

- The patrol deities who constantly guard during the twelve two-hour periods (shichen)
- The great divine kings Vajra Warriors (Jingang lishi)
- The complementary pairs of firm and gentle divine generals under the command of Liu and Zhao
- The Yang-family talisman envoys (Fushi) commissioned by the dual forces of Yin and Yang
- The deities personally examined by the Jade Emperor (Yuhuang Dadi)

Practitioners are called to maintain reverential awe toward these deities, uphold precepts, take refuge in the Three Treasures (Dao, scriptures, and masters), and devote themselves wholeheartedly to the Dao.

The text then enumerates numerous guardian celestial lords (Tianjun):

- The great celestial lord Cao, overseer of patrols for the twenty-eight parishes (zhi)
- The great celestial lord Di, overseer of patrols for the twenty-eight courts (yuan)
- The great celestial lord Liu, overseer of patrols for the thirty-six bureaus (cao)
- The great celestial lord Yue, overseer of patrols for the twenty-four hermitages (jing)

Along with 116 divisions of divine officers and functionaries.

Finally, it stresses that celestial supervision of the human realm follows heaven's ordained mandate, with each deity fulfilling their appointed role. Those who defy the Dao of heaven will face stern retribution. Practitioners should understand that their spiritual journey proceeds without demonic obstruction solely through divine protection, and thus must devoutly venerate the four great guardian generals appointed by decree of the Jade Emperor.

云我無所　爲鬼爲蜮　其毒太苦　帝謂文王　有嚴有翼有依其士　孔武有力　孔武有力　明命使賦　以佐戎辟四方以無悔　我行旣集　葢云歸處　上帝臨女　大命近止　或來瞻女　惟民所止　旣之隂女　亦其福女

集成也式序在位謂序其天德而登于天爵者也抑抑密勿

也不順謂天魔外道也無所無可居處而思强宅其所也毒

毒害也賦一百一十六部神仙雲騎將士吏兵也戎大也辟

法也歸處歸于中宫而調處于治院曹靖也臨監臨也瞻女

視女而收女也隂音蔭覆䕶也言天鍳視于下土有命脩旣

成之人皆將序其天德而登于天爵然有不順命之天魔外

道以爲我無居處托爲鬼怪妖孽以毒害脩士彼脩士豈不

太苦哉故　上帝發大慈悲而謂　大乘文王若曰　金闕

力士中有此嚴厲敬謹可任之士且甚威武有大神力何不

勅以明命使統一百一十六部神仙雲騎將士吏兵内以翊

䕶中宫則中宫諸真得有䕶道干城外以廵䕶治院曹靖則

四方脩士得無侮道之魔此　四大天君之所以任夫都䕶

也葢使我脩我行而旣有成功則亦得安處中宫而或調處

于治院曹靖然必待　上帝監臨于汝錫以大命則或來視

汝之行而收汝于中宫因民之材而調處之或治或院或曹

或靖自有　都廵䕶天君永相蔭䕶保汝無魔亦卽所以福

**Interpretation**

This scripture describes the celestial protection system when practitioners encounter disturbances from heavenly demons (tianmo) and heterodox paths. The general meaning is:

When cultivators engage in diligent practice, there may arise heavenly demons who defy celestial decree—evil spirits that disrupt the orthodox Dharma. These rootless entities manifest as ghosts and monsters to harm practitioners. Out of compassion, the Supreme God (the highest deity in Daoism) specifically instructed Great Vehicle King Wen (a Daoist deity): among the Golden Tower Warriors (celestial guardian generals), there is one of awe-inspiring dignity and unparalleled martial prowess who may be appointed to command 116 divisions of immortal cavalry (the celestial army system).

These divine generals have two primary duties: internally, they guard the Central Palace (either the practitioner's Dantian or key celestial palaces) to ensure undisturbed cultivation; externally, they patrol the governance institutions (Daoist practice sites or celestial administrative centers) to protect practitioners in all directions from demonic interference. This explains why the Four Heavenly Lords (high-level protector deities) serve as overseers.

The scripture continues: If practitioners can steadfastly uphold the orthodox path, they will ultimately attain peaceful abode in the Central Palace or receive recuperation in the governance institutions. However, they must await the Supreme God's personal inspection and blessings before celestial beings come to examine their cultivation achievements and guide them to the Central Palace. Based on individual aptitude, they will be assigned to different practice sites—whether governance halls, cloisters, bureaus, or hermitages (varying grades of Daoist institutions)—permanently protected by the Patrol Overseer Heavenly Lords to shield them from demonic disturbances and bestow blessings.

The text particularly emphasizes that those heavenly demons and heterodox paths disobedient to celestial decree, having no proper dwelling of their own, forcibly seize others' cultivation sites to commit evils, thereby causing immense suffering to sincere practitioners.

汝于無窮也

懴禱已陳㳟申諷詠稽首皈依翊駕神　靖曹院治四都䕶　種民願力苦未堅神靈佐佑來隂助　玉帝曩謨元命存　天魔外道聞聲怖我今皈命(四靈官　百十六部皆　某天君　㳟望慈威來)擁䕶　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞惟經與法利濟無窮欽承玉帝慈悲勅命八部分䕶二筵兆等持行咸䝉監䕶今應投誠一心敬禮

一心敬禮經筵剛日左都䕶宗大天君經筵剛日右都䕶牛大天君經筵柔日右都䕶周大天君經筵柔日左都䕶曹大天君法筵剛日左都䕶白大天君法筵剛日右都䕶赤大天君法筵柔日右都䕶柴大天君法筵柔日左都䕶李大天君萬法萬階效靈報應神仙雲騎將士吏兵三界符使四直功曹神仙雲騎將士吏兵罡風騎置驛馬上章神仙雲騎將士吏兵四極移文十方傳逓神仙雲騎將士吏兵典經典座典法典班神仙雲騎將士吏兵二筵都䕶八部麾下神仙雲騎將士吏兵

信禮已周仰對慈尊㳟申懴禱(某)等伏思維此聖人　作爲式穀　監觀四方　求民之莫　維此良人用戒戎作　尚有典型　遠猷辰告　我行旣集　肆筵設席敬㳟明神　率由羣匹　古訓是式　威儀是力　神之聽之孔淑不逆

**Interpretation**

This passage is a penitential prayer from the Daoist scripture *Jade Purity's Hymns on the Transformation of the Nine Heavens and the Mind-Seal Treasure Liturgy*, detailing devotees' process of confessing transgressions and seeking divine protection from various deities.

The opening expresses the penitent's awareness of their heavy karmic burdens—while sincerely repentant, their meditative resolve remains insufficiently steadfast. They then implore the deities for secret assistance, mentioning how the majestic virtue (De) of the Jade Emperor (Yudi) makes demonic forces and heterodox paths tremble at his name. With utmost devotion, they take refuge in the Four Divine Guardians (four protector deities) and 116 Celestial Lords (Tianjun), beseeching them to manifest their compassionate majesty in offering protection.

The text proceeds to enumerate numerous protector Celestial Lords, categorized into "Scriptural Assembly" and "Ritual Assembly" groups, each further divided into left and right guardians according to "firm days" (yang days) and "yielding days" (yin days). For instance, the Scriptural Assembly's firm-day left guardian is Lord Zong, while the right guardian is Lord Niu; the Ritual Assembly's yielding-day left guardian is Lord Li, and so forth. These celestial lords oversee the protection of ritual spaces and ceremonies.

Subsequently mentioned are numerous protector generals, including the Three Realms' Talisman Messengers (divine clerks transmitting celestial documents), the Four Duty Officers (divine bureaucrats recording human virtue and vice), and the Astral Wind Cavalry (celestial troops for swift message delivery)—all capable of responding to human sincerity with numinous efficacy.

The conclusion expresses reverent veneration toward these deities. The penitent prepares ritual offerings according to ancient sages' teachings, solemnly entreating the deities to heed their prayers. With firm faith in the deities' inevitable response to genuine devotion, the passage exemplifies the Daoist zhaijiao (purification ritual) practice of purifying body and mind through repentance and ceremonial veneration to seek divine blessings.

聖人謂纂經纂法諸聖人也莫定也良人謂傳經授法諸祖

師也作法也典型經籙法籙也遠猷謂非一時之計而爲長

久之規也辰告謂因運當頒示之時而播告于天下萬世也

集謂經法集于我身也筵經筵也席法座也羣匹同心脩道

之人也古訓謂經典也威儀謂法科也神經法二筵都䕶諸

神人也逆違命也言維此先輩聖人作爲經法以爲後人之

善種其心惟在于利世故鍳觀于下土四方亦維求民之安

定而已惟此傳經授法之良人能用聖人之戒言大開法門

所傳經籙法籙皆非爲一時之計實爲長久遠大之規模因

此運當頒示之時遂得播告于天下萬世我今得受持此經

法敷設經筵宏開法座以敬㳟明德之神人因率由衆人奉

此經典以爲我式脩此威儀以竭我力則神之聽視于我亦

將淑順而保䕶之無所違逆于心矣

懴禱已陳㳟申諷詠稽首皈依翊駕神　經法二筵八部衆　道德真常曉下民神通恢漠羣魔悚　玉帝曩謨元命存　通天達地連雲控皈神本日大靈官　雲騎將士乘風送　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞北上中宫五行並濟十千周行欽承玉帝慈悲勅設五音十直兆等皈依咸蒙法䕶今應投誠一心敬禮

一心敬禮中宫鎮治東境木音艾大靈官

**Interpretation**

This passage expounds on the profound significance of transmitting scriptures and methods in Daoist tradition. The sages who compiled these sacred texts (referring to realized adepts in Daoism) and the patriarchs who transmitted the teachings did not establish the scriptures (doctrinal texts) and fulu (ritual documents) for immediate gain, but to create enduring standards of spiritual cultivation.

When these scriptures and methods are revealed to the world at the proper time, they endure for countless generations. Now that I am fortunate to receive these teachings, I establish the scripture platform (lecture altar) and the dharma seat (teacher's throne), guiding fellow practitioners to follow the ancient sages' instructions. We cultivate according to scriptural standards, strictly observing ritual protocols (religious ceremonial norms), so that the divine beings may protect us and not oppose our sincere aspirations.

The following describes the repentance and prayer ceremony: First, we pay homage to the guardian deities, including the Eight Protector Divinities (referring to celestial beings like heavenly and dragon guardians) of the scripture and method platforms. The eternal truth of Dao's virtue illuminates all beings below, while its miraculous power makes demons tremble. The Jade Emperor's (supreme Daoist deity) wisdom remains everlasting, connecting heaven and earth. We particularly take refuge in today's presiding Great Spirit Official (guardian general), praying that celestial soldiers may ride the winds to protect us.

Then we chant three times the invocation "Great Compassionate Lord of the Nine Heavens Heart Seal Assembly" (referring to the highest immortal beings). Practitioners below humbly declare: We reverently practice the Five Phases' cyclical movements of the Central Palace (abode of the Northern Dipper deities), grateful for the Jade Emperor's compassion in establishing the Five Tones and Ten Directives (specific days for Daoist zhaijiao rituals). Now with single-minded devotion, we worship the Great Spirit Official of the Wood Tone Ai who guards the eastern realm among the Central Palace's protectors.

中宫鎮治南境火音楊大靈官中宫鎮治中央土音曾大靈官中宫鎮治西境金音曹大靈官中宫鎮治北境水音虎大靈官中宫鎮治六甲直䕶關大靈官中宫鎮治六乙直䕶劉大靈官中宫鎮治六丙直䕶吳大靈官中宫鎮治六丁直䕶柳大靈官中宫鎮治六戊直䕶曹大靈官中宫鎮治六己直䕶祖大靈官中宫鎮治六庚直䕶伊大靈官中宫鎮治六辛直䕶陳大靈官中宫鎮治六壬直䕶李大靈官中宫鎮治六癸直䕶朱大靈官中宫五音靈官轄下神仙雲騎將士吏兵中宫十直靈官轄下神仙雲騎將士吏兵

信禮已周仰對慈尊㳟申懴禱(某)等伏思上帝旣命　于此中鄉　進厥虎臣　伊嘏文王　五日爲期考慎其相　元戎十乗　以先啓行　惠此中國　以謹罔極民之回遹　職競用力　庶民小子　小心翼翼　庶曰式臧以近有德

嘏謂以福德以相佐也五日爲期謂　五音鎮治靈官輪以

五音以爲直日之期也考考察也相本音也元戎十乗謂

十直鎮治靈官也啓開也行道也罔極謂爲惡無窮極之人

也翼翼㳟敬之貌有德謂具有天德也言　上帝旣降命于

中宫召兹五音十直靈官各以其福德以佐　大乘文王使

五音鎮治靈官以五日爲期考察本音之治亂使　十直

**Interpretation**

This scripture describes the guardian deity system of the Central Palace (referring to the celestial realm) in Daoism, primarily consisting of two major hierarchies: the Five Tones Lingguan (Spiritual Officers) and the Ten Direct Lingguan.

The Five Tones Lingguan guard the four directions and the center, each corresponding to one of the Five Phases (Wuxing): Yang the Great Lingguan of Fire Tone in the south, Zeng the Great Lingguan of Earth Tone in the center, Cao the Great Lingguan of Metal Tone in the west, and Hu the Great Lingguan of Water Tone in the north. Additionally, there are the Six Jia (celestial stem combinations) guardian Lingguan, including Guan the Great Lingguan, Liu the Great Lingguan, Wu the Great Lingguan, totaling twelve officers who oversee protective duties during different time periods.

These Lingguan command numerous celestial soldiers and generals, including immortals, cloud-riding officers, and subordinate troops. The scripture mentions that these Lingguan are stationed in the Central Palace by decree of the Heavenly Emperor, using their De (Virtue/Power) to assist the Civil King (here referring to Daoist deities). The Five Tones Lingguan rotate duties every five days, inspecting governance in their respective directions, while the Ten Direct Lingguan advance like ten chariots clearing the path, guiding the proper operation of the Dao.

The later text explains several key concepts: "Jia" refers to assistance through De; "five days as a cycle" indicates the rotation period of the Five Tones Lingguan; "ten chariots of the vanguard" metaphorically describes the majestic bearing of the Ten Direct Lingguan; "limitless evil" refers to those who commit endless wrongdoing; "reverent and cautious" describes an attitude of solemn respect; "possessing De" means embodying the virtue of the Dao. The passage emphasizes how the Heavenly Emperor decrees the Central Palace to summon these Lingguan to their respective duties, employing their De to assist the Great Dao and maintain cosmic order.

鎮治靈官先布威德開明大道皆以嘉惠此中國人民以斂

朿爲惡無盡者我民豈猶可自行邪僻專事爭競力行其惡

乎凡我庶民凡我小子其各小心敬慎庶幾取法乎善以親

近有德之人也

懴禱已陳㳟申諷詠稽首皈依無上宫　五音十直靈官衆　法䕶五方秉五靈十天職務十方貢　玉帝曩謨元命存　中宫統䕶分壇衆我今皈命大靈官　壇魔極蠧咸脩奉　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞祖師法濟一日萬幾欽承玉帝慈悲勅設靈官直日廵䕶兆等皈依咸蒙法庇今應投誠一心敬禮

一心敬禮内外廵䕶甲子日直俞大靈官内外廵䕶甲戌日直賀大靈官内外廵䕶甲申日直潘大靈官内外廵䕶甲午日直潘大靈官内外廵䕶甲辰日直都大靈官内外廵䕶甲寅日直朱大靈官内外廵䕶乙丑日直陳大靈官内外廵䕶乙亥日直劉大靈官内外廵䕶乙酉日直楊大靈官内外廵䕶乙未日直王大靈官内外廵䕶乙巳日直猛大靈官内外廵䕶乙⬤日直劉大靈官内外廵䕶丙寅日直孫大靈官内外廵䕶丙子日直李大靈官内外廵䕶丙戌日直王大靈官内外廵䕶丙申日直程大靈官内外廵䕶丙午日直侯大靈官内外廵䕶丙辰日直張大靈官

**Interpretation**

This passage is from the Taoist scripture *Jade Purity's Hymns on the Nine Heavens' Governance and Heart-Seal Precious Liturgy*, focusing on the repentance ritual where Divine Guardians (Lingguan, the protectors of Taoist law) oversee and safeguard practitioners, emphasizing the core teaching that devotees should cultivate virtue and uphold goodness.

The opening section describes how the Divine Guardians govern the world with majestic virtue, illuminating the Dao (the Way) to benefit all people. It poses a rhetorical question: Should those who endlessly commit evil continue their wicked ways—indulging in strife, embracing deviance, and acting without restraint? It admonishes all people, especially the young, to maintain reverence and caution, emulate good deeds, and draw near to those of virtue.

Following this is the detailed repentance ritual. Devotees bow in reverence to the Supreme Celestial Palace (Wushang Gong), offering praise to the Five Tones and Ten Directives Divine Guardians (Wu Yin Shi Zhi Lingguan)—five protectors who oversee musical harmonics and ten who patrol the ten directions. Each guardian fulfills a distinct role: safeguarding the five directions, embodying the Five Numinous Qi (the vital energies of the Five Phases), and carrying out their duties across the celestial realms. Special mention is made of the Jade Emperor’s (Yudi) ancient teachings and the preservation of primordial destiny (Yuanming, one’s inborn fate), as well as the Central Palace (Zhonggong, the celestial center) overseeing subordinate altars and deities.

Devotees devoutly submit themselves to the Great Divine Guardians, praying that all demonic obstructions hindering cultivation may be subdued. They then invoke three times the "Great Compassionate Ones of the Nine Heavens’ Heart-Seal Assembly" (referring to high deities such as the Nine Heavens Mystic Maiden), humbly identifying themselves as "lowly devotees of the mundane world" (Xia Tu Xiao Zhao).

Finally, the text lists the sixty Divine Guardians assigned to each day of the sexagenary cycle (Jiazi). Each celestial stem and earthly branch combination has a specific guardian on duty—for example, on Jiazi days, it is Guardian Yu; on Jiaxu days, Guardian He, and so forth. These guardians patrol both inner and outer realms, protecting practitioners. Devotees are to pay respects to each guardian in turn, expressing sincere devotion.

This passage reflects the Taoist practice of repentance rituals to purify the mind and seek divine protection. It underscores the importance of turning toward goodness and shunning evil while relying on the guardians’ protection to ward off demonic interference.

内外廵䕶丁⬤日直崔大靈官内外廵䕶丁丑日直陸大靈官内外廵䕶丁亥日直曹大靈官内外廵䕶丁酉日直王大靈官内外廵䕶丁未日直顧大靈官内外廵䕶丁巳日直祖大靈官内外廵䕶戊辰日直張大靈官内外廵䕶戊寅日直朱大靈官内外廵䕶戊子日直王大靈官内外廵䕶戊戌日直劉大靈官内外廵䕶戊申日直左大靈官内外廵䕶戊午日直侯大靈官内外廵䕶己巳日直李大靈官内外廵䕶己⬤日直郝大靈官内外廵䕶己丑日直吳大靈官内外廵䕶己亥日直張大靈官内外廵䕶己酉日直王大靈官内外廵䕶己未日直賀大靈官内外廵䕶庚午日直陳大靈官内外廵䕶庚辰日直湯大靈官内外廵䕶庚寅日直王大靈官内外廵䕶庚子日直鞏大靈官内外廵䕶庚戌日直猛大靈官内外廵䕶庚申日直王大靈官内外廵䕶辛未日直汪大靈官内外廵䕶辛巳日直曹大靈官内外廵䕶辛⬤日直葉大靈官内外廵䕶辛丑日直黄大靈官内外廵䕶辛亥日直劉大靈官内外廵䕶辛酉日直莫大靈官内外廵䕶壬申日直劉大靈官内外廵䕶壬午日直蔣大靈官内外廵䕶壬辰日直王大靈官内外廵䕶壬寅日直劉大靈官内外廵䕶壬子日直詹大靈官内外廵䕶壬戌日直羅大靈官

**Interpretation**

This scripture records the rotational duty system of the Lingguan (Daoist guardian deities) responsible for patrolling and protecting the Dharma. Following the cyclical calendar of Heavenly Stems and Earthly Branches, specific Lingguan are assigned each day to oversee internal and external protection duties.

For instance, on the day of Ding-Chou, Grand Lingguan Lu takes charge, while on Ding-Hai, it is Grand Lingguan Cao’s turn. Other days also have corresponding Lingguan on duty, such as Grand Lingguan Zhang on Wu-Chen, Grand Lingguan Li on Ji-Si, Grand Lingguan Chen on Geng-Wu, and so on. These guardian deities bear various surnames, including Cui, Lu, Cao, Wang, Gu, Zu, Zhang, Zhu, and dozens of others.

This rotational system embodies the Daoist principle of "correspondence between Heaven and humanity," aligning temporal cycles with the divine hierarchy. In Daoist liturgical practices, practitioners adjust their worship or recitation methods according to the Lingguan on duty for the day. These guardian deities serve as crucial protectors of the Daoist tradition, overseeing moral conduct, expelling evil, and upholding righteousness.

内外廵䕶癸酉日直唐大靈官内外廵䕶癸未日直王大靈官内外廵䕶癸巳日直蔣大靈官内外廵䕶癸⬤日直李大靈官内外廵䕶癸丑日直惠大靈官内外廵䕶癸亥日直吳大靈官内壇廵䕶甲子日直趙大靈官内壇廵䕶甲戌日直莊大靈官内壇廵䕶甲申日直張大靈官内壇廵䕶甲午日直閔大靈官内壇廵䕶甲辰日直歸大靈官内壇廵䕶甲寅日直酆大靈官内壇廵䕶乙丑日直張大靈官内壇廵䕶乙亥日直郭大靈官内壇廵䕶乙酉日直劉大靈官内壇廵䕶乙未日直劉大靈官内壇廵䕶乙巳日直田大靈官内壇廵䕶乙⬤日直洪大靈官内壇廵䕶丙寅日直莊大靈官内壇廵䕶丙子日直王大靈官内壇廵䕶丙戌日直觧大靈官内壇廵䕶丙申日直雷大靈官内壇廵䕶丙午日直劉大靈官内壇廵䕶丙辰日直李大靈官内壇廵䕶丁⬤日直顧大靈官内壇廵䕶丁丑日直孫大靈官内壇廵䕶丁亥日直郭大靈官内壇廵䕶丁酉日直陳大靈官内壇廵䕶丁未日直楊大靈官内壇廵䕶丁巳日直李大靈官内壇廵䕶戊辰日直袁大靈官内壇廵䕶戊寅日直乙大靈官内壇廵䕶戊子日直陸大靈官内壇廵䕶戊戌日直姚大靈官内壇廵䕶戊申日直翁大靈官内壇廵䕶戊午日直錢大靈官

**Interpretation**

This scripture documents the rotational duty system of "Lingguan Patrols" in Daoist ritual liturgy (Zhaijiao Keyi). The Lingguan (Divine Guardians) are protective deities in Daoism responsible for patrolling sacred spaces and warding off malevolent forces. Following the celestial stems and earthly branches calendrical system, each day has a specific Lingguan assigned to safeguard the ritual arena.

On Gui-You days (combining the celestial stem Gui with earthly branch You), Tang the Great Lingguan oversees both internal and external patrols. Gui-Wei days fall under Wang the Great Lingguan's watch, Gui-Si days under Jiang the Great Lingguan, Gui-Mao days under Li the Great Lingguan, Gui-Chou days under Hui the Great Lingguan, and Gui-Hai days under Wu the Great Lingguan.

The inner altar (core ritual space) follows an even more meticulous rotation: Jia-Zi days are guarded by Zhao the Great Lingguan, Jia-Xu days by Zhuang the Great Lingguan, Jia-Shen days by Zhang the Great Lingguan, Jia-Wu days by Min the Great Lingguan, Jia-Chen days by Gui the Great Lingguan, and Jia-Yin days by Feng the Great Lingguan.

The text further details subsequent celestial stem rotations (Yi, Bing, Ding, Wu, etc.), such as Yi-Chou days under Zhang the Great Lingguan, Bing-Yin days under Zhuang the Great Lingguan, Ding-Mao days under Gu the Great Lingguan, and Wu-Chen days under Yuan the Great Lingguan. Each guardian spirit follows this strict chronological sequence to ensure uninterrupted divine protection of the ritual space.

This rotational system embodies the Daoist cosmological principle of "correspondence between heaven and humanity," where sacred temporal order maintains the solemnity of religious ceremonies. During important rituals, Daoist priests must adjust liturgical details according to the specific Lingguan on duty that day.

内壇廵䕶己巳日直王大靈官内壇廵䕶己⬤日直盛大靈官内壇廵䕶己丑日直倪大靈官内壇廵䕶己亥日直曹大靈官内壇廵䕶己酉日直陸大靈官内壇廵䕶己未日直周大靈官内壇廵䕶庚午日直陶大靈官内壇廵䕶庚辰日直許大靈官内壇廵䕶庚寅日直王大靈官内壇廵䕶庚子日直潘大靈官内壇廵䕶庚戌日直李大靈官内壇廵䕶庚申日直胡大靈官内壇廵䕶辛未日直王大靈官内壇廵䕶辛巳日直魯大靈官内壇廵䕶辛⬤日直張大靈官内壇廵䕶辛丑日直馮大靈官内壇廵䕶辛亥日直馬大靈官内壇廵䕶辛酉日直張大靈官内壇廵䕶壬申日直李大靈官内壇廵䕶壬午日直趙大靈官内壇廵䕶壬辰日直林大靈官内壇廵䕶壬寅日直李大靈官内壇廵䕶壬子日直郭大靈官内壇廵䕶壬戌日直陸大靈官内壇廵䕶癸酉日直黄大靈官内壇廵䕶癸未日直猛大靈官内壇廵䕶癸巳日直王大靈官内壇廵䕶癸⬤日直張大靈官内壇廵䕶癸丑日直馮大靈官内壇廵䕶癸亥日直趙大靈官外壇廵䕶甲子日直徐大靈官外壇廵䕶甲戌日直馮大靈官外壇廵䕶甲申日直馬大靈官外壇廵䕶甲午日直錢大靈官外壇廵䕶甲辰日直姚大靈官外壇廵䕶甲寅日直孫大靈官

**Interpretation**

This scripture records the rotation system of Lingguan (Daoist guardian deities) responsible for patrolling and protecting during Zhaijiao (purification rituals). According to the celestial stem and earthly branch calendrical system, each day has specific Lingguan assigned to guard the inner and outer ritual altars.

The inner altar (main ritual platform) is protected by sixty Great Lingguan on rotating shifts, each corresponding to specific stem-branch days. For instance, on Jisi days, the Great Lingguan Wang takes duty; on Jimao days, it's the Great Lingguan Sheng; on Gengwu days, the Great Lingguan Tao assumes responsibility, and so forth. These guardian deities are typically addressed by their family names prefixed with "Great Lingguan," such as Great Lingguan Ni, Great Lingguan Cao, or Great Lingguan Lu.

The outer altar (auxiliary ritual space) is guarded by six Great Lingguan assigned to the six Jia days (Jiazi, Jiaxu, Jiashen, etc.). These are respectively Great Lingguan Xu, Great Lingguan Feng, Great Lingguan Ma, Great Lingguan Qian, Great Lingguan Yao, and Great Lingguan Sun.

This rotational system reflects the meticulous structure of Daoist ritual protocols, ensuring smooth ceremonial proceedings through divine protection. Each Lingguan bears the crucial responsibility of warding off malevolent forces, upholding righteousness, and maintaining the altar's purity. During Zhaijiao rituals, Daoist priests would reverently invite the day's designated Lingguan to descend and provide protective assistance according to this registry.

外壇廵䕶乙丑日直李大靈官外壇廵䕶乙亥日直郭大靈官外壇廵䕶乙酉日直鄭大靈官外壇廵䕶乙未日直鄧大靈官外壇廵䕶乙巳日直黨大靈官外壇廵䕶乙⬤日直皮大靈官外壇廵䕶丙寅日直陳大靈官外壇廵䕶丙子日直李大靈官外壇廵䕶丙戌日直樓大靈官外壇廵䕶丙申日直陳大靈官外壇廵䕶丙午日直倪大靈官外壇廵䕶丙辰日直郭大靈官外壇廵䕶丁⬤日直李大靈官外壇廵䕶丁丑日直王大靈官外壇廵䕶丁亥日直張大靈官外壇廵䕶丁酉日直汪大靈官外壇廵䕶丁未日直王大靈官外壇廵䕶丁巳日直唐大靈官外壇廵䕶戊辰日直郭大靈官外壇廵䕶戊寅日直楊大靈官外壇廵䕶戊子日直何大靈官外壇廵䕶戊戌日直丁大靈官外壇廵䕶戊申日直周大靈官外壇廵䕶戊午日直朱大靈官外壇廵䕶己巳日直張大靈官外壇廵䕶己⬤日直李大靈官外壇廵䕶己丑日直許大靈官外壇廵䕶己亥日直劉大靈官外壇廵䕶己酉日直馬大靈官外壇廵䕶己未日直洪大靈官外壇廵䕶庚午日直徐大靈官外壇廵䕶庚辰日直劉大靈官外壇廵䕶庚寅日直黄大靈官外壇廵䕶庚子日直芮大靈官外壇廵䕶庚戌日直李大靈官外壇廵䕶庚申日直陳大靈官

**Interpretation**

This scripture records the rotation schedule of the Lingguan (Divine Guardians) responsible for patrolling the outer altar during Daoist Zhaijiao (purification rituals). According to the ancient Heavenly Stems and Earthly Branches calendrical system, each day has a specific Lingguan assigned to protect the ritual space.

For instance, on Yichou days, Guardian Li takes duty; on Yihai days, Guardian Guo assumes responsibility; on Yiyou days, Guardian Zheng stands watch, and so on. These Lingguan are all divine protectors of the Daoist tradition, each bearing distinct surnames—including Li, Guo, Zheng, Deng, Dang, Pi, Chen, Lou, Ni, Wang, Zhang, Wang, Tang, Yang, He, Ding, Zhou, Zhu, Xu, Liu, Ma, Hong, Xu, Huang, Rui, and over twenty others.

The title "Great Lingguan" (Da Lingguan) is an honorific for these guardian deities in Daoism. Clad in golden armor and wielding ritual implements, they maintain order within the sacred altar space during ceremonies, warding off malevolent forces. On each designated day of the Stems and Branches cycle, the corresponding Lingguan takes turns safeguarding the ritual grounds. This system reflects the strict temporal framework and sacred spatial principles embedded in Daoist liturgical traditions.

外壇廵䕶辛未日直金大靈官外壇廵䕶辛巳日直王大靈官外壇廵䕶辛⬤日直周大靈官外壇廵䕶辛丑日直徐大靈官外壇廵䕶辛亥日直尤大靈官外壇廵䕶辛酉日直蘇大靈官外壇廵䕶壬申日直唐大靈官外壇廵䕶壬午日直朱大靈官外壇廵䕶壬辰日直田大靈官外壇廵䕶壬寅日直羅大靈官外壇廵䕶壬子日直熊大靈官外壇廵䕶壬戌日直李大靈官外壇廵䕶癸酉日直江大靈官外壇廵䕶癸未日直張大靈官外壇廵䕶癸巳日直田大靈官外壇廵䕶癸⬤日直哈大靈官外壇廵䕶癸丑日直姚大靈官外壇廵䕶癸亥日直劉大靈官直日廵䕶百八十部靈官轄下神仙雲騎將士吏兵

信禮巳周仰對慈尊㳟申懴禱(某)等伏思維天之命　而秉義類　昭假于下　以謹醜厲　無俾正敗㓂攘式内　出納王命　賦政于外　帝命不時　靡明靡晦武夫洸洸　何日不行　何人不將　經營四方　四方旣平賚我思成　日居月諸　時靡有爭　永錫爾極　萬民靡不承

而汝也秉義類者謂秉忠孝節義之善炁也假音格醜奸也

厲惡也㓂㓂盗也攘攘竊也出發于下也納聞于上也王

祖師大乘文王也不時言無一時或間也明日也晦夜也行

直䕶也將奉命而周廵也言維　天帝命汝素秉善炁之人

**Interpretation**

This scripture records the scheduling of various Lingguan (Daoist guardian deities) responsible for patrolling and protecting the Dharma during Zhaijiao (purification rituals) and Keyi (liturgical ceremonies). According to the celestial stem and earthly branch calendrical system, different days are assigned to Great Lingguan guardians with specific surnames:

On Xinwei days, Great Lingguan Jin stands guard; on Xinsi days, Great Lingguan Wang; on Xinchou days, Great Lingguan Xu; on Xinhai days, Great Lingguan You; and on Xinyou days, Great Lingguan Su. Renshen days are watched by Great Lingguan Tang; Renwu days by Great Lingguan Zhu; Renchen days by Great Lingguan Tian; Renyin days by Great Lingguan Luo; Renzhi days by Great Lingguan Xiong; and Renxu days by Great Lingguan Li. Guiyou days fall under Great Lingguan Jiang's protection; Guiwei days under Great Lingguan Zhang; Guisi days under Great Lingguan Tian; Guichou days under Great Lingguan Yao; and Guihai days under Great Lingguan Liu.

These Lingguan commanders oversee a comprehensive system of 180 divisions of Dharma-protecting deities, including celestial soldiers and generals of various ranks. The latter part of the scripture, composed in the style of the Book of Songs (Shijing), expounds the essence of Dharma protection: those who uphold virtuous thoughts of loyalty, filial piety, and righteousness can resonate with the righteous Qi (vital energy) of heaven and earth. One must remain vigilant against treacherous forces, just as King Wen (venerated in Daoism as a patriarch) issued decrees day and night to safeguard the true path. These guardian deities patrol the four directions by divine mandate, suppressing calamities and disturbances to maintain Yin-Yang harmony and ensure people's peaceful livelihood. Here, "upholding righteousness" refers to maintaining the righteous Qi of loyalty and filial piety; "resonance" indicates spiritual attunement; "viciousness" denotes wickedness; and "banditry" refers to thievery and rebellion.

昭明降格于下土以歛朿其奸惡者無使正道稍有敗壞以

致㓂盗攘竊之人潛居道門之内將為擅魔爲極蠧汝即出

入　大乘文王之命以賦　天政于外方此　天帝之命惟

恐一時之或間故　諸靈官日夜分廵直䕶内外皆奮其威

武之德無日不䕶無人不直以經量營度于四方故四方皆

得安平是　諸靈官與我脩士得遂成道之大願一如日月

之周輪于天無有敢與爭功故　諸靈官得永䕶爾歸于至

善葢其威靈恢廓加于萬民而萬民亦無不承其法䕶也

懴禱已陳㳟申諷詠稽首皈依直䕶神　六十靈神廵内外　六十靈神廵内壇六十靈神法䕶外　周流百八十靈官　皆承玉勅來廵按皈命今日衆靈官　威靈恢廓洋洋在　一心回向九天心印會上大慈尊(三稱)〓〓下(全)簡癸

下土小兆(某)等伏聞北上金葢下建宗壇人傑地靈先靈不爽兆等後民當思嫓美今應投誠一心敬禮

一心敬禮北上金葢選仙道塲歲選真靈北上金葢樵陽道塲日貢真靈北上金葢清和洞府仙官聖衆北上金葢古梅福地仙官聖衆北上金葢尋真靖廬仙官聖衆北上金葢尋真溪女仙官聖衆梅華島中黄堂歴代高真聖賢仙佛春曙警鐘書隱主者高真鴻儒學士得得止止蘧蘧主者高真神仙真士

**Interpretation**

This scripture describes the celestial deities descending to oversee human affairs and uphold the true Dao. These divine beings come to restrain the wicked, prevent the corruption of the orthodox path, and stop thieves and troublemakers from infiltrating the Daoist community. Acting under the command of the Jade Emperor (Celestial Ruler), they enforce heavenly decrees in the mortal realm, tirelessly patrolling day and night to provide protection.

Sixty Divine Guardians (Lingguan, protector deities) are divided into three groups of sixty each, totaling one hundred eighty guardians who patrol both inside and outside the sacred Daoist sites. Empowered by the Jade Emperor’s edict, their majestic authority ensures peace in all directions. These guardians work alongside practitioners to fulfill the great aspiration of cultivation, just as the sun and moon eternally traverse the heavens—none can rival their merit. They eternally safeguard sentient beings, guiding them toward ultimate goodness, their virtuous power (De) extending to all people, who receive their divine protection.

The following section details a ritual of repentance and prayer, where devotees pay homage to numerous deities: First, they bow in reverence to the sacred site of Xuanxian (Immortal Selection) on the Golden Canopy Mountain (Jingai Shan, a Daoist holy land) in the north, where true immortals (Zhenling) are chosen annually. Next, they honor the Qiaoyang sacred site, where true immortals are venerated daily. Then, they pay respects to the Qinghe Grotto, the ancient Plum Blossom Blessed Land (Meifu Fudi), the Xunzhen Retreat, and the immortal officials and sages dwelling by the Xunzhen Stream. Finally, they venerate the generations of enlightened sages, immortals, and buddhas from the Yellow Hall on Plum Blossom Isle, as well as accomplished adepts from places like the Spring Dawn Bell of Shuyin and the tranquil abodes of Dedezhizhu Ququ.

This passage reflects the Daoist cosmological view of "heaven-human resonance" (Tianren Ganying), emphasizing divine oversight and the importance of sincere cultivation. Through rituals venerating the deities, devotees seek their protection. The "Golden Canopy Mountain in the north" (Beishang Jingai) refers to a major Daoist sacred site, while "Divine Guardians" (Lingguan) are protector deities responsible for patrolling and safeguarding the Dharma. "True immortals" (Zhenling) denote perfected sages who have attained the Dao.

廻瀾齊假佛登主者高真菩薩大士九州歴刼贊䕶中宫三教得道先輩真靈九州歴刼贊䕶(某本)壇三教得道先輩真靈

信禮已周仰對慈尊㳟申懴禱(某)等伏思穆穆文王　旣右饗之　念昔先人　如之何弗思　我思不遠　不遠伊邇　以先祖受命　于時處處　梧桐生矣　于彼朝陽　鳳凰鳴矣　于彼高岡　世德作求　思輯用光式是百辟　四方爲綱　自古在昔　先民有作　温㳟朝夕執事有恪　維予小子　高山仰止　伊誰云從　景行行止君子至止　其德克明　嗚呼小子　不顯不承　神保是格昌惠其𡨴　夙夜基命宥密　肇禋迄用有成

先人謂　先輩得道真靈也先民即先人也先祖　元應祖

師也于時處謂　祖師于後唐時居於金葢山有桐鳳隖之

名經云攝身靈開招真集鳳是也世德作求言北上金葢世

有真人脩其明德可以嫓美　祖師也百辟百靈也綱極也

言宗壇之所以立極也恪謹恪也惠慰也𡨴安也言道德深

遠之　文王旣如右而饗之矣復念曩昔　先輩得道之真

靈如之何而弗思致饗也我今思其居處思其笑語思其志

意思其所樂凡所謂思之思之鬼神通之豈有關山之隔以

爲遠哉葢思之至精則必有僾然見乎其位肅然聞乎其聲

愾然如聞其歎息之聲豈非不遠而甚邇者葢我　祖師受

**Interpretation**

This passage is a confessional prayer from the Daoist scripture *Jade Clarity Hymn of the Nine Heavens' Governance: The Mind-Seal Precious Litany*, expressing reverence and remembrance for enlightened sages throughout history.

The text begins by paying homage to the Gao Zhen (Highly Realized Ones, an honorific title for Daoist adepts) and Dharma-protecting deities, particularly those who endured trials to safeguard the Nine Provinces and cultivated the Way at Zhonggong (Central Palace, an important Daoist sacred site). The practitioner confesses having completed ceremonial prostrations and now earnestly repents before the compassionate venerable deities.

It then cites an allusion to King Wen of Zhou from the *Classic of Poetry*, conveying remembrance of ancestral masters. The imagery of phoenix trees facing the sun and phoenixes calling from ridges metaphorically portrays the masters' nobility—like phoenixes perched on parasol trees. The "ancestral master" specifically refers to Patriarch Yuan Ying (a prominent Daoist patriarch) who resided during the Later Tang period at Tongfeng Cove on Mount Jin Gai (a renowned Daoist mountain), a place famed for its ability to "refine the body spiritually and summon true phoenixes."

The scripture explains that "generations of virtue become the quest" signifies Mount Jin Gai's enduring lineage of realized practitioners cultivating luminous De (Virtue), matching Patriarch Yuan Ying's merit. "Hundred Lords" denotes numerous deities, while "fundamental principle" indicates the core doctrine behind establishing the ancestral altar (a Daoist cultivation site). It emphasizes reverent solemnity, comforting the heart through the profound Dao and De.

Finally, it describes the spiritual resonance when remembering predecessors: through sincere contemplation of their dwellings, voices, appearances, aspirations, and preferences, one achieves heart-to-heart communion. This connection transcends distance—with utmost sincerity and refined focus, one may seemingly see their forms, hear their voices, and sense their Qi (vital energy). This reveals that although patriarchs dwell afar, devout remembrance makes them feel intimately near.

命于　帝攝身靈開招真集鳳當時梧桐百尺生于朝陽么

鳳成羣鳴于高岡皆爲開山啓教宣化人天嗣是世有真人

丕承其德以成聖賢仙佛是皆可以上配　祖師輯和庶士

用光前人故能爲百靈之所取法以爲四方立極之所况自

古已有在昔之稱在昔已有先民之謂則　祖師以前更多

先輩要皆具温順㳟敬之德雖朝夕不敢稍弛所執之事莫

不謹恪皆足爲後人取法者我等小子仰望高山將誰是從

以景行于大道所望　北上金葢中宫諸君子或有來止我

所使我克明其明德耳所可歎者維我小子尚不能顯揚大

道即不能承繼宗風仰對　神明如臨師保惟期感格將何

以慰　先輩之靈耶今當矢心夙夜積德累功以承藉天命

宏深靜密自始迄終不殄禋祀以成其德庶幾宗風不墜嗣

守徽音于無窮焉

懴禱已陳㳟申諷詠稽首皈依北上宫　靈開得道諸先輩　福地尋真滿道塲梅華島上神仙會　三教脩成總一宗　提携顧盻生民類我今(矢志嗣徽音　宗風高振無窮　皈命禮先靈　慈光開釋塵勞)晦　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞元虚過徃之神元壇來會之神兆等薰脩咸垂盻眥今應投誠一心敬禮

一心敬禮元虚過徃上帝高真元虚過徃聖賢仙佛元虚鍳察應禱真靈

**Interpretation**

This scripture primarily recounts the spiritual journey of a Daoist practitioner striving to carry forward the legacy of ancestral masters and propagate the Great Dao (Da Dao). The opening employs the metaphor of phoenixes gathering atop lofty peaks and singing, symbolizing how successive generations of patriarchs established sacred mountains to transmit the Dao and teach sentient beings. The phoenixes' choice to perch on hundred-foot paulownia trees (representing sacred cultivation sites) implies the need for pure environments in spiritual practice.

The text emphasizes how practitioners should emulate the reverent and meticulous attitude of ancient sages, maintaining diligence even in mundane daily affairs. The author humbly claims to have yet manifested the Great Dao fully, his heart filled with awe toward the divine and ancestral masters, hoping through day-and-night accumulation of merit to receive the Mandate of Heaven (Tianming). Specific reference is made to predecessors at the "Golden Canopy Central Palace in the Northern Heights" (an important Daoist sacred site), expressing hope for their guidance and inspiration.

The latter portion contains confessional prayers, mentioning the "Immortal Assembly on Plum Blossom Isle" (a legendary celestial realm) while emphasizing the fundamental unity of cultivation across Confucian, Buddhist, and Daoist traditions. Practitioners devoutly pay homage to deities such as the "Primordial Empyrean Sovereigns and Lofty Perfected Ones of Past Ages" (venerated Daoist divinities), seeking their protection. The recurrent phrase "with single-minded reverence we bow" reflects the practitioner's focused, devout state of mind.

Throughout the scripture runs the central theme of "inheriting the ancestral tradition," blending remembrance of predecessors with personal cultivation resolve. Through confession and prayer, it expresses solemn commitment to the transmission of the Great Dao. The practitioner aspires that sustained cultivation may ultimately lead to attainment of the "Heart Seal of the Nine Heavens" (an advanced Daoist spiritual state).

元虚四直玉文功曹三界十方來會真神五嶽四瀆來會真神三島十洲來會真神名山大川來會真神洞天福地來會真神宗壇分廵來會真神九州元壇來會真神本省郡邑隍社大神本鄉廟貌防䕶正神

信禮已周仰對慈尊㳟申懴禱(某)等伏思神之格思　不可度思　烝然來思　天維顯思　於繹思思無邪　思皇多士　對越在天　神之弔矣　載錫之光悠悠我思　繼序思不忘

格來也度量度也無邪言無不正也悠悠思之長也序緒也

不忘言雖没世而不敢忘也言神之應感而來惟由于我之

所思而神之不可測度者則非我所思之可及也故　衆神

之來會固由于我之所思而　天神之顯赫亦莫不出于我

之所思此　元虚諸神　來會諸神所宜思之而敬禮也由

是而我尋繹于所思之際惟使所思皆出于正而無邪則舉

心動念無非發自天真所思合道妄念不生日用行爲莫非

天理之流行而無一毫人欲之私我今思與普天下脩士同

此法筵以對越　諸神在天之靈惟願　天神降鍳普賜光

明同發大願同具大力同登道岸此我所深長以思將思繼

承　祖師之緒雖没世而不敢忘者也

懴禱已陳㳟申諷詠稽首皈依三界神　當壇過徃而來會　聰明正直總依人

**Interpretation**

This scripture depicts a grand assembly of divine beings, with deities from all directions gathering for a sacred ritual. First, it enumerates the various spirits in attendance: the Jade-Tasked Messengers of Primordial Emptiness (Yu Wen Gongcao, celestial officials responsible for delivering divine documents), the true deities of the Three Realms and Ten Directions (heaven, earth, and the underworld across all cosmic orientations), the guardian spirits of the Five Sacred Mountains and Four Great Rivers, the immortal realms of Three Isles and Ten Continents, the sacred mountains and rivers, the Grotto-Heavens and Blissful Lands (Daoist cultivation sanctuaries), the protector deities of various sectarian altars, the local guardians of the Nine Provinces, as well as the City Gods (Chenghuang) and Earth Deities (Tudi) of the practitioner's home region.

The text then explains the principle of divine resonance: these celestial beings respond to the summons because they are moved by the cultivator's utterly pure and sincere heart. The scripture emphasizes that although divine power is unfathomable, when one maintains correct intention free from delusion and aligns daily conduct with cosmic principles, communion with the sacred becomes possible. This mystical correspondence transcends ordinary thinking—it requires sustained purity of spiritual focus.

The concluding section presents repentance and prayers to the deities: practitioners participate in the ritual with purified hearts, praying for celestial beings to descend and bestow illuminating wisdom. All join in shared aspiration to receive divine empowerment, collectively reaching the far shore of spiritual attainment. Resolve is expressed to uphold the Daoist lineage transmitted by ancestral masters, vowing never to forsake this sacred inheritance across generations.

The passage closes with reverent praise: full prostration is offered to the deities of the Three Realms, with gratitude extended to all attending spirits. These wise and upright divinities unfailingly protect sincere cultivators. The entire text exemplifies the Daoist cultivation principle that "sincerity generates spiritual efficacy," highlighting the profound connection between purified consciousness and divine communion.

來視民視聽民聽　禱爾神祗乞證盟　證盟心印演天政我今依教建靈壇　神光洞照遊于湛　一心回向九天心印會上大慈尊(三稱)

下土小兆(某)等伏聞靈壇就觧神保聿歸終應投誠一心敬禮

一心敬禮彌羅玉勅覆䕶靈壇飛天神王靈壇青龍白虎朱雀玄武神君靈壇天門地戶人門鬼路神君靈壇禁忌百靈神祗靈壇辟非遵化魔王靈壇土地助道真官靈壇威靖司命六神萬法雷司遣䕶吏兵方嶽鎮瀆遣䕶吏兵隍社所遣承䕶吏兵威靖所屬承䕶吏兵聞經餐法六道四生

信禮已周仰對慈尊㳟申懴禱(某)等伏思陳錫哉周　旣昭假爾　神之聽之　保佑命爾　俾爾多益天保定爾　念我土宇　神保是格　卜爾百福　如幾如式以妥以侑　永錫爾極

陳謂敷陳懴法也錫謂天錫福禄也周周圓也昭假昭然降

格也益利益也保安也神保謂靈壇保護諸神也卜子也幾

期也式法也妥謂拜告以安之也侑勸也謂祝侑以勸神享

也極衆善之所歸也言我之敷陳懴法與天之　恩錫福禄

今巳初圓而　天神旣昭然而降格矣　神明之聽我懴悔

亦旣保佑我之天命矣我能承受一神明之利益亦天然安

定于我矣特念靈壇建此土地尚賴在壇保䕶諸神爲我感

**Interpretation**

This passage describes the scene and prayers during a Daoist ritual altar ceremony. The general meaning is as follows:

In accordance with the teachings, I have established this sacred altar (Fatan) to beseech the deities to descend and bear witness. Divine light illuminates the altar as I sincerely pay homage to the Celestial Venerables (Tianzun) presiding over the Nine Heavens Heart Seal Dharma Assembly (repeating their honorific titles three times). As mortal practitioners, we reverently bow to all the guardian deities present at the altar: including the Flying Celestial Kings (Feitian Shenwang) sent from the Miro Heaven Palace (Miluo Tiangong) to protect the altar, the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise representing the four directions, the divine lords governing the gates of Heaven, Earth, humanity, and ghosts, the spirits enforcing altar taboos, the demon kings who ward off evil, the local earth deities (Tudi Shen) assisting cultivation, and the solemn Six Directors of Fate (Siming Liushen).

We also acknowledge the guardian soldiers dispatched by the Thunder Ministry (Leibu), the protective spirits sent by mountains and rivers, the sentinels from city god temples (Chenghuang Shemiao), and all beings who have heard the scriptures and received the teachings. Having completed our devout prostrations, we now offer confessions and prayers to the compassionate Celestial Venerables.

The explanatory section clarifies: Through sincere repentance rituals (Chen), one may receive heavenly blessings (Xi) and prosperity (Lu). When the ritual reaches completion (Zhou), the celestial deities manifestly descend (Zhao Jia). Hearing our contrition, they protect our heavenly mandate and bestow various benefits. Relying on the protection of all guardian spirits at the altar, we kneel in prayer (Tuo You) to respectfully invite the deities to partake of the offerings, ultimately attaining supreme auspicious fruits (Ji).

格故得卜此百福其來如期其多如法今則懴禮已周正當

拜謝以安　神靈尚再享我齋筵我惟脩我心印致至善之

地皈　道君之極永持勿失以希入聖然後可以報爾　諸

神守䕶靈壇之大德也

懴禱巳陳㳟申諷詠稽首皈依靈壇上　欽承勅䕶大靈神　四衛四隅并百靈神魔社命威壇靖　法䕶靈壇諸吏兵　四生六道均歸命我今懴禮已周圓　觧壇如法存心印　一心回向九天心印會上大慈尊(三稱)

禮懴已周㳟對

道塲皈依三寳

稽首皈依無上道願衆生世世生生皈神體大道一心回向無上道寳大慈尊

稽首皈依無上法願衆生世世生生皈命持妙法一心回向無上法寳大慈尊

稽首皈依無上師願衆生世世生生皈身事聖師一心回向無上師寳大慈尊

既申回向如願奉行

圓懴讚皈依已竟　心印常存　九天懴法頌於論　兆等禮慈尊有路登真　窮刼有餘恩大聖傳經示懴大慈尊(三稱三拜)簡癸(全)

伏按懴内如戊庚壬下諸簡拜號繁長信禮者精神未逮

不如停息惟進出之際應有祝陳兹譜祝辭二首當壇信禮　玉簡方長　凡民神氣苦飛揚　丐養出壇塲法䕶神王　爲我訴天堂九天心印會上大慈尊(三稱三拜)

右讚告停時祝之

**Interpretation**

Through sincere repentance and reverent worship, abundant blessings now arrive as promised, as numerous as if following the celestial principles. At this moment, the repentance ritual has been perfectly completed, and we should solemnly thank the deities, allowing them to enjoy the purification feast we have offered. We must devote ourselves to cultivating the Heart Seal (a Neidan practice in Daoism), attaining the highest state of perfection, and taking refuge in the supreme Dao Lord, maintaining this devotion unwaveringly to aspire for transcendence and sagehood. Only thus can we repay the great kindness of the deities who guard the ritual altar.

The words of repentance have been fully expressed; now we respectfully recite the scripture: We bow in reverence to the guardian deities upon the sacred altar, grateful for the great deities who have received the celestial decree to protect the Dharma. The hundred spirits of the four directions and four corners, the divine generals and officers guarding the altar, and beings from the six realms all come to receive our offerings. Now that the repentance ritual has been perfectly concluded, we dismantle the altar according to the liturgical procedures, but the cultivation of the Heart Seal must remain eternally in our minds, sincerely dedicating the merits to the great Compassionate Ones of the Nine Heavens Heart Seal Dharma Assembly (repeated three times in praise).

After completing the repentance and worship, we reverently face the ritual space and take refuge in the Three Treasures of Daoism (the Dao, the Scriptures, and the Master): First, we take refuge in the supreme Dao, praying that all beings may return to the divine and realize the Great Dao in every lifetime. Next, we take refuge in the supreme Dharma, praying that all beings may forever uphold the wondrous teachings. Finally, we take refuge in the supreme Master, praying that all beings may serve the holy teacher throughout their lives. After each refuge, we sincerely dedicate the merits, praising the corresponding great Compassionate Ones (the great Compassionate Ones of the Dao Treasure, the Dharma Treasure, and the Master Treasure). After the dedication, we practice the teachings according to our aspirations.

Praise for the Completion of Repentance: Though the refuge ceremony is finished, we must eternally maintain the cultivation of the Heart Seal. By widely proclaiming the repentance methods of the Nine Heavens, practitioners who worship the great Compassionate Ones will find the path to ascension, receiving grace even through countless kalpas. O great Compassionate Ones—the Great Sages and Perfected Ones who transmit the scriptures and reveal the methods of repentance (repeated three times in praise and worship).

Regarding the simplified texts in the repentance liturgy: The lengthy titles and invocations for days such as Wu, Geng, and Ren are too cumbersome, making it difficult for practitioners to maintain focus. It is better to pause and rest at such times. However, there should still be invocations when entering and leaving the ritual altar. Here, two invocations are recorded: When devotees perform rituals at the altar, the jade slips (inscribed prayer tablets) are extensive, and mortal Shen (spirit) and Qi easily scatter. We pray to nourish our Shen and Qi as we depart from the altar. O Dharma-protecting Divine Kings, please convey our prayers to the heavens—great Compassionate Ones of the Nine Heavens Heart Seal Dharma Assembly (repeated three times in praise and worship). The hymn on the right is recited when the ritual is paused.

來從靜默　氣足神完　虔誠傾倒進靈壇　香火未嘗寒對越齋筵　繼序禮天官九天心印會上大慈尊(三稱三拜)

右讚重進時祝之○惟簡乙百號似應一逕禮足不宜告

停氣有不足者可依經文連成十三號共拜十五拜其餘

𡨴告停勿連號而稱拜焉嗣龍門宗支第九

**Interpretation**

This scripture describes the details of ceremonial prostrations in Daoist Zhaijiao (purification rituals). Practitioners begin from a state of silent contemplation, maintaining abundant Qi (vital energy) and complete Shen (spirit), then enter the sacred altar space with devout hearts to make offerings to the deities. The incense flames upon the altar burn continuously, preserving the solemn sacred atmosphere.

During the Zhaijiao ritual, practitioners must face the altar reverently and perform continuous prostrations to the celestial immortals according to liturgical protocols. Special veneration is given to the Great Compassionate Lord (a revered Daoist divinity) from the "Assembly of the Nine Heavens' Heart Seal," requiring three repetitions of invocations accompanied by three full prostrations.

The annotated ritual instructions clarify that when repeating this hymn of praise, practitioners may simplify the procedure by using only the "Yi Bai Hao" format (a simplified ritual form). If a practitioner's Qi becomes depleted, they may complete thirteen consecutive recitations of the scripture accompanied by fifteen prostrations. Under other circumstances, appropriate pauses may be taken, performing only the prostrations without continuous recitation.

The text concludes by identifying these protocols as recorded by Tao Taiding, the ninth-generation lineage holder of the Longmen (Dragon Gate) branch of Quanzhen (Complete Perfection) Daoism. These details exemplify how Daoist ritual combines solemn rigor with practical adaptability, demonstrating the wisdom of practitioners in maintaining devotional sincerity while attending to the realities of spiritual cultivation.

代陶太定謹

識

---

原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5i0022/