《懺法大觀》Vol. 3

The Grand Compendium of Repentance Rites (Chanfa Dakan) is a crucial Taoist scripture on repentance rituals, compiled by the eminent Ming dynasty Taoist master Liu Shouyuan. It begins by paying homage to the supreme deities of Taoism.

The opening hymn praises in verse: "We bow to the Most High Celestial Worthy of pristine emptiness, who reigns supreme in the Brahma Heaven. The Five Directional Heavenly Emperors pay court to this Celestial Worthy, and even the Three Pure Ones (Sanqing) - the Jade Pure, Upper Pure, and Supreme Pure - venerate this True Sage. The mysterious Dao realm transcends life and death, expounding true teachings through silent revelation. Like sunflowers turning toward the sun, our devotion falls short of expressing the Celestial Worthy's magnificence. May the Celestial Worthy's power refine all beings like a purple alchemical furnace, bathing all creatures in the Dao's grace." The section concludes by invoking the sacred title "Great Sage of True Emptiness, Supreme Great Celestial Worthy" three times.

Several essential divine incantations follow:

Heart-Purifying Incantation: By invoking the power of the Big Dipper (Upper Platform stars), this chant stabilizes the heart-mind, expels malign influences, protects body and spirit, maintains clarity of wisdom, and secures the three hun and seven po souls.

Mouth-Purifying Incantation: Calling upon the deities of speech (tongue god, tooth god, throat god etc.), this clears defiled breath from the mouth, purifies speech, smoothes qi circulation, and facilitates the practitioner's communion with the Dao.

Body-Purifying Incantation: This entreats the Numinous Treasure Celestial Worthy to safeguard the physical form, harmonize the Five Viscera (Liver as Azure Dragon, Lungs as White Tiger, Heart as Vermilion Bird, Kidneys as Dark Warrior), and restore all bodily spirits to their proper stations.

Land-Settling Incantation: Invoking the Primordial Celestial Worthy to pacify local deities (mountain gods, earth gods etc.), protect the ritual space from defilement, expel evil influences, and command guardian kings to shield the scripture reciter.

Heaven-and-Earth Purifying Incantation: Harnessing natural cosmic forces to dispel impurities, this chant employs the might of eight-directional divine warriors and Numinous Treasure talismans to vanquish demons, eliminate evil, and universally deliver beings. It references the potent "Central Mountain Divine Incantation" and "Primordial Jade Script" as particularly powerful mantras.

These incantations constitute essential preparatory procedures for Taoist rituals, enabling practitioners to purify themselves, summon divine protection, and establish proper conditions for subsequent repentance or cultivation practices.

The Golden Light Divine Incantation scripture describes a method of invoking divine protection through mantra recitation. The origin of all things in heaven and earth stems from the Dao. Through prolonged cultivation ("extensive practice across kalpas"), one may attain spiritual powers. This incantation enables the practitioner's body to emit golden protective light, summoning guardianship from deities across the Three Realms (Desire Realm, Form Realm, and Formless Realm), welcoming the Five Thearchs (Wudi), and receiving homage from myriad spirits. After ten thousand recitations, the cultivator gains mastery over thunderous forces (Linglei), striking fear into malevolent entities.

During practice, thunderbolt-like energy ("inner霹雳/pili") arises within, while the Five Qi (Wuxing energies of the organs) ascend. When the golden light manifests swiftly, it safeguards realized adepts. The incantation emphasizes the Dao's supreme singularity ("only the Dao stands alone"), allowing practitioners to commune with heaven and earth to attain extraordinary abilities.

The Incense Offering Divine Incantation details a ritual of communicating with deities through incense burning. The Dao must be apprehended through heart-mind attunement ("the Dao harmonizes via the heart"), with incense serving as the medium connecting the mortal and divine. When fragrant smoke rises from the jade burner during sincere invocation, celestial beings descend ("true spirits gaze downward") with their banners fluttering ("immortal pennants approach the altar"), carrying petitions directly to the Nine Heavens.

The subsequent passage describes cosmic origins: before heaven and earth divided, primordial chaos ("混沌元苞/hundun yuanbao") prevailed—formless and nameless. The Mystic Ancestor (personified Dao) generated all existence from emptiness, initiating the cosmic dance through the interaction of Kan (Water trigram) and Li (Fire trigram). This dynamic birthed the Three Pure Ones (Sanqing: Jade, Upper, and Grand Purity deities), Four Sovereigns (assisting emperors), and the sacred geography of Five Peaks and Four Rivers.

Practitioners commemorate the Mystic Ancestor's creative grace by offering pure water ("illuminated water"), wisdom lamps ("torches of insight"), and floral tributes upon jade altars (Yaotan). These reverent rituals express devotion to the primordial Dao, embodying the Daoist principle of "honoring origins and returning to the source" through purification ceremonies that reconnect with the fundamental Way.

This scripture describes the supreme pantheon and worship rituals in Daoism. It begins by enumerating the celestial titles at different levels: from the highest Sanqing (the Three Pure Ones—Jade Pure, Upper Pure, and Great Pure), the Four Sovereigns and Five Elders, to the Nine Heavenly Palaces and Ten Splendors, then to nature deities like the Five Sacred Mountains and Four Rivers, culminating in accomplished adepts such as the Pure Yang and Wondrous Dao practitioners.

The text then details the ceremonial protocols: devotees must gaze toward the clouds with utmost sincerity, performing prostrations. Special emphasis is placed on reverently worshiping the three aspects of the "Supreme Limitless Ultimate"—the Wondrous Dao (highest truth), Precious Scriptures (sacred texts), and Ancestral Masters (spiritual teachers).

The eulogistic section states that the limitless Dao governs the void, this supreme divinity being beyond verbal description—it is the fundamental source of all immortals, buddhas, and sages. This is followed by triple invocations of the "Great Celestial Worthy of the Purple Mansion in the Nine Heavens," referring to the supreme deity governing the celestial realms.

The primary object of devotion is the "Perfect Lordess of the Nine Heavens Mysterious Maiden," revered as the supreme being of the Southern Palace's Purple Mansion. She is the root of all immortals and buddhas, wielding the authority of Daoist teachings, embodying boundless compassion and salvific merit. The scripture emphasizes that while the Dao is ineffable, it must be propagated through practitioners; as the primordial ancestor of the Dao, the Nine Heavens Mysterious Maiden's authentic transmission remains unchanged through countless cosmic cycles.

The ritual concludes with renewed veneration of the Southern Palace's Purple Mansion's Ultimate Void Sovereign, along with two goddesses of the Jade Pure realm—the Divine Mother Flying Demon Superior Immortal and the Ancestral Matriarch Purple Void Primordial Lordess, considered manifestations of the Dao's progenitor. Through ninefold prostrations, the ceremony expresses reverence for this supreme primordial lordess who gave birth to the Dao's ancestral lineage.

(Note: "Southern Palace Purple Mansion" refers to the celestial palace in the southern heavens; "primordial kalpa" denotes the cosmic beginning; "Brahma Qi" signifies the primordial energy constituting the universe.)

This scripture enumerates the sacred titles of numerous revered deities in Daoist belief and elucidates the relationship between Dao (the Way) and Jiao (the teaching tradition). It opens with homage to fifteen supremely exalted divinities, including the Great Supreme Unity Primordial Lord (Tai Shang Tai Yi Yuan Jun), the Jade Mysterious Celestial Matriarch (Yu Xuan Tian Lao), and other emperor-grade deities, as well as female transcendents like the Central Mysterious Holy Maiden (Zhong Xuan Sheng Nü) and the Nine-flowered True Consort of Purple Clarity Upper Palace (Zi Qing Shang Gong Jiu Hua Zhen Fei).

Following this, it offers hymns of praise to the "Great Sage, Celestial Worthy of Purple Mansion in the Nine Heavens," emphasizing his divine authority over the void and his role in transforming and nurturing all creation. The text then expounds the core Daoist philosophy: Dao (the cosmic origin) and Jiao (the pedagogical system) are interdependent like warp and weft threads in a woven fabric. Whether in the celestial realms of the Thirty-six Heavens or the seventy-two blessed earthly grottoes, all follow the principles of the Dao.

The scripture mentions key transmission lineages: the Five Patriarchs of Northern and Southern traditions (representing major Daoist schools) and the Seven Masters of Complete Perfection (Quanzhen) (Wang Chongyang's seven disciples), noting how even the Eight Hundred Perfected Ones who attained the Dao at the Dragon-Sand Assembly received the Dao's teachings. It concludes by paying respects again to nine important goddesses, including the Mother of the Dipper (Dou Lao Yuan Jun) and the Golden Mother of the Jade Pool (Yao Chi Jin Mu, i.e., the Queen Mother of the West), demonstrating the elevated status of female divinities in Daoism.

This passage characteristically embodies the Daoist philosophical emphasis on "profound mystery and valuing emptiness" (Chong Xuan Gui Xu), while systematically presenting the religion's intricate yet orderly pantheon. Through repetitive ritual language of veneration, it expresses reverence for the primordial Dao and honors the lineage of ancestral masters.

This scripture records the veneration of multiple female divinities in Daoist belief. It first enumerates the Jade Maidens from the five directions (east, west, south, north, and center), named Qingyao, Suling, Chigui, Xuanguang, and Huangling respectively. Also mentioned are the attending immortals Changyang Xianji and Chengyi Xianji, as well as Lady Yunying who manifests at the Blue Bridge.

Following this is a eulogy to the "Great Celestial Worthy of Purple Palace in the Nine Heavens," praising this supreme deity who governs the void and possesses ineffable mystical power, having established the profound tradition of Daoist methods. When referencing the "baogao" (a Daoist literary form for praising deities), the text expresses devotees' reverence for the Patriarch of the Mystic Gate: this Patriarch oversees Daoist methods in the highest heavens while spreading teachings throughout the nine earths, subduing demons, governing all beings, and commanding natural forces like the sun and moon, stars and constellations, wind and thunder, water and fire. Practitioners devoutly prostrate before this supreme deity titled "Ultimate Venerable of the Mystic Ancestor, Profoundly Silent in the Void Abyss of the Southern Palace's Purple Mansion."

The latter section lists numerous female transcendents, including the renowned Immortal Teacher Magu (legendary guardian of the Peach Blossom Grotto) and Immortal Teacher Tianqiao, along with various jade maidens dwelling in the Twelve Peaks of Mount Wu. Their names—Qiongxia, Qingxia, Jinxia, etc.—often incorporate imagery of clouds and rosy mists, reflecting Daoism's sacralization of natural beauty. These female transcendents are predominantly revered in Daoist belief either as protective deities or as accomplished practitioners.

This scripture primarily recounts the various Immortal Lords (Xianjun), Primordial Lords (Yuanjun), and Celestial Maidens (Xianji) in Daoism, along with their sacred status and virtuous deeds. It first mentions "Lunar Radiance Shao Xuan Immortal Lady Cui" and "Wisdom Mother Immortal Lord of Penglai," both significant female divinities in the Daoist pantheon.

The text then extols the "Limitless Celestial Manifestation" (referring to the supreme Dao of heaven) that silently governs the void, whose mystical transformations defy description. Since ancient kalpas (cosmic cycles), it has initiated profound currents of mystery. The "Palace of Ten Thousand Dharmas" represents the abode of awakened truth in all celestial realms. Thrice it praises the "Great Sage Purple Mansion Celestial Worthy of the Nine Heavens," an honorific title for Daoism's highest divinity.

It further explains how the Three Teachings (Daoism, Buddhism, and Confucianism) share common origins, ultimately returning to the same mysterious source. The text notes that the "Supreme Primordial Venerable" (Daoism's highest patriarch) existed before the Tathagata (Buddha), his divine light illuminating the Western Regions to establish Buddhism's liberation methods. Both Sakyamuni and Bodhidharma inherited his teachings.

The scripture then enumerates numerous female divinities, including:

• Purple Void Primordial Lord, Immortal Matriarch of Southern Peak
• Primordial Lord Chen (the immortal master who initiated Xu Xun into Daoist attainment)
• Azure Dawn Primordial Lord (goddess of Mount Tai)
• Great Virtue Primordial Lord, Holy Mother Queen of Heaven
• Various enlightened Celestial Maidens like Lady Lu, Lady Mao, and Lady Mei
• The attending maidens of the Jade Pool (Queen Mother of the West's immortal realm)

Concluding with renewed praise for the ineffable sacredness of the "Limitless Celestial Manifestation" that established profound mystical currents since antiquity, the entire passage showcases Daoism's divine hierarchy—particularly its veneration of female immortals—while illuminating the shared origins between Daoist and Buddhist traditions.

Within the Celestial Palace of Ten Thousand Methods (the supreme sacred site of Daoism), lies the exquisite truth that enlightens the world. We reverently praise the Great Celestial Worthy of the Purple Mansion of the Nine Heavens (one of Daoism's highest deities, named thrice in succession) and recite the Precious Eulogy (a Daoist hymn of praise) once.

We practitioners understand: just as a tree's lushness stems from its roots and a river's endless flow originates from its source, the transmission of Daoism coexists with heaven and earth, and immortal practitioners have existed since ancient times. From Wuji (the primordial origin of the cosmos) to Taiji (the division of Yin-Yang), from the Eastern Florescence (the immortal realm of the east) to the Western Florescence (the immortal realm of the west), though the ranks of immortals differ, all are governed by the heavens. Reflecting upon the Supreme Mysterious Ancestor (the progenitor of Daoism), who propagated the Great Dao (the Way) and pioneered the path of immortality, establishing laws to distinguish celestial ranks. Whether titled as emperors or honored as worthies, all must record the origins of the immortal path; whether transforming into deities or manifesting wonders, all awaken the fundamental awareness of immortality.

This Supreme One governs the Three Caverns (the classification of Daoist scriptures) and the Five Vehicles (stages of cultivation), instructing the Nine Perfected (high-ranking immortals) and the Ten Kinds (various practitioners). The Lord of Wood (the Eastern King) and the Golden Mother (the Queen Mother of the West) assist in overseeing the eastern and western realms, while the Empress of Earth and the Celestial Emperor harmonize the upper and lower worlds. The alchemical arts of Nine Returns and Seven Reversions (internal alchemy practices) all require the aid of the Purple Fire, and the cultivation methods of the Five Qi (energies of the five organs) and Three Resonances (meditative states) are tempered in the Great Furnace (the alchemical cauldron). Impartially discerning excellence and deficiency, promotions and demotions are precise to the slightest degree; clearly recording merits and faults, rewards and punishments are as exact as the movements of the stars. This is the progenitor of the Mysterious Dao and the foundation of the Wuji (Infinite) realm.

We practitioners are fortunate to be counted among the Mysterious Gate (Daoism), revering the Supreme Dao and bowing in devout prostration. In particular, we offer ninefold obeisance to the Supreme Mysterious Ancestor, the Unsurpassed Worthy, who dwells in profound stillness within the Purple Mansion of the Southern Palace (the immortal realm of the south).

Next, we extol the female immortals who attained the Dao through the ages: the Venerable Ancestor He Yuanjun (Yuanjun being an honorific for female immortals), who founded the celestial lineage of heavenly immortals; the Venerable Ancestor Sun Yuanjun, who upheld the path of purity; the Immortal Maiden Yu, who obtained the celestial talisman and ascended; the Immortal Maiden Fang, who perfected the treasured arts of alchemy; the Immortal Maiden Mao, whose wisdom surpassed the ordinary; the Immortal Maiden Suo, who cultivated on the verdant mountains of Zhouzhi; the Two Joyful Immortal Maidens, who embodied the virtues of Chonghui and Chongshu; the Immortal Maiden Xue, who discerned the profound principles; as well as the Jade Maiden of the Morning Star, the Maiden Cai of Xiangyang, the Young Maiden of Xihe, the Divine Maiden of Hengyang, the Maiden Zhou of Ancheng, the Maiden Lu of Changle, the Princess of Nanyang, the Venerable Maiden Huang of Miaoxuan, and others who attained the Dao. Also included are the Immortal Maidens Yunhe and Wanshan, who oversee the Pavilion of Clouds (the celestial library).

We conclude with words of praise:

The realm of Wuji manifests celestial phenomena,

Silently presiding over the void.

This most divine and sacred creation is beyond description,

Since ancient times, it has opened the wondrous winds of the Dao.

The existence of the Celestial Palace of Ten Thousand Methods

Is precisely to awaken the world to the true meaning of enlightenment.

This passage is part of the liturgical worship in Daoist repentance rituals, primarily describing the veneration of the highest Daoist deities and immortal transcendents through the ages.

The first homage is paid to the "Great Sage and Supreme Celestial Lord of the Purple Mansion of the Nine Heavens," one of the highest deities in Daoism. The scripture extols this Celestial Lord as a supreme being surpassing even the Three Pure Ones (Sanqing, the highest Daoist trinity), existing since the primordial formation of the cosmos. The phrase "being in non-being, non-being in being" describes the profound nature of the Dao (the Way) — transcending yet encompassing both existence and non-existence. While Buddhism speaks of emptiness and Confucianism emphasizes practice, Daoism synthesizes both aspects, forming the foundation of the Three Teachings (Buddhism, Daoism, Confucianism).

Next are listed sixteen female transcendents who attained the Dao, including Changhua Xienü, Liying Zhangnü, and others — all historical models of women who achieved immortality through cultivation. These immortal maidens came from various regions like Changsha, Huayang, and Lingling, demonstrating that Daoist practice transcends geographical boundaries. The passage concludes with references to "Immortal Maidens of Accumulated Virtue from the Right Rank of Grotto-Heavens" and "Immortal Lady Shuzhen, Inner Historian of the Five Peaks" — honorific titles for female Daoist transcendents.

The scripture concludes by expounding the understanding of the Dao: the cosmos rests upon four foundations — the Dao, Heaven, Earth, and the King (human order). The Dao's manifestation unfolds through four stages: Grand Change (Taiyi, before Qi emerges), Grand Beginning (Taichu, when Qi first gathers), Grand Commencement (Taishi, taking form), and Grand Simplicity (Taisu, acquiring substance). This represents a crucial perspective in Daoist cosmogony, describing the Dao's evolution from formlessness to form.

This scripture describes the exalted status and world-creating merits of the supreme Daoist deity, the "Primordial Sovereign of the Nine Heavens." This most sacred divinity manifests the primordial Qi (vital energy) from the void, dwelling in the immortal realm of the Purple Mansion. Her divine nature transcends the boundaries of heaven, earth, and the four directions—she both creates all things in the universe and governs the three teachings of Buddhism, Confucianism, and Daoism. As the origin of the cosmos, even later sages and worthies cannot attain her level.

Through hymns of praise, the scripture expresses reverence for this "Source of All Sages," addressing her as the "Supreme True Mother of the Dao." During ritual assemblies, devotees kneel in devout worship, hoping to receive blessings by reciting her sacred name, praying for national prosperity, peace, and favorable weather. The phrase "the single Qi of the Southern Palace" refers to the primordial vital energy of the southern immortal palace, while "purple mists and auspicious vapors" depict the propitious violet clouds of the celestial realm.

The latter part consists of devotional hymns from the repentance ritual. Practitioners perform the most reverent "kowtow with bowed head" to venerate the Three Pure Ones (the Heavenly Venerables of the Luminous Cosmos, Fragrant Grove, and Jasper Firmament), purifying body and mind while sincerely making supplications. The scripture traces the cosmic process from primordial chaos to the establishment of order, emphasizing that all later sages originate from the primordial Qi ("all exist within the single Qi of the primordial"). Finally, it expresses the need to repay divine grace through fasting to clarify the heart and paying homage to the Jade Emperor (Jade Luminary).

Note: The repentance ritual (Fachan) is a Daoist ceremony for confessing transgressions. The "Supreme Primordial Sovereign of the Purple Mansion of the Nine Heavens" is regarded as one of the highest female deities, governing creation and spiritual instruction. In the ritual, "three recitations" refers to chanting important sacred names three times, while "raising the invocation" denotes the ceremonial act of kneeling to make supplications.

This morning we reverently established the Zhaijiao (purification ritual) to worship the Celestial Deities, as Daoist priests chanted together the immortal music of "Pacing the Void." All present devoutly invoked the supreme title of "Great Sage, Supreme and Unsurpassed Brahma Treasure Celestial Worthy" three times.

Following are the purification incantations for cleansing body and mind:

The Heart-Purifying Divine Incantation states: "O Three Platforms Star Lords of Heaven, you respond with infinite adaptability. Please expel evil influences, bind demonic forces, and protect my life and body. May wisdom be clear as a polished mirror, my Shen (spirit) serene and steadfast, the three Hun (ethereal souls) eternally whole, and the seven Po (corporeal souls) never scattered."

The Mouth-Purifying Divine Incantation proclaims: "O Crimson Dan (red essence) Deity of the mouth, expel impurities and cleanse turbid Qi. May the tongue deity rectify principles, the throat deity guard like a fierce tiger, guiding breath to nourish fluids. O Heart's Dan Yuan (referring to heart fire), connect me with ultimate truth. Concentrate to refine inner Jing (essence), that Dao Qi may forever remain."

The Body-Purifying Divine Incantation declares: "O Lingbao Tianzun (One of the Three Pure Ones), please pacify my physical form. Let the five viscera and their corresponding Hun-Po return to proper positions, the Azure Dragon and White Tiger (guardians of the four directions) arrayed in formation, the Vermilion Bird and Dark Warrior (southern and northern celestial beasts) standing guard about me."

The Land-Settling Divine Incantation announces: "Yuanshi Tianzun (the supreme Daoist deity) stabilizes this sacred space, notifying all local spirits. Mountain deities, water officials, earth gods, left and right sheji guardians—do not stir without cause. Let us return to the Orthodox Dao, purified within and without. All local spirits maintain your stations, protecting this ritual altar. By the decree of Taishang Laojun, apprehend demonic entities while Dharma-protecting divine kings safeguard scripture chanters—all returning to the Great Dao together."

The Heaven-Earth Purifying Incantation proclaims: "O natural forces of Heaven and Earth, dispel all turbid Qi. Pierce through the profound mysteries of the void, illuminating the primordial Taichu realm. Eight-directional mighty deities, restore me to original nature. Through Lingbao Tianzun's Fulu (talismanic commands), notify all nine celestial realms. Reciting these jade-character true words left by Yuanshi Tianzun can dispel illness and prolong life—their fame traverses the Five Sacred Mountains, known throughout the Four Seas. Demon kings bow in submission as true sages guard the chariot. Malignant influences dissolve as Dao-De (virtue) achieves perfection."

The Golden Light Incantation reveals: "Mysterious origin of Heaven and Earth, root of the ten thousand Qi. Through eons of cultivation, my spiritual powers are proven. Within and beyond the Three Realms (heaven, earth, and humanity), only the Great Dao stands supreme. The body emanates golden radiance, enveloping the entire form. This light cannot be seen or heard, yet contains the cosmos and nourishes all beings. Reciting ten thousand times, the body becomes luminous, receiving protection from deities of all Three Realms."

This passage describes the Daoist cosmological system where the Five Directional Emperors (Green Emperor of the East, Red Emperor of South, White Emperor of West, Black Emperor of North, and Yellow Emperor of Center) govern all deities, with myriad spirits paying homage. Advanced practitioners (Zhenren, "true humans") can command thunder's power, causing demons and malevolent spirits to flee in terror while revealing their true forms. This contains the esoteric mysteries of thunderbolts, with the Thunder Gods' true names remaining concealed. When a cultivator's wisdom resonates with heaven and earth, and the Five Phase energies (Metal, Wood, Water, Fire, Earth) circulate within their body, protective golden light immediately manifests to shield the accomplished adept.

The ritual of Incantation for Offering Incense follows: Daoist cultivation emphasizes inner realization, while burning incense conveys one's intentions. When incense burns in the jade censer, the practitioner's thoughts reach directly to the Heavenly Emperor's throne, causing immortals to descend with their celestial banners and retinues. Through such rituals, practitioners' prayers ascend directly to the Nine Heavens.

The text then traces the origins of the Three Pure Ones (Sanqing):

• Celestial Worthy of Primordial Beginning (Tianbao Jun) resides in the Jade Pure Realm of Qingwei Heaven, representing the origin of sainthood;
• Celestial Worthy of Numinous Treasure (Lingbao Jun) dwells in the Upper Pure Realm of Yuqing Heaven, embodying the source of cultivation;
• Celestial Worthy of Dao and Virtue (Shenbao Jun) inhabits the Great Red Heaven's Supreme Pure Realm, forming the foundation of immortality.

These three supreme deities all emerged from primordial nothingness—though profoundly mysterious, they possess authentic transmission lineages.

The concluding ritual involves invoking various deities: first paying respects to the supreme divinity of the Southern Palace's Purple Mansion, then inviting the Four Heavenly Sovereigns, Five Directional Elders, Nine Heavenly Sovereigns, and Ten Splendid Realized Beings. Subsequent homage is paid to solar, lunar and stellar deities, followed by the annual Tai Sui (Year Guardian) deity, protector spirits, local City Gods (Chenghuang), Earth Gods (Tudi), and patrolling deities. The entire ceremony embodies the Daoist cultivation principle of "returning to the origin"—establishing communication with celestial beings through incense offerings and prayers.

This describes the highest level of Daoist worship ceremony, where devotees pay homage to the Three Pure Ones (Sanqing, the supreme deities of Daoism) with utmost sincerity. The ritual particularly emphasizes reverence for the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the foremost of the Three Pure Ones).

Before the meticulously arranged altar (zaitan, the ceremonial space for Daoist rituals), devotees with perfect sincerity reverently bow and offer praises to the deities. They first pay respects to the three supreme existences: "The Supreme Ultimate Most Exalted Wondrous Dao," "The Supreme Ultimate Most Exalted Precious Scriptures," and "The Supreme Ultimate Most Exalted Master."

The eulogy depicts the cosmic beginnings: during the primordial chaos before Heaven and Earth separated, when Yin and Yang were indistinguishable, it was solely through divine power that the cosmos achieved clarity and stability. When the primordial era dawned, celestial radiance illuminated all, bringing eternal peace. The devotees three times chant the sacred name "Great Sage Celestial Treasure Primordial Beginning Great Celestial Worthy."

The text then elaborates on Yuanshi Tianzun's magnificence: as the origin of all things and foundation of all Dao, he resides in the supreme Great Canopy Heaven (Daluo Tian, the highest celestial realm in Daoism), mastering the most profound mysteries. He created the Three Powers (Heaven, Earth, and Humanity), established the principles of all existence, and condensed the Three Qi to form the Three Pure Realms (the celestial abodes of the Three Pure Ones). Commanding nine celestial worthies to govern the nine heavenly layers, he oversees the decrees of thunder. Devotees praise Yuanshi Tianzun's great compassion, vows, sagely virtue, and boundless benevolence.

The scripture further recounts Yuanshi Tianzun's creation of the cosmos: during the undifferentiated chaos, he employed divine power to elevate the light and clear Qi to form Heaven, while the heavy and turbid Qi descended to form Earth. Heaven was established with nine layers, Earth with ten directions, thereby instituting the principles of Yin-Yang and hardness-softness. The cosmic operations centered around the numbers five and six, forming the basis of calendrical systems. Such creative work is unfathomably profound, achievable only by divine beings.

Finally, the devotees express gratitude for their fortunate existence between Heaven and Earth, blessed by divine grace. With thankful hearts, they perform full prostrations (the most reverent form of worship) in devout veneration.

This passage is a liturgical section of worship and praise from the Daoist Canon of Repentance Rituals, enumerating the sacred titles and functions of major deities in the Daoist pantheon.

It begins with the celestial beings of the Jade Pure Sacred Realm (one of the Three Pure Realms, the highest Daoist heavens): the Supreme Great Celestial Worthy of Primordial Beginning, the Dao Ancestor (requiring ninefold prostrations), followed by the differentiated, auxiliary, and responsive Celestial Worthies of the Yushan Heaven, Tusita Heaven, Bujiao Heaven, and others. Next are the Jade Emperor of the Golden Pavilion of the Vast Heaven (one of Daoism's supreme deities), the Empress of Earth (sovereign of the land), the Great Emperor of Gouchen who governs all thunder, and the Great Emperor of the Northern Dipper (Ziwei) who presides over the stars.

Subsequently listed are the Five Elderly Sovereigns of the Five Directions: the Green Essence Sovereign of the East, the Cinnabar Essence Sovereign of the South, the White Essence Sovereign of the West, the Black Essence Sovereign of the North, and the Yellow Essence Sovereign of the Center—each corresponding to the Qi of the Five Phases (Wood, Fire, Metal, Water, Earth). Also included are the Three Officials: the Heaven Official who bestows blessings (Upper Prime), the Earth Official who pardons sins (Middle Prime), and the Water Official who dispels calamities (Lower Prime).

Next are the Great Emperors of the Five Sacred Mountains: Mount Tai (East), Mount Hua (West), Mount Heng (South), Mount Heng (North), and Mount Song (Center), along with the water deities of the Four Seas and Four Great Rivers (Yangtze, Yellow, Huai, and Ji).

The praise section depicts the cosmic dawn: the sun, moon, and stars (the Seven Luminaries—sun, moon, and five planets) begin their revolutions, celestial patterns align, day and night alternate, illuminating eternity. It concludes by thrice extolling the "Great Sage Celestial Worthy of Primordial Beginning" and reciting the Baogao (Daoist eulogies).

Here, "Two Forms" (Liangyi) refers to Yin-Yang, while "Four Symbols" (Sixiang) denotes the four cosmic states: Lesser Yang, Greater Yang, Lesser Yin, and Greater Yin. The text describes the cosmogonic act of the Celestial Worthy of Primordial Beginning (Daoism's supreme deity), who transformed Yang Qi into fire to form the sun and Yin Qi into water to create the moon, with all immortals following this celestial motion.

This scripture describes the cosmological principles governing the movements of the sun, moon, and stars in Daoist thought, along with the reverent worship of these celestial beings. It explains how immortals gather the essence (Jing) of the sun and moon to arrange stellar patterns in the heavens, ensuring each celestial body fulfills its sacred function: the sun rises from the Eastern Sea, the moon emerges in the west, stars appear at dusk, and Mercury (Chenxing) travels among constellations. The rightward rotation of celestial bodies creates the cycle of day and night, while astrological observations reveal auspicious or ominous signs—all manifestations of the primordial "One Qi" (Yiqì), the cosmic source energy.

The text then details an elaborate ceremonial prostration, where devotees bow with utmost reverence to numerous celestial deities and stellar lords, including:

• The Three Pure Ones (Sanqing) of the Jade Clarity realm: Yuanshi Daozu (the supreme Daoist divinity), Yuchan Tianzun, Doushuai Tianzun, and Bujiao Tianzun
• Solar and lunar deities: Lord Yuyi Dijun (Sovereign of the Sun Palace) and Lady Taisu Huangjun (Lunar Radiance Celestial Maiden)
• Deities governing celestial motion: Xihe (Charioteer of the Sun) and Wangshu (Charioteer of the Moon)
• The Seven Stars of the Northern Dipper (Beidou, governing calamity relief) and Six Stars of the Southern Dipper (Nandou, presiding over lifespan)
• Five Directional Stellar Lords (corresponding to the Five Phases: Wood/Green, Fire/Red, Metal/White, Water/Black, Earth/Yellow)
• Other significant stellar deities like Rahu (Luohou) and Ketu (Jidu, the invisible luminaries of ancient astronomy)

The passage concludes with hymns praising the cosmic order—how the myriad celestial realms, formed through the coagulation of mysterious "Brahma Qi" (Fanqi, the primordial energy), govern all creation. Through incense offerings and prayers, devotees express devotion to the "Celestial Treasure Primordial Great Tianzun." The scripture exemplifies the Daoist sacralization of celestial mechanics and the ritual practices for divine communion.

This scripture describes the Daoist cosmological view and divine hierarchy. Before the formation of Heaven and Earth, there existed an unnamed primordial state that later evolved into all things. The universe is divided into thirty-three heavens, including the Realm of Form where desires exist, the Formless Realm free from desires, and the highest realm transcending thought and emotion. The entire cosmos is governed by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), who manifests various celestial worthies responsible for the Five Phases, the Three Realms, the judgment of good and evil, and natural phenomena like wind, rain, thunder, and lightning.

These deities each fulfill their sacred duties to maintain cosmic order: some record human merits and transgressions, others oversee rewards and punishments, while still others govern natural forces like wind, rain, fire, and water. The entire universe brims with sacred majesty, with all nine celestial spheres under divine governance.

The latter part of the scripture enumerates the titles of over twenty celestial worthies dwelling in the Holy Realm of Jade Purity (the highest heaven), including the Supreme Celestial Worthy of Primordial Dao and Incomparable Heavenly Treasure (i.e., Yuanshi Tianzun) and his manifested celestial counterparts presiding over various heavens. It concludes with reverent homage to these celestial worthies, emphasizing that the Great Dao (Da) most values the creation of Heaven and Earth, while the Mystic Gate (Daoist tradition) most venerates the transmission of esoteric scriptures. All devotees should honor the Scripture-Preaching Lords (the celestial worthies who transmit the teachings).

(Note: The term "Qi" (炁) refers to primordial vital energy; the "Three Officials" (Sanguan) denote the Heaven Official, Earth Official, and Water Official; "Nine Spheres" (Jiugai) indicates the nine celestial layers; and the "Three Realms" (Sanjie) comprise the Realm of Desire, Realm of Form, and Formless Realm—all being essential Daoist cosmological concepts.)

This scripture describes an elaborate Daoist repentance ritual, primarily extolling the virtues of the "Celestial Jewel Great Brahma King" (one of Daoism's supreme deities) in creating heaven and earth while nurturing all beings.

The opening passage tells how the Limitless Divine King (the supreme deity in Daoism), though vast and unfathomable, manifests radiant divine majesty. Having comprehended the profound mysteries of the supreme Dao, he initiated the primordial chaos, containing within it the primal Qi (cosmic vital energy) that formed heaven, earth, and all creation. He assisted Pangu in separating heaven from earth, gave birth to sun, moon and stars, with all celestial realms coalescing within sacred Brahma Qi, while all kalpas (cosmic cycles) find resolution through the Mysterious Origin (the fundamental source of Dao).

The text references twelve venerable scriptures including the Dongzhen Jing (Scripture of Cavernous Perfection), totaling 230,380 scrolls. These classics expound profound truths, serving not only as the foundation of Daoism's Great Vehicle teachings but also as bridges to enlighten humanity. The assembled congregation rejoices with utmost devotion, kneeling in reverence to offer hymns of praise.

The hymns primarily glorify how the Celestial Jewel Great Brahma King established cosmic principles, fixed the order of Yin-Yang, and maintains the movements of sun and moon. All celestial deities follow his ordinances, while sages and worthies rely upon his radiant majesty. The people sincerely pray for national stability, favorable weather, and abundant harvests. Now bowing in worship, their gaze focuses upon the auspicious clouds enveloping the celestial realms.

As the ritual concludes, participants dedicate merits with profound devotion, burning true incense (supreme offering incense) in the censer while devoutly chanting the sacred name "Brahma Heaven Celestial Jewel Great Heavenly Worthy" three times, expressing gratitude for these inconceivable virtues.

The text identifies this as part of two repentance rituals: the "Supreme Celestial Jewel Primordial Ultimate Repayment of Virtues and Gratitude Liturgy" and the "Supreme Numinous Jewel Jade Dawn Repayment of Virtues and Gratitude Liturgy," collated by disciple Huijue of Broad Transformation and reverently composed by the Jade Mansion's Elucidating Teachings Perfected Person Meng Gong (Miaoda). The opening hymn requires devotees to raise their heads three times in supplication, kowtow in prostration, purify body and mind, take sincere refuge, and trace back to the origin in pursuit of true Dao. It praises how the deities established cosmic order during primordial chaos—silent yet supremely majestic, solemnly enthroned in the Jade Capital (Daoism's highest heavenly realm).

All sages of later generations, no matter how numerous, find their root in the Primordial Qi (the cosmic source energy). The Dharma lineage of Daoism connects past and present, universally delivering sentient beings through scriptural teachings. These immeasurable merits cannot be fully recounted—only through utmost sincerity in purification rituals and reverent worship at the Jade Abode (celestial dwelling of Daoist deities) can they be honored.

Today we solemnly establish the Chaotian Jiao (the highest-grade Daoist sacrificial rite), with the assembly chanting in unison the Buxu Ci (hymns for ritual pacing the void). Thrice they recite the sacred title: "Most Sagely, Supreme and Unsurpassed Brahma Treasure Great Heavenly Worthy."

Spirit-Purifying Incantation:

The Assistant Star Lords beneath the Supreme Lao Jun respond instantly to all transformations. They expel evil influences, bind mischievous spirits, and safeguard life and health. Reciting this incantation clarifies wisdom, calms the heart-mind, stabilizes the three ethereal souls, and prevents the dispersal of the seven corporeal souls.

Mouth-Purifying Incantation:

Dan Zhu (deity governing speech) cleanses foul breath from the mouth, the Tongue Spirit rectifies speech, while the Tooth Spirits arrange like a net to guard righteous energy. The Throat Spirit stands guard like a fierce tiger, the Qi Spirit guides bodily fluids, and the Heart Spirit Dan Yuan (divine essence of the heart) aids in comprehending the true Dao. Visualizing these deities harmonizes bodily fluids, allowing Dao Qi (cultivation energy) to permanently reside within.

Body-Purifying Incantation:

The Numinous Treasure Heavenly Lord protects the physical form, pacifies the soul, and harmonizes the Qi of the five viscera. The Azure Dragon and White Tiger (guardians of the four directions) stand in ceremonial formation, while the Vermilion Bird and Dark Warrior (the other two directional guardians) provide personal protection.

Land-Settling Incantation:

The Primordial Heavenly Lord stabilizes the four quarters, notifying mountain, river, and earth deities (local protectors). Deities of soil and grain return to their proper stations without disturbance, creating purity within and without as divine beings guard the ritual space. By decree of Supreme Lao Jun, evil influences are hunted down while Dharma-protecting kings safeguard scripture recitation, guiding all beings toward the Great Dao.

Heaven-and-Earth Purifying Incantation:

Heaven and earth are inherently pure—foul energies naturally disperse. Eight-directional mighty deities manifest as the Numinous Treasure talismanic decrees reach the Nine Heavens. Reciting this incantation slays demons, eliminates evils, and universally delivers sentient beings. The Zhongshan Divine Incantation and Primordial Jade Script (two profound mantras), when recited once, expel illness and prolong life. The Five Sacred Mountains and Eight Seas respond, demon kings bow their heads, true sages stand guard, malign energies dissolve, and Dao-De (the Way and its Virtue) reaches perfection.

Golden Light Incantation:

The mysterious foundation between heaven and earth lies in the origin of the ten thousand Qi (various energies). Only through cultivation spanning countless kalpas can one realize divine powers. Throughout the Three Realms (heaven, earth, and water) and beyond, the Dao alone stands supreme.

This scripture consists of two main sections: the first is the Golden Light Divine Incantation, while the second contains the Incense Offering Invocation and ritual texts for summoning celestial deities.

The Golden Light Divine Incantation describes the supreme Dao (the highest truth in Daoism) manifesting as radiant golden light enveloping the practitioner's entire being. Though formless and intangible, this light encompasses heaven and earth while nourishing all living beings. Sincerely reciting it ten thousand times causes the body to emit luminosity, gaining protection from deities across the Three Realms (the realms of desire, form, and formlessness). The Five Directional Emperors (Green Emperor of the East, Red Emperor of the South, etc.) will come to welcome the practitioner, while myriad deities pay homage. This power commands thunder, striking terror into demons and malevolent spirits. Within the body resides hidden thunder deities, with the Five Qi (energies of the five organs) circulating vigorously—the golden light swiftly manifests to safeguard the cultivator.

The Incense Offering Invocation explains that spiritual cultivation requires mental awakening, with the mind communicating with deities through ritual incense. As the incense burns in the jade censer, one must visualize the Celestial Worthy (supreme deity) present before them. This summons the descent of immortal beings with banners unfurled, carrying the practitioner's prayers directly to the Nine Heavens (highest celestial realm).

The subsequent invocation traces the origins of the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) in Daoist cosmology: Yuanshi Tianzun dwells in the Jade Pure Realm of Qingwei Heaven as the Celestial Treasure Lord; Lingbao Tianzun resides in the Upper Pure Realm of Yuqing Heaven; Daode Tianzun abides in the Great Red Heaven's Supreme Pure Realm. These three realms represent the sources of attaining sagehood, true immortality, and transcendence respectively. Though profoundly mysterious, these states possess tangible foundations. Practitioners who comprehend their subtleties may penetrate ultimate truth.

The concluding section reverently summons the celestial pantheon in hierarchical order: first the Supreme Purple Palace of the Southern Heaven (Longevity Emperor of the South Pole), then the Four Assistants and Five Elders (four deities assisting the Jade Emperor and five directional patriarchs), followed by the Nine Heavenly Sovereigns and Ten Luminaries (including the Thunder God of the Nine Heavens), deities of the sun, moon and stars, the Thirty-Six Heavenly Celestial Worthies, and the True Lords of the Milky Way constellations. This demonstrates Daoism's intricate yet systematically organized divine hierarchy.

This scripture is part of a Daoist Zhaijiao (ritual purification ceremony), expressing devout homage to multiple deities. It primarily includes invocations to guardian spirits like the Grand Duke of the Year (Tai Sui Xingjun) and City God (Chenghuang Shen), as well as praises for Lingbao Tianzun, one of the highest Daoist deities.

First, it enumerates various protector deities: the Virtuous Star Lord of the Year (Zhi Nian Tai Sui), guardian spirits who assist the Mysterious Gate (Xuanmen), local City Gods safeguarding prefectures and counties, village Land Gods (Sheling), and roaming inspectors of the four directions. These deities are invited to witness the sincerity of the ritual altar, allowing devotees to pay homage and venerate them. The text expresses the intention to praise these deities wholeheartedly and take refuge in them with utmost devotion.

Next, the phrase "with utmost sincerity we bow in reverence" (Zhi Xin Chao Li) conveys homage to the highest objects of Daoist faith: the supremely mysterious Dao (Taishang Wuji Zhizun Miao Dao), the supremely precious scriptures (Taishang Wuji Zhizun Bao Jing), and the supremely revered patriarchs (Taishang Wuji Zhizun Zong Shi).

This is followed by eulogies for Lingbao Tianzun: "jade terraces adorned with countless treasures" describes the majestic splendor of his celestial abode, while "establishing emperors for Heaven" praises his role in creation. The exalted title "Great Sage Lingbao Jade Palace Great Heavenly Worthy" (Da Sheng Lingbao Yuchen Da Tianzun) is repeated three times as a mark of supreme reverence.

A detailed account of Lingbao Tianzun's origins is then given: he resides in the Shangqing (Upper Clarity) realm, born from 99,000 strands of primordial Fan Qi (cosmic primal energy) at the dawn of the universe. Holding 668 volumes of Red Text True Scriptures (Chishu Zhenwen), he created the Nine Heavens from chaos and divided cosmic history into five kalpas (cosmic cycles). As the pivot of cosmic operation, he governs the transformations of Yin-Yang and serves as the source of thunder laws. His compassionate vows and sagely benevolence are extolled.

Finally, the text describes how Lingbao Tianzun manifested from the Western Paradise, inheriting the teachings of Yuanshi Tianzun (the first of the Three Pure Ones), and nurtured beings through the Dao of Wuwei (non-action) and serene emptiness. After countless kalpas of cultivation, he attained perfect merit and became the leader of celestial immortals in the Golden Palace (Huangjin Que), revered as the Supreme Venerable by all beings in the White Jade Capital (Baiyu Jing). These achievements stem from his profound cultivation and his vow to enlighten all beings.

We practitioners are blessed to dwell between Heaven and Earth, receiving the teachings of the supreme truth of Dao (Dao), and through countless lifetimes have been graced with its benevolence—how could we ever forget our roots? Now with utmost sincerity, we prostrate ourselves in reverence before the Celestial Worthy (Tianshi) deities.

First, we devoutly pay homage to the Supreme Great Celestial Worthy of Numinous Treasure (Lingbao) from the Shangqing (Highest Clarity) Pure Realm—the Jade Dawn Patriarch of Dao (ninefold prostration). Next, we sequentially venerate the assisting Celestial Worthies of the Shangqing Realm: the Numinous Treasure Transformation Celestial Worthy of Brahma Support Heaven, the Numinous Treasure Supporting Transformation Celestial Worthy of Meditative Virtue Heaven, and the Numinous Treasure Responsive Transformation Celestial Worthy of Echoing Voices Heaven.

We continue our worship of the sacred beings connected to the Dao Patriarch: the Celestial Worthy King Sage-Father from the Land of Luminous Dignity and Sublime Joy, and the Primordial Lady Queen Mother of Precious Moonlight (the parents of the Dao Patriarch); the Celestial Worthy of Eastern Florescence, Supreme Lesser Yang Wood-Father, and the Imperial Lady Golden Mother of Western Florescence's Jade Pool (deities representing the Yin-Yang energies); as well as protective deities like the Great Emperor of High Emptiness and Pure Clarity, whose precious blossoms form celestial canopies.

Next, we honor the Celestial Worthies overseeing various functions: the Great Emperor of Luminous Heaven who initiates teachings through scriptural discourses, and the Jade Emptiness Great Emperor who aids transformation through scriptural inquiries—both responsible for transmitting Dao and resolving doubts; the Numinous Treasure Celestial Worthy of Purple Tenuity and Green Jade who governs kalpic cycles; the Universal Dharma-Moistening Celestial Worthy of Six Wave Heaven who widely spreads the rain of Dharma; the Supreme Subduer of Demons Celestial Worthy of Six Heavens' Cavernous Abyss who vanquishes demonic obstacles; the Far-Reaching Divine Might Celestial Worthy of Cooperative Heaven's Numinous Protection who awe-inspiringly safeguards all directions; the Golden-Compassion Healing Celestial Worthy of Great Medicine and King of Physicians who relieves sentient beings; the Responsive Transformation Celestial Worthy of Three Mao from Juqu (founders of the Maoshan tradition); and the Three Teachings' Overseer Celestial Worthy heading the Great Network's assembly.

We further venerate the presiding deities of celestial ministries: the Teaching-Revealing Celestial Worthy of Grand Mystery Capital Ministry, the Compassionate Teaching-Revealing Celestial Worthy of Celestial Mechanism Capital Ministry, the Life-Granting Beneficence Celestial Worthy of Celestial Pivot Capital Ministry, the Life-Preserving Celestial Worthy of Celestial Medicine Capital Ministry, and the Dragon Gate Tradition-Revealing Celestial Worthy of Supreme Mystery Capital Ministry—each overseeing the transmission of teachings, guidance of beings, life-bestowal, and related affairs.

Finally, we worship the guardian spirits: the Four Heavenly Kings of Three Realms' Protection, the Jade Maiden Immortals of Fragrant Offerings who attend the celestial courts, and other protective deities.

Hymn of Praise:

The pure and lofty upper realms,

Where cloud paths stretch in boundless silence.

The celestial starfields spread like imperial domains,

Their configurations uniquely designed.

Palace towers stand sublime and solemn,

Nine Sacred Truths (general term for Celestial Worthies) with peerless merits.

Great Sage Numinous Treasure Jade Dawn Celestial Worthy (invoked thrice).

We have heard:

The Dao unfolded Heaven and Earth,

Its pure mystery beyond comprehension.

Gazing at the vast firmament—

Without the sacred transformative power,

How could celestial wonders manifest?

There auspicious clouds intertwine,

Purple mists pervade the void,

Stirring profound yearning in our hearts.

The Supreme Lingbao (one of the highest deities in Daoism), through the radiance of the Scarlet Texts (sacred scriptures), created wondrous celestial realms suspended in the void—realms previously unseen. Through primordial Qi transforming primordial Qi, celestial capitals took form; through Shen (spirit) circulating Shen, cloud-piercing palaces manifested. The jade terraces and gem-studded gardens of these immortal realms divide into three purified tiers, their brilliance illuminating the Mysterious Splendor Heaven, which itself stratifies into nine layers of Divine Empyrean (hierarchical Daoist heavens). Among these, the Divine Empyrean reigns supreme across the Eight Poles (cosmic directions), distinguished by hues of azure, jade, cinnabar, and violet, with palaces like Jingtai and Yulang each possessing unique majesty.

Each layer of the Divine Empyrean governs its own sacred domain, organized into nine ministries overseen by nine Celestial Venerables (Tianzun). Below them, the sun and moon trace their courses while constellations thread the firmament. The vast void governs infinite transformations, nurturing all beings in unfathomable depths—so profound that none may fully perceive its expanse, so exalted that none may reach its heights. These are the numinous beings born from the Great Void, solemnly arrayed across the celestial vault.

We mortals, born between heaven and earth, have repeatedly received the teachings and grace of the Celestial Venerables. How dare we forget our origins? Thus, we prostrate ourselves with utmost reverence, pressing forehead and limbs to the ground in sincere worship (ritual veneration).

Next, we pay homage sequentially to each Celestial Venerable: the Supreme Great Celestial Venerable of Limitless Lingbao, Dao Ancestor of Jade Dawn from the Upper Clarity Realm (ninefold prostration), followed by the Celestial Venerable of Lingbao’s Transformational Manifestation from the Brahma-Assisting Heaven, the Celestial Venerable of Lingbao’s Supportive Transformation from the Zen-Good Heaven, the Celestial Venerable of Lingbao’s Responsive Manifestation from the Echoing Voice Heaven, and others including the Celestial Venerable of Southern Extremity and Eternal Life Who Governs Heaven’s Primordial Sanctity, the Celestial Venerable of Thunder’s Resonant Universal Transformation of Bright Constancy, the Celestial Venerable of Supreme Unity Who Rescues from Suffering, the Celestial Venerable Who Subdues Demons and Alleviates Suffering—over twenty Celestial Venerables in total, encompassing all directions (east, south, west, north, northeast, southeast, southwest, northwest, zenith, and nadir), each bearing their sacred titles and domains of authority.

The text concludes with hymns of praise, expressing devotion and gratitude to the Celestial Venerables. This scripture primarily depicts the grandeur of the Daoist celestial cosmology while demonstrating devotees’ piety and supplication for divine protection through ritual veneration of multiple Celestial Venerables.

This scripture passage describes the hymnody used in the repentance rituals of the Lingbao (Numinous Treasure) school, one of the principal Daoist traditions. The ritual begins with priests praising the primordial unfolding of the cosmos: the celestial bodies (sun, moon, and stars known as the Three Luminaries) commence their revolutions, the sixty-year Jiazi cycle (an ancient calendrical system) initiates its perpetual rotation, while the Five Great Kalpas (five chaotic epochs in Daoist cosmogony) remain unmanifested in the undifferentiated state of heaven and earth.

The hymn then extols the "Most Exalted Jade Dawn of Numinous Treasure" (one of Daoism's supreme deities), depicting how this divinity established celestial patterns during the primal chaos: the Wood Phase (Mu) symbolizes the Dragon Han Kalpa (first epoch), the Metal Phase (Jin) represents the Extended Peace Kalpa (second epoch), the Fire Phase (Huo) denotes the Crimson Bright Kalpa, the Water Phase (Shui) signifies the Inaugural August Kalpa, and the Earth Phase (Tu) determines the Supreme August Kalpa. These kalpas form Daoism's distinctive temporal framework.

The text references the legendary creation of the sexagenary cycle by Da Nao during the Yellow Emperor's (Xuanyuan) reign, and the auspicious appearance of the Yellow Dragon bearing the River Chart and Luo Writings (mythical diagrams bestowed by heaven) – all recorded on bamboo slips and canonical texts. The priests express gratitude for being born between heaven and earth, receiving instruction from celestial venerables through the ages, hence their reverent prostration in repentance.

Subsequently, twenty celestial venerables with distinct epithets are enumerated, each embodying specific divine attributes and functions. These include the Three Transformational Venerables of Shangqing Realm (one of the Three Pure Heavens), the Venerable of Supreme Origin representing cosmic source, the Venerable of Purple Mists symbolizing auspicious signs, the Venerable of Jade Metropolis embodying the celestial capital, and the Venerable of Carefree Liberation signifying transcendence. These honorific titles manifest Daoism's polytheistic character, with the recitation of sacred names expressing veneration toward the pantheon of celestial divinities.

This passage describes the important repentance liturgy of the Lingbao (Numinous Treasure) tradition in Daoism, involving the worship of the Five Directional Emperors and repentance rituals. The Five Emperors (White Emperor, Black Emperor, Green Emperor, Yellow Emperor, and Red Emperor) correspond to different bodily functions: the White Emperor governs the hun and po souls, the Black Emperor oversees vital energy (Qi), the Green Emperor regulates blood circulation, while the Yellow Emperor presides centrally. The Celestial Worthy of Five Kalpas' Rotation symbolizes the cyclical nature of the cosmos.

During repentance, practitioners first recall the pristine simplicity of the Three Sovereigns era (Fuxi, Shennong, and the Yellow Emperor), affirming the authentic spiritual powers of the Three Pure Realms (Jade Pure, Upper Pure, and Great Pure). The profound mechanisms of heaven and earth's operation, along with the natural laws of Yin-Yang transformation, all manifest the supreme Dao. These scriptures (such as the Dongyuan Jing, Yuanyang Jing, and other twelve venerable texts) totaling 840,000 scrolls were transmitted through the Three Caverns (Dongzhen, Dongshen, etc.), expounding profound mysteries alongside the Chishu Yupian.

The text particularly extols the virtues of the Lingbao Tianzun (one of the Three Pure Ones): Though as small as a millet grain, He nurtures all beings, displaying extraordinary teachings from the Purple Tenuity Jade Terrace (celestial palace). Devotees collectively express their commitment to refuge, praying for divine protection to ensure national stability, enduring peace for mountains and rivers, and universal harmony like the gentle spring breeze.

The concluding section involves three prostrations while chanting "Brahma Heaven's Numinous Treasure Great Celestial Worthy," emphasizing the exceptional merits of this repentance method. The colophon notes that this repentance text was compiled by the Yuan Dynasty Daoist Meng Gong and edited by the Buddhist monk Huijue. Belonging to the "repaying virtue and gratitude" category of repentance rites, it requires specific kneeling and chanting rituals for proper performance.

This scripture describes a solemn Daoist worship ceremony. Practitioners first pay reverent homage to the Supreme Vairochana Celestial Worthy (one of Daoism's highest deities), purifying body and mind while sincerely praying for the True Dao (Zhendao). The text traces the cosmic process from primordial chaos to established order, explaining how all later sages originate from the Primordial Qi (Xiantian Yiqi, the cosmic source energy), emphasizing the Daoist lineage's continuity through history and the scriptures' universal salvific power.

Following are several essential Daoist incantations:

The Heart-Purifying Incantation stabilizes the Shen (spirit), dispels malevolent influences, and maintains the soul's tranquility; the Mouth-Purifying Incantation activates deities within the oral cavity (like the Cinnabar Mouth Deity and Tongue Deity) to eliminate impurities and nurture spiritual vitality; the Body-Purifying Incantation invokes the Lingbao Celestial Worthy's protection while mobilizing the Azure Dragon, White Tiger, and other directional sacred animals to safeguard one's true self; the Land-Settling Incantation stabilizes the ritual space, requesting local earth deities to assume their proper positions and support the ceremony; finally, the Heaven-Earth Purification Incantation cleanses the environment by summoning eight-directional mighty deities to restore celestial and terrestrial harmony.

These incantations serve crucial purification functions in Daoist rituals, preparing practitioners' physical and spiritual states for worship and cultivation. Each chant corresponds to specific cleansing purposes, collectively forming a complete ceremonial preparation sequence. The systematic approach ensures adepts engage in spiritual practices with utmost purity.

This passage discusses several important Daoist divine incantations and their cultivation methods, beginning with an explanation of the Golden Light Incantation (Jinguang Shenzhou):

The Golden Light Incantation is a crucial mantra in Daoism, stating that the foundation of all things in heaven and earth lies in "Qi" (the primordial cosmic energy). Through prolonged cultivation, practitioners can attain spiritual powers. This incantation emphasizes that the Dao transcends the Three Realms as the supreme existence. Those who recite it will emanate protective golden light from their bodies, capable of warding off evil and avoiding misfortune. After reciting it ten thousand times, cultivators attain the Illuminated Dharma Body, receiving protection from deities across the Three Realms. Even the Five Directional Heavenly Emperors (Daoist guardians of the five directions) will come to welcome them, with myriad deities paying homage. Practitioners may also command thunderbolt power, making malevolent spirits tremble at the mere sound.

Next is the Incense Offering Incantation (Zhuxiang Shenzhou), which describes the method of communicating with deities through incense burning: Daoist practice begins with the heart, and burning incense serves as the medium to convey one's intentions. When incense burns in the jade burner, the practitioner's mind must focus intently before the Heavenly Emperor, whereupon the True Spirits (deities) will descend, with celestial banners and ceremonial processions arriving at the altar. Through this method, the practitioner's prayers can directly ascend to the Nine Heavens (the highest celestial realm).

The final section explains the origins of the Three Pure Ones (Sanqing), the highest Daoist deities: The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) has resided in the Palace of Clear Subtlety (Qingwei Tiangong) since the dawn of the cosmos, revered as the Heavenly Treasure Lord. His sacred realm is the source of cultivation for all sages. Next is the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), who dwells in the Palace of Yu's Abundance (Yuyu Tiangong), known as the Numinous Treasure Lord. His true realm serves as the ultimate destination for all realized adepts. Lastly, the Celestial Worthy of Dao and Virtue (Daode Tianzun) resides in the Palace of Great Crimson (Dachi Tiangong), honored as the Divine Treasure Lord, whose immortal realm is the pilgrimage site for all transcendents. Although these three venerable deities originate from the mysterious void, they each established concrete cultivation methods and attainable realms. Without these authentic models of practice, the profound Dao could never be revealed.

This scripture is a hymn of veneration used in Daoist Zhaijiao (purification rituals), expressing devout worship and gratitude toward the revered deities of Daoism.

First, the Daoist priests light true incense and solemnly invoke deities from the Three Realms in sequence: from the Upper Realm they summon the Supreme Sovereign of the Purple Mansion in the Southern Palace (one of Daoism's highest deities), from the Middle Realm the Four Heavenly Sovereigns and Five Thearchs, and from the Lower Realm local deities like the Grand Duke of the Year. They earnestly request all divine beings to descend upon the ritual platform, witness their sincerity, and grant permission for the ceremony of veneration.

Following this comes the threefold praise of the "Supreme Limitless Sovereign": the Sublime Dao (ultimate truth), the Precious Scriptures (essential classics), and the Patriarch Masters (enlightened ancestors). The hymn extols the primordial sacred patriarchs who began teaching sentient beings since the era of the Three Sovereigns and Five Thearchs. Their virtuous influence resembles that of a potter shaping vessels, leaving eternal moral principles for posterity.

Special veneration is then given to the "Great Heavenly Worthy of Divine Treasure and Dao-De" (namely Laozi). The text describes his majestic celestial abode in the Great Crimson Heaven palace, his descent countless kalpas ago to expound the five thousand secret scriptures, and his eighty-odd salvations of beings across the Six Realms. It praises his sublime sacred virtue, vast mysterious achievements, and compassionate vows to deliver all beings.

The final passage expounds Daoist philosophy: Primordial Qi (vital energy) fills the void, while divine wisdom creates heaven and earth. Within reality lies emptiness, and within emptiness resides reality. Only by transcending the duality of "being" and "non-being" can one comprehend the true mystery of sublime existence. The hymn glorifies how the Supreme Divine Treasure (Laozi), during the chaos of creation and dawn of civilization, descended with profound compassion to deliver humanity. His existence transcends time and space—conceived in nothingness, transforming endlessly within unknowable dimensions, becoming the spiritual teacher of the Five Thearchs and Three Sovereigns.

From the Shang and Zhou dynasties through the Qin and Han periods, successive emperors revered the teachings of Daoist perfected beings (zhenren), addressing them as "Elder Masters" (xiansheng) and receiving their guidance. These enlightened adepts could wander freely with Heaven and Earth, taking the ancient sages as their teachers and merging completely with the myriad beings. Guangchengzi (an immortal from the Yellow Emperor's era) was honored with the title "Master of Transformations" (yihao) due to his profound mastery of the Dao, while Master Heshang (the Western Han recluse) exemplified the transmission of the Dao through assumed names.

The miraculous deeds of these immortal perfected ones are too numerous to recount, each demonstrating the unfathomable wonders of Daoist practice. Though their traces were elusive, they embodied the true source of the Dao—manifestations of the Great Dao (Da Dao) appearing in different ages to grant eternal blessings to the human realm. We ordinary beings, fortunate to live between Heaven and Earth and receive the Dao's teachings, continue to receive its grace despite countless trials—how could we ever forget our roots? Now we kneel in reverence, prostrating with utmost sincerity to pay homage to the Celestial Venerables (Tianzun).

Here are listed twenty Celestial Venerables from the Great Clarity (Taiqing) celestial realm—one of Daoism's highest heavens—including titles such as the Ancestral Master of Primordial Chaos (Hunyuan Dao Zu), the Celestial Venerable of Infinite Radiance (Xu Yan Tianzun), and the Celestial Venerable of Lofty Emptiness (Gao Xu Tianzun). Each holds specific divine responsibilities, such as "revealing the Dharma-gate" or "harmonizing spirits to aid beings." When paying homage, one should perform nine prostrations for each Celestial Venerable.

The eulogy section describes the sacred deeds of the Celestial Venerable of Dao and De (Daode Tianzun, i.e., Lord Lao, Laozi): He descended to the Western Land of Tianzhu (ancient India), filled Hangu Pass (where Laozi departed China) with auspicious signs, and widely transmitted scriptures in the human world. His moral virtue towers like a mountain, inspiring reverence, and he has guided countless immortals to perfection, with all sages coming to venerate his compassionate countenance. Finally, one should chant the sacred title "Great Celestial Venerable of Divine Treasure and Dao-De" three times and recite the Precious Declaration (baogao, a Daoist hymn) once.

We have heard: The supreme Dao is embodied in the Teacher of Emperors (Laozi as the Zhou Archivist), and the loftiest teachings flow from the ancestral masters of immortals and buddhas. The Dao transmitted from the Southern Palace (Nangong, the celestial realm of the south) transforms nameless mystery into teachings with form. Through refining the Golden Elixir (Jindan) with the Li Trigram's fire (symbolizing the south), the cultivation of emptiness ultimately manifests in tangible practice. Daoism encompasses the Three Teachings (Confucianism, Buddhism, and Daoism) and opens the path for countless lineages.

This scripture depicts the sacred scene of the highest Daoist deities transmitting teachings to save humanity, along with the solemn lineage of ancestral masters through the ages.

The opening describes the divine vision of the Supreme Deity (Shenbao Tianzun) expounding the scriptures: His words are like spring rain nurturing all beings, while profound truths flow from his fingertips. This illuminating wisdom can brighten even the darkest gates of the underworld, and the sound of his teachings reaches every corner of the cosmos. The text mentions how his golden-jade voice resonates across the Three Thousand Great Worlds, echoing like the ancient wooden bell (muduo) that once carried rites and music throughout the land.

Next, it enumerates several pivotal ancestral masters: From the West comes Laozi (an incarnation of the Tathagata) riding his green ox beyond the pass, while from the East emerges Yin Xi, the Guardian of the Pass (the transmitter of Laozi’s Daode Jing), alongside the sages who founded the Hundred Schools of Thought. Special reverence is given to Laozi (the Archivist of the Pillar) as the supreme ancestor of the Daoist tradition, who manifested over eighty times to deliver beings across the Six Realms (heavens, humans, asuras, animals, hungry ghosts, and hells). Even bodhisattvas and celestial immortals honor his teachings.

Following this is the solemn ritual of paying homage. First, reverence is offered to the highest deity, "The Primordial Ancestor of the Dao in the Great Pure Celestial Realm" (i.e., Lord Lao, Taishang Laojun), along with his three assisting Tianzun incarnations: the deities of Xuyan Heaven, Gaoxu Heaven, and Wuxiang Heaven. The liturgy then proceeds to venerate the successive patriarchs of the Northern and Southern Schools:

The Five Patriarchs of the Northern School, in order, are: the Unusual-Appearing Patriarch Li, the Purple-Sash Patriarch Zhang, the Jade-Blossom Patriarch Han, the Azure-Mist Patriarch He (a female adept), the Song-Treading Patriarch Lan, and the Imperial Kin Patriarch Cao, followed by the five lineage patriarchs from Qingyang to Chongyang. The Five Patriarchs of the Southern School range from Patriarch Ziyang to Patriarch Haiqiong. Finally, homage is paid to the three Quanzhen patriarchs: Qiu Chuji, Liu Chuxuan, and Tan Chuduan.

This passage reveals the complete system of Daoist "orthodox transmission" (daotong), expressing reverence for the lineage of Daoist teachings through ritual veneration. Here, the Northern School refers to the Quanzhen tradition founded by Wang Chongyang, while the Southern School denotes the internal alchemy (neidan) lineage established by Zhang Boduan.

This scripture records the honorific titles of several important patriarchs from the Quanzhen (Complete Perfection) School's Northern Lineage (Quanzhen being divided into Northern and Southern lineages), along with sacred designations and hymns related to Daoist Thunder Rituals (a practice invoking thunder's power through talismans and incantations to exorcise evil and avert disasters).

The opening section lists four figures: "Quanzhen Lingjiao Beizong Ma Zu Zhenjun" (Venerable Perfected Lord Ma, Northern Lineage Leader of Complete Perfection) and others—namely Ma Yu, Hao Datong, Wang Chuyi, and Sun Bu'er. These were disciples of Wang Chongyang, later revered as Perfected Lords (Zhenjun). Titles like "Jade Pivot Right Minister" and "Jade Palace Junior Minister" represent high-ranking deities in Daoism's Thunder Department (the celestial bureaucracy governing thunder).

The text then praises Thunder Rituals' might: just as a crucible's fire refines all matter, thunder's power can expel malevolent forces and summon celestial soldiers (Tianding). Through ritual registers (Fulu), numinous power manifests, with countless divine officials obeying commands to protect the celestial court.

Repeated homage is paid to "Shenbao Daode Dadaozun" (Supreme Lord of Divine Treasure and Dao-Virtue), another name for Laozi (one of the Three Pure Ones, Daoism's highest deities), alongside references to "baogao" (hymns extolling divine virtues). A ministerial voice then describes Thunder Rituals' supreme status, tracing their origins to the Shangqing (Highest Clarity) tradition—transmitted by the Three Mao Perfected Lords (Mao Ying, Mao Gu, Mao Zhong) at Mount Juqu (modern Maoshan, Jiangsu)—and later developed by Zhengyi Mengwei Dao (predecessor to the Celestial Masters tradition) at Dragon-Tiger Mountain.

These practices expel mountain spirits (earth and wood demons), subdue venomous dragons and fox demons, ensuring worldly peace. Thunder Rituals' ultimate source is the True King of Yuqing (Jade Clarity, one of the Three Pure Realms), through whom Dao's mysteries manifest. The text concludes by venerating multiple Thunder Department deities, including:

• Three Lords from Taiqing (Grand Clarity) Realm: Hunyuan Daozu (Primordial Dao Ancestor, i.e., Laozi), and the differentiated, praising, and responsive Lords of Xuyan Heaven, Gaoxu Heaven, and Wuxiang Heaven.
• Key Thunder Department deities: Thunder Master Haoweng Dadaozun (a principal Thunder Lord) and three Lords of the Thunder Ministry's Central Office.
• Special-function Lords like Celestial Thunder Prime Minister and Western River Savior of Suffering.

This scripture illustrates Thunder Rituals' transmission lineage and the religious practice of communing with deities through veneration and hymn recitation.

This passage primarily enumerates the titles of various Thunder Department Zhenjun (high-ranking deities in charge of thunder) within Daoist cosmology, while also discussing the origins and significance of Daoist scriptures.

First, it lists over twenty Thunder Department Zhenjun along with their respective duties: the Supreme Zhenjun of Hunyuan (primordial chaos) who governs all deities, the medical deities Tao Da Zhenjun and Leng Da Zhenjun (responsible for healing and aiding the world), and various Thunder Department Tianjun (celestial lords) such as Wang Tianjun and Ma Tianjun (charged with rectifying wrongs, protecting the Dharma, and exorcising demons). Each Tianjun holds a specific title and function—for instance, the "Thunder Commander-in-Chief" oversees leadership, while the "Thunder Dharma Protector" safeguards Daoist teachings.

The latter half explains the origins of Daoist scriptures: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity) and the Celestial Worthy of Numinous Treasure (Lingbao Tianzun) created heaven and earth, while the Ancient Patriarch of Hunyuan descended and manifested. Daoist scriptures are vast as the ocean, including revered classics such as the Taiqing Neimi (Inner Secrets of Great Purity), Dongyuan Jing (Cavernous Abyss Scripture), and Huangting Jing (Yellow Court Scripture), totaling 840,000 scrolls across twelve major divisions. These texts are categorized into the Dongzhen (Cavern of Truth) and Dongxuan (Cavern of Mystery) sections, corresponding with the teachings of the Jade Purity (Yuqing) and Upper Purity (Shangqing) heavens—the three highest celestial realms—forming the profound and expansive system of Daoist scripture.

These classics contain boundless mysteries, much like unrefined metal that must enter the Great Crimson Heaven Palace (residence of Lord Lao, the deified Laozi) to reveal its true essence. Today, the Daoist tradition has spread widely, inheriting the legacy of ancestral masters such as Zhongli Quan and Lü Dongbin while integrating the essence of both Buddhist and Daoist wisdom. The scriptures encompass vast and profound content, ranging from abstruse philosophy to concrete cultivation methods.

This scripture describes a solemn Daoist repentance ritual (Chanfa), expressing the devotees' reverent praise and prayers to the Supreme Venerable Deities. The content unfolds in several sections:

The passage first depicts the ritual's climactic moment: divine light manifests as the mystical realm deepens. The assembled congregation, moved with emotion, repeatedly kneels in prostration while offering hymns of praise. These hymns extol how the Dao (the Way) permeates all time—evolving from Wuji (the Primordial Origin) into Taiji (the Supreme Ultimate where Yin-Yang remain undivided)—creating humanity and awakening all beings. It mentions how Daoist secret mantras reveal profound truths, while precepts earnestly guide the world.

Next comes an aspiration for the Three Teachings (Daoism, Confucianism, Buddhism) to return to ultimate truth, with prayers for divine protection bringing national peace. As the ritual concludes, participants again bow in gratitude, wishing for the eternal flourishing of Daoist lineages and the enduring presence of Dao-Qi (primordial energy). Repeated invocations honor the "Great Heavenly Worthy of Brahma's Divine Treasure" and "Great Heavenly Worthy of Supreme Divine Treasure" (both high-ranking Daoist deities), emphasizing the immeasurable merit of this gratitude-offering repentance ceremony.

The latter portion presents a "Hymn of Invocation" praising Lord Laozi (one of the Three Pure Ones, Daoism's highest deities), recounting his cosmic deeds—creating heaven and earth, transmitting the Dao to save humanity. It describes how Laozi split open primordial chaos (Hongmeng) to establish the Daoist tradition, leaving the five thousand characters of the Daode Jing to elucidate the principles of nature and life (Xingming), while employing thunder rites (Leifa) to govern celestial officials. The devotees humbly acknowledge their inability to fully express the deities' greatness, gazing heavenward in hopes the divinities will descend to witness their sincere Zhaijiao (purification ritual).

The text concludes with the Pure Heart-Mind Incantation, a common Daoist chant invoking the Star Lords of the Northern Dipper to dispel malign influences and safeguard mental and physical purity. Throughout, the scripture conveys the sacred solemnity of Daoist liturgy, embodying practitioners' reverence for the divine and their pursuit of the Dao's ultimate truth.

These are several commonly used purification and protection incantations in Daoism, primarily employed for purifying body, mind, and environment before cultivation or ritual practices. Each incantation serves specific functions, which I'll explain in turn:

Regarding personal purification:

The "Calming the Heart-Mind" passage describes achieving mental tranquility through cultivation, stabilizing the three Hun souls (Daoism holds that humans possess three Hun and seven Po souls) and preventing the dispersal of the seven Po. The "Purifying Mouth Incantation" cleanses the oral cavity—believing each part contains resident deities (like Danzhu as mouth deity and Huben as throat deity)—to expel impurities and maintain Qi purity through recitation. The "Purifying Body Incantation" invokes the protection of Lingbao Tianzun (one of the Three Pure Ones), summoning the deities of the five viscera and the four directional guardians (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) to safeguard the practitioner.

Concerning environmental purification:

The "Pacifying Earth Deities Incantation" appeases local spirits before rituals, requesting mountain, river, and harvest deities to assume their proper positions and protect the ritual space. The "Purifying Heaven-Earth Incantation" cleanses foul Qi from a space by summoning the eight directional guardian deities (Daoist protectors)—tradition holds its recitation can cure illness and prolong life. The "Golden Light Incantation" is the most powerful protective chant, asserting that all fundamental energies (Wanqi) originate from the Dao. Practicing this incantation is believed to make one radiate golden light, gaining protection from deities across the Three Realms, even commanding thunder to repel malevolent spirits.

Finally, the "Incense Blessing Incantation" is recited during incense offerings, conveying sincerity to the deities through fragrant smoke. These incantations collectively demonstrate the Daoist practice of communicating with divine forces through specific sound vibrations to purify body-mind-environment with sacred power.

This passage describes the devotional process of Zhaijiao (purification ritual), a Daoist ceremonial practice where practitioners communicate with deities through incense burning and meditation (Cunxiang), expressing gratitude to heaven and earth while seeking repentance.

The text begins by explaining that the path of cultivation lies in inner refinement, with incense serving as a medium to convey sincerity. When fragrant smoke rises from the jade burner and the practitioner's mind reverently turns toward the Celestial Emperor (Tian Di), true spiritual presences (Zhenling) descend. Celestial banners flutter as divine messengers transmit prayers directly to the highest heavens (Jiu Tian).

It further elaborates that establishing altars and conducting rituals is an act of sincere gratitude for celestial grace. Through physical and mental purification, incense offerings, and devoted practice, one demonstrates piety toward the Celestial Emperor. Regardless of status, all beings may receive heavenly blessings and be bathed in the Dharma's rain. Without fragrant offerings, it is difficult to dissolve karmic burdens accumulated over lifetimes.

On this auspicious mid-spring day, coinciding with the sacred birthday of the Celestial Worthy of Divine Treasure (Shenbao Tianzun), the practitioner leads the Daoist assembly in solemn reverence, first invoking the most venerable deities with utmost devotion:

The text sequentially enumerates the sacred titles of major Daoist divinities, including:

• The Nangong Purple Palace's Celestial Maiden of the Nine Heavens (Xuannü Niangniang)
• The Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun under alternate names)
• The Jade Emperor (Yuhuang Dadi)
• The Earthly Queen (Houtu Niangniang)
• The Eastern King (Dong Wanggong) and Western Queen Mother (Xi Wangmu)
• The Four Sovereigns (Siyu), including the Purple Tenuity Emperor (Ziwei Dadi) and Long-Life Emperor (Changsheng Dadi)
• The Thunder Patriarch (Lei Zu) and the Emperors of Sun and Moon
• The Five Ancient Sovereigns of the Five Directions (Wufang Wulao Dijun)
• The Three Officials (Sanguan Dadi)
• The Perfected Warrior Emperor (Zhenwu Dadi)
• The Eastern Peak Emperor (Dongyue Dadi), among others

These deities govern distinct celestial domains—thunder ministries, constellations, water and fire, plagues, and more. By reciting their sacred titles, the assembly expresses reverence for the pantheon of heavenly and earthly spirits.

This scripture records the important deities and patriarchs in Daoism, primarily used for invoking spirits during Zhaijiao (purification rituals) and other Keyi (liturgical ceremonies). It begins by listing numerous revered Daoist deities and historical masters, including:

The Great Emperor of Primordial Commencement of the Nine Heavens, the supreme deity governing the creation of heaven and earth; the Loyal and Martial Spirit-Protecting Heavenly Emperor, a divine guardian of war; and the Sovereign Emperor of Eastern Florescence (Qingyang Initiator), a patriarch venerated in the Quanzhen (Complete Perfection) tradition. Following these are the patriarchs of the Southern and Northern lineages, such as the Five Patriarchs of the Southern School (including Masters Ziyang, Cuixuan, Zixian, Niwan, and Haiqiong) and the Seven Perfected Ones of the Northern School (including Qiu Chuji and Liu Chuxuan).

Next, it enumerates the stellar deities governing celestial phenomena: the Two Luminaries of the Southern Pole and Northern Dipper, who oversee the sun, moon, and stars; the Sixty Jiazi Star Lords, responsible for the flow of time; and the Twenty-Eight Lunar Mansions, each presiding over a celestial division. Also mentioned are the Grand Duke of the Year (Taisui), who governs annual fortune, as well as local deities like the City God and the Kitchen God, deeply rooted in folk belief.

The phrase "respectfully inviting the divine chariots to descend upon the ritual altar" expresses the humble invitation for the deities to grace the ceremonial space. "With utmost sincerity, we bow in reverence" signifies devout worship, directed toward the three manifestations of the Daoist supreme belief—the "Supreme Ultimate Venerable of the Infinite": the Wondrous Dao (the essence of the Dao), the Precious Scriptures (Daoist canonical texts), and the Masters (the lineage of patriarchs).

The concluding eulogy praises Laozi (the Great Celestial Worthy of Primordial Chaos), honoring his compassionate guidance of sentient beings in accordance with their karmic conditions—sometimes as a teacher to kings, sometimes in seclusion—spreading the teachings of the Three Powers (heaven, earth, and humanity). It references Laozi’s Daode Jing (Scripture of the Dao and Its Virtue), a text of five thousand words that embodies the workings of Yin-Yang transformation, commands the forces of thunder, and employs the sacred number "nine-five" (symbolizing supreme authority) to save and enlighten the world.

Overall, this scripture reflects the vast pantheon of Daoist deities and the religious practice of communicating with the divine through liturgy. It embodies the core Daoist belief in the "Three Pure Ones and Four Sovereigns" and the cultivation principle of the "Three Treasures"—Dao (the Way), Jing (scriptures), and Shi (masters).

The Supreme Lord Lao (one of the highest deities in Daoism) embodies boundless compassion and vow-power. We devout practitioners humbly listen: In that ineffable realm beyond even the concept of "supreme," the mystery within mystery manifests immeasurable creative power. Before heaven and earth took form, when the cosmos existed in pure emptiness, only the sacred crucible within the Purple Mansion (abode of immortals) preserved the True Fire (fundamental energy of cultivation), that single ray of sunlight illuminating the ten directions.

Thereupon, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) condensed nine hundred ninety-nine million nine hundred ninety-nine thousand nine hundred ninety strands of primordial Qi to form the Jade Pure Heaven of Subtlety, known as the Heavenly Treasure Elder. Next, the Dao Lord of Jade Radiance (Lingbao Tianzun) gathered eight hundred eighty-eight million eight hundred eighty-eight thousand eight hundred eighty strands of primordial Qi to create the Upper Pure Heaven of Abundant Mercy, called the Numinous Treasure Elder. Then the Lord of Dao and Virtue (Lord Lao) coalesced infinite Qi from emptiness, dwelling in five sublime realms to form the Great Crimson Heaven of Supreme Purity, embodying the Virtue (De) of yang strength, revered as the Divine Treasure Elder.

This transformation from utter stillness to movement follows celestial numerology in descending to the human realm, resonating with all things while remaining omnipresent—truly unfathomable and supreme! Though we practitioners have endured countless kalpas yet still receive grace, our foolishness obscures original nature and accumulates grave karmic burdens. How dare we not sincerely repent to seek forgiveness? Thus we join fellow cultivators to establish this altar, reverently paying homage to the Patriarch of Dao.

With utmost sincerity we bow to:

The Lord of Dao and Virtue who manifested at chaos' dawn,

The Lord of Dao and Virtue who reveals true form,

The Lord of Dao and Virtue who honors the Primordial Beginning,

The Lord of Dao and Virtue who transforms through countless kalpas,

The Lord of Dao and Virtue who separated heaven and earth,

The Lord of Dao and Virtue who conceals mysterious spirituality,

The Lord of Dao and Virtue who inscribes celestial charts,

The Lord of Dao and Virtue who condenses precious culture,

The Lord of Dao and Virtue who transmits scriptures and talismans (Fulu).

Hymn: The Mysterious Gate is the root of all dharmas,

Embracing all truths while dividing chaos,

Harmonizing the Three Teachings (Confucianism, Buddhism, Daoism).

Virtue (De) shines like the sun upon infinite heavens.

We repeatedly praise the Great Patriarch of Chaotic Origin (Lord Lao's honorific title),

Reciting the Precious Eulogy (sacred hymn) once in reverence.

In the primordial chaos before Heaven and Earth separated, all was indistinct and formless. Only when the cosmic matrix first divided did the Original Qi (the fundamental energy of the universe) begin to differentiate into above and below. From Wuji (the formless, imageless origin) to Taiji (the undivided state of Yin-Yang), this was inherently pre-celestial, and only afterward did Heaven and Earth emerge.

When the Supreme Dao Ancestor (the highest deity in Daoism) first descended to the mortal realm, Pangu (the creator deity) received the decree from the Jade Pure Realm (the highest heavenly domain) to separate Heaven and Earth, then nurtured all beings through the grace of the Upper Pure Realm (the second heavenly domain). Wielding his axe to prop up the heavens, the millet grains (symbolizing minute yet infinite vitality) at his fingertips gave birth to countless lives. With Heaven and Earth divided, hierarchy was established; as the two energies of Yin-Yang circulated, cold and heat alternated. The sun and moon revolved, mountains and rivers took form, and all things flourished—this cosmic order was achieved through the Supreme Dao Ancestor's transformative work.

Throughout the three thousand great chiliocosms, for countless eons, all creatures have thrived together. We mortals, though blessed through successive lifetimes, have accumulated transgressions through ignorance. How can we not now sincerely repent and seek forgiveness? At this moment, we fellow Daoists light True Incense (used in Daoist rituals) and reverently bow before the Great Dao.

We devoutly venerate:

• The Celestial Worthy of Dao and De who created writing to enlighten beings
• The Celestial Worthy who invented tools and pottery
• The Celestial Worthy who taught agricultural arts
• The Celestial Worthy who established rites and music
• The Celestial Worthy who cultivated at Mount Kongtong (a sacred Daoist site)
• The Celestial Worthy who transmitted esoteric knowledge
• The Celestial Worthy who served as teacher to emperors
• The Celestial Worthy who bequeathed cultivation methods

Hymn to the Dao:

The Mysterious Gate is the root of all dharmas,

Embracing all truths, existing since primordial chaos,

Synthesizing the essence of Three Teachings.

Virtue vast and sublime, like the sun illuminating myriad worlds.

With utmost sincerity, we praise the Primordial Dao Ancestor (i.e., Lord Lao) three times,

And recite the Precious Eulogy (Daoist hymn) once.

We deeply understand:

The true transmission of the Great Dao remains unchanged for millennia;

The ancestral masters' profound achievements pass through generations.

Like all rivers returning to the sea, all nations paying homage to the sage—

We recall how the Supreme Dao Ancestor manifested in the Primordial Era,

His golden palaces illuminating the Cinnabar Platform and Purple Mansion (abodes of immortals),

The vast celestial dome nurturing sun and moon.

Their ascent and descent delineate Yin-Yang;

Movement and stillness form day and night.

The Three Luminous Qi (energies of sun, moon, and stars)

Initiated the primordial world.

This scripture presents a Daoist repentance ritual honoring Lord Lao (the deified Laozi, known as the Supreme Venerable Lord and the Celestial Worthy of Dao and De). It begins by describing how the Supreme Venerable Lord descended from the Nine Heavens, incarnating across countless kalpas as teacher to emperors and patriarch to immortals and buddhas, leaving behind the 5,000-character Daode Jing (Classic of the Way and Virtue) to reveal the true principles of the Great Dao, while manifesting through eighty-one transformations to spread boundless compassion.

The participating Daoist priests confess: "We ignorant beings, though having received the Dao's grace through many lifetimes, have accumulated karmic transgressions due to our deluded nature. Now we sincerely repent and seek absolution." With reverence, they offer seasonal flowers before the sacred image, performing the full ceremonial prostration of three bows and nine kneelings. They sequentially venerate the nine major manifestations of Lord Lao: serving as Archivist at the Zhou court, manifesting at Jinghao Mountain, enlightening Yin Xi at Hangu Pass, testing disciple Xu Jia, transmitting the Daode Jing, ascending to Taiwei Heaven, preaching at Qingyang Palace, instructing celestial beings, and spreading the Dao in Jibin Kingdom.

The hymn praises Lord Lao as the root of the Mystic Gate, who governs all Daoist lineages and encompasses all truth. His moral teachings shine like sunlight upon countless celestial realms, earning him the honorific title "Great Sage Primordial Ancestor of the Dao, Supreme Celestial Worthy," which the assembly chants three times in reverence.

The subsequent treasure scroll section elaborates: As patriarch of the Daoist tradition, the Supreme Venerable Lord revealed the mysteries of the primordial Great Dao, transmitting teachings to later generations through scriptures like the Qingjing Jing (Scripture of Clarity and Stillness) and Huangting Jing (Scripture of the Yellow Court). With compassionate salvation, he teaches according to circumstance like spring rain nurturing growth—initiating civilization since primordial times and establishing governance principles for the Three Sovereigns and Five Emperors. Even Confucius marveled at his elusive profundity, comparing him to a dragon seen only in parts, while masters like Zhuang Zhou and Liezi inherited his teachings, and perfected beings like Gengsang Chu became his foremost disciples. At Jingshi Mountain, he discussed cosmic cycles with the Five Elders of the Directions, standing as teacher to all sages. His transformative work spans ten thousand generations, embodying immeasurable merit.

We ordinary mortals (in Daoist rituals, devotees humbly refer to themselves as "subjects") have long been blessed by the grace of the Great Dao, yet due to our ignorance, we have strayed from our true nature and accumulated profound transgressions. Today, with reverent hearts, we join fellow practitioners in lighting the lamps of wisdom and devoutly perform fourfold prostrations before the Great Dao.

With utmost sincerity, we pay homage to the nine sacred manifestations of the Dao's transformative power: the Prince of Seven Jewels manifestation, the Summoner of Ten Thousand Spirits manifestation, the Golden Light Scripture manifestation, the Lotus Scripture manifestation, the Nirvana Scripture manifestation, the Radiant Majesty manifestation, the Bestower of Liberation manifestation, the Nine-Jointed Staff manifestation, and the Sarvāstivāda Kingdom manifestation (these represent the different teaching forms Lord Laozi has assumed across time and space).

The eulogy proclaims: The Mysterious Gate is the source of all teachings, encompassing every authentic spiritual tradition, governing the Three Teachings (Confucianism, Buddhism, and Daoism) since primordial chaos first parted. The supreme Dao-De (Way-Virtue) is boundless in its vastness, shining upon all celestial realms like the sun. We repeatedly praise the "Great Sage Chaos-Origin Patriarch of the Dao, Celestial Worthy," and recite the precious eulogy once.

We have heard: Confucianism and Buddhism share the same origin—why create divisions? The mysterious source remains undivided, illuminating past and present alike. Without comprehending all teachings, how could one liberate beings according to their circumstances? The supreme Dao Patriarch governs the Three Teachings, instructing emperors in statecraft while serving as teacher to celestial beings and humans alike, presiding over immortals and buddhas. He is both the truth realized by the Tathāgata of the Western Regions (the Buddha) and the source of teachings transmitted by the Eastern Florescence Sovereign (the Daoist Lord Donghua). Twelve thousand celestial realms receive his instructions, and countless beings receive his guidance. Whether revealing the true principles of cultivating nature and life (xingming shuangxiu), or performing rituals (keyi) to liberate spirits, from the health-preserving methods of the Yellow Court Scripture (Huangting Jing) to the life-extending secrets of the Mysterious Numen Scripture—all are exquisitely profound, beyond compare. This compassionate venerable who has delivered beings through countless kalpas, this Dao Patriarch who comprehends the mysteries—truly no words can fully praise him.

We who are deeply graced yet burdened with karmic obstructions, together with fellow practitioners, again offer pure spring water and perform fivefold prostrations before the Great Dao. With utmost sincerity, we venerate the Concealer of Sun and Moon manifestation and the Wanderer in Silent Void manifestation (two additional transformative forms of Lord Laozi), all revealing the immeasurable merit and virtue of the Great Dao.

This scripture is part of a Daoist repentance liturgy honoring Lord Lao (the Great Supreme Venerable Lord of Dao and De). It recounts his sacred manifestations across different lands to teach sentient beings.

The opening enumerates Lord Lao's virtuous deeds as he manifested in eighty kingdoms, the Five Regions of India (ancient India), Magadha, and Śrāvastī to transmit the Dao. The "Nine-Flowered Elixir" (Jiuhua Dan) refers to alchemical practices, while "King Fantuo" likely denotes a monarch who received his teachings. The hymn praises Daoism as the supreme gateway to profound mystery, encompassing all schools, containing the Ultimate Truth (Zhenzai), synthesizing the Three Teachings, with virtues shining like the sun upon countless celestial realms.

The text then extols the miraculous transformations of Lord Lao (Patriarch of Primordial Chaos): his manifestations transcend spatial limits and worldly understanding. Though appearing in the mundane world, he remains eternally pure and transcendent. Allusions like "purple qi arriving from the east" and "manifestations of the green ram" signify his divine descents. Whether expounding scriptures to nobles or moving unrecognized among commoners, he reveals the Dao's wondrous adaptability.

The concluding repentance and homage section confesses: devotees, having received grace across lifetimes yet remaining ignorant and accumulating transgressions, now earnestly repent. With fellow practitioners holding ritual ruyi scepters, they pay reverence. Notable sites in the homage list include the "Louguan Platform" where Laozi taught, while "Dragon-like Wisdom" (Youlong) symbolizes Lord Lao's profound insight. "Transmitting the Four Truths" refers to imparting essential cultivation methods, "Gathering with the Five Elders" denotes meetings with five immortal sages, and "Master He Shang" was the immortal who transmitted the Daode Jing. These collectively celebrate Lord Lao's sacred deeds in guiding all beings.

This passage is a liturgical hymn from the Daoist scripture Compendium of Repentance Rites, expressing reverence and penitence toward the supreme deity "Primordial Ancestor of the Undifferentiated Dao" (i.e., Lord Lao, the Most High).

It begins by extolling the Daoist tradition as the supreme mystical gateway that unifies all schools, encompassing the celestial sovereigns who govern creation, existing since the dawn of primordial chaos. Daoist thought synthesizes the teachings of Confucianism, Buddhism, and Daoism, its virtue vast as the sun illuminating countless celestial realms. The hymn then thrice invokes the honorific title "Great Sage, Primordial Ancestor of the Undifferentiated Dao, Celestial Worthy."

The scripture recounts how Lord Lao (Daoism's supreme deity) manifested since antiquity—transmitting the Dao at Mount Kongtong to establish the tradition's source, expounding the Dao De Jing by the Yellow River to reveal profound mysteries. Assuming countless sacred names across kalpas to deliver beings, he was called Yuhuazi during Fu Xi's era, bore different titles under Shaohao, appeared as Wuchengzi during Emperor Yao's reign, and as Yinshouzi under Emperor Shun. Throughout Xia and Shang dynasties, he secretly aided sage-kings in governance, his numinous transformations appearing under various exalted names in high antiquity.

His Dharma-body coalesced from primordial Qi (vital energy), transcending ordinary birth—a divine metamorphosis beyond mortal comprehension. His teachings pervade the cosmos; his virtue illuminates past and present. Though we mortals have accumulated karmic debts through ignorance across lifetimes, we now offer sincere repentance, seeking absolution.

The congregation then ceremoniously presents offerings, performing sevenfold prostrations to the Dao Ancestor. Each homage celebrates nine divine manifestations: appearing as a golden-white effigy, transmitting the Scripture of Great Peace, revealing sacred presence at Mount Tai, establishing covenant talismans (Fulu), expounding the Northern Dipper Scripture, teaching ascension techniques, imparting cavern scriptures (Dongjing), pacifying Jin dynasty conflicts, and bestowing divine elixirs.

The hymn concludes by restating the opening verses, again thrice invoking the sacred title. It describes the Dao's lineage branching like constellations into rivers and seas, its numinous essence dispersing from Mount Kunlun across the Five Sacred Peaks (Huo, Tai, Song, Heng, etc.), yet all emanating from one source.

All things in the world ultimately return to their origin and fulfill their heavenly mandate. Tracing back to the supreme Most High Lord Lao (the highest deity in Daoism), he initiated the path of salvation, ensuring the Daoist lineage flows seamlessly through past and present. Through profound cultivation methods and the secret teachings of the Golden Elixir (Jindan), countless individuals have ascended to immortality. The Scripture of Clarity and Purity (Qingjing Zhenjing) specifically guides predestined practitioners.

The various Daoist schools have deep historical roots: Master Qingyang founded the Northern Lineage, while the Three Mao Lords (Mao Ying, Mao Gu, and Mao Zhong) transmitted the Lingbao tradition. The Zhengyi (Orthodox Unity) and Longmen lineages branched into northern and southern traditions, yet Daoist priests in yellow caps and hemp shoes across all regions belong to the same ancestral tradition. These schools endure by enlightening humanity, with the spiritual energy of heaven and earth flowing through the veins of Luoyang (a sacred birthplace of Daoism). For millennia, people have benefited from the blessings of golden censers and incense, while countless beings uphold the dignity of the Dao.

Daoist priests follow the orthodox teachings of the Mysterious Gate, revering the grace of the celestial immortals who originated in the heavenly courts. Though we ordinary beings, burdened by ignorance and sin, endure trials, how dare we not sincerely repent to seek forgiveness? Thus, we join fellow practitioners in setting up an altar, reverently facing the Great Dao (Dao), and performing eightfold prostrations.

With devotion, we pay homage to the following Celestial Venerables (high-ranking Daoist deities):

The Great Pure Celestial Venerable of Dao and De (Taishang Daode Tianzun), who transmits talismans and registers (Fulu)

The Great Pure Celestial Venerable of Dao and De of Anhua Palace

The Great Pure Celestial Venerable of Dao and De of Kunmo Inscription

The Great Pure Celestial Venerable of Dao and De manifesting at the ritual altar

The Great Pure Celestial Venerable of Dao and De of the Imperial Heavenly Source

The Great Pure Celestial Venerable of Dao and De of the Newly Emerged Image

The Great Pure Celestial Venerable of Dao and De of the Celestial Treasure Talisman

The Great Pure Celestial Venerable of Dao and De who imparted talismans through dreams

The Great Pure Celestial Venerable of Dao and De who transmitted the secrets of alchemy

Hymn of Praise:

The Mysterious Gate (Xuanmen, another name for Daoism) is where all teachings converge, encompassing the true sovereign of heaven and earth, existing since the creation of the cosmos. The Three Teachings—Confucianism, Buddhism, and Daoism—merge here in harmony. The supreme Dao and De (Virtue/Power) are boundless, shining like the sun upon infinite worlds.

(All recite three times)

Great Sage, Primordial Ancestor of the Dao, Supreme Celestial Venerable

Recite the Precious Eulogy (Baogao) once

We have heard: The Dao is profoundly mysterious, enlightening all beings across the heavens. The supreme teachings know no limits, delivering salvation to the six realms of existence. From reclusive sages to ordinary mortals, all may attain transformation by penetrating the divine mysteries. The Most High Lord Lao governs the world, encompassing the vital energy (Qi) of countless celestial realms and overseeing twelve hundred immortal officials. With great compassion, he liberates souls from their corporeal shells, enabling their ascension to immortality. With boundless mercy, he redeems the sinful, rescuing them from the torments of hell and guiding them to the path of transcendence.

This scripture depicts a grand Daoist zhaijiao (ritual purification ceremony) scene, comprising three main sections:

The first section describes the merits attained through cultivation and ritual. When the light of wisdom illuminates all heavens and the Dharma rain nourishes all beings, practitioners who follow the Xuanmen Keyi (Daoist liturgical procedures) can attain the blessing of ascension in future lives. By performing the Huanglu Zhai (ritual for delivering the deceased), souls trapped in the Nine Nether Hells receive salvation. The Donghua Emperor (a Daoist immortal) and the Southern Pole Immortal Elder (Daoist deity of longevity) both extensively propagate teachings—their Daoist methods are boundless, and their De (Virtue) is profound beyond description.

Next comes the worship ceremony. Daoist priests sincerely repent for karmic transgressions accumulated over multiple lifetimes, leading the congregation in celestial music while performing ninefold prostrations before the divine images. They sequentially pay homage to the nine "Great Heavenly Venerables of Supreme Purity and Dao-De" (honorific title for high-ranking Daoist deities), each manifesting different incarnations and meritorious deeds—such as appearing as sacred springs, cloud-dragons, or jeweled bricks, or through acts like delivering Lady Xie from suffering or vanquishing bandits.

The final section involves blessings and dedication. Throughout the nine-day ceremony, participants prostrate themselves in devout surrender, beseeching the deities to bestow widespread grace—eliminating karmic obstacles for all beings and resolving various calamities. From emperors to commoners, all receive divine protection, ensuring cosmic harmony, favorable weather, abundant harvests, and public welfare. At the ceremony's culmination, auspicious purple clouds appear in the sky, benefiting all sentient beings in the Dharma realm. The priests reverently send the deities back to heaven, offering hymns of praise.

The entire passage showcases the solemnity of Daoist zhaijiao rituals, embodying the religion's functions of karmic repentance, disaster prevention, and salvation of the deceased through ceremonial practice.

This passage contains key sections from the Grand Compendium of Repentance Rituals (Chanfa Daguang), featuring hymns to Daoist deities and purification incantations for mind, speech, and body.

The opening section venerates the Divine Treasure Lord (Shenbaojun, one of the Three Pure Ones/Sanqing), who opened the gate of profound mystery, creating heaven and earth from primordial chaos to establish eternal peace. The "nine-five" numerical symbolism represents the awe-inspiring power of thunder, while the three thousand celestial realms of the Great Brahma Heaven all submit to the authority of the Dao. The source of these teachings traces back to the Supreme Venerable Lord (Taishang Laojun), whose boundless grace blesses all beings.

Two liturgical hymns follow:

The first extols the Celestial Worthy of Dao and De (Daode Tianzun, i.e., Taishang Laojun), honoring him as the supreme master of the Mystic Gate and great teacher of the Dharma. Through the Dao of clarity and non-action (Wuwei), he instructs all beings, harmonizing the myriad phenomena of heaven and earth.

The second praises the Celestial Worthy of Eastern Florescence and Wooden Father (Donghua Mufu Tianzun, i.e., the Lord King of the East/Dongwangong, head of male immortals), depicting his abode amid emerald seas and azure skies. His Wuwei teachings nurture all creation as he governs celestial and earthly immortals.

Three essential cultivation incantations conclude the passage:

Heart-Purifying Divine Incantation: Invokes the protection of the Supreme Star Lord to dispel malign influences, stabilize the mind (Shen), and preserve the integrity of one's ethereal and corporeal souls.

Speech-Purifying Divine Incantation: Summons the deities of the mouth (tongue, teeth, throat, etc.) to cleanse defiled breath, sanctify speech, and facilitate spiritual practice.

Body-Purifying Divine Incantation: Calls upon the Numinous Treasure Lord (Lingbao Tianzun) for protection, mobilizing the Azure Dragon, White Tiger, and other directional guardians to maintain physical and spiritual purity.

These elements exemplify the Daoist practice of attaining purification through deity veneration and ritual incantations, embodying the tradition's emphasis on cultivating bodily-spiritual clarity and celestial-human resonance.

The Incantation for Pacifying the Earth Deities is recited at the beginning of Daoist rituals to appease local spirits. It conveys that the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) has consecrated this space, notifying all divine beings—including immortals of mountains and rivers, earth deities, and gods of soil and grain (ancient agricultural deities). They are instructed not to disturb the ritual but to return to the righteous path and maintain purity within and without. All spirits must remain in their proper positions to protect the sacred altar. By the decree of the Supreme Elder Lord (Taishang Laojun, one of the Three Pure Ones), malevolent forces are to be captured, while Dharma-protecting deities safeguard those reciting scriptures, guiding them to take refuge in the Great Dao (the fundamental truth of Daoism). The incantation concludes with the phrase "Yuan Heng Li Zhen" (four characters from the Yijing symbolizing the harmonious operation of cosmic principles), signifying smooth proceedings.

The Incantation for Purifying Heaven and Earth purifies the ritual space: Heaven and Earth are inherently pure, and defiled energies naturally disperse. The grotto-heavens and blessed lands overflow with mysterious and ethereal Qi, while the mighty deities of the eight directions assist in preserving one's innate nature. The Celestial Worthy of Numinous Treasure (Lingbao Tianzun, another of the Three Pure Ones) issues talismanic edicts across the Nine Heavens, harnessing the power of the celestial realm "Qianluo Dana" and the profound Daoist method "Donggang Taixuan" to vanquish demons, eliminate evil, and universally deliver sentient beings. Reciting the Central Mountain Incantation and the Celestial Worthy of Primordial Beginning's Jade Script True Words once can dispel illness and prolong life. Circulating through the Five Sacred Mountains (Wuyue), its influence reaches the Four Seas; demon kings submit, true sages provide protection, malign energies dissolve, and virtue is perfected.

The Golden Light Incantation is used in cultivation: The root of all phenomena in Heaven and Earth lies in the mysterious origin of the Dao. Through prolonged practice, one may attain spiritual powers. Within and beyond the Three Realms (of Heaven, Earth, and Humanity), only the Dao is supremely revered. When cultivation reaches the stage where golden light emerges within the body, enveloping one entirely, one attains a state beyond sight and sound. This golden light encompasses Heaven and Earth, nourishing all beings. After reciting it ten thousand times, the body radiates brilliance; deities of the Three Realms stand guard, the Five Thearchs (guardians of the five directions) come to welcome, myriad spirits pay homage, and one gains mastery over thunder. Ghosts and monsters tremble in fear, revealing their true forms. Hidden within the body are thunder deities of piercing clarity; wisdom flows unimpeded, and the Qi of the Five Viscera rises. The golden light swiftly manifests, protecting those who cultivate truth.

The Incantation for Offering Incense accompanies the burning of incense: Cultivation depends on sincere devotion, conveyed through the rising smoke. As the incense burns in the jade censer, the mind visualizes the Celestial Worthy present. Thus, true numinous beings descend, and celestial banners arrive. Through this rite, the practitioner's prayers ascend directly to the Nine Heavens (the highest celestial realm).

The final passage is a hymn of praise: At the dawn of creation, within the stillness of primordial emptiness, the four pillars and eight directions (symbolizing cosmic space) were established, and the Five Sacred Mountains and Nine Heavens assumed their ordained positions. Without the governance of divine beings, who would uphold the order of Heaven and Earth? Thus, the Queen Mother of the West (Xiwangmu, foremost of female immortals) presides over the Jasper Pool of Western Florescence, while the King Father of the East (Dongwanggong, foremost of male immortals) rules the Eastern Azure Sea. These supreme deities, coeval with Heaven and Earth, endure eternally without decline.

We who cultivate the Dao reverently follow Daoist rituals, setting up the Zhaijiao (purification ritual) altar with utmost sincerity, burning incense to welcome the descent of immortal beings. First, we devoutly pay homage to the Celestial Venerables and Patriarchs:

This includes the Supreme Mystic Ancestor of the Purple Mansion (the highest divinity in Daoism), the Three Pure Ones of the Three Realms (the supreme triad of Yuqing, Shangqing, and Taiqing), the Jade Emperor of the Vast Heaven (supreme ruler of the celestial court), the Earth Mother Who Governs Kalpas (deity overseeing earthly destinies), the Supreme Mother of Perfect Brightness (highest female divinity), the Solar Emperor and Lunar Sovereign (sun and moon deities), the Southern Star and Northern Dipper deities (stellar divinities), the Five Directional Elder Venerables (guardians of the five directions), the Nine Heavens and Nine Palaces divinities (rulers of celestial realms), and the Ten Extremities and Ten Splendors deities (lords of the ten directions).

Next, we venerate the patriarchs of both Southern and Northern Daoist lineages: the Five Southern Patriarchs (Perfected Ones Ziyang, Cuixuan, Zixian, Niwan, and Haiqiong) and the Seven Northern Patriarchs (Qiu Chuji, Liu Chuxuan, Tan Chuduan, Ma Yu, Hao Datong, Wang Chuyi, and Sun Bu'er - the Seven Masters of Quanzhen), along with the Two Ancestors of Celestial Immortals and the Jade Palace Assistant Ministers.

We particularly honor the True Lord of Universal Healing who oversees medical affairs, as well as the immortals dwelling in the Grotto Heavens and Blissful Realms (sacred Daoist sites), the Ten Continents and Three Islands (mythical overseas mountains), the celestial officials of the Eastern Extremity Azure Spirit Realm, and local deities like City Gods and Earth Gods. Through incense offerings, we express our sincere devotion to all these celestial beings.

Finally, we perform the ninefold prostration with special reverence to the Supreme Primordial Sovereign Metal Mother of Western Splendor (Queen Mother of the West), while extolling the virtues of the Eastern Florescence Patriarch (Lord of Eastern Florescence, head of male immortals): He is the True Immortal of the Azure Sea, inheriting the mandate of the Celestial Venerable of Primordial Beginning, overseeing the registers of immortals' promotions and demotions. Dwelling silently in lofty heights, he nurtures all beings through the Dao of pristine emptiness. Thrice we chant the sacred name "Great Sage Eastern Florescence Wooden Father Celestial Venerable," expressing our most sincere devotion and refuge.

This scripture describes the origins and divine functions of the important Daoist deity "The Great Heavenly Worthy of the Eastern Florescence, Sovereign Lord of the Great Controller of Fate, Imperial Monarch of Lesser Yang, Duke Wang the Wooden Father." This exalted divinity originates from the primordial Qi (vital energy) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) and resides in the Purple Mansion celestial realm, overseeing immortal ranks and maintaining the register of transcendents.

He established his palace on the Fangzhu Mountain of Immortals, governing the instruction of all beings across the Three Realms. The scripture depicts him as constant as the North Star yet profound as the Southern Sea. This Heavenly Worthy embodies great compassion and vows, serving as the ancestral master of all immortals, ruling the celestial realm through the principle of Wuwei (non-action).

The text details the ritual protocol for Daoist priests to venerate him: first purifying the fasting altar and lighting true incense, then performing thirty prostrations toward the east to worship this Heavenly Worthy. Simultaneously, homage is paid to his two assisting deities: "The True Official of Transference and Rotation in Eastern Florescence Service" and "The Immortal Truth of Rank Examination in Eastern Florescence Service."

The eulogizing verses praise this Heavenly Worthy as the "Ancestral Master of Ten Thousand Immortals" who concentrates his Shen (spirit) in serene cultivation, delighting in heavenly spontaneity while enlightening sentient beings like spring rain nurturing growth. The passage concludes with triple invocations of his sacred title: "Great Sage of Eastern Florescence, the Wooden Father, Great Heavenly Worthy."

The latter section particularly emphasizes this deity's unique characteristics: dwelling in the Jade Pool celestial palace, he transcends worldly time ("unconcerned with Xi and Huang's calendrical cycles" indicating detachment from human chronology), seated majestically between sea and sky in his palace, having long forgotten mundane changes. Unlike other actively salvific deities, he stands distinct through his realm of Wuwei and primal simplicity, embodying the highest qualities of Daoist cultivation.

This scripture describes the ritual scene and eulogistic content of Daoist devotees paying homage to the "Great Lord of the Eastern Florescence, Sovereign Monarch of Lesser Yang, Lord Wang the Wooden Father Celestial Worthy" (abbreviated as "Celestial Worthy Wooden Father," the principal deity of the Eastern Immortal Realm revered in Daoism).

The devotees first reverently prepare the altar, offering fresh flowers and pure spring water while prostrating devoutly before this Celestial Worthy. They praise the Wooden Father Celestial Worthy as dwelling in the Eastern Immortal Realm of "Fangzhu's Jade Garden," ruling over the Fusang Immortal Isle, nurturing all beings through the Dao of Wuwei (non-action). His divine radiance illuminates the four seas, filling the cosmos with auspicious Qi (vital energy), while fragrant clouds swirl across the azure heavens, bestowing boundless blessings and longevity upon all beings.

The text mentions that the Wooden Father Celestial Worthy oversees the evaluation and promotion of immortal officials. All terrestrial immortals (Dixian), divine immortals (Shenxian), and celestial immortals (Tianxian) must pass his assessment to advance in the immortal hierarchy. Like a stern yet compassionate father, he skillfully guides practitioners toward sainthood and perfection. On appointed days, multitudes of immortals journey to the Eastern Florescence Immortal Realm to pay him homage.

The devotees perform thirty successive prostrations, simultaneously venerating the Wooden Father Celestial Worthy's subordinate officials: the "True Officials of Transfer and Promotion of Eastern Florescence" and the "Immortal Evaluators of Eastern Florescence" (celestial administrators responsible for assessing immortal merits and demerits). The ritual concludes with dedicatory verses describing the Wooden Father Celestial Worthy's abode in the ethereal purple mists of the formless immortal realm—a mysterious state transcending verbal description, embodying the profound Daoist truth of "boundless emptiness without trace" (the ultimate cosmic principle of vacuous stillness beyond all signs).

This scripture records the essential hymns and incantations used in Daoist zhaijiao (purification rituals), primarily consisting of devotional texts dedicated to the Eastern Floral Wood Father (Donghua Mufu, another name for the Eastern King Lord) and the Western Floral Metal Mother (Xihua Jinmu, another name for the Queen Mother of the West).

At the ritual's conclusion, participants devoutly chant the honorific title "Great Celestial Worthy of the Eastern Floral Wood Father" three times, expressing gratitude for his inconceivable merits. The hymn describes how celestial immortals receive his teachings, how auspicious clouds and radiant Qi (vital energy) all orient toward the east, with jade-green hues encircling the jade-pooled immortal palaces in the pristine clarity of dawn light. They pray this great deity who governs life may widely disseminate the profound Daoist mysteries.

The Western Queen Mother's devotional section begins by praising the distant sacred realm of her jade pool in the west, where white-jade steps gleam with treasure light and immortal Qi condenses into auspicious clouds. It references her legendary transmission of maps to Emperor Shun and her meeting with Emperor Wu of Han. The hymn honors her as the ruler of celestial beings across the Nine Heavens, commander of the Five Directional Elder Immortals, who governs perfected beings through wondrous methods and dispatches phoenixes to spread Daoist teachings. During her Peach Banquet when hosting the immortal assembly, participants chant "Great Celestial Worthy of the Western Floral Metal Mother" three times.

The text concludes with four essential Daoist divine incantations:

1. Heart-Purifying Incantation: Invokes the Supreme Elder Lord's (Taishang Laojun) protection to dispel malign influences, calm the Shen (spirit), and preserve the integrity of one's Hun and Po (ethereal and corporeal souls).

2. Mouth-Purifying Incantation: By praising the deities governing oral functions (tongue deity, teeth deity etc.), it cleanses karmic impurities of speech and sanctifies verbal expression.

3. Body-Purifying Incantation: Requests Lingbao Tianzun's guardianship to harmonize the Five Viscera (Wood, Fire, Earth, Metal, Water) and summon the Four Directional Sacred Beasts (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) to protect one's true form.

4. Land-Settling Incantation: Reports to Yuanshi Tianzun while notifying local earth deities (mountain spirits, river gods, city gods etc.) to safeguard the ritual altar.

These elements demonstrate the Daoist practice of purifying body-mind and communicating with celestial and earthly realms through deity veneration and incantation recitation during rituals.

This passage contains several commonly used Daoist divine incantations and ritual essentials, primarily focusing on purifying the ritual space and exorcising malevolent forces.

The first section outlines precautions during Zhaijiao (Daoist rituals): one must not disturb the deities carelessly, should dedicate merits to the orthodox path, maintain inner and outer purity, and ensure all participants remain in their proper positions to safeguard the ritual altar. Lord Laozi (the supreme deity of Daoism) will command the capture of evil spirits, while Dharma-protecting divine kings guard those reciting scriptures, enabling people to return to the Great Dao.

Next is the "Incantation for Purifying Heaven and Earth," used to sanctify the ritual space: impure Qi between heaven and earth naturally disperses, while mystical emptiness fills the cavern chambers, and mighty deities manifest from all directions. The talismanic decree of Lingbao Tianzun (one of the Three Pure Ones) circulates through the Nine Heavens, capable of slaying demons, exorcising evil, and delivering sentient beings. Reciting the Zhongshan Divine Incantation and the Jade Script True Words of Yuanshi Tianzun (the supreme deity) can cure illnesses and prolong life. The Five Sacred Mountains and Eight Seas will resonate, demon kings will bow, true sages will offer protection, inauspicious impurities will dissipate, and Dao-De (Virtue/Power) will be perfected.

The "Golden Light Incantation" explains the method for cultivating protective golden light: the root of all things in heaven and earth lies in Dao-Qi. Through prolonged cultivation, one can attain spiritual powers. Within and beyond the Three Realms, only the Dao is most revered. After achieving golden light protection, one can encompass heaven and earth, nurturing all living beings. After ten thousand recitations, the body emits radiant light, deities of the Three Realms offer protection, the Five Directional Emperors (directional deities) come to welcome, myriad spirits pay homage, and one gains command over thunder. Evil spirits seeing this golden light will be terrified, while thunderous power lies hidden within the body, the Five Qi (organ energies) circulate vigorously, and golden light manifests to protect the cultivator.

The "Incense Offering Incantation" describes the method of communicating with deities through incense: cultivation requires heartfelt realization, conveying intentions through burning incense. As the incense burns in the jade censer, the mind should visualize the Heavenly Lord descending. Thus, true spirits will bestow their attention, immortal banners will descend upon the altar, carrying prayers directly to the Nine Heavens.

The final section explains cosmogony: during primordial chaos before separation, there was no distinction between purity and turbidity. Only after Primordial Qi divided did heaven and earth form. The clear Qi ascended to become heaven (Qian, the Heavenly Father), while the turbid Qi descended to become earth (Kun, the Earthly Mother). From this emerged the Yin-Yang duality, Four Symbols, and Bagua (Eight Trigrams). The east belongs to Wood De (one of the Five Phases), governed by the Wood Father (Eastern King), while the west belongs to Metal De, guarded by the Metal Mother (Western Queen). The Dao transcends the Five Phases, serving as the origin of all things.

This scripture depicts the scene of invoking celestial deities during a Daoist Zhaijiao (ritual ceremony). It first mentions how ancient sage-kings (Xian Wanggong) governed the celestial registers, while the Queen Mother (Xi Wangmu) upheld the laws of earth, assisting in the harmonious operation of heaven and earth with virtues aligned to cosmic principles. The Wood Lord (Dong Wanggong) embodies the ideal of Wuwei (non-action), while the Golden Mother (Xi Wangmu) frequently manifests divine signs, descending instructions upon altars to protect the nation and its people.

The text then enumerates the sacred titles of Daoist deities, including:

• The Three Pure Ones (Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, Taiqing Daode Tianzun)
• The Jade Emperor (Haotian Yuhuang Datzun)
• The Earth Deity (Houtu Zhangjie Datzun)
• Deities of celestial bodies (Sun and Moon Lianyao Datzun, etc.)
• The Five Directional Elders and Ten Directional Tianzuns
• The Four Polar Emperors (Southern Pole Eternal Life, Eastern Pole Compassionate Father, Northern Pole Zhenwu, Western Pole Illuminating Transformation)
• Functional deities like the Thunder Patriarch, Three Primes, Fire Official
• Tianzuns who deliver from suffering
• Female immortals including Bixia Yuanjun, Mazu, Magu, and the Weaver Girl
• Perfected immortals from Penglai's blessed isles
• Zhenjun deities who assist in spiritual transformation

The passage culminates in special veneration of the Western Queen Mother (Xi Yao Xianlao), honoring her as the supreme matriarch presiding over Kun Dao (female cultivation) within the Mystic Gate tradition, with her celestial palace located in the golden towers of Mount Kunlun. This scripture vividly illustrates Daoism's extensive pantheon and the devotional practice of communicating with deities through ritual ceremonies.

This scripture depicts the ritual scene of Daoist devotees piously paying homage to the Queen Mother of the West (Xi Wang Mu, the Great Celestial Worthy of Western Florescence and Golden Mother). As a principal goddess in Daoism residing at the Jade Pool of Mount Kunlun, she oversees the register of female immortals.

With utmost sincerity, devotees bow before this revered deity, extolling her sacred origins: she was born in the western lands symbolizing the Metal phase (the realm of Geng-Xin), and bathed in the northern waters representing the Water phase (the domain of Ren-Gui). Her jade towers rise layer upon layer, surpassing the grandeur of Wu Mountain's twelve peaks; the celestial peaches in her Jade Pool ripen only once every three millennia. While embodying both the purity of the Void and the feminine virtues of Kun (the receptive principle), she remarkably governs the masculine Qian energy, co-administering heaven and earth with the Five Old Lords (the Five Thearchs of the directions), while the immortals of the Eight Caverns routinely heed her commands.

The text particularly emphasizes Xi Wang Mu's status as leader of female transcendents: she rides phoenixes to guide women practitioners and mounts cranes to preach in pure lands, revered as the ancestral matriarch of female immortals. Devotees praise her virtues of "great compassion and vows, supreme mystery and benevolence."

The scripture then explains Xi Wang Mu's relationship with the Five Phases (Wood, Fire, Earth, Metal, Water): the Purple Mansion (celestial abode) of Mount Kunlun functions like a crucible nurturing all beings, requiring the harmonious interaction of Water and Fire. The Metal phase generates Water, while the Wood phase produces Fire—and the Queen Mother precisely embodies the primordial Metal Qi (cosmic foundational energy), radiating metallic brilliance as she governs all yin (feminine deities), standing alongside the Moon Palace Immortal and the Celestial Empress in the immortal hierarchy.

The passage concludes with specific ritual protocols: devotees purify the fasting altar and perform the grand ninefold obeisance, sequentially venerating Xi Wang Mu and her entourage of female immortals. This includes the Five Ladies of Instruction—such as the Lady of Upper Prime and the Lady of South Pole—along with famous attendant immortals like the Weaving Maiden Star Lord, Dong Shuangcheng, and Xu Feiqiong. These celestial maidens each fulfill distinct roles, assisting the Queen Mother in administering affairs of female transcendents.

This scripture depicts the majestic scene of the revered Queen Mother of the West (Xi Wang Mu, or Western Golden Mother) and her celestial entourage in Daoist tradition. Residing in the Jasper Pool paradise, she is attended by numerous female immortals serving as celestial officials.

First enumerated are the various female immortal officials under Queen Mother's court: the Jasper Pool Attendant Anxiang Duan, the female immortal maiden; the Golden Terrace Administrator Songcui, the immortal matron of Mount Song, and others. Each oversees specific duties—for instance, Yunhe, the immortal maiden, manages the Cloud Pavilion (celestial library), while Wanshan, the immortal maiden, serves as the Palace Secretary handling documentation.

The hymn section extols Queen Mother's supreme status: her renown surpasses the Northern Dipper, and her abode lies in the western paradise. She assists in the operation of the celestial Dao, with bluebirds (her divine messengers) soaring through her palace courts. Her Daoist methods are profoundly mysterious, demanding reverent contemplation.

The text then thrice honors her as "Great Sage Western Golden Mother, the Celestial Worthy," followed by recitations of the precious eulogy (a Daoist hymn). It describes her golden palace as having nine tiers, with the Mystic-Radiance Heaven (Miluo Tian) constituting a sublime realm. Seven-jeweled qianlin trees (celestial treasure trees) encircle the Eastern Pole immortal capital of the Great Unity Celestial Worthy (Taiyi Tianzun). The jade towers and gem-studded pavilions of the Jasper Pool paradise far surpass mortal structures, their resplendence uniquely exalted in the celestial realm.

Queen Mother embodies the sacred essence born from the nine heavens' Brahma Qi (Fanqi), serving as the paradigmatic Earth Mother. Her jade towers rise twelve stories high, radiant with jasper brilliance; her brocade pavilions ascend seven tiers into the clouds. The Jasper Pool lies to her left, emerald waves to her right, all encircled by the Weak Waters (legendary immortal river) impassable to boats or carriages. This realm abounds with divine wonders, manifesting the Dao's compassion—a transcendent mountain paradise beyond the dusty world.

Finally, more immortal titles are listed: the Lady of Upper Primordial, the Lady of Southern Pole, and other consorts presiding over Golden Terrace branch palaces, alongside renowned Jasper Pool attendants like Dong Shuangcheng and Xu Feiqiong. These all serve as key celestial officials assisting Queen Mother, each fulfilling distinct responsibilities.

This scripture depicts a Daoist ritual scene venerating the Queen Mother of the West (Xi Wangmu, also known as the Golden Mother of Western Florescence) and her celestial entourage. As a principal goddess in Daoism, Xi Wangmu presides over immortality techniques and resides at the Jade Pool of Kunlun Mountain.

The opening section enumerates various female immortals by their honorific titles, such as "Elder Immortal Zhongling, Attendant of Brocade Pavilions" and "Immortal Maiden of Harmonious Clouds"—all celestial officials serving under Xi Wangmu. The subsequent eulogy conveys that true longevity isn't attained through elixirs or medicines, but by discovering the proper cultivation path (symbolized by the "Peach Blossom Spring road") and persevering in practice ("ferrying the orchid raft" representing the cultivation journey), ultimately bearing the fruit of immortality.

The text describes Xi Wangmu cultivating divine peach trees on Kunlun Mountain that bear fruit only once every three millennia—these peaches confer eternal life. She regularly hosts the Peach Banquet, inviting deities from all realms to partake in celestial delicacies. Amidst divine music and jade nectar, the assembled immortals feast on these peaches, collectively celebrating the blessings of longevity.

The latter portion details liturgical protocols where Daoist priests, humbly addressing themselves as "your subjects," demonstrate reverence by establishing purification altars and performing the ninefold prostration ritual. They pay sequential homage to Xi Wangmu and her celestial court—including the Five Golden Terrace Ladies (Lady of Upper Primordial, Lady of Southern Extremity, etc.) and the Four Jade Pool Attendants (Dong Shuangcheng, Xu Feiqiong among them).

This scripture exemplifies the Daoist pursuit of immortality through divine veneration, showcasing religious practices where devout worship and cultivation secure celestial blessings. The Peach Banquet imagery particularly embodies the tradition's vision of communal transcendence through ritual participation and spiritual discipline.

This scripture passage describes the veneration and ritual worship of the Queen Mother of the West (Xi Wang Mu, also known as the Golden Mother of Western Florescence) and her celestial entourage in Daoist zhaijiao (purification rituals). The text unfolds in several distinct sections:

The opening enumerates the honorific titles of numerous female immortals, including the Cloud Harmony Immortal Maiden who leads the ranks at the Library of Fragrant Herbs, and the Ten Thousand Virtues Immortal Maiden serving as the Palace Archivist. This is followed by a hymn of praise comparing Daoist scriptures like the Lingfei Jing (Scripture of Numinous Flight) to divine needles that enlighten mortals, describing how swallowing talismans (fulu) and reciting sacred texts can transform base matter into gold and transcend the cycle of rebirth.

A special tribute is paid to the Queen Mother (revered as the Great Heavenly Worthy of Western Florescence), extolling her virtue (de) of appearing responsive to devotion while abiding in wuwei (non-action). Like Guanyin Bodhisattva who answers cries of suffering, her compassion manifests when King Mu of Zhou visited her Jade Pool with eight celestial steeds, or when Emperor Wu of Han succeeded in his third sincere petition to behold her form—illustrating how she remains invisible yet reveals herself through genuine spiritual resonance.

The scripture systematically details the complete hierarchy of her female immortal retinue:

• Five celestial matrons including the Golden Terrace Matron who guides the Primordial Lady of Upper Heaven, each governing specific cosmic functions
• The Star Spirit of Grand Jade Weaving Maiden who weaves celestial brocade
• Four Jade Pool Attendant Immortal Maidens like Dong Shuangcheng and Xu Feiqiong
• Two elder immortal officials including the Verdant Peak Immortal Matriarch
• Two Library Immortal Maidens like the Cloud Harmony Immortal

The ritual culminates in the ceremonial bowing section, where devotees perform the "utmost sincerity morning veneration" through ninefold prostrations before the Primordial Goddess of Western Florescence, who transforms qi (vital energy) in the Purple Mansion of Celestial Subtlety. The entire passage reveals the sophisticated Daoist pantheon's complete worship system centered on the Queen Mother and her female celestial administration.

(Note: The Golden Mother of Western Florescence is another title for the Queen Mother of West, a major Daoist goddess governing female immortals and immortality. Her abode is the Jade Pool; "Golden Terrace" denotes celestial dwellings; titles like "Matron" and "Immortal Maiden" indicate hierarchical ranks among female transcendents.)

This scripture passage depicts a scene from Daoist Zhaijiao (purification ritual) ceremonies where devotees pay homage to the Queen Mother of the Western Paradise (also known as Xi Wangmu, the revered goddess in Daoism). The content can be divided into three main sections:

First, it describes the sacred status and virtues of the Queen Mother. She is portrayed as a primordial supreme deity existing before creation, possessing pure "Fan Qi" (primordial energy) that predates the formation of heaven and earth. Manifesting in wondrous forms, she reveals herself in the western direction (represented by the celestial stems Geng and Xin) to enlighten humanity. As the goddess who governs all immortals, she embodies noble character and holds an exalted position, possessing an indestructible pure Dharmakaya. Riding phoenixes, she descends to the human realm to guide beings everywhere, showering blessings like spring rain nurturing all things.

Next, it records the ritual procedure. As the ceremony reaches completion, devotees respectfully report to the celestial realm. All Daoist practitioners hold Zhenxiang (ritual incense), bowing and kneeling to reverently send off the sacred presence. They particularly chant the holy name "Great Heavenly Worthy, Golden Mother of Western Paradise" three times, expressing gratitude for her inconceivable virtues.

The concluding section contains eulogistic verses. It praises the Queen Mother's perfected virtues, describing her Jasper Pool paradise adorned with auspicious clouds, where phoenixes and cranes dance amid celestial music. Devotees prostrate before the sacred steps, praying that the Queen Mother's radiant grace may illuminate the entire cosmos, bestowing blessings and longevity upon all beings. The passage concludes by chanting "Great Sage Golden Mother of Radiant Light, Heavenly Worthy" three times.

This text forms the complete ritual framework of the "Precious Repentance of the Golden Mother of Western Paradise" from the "Great Compendium of Repentance Methods," edited by Huijue, a disciple of the Guanghua lineage. It exemplifies the religious practice in Daoist Zhaijiao ceremonies where communication with deities is achieved through praise, worship, and other ritual methods.