《懺法大觀》Vol. 5

The third volume of Grand Compendium of Repentance Rituals contains this scripture, which primarily describes the repentance ceremony for worshiping Doumu (the Daoist venerated deity, Mother of the Northern Dipper Stars). It begins with a eulogy composed by Perfected Lord Liu Shouyuan, extolling the boundless divine power of the Holy Mother Doumu:

First, homage is paid to the Primordial Great Brahma Heavenly King (referring to Doumu), whose compassion is as vast as the ocean, universally delivering all beings. She governs the twenty-eight lunar mansions and commands the thirty-six celestial stems. Majestic with her seven boars and twin qilins, her sacred form—with four heads and eight arms—radiates solemn dignity. She constantly employs her divine power to dispel calamities and widely manifests her miraculous abilities to rescue those in peril. The birth and demise of all things are under her dominion, and the decrees of the Nine Heavens are executed at her will. Devotees, moved by her boundless grace, devoutly take refuge in this great and luminous presence.

This is followed by three purification incantations:

The Purification of the Mouth Incantation states that the mouth is the gateway for expelling and absorbing fortune and misfortune. By visualizing the true Qi (vital energy) dwelling within and worshiping with sincere devotion, one can resonate with the myriad saints.

The Purification of the Heart Incantation emphasizes the clarity and focus of the mind and spirit—only by eliminating distracting thoughts can one properly pay homage to the Celestial Emperor.

The Purification of Water Incantation declares that the numinous essence of the Supreme Unity (Taiji, the highest deity) can purify all things, and sprinkling the water brings clarity to heaven and earth.

The Chapter on Unveiling Heaven and Earth’s Secrets describes a ritual method for summoning the cosmic righteous Qi: reciting the incantation can invoke the righteous energies of the eight directions, while the Lingbao (Numinous Treasure) talismanic commands ascend to the Nine Heavens. The Central Mountain Divine Incantation (an exorcism chant) can cause heaven and earth to revolve, summon the Five Sacred Mountains and Four Seas to pay homage, and force demons to surrender—ultimately dispelling malevolent impurities and perfecting the Dao and its Virtue (De).

The Northern Dipper Numinous Chapter praises the Seven Stars of the Northern Dipper: the Celestial Pivot Star (the Dipper) acts as the axis of the heavens, regulating the movements of Yin and Yang. Its merits surpass those of all saints, and its majesty overawes demon kings. This passage is primarily used in exorcism and purification rituals, employing incantations to cleanse body and mind while invoking divine protection.

(Note: The phrase "urgently, as by divine decree" (急急如律令) is a standard Daoist incantation conclusion, signifying swift execution of divine will; "your servant" (臣) is how the ritual master refers to themselves; "Supreme Unity" (太一) denotes the supreme deity; "Doumu" (斗姥) is the Mother of the Northern Dipper Star Lords.)

This passage contains several important Daoist incantations and spiritual verses, primarily used in rituals for exorcising malevolent forces, purifying defilements, and praying for blessings. Here is a simplified explanation:

The first section describes an exorcism ritual. Nine imperial-grade deities sweep away impurities and proclaim auspiciousness. The throat and tongue deities (Tuoluo Qingyang) coordinate with the twelve thunder generals, their fingers radiating light to maintain worldly order. The presiding master claims authority over the central pivot, eternally guarding the northern direction (Kan position). When the turtle and snake unite and the dragon and tiger align, a single swing of the divine sword vanquishes demon kings. The decree is urgently issued in the name of the master of Jade Emptiness Palace (Benevolent and Majestic Heavenly Sovereign).

The second part presents a soul-calming incantation. It describes the formless chaos at the universe's inception, where the primordial Qi (Xuan Yuan Shi Qi) divides into the Three Powers of heaven, earth, and humanity. The Dao is beyond description, and its name is unfixed. When Qi condenses, it gives birth to all wondrous things. After the righteous energies of the five directions divide, they become governed by the Big Dipper's seven stars. The presiding master vows to purify internal and external defilements, perfect virtuous merit, and pacify the soul. The decree is ultimately issued in the name of the Supreme Laozi (Taishang Laojun).

The third section expounds the mysteries of the Big Dipper. The seven stars revolve around two venerable deities (the Great Emperor of Heaven and the Purple Tenuity Emperor), their radiance like wheel-light illuminating the world—able to close death's gate and open life's path. As sovereigns of Yin-Yang energies and the Five Phases, they pay homage above to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) while protecting Mount Kunlun below. Sincerely reciting these verses from midnight to noon across the twelve earthly branches can absolve sins and bring blessings. The Tian Gang star governs destiny, commanding the Three Officials and Five Emperors. During special days like Gengshen or Jiazhi, or in one's birth year, performing rituals (Zhaijiao) with full devotion naturally attracts blessings. Three thousand divine generals and twenty thousand spiritual beings punish evildoers and reward the virtuous. These mantras can purify the seven corporeal souls (Po), control the three ethereal souls (Hun), and dispel demons when recited. The urgent decree is issued in the name of the Purple Tenuity Emperor.

The fourth section describes the majestic power of the Northern Polar Emperor. The nine stellar lords of the Dipper (the seven stars plus two auxiliary ones) form heaven and earth's foundation, possessing expedient means to rescue from peril. They govern the twelve earthly branches and the Qi of the Three Origins (heaven, earth, and water officials), harmonizing creation to fulfill human destiny. Where the Tian Gang star points, ghostly constellations halt. When chanting true words like "Hum Ba He Chi," radiance fills heaven and earth, sweeping away demonic miasmas. During the ritual night, one must gather the Hun and Po souls, achieving internal and external purity, pacifying the Three Corpses (three malevolent spirits within the body), while the nine orifices' original spirits guard the true nature.

The Nine Celestial Lords of the Northern Dipper (the Daoist venerated stellar deities) are supreme divinities residing at the celestial center. They ascend to audience at the Golden Portal of Heaven and descend to protect the sacred Kunlun Mountains. These nine stellar lords govern the orderly movement of heaven and earth, presiding over the cosmic patterns of all creation. They are: the Great Chief Star Lord (Tanlang), the Giant Gate Star Lord, the Prosperity Preserving Star Lord, the Literary Curved Star Lord, the Pure Integrity Star Lord, the Martial Curved Star Lord, the Army Breaker Star Lord, along with the supreme Celestial August Emperor and the Purple Tenuity Imperial Lord.

These deities possess boundless spiritual power, operating simultaneously at cosmic and microscopic levels. With sincere prayer, no calamity cannot be dispelled, no blessing cannot be obtained. Their righteous Qi (vital energy) merges with our own being, while the Celestial Stem Stars (the handle of the Big Dipper) rotate ceaselessly day and night to provide protection. As Daoist practitioners, we devoutly pray to behold their true forms and receive their blessings of longevity.

The scripture subsequently mentions the "Three Platforms Stars" (referring to the Upper, Middle, and Lower Platform stars) and the "Six Pure Stars" (six guardian stellar deities), all possessing the divine power to nurture all beings and protect human life. The following enumeration of names "Kuí, Nǚ, Xū, Hū, Bì, Pī, [Ghost Venerable], [Ghost Emperor]" represent the guardian generals under the command of the Northern Dipper Lords.

The latter portion primarily praises Doumu Yuanjun (the Daoist venerated Mother of the Northern Dipper), who dwells in the luminous wisdom of Western India as the supreme Mother of Dao. When she manifests golden radiance, the sun and moon pale in comparison; when she wields her precious pestle, ghosts and spirits tremble and retreat. This compassionate Holy Mother frequently manifests in the human world - whenever suffering beings invoke her name, she immediately descends to relieve their distress.

Finally, the text describes Doumu Yuanjun residing beneath the Qianshu (the mythical lunar tree) in the Moon Palace, its crystal-clear trunk resembling lapis lazuli. The jade rabbit of the moon palace perpetually pounds immortal elixirs beneath this tree. When celestial movements become disordered, when sun and moon stray from their courses, when climates turn aberrant and plagues run rampant, Doumu Yuanjun descends with spiritual medicines to regulate the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), resolve all calamities, dispel darkness and evil influences, and cure every affliction in the world.

This scripture describes the origins and merits of the highly venerated Daoist deity Doumu Yuanjun (Mother of the Dipper), the divine mother of the Northern Dipper stars. Known by honorific titles such as "Ninefold Numinous Grand Marvel White Jade Turtle Terrace Luminous Golden Essence Ancestral Mother Yuanjun" and "Central Heaven Celestial Qi (炁) Mother of the Dipper Yuanjun," she governs human fertility, disease healing, and climate regulation. Her radiant light nourishes all beings—both living humans and wandering spirits receive her protection.

The scripture recounts how Doumu Yuanjun, while cultivating Dao in the Heaven of Mysterious Bright True Purity, vowed to bear divine sons to assist in maintaining cosmic order. Bathing in the Ninefold Meandering Splendid Pool, she witnessed the emergence of a white jade turtle platform and a sacred xiezhi throne, where she refined her Jing (essence) and Shen (spirit) until attaining the Mysterious Numinous Wonderful Dao. From this pool grew nine golden lotuses whose brilliance intensified over seven earthly days and nights, ultimately transforming into nine majestic celestial pavilions in the Heaven of Ninefold Splendor. Within these pavilions, nine types of mysterious celestial Qi (炁) condensed into sacred scripts, while the radiance of the Tian Gang stars formed secret characters—all symbolizing the nine chapters of divine manifestation.

Beyond being the mother of constellations, Doumu Yuanjun presides over the celestial medical pantheon (Tianyi). Though her grace is profound, mortals seldom comprehend it fully. The correspondence between human orifices and internal organs, as well as the influence of the seven stellar souls (governed by the Northern Dipper) on the seven bodily po (魄), all reveal her intimate connection with human life.

This passage describes the Nine Celestial Sovereigns belief system in Daoism, focusing on the nine stellar deities. The nine sovereigns are: First, the Celestial Emperor; second, Ziwei (personification of the North Star); third, Tanlang; fourth, Jumen; fifth, Lucun; sixth, Wenqu; seventh, Lianzhen; eighth, Wuqu; and ninth, Pojun. The two supreme sovereigns, Celestial Emperor and Ziwei, reside in the heavenly palace above the Big Dipper constellation. Their radiant light, as vast as chariot wheels, grants immortality to those who behold it, enabling them to attain true transcendence beyond the cycle of rebirth.

From their luminous essence emerge auxiliary deities: Left Support, Right Assistant, Qingyang, and Tuoluo, who govern the righteous Qi of heaven and earth. The seven primordial stars (the Big Dipper) rotate the workings of Yin-Yang creation, bestowing blessings upon the Three Realms (heaven, earth, and humanity) and nourishing all living beings—their virtuous power is immeasurable.

For practitioners of the advanced Neidan (internal alchemy) method called "Nine Returns and Seven Reversions," comprehending this profound key will manifest spiritual illumination. All thirty-nine energy gates (important nodes in the body) will naturally open, ultimately realizing the supreme truth of "Taixuan Threefold Unity" (one of Daoism's highest spiritual attainments) and awakening to one's inherent perfection. Through sustained dedicated practice and profound meditative absorption, achieving physical and spiritual transcendence in unity with the Dao enables ascension to the Jade Capital (the highest Daoist celestial realm) and eternal liberation. Such attainment benefits not only the practitioner but also elevates ancestral lineage across generations.

During practice, maintain reverent devotion. Visualize the stellar deities' forms in a purified space, with the mind undisturbed by the six senses (eyes, ears, nose, tongue, body, and thought) and unswayed by external phenomena, abiding in crystalline clarity. The ritual includes prostrating before the true forms of the stellar deities and reciting specific incantations: "Mysterious Numen's nodes flourish..." (this mantra primarily invokes longevity, visceral harmony, and the power of the Big Dipper's seven stellar lords).

The invocation ceremony follows: perform three solemn prostrations, sequentially inviting the Venerable of Compassionate Light and Sacred Wisdom from the Purple Cloud Palace (celestial abode), the Supreme Lord of Perfect Radiance from the Azure Canopy Heaven (celestial realm), and the Nine Luminous Sovereigns from the Xuanji Constellation (Big Dipper region). Each prostration should be slow and dignified, with clear visualization of every character, followed by full-body obeisance. Then stand to offer incense, flowers, lamps, and water.

Finally, the incense offering: the fragrant smoke coalesces celestial auspices and embodies the essence of heaven and earth. As it spirals upward, it communes with the divine. Through this ritual, devoutly make offerings to the "Heavenly Worthy of Floating Fragrance Distant Vision" (deity governing incense), reciting the sacred name thrice. The entire ceremony emphasizes internal-external purity and focused visualization, using stellar veneration to achieve unity with the Dao.

This scripture describes the sacred ritual of offering celestial flowers, luminous water, and wisdom lamps in Daoist repentance ceremonies.

Regarding the offering of celestial flowers, it states: These divine blossoms originate from the Langyuan (immortal realm), where they bloom with dewdrops condensing upon immortal terraces. Their petals display jade-like patterns of exquisite beauty, exuding the fragrance of vermilion gemstones. Like shimmering stars, they manifest auspicious signs within pearl-adorned halls. Holding these flowers, practitioners scatter them in all ten directions within the Dantian (Daoist sacred space), rotating the precious pestle (a ritual instrument) in reverent devotion.

Concerning the offering of luminous water, it explains: This sacred water flows from the golden palaces and silver rivers (celestial realms), its source emerging from the azure seas and crimson rivers (divine waters). Its branching streams spread widely, bringing boundless benefit, encompassing heaven and earth while revealing profound mysteries. Practitioners offer it with pure and sincere hearts.

As for the wisdom lamps, the text describes: These lamps gather silver radiance, their crimson flames blossoming to illuminate the Taixu (cosmic void) and shine upon the Qingxuan (celestial realms). Their brilliant light reaches the Nine Heavens and Eight Extremities (the entire cosmos), while their majestic glow illuminates the Three Realms and Ten Directions (all dimensions of existence).

The scripture concludes by depicting Doumu Yuanjun (the Mother of the Northern Dipper Stars) seated upon a golden lotus throne of white jade and tortoise-shell, radiating infinite light that perceives the suffering of all beings. With great compassion, she utters salvific mantras—mystical incantations in Sanskrit transliteration that carry profound spiritual power.

Note: This is a common offering ritual in Daoist Zhaijiao (purification ceremonies). Through presenting flowers, water, lamps, and other sacred objects accompanied by mantra recitation, devotees express reverence to the deities while seeking relief from calamities. Doumu Yuanjun, a major Daoist deity who governs the Northern Dipper stars, holds the power to dispel misfortune and alleviate suffering.

This passage presents the ritual protocol for venerating celestial star deities from the Daoist Compendium of Repentance Rites. At its core lies the devotional praise and spiritual refuge in various heavenly star lords. The opening Sanskrit mantra section consists of esoteric incantations (sacred sound formulas possessing special power in Daoist cultivation), typically requiring proper lineage transmission for accurate recitation.

The complete ceremonial sequence unfolds as follows: First, all participants kneel to chant a specific mantra nine times. Then, beginning with the phrase "With utmost sincerity we take refuge in and venerate," they sequentially pay homage to thirty-two principal star deities. These include:

The supreme "Jasper Heaven Purple Pole Malizhu Heavenly Sovereign" (the highest goddess in Daoist stellar worship), followed by rulers of the sun-moon-star systems—the Solar Palace Heavenly Prince and Lunar Radiance Celestial Maiden representing the sun and moon; star lords like Gouchen and Ziwei corresponding to the Big Dipper constellation; the Southern Dipper's Six Directors and Three Platforms star deities who oversee human destinies; along with guardians of temporal systems like the Five Phases star deities (Metal, Wood, Water, Fire, Earth), twelve zodiacal constellations, and sixty Jiazi cycle spirits.

Particularly noteworthy is the "Primordial Destiny Star Lord of One's Birth" (the guardian stellar deity corresponding to each person's birth moment), which forms the essence of Daoist natal destiny beliefs. The ritual concludes by standing to recite again "With utmost sincerity we take refuge in and venerate," praising how these star lords manifest eight-armed divine powers during cosmic calamities, using their majestic virtue and radiant light to deliver beings from violence and disaster, their compassionate vows being boundless and inexhaustible.

Through its structured veneration sequence, this liturgy constructs a complete cosmic stellar system, embodying the Daoist cultivation principle of "correspondence between heaven and humanity"—by devoutly honoring celestial star deities, practitioners accumulate merit for dispelling misfortunes and transcending suffering.

This scripture describes the ritual of repentance (chanfa) in Daoist practice, involving prostrations and confessional texts addressed to multiple revered deities. It first enumerates the sacred titles of important Daoist divinities: the Great Emperor of Thunder Ancestors of the Nine Heavens (deity governing thunder), the Solar Lord Emperor (sun deity), the Lunar Sovereign Empress (moon deity), and the Golden Venerable Mother of Purple Radiance (mother of the Northern Dipper stars). Each receives a single prostration during worship.

The ritual then proceeds to the mantra recitation segment, where practitioners stand to chant the heart mantra nine times. Following this comes the recitation of the precious titles (sacred appellations) of various deities. The recitation begins with the reverential phrase "Gui ming li" (Homage and Devotion), after which the other divine titles are recited consecutively without repeating the introductory phrase. Upon completion, the practitioner holds an incense burner while slowly circumambulating the ritual platform, simultaneously visualizing the forms of the deities.

During the circumambulation, the repentance text conveys this essential meaning: With utmost sincerity, we worship the Celestial Worthy of Perfect Clarity, the Dao Mother (another name for the Mother of the Dipper), who rides the sun and moon, governs the thunder gate methods, and with majestic radiance and perfect wisdom delivers beings from suffering. After completing three circuits around the platform, the practitioner returns to the original position and performs three levels of prostration corresponding to the Three Luminaries (sun, moon, stars) and the Three Platforms (constellation deities).

The concluding confessional text recounts: At the primordial division of heaven and earth, the light and pure ascended to form heaven while the heavy and turbid descended to form earth. Among the Three Powers (heaven, earth, and humanity), humans hold the most honored position. Yet deluded by sensory pleasures and ignorant of truth, indulging desires creates ten evil karmic obstructions. Defiled by the Six Dusts (form, sound, scent, taste, touch, and mental objects) and entangled by the Three Karmas (body, speech, and mind), these accumulated offenses deviate from the true path, leading to rebirth in the Three Wretched Realms (hell, hungry ghosts, animal existence) after death. In this life too, one suffers illness and affliction with clouded awareness that obstructs spiritual practice. Now having the rare fortune to encounter [the Daoist teachings], we sincerely repent.

Note: The "three wretched paths" refer to the three lower realms of hell, hungry ghosts, and animals. The "Six Dusts" (Buddhist terminology) denote six external phenomena that defile the mind, while the "Three Karmas" represent the three avenues of karmic creation through body, speech, and thought. This text exemplifies the characteristic fusion of Daoist and Buddhist elements in repentance literature.

This scripture is a Daoist liturgical text for repentance and supplication directed towards Doumu (also known as Doumu Yuanjun, the Mother of the Northern Dipper stars). Practitioners begin by sincerely reciting the scripture, confessing their transgressions to the Ninefold Numinous Grand Marvel White Jade Turtle Terrace's Luminous Golden Essence Primordial Grandmother (an honorific title of Doumu) and the Great Sage of the Central Heaven Nine Celestial Lords (deities of the nine stars of the Northern Dipper), seeking to dissolve karmic obstacles.

The practitioner implores Doumu's manifestation as the Purple Radiance Golden Venerable (another honorific title) to employ divine power for protection, allowing the majestic light of celestial saints to illuminate them and infuse their entire body with Primordial True Qi (the cosmic source energy). This process breaks attachments, facilitates cultivation of wondrous methods, and grants liberating wisdom to comprehend the true meaning of life and death. When practicing in mountain forests or other pure spaces, it revitalizes the body's thirty-nine joints (the Daoist anatomical division), ultimately realizing the supreme state of Taixuan Threefold Unity (the harmonization of the Three Treasures: Dao, scriptures, and master).

The latter section contains ten vows, each beginning with "Primordial Great [X] Dipper Mother Venerable," seeking Doumu's blessings for ten cultivation stages: severing delusions, purifying the original mind, diligent Dao cultivation, strengthening spiritual power, dispelling afflictions, subduing demonic obstacles, comprehending mysteries, attaining illumination, widely practicing skillful means, and perfecting merit. The text concludes by praying to erect the Dharma Banner (symbolizing Dharma propagation) so all beings may share in its benefits.

The entire scripture exemplifies Daoist cultivation methods combining repentance, vow-making, and stellar devotion. Sincere worship of the Dipper is believed to eliminate calamities and grant spiritual attainment. As the central deity of Northern Dipper worship, Doumu is revered as possessing supreme power to deliver souls from suffering and transcend the cycle of rebirth.

This passage gives the ritual for worshiping Doumu Yuanjun, Mother of the Northern Dipper's stars, in the Daoist Chanfa Daguan, Comprehensive Survey of Repentance Rituals. It mainly includes vows, praises, and dedication of merit.

First come vows addressed to Xiantian Doumu, the revered primordial deity: "May I swiftly attain the supreme Great Dao." The first six vows are to be recited slowly, the next six quickly, and the final sentence separately. Kneel and bow once for each vow. Only the Yinqing, a ritual chime, should be struck; the wooden fish is not needed.

Next is a praise of devout worship: "With utmost sincerity, we entrust ourselves to you and bow in reverence." It praises Doumu Yuanjun, who manifests within the light of great wisdom in western Tianzhu, ancient India. She is the revered teacher of the Dharma King, whose wondrous form expresses true emptiness, and the supreme Xuanyuan Tianmu, Heavenly Mother of the Mysterious Origin. When her golden light shines, the sun and moon grow dim; when she brandishes her precious pestle, ghosts and spirits retreat in fear. She manifests sacred signs in the human world and protects living beings. When those in distress invoke her name, this greatly compassionate deity hears their cries and comes to relieve suffering. Praise is offered to Shengde Juguang Tianhou Molizhi Tian Dadi, Doumu Yuanjun's full title, and Yuanming Daolao Tianzun. Kneel and bow once after the recitation.

Then comes the dedication of merit: "May our sincerity reach the deities and receive Doumu Yuanjun's discerning attention. May the Jiuhuang Xingjun, the Nine Sovereign Star Lords of the Northern Dipper, look upon us and spread their grace. May the celestial stars descend and grant compassion. May the emperor's sacred lifespan equal heaven's and the realm remain secure forever. May all regions submit and the people live and work in peace. May Yin and Yang remain ordered, the sun, moon, and stars move properly, cold and heat arrive in season, winds and rains be favorable, the five grains flourish, and the people enjoy health and peace. May blessings reach every being and grace spread throughout the ten directions."

Next is a prayer of repentance: "May the karmic obstructions of our body, speech, and mind, and of the six faculties, sight, hearing, smell, taste, touch, and thought, be washed away, and all faults removed. May calamities that have not yet occurred be forever averted, and future good fortune bestowed. May our deceased ancestors and parents ascend to higher realms, and our living relatives and friends receive blessings, health, and peace. May all plants and animals flourish, and all living beings receive guidance. May the five paths, the realms of gods, humans, animals, hungry ghosts, and hell, become clear, and may judgment cease in the Jiuyou, the Ninefold Netherworld. With sincere hearts, relying on your wondrous grace, we bow our heads and take refuge."

Finally come invocations of sacred names and the closing praise. Devoutly recite "Ciguang Puzhao Tianzun," Heavenly Worthy Whose Compassionate Light Shines Everywhere, three times, and "Jiuguang Shangyao Tianzun," Heavenly Worthy of the Nine Lights Shining Above, three times, giving thanks for inconceivable merit. Praise the boundless power of Sanguang Shengmu, Sacred Mother of the Three Lights of sun, moon, and stars, who guides sages, worthies, and ordinary people, and whose majesty is admired throughout the nine levels of heaven and earth. With worship and reverence complete, may blessings and longevity endure forever. Recite the great praise, "Dasheng Xiantian Daolao Da Tianzun," Great Heavenly Worthy, Great Sage and Primordial Mother of the Dao, three times.

The ritual ends with the Three Refuges, taking refuge in the Three Treasures of Dao, scripture, and teacher. All believers participating in the rite chant together, rising, kneeling, and bowing three times.

This passage is from the Daoist Liturgy of Repentance (Chanfa Daguan), containing key elements of repentance rituals including taking refuge vows, hymns to deities, and purification incantations.

The text begins with the threefold refuge vows (in the Dao, scriptures, and teacher): When taking refuge in the Dao, one vows that all sentient beings may eternally serve the Celestial Worthy (the supreme Daoist deity) and transcend the cycle of rebirth. Taking refuge in the scriptures, one wishes beings may hear the true teachings through all generations. Taking refuge in the teacher, one prays beings may learn the supreme Daoist methods without falling into heretical views.

Following this is a hymn to Guanyin (the Bodhisattva of Compassion also venerated in Daoism), praising her virtue of answering cries and relieving suffering. Her radiant light illuminates the trichiliocosm, her nectar nourishes countless beings, and she vows to save all before attaining Buddhahood—her compassionate power is as vast as the ocean. The text describes the current ritual assembly (Lanchang Jiao) inviting her merciful presence to guide destined souls.

Several essential Daoist incantations follow:

• Purifying Heart Incantation: Invokes the protection of Lord Lao (one of the Three Pure Ones) to dispel malign influences, safeguard body and mind, clarify wisdom, and stabilize the ethereal and corporeal souls (Hun and Po).
• Purifying Speech Incantation: Honors the deities of speech (tongue, teeth, throat spirits) to cleanse verbal karma, maintain truthful speech, and preserve authentic Qi.
• Purifying Body Incantation: Calls upon the Numinous Treasure Celestial Worthy (another of the Three Pure Ones) to protect the physical form, harmonize the Five Viscera (heart, liver, spleen, lungs, kidneys), and invoke guardian spirits like the Azure Dragon and White Tiger.
• Pacifying Earth Deities Incantation: Summons the Primordial Celestial Worthy (first of the Three Pure Ones) to settle local earth spirits, purify the ritual space, expel evil forces, and protect chanters.

These mantras serve to purify body-mind and sanctify the environment in preparation for subsequent rituals. Through recitation, practitioners seek union with the Dao and divine protection, establishing the sacred conditions necessary for spiritual practice.

Impure Qi between heaven and earth naturally disperses, and the Dongtian (sacred Daoist cultivation sites) fill with mysterious, ethereal light. The majestic deities of the eight directions bring me into harmony with the natural Dao. Lingbao talismanic commands (Daoism's highest-ranking talismans and spells) notify every realm of the nine heavens. The powers of Qianluodanna (a Daoist immortal realm) and Donggang Taixuan (a heavenly title) can slay demons, subdue evil spirits, and deliver countless people.

Reciting this Zhongshan Shenzhou (an exorcism incantation) and the Yuanshi Yuwen (scripture transmitted by Yuanshi Tianzun) just once with sincerity can dispel illness and extend life. As its power travels through the Wuyue (Five Sacred Mountains), the four seas become aware of it. Demon kings bow in submission, and true immortals stand guard. Harmful influences and impure Qi disappear, and moral cultivation naturally reaches fulfillment.

Next comes the Jinguang Shenzhou, the Golden Light Incantation. The foundation of all things is the mysterious Qi of the Dao (primordial energy). Only after cultivation over countless cosmic ages can one attain supernatural powers. Within and beyond the Sanjie (the realms of desire, form, and formlessness), the Great Dao alone is supreme. Golden light radiates around the practitioner. Though without shape or form, it embraces heaven and earth and nourishes all things. After ten thousand recitations, the body shines with light. The deities of the Sanjie offer protection, the Wufang Tiandi (divine guardians of the five directions) come to welcome the practitioner, and all gods pay homage. The practitioner can command thunder, terrifying ghosts and monsters. The power of thunder deities lies hidden within the body. As the Wuqi (the energies of the five phases) rise, golden light immediately appears to protect the practitioner.

The Zhuxiang Shenzhou, the Incense Blessing Incantation, teaches that cultivating the Dao depends on inner understanding, while burning incense provides a link with heaven and earth. As incense rises from the jade burner, the practitioner visualizes the Tianzun descending. True spirits (immortals) then turn their attention toward the practitioner, celestial banners and attendants appear, and prayers reach the nine heavens directly.

The final passage explains the shared origins of Buddhism and Daoism. The essence of cultivating one's inner nature is called Bodhi (awakening) in Buddhism and profound mystery in Daoism; fundamentally, there is no difference. True emptiness (the highest Buddhist state) and Miaoyou (the ultimate Daoist truth of wondrous presence) are essentially connected. Just as the Buddha's precious jewel forms from concentrated Jing and Qi, the Daoist Jindan (the result of Neidan cultivation) is attained from emptiness. Both traditions work through body and mind and ultimately pursue Xingming Shuangxiu, the joint cultivation of inner nature and life. Mastering both traditions is difficult, however. Someone moving from Buddhism into Daoism may honor Doumu Yuanjun (a Daoist goddess), while someone moving from Daoism into Buddhism may worship Guanyin Bodhisattva. The Heart Sutra of Yuantong Zizai Tianzun (Guanyin's Daoist title) is a fundamental method of visualization practice, with immeasurable merit. We practitioners may have created harmful karma in previous lives, and we often make mistakes in this life as well...

This scripture depicts a grand Daoist zhaijiao (purification ritual) ceremony. With hearts full of gratitude, devotees selected an auspicious date and hour to join fellow practitioners in devout preparation of incense, candles, flowers, and fruits, arranging a pure and solemn altar to welcome the descent of various celestial venerables and sacred beings.

First enumerated are the principal deities of Daoist belief: including the Mysterious Lady of the Nine Heavens (foremost among Daoist female immortals), the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure), the Jade Emperor, Empress Houtu (Goddess of the Earth), the Great Emperor of the Purple Tenuity (deity of the North Star), the Imperial Lord of Eastern Florescence (foremost among male immortals), the Queen Mother of the West (foremost among female immortals), the Immortal Elder of the South Pole (Star of Longevity), the Celestial Worthy of Great Compassion Who Saves from Suffering (Taiyi Jiuku Tianzun), and over thirty other celestial venerables. Local deities such as city gods (protective deities of localities) and earth gods were also invited to descend.

Following this is a hymn of praise, using elegant language to describe: the mysterious ancestral masters transmitted through eternity, auspicious clouds encircling the Potala Pure Realm, the surging waves of the Weak Waters, and the layered peaks of emerald-hued immortal mountains. On Mount Xiang dwells an enlightened Holy Mother (referring to Guanyin Bodhisattva), who with bodhi wisdom universally delivers sentient beings, relieving suffering and distress for countless years. Her compassionate radiance illuminates the Three Realms (celestial, human, and underworld), and her vast vows resemble those of Amitabha Buddha. The purification altar reverently welcomes the sacred presence, manifesting numinous responses that inspire awe.

Finally, the assembly thrice chants "Great Sage of Compassion, respond to the Great Celestial Worthy," with special veneration offered to the Goddess of Mercy (Cihang Daomu, another name for Guanyin) and Guanyin Bodhisattva, expressing the devotees' wholehearted sincerity in diligent observance of purification practices. Through offerings, hymns, and prostrations, the entire ceremony manifests the reverential attitude of Daoist faith toward the sacred.

This scripture is a Daoist penitential text invoking the descent of the Compassionate Way Matriarch (the Daoist manifestation of Guanyin, the Bodhisattva of Compassion) to the ritual altar. It begins with seven reverent prostrations, calling upon the Compassionate Way Matriarch by various sacred names to descend.

The passage depicts her sacred realm: auspicious clouds wreathed in radiant light, the willow branch that revives the earth with spring, the pure jade vase exuding subtle fragrance, the white parrot heralding good fortune, and the attending figures of Sudhana (Shancai) and the Dragon Maiden. The ritual altar opens seven gates of awakening to deliver lost beings.

With the phrase "zhixin guiming li" (wholehearted devotion and submission), the text expresses sincere surrender, praising the Matriarch’s divine virtues: originally the daughter of the Western King Miaozhuang, she descended by heavenly decree to propagate the teachings in the southern seas, carrying the Jade Emperor’s mandate to rescue beings from calamity. She responds to the cries of sentient beings with boundless compassion, her sacred virtue vast and unfathomable. Both the realms of Yin and Yang receive her grace, and even heterodox spirits submit to the true Dharma. Endowed with great compassion and vows, she answers calls to relieve suffering and dispels disasters according to the heart’s intent. She reigns over the Bi Luo Grotto-Heaven (a Daoist celestial realm) as the Perfected Sovereign of Perfect Penetration and Unfettered Freedom.

Disciples, having heard the miraculous accounts from the Universal Gate chapter of the Lotus Sutra, attain the state of perfect penetration through diligent practice. The Matriarch sprinkles nectar upon beings with her willow branch, sheltering practitioners beneath her lotus throne. Though originally a Buddha-child of the Western Jade Land (a Buddhist Pure Land), she emanated her true Qi (vital energy) to the Southern Palace (a Daoist celestial realm) to aid and deliver beings. The world knows only of her Buddhist attainments, unaware that she first originated as a Daoist transcendent. Across countless kalpas of tribulation, she has saved innumerable beings—seeing the world’s sounds without eyes, manifesting everywhere while abiding nowhere.

Finally, devotees bow before the altar, sincerely venerating the "Golden Branch and Jade Leaf, Perfected Sovereign of Perfect Penetration and Unfettered Freedom," expressing their profound admiration and devotion to the supreme virtue of the Compassionate Way Matriarch. This scripture harmonizes Buddhist and Daoist cultivation principles, exemplifying the Daoist contextualization of Guanyin.

This scripture enumerates the myriad manifestations and merits of the Most Venerable Sovereign of Perfect Penetration and Unfettered Freedom (the Daoist appellation for Guanyin Bodhisattva), along with the sacred names of associated guardian deities. The Sovereign manifests in diverse forms: as the lunar Dharma appearance revealed in dreams, as the sage who cultivated through twenty lifetimes, as the heroic feminine incarnation, as the wise one adorned in splendid robes yet untainted by material attachments, and as the ascetic content with simple fare.

The text particularly emphasizes the Sovereign's spiritual journey: renouncing worldly affections to enter the Dao, resolutely practicing in mountain retreats, enduring countless austerities without retreating, and remaining unmoved by demonic disturbances. Whether appearing as a white-robed lay practitioner, a novice monk, or the majestic form seated upon a jeweled lotus in the Violet Bamboo Grove (Guanyin's sacred abode), all manifestations reveal the inherent nature of "great compassion, great vows, and great benevolence," possessing immeasurable merit to hear cries of suffering and deliver sentient beings.

The scripture also mentions Guanyin's retinue: the Sacred Father of Primal Heaven, King Miaozhuang (legendary father of Guanyin); the Sacred Mother of Earthly Virtue, Lady Pujing Faming (Guanyin's mother); along with attendants like the Youthful Virtue and Dragon Maiden. Concluding with verses praising the Bodhisattva as "Elder Daoist Mother of Fragrant Mountain" (epithet of Princess Miaoshan), the text extols how the Sovereign's perfect penetration transforms the burning house (metaphor for the suffering world) into a jade forest (pure realm), repeatedly invoking the sacred title "Great Sovereign Who Hears Cries and Relieves Suffering."

The final section describes the merits of reciting this precious eulogy (Daoist hymn of praise), noting how in the Violet Bamboo Grove the Sovereign constantly guides beings, and from the golden lotus throne assists their rebirth in pure lands—complementing the vow-power of Amitabha Buddha (lord of the Western Paradise). This passage collectively demonstrates Daoist assimilation and interpretation of Guanyin devotion, emphasizing cultivation methods involving sacred name recitation and reverent praise to attain deliverance.

This scripture describes a syncretic Buddhist-Daoist ritual of veneration, primarily extolling the compassionate deeds of Guanyin Bodhisattva (referred to here as "Perfected Sovereign of Perfect Penetration and Unfettered Freedom"). While Buddhist texts place Guanyin in the Western Pure Land, this passage emphasizes her boundless mercy toward all beings in the Central Plains.

The Bodhisattva of Compassion (Great Being of Mercy's Voyage) sails the vessel of benevolence to universally deliver sentient beings, relieving suffering across the three thousand worlds and transcending countless lives. Her benevolence permeates all creation, with grace extending from households to nations, reaching both central regions and remote wildernesses alike. She establishes the Seven Awakening Dharma Platform to widely disseminate teachings—whenever hearing cries of suffering, her response is immediate, like a great bell resonating when struck, with divine presence arriving the instant a thought arises. Just as sunlight and moonlight illuminate every corner of the earth, or as all rivers eventually flow into the ocean, her nectar nourishes every living being, while her willow branch and pure water assist practitioners in attaining the fruits of Dao.

Devotees bow reverently before the purification altar, offering utmost sincerity in venerating Guanyin's manifold manifestations. The text enumerates twenty-four distinct epithets of Guanyin, including "Compassionate Elder of Fragrant Mountain" (manifesting as an elderly mother on Mount Xiang), "Precious Raft Deliverer" (ferrying beings across via the Dharma vessel), "Heavenly Palace Divided Truth" (celestial incarnation), and "Potala's Lingering Traces" (manifesting miracles on Mount Putuo)—each name representing different salvific methods of the Bodhisattva.

The liturgy concludes with homage to Guanyin's parents: King Miaozhuang (Sacred Father of Primal Heaven) and Lady Pujing Faming Yuanjun (Sacred Mother of Earthly Virtue), along with her attendant Sudhana (Perfected Being of Compassionate Grace). This passage vividly illustrates the multifaceted manifestations and vast vows of Guanyin within popular devotion, blending characteristics of Buddhist bodhisattva worship with Daoist veneration of celestial perfected beings.

This passage depicts a scene from Daoist repentance rituals where various perfected immortals (xiānzhēn, those who have attained the Dao through cultivation) are venerated. Six great compassionate perfected beings are praised in succession, including the Jade Flower Immortal Maiden, the Great Wisdom Perfected One, the Great Principle Perfected One, and others embodying supreme compassion, along with the celestial beings presiding over the Thirty-Six Grotto Heavens and Seventy-Two Blessed Lands.

The eulogies portray these immortals with compassion vast as clouds and wisdom showering like rain, encompassing the trichiliocosm (a Buddhist concept denoting the entire universe). They manifest through diverse incarnations to teach sentient beings, forging karmic connections between immortals, buddhas, and humanity. These great sages can effortlessly dispel calamities and are revered as "Great Heavenly Worthies" (high-ranking Daoist deities).

The text further describes their boundless spiritual powers: profound cultivation yields limitless Dharma power, while accumulated virtue repels all malevolent forces. Some manifest awe-inspiring forms with four heads and eight arms (like the Mother of the Dipper constellation), while others appear in majestic thousand-armed, thousand-eyed forms (such as Guanyin Bodhisattva). Though their manifestations differ, their fundamental vow to deliver beings remains identical.

Special praise is given to the Great Compassionate Navigator (the Daoist appellation for Guanyin), who saves beings across the six realms (heavenly, human, asura, animal, hungry ghost, and hell realms) with merciful heart, exercising great spiritual power throughout the three realms (desire, form, and formless realms). She commands thunder, directs water and fire, subdues mountain and water spirits, ensures people's peaceful livelihood, and liberates souls from hell.

The congregation devoutly pays homage to the "Heavenly Worthy of Perfect Penetration and Unfettered Freedom" (another honorific for Guanyin), extolling her immeasurable radiance, thousand-eyed omniscience, and thousand-handed protection. She enters profound samadhi meditation, radiating majestic virtuous light, serving as a bridge to buddhahood while silently bestowing blessings upon all beings.

This scripture lists many manifestations of Yuantong Zizai Tianzun, a Daoist deity symbolizing unobstructed understanding and liberated freedom, and their merits in delivering living beings. Each Tianzun has a particular role: some respond to suffering, some calm wind and waves, some remove disasters, some subdue wicked dragons, and others oversee the ten Yanluo kings of the underworld. Special mention is made of Qianyuan Shengfu Miaozhuang Guowang Tianzun and Kunling Shengmu Pujing Faming Yuanjun (two supreme deities representing heaven and earth, Yin and Yang), together with attendants such as Shancai Zhenren and Longnu Xianji.

The scripture then turns to devoted praise of Cihang Jiuku Zun, also known as Cihang Zhenren, the Daoist goddess who rescues beings from suffering and disaster. Repeated recitations of Guiming (taking refuge and entrusting oneself to a deity) ask her to relieve many forms of suffering: Sanzai Sisha (three disasters and four harmful influences, including floods, fires, windstorms, and malign powers); Wushuai Liuji (five signs of declining blessings and six extreme hardships); Qishang Banan (seven injuries to body and mind and eight calamities); and Jiu'e Shichan (nine misfortunes and ten karmic entanglements). They also ask for release from karmic debts accumulated in past lives and the fundamental afflictions of greed, anger, and delusion.

This passage is the praise section of a Daoist repentance ritual. Reciting the sacred titles of the Tianzun and the deity who relieves suffering expresses reverence and the faithful's sincere wish to avert disaster, escape hardship, and find happiness. The numbered categories, from Sanzai Sisha to Jiu'e Shichan, reflect Daoism's systematic classification of human suffering.

This scripture is a penitential ritual text from the Daoist Comprehensive Compendium of Repentance Methods, focusing on the Compassionate Savior Celestial Worthy (Cihang Jiuku Tianzun), a revered Daoist deity who delivers beings from suffering. The text expresses devout supplication and repentance before the divine.

O Compassionate Savior Celestial Worthy, deliver all beings from suffering—what suffering? May you save those fallen into the Three Wretched Realms (hells, hungry ghosts, and animal realms). We devoutly take refuge in you.

O Compassionate Savior Celestial Worthy, deliver all beings from suffering—what suffering? May you save those trapped in the cycle of the Six Paths (heavens, humans, asuras, hells, hungry ghosts, and animals). We devoutly take refuge in you.

O Compassionate Savior Celestial Worthy, deliver all beings from suffering—what suffering? May you save those sinking in the Ninefold Dark Hells (the deepest hells in Daoist cosmology). We dedicate our merits to all beings.

How can we mundane beings avoid transgressions? Without cultivating the Great Dao (Dadao), we squander our precious human form. Lost in delusion, entangled in worldly snares: sometimes violating cosmic principles, betraying proper hierarchies; sometimes offending elders and disobeying kin, overstepping ritual norms; indulging in improper desires, defiling scholarly dignity; seizing ill-gotten gains, staining our virtue; gossiping about private matters, fueling idle talk; exposing others' secrets, flaunting our own cleverness. The Three Poisons (greed, anger, and delusion) run deep, selfish thoughts run rampant; the Ten Evils (killing, stealing, etc.) weigh heavily, vile deeds stand exposed. Our offenses are too numerous to recount—we rely solely on your compassionate power to bestow boundless pardon.

May our pleas reach your presence, granting every request. May your majestic virtue shine everywhere, leaving no prayer unheard. Let the aged, sick, and prematurely dying everywhere receive your sweet dew; let the disabled and afflicted everywhere bathe in your spring breeze. May the nation prosper in peace, calamities cease, and people rejoice. May households be secure, kin enjoy longevity; ancestors ascend to higher realms, descendants flourish in honor. All this depends on your protective grace, that we may share in this era of great peace.

With repeated gratitude we pray, gazing skyward to escort your sacred presence. Sincerely yearning for your response, we look to the heavens and recite again for this virtuous connection: Omniscient and Unfettered Celestial Worthy (recited three times)—how immeasurable is your grace!

Final praise: The Illuminator of True Dharma (an epithet of Cihang) shines like a sun of wisdom overhead, illuminating all celestial realms, granting rebirth to countless beings. A single drop of your nectar holds the efficacy of a Ninefold Refined Golden Elixir (Jiuzhuan Jindan, the supreme Daoist elixir). Vast and all-pervading, you heed cries of distress; the fragrance of your wondrous lotus (symbolizing purity) fills the Three Thousand Great World-Systems.

Great Sage Compassionate Savior, Universal Deliverer Celestial Worthy (recited three times). From the Supreme Azure Heaven Cavern-Heaven Compassionate Savior Numinous...

This is a set of important incantations from the Comprehensive Collection of Daoist Repentance Rituals, primarily used for altar purification ceremonies before rituals. Composed by Master Meng Gongzhen, each segment serves specific functions.

The opening "Hymn of Invocation" praises the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) in poetic verse. It describes how Yuanshi Tianzun activates the primordial spirit (Yuanshen) to manifest the Venerable Sovereign of Great Unity (Taiyi), spreading blessings across the nine heavenly realms. Holding a willow branch, he sprinkles sweet dew, as all beings bow in reverence to the true sages, receiving profound grace at the Azure Splendor Assembly amidst auspicious clouds. The hymn concludes with three invocations of "Great Sage of Compassion, Savior from Suffering, the Celestial Worthy" to express devout homage.

Following this are the Five Purification Incantations:

The Incantation for Purifying the Heart-Mind aids practitioners in calming the mind and dispelling distractions. The Great Supreme's celestial stars (referring to the Big Dipper) revolve ceaselessly, capable of warding off evil and protecting the body, preserving clarity of wisdom and ensuring the stability of the three ethereal souls (Hun) and seven corporeal souls (Po).

The Incantation for Purifying Speech cleanses the mouth and tongue. Cinnabar lips (Dan Zhu) exhale the old and inhale the new, while the tongue deity maintains proper intent, teeth guard against malign influences, the throat regulates breath, and the heart-mind preserves its innate truth—allowing the Daoist qi to endure within the body.

The Incantation for Purifying the Body invokes the protection of the Celestial Worthy of Numinous Treasure (Lingbao Tianzun). It stabilizes the five viscera and their corresponding souls, summoning the four directional guardian beasts—the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—to shield the entire body.

The Incantation for Pacifying the Earth Deities secures the ritual altar. It announces to Yuanshi Tianzun the consecration of the altar space, instructing local earth deities to return to their posts, safeguarding the scripture-recitation site, apprehending evil forces, and upholding the true Dao.

The Incantation for Purifying Heaven and Earth sanctifies the surroundings. It disperses foul energies, restoring clarity to heaven and earth, drawing upon the divine might of the eight directions, and ensuring the efficacy of Numinous Treasure talismanic commands throughout the nine heavens. This incantation can subdue demons, eliminate calamities, prolong life, compel demon kings to surrender, and dissolve ominous impurities.

The concluding Golden Light Incantation encapsulates the fundamental principles of heaven and earth. It declares that the Mysterious Origin (Xuanzong) of the cosmos—the Dao—is the root of all qi. Through sustained cultivation, one may attain spiritual powers (Shentong) and transcend the constraints of the three realms. This segment is often used independently in daily practice.

This passage from the Daoist Chanfa Daguan (Comprehensive Survey of Repentance Methods) contains several important sections.

It first describes the supreme nature of the Dao. The Dao is a unique and unsurpassed presence whose golden light surrounds practitioners. Though invisible and inaudible, it embraces heaven and earth and nourishes all beings. Regular recitation of these scriptures makes the body shine and brings protection from the deities of the Sanjie (the realms of desire, form, and formlessness). The Wufang Tiandi—the eastern Qingdi, southern Chidi, central Huangdi, western Baidi, and northern Heidi—come to welcome the practitioner, and all gods pay homage. At this level of cultivation, the practitioner can command thunder and terrify ghosts and demons.

Next is the Zhuxiang Shenzhou, the Incense Blessing Incantation, which uses burning incense to communicate with deities. While incense burns in the jade burner, the mind should focus on standing before the gods. True spirits then descend, celestial banners flutter, and the practitioner's prayers reach the Jiutian (the highest Daoist heavens).

The opening repentance verse explains the source of the Dao. Xuanyuan Zuqi (the universe's primordial energy) gives rise to all things and mysteriously establishes the foundations of heaven and earth. This power governs the worlds of the ten directions, revealing its true form intermittently. Sanjiu Yangfeng (a cultivation term referring to pure Yang Qi) emerges from the original blue-green Yuanqi, bringing virtue and precious nectar to relieve suffering. All gods await its commands, and demons dare not intrude. Those who observe the precepts and recite scripture can be guided to Yujing, a Daoist immortal realm.

The final section praises Dasheng Cibei Jiuku Da Tianzun, the Great Sacred and Compassionate Tianzun Who Relieves Suffering, and describes the invocation of deities. Although the Great Dao has no form or name, Jiuku Tianzun manifests from the Yuqing realm. With boundless power and wisdom, he reaches the worlds of the ten directions and responds to suffering with aid. When a ritual is held at an auspicious time, Daode Zhenxiang (true incense of Dao and virtue) is burned first. The participants then sincerely invite Nangong Zifu Xuanzu Zhenjun, the Sanqing Tianzun (Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, and Taiqing Daode Tianzun), Yuhuang Shangdi, and other major deities to descend.

This scripture enumerates the sacred titles of numerous important deities in Daoist belief and describes the scene of inviting these divine beings to descend during a ritual assembly. The deities mentioned here encompass multiple major systems within Daoism:

Foremost are the supreme deities, such as the Great Compassionate Thunder Ancestor Emperor (highest deity of the Thunder Ministry), the True Lord of the Nine Heavens' Rectifying Bureau, and the Three Officials Great Emperors of Three Primes and Three Grades (Heavenly, Earthly and Water Officials). Next come directional deities and nature spirits, including the Dark Heavenly Emperor of the Northern Pole (guardian deity of the north) and the Benevolent Sage Emperor of Eastern Peak Mount Tai.

The text then lists patriarchs from various Daoist schools, such as the Eastern Florescence Emperor who initiated the Qingyang lineage (founder of Quanzhen tradition) and patriarchs from both northern and southern lineages. The stellar deities system is particularly detailed, encompassing the complete pantheon of constellation gods including the Seven Primordials of the Northern Dipper, Six Directors of the Southern Dipper, Twenty-Eight Lunar Mansions, as well as temporal deities like the Sixty Jiazi and Twelve Palaces.

Finally, there are terrestrial guardian deities including City Gods (Chenghuang), Earth Gods (Tudi), and Kitchen Gods (Zaojun). The scripture instructs devotees to offer incense to all these deities, expressing sincere devotion.

When the ritual preparations are complete, Daoist priests respectfully invite the deities to descend. Special mention is made of inviting the "Compassionate Savior from Suffering" (typically referring to the Celestial Worthy of Universal Salvation), this deity with majestic violet-golden manifestations, hoping he will grace the auspicious assembly and relieve sentient beings' suffering. The entire ceremony embodies the Daoist characteristic of "universal veneration," simultaneously paying homage to all celestial and earthly deities while collectively seeking their blessings.

This passage is a ritual text from the Daoist Compendium of Repentance Methods (Chanfa Daguan), expressing devout supplication and praise to the Ten Directions' Saviors from Suffering (Jiuku Tianzun).

The ceremony begins with reverent prostrations, sequentially inviting the Saviors from Suffering from all ten directions (east, south, west, north, northeast, southeast, southwest, northwest, above, and below) to descend upon the ritual assembly. Each Savior bears distinct honorific titles—such as "Jade Treasure August Sovereign" (Yubao Huangshang) of the East and "Mystic Truth of Ten Thousand Blessings" (Xuanzhen Wanfu) of the South—all descending to the "Azure Radiance Assembly" (Qinghua Hui), a salvific gathering where these celestial beings expound teachings to liberate the deceased.

This is followed by standing hymns praising the "Sovereign Lord of Azure Mystery" (Qingxuan Dizhu, an epithet of Taiyi Jiuku Tianzun) and the "Compassionate One of Supreme Unity" (Taiyi Cizun, another name for this deity). The verses describe how this celestial being manifests golden radiance in the Jade Clarity Heaven (Yuqing Tian, one of Daoism's highest realms), opening wide the "Dharma Gate of Sweet Dew" (Ganlu Famen)—a metaphor for salvation—to deliver beings from the sea of suffering.

The congregation then thrice invokes the sacred name "Great Sage of Compassionate Salvation from Suffering" (Dasheng Cibei Jiuku Datzun), expressing utmost sincerity in taking refuge. A detailed depiction follows of Taiyi Jiuku Tianzun's majestic abode: within the "Eastern Paradise of Prolonged Joy" (Qinghua Changle Jie) stands the "Palace of Wondrous Dignity" (Dongji Miaoyan Gong), adorned with seven-jeweled trees and nine-colored lotus thrones, surrounded by countless perfected immortals and bathed in billions of auspicious lights. This deity is an emanation of the Jade Clarity's Celestial Treasure (Yuqing Tianbao Zun, another name for the Primordial Heavenly Worthy, Yuanshi Tianzun), who through countless kalpas maintains compassionate engagement with the world, responding to conditions to save beings.

The text culminates in contemplation of the paradox that although this celestial being dwells in ultimate bliss, they employ their own peace to relieve others' suffering; though fundamentally beyond afflictions, they constantly share in sentient beings' sorrows. It laments how, since the beginning of this cosmic cycle, beings have become mired in desires, losing their original purity—without relying on the Savior's compassionate deliverance, there would be no hope for absolution from karmic transgressions.

Taiyi Cizun, a Daoist deity of compassion and relief from suffering, lives in the Qinghua Changle world. Holding a green jade bowl, he sprinkles sweet dew, spreading a cooling rain of sacred teaching everywhere. This compassionate influence immediately removes accumulated karmic obstacles and opens everyone's wisdom, like clouds parting to reveal a clear sky. The faithful now respectfully establish a Zhaitan (an altar for a Daoist blessing ritual), arrange their clothing and appearance, and begin worship.

Everyone bows with devotion. First they make nine bows to Daci Dabei Qingxuan Jiuku Tianzun in the ninefold heavens. They then worship the six Zhenren (accomplished Daoist adepts) in sequence: Jiuku Zhenren, Jisheng Zhenren, Dusi Zhenren, Bazui Zhenren, Du'e Zhenren, Dahui Zhenren, and Miaoxing Zhenren, followed by all the Zhenren of the Huanglu assembly.

The hymn says that Qingxuan Shangdi and Taiyi Cizun manifest from the Yuqing realm (the highest Daoist heaven), opening wide the gates of compassion to guide beings out of the sea of suffering, the river of desire and affliction. Everyone recites the title Taisheng Cibei Jiuku Da Tianzun three times and reads a Baogao (a sacred Daoist text praising a deity).

The scripture explains that the eastern Jia Wood Qi symbolizes enduring life, while the supreme Great Dao governs the heavens. Yet as cosmic cycles turn, people commit many acts of killing, bringing frequent warfare and denying living beings peace. Only through the compassion of Taiyi Cizun, who dwells in Dongji Miaoyan Gong (a Daoist immortal realm) and protects beings alongside Mugong (Dongwanggong, leader of the male immortals), can disasters be resolved and wishes for protection fulfilled.

The faithful therefore burn incense and bow again, arrange their appearance, and repeat the earlier worship: nine bows to Qingxuan Jiuku Tianzun, followed by worship of the Zhenren and recitation of the same hymn.

This passage describes worship of Taiyi Jiuku Tianzun, the deity who delivers departed souls, during the Huanglu Zhai, a Daoist ritual for the dead.

First, everyone recites the sacred title Dasheng Cibei Jiuku Da Tianzun three times and reads a Baogao, a text praising the deity. The officiant humbly calls himself 'your servant' and explains that living beings sink into the sea of suffering through recurring cosmic cycles. Only the compassion of Taiyi Cizun, another name for Taiyi Jiuku Tianzun, can free them. This deity lives in Qibao Fangqian Lin (an immortal realm described in Daoism), continually radiating light through the nine heavens and protecting all beings with compassion.

Nine acts of worship follow, honoring nine Zhenren (accomplished immortals) with different powers of deliverance, including Jiuku Zhenren, Jisheng Zhenren, Dusi Zhenren, Bazui Zhenren, Du'e Zhenren, Dahui Zhenren, and Miaoxing Zhenren. They belong to the sacred host of the Huanglu assembly, the gathering of deities at the deliverance ritual.

The hymn praises Qingxuan Dizhu, another title of Taiyi Jiuku Tianzun, for descending in manifested form from the Yuqing realm, the highest heaven. He opens the Ganlu Famen (the 'sweet-dew gateway,' a metaphor for teachings of deliverance) and guides beings out of the sea of desire and suffering. His sacred title is again recited three times, followed by the Baogao.

The latter section describes Taiyi Cizun seated on a precious nine-colored lotus throne, emitting a subtle fragrance of liberation that symbolizes his merit in delivering beings. The lotus's nine colors unfold into a majestic canopy covering everything. With complete sincerity, the worshippers arrange their appearance for the fourth time and make nine bows to Qingxuan Jiuku Tianzun in the ninefold heavenly palaces. Repeated bows and recitations express their devoted appeal for the deity's power of deliverance.

This passage describes praise of Jiuku Tianzun during the Huanglu Zhai, a large Daoist ritual assembly for delivering departed souls. It repeatedly honors compassionate Zhenren (accomplished Daoist adepts), whose particular merits include supporting the living, delivering the dead, removing sins, and resolving adversity.

The scripture first lists seven deeply compassionate Zhenren, then praises Qingxuan Dizhu, namely Taiyi Jiuku Tianzun, the Daoist deity of deliverance, and Taiyi Cizun, another title of the same deity. It describes him descending in manifested form from the Yuqing realm, the highest Daoist heaven, opening wide the gates of compassion and guiding beings out of the sea of suffering.

The participants call themselves 'your servants.' They say they have heard that harmful karma arising from greed, anger, and similar faults brings repeated disasters, widespread epidemics, illness, and weakness. Only the compassionate protection of Taiyi Jiuku Tianzun can release people from suffering. They therefore respectfully prepare clear spring water as an offering, arrange their clothing and appearance, and begin worship.

They first bow nine times to Jiuguan Tianque Daci Xin Qingxuan Jiuku Tianzun, then recite the names of the seven compassionate Zhenren in order. Finally, they repeat the earlier hymn, recite Dasheng Cibei Jiuku Da Tianzun three times, and read a Baogao, a Daoist form of praise, once.

The text stresses that anger and conflict among living beings bring continual disasters, which require the Tianzun's compassionate power to resolve. Through repeated recitation of sacred titles and devoted worship, the ritual asks for the removal of adversity and the universal deliverance of beings.

The Most Compassionate Lord of Great Unity (Taoist revered deity) manifests amidst countless auspicious radiances, nurturing all beings through the Dao of Wuwei (non-action). Even calamitous stars obey his command to transform, turning malevolence into blessings. All living beings receive divine protection as misfortunes are converted into good fortune. Together with the assembly of practitioners, we reverently offer vegetarian offerings, solemnly adjust our ceremonial attire, and perform sixfold prostrations.

Devout prostrations:

To the Great Compassionate Savior from Suffering Celestial Worthy of Azure Mystery in the Ninth Heaven (nine prostrations)

The Great Compassionate Savior from Suffering Perfected Being

The Great Compassionate Benefactor of Living Beings Perfected Being

The Great Compassionate Deliverer of the Dead Perfected Being

The Great Compassionate Absolver of Sins Perfected Being

The Great Compassionate Reliever of Calamities Perfected Being

The Great Compassionate Bestower of Grace Perfected Being

The Great Compassionate Wonder-Working Perfected Being

All Great Perfected Beings of the Yellow Register Ritual Assembly

Hymn of Praise:

Sovereign Lord of Azure Mystery, Most Compassionate Lord of Great Unity,

Who manifests golden form in response from the Jade Pure Heaven,

Wide opens the Gate of Sweet Dew to receive and guide all beings,

Helping them swiftly cross the river of worldly desires.

Great Sage of Compassionate Salvation from Suffering Celestial Worthy (recite three times)

Recite the Precious Declaration once

We have heard: The fundamental origin of all beings in heaven and earth lies with the Celestial Worthy of Primordial Beginning. Though forms and Qi (vital energy) differ, all possess spiritual nature. Only due to kalpic cycles and rebirths do mortals drown in delusion, becoming eternally entangled in grievances and favors, unable to escape samsara. Were it not for the salvation of the Compassionate Lord, how could they break free from karmic bonds?

Reverently we praise the Most Compassionate Lord of Great Unity,

This Jade Pure Numinous Treasure Celestial Worthy,

Who wields authority over the Purple Mansion of Pure Yang,

Transforming and nurturing the myriad creations.

Those who hear his name immediately ascend to heaven,

Those who behold his light instantly escape the ghostly paths.

Together with the assembly of practitioners, we reverently arrange offerings,

Solemnly adjust our ceremonial attire, and perform sevenfold prostrations.

Devout prostrations:

To the Great Compassionate Savior from Suffering Celestial Worthy of Azure Mystery in the Ninefold Spirit Heaven (nine prostrations)

(Repeat aforementioned Perfected Beings' titles and Hymn of Praise)

This passage from the Daoist Chanfa Daguan (Comprehensive Survey of Repentance Methods) describes a worship ritual. It chiefly praises the compassionate merit of Jiuku Tianzun, the deity who delivers departed souls and helps living beings, and the Zhenren who serve under him.

First, Dasheng Cibei Jiuku Da Tianzun is recited three times, followed by a Baogao, a verse text praising an immortal's merit. The text says: We have heard that the Tianzun's teaching reaches both the Yin and Yang worlds and is profoundly mysterious. Beings caught in recurring cosmic cycles struggle to escape the three evil paths of hell, hungry ghosts, and animals. They sink into the vast sea of karma, the suffering created by harmful actions, unwilling to turn back. Without the light of the Tianzun's compassion, how could we cleanse these impure mortal bodies?

Next, the text praises Taiyi Cizun, a title of Jiuku Tianzun, for embodying the mysterious transformations of Xiantian Zuqi (the universe's primordial energy) and maintaining compassion through countless ages. As soon as he intends to save lost beings, Zhenqi flows into the sea of suffering. Wherever his gaze falls, auspicious light illuminates the underworld. The faithful respectfully raise ritual banners, arrange their appearance, and perform eight acts of worship.

Those honored include Qingxuan Jiuku Tianzun, also known as Taiyi Jiuku Tianzun, who delivers departed souls from his place in the Jiuxiao Tianque (the highest heavenly palaces); seven Zhenren with different functions of aid, including Jiuku Zhenren, Jisheng Zhenren, and Dusi Zhenren; and the Zhenren of the Huanglu assembly, a Daoist deliverance gathering.

The hymn praises Qingxuan Jiuku Tianzun as a manifestation of the Yuqing realm, one of the Sanqing realms, who opens the Ganlu Famen, the gateway of sweet dew, to guide beings out of the river of desire. His title is recited three times again, followed by the Baogao.

The latter section repeats similar themes, stressing reliance on the compassionate father, Jiuku Tianzun, for deliverance through endless calamities. Taiyi Cizun bears the title Wuliang Duren, 'Deliverer of Countless Beings.' He opens the Ganlu Famen and supports Xingming Shuangxiu, the joint cultivation of inner nature and life, awakening ordinary people while establishing a path of cultivation for heavenly immortals. The faithful light the Xindeng, the lamp of the heart symbolizing wisdom illuminating darkness, and perform nine acts of worship to Qingxuan Jiuku Tianzun and his Zhenren in the Jiuyang Tianque, heavenly palaces filled with pure Yang Qi.

This scripture outlines the ritual protocol for beseeching the Savior from Suffering Celestial Worthy (Jiuku Tianzun) during the Daoist Yellow Register Purification Ceremony (Huanglu Zhaijiao), a major salvation ritual. It first enumerates four perfected beings (Zhenren, immortal adepts) renowned for their great compassion: the Perfected Who Extricates from Sin, the Perfected Who Delivers from Calamity, the Perfected of Great Benevolence, and the Perfected of Wondrous Practice—all key celestial participants in the Yellow Register ritual.

With the reverent attitude of "guiming" (devoted submission), the text then makes successive supplications to the compassionate Savior from Suffering Celestial Worthy, seeking deliverance from various human afflictions. These include: the Three Disasters and Eight Calamities (natural disasters like floods, fires, storms, and eight types of human adversity); the Five Phases' Six Harms (misfortunes arising from Wood-Fire-Earth-Metal-Water interactions); Heaven's Nets and Earth's Snares (cosmic constraints); the Four Births and Six Paths (sentient beings born from womb, egg, moisture, or transformation, and the six realms of reincarnation); the sufferings of birth, aging, illness, and death; the Twenty-Four and Thirty-Six Hells (Daoist multilayered purgatories); the Avici Uninterrupted Hell (deepest infernal realm); the Prison-Mountain Hells; the Frozen-Court Hell; as well as mental afflictions like karmic grievances, Four Great Attachments (to material existence), and stubborn misconceptions of emptiness.

The liturgy concludes with merit transference (huixiang), humbly acknowledging the practitioner's limited capacity while earnestly praying: May celestial banners flutter on the Immortal Bridge leading to paradise, with sweet dew showering the mortal realm; may peace prevail in our era with people's wellbeing; may all beings harmonize without disaster or illness; may the nation prosper with virtue flourishing; may the Five Blessings (longevity, wealth, health, virtue, and peaceful death) arrive together; may ancestors ascend transcendently and families remain secure; may hells transform into radiant paradises and cultivation attain the state of Wuwei (non-action). The ritual culminates with triple invocations of "Supreme Oneness Savior from Suffering Celestial Worthy" (Taiyi Jiuku Tianzun) in gratitude, visually escorting the deity's return to the celestial realm.

The kindness and merit of Shifang Jiuku Tianzun, whose title is recited three times, are truly beyond imagination.

This hymn praises the compassionate Tianzun's indescribable merit and the auspicious light that illuminates the vast universe. Throughout it, sweet dew, symbolizing the Tianzun's grace, nourishes all things evenly. People escape the sea of suffering, and ghosts can attain the Dao and become immortals. Taiyi's golden lotus blooms, and purple clouds of good fortune fill the heavens. The title Dasheng Cibei Jiuku Da Tianzun is then recited another three times.

Next are the Sanguiyi, the Three Refuges in Dao, scripture, and master. First, refuge is taken in the Dao, with the wish that all beings may serve the Tianzun forever and escape the suffering of rebirth. Second, refuge is taken in scripture, with the wish that beings may hear the true teaching in every lifetime. Third, refuge is taken in the master, with the wish that beings may learn the highest Daoist teachings and avoid mistaken views.

This concludes the complete Taishang Qingxuan Cibei Taiyi Jiuku Tianzun Baochan, revised by Huijue, a disciple of Guanghua.

The Yuanshi Tianzun Shuo Shangyuan Jiuqi Tianguan Cifu Baochan was respectfully expounded by Liu Shouyuan, Kaixuan Chanmi Hongjiao Zhenjun.

Its opening hymn describes looking up at the supreme Yuntai heavenly realm and its solemn sacred scene. The Sanqing (Yuqing, Shangqing, and Taiqing) give rise to three sages, while the Three Sovereigns (Tianhuang, Dihuang, and Renhuang) originally establish the Sanyuan, the Three Officials of Heaven, Earth, and Water. These officials oversee heaven, earth, and the water realms, governing both Yin and Yang worlds and their immortals. Accomplished Zhenren require their endorsement, and the spirit registers depend on their deliverance. These wondrous merits are beyond imagination, while the clear breeze of Jiuqi (nine kinds of primordial Qi) circulates forever. We now entrust ourselves to the great Tianzun and open the ritual with fresh flowers and pure water, wishing that his grace may reach the whole universe and that all beings may enjoy lasting blessings and longevity. Taishang Sanyuan Linggan Da Tianzun is then recited three times.

Next come the three purification incantations.

The Jingxin Shenzhou, for purifying the mind, says that Taishang Taixing (the seven stars of the Northern Dipper) move ceaselessly, expelling evil spirits and protecting life. They clarify wisdom, calm the mind, secure the three Hun, and keep the seven Po from dispersing.

The Jingkou Shenzhou, for purifying the mouth, describes Danzhu (the lips) releasing the old and taking in the new. The tongue deity regulates breath, the teeth remain firm and ward off evil, the throat regulates breathing, and the heart spirit stays pure. These practices keep Zhenqi within the body.

The Jingshen Shenzhou, for purifying the body, asks Lingbao Tianzun to protect the body, settle the Hun and Po, and harmonize the Qi of the five organs: heart, liver, spleen, lungs, and kidneys. The guardians of the four directions, including Qinglong (the eastern guardian) and Baihu (the western guardian), protect the practitioner together.

This passage records several commonly used Daoist Shenzhou (incantations with sacred power), mainly for purifying the altar and summoning protective deities before a ritual. Here is an explanation of each section.

First comes the Antudi Shenzhou, the Incantation for Settling the Local Earth Deities. While reciting it, the ritual master visualizes guardians such as Zhuque (the southern divine bird) and Xuanwu (the northern divine tortoise) standing on either side. The incantation respectfully asks Yuanshi Tianzun, Daoism's supreme deity, to bring stability to the place. It notifies mountain and earth deities in every direction that they must return to their proper positions, guard the altar, and cause no disturbance. It also commands divine guardian kings to expel evil spirits and protect those reciting scripture so they can focus on cultivating the Dao.

Next is the Jingtiandi Shenzhou, the Incantation for Purifying Heaven and Earth. It purifies the ritual space, declaring that heaven and earth are originally clear and still, and that impure Qi should disperse. The master recites talismanic spells of Lingbao Tianzun, one of the Sanqing, notifying the gods of the nine heavens and drawing on Qianluodanna (a mysterious power) to slay demons and remove evil. Reciting the Yuzhi Zhenwen (sacred writing) transmitted by Yuanshi Tianzun can dispel illness, extend life, intimidate demon kings, and disperse harmful, impure Qi.

The Jinguang Shenzhou is used in cultivating the Golden Light Method. It says that the mysterious foundation of heaven and earth is Qi (life energy), and that sustained cultivation can reveal supernatural powers. When golden light (the energetic light produced by cultivation) appears within the practitioner, it illuminates the Sanjie (heaven, the human world, and the underworld) and brings protection from the Wufang Tiandi, including the eastern Qingdi. Even thunder can be commanded, frightening ghosts and monsters. Its final words, 'Let golden light appear swiftly and shelter the Zhenren,' ask for protective golden light during cultivation.

Finally, the Zhuxiang Shenzhou is recited when offering incense. Its meaning is that incense conveys sincerity: the smoke rises directly to the heavenly court, asking the Tianzun for compassion. The passage beginning with Fuyi ('I humbly submit') follows the formal style of a petition. It mentions the sacred chronology of the ancient Tianhuang Shi (the legendary first of the Three Sovereigns), indicating the ritual's long lineage. Through fragrant incense and clear water, the master establishes contact with the heavenly realms.

This scripture describes the Daoist cosmological framework of the "Three Primordials" (Sanyuan) and its pantheon. During the Upper Primordial era, nine types of primordial Qi (Jiuqi) gave birth to the Earthly Sovereign (Dihuangshi), an ancient deity, initiating the differentiation of the Upper Clarity Realm (Shangqingjing, one of the Three Pure Realms). This epoch was called the Era of Great Harmony (Taihe Ji), marked by the beginning of the sixty-year Jiazi cycle.

In the Middle Primordial era, seven types of Qi (Qiqi) transformed to produce the Human Sovereign (Renhuangshi), progenitor of humanity, as the Great Clarity Realm (Taiqingjing) began its differentiation. This period was known as the Era of Great Radiance (Taiguang Ji), also measured in Jiazi cycles. The Lower Primordial era saw the harmonious blending of five Qi (Wuqi) nurturing all beings—hence the name "Three Primordials," representing the creative beginnings of three sacred sages.

The text then extols the divine merits: their profound Virtue (De) penetrates the heavenly Dao through countless benevolent deeds, their majestic power vast and blessings all-pervasive. The deities manifest miraculous powers, enabling the continuous regeneration of all things. Sharing the honorable title of Celestial Emperor, they originate from the same primordial Qi and hold supreme rank. All living beings receive their teachings, with salvation extended to past and future generations—a grace beyond full description in words.

Now at this auspicious moment of blessing, devotees gaze reverently toward the celestial palace (Tongting) and bow in welcome of the sacred descent. From the Purple Tenuity Palace (Ziweigong, celestial abode), heavenly music seems to resonate; in the Palace of Ten Thousand Blessings, immortal banners appear to guide. On such a rare and propitious day, devout celebration is called for. Thus, the Daoist assembly respectfully burns precious incense to sincerely invoke the honored deities:

First invoked are the Three Supreme Divinities (Sanbao Shangdi) of the Three Pure Realms, including the Jade Emperor (Yuhuang Shangdi) of the Golden Tower of the Vast Heaven—Daoism's highest deity—and the Earthly Empress (Houtu Dadi) who emulates heaven's laws. Next come the celestial emperors governing the cosmos: the Mother of the Dipper (Yuanming Doumu), the Thunder Sovereign Celestial Emperor (Wanlei Zongzhu Tianhuang Dadi), and the Purple Tenuity Emperor (Ziwei Dadi), ruler of the stars and northern pole.

Also invoked are the Southern Pole Longevity Emperor (Nanji Changsheng Dadi), Eastern Pole Azure Mystery God (Dongji Qingxuan Shangdi, Savior from Suffering), Northern Pole Mysterious Heaven God (Xuantian Shangdi, Zhenwu), and Western Pole Manifest Transformation Emperor (Xiji Zhaohua Dadi). The Thunder Ancestor (Leizu Dadi), Nine Heavens Investigative Envoy (Jiutian Caifangshi), Sun and Moon Star Lords, Northern and Southern Dipper Deities, Sixty Jiaxi Celestial Generals, and Twenty-Eight Lunar Mansions are among the celestial host summoned.

Finally, fire deities are invoked: the Fusang Crimson Mound Emperor (sun god), Three Qi Fire Official Cavernous Yang Emperor (Dongyang Dadi), Plague Sovereign Min Heaven Emperor (Zhuwen Min Tian Dadi), and the Benevolent Sage Emperor of Eastern Peak (Dongyue Tianqi Rensheng Dadi, Mount Tai deity). Special mention goes to Daoist patriarchs: the Eastern Florescence Emperor (Donghua Dijun, Quanzhen founder), True Yang Emperor (Zhenyang Dijun, Zhongli Quan), Blessed Protector Emperor (Fuyou Dijun, Lü Dongbin), and the Four Ancestral Emperors.

This scripture reveals Daoism's vast divine hierarchy, invoking deities to bestow blessings and avert disasters during rituals. Key concepts include the "Three Primordials" (cosmological phases), "Three Pure Ones" (supreme deities), and "Qi" (primordial energy)—cornerstones of Daoist cosmology.

This scripture passage describes the ritual protocols and hymns for venerating various deities in Daoist repentance ceremonies. It first enumerates the patriarchs of the Southern and Northern Schools (Five Patriarchs of the Southern School and Seven Patriarchs of the Northern School), along with two assistant deities serving the Jade Emperor (the Jade Pivot Right Minister Zhenjun of Vast Teaching and the Jade Palace Junior Minister Zhenjun of Universal Salvation).

The text then divides into two sections: "Middle Invocation" and "Lower Invocation." The Middle Invocation primarily venerates the Three Great Emperor-Officials (Sanguan Dadi) who govern heaven, earth, and water—the Heaven Official of the Upper Prime who bestows blessings, the Earth Official of the Middle Prime who absolves sins, and the Water Official of the Lower Prime who dispels calamities—along with their subordinate immortal officials responsible for examining merits and faults. The Lower Invocation section makes offerings to the annual Tai Sui (Year Spirit) in charge of the current year, as well as local protective deities such as the City God (Chenghuang), Kitchen God (Zaojun), and Earth God (Tudi).

The hymn section depicts the majestic scene of the Purple Tenuity Palace (Ziwei Gong), an important celestial palace in Daoism: incense smoke curls from precious censers as devotees bow in reverence. Special praise is given to the Purple Tenuity Emperor (the Heaven Official of the Upper Prime), who oversees the records of good and evil deeds across the Three Realms, capable of dispelling disasters and delivering souls from the underworld—embodying the sacred virtue of "great compassion and vast vows."

Finally, the passage describes the scene of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, expounding scriptures on Jade Capital Mountain (Yujing Shan), a Daoist paradise: celestial beings listen with reverence as the Celestial Worthy radiates light, revealing visions of blissful liberation in the heavenly realms. This text exemplifies the Daoist practice of repentance rituals to beseech divine blessings and avert misfortune.

This scripture describes Shangyuan Tianguan, one of the Daoist Sanguan Dadi and the official who bestows blessings, inspecting the blessings enjoyed in the human world. The Tianzun sees people in the Hall of Blessings enjoying wealth and honor: some live to a hundred, some have great fortunes, some hold the highest official rank, some have loving marriages, some have distinguished descendants, some die peacefully at the end of a full life, and others enjoy widespread fame. All have received the finest blessings. They lack neither food nor clothing; their crops and silkworms thrive, their livestock flourish, and their wishes come true.

The Tianzun laments that although beings receive blessings, they do not know their source or how to repay them. Dajue Zhenren, an accomplished adept, steps forward to ask for guidance. The Tianzun explains that although heavenly deities bestow worldly blessings, Shangyuan Tianguan has the final authority. Blessings increase or decrease according to a person's good and bad actions, and their extent depends on that person's underlying spiritual foundation. Yet recipients fail to show gratitude. Even if this brings no disaster, their blessings will gradually diminish.

The Tianzun specifically instructs believers to establish a Daochang, a ritual space, on the fifteenth day of the first lunar month, the Shangyuan Festival when Tianguan bestows blessings. They should worship sincerely and express gratitude through practices such as Liushi Xingdao, six daily sessions of ritual practice. In this way, blessings become seeds for further blessings, bringing additional gifts from Tianguan.

Dajue Zhenren respectfully accepts the instruction and promises to spread it throughout the world. The scripture ends with nine sacred titles of Shangyuan Cifu Tianzun, including Xuandu Yuanyang Shangyuan Cifu Tianzun and Ziwei Digong Shangyuan Cifu Tianzun, which believers should honor with complete sincerity. The passage emphasizes recognizing blessings and expressing gratitude through specific rituals that repay heavenly grace.

This scripture primarily expounds on the Celestial Official of the Upper Prime (one of the Three Officials in Daoism, responsible for bestowing blessings) and his divine hierarchy, along with the proper devotional practices for adherents. The text first enumerates the various honorific titles of the Upper Prime Celestial Official, each representing specific divine functions: "Resolving Karmic Obstacles" refers to absolving sins from past lives, "Delivering the Suffering Departed" signifies liberating wandering souls, "All Beings Find Refuge" denotes protecting sentient beings, while "Conferring Auspicious Talismans" indicates granting blessed fu (talismans).

It further describes the Divine Response Consort (the Celestial Official's spouse) in the inner palace, along with other family members, the Nüqing Zhenren (a female immortal overseeing underworld records), and various specialized Cao Officials (heavenly administrators). These officials respectively document merits from purification rituals, record virtuous and evil deeds, manage promotions or punishments, and allocate blessings. The text also mentions the Lingguan (guardian deities) within the Upper Prime Palace and other divine hierarchies.

Yuanshi Tianzun (the supreme Daoist deity) instructs the Great Awakening Perfected Being that the distribution of blessings across the Three Realms requires meticulous organization. Beyond the Upper Prime Celestial Official, there are 120 Tianzun responsible for inspecting celestial realms, recording merits and faults, and allocating blessings accordingly. Devotees must not only take refuge in the Upper Prime Celestial Official but also venerate these 120 Tianzun, along with the Soaring Sky Patrol Kings, celestial soldiers, and generals, expressing gratitude through reciting their sacred names.

Finally, the scripture lists eighteen Tianzun titles, each embodying sacred qualities: "Majestic Purity of Dharma Power" signifies immaculate spiritual potency, "Adaptive Response with Awesome Virtue" denotes authoritative flexibility, while "Ocean of Great Wisdom" represents boundless insight. Followers must worship these Tianzun with utmost sincerity to receive protection and blessings.

This passage reveals Daoism's vast pantheon and sophisticated merit-based reward system, emphasizing that devotees must accumulate virtue and blessings through devout worship.

This scripture lists many Tianzun, a title for Daoism's highest deities. Each title expresses particular divine qualities and ways of helping the world. Some govern wisdom and awakening, such as Chengsheng Huafan Tianzun and Zengyi Shengzhi Tianzun. Others specialize in delivering beings, such as Chuici Puji Tianzun and Jinzhen Duming Tianzun. Still others symbolize the origin of the universe, such as Wuji Xuanmiao Tianzun and Xuanling Miaoben Tianzun.

The recurring words Xuan (profound mystery), Miao (wonder), and Ming (clarity or brightness) express Daoism's exploration of the universe's mysterious nature. Ci (compassion), Ji (aid), and Du (deliverance) express its commitment to helping the world. The later titles, from Taihuang Huangzeng Tianzun to Wuji Tanshi Tianzun, correspond to the guardian Tianzun of the thirty-six Daoist heavens. Names such as Chiming Heyang Tian and Xuanming Gonghua Tian come from early Daoist cosmology and establish its distinctive sacred ordering of space.

These titles are more than a simple list. Names expressing complementary opposites, such as concentration and wisdom supporting each other or the transformation between sagehood and ordinary life, resonate with the central Daoist principle of harmony between Yin and Yang. Reciting the titles both invokes sacred powers and helps believers understand different stages of cultivation.

This scripture lists the many Tianzun and deities honored at the Daoist Shangyuan Festival (the fifteenth day of the first lunar month) and describes the merit of the Dengyi, or lamp-lighting ritual.

It first names thirty-six Tianzun, including Haoting Xiaodu Tianzun, who symbolizes radiant illumination, and Yuantong Yuandong Tianzun, who symbolizes penetrating wisdom. It then lists the Tianjun of departments such as thunder, fire, and pestilence, followed by five deities who bestow blessings, longevity, wealth, noble status, and joy.

The scripture says that Dajue Zhenren, a highly awakened adept, was instructed to transmit these titles to the human world. Devout men and women who hear the names of these 120 Shangyuan Tianzun and respond sincerely will receive real blessings. The faithful prepare nine times nine lamps, eighty-one in all, because nine is considered the highest Yang number in Daoism. They offer them in gratitude for the Tianzun's kindness, asking for lasting blessings and light and for peaceful, happy lives.

The final declaration of refuge expresses devotion to Wushang Xuhuang Zhengzhen Sanbao, the supreme Daoist objects of faith: Dao, scripture, and master. It explains that learning to cultivate virtue can extend life, and that accumulated goodness brings blessings beyond oneself. Worshippers should pray with undivided sincerity and avoid improper desires.

This passage reflects an important Shangyuan ritual: honoring the Tianzun and lighting lamps to seek blessings. Through recitation and lamp offerings, believers ask to avert disasters, escape hardship, and receive good fortune. The 'nine times nine lamps' are an important Daoist ritual form, symbolizing light overcoming darkness, while nine represents the utmost Yang number.

The celestial sages and divine beings observe the mortal realm at all times, and their benevolent grace truly descends upon us. Do not consider heaven's blessings difficult to obtain, nor believe human affairs lack divine witness. We must plant seeds of virtuous De (Virtue/Power) in our hearts and courageously accumulate merit through good deeds. Though worldly blessings are bestowed by heaven, their measure ultimately depends on our own actions.

When auspicious stars shine upon every household and propitious clouds envelop our doorways, this marks the perfect time to hold a ritual ceremony (Daoist liturgy). Upon the successful completion of such ceremonies, we must always give thanks for the grace of the Great Emperor of Purple Tenuity (a revered Daoist deity), eternally bathing in this boundless blessing. We pray that heaven's favor may descend frequently, bringing joy and peace to all beings; may the benevolent De of the Celestial Emperor spread widely, granting health and longevity; may the nation's foundation remain steadfast with enduring prosperity; may the cosmos be purified in tranquility, with all things flourishing in abundance.

With utmost reverence, we gaze upon the divine wisdom, grateful for this immeasurable grace, and thus proclaim again:

"Celestial Worthy Bestowing Blessings of the Upper Prime" (repeated three times)

"Celestial Worthy Universally Bestowing Blessings of the Upper Prime" (repeated three times)

Truly, this grace manifests inconceivable merit!

The merit of the Celestial Worthy's scriptural teachings knows no bounds, his majestic virtue transforming those destined for enlightenment. His radiant wisdom illuminates the trichiliocosm (Buddhist concept of the universe), bathing the Nine Provinces in divine grace. Before the altar of great awakening, these rituals are conducted in union with the Dao Ancestor (referring to Laozi, the founder of Daoism) within the jade pools of immortality. The bestowed Fulu (talismans and registers) resonate with authentic transmission.

"Great Celestial Worthy of the Upper Prime's Nine Qi Bestowing Blessings" (repeated three times)

This constitutes the complete text of the Precious Repentance for Celestial Official's Blessings from the Upper Prime's Nine Qi, transmitted by the Celestial Worthy of Primordial Beginning (one of the Three Pure Ones).

Following this comes the Precious Repentance for Earth Official's Pardon from the Middle Prime's Seven Qi, transmitted by the Celestial Worthy of Numinous Treasure (another of the Three Pure Ones), reverently expounded by the True Lord of Mysterious Revelation and Grand Teaching, Liu Shouyuan.

First comes the hymn of praise:

Behold the cloud-enshrouded immortal platform beyond reach,

Where sacred manifestations reveal incomparable majesty.

The Three Pure Ones transform Three Qi to manifest Three Saints,

While the Three Sovereigns first established the Three Primes' seasons.

They govern heaven, earth, and water palaces respectively,

Commanding both yin-yang realms and overseeing immortal officials.

Perfected beings require their recommendation for attainment,

And the registers of spirits rely on them for advancement.

This divine merit transcends imagination,

As the Nine Qi's pure winds flow beyond temporal measure.

Now we take refuge and bow before the Great Celestial Worthy,

Offering incense, flowers, and pure water to commence the ritual.

May grace descend universally throughout the great chiliocosm,

Granting eternal longevity and blessings to all beings.

"Great Celestial Worthy of Numinous Response from the Three Primes" (repeated three times)

Purification Heart-Mind Incantation:

"Stars of the Supreme Platform, responding without cease,

Expelling malignity and binding demons,

Protecting life and guarding the body,

Wisdom luminous and pure."

(The general meaning of this mantra: The supreme stellar ministers never cease responding to changes, driving out evil influences and subduing demons, protecting life and safeguarding body-mind, making wisdom bright and purified.)

This scripture contains several commonly used Daoist divine incantations (shenzhou), primarily employed in cultivation practices and rituals to purify body and mind while summoning protective deities. Each incantation serves specific functions:

The Mind-Calming Incantation states: To pacify the inner heart, the three hun (Daoist belief holds humans possess three hun and seven po souls) must remain eternally stable, and the seven po must never scatter. This is the foundational requirement for stabilizing body and mind during cultivation.

The Mouth-Purifying Divine Incantation cleanses the oral cavity: Cinnabar red (dan zhu) symbolizes the mouth's deity, capable of expelling impurities; the tongue deity regulates speech; the teeth deities ward off evil qi; the throat deity guards like a warrior. Through breath regulation and nurturing qi, practitioners may connect with the true Dao. It concludes by emphasizing focused visualization of deities and cultivating saliva (jingye) to maintain Dao qi within the body.

The Body-Purifying Divine Incantation purifies the physical form: It invokes Lingbao Tianzun (one of the Three Pure Ones) to protect the body, stabilize the soul, and purify the five viscera (heart, liver, spleen, lungs, kidneys). The four directional sacred beasts—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—all come to safeguard the practitioner's true nature.

The Earth-Settling Incantation prepares ritual spaces: It requests Yuanshi Tianzun (the supreme deity) to preside, informing all local deities, mountain and water spirits, and earth gods not to disturb. All spirits are commanded to return to their stations and guard the ritual altar. Taishang Laojun orders divine generals to capture evil entities, while Dharma-protecting kings shield scripture reciters, ultimately returning all to the great Dao's truth.

The Heaven-Earth Purification Incantation cleanses environments: It disperses foul qi between heaven and earth, restoring clarity. Reciting Lingbao Tianzun's talismanic verses reaches the Nine Heavens, wielding power to slay demons, eliminate evils, and deliver souls. This Yuanshi Tianzun-transmitted incantation can cure illness, prolong life, and resonate with the Five Sacred Mountains and Eight Seas' deities. Demon kings submit, saints provide protection, ultimately dissolving malign influences to perfect Dao-De (Virtue).

The Golden Light Incantation is the most powerful protective chant: The fundamental Dao qi (energy) of all creation manifests supernatural abilities through prolonged cultivation. This incantation envelops the body in golden light (a protective energy field)—formless yet containing heaven and earth. After sufficient recitations, practitioners emit radiant light, gain protection from Three Realms' deities, and may even command thunder forces to subdue ghosts. It concludes by describing the ascent of five qi (from the viscera) as golden light swiftly manifests to shelter the cultivator.

These incantations are often combined with hand seals (shoujue) and visualization (cunxiang) in Daoist rituals. Practitioners employ them to purify body-mind environments and invoke divine protection.

This scripture describes the scene and invocations of deity summoning during a Daoist zhaijiao (ritual ceremony) involving incense offerings. Practitioners communicate with deities through burning incense, maintaining focused intention before the divine presence as the incense burns in the jade censer. Such sincere resonance invites the descent of immortals, with celestial banners fluttering before the altar, enabling prayers to ascend directly to the Nine Heavens.

During the ritual, wondrous fragrance rises from the golden censer to the celestial spheres, while clear water in jade cups symbolically connects with the heavenly realms. The text traces the origins of Daoism's "Three Primes" (sanyuan) cosmology: the Celestial Sovereign established the Upper Prime festival, the Earthly Sovereign instituted the Middle Prime festival, and the Human Sovereign founded the Lower Prime festival—each corresponding respectively to the cosmic energies of Nine Qi, Seven Qi, and Five Qi. These three sages possess immeasurable virtue and miraculous powers to universally deliver all beings.

At the crucial moment of the absolution ritual, practitioners worship devoutly, hoping to summon the divine assembly. Within the Azure Numinous Palace, one seems to hear celestial music, while the Hall of Absolution appears adorned with immortal banners. The scripture enumerates the primary deities of the pantheon: the Three Pure Ones (Sanqing—Jade Pure, Upper Pure, and Great Pure as the highest triad), the Jade Emperor, the Earthly Empress, along with various departmental deities including the Thunder Ministry, Dipper Ministry, and stellar divinities such as the Southern and Northern Dipper Lords, the Sixty Jiazi Deities, and the Twenty-Eight Lunar Mansions. Through this incense ritual, practitioners establish communion with celestial beings to seek absolution and blessings.

This scripture enumerates the honorific titles of major deities in Daoist belief and describes the objects of veneration and prayer contents during repentance rituals.

First are the titles of various Great Emperors (Dadi) and Imperial Lords (Dijun), including the Fusang Danling Great Emperor who governs the Fire Palace (abode of fire deities), the Tianfu Mintian Great Emperor in charge of epidemics, the Dongyue Great Emperor (sacred mountain deity of Mount Tai), and the Xietian Great Emperor who subdues demons and protects the Dharma. Next come patriarchs of different Daoist schools, such as the Quanzhen patriarch Donghua Dijun, Lü Dongbin (the Sovereign Fu You), and various Perfected Masters (Zhenren) from the Northern and Southern lineages.

The text then lists the "Three Origin Three Officials Great Emperors" system: the Shangyuan Heavenly Official (Tianguan) who bestows blessings (Yaoling Yuanyang Dadi), the Zhongyuan Earthly Official (Diguan) who grants amnesty for sins (Dongling Qingxu Dadi), and the Xiayuan Water Official (Shuiguan) who relieves calamities (Jinling Dongyin Dadi), along with deities like the Three Origins Examining Perfected Lady Qing (Nüqing Zhenren) responsible for assessing human virtue and vice. Also mentioned are annual deities like the Grand Duke of Jupiter (Taisui Xingjun), City God (Chenghuangye), Kitchen God (Zaowangye), and Earth God (Tudishen) who are closely tied to daily life.

During the ritual, devotees offer incense to these deities and reverently pay homage to the "Supreme Ultimate Great Dao" (highest Daoist belief), the Thirty-Six Divisions of Daoist scriptures, and the masters of the Mystic Gate (Xuanmen). The eulogy depicts the scene of deities descending to bestow amnesty—like spring breeze and sweet dew instantly permeating the underworld, wiping away records of transgressions. Special praise is reserved for the "Great Heavenly Worthy of Northern Metropolis Amnesty" (deity overseeing hell’s salvation), described as commanding forty-two departments and ninety million legions of the underworld, governing the Yin-Yang cycles of the Three Realms and Ten Directions, the Five Sacred Peaks and Eight Extremes, examining the virtue and misfortune of all beings, and possessing boundless power to liberate souls from the Ninefold Darkness of hell.

This passage fully presents the "Invitation of Sacred Beings" segment in Daoist Zhaijiao liturgy (Keyi), where deities are respectfully summoned to the ritual altar to dispel calamities, absolve sins, and bestow blessings upon devotees.

This scripture depicts the sacred scene during the Taoist Zhongyuan Festival (15th day of the 7th lunar month), when the Great Emperor of Earthly Officials grants amnesty to all beings for their transgressions.

Lingbao Tianzun (one of the Three Pure Ones in Taoism) delivers teachings in the Fragrant Grove Garden adorned with seven treasures, surrounded by assembled immortals. The Celestial Worthy radiates great light, illuminating all suffering beings in the world: the physically disabled, those afflicted by poverty and illness, victims of natural disasters and wild beasts, and those who died untimely deaths through suicide or murder. He further beholds the tormented souls in hell enduring punishments of blade mountains, fiery seas, molten copper and iron shackles, their wails shaking the heavens.

With compassion, the Celestial Worthy observes how these beings suffer due to evil karma accumulated during their lifetimes. At this moment, the Salvation Bodhisattva (a deity specializing in delivering beings from suffering) rises to inquire: "Why must some children of Heaven and Earth endure endless suffering? How can they obtain pardon?"

The Celestial Worthy explains: These suffering beings have committed grave offenses in past or present lives—acts contrary to heavenly principles such as disobeying parents, deceiving rulers, betraying friends, killing living creatures, adultery, theft and more. The overseeing deities have recorded their transgressions in black ledgers of sin, with some punished in the mortal realm and others suffering in the netherworld. Only on this Zhongyuan Festival day does Qingxu, the Great Emperor of Earthly Officials (the underworld deity governing amnesty), open the Gate of Pardon.

If beings can sincerely repent on this fifteenth day of the seventh month, establish ritual spaces to venerate sacred names, cleanse their hearts and take refuge with devout faith, the Earthly Official will respond by absolving their karmic burdens. Hearing this revelation, the Salvation Bodhisattva bows reverently. The scripture particularly emphasizes Zhongyuan Festival's special significance as the "Hour of Amnesty," where repentance rituals can bring salvation to both deceased ancestors and living beings alike.

This scripture describes the repentance ritual of the Zhongyuan Festival (the 15th day of the seventh lunar month) in Daoism. It begins with devotees reverently expressing gratitude and homage to various Celestial Worthy figures (high deities in Daoism).

First mentioned are the twelve sacred titles of the "Zhongyuan Absolving Sins Celestial Worthy," each representing different divine functions: for instance, "Azure Numen Cavern-Sun Zhongyuan Absolving Sins Celestial Worthy" refers to the deity residing in the Azure Numen Cavern-Sun Palace of the celestial realm; "Northern Capital Imperial Palace Zhongyuan Absolving Sins Celestial Worthy" governs the underworld of the northern regions; while "Compassionately Nurturing Heaven-and-Earth Zhongyuan Absolving Sins Celestial Worthy" emphasizes his merciful nature.

The text then enumerates other deities associated with the Zhongyuan Festival: including the Benevolent Lady of the Zhongyuan Inner Palace (a female deity), the Mysterious Examiner Lady Qingzhen (a goddess who evaluates merits and faults), and various Cao Officials (heavenly administrators) overseeing different responsibilities—some manage the merits of fasting vows, others record good and evil deeds, and some are in charge of absolving transgressions.

In the latter part, Lingbao Tianzun (one of the Three Pure Ones) tells the Salvation Immortal (a deity specialized in redeeming lost souls): "Without the joint salvation from the Zhongyuan Earth Official (deity governing the underworld) and the one hundred twenty Celestial Worthies, supplemented by the assistance of sacred mountain deities from the Five Peaks, souls suffering in the hell realms across both yin and yang worlds would likely never attain liberation." These deities all act with great compassion, delivering beings according to circumstances—mitigating punishments and resolving calamities. People should not only take refuge in the Zhongyuan Earth Official but also venerate these one hundred twenty Celestial Worthies and the underworld magistrates.

This passage from the Daoist Compendium of Repentance Rituals presents the words of the Salvation Spirit (a revered Daoist deity dedicated to delivering beings from suffering) expressing gratitude and reverence toward multiple Celestial Worthies (Tianshi). The Salvation Spirit first acknowledges the saving grace of these Celestial Worthies, vowing to disseminate their teachings to all sentient beings.

The text then systematically enumerates fifty Celestial Worthies, each with distinct honorific titles representing specific divine attributes and virtues. For instance, "Most Exalted Celestial Worthy of Penetrating the Mysteries" embodies supreme transcendental wisdom, while "Celestial Worthy of Eternal Wisdom in Emptiness" symbolizes unchanging insight. "Celestial Worthy of Skillful Salvation Through Expedient Means" denotes the adept use of various methods to deliver beings, and "Celestial Worthy of Harmonious Radiance and Forbearance" exemplifies the virtue of tolerance and endurance. "Celestial Worthy of Great Compassion Beyond Self" manifests selfless, boundless mercy.

These honorific titles encompass essential qualities in Daoist cultivation: wisdom (hui, zhi), compassion (ci, shan), salvation (jiu, du), spiritual power (tong, hua), and purity (qing, xu). By invoking these sacred names, practitioners can resonate with corresponding divine energies, receiving blessings and illumination.

In Daoist rituals, such invocations are often accompanied by ceremonial prostrations known as "court rituals" (chaoli) or "reverential bows" (dingli), serving as vital means of expressing devotion and connecting with the divine. Through such practices, cultivators purify their hearts, accumulate merit, and ultimately attain the state of union with the Dao (Dahezhen).

This scripture enumerates the honorific titles and divine functions of numerous Tianzun (Celestial Venerables, the highest deities in Daoism), while also mentioning the immortal officials who attained the Dao across various Grotto Heavens and Blessed Lands (sacred realms of Daoism). Each Tianzun governs specific responsibilities, collectively maintaining cosmic order and delivering salvation to all beings.

For instance, "Tianzun of the Illuminating Sovereign King" refers to the supreme deity ruling over all directions, while "Tianzun Who Contemplates the Void" symbolizes the wisdom that perceives the origin of the cosmos. "Tianzun of Six Penetrations and Pure Awakening" represents an enlightened being possessing the six supernatural powers (such as divine vision and divine hearing). "Tianzun Who Returns Souls and Revives the Dead" governs the cycles of life and death, "Tianzun Who Removes Sins and Cancels Offenses" absolves transgressions, and "Tianzun of Longevity and Life Preservation" safeguards human longevity.

The latter part of the scripture mentions the immortal officials and sacred assemblies of the Thirty-Six Grotto Heavens (such as Mount Wangwu and other Daoist holy sites), Seventy-Two Blessed Lands (like Mount Longhu, renowned for cultivation), and Thirty-Six Hermitages (places of Daoist practice), as well as the Great Emperor of Mysterious Heaven in the Northern Capital of Mount Fengdu (the Daoist underworld). This reveals the complete pantheon of Daoism’s "Three Realms" (celestial, terrestrial, and underworld), forming the core of its belief in "saving the world and delivering humanity." Through their respective powers, these deities protect practitioners, dispel calamities, and universally liberate all beings.

Mount Fengdu (the Daoist netherworld) has the Palace of Solar Yang on its left, inhabited by the True Official Who Records Life governing birth and death; while the Palace of Lunar Yin on its right houses the True Official Who Records Death overseeing mortality. Here also reside underworld judges who determine punishments, officials who mitigate karmic retribution, and spiritual interrogators who examine ghosts.

At that time, the Salvation Bodhisattva (a Daoist immortal who delivers departed souls) was commissioned by heavenly decree to transmit sacred teachings to the mortal realm. When virtuous devotees heard the sacred names of the 120 Celestial Worthies associated with the Zhongyuan Festival (15th day of the 7th lunar month), they rejoiced and established ritual altars for scripture recitation. They lit forty-nine lamps (the double-seven lamps symbolizing completion) praying for illuminating grace. As the underworld became radiant, the human realm turned auspicious—both living souls and the departed received blessings, with both Yin and Yang realms sharing in this virtuous power (De). We reverently bow to the supreme Three Treasures of Daoism (Dao, Scriptures, and Master).

The scripture states: Unintentional errors are called transgressions, while deliberate wrongdoing constitutes true sin. Yang-world crimes are visibly apparent, yet Yin-realm offenses remain hidden. But underworld justice operates with impartial precision—how foolish to seek absolution after death for misdeeds left unaddressed in life! Thus we must sincerely repent past transgressions and seek forgiveness.

Now this ritual's merit reaches fulfillment through the grace of pure void Dao-energy (Qi, the foundational force of Daoist cultivation), extending heaven's virtue of nurturing life. May celestial grace descend to erase karmic records; may imperial decrees flow abundantly to pardon underworld prisoners; may the gates of hell swing open for all beings to share the light; may Dharma-rains (symbolizing Daoist teachings) shower perpetually to universally aid sentient beings. With utmost devotion, we chant again:

Celestial Worthy of Zhongyuan Absolution (repeat thrice)

Celestial Worthy of Zhongyuan Universal Amnesty (repeat thrice)

Such boundless grace truly surpasses comprehension!

The eulogy proclaims: The Celestial Worthy expounds Dharma to deliver beings, guiding departed souls in accordance with heaven's will. Compassion's radiance shines universally, alleviating sinful burdens. Beings trapped in the Three Wretched Paths (hell, hungry ghosts, animal realms) and Five Sufferings (birth, aging, sickness, death, etc.) receive grace—breaking free from sin's net, they regain new life. Already we seem to hear the celestial edict of amnesty.

Final chant: Great Celestial Worthy of Zhongyuan's Seven Qi Absolution (repeat thrice)

This Precious Penance of the Lingbao Celestial Worthy on Zhongyuan's Seven Qi Earth Official Absolution was collated by disciple Huijue of Guanghua, forming with The Precious Penance of the Dao Virtue Celestial Worthy on Lower Prime's Five Qi Water Official Calamity Relief a paired work by the True Lord of Open Mystery and Revealed Secrets Liu Shouyuan, the Hongjiao Zhenjun.

Gazing upon the supreme celestial realm, we behold its solemn divinity where the primordial Qi of the Three Pure Ones (Sanqing - Jade Clarity, Upper Clarity, and Supreme Clarity) manifests as three sacred sovereigns. The Three Sovereigns (Heavenly, Earthly, and Human Sovereigns) originally divided the Three Primordial Realms of heaven, earth, and water, governing celestial domains, the mortal world, and aquatic abodes respectively, overseeing both yin and yang realms while administering all immortals.

Perfected beings who attain the Dao require proper introduction and recommendation, just as awakened spirits depend on these rituals for liberation. Such divine merit transcends verbal description, as the pure winds of the Nine Heavens' Qi blow eternally. Today we reverently worship the Great Celestial Worthy, offering fresh flowers and pure water to commence this sacred assembly, praying that the Worthy's grace may shower upon the boundless universe, granting all beings enduring blessings and longevity.

Now follows the Purification Incantation for the Heart-Mind: The Great Supreme's guiding stars (the Northern Dipper) revolve ceaselessly, capable of dispelling malign influences and protecting life, bestowing luminous wisdom and mental serenity, securing the three ethereal souls and preventing the dissipation of the seven corporeal spirits.

Purification Incantation for Speech: Through visualizing the deities residing in the mouth (Cinnabar Red, Tongue Spirit, Tooth Spirits, etc.), we cleanse defiled breath from the oral cavity, purify speech, and harmonize vital currents, thereby attaining unity with the Dao.

Purification Incantation for the Body: We supplicate the Numinous Treasure Celestial Worthy to safeguard the physical form, stabilize the soul, harmonize the Five Viscera (heart, liver, spleen, lungs, and kidneys), and envision the four directional deities - Azure Dragon, White Tiger, Vermilion Bird, and Dark Turtle - guarding the body's perimeter.

Incantation for Pacifying Local Deities: We announce to the Primordial Celestial Worthy the consecration of this ritual platform, instructing mountain, river, and earth deities to maintain their proper stations without disturbance. Dharma-protecting divine kings shall eliminate evil influences and safeguard scripture chanters.

Purification Incantation for Heaven and Earth: The cosmos is inherently pure, and foul energies naturally disperse. Reciting the Numinous Treasure Celestial Worthy's sacred mantras connects with the Nine Heavens, vanquishes demons, and universally delivers sentient beings. This derives from the primordial jade-script truths transmitted by the Primordial Celestial Worthy - chanting them dispels illness and prolongs life, eliciting responses from the Five Sacred Peaks and Eight Seas' deities, causing demon kings to bow and true sages to offer protection.

This scripture contains two commonly used Daoist incantations: the Golden Light Divine Incantation and the Incense Offering Divine Incantation, employed in rituals for exorcism and blessings.

The Golden Light Divine Incantation conveys that the origin of all things in heaven and earth is the Dao (Xuanzong refers to the profound essence of the Dao). Through long-term cultivation, one may attain spiritual powers. The Dao transcends the Three Realms (the Realm of Desire, the Realm of Form, and the Realm of Formlessness) as the supreme existence. Practitioners manifest golden light as a protective aura, a state invisible and inaudible to ordinary people. The Dao encompasses heaven and earth and nourishes all beings. Reciting the incantation ten thousand times will cause the body to radiate light, securing the protection of deities from the Three Realms. The Five Directional Emperors (the Green Emperor of the East, the Red Emperor of the South, etc.) will come to welcome the practitioner, while myriad spirits will bow in reverence. One may also command the power of thunder, striking fear into demons and malevolent entities. Hidden within the body are thunder deities (Daoism holds that thunder gods reside within the human form), and when the Five Qi (the energies corresponding to the Five Phases of the internal organs) ascend, golden light immediately manifests to safeguard the cultivator.

The Incense Offering Divine Incantation describes how burning incense connects with the divine. The Dao is perceived through the heart-mind, and the heart-mind conveys its intentions through incense smoke. When the incense is lit in the jade burner, the practitioner visualizes the Celestial Worthy (Diqian refers to the highest Daoist deities) descending. With sincere prayer, the immortals will turn their gaze upon the devotee, and celestial banners (Xianpei) will descend upon the ritual altar. In this way, the prayer ascends directly to the Nine Heavens (the highest celestial realm in Daoism).

The following passage is an invocation text summoning divine beings, conveying that: We have heard that the ancient Three Sovereigns (the Heavenly Sovereign, the Earthly Sovereign, and the Human Sovereign) correspond to the Three Pure Heavens (Yuqing, Shangqing, and Taiqing), establishing the three temporal systems of the Upper, Middle, and Lower Primordial Epochs, and giving rise to the Nine Qi, Seven Qi, and Five Qi. The merit and spiritual power of these three sages are immeasurable, universally saving sentient beings. Now, at this auspicious moment for dispelling calamities, we Daoist devotees reverently burn incense and humbly invite the Three Treasures of the Sacred Realms (the Treasure of the Dao, the Treasure of Scriptures, and the Treasure of the Masters) to descend upon the altar. The fragrant smoke rises to the heavens, and the pure water connects with the celestial throne. We seem to hear celestial music resounding and see immortal banners guiding the way, celebrating devoutly during this rare and propitious hour.

This scripture enumerates the numerous divine titles within Daoist belief, showcasing the vast pantheon of the tradition. The hierarchy can be divided into several levels:

At the apex stands the "August Sovereign of the Golden Portal of Heaven, the Jade Emperor" (Yu Huang Dadi), the supreme deity in Daoist cosmology. Next are the Four Directional Emperors: the Earthly Empress Who Upholds Heaven's Mandate (governing the earth), the Sagely Emperor of the Northern Dipper Who Supports Heaven (the Big Dipper deity), the Celestial Emperor Who Commands Ten Thousand Thunders (supreme thunder divinity), and the Purple Tenuity Emperor Who Governs All Stars (lord of constellations).

Then come the deities of the four poles: the Longevity Emperor Who Governs the Southern Extremity (controller of lifespan), the Compassionate Azure Mysterious God of the Eastern Extremity (Savior from Suffering of the East), the Dark Heavenly Emperor of the Northern Extremity (Zhenwu the Perfect Warrior), and the Illustrious Transformation Emperor of the Western Extremity (divinity of western enlightenment). Also included is the supreme thunder divinity "Holy Thunder Ancestor Emperor" and various Perfected Lords of the Nine Heavens.

The middle section lists deities overseeing celestial phenomena, temporal cycles, and worldly affairs - such as the Benevolent Sacred Emperor of Mount Tai (god of Taishan), the Three Realms Demon-Subduing Emperor (Lord Guan the Sage), along with patriarchs of various Daoist schools like the Eastern Florescence Emperor (founder of Quanzhen), the True Yang Emperor (Zhongli Quan), and the Blessed Protecting God (Lü Dongbin) from both northern and southern lineages.

The conclusion presents the Three Primes and Three Officials (Heavenly Official who bestows blessings, Earthly Official who absolves sins, and Water Official who dispels calamities) with their subordinate deities, as well as local protector gods like city gods, kitchen gods, and earth deities. The text culminates in special reverence for the "Supreme Ultimate Great Dao" - the fundamental ontological principle of Daoism - and the Thirty-Six Sections of True Scriptures.

Through this systematic arrangement of divine titles, the scripture manifests the Daoist cosmological vision of "three realms and ten directions" governed by deities, all ultimately unified by the Dao. In ritual practice, such enumerations are commonly used in liturgical ceremonies (Keyi) for deity invocation and worship.

This scripture describes the divine power of the Yanggu Emperor (also known as the Lower Primordial Water Official of the Five Qi Who Dispels Calamities, the Golden Numinous Great Emperor of the Grotto Yin), the Daoist deity governing water realms, as well as the compassionate concern of the Daode Tianzun (Lord of Dao and Virtue) toward human suffering during flood disasters.

The Yanggu Emperor possesses vast supernatural powers that extend throughout the three thousand great chiliocosms, presiding over all affairs of water realms. He has the ability to dispel natural calamities and guide destined beings to salvation. He can calm wind and waves, bring peace to the earth, and prevent demonic disturbances. The scripture expresses reverence through the threefold invocation of "Great Sage Qinghua Who Dispels Calamities, the Great Heavenly Worthy."

This deity resides in the Qinghua Palace of the Grotto Origin at Yanggu, commanding forty-two departments and ninety million attendants dedicated to managing affairs of rivers and all water spirits. During great flood calamities, he holds the registers of life and death, recording the merits and faults of all beings. He can both relieve natural disasters and deliver souls whose karmic obstacles have been exhausted, while also rescuing the underworld and distinguishing the paths of humans and ghosts. Both the living and deceased receive his protection, demonstrating boundless power to aid the world.

The text then describes how the Daode Tianzun (one of the Three Pure Ones/Sanqing), observing from the Platform of Kan and Li in the formless realm, witnesses humanity suffering catastrophic floods: torrential rains, mountain floods, dragons stirring violent waves, and rivers, lakes, and seas overflowing. Entire prefectures, villages, and farmlands are submerged. The waters carry wrongfully deceased spirits, while disaster-stricken beings float like ants or duckweed upon the waves. Boats capsize in storms, travelers drown after encountering robbers—even aquatic creatures, livestock, and plants suffer devastation.

After prolonged contemplation, Daode Tianzun sighs: "How can such calamities be resolved without sincere prayer through zhaijiao (Daoist purification rituals)?" At this moment, the Great Benevolent Perfected Being (a Daoist immortal) approaches for guidance. The Heavenly Worthy then reveals: "Though water's virtue (De) appears gentle, its force surpasses even fire's fury. When disasters arrive according to the water constellations' celestial divisions, escape becomes difficult."

When people encounter disasters, it may appear to be mere misfortune on the surface, but in truth, it stems from not understanding the profound principles of the Dao. It is important to know that the Lower Primordial Water Official (one of the Three Officials in Daoism) governs rivers, lakes, and seas, specifically rescuing those who drown, subduing water spirits like giant turtles and flood dragons, and restraining water deities who stir up storms. To avoid water-related calamities, one should establish a ritual altar on the 15th day of the tenth lunar month (the Lower Primordial Festival), reverently chant the sacred name of the Water Official, and repent for sins to dispel misfortunes and resolve difficulties.

At this point, the Great Benevolence Perfected Being (a Daoist immortal) respectfully bowed and praised: "This is truly the most virtuous method! I shall diligently follow the teachings of the Celestial Worthy and widely propagate this practice in the world, so all beings may receive protection through sincere worship."

The text then lists the sacred titles of the Thirteen Lower Primordial Disaster-Relieving Celestial Worthies (deities in charge of dispelling calamities), including those who govern river disasters, eliminate catastrophes, and deliver beings from suffering in both the yin and yang realms. It also mentions other divine beings within the Lower Primordial Palace, such as the Virtuous and Benevolent Lady (a female immortal), as well as various Record-Keeping Officers (divine administrators in the Daoist celestial bureaucracy) responsible for evaluating merits and faults, managing water domains, and documenting sins and blessings.

Finally, the Dao Virtue Celestial Worthy (i.e., Lord Lao, the Most High) admonished the Great Benevolence Perfected Being: "The number of aquatic spirits is vast, and water-related disasters are unpredictable. The Lower Primordial Water Official oversees all of this, requiring the collective assistance of celestial deities. Without systematic and comprehensive rituals, scattered prayers may inevitably leave gaps in protection."

This scripture describes how the Water Official of the Lower Primordial (one of the Three Officials in Daoism, governing water realms and the underworld) commands one hundred and twenty Celestial Worthies who oversee various domains, assisting in regulating cosmic operations. Acting upon the Water Official's decree, these worthies calm storms, rescue those in peril, deliver wronged souls, and protect beings from aquatic disasters.

The text emphasizes that devotees should not only venerate the Lower Primordial Water Official with sincerity, but also honor these one hundred and twenty Celestial Worthies who maintain cosmic harmony, along with the water palace deities (guardian spirits of rivers, lakes and seas). Together, these divine beings manifest compassionate power to save lost souls. The Great Benevolent Zhenren (an accomplished Daoist adept) is described paying reverent homage, pledging to propagate these teachings and lead earthly beings in worshiping these Celestial Worthies.

The scripture then enumerates the sacred titles of these one hundred and twenty worthies, each representing distinct divine functions and virtues. For example:

• Zhenhuang Dongshen Celestial Worthy: Embodies supreme divinity
• Jigong Chengsheng Celestial Worthy: Represents attaining sainthood through accumulated merit
• Miaojie Luowang Celestial Worthy: Possesses power to dissolve entanglements
• Jiudu Banan Celestial Worthy: Specializes in delivering beings from eight calamities
• Youxing Taikong Celestial Worthy: Symbolizes the realm of unfettered freedom
• Shihui Duren Celestial Worthy: Vows to reincarnate ten times to deliver beings

These titles embody the Daoist doctrine of "limitless salvation," with each Celestial Worthy performing specific redemptive functions that collectively form a complete system of universal deliverance. By reciting these sacred names, practitioners may receive divine protection, dispel misfortunes, and ultimately attain liberation from cyclic existence.

This scripture enumerates the sacred titles of numerous Celestial Worthy (Tianzun) figures in Daoism, each name embodying distinct divine attributes and salvific functions. These deities collectively form the vast pantheon of Daoist spirituality.

For instance, "Cloud-Majesty Manifestation Celestial Worthy" (Yunhua Xianxiang Tianzun) refers to the divine presence revealed through auspicious clouds and radiant splendor, while "Golden Palace Serenity Celestial Worthy" (Ningji Jinqu Tianzun) guards the celestial palaces. "Mysterious Transformation Celestial Worthy" (Yaoming Shenhua Tianzun) symbolizes the ineffable creative power of the Dao.

Titles like "Life-Honoring Salvation Celestial Worthy" (Haosheng Duming Tianzun) reflect Daoism’s reverence for all living beings, and "Universal Deliverance Celestial Worthy" (Jiudu Wanpin Tianzun) embodies boundless compassion for liberation. Many names highlight divine wisdom—"Ocean of Serene Wisdom Celestial Worthy" (Qingjing Zhihai Tianzun) represents the profound stillness of enlightened awareness, while "Infinite Dao-Perception Celestial Worthy" (Wuliang Daoyan Tianzun) signifies omniscient insight into ultimate truth.

Deities emphasizing rescue and mercy, such as "All-Pervading Suffering-Relief Celestial Worthy" (Zhouxing Jiuku Tianzun) and "Grace-Dispensing Savior Celestial Worthy" (Funian Chui’en Tianzun), manifest Daoism’s ethos of compassionate service.

Recurring terms like "infinite" (wuliang) and "boundless" (wubian) reveal these deities’ transcendence beyond temporal-spatial constraints, while "transformation" (bianhua) and "responsive manifestation" (yingbian) illustrate their adaptive wisdom for guiding beings. Together, they form an all-encompassing sacred system—from "Transcender of Three Realms" to "Eternal World-Protector"—simultaneously transcending and intimately engaged with earthly existence.

This scripture records a Daoist ritual for dispelling calamities and invoking blessings. It first enumerates numerous deities governing water domains, including three supreme celestial venerables—Faze Liubu Tianzun (Heavenly Worthy of Flowing Dharma Grace) and Dongzhao Mingkong Tianzun (Heavenly Worthy of Illuminating the Dark Void)—along with dragon kings and their subordinate deities presiding over seas (Haidu), rivers (Jiangdu), and waterways (Hedu) across various regions.

Da Hui Zhenren (Great Benevolence Perfected Person, an accomplished Daoist adept) received celestial mandate to impart to devout followers the sacred names of these one hundred and twenty heavenly worthies. Those who hear these names awaken as if from a dream, taking sincere refuge in the Daoist path. Practitioners light twenty-five lamps (multiples of five being ritually significant in Daoist ceremonies) to repay the profound grace of these deities, praying for safe voyages, perpetual river tranquility, calamity avoidance, and blessings.

The text describes worldly misfortunes—diseases, deaths, wars, floods, and fires—as karmic consequences self-incurred by humanity. Particularly when rivers lose their equilibrium, disasters multiply. Through this ritual assembly, practitioners seek to harness the merciful power of deities to eliminate such misfortunes.

The ceremony concludes with petitions for celestial pardon to eradicate kalpic calamities, beseeching the Di Jun (Imperial Lord, a high Daoist deity) to bestow grace and dissolve misfortunes, establishing enduring peace. The ritual culminates in repeated invocations of "Xia Yuan Jie'e Tianzun" (Lower Prime Heavenly Worthy of Calamity Relief) and "Xia Yuan Pujie Tianzun" (Lower Prime Heavenly Worthy of Universal Deliverance), affirming the inconceivable merit of such practice.

Note: "Lower Prime" (Xia Yuan) refers to the Lower Prime Festival within the Daoist "Three Primes" (Shang Yuan, Zhong Yuan, Xia Yuan) tradition, when calamity-dispelling rituals are commonly performed. The twenty-five lamp formation symbolizes the complete configuration of the Five Phases (Wuxing).

This scripture depicts the scene of Daoist Deity Daode Tianzun (one of the Three Pure Ones) employing divine power to deliver sentient beings from suffering. The Celestial Worthy uses miraculous cooling elixirs to cure all worldly ailments, his prepared spiritual power radiating wisdom-light that dispels all obstacles and impurities. His boundless virtue (De) pervades the entire cosmos (the "nine realms" signify all directions of heaven and earth), capable of calming turbulent calamities, restoring peace and harmony to the world, and enabling people to live in contentment.

The text repeatedly praises the "Great Celestial Worthy of the Lower Prime Who Resolves Misfortunes through the Five Qi" - an important honorific title in Daoist calamity-dispelling rituals. This passage originates from the Precious Repentance Scripture on the Water Official Resolving Misfortunes through the Five Qi of the Lower Prime as Expounded by Daode Tianzun, a key liturgical text for repentance ceremonies compiled and edited by Disciple Huijue of the Guanghua lineage. In the Daoist triad of celestial officials (Heaven Official, Earth Official, Water Official), the Water Official specifically governs the resolution of misfortunes and elimination of disasters. Through repentance rituals, devotees seek to eradicate karmic obstructions and be liberated from suffering.