《太上大道三元品誡謝罪上法》

The sixth section of the Supreme Great Dao's Three Primes Precepts for Repentance and Atonement interprets:

The Celestial Worthy (the highest deity in Daoism) instructs: When practicing this method, one must select three specific days—the 15th day of the first, seventh, and tenth lunar months—and perform ablutions during three key hours: dawn, noon, and midnight. For purification, use five sacred incenses (ritually purifying fragrances in Daoism) while facing southwest. With a golden ladle, scoop fragrant water (sacred purifying liquid) and stir it leftward thirty-two times toward the southeast. Close your eyes and visualize: sunlight above the left eye, moonlight above the right, a beaded necklace of the Five Stars (Venus, Jupiter, Mercury, Mars, and Saturn) adorning the head, and the body enveloped in five-colored auspicious clouds. Imagine the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise (the four directional beasts), along with lions and white cranes, arrayed on either side, while immortal youths hold towels, jade maidens scatter flowers, and flying immortals astride their mounts stand guard.

Next, perform the "knocking teeth" (a Daoist cultivation technique) twenty-one times and recite the incantation:

"Heaven and Earth are clear and luminous; the radiance of the five colors shines universally. The brilliance of the sun and moon pours into my body. Divine nectar washes me inwardly; fragrant water refines my essence (Jing) and vital energy (Qi). Light penetrates and illuminates, reflecting the celestial realm of Shangqing (Highest Clarity). My breath remains unstained by dust; my five viscera absorb numinous radiance. Sins dissolve in the Three Wretched Paths (hell, hungry ghosts, and beasts); calamities disperse in the Nine Darknesses. The roots of evil are severed; blessings grow naturally. Today I make a great vow—all covenants fulfilled—that I may transcend and ascend to the courts of the Celestial Emperor."

After reciting, tilt your head back and swallow saliva thirty-two times to complete the purification of the deities within the five viscera. Once dressed, knock your teeth twelve more times and chant:

"The Five Turbidities (a Buddhist concept: kalpa-turbidity, view-turbidity, etc.) are purified; the Eight Scenes (Daoist visions of the eight directions) are illuminated. Today I undergo refinement—sins vanish, blessings arise—eternally cultivating the Ultimate Truth alongside the Five Directional Celestial Emperors."

Then enter the meditation chamber (a dedicated practice space), face east, and burn incense. Knock your teeth thirty-two times while praying:

"From the supreme Three Heavens of Sanqing (Jade Clarity, Highest Clarity, and Grand Clarity), the Three Primordial Breaths (Xuan, Yuan, and Shi—the foundational energies), and the Supreme Elder Lord (Taishang Laojun), summon the Three-Five Merit Officers (deities within the body), the left and right envoy guardians, the jade youths and maidens who deliver messages, and the thirty-two presiding emperors' divine officials. May these sacred beings manifest solemnly and inform the local earth deities. Your disciple today burns incense in practice, beseeching the pure Qi of the Ten Directions to enter my body, that my prayers may swiftly reach the heavens."

Finally, invoke the sacred titles:

"Limitless Celestial Worthy, Supreme Great Dao's Ultimate True God,"

then kneel before the altar and declare:

"I, the disciple of the Supreme Cavernous Numinous Treasure, [Title] of [Mountain], [Name],"

acknowledging the karmic ties of cultivation across lifetimes.

This scripture is a prayer of repentance offered by a practitioner to the various deities of Daoism, with the following essential meaning:

The practitioner confesses to having grown up in the mundane world, with a distracted mind and heavy karmic burdens accumulated unknowingly. From past to present, these transgressions have piled up like mountains and seas, all recorded by the Three Officials (Tianshi, the celestial deities of Heaven, Earth, and Water in Daoism). Despite diligent cultivation, the practitioner still fails to connect with the true spiritual realms. Now, taking advantage of the auspicious Triple Origin festivals (three major Daoist holy days), the practitioner observes purification rituals, burns incense, and repents before the heavenly deities for misdeeds committed in this life and past lives.

The mentioned offenses include violating the 180 precepts of the Triple Origin and the judgments of the 120 bureaus under the Three Palaces and Nine Offices (Daoist divine institutions). The practitioner specifically seeks forgiveness from the Celestial Worthy of Boundless Heaven, the Supreme Lord of the Dao (Taishang Daojun), the Thirty-Two Heavenly Emperors, and other deities. Through the merit of incense offerings, the practitioner hopes to erase the records of transgressions, transferring their name from the Black Registers of the underworld to the Green Registers of Longevity (records of virtuous deeds), ultimately attaining immortality.

Ritual procedure:

1. First, face eastward and perform nine grand prostrations while kneeling to recite the prayer.

2. Repent before the Supreme Numinous Treasure Celestial Worthy of Boundless Ultimate in the East (including the Highest Great Dao of the Three Pure Ones—Taishang Laojun and other supreme Daoist deities).

The practitioner aspires that through this repentance ritual, karmic obstacles may be dissolved, ultimately reaching the state of "union with the true" (harmony with the Dao). The mentioned "Southern Palace" refers to the immortal realm of longevity, while "formlessness" signifies the highest state of the Dao. The entire scripture embodies the Daoist cultivation principle of eliminating karmic obstacles through repentance to pursue immortality.

This scripture is a Daoist prayer for confessing sins to the deities of the Eastern realms. Its main content unfolds as follows:

First, it enumerates the sacred titles of numerous Daoist divinities, including the Supreme Perfected Lords of Azure Numinosity, the Nine Elders of Immortal Metropolis, the Ancient Sage of the Eastern Pole, the Great Deity of Azure Radiance, and other celestial beings from the infinite Eastern realms. The devotee earnestly implores these deities to bestow their boundless compassion and pardon their transgressions.

The text then meticulously confesses various accumulated sins spanning from past lives to the present existence: disrespect toward celestial powers like Heaven and Earth, the sun and moon, stars and constellations, wind and rain, thunder and lightning; irreverence toward earthly spirits including revered teachers and the sacred Five Peaks and Four Rivers (five holy mountains and four great waterways). It also lists offenses such as deceiving mentors, profaning scriptures, improperly transmitting Daoist methods, disloyalty and filial impiety, killing and harming life, sexual misconduct and theft, envy of the virtuous, indulgence in wine and meat.

Particular emphasis is placed on transgressions committed during sacred fasting days (important dates in Daoist practice), including emotional volatility, bullying the weak, and currying favor with the powerful. The devotee acknowledges these karmic burdens accumulated over lifetimes, creating bonds difficult to sever.

The prayer culminates in beseeching forgiveness through incense-offering repentance, appealing to the Eastern deities to expunge recorded offenses from the registers of the Three Officials (Daoist deities governing life and death) in the underworld, transferring the name from the Black Register (listing evil deeds) to the Azure Register (recording virtuous acts). With sincere contrition before the Celestial Worthy (supreme Daoist divinity), the petitioner seeks union with the company of true immortals.

This scripture exemplifies the core structure of Daoist "repentance rituals": first praising the deities, then confessing transgressions, and finally seeking absolution. Through such ceremonial practice, devotees aspire to dissolve karmic obstacles and attain spiritual renewal.

This scripture describes the specific procedures of the "Threefold Repentance" ritual in Daoism, where devotees confess sins and seek blessings from deities of the eight directions. Here's a modern interpretation:

(The practitioner) first loosens the headscarf, then kowtows and strikes their own body ninety times to complete repentance toward the East. Rising and turning left, they kneel facing Southeast, bow once, and prostrate in solemn prayer: "Your disciple [name] today sincerely submits to the Supreme Lingbao Tianzun (one of the highest Daoist deities) of the Southeast Wuji realm, along with all perfected sages who have attained the Dao, the Southern Laojun (Lord Lao), Danling Laozi, the Southern Pole's Primordial Longevity Perfected Being, and other divine beings, beseeching merciful pardon." After speaking, they kowtow and strike themselves twelve times in repentance.

Turning to face South, they kneel and bow three times, then similarly prostrate in prayer: "Your disciple surrenders to the Supreme Lingbao Tianzun of the Southern Wuji realm, the Red Emperor, Danling Laozi, and other divine beings." They then kowtow thirty times in repentance.

Next, turning Southwest, they bow once, praying for submission to the deities of the Southwest Wuji realm, followed by twelve kowtows of repentance.

Finally, facing West, they bow seven times, pledging allegiance to the Supreme Lingbao Tianzun of the Western Wuji realm and the Western Flower's Supreme Mysterious Ultimate Sovereign Emperor.

In this ritual, practitioners sequentially face East, Southeast, South, Southwest, West and other directions, with each orientation requiring specific numbers of bows and unique prayer formulas. Through physical movements and verbal confessions, they seek divine forgiveness for transgressions. Different directions correspond to distinct celestial venerables and divine assemblies, embodying the Daoist cosmological view of "paying homage to perfection from all eight directions."

This scripture is a Daoist liturgical text for repentance and atonement recited during Zhaijiao (purification rituals) to seek forgiveness from celestial deities. The main content includes:

First, paying homage to the divine beings of the Western Wuji (Infinite) realm—including exalted deities like the Jade Immortal True Mother, the Golden Tower Posterior Sage Imperial Lord, and the Ancient Celestial Master (Tianshi)—while performing seventy prescribed kowtows to complete the western atonement ritual.

The practitioner then turns northwest, prostrates while self-identifying as "your subject [name]," and pledges allegiance to supreme deities like the "Supreme Infinite Most High Numinous Treasure Heavenly Worthy." The text enumerates numerous deities from the Daoist pantheon, primarily including:

1. The highest cosmic creators: Such as "Wuji the Great Dao" and "Primordial Commencement," described with transcendent attributes like "boundless vastness without edges, chaotic formlessness."

2. Various Daoist lords and elders (honorific titles for high deities): Including the Most High Non-Action (Wuwei) Great Dao Lords, the Virtue (De) Lords, the Lord of Myriad Lives, and the Lord of Myriad Qi (vital energies)—each title emphasizing their "supreme" status.

3. Major Daoist deities: Such as the Newly Emerged Lord Lao, the Most High Lord Lao, the Central Yellow Orthodox Unity (Zhengyi) Lord (a key deity in Zhengyi Daoism), and the Great One Lord (deity of the Big Dipper).

4. Cosmic primordial symbols: Terms like Grand Inception, Grand Commencement, and Grand Simplicity represent different stages of cosmic formation.

The passage concludes by emphasizing the immeasurable multitude of deities with phrases like "a hundred thousand million billion countless." Through this cascading enumeration of divine names, the text showcases the vast Daoist celestial hierarchy while ritually invoking these deities for absolution. Such scriptures are typically chanted by Daoist priests during rituals and belong to the "atonement" category of Daoist liturgical (Keyi) literature.

This passage from the Supreme Great Dao's Three Primordials Precepts for Confessing Transgressions presents a ritual framework for repentance within Daoist practice, enumerating the celestial hierarchy and detailing the ceremonial process for seeking absolution from divine beings.

The text first catalogues the honorific titles of numerous high-ranking Daoist deities:

• Celestial administrators like the Venerable Lord of Weighty Dao-Qi (Daoqi) and the Twelve Hundred Official Lords who govern the heavenly realms
• Supreme beings from the Three Pure Ones (Sanqing) realms such as the Jade Emperor of Great Clarity and the Jade Perfected Lord of Supreme Purity
• Deities governing cosmic energies like the Five Qi (Wuqi) Lords and the Yin-Yang (Yinyang) Life-Giving Lords
• The Three Treasure Lords (Shenbao, Zhenbao, Tianbao) representing fundamental Daoist divinities
• Primordial figures including the Ancient Sovereign Lord and the Yellow Ancient Lord
• Prominent immortals like the Eastern King Father (Dongwangong) and Western Queen Mother (Xiwangmu)
• Celestial bodies' deities such as the Solar Lord and Lunar Lady, along with the Five Planets (Wuxing) Lords

The repentance ritual then unfolds through specific ceremonial actions:

1. First, making prostrations to all deities of the Boundless Cosmos in the supreme heavenly realm

2. Performing the "kowtowing with self-striking" ritual (striking one's body while bowing) 320 times

3. Turning northeast to pay respects at the Solar Palace (abode of the sun deity)

4. Kneeling before the Solar Lord, Lunar Lady, and all solar deities to plead for pardon

5. Concluding with another 30 repetitions of the "kowtowing with self-striking"

This scripture exemplifies the Daoist path of cultivating virtue (De) through veneration of the divine and sincere repentance. The distinctive "kowtowing with self-striking" practice embodies the physical dimension of Daoist contrition rituals, where bodily gestures manifest the practitioner's earnest remorse while seeking divine protection and karmic purification.

This passage documents a Daoist repentance ritual where practitioners sequentially confess their transgressions to the lunar deities, stellar divinities, and the sacred mountain spirits (including Mount Tai of the East, Mount Heng of the South, and Mount Song of the Center).

First, facing southwest, the practitioner performs seven full prostrations toward the Lunar Palace, kneeling to recite: "Your disciple [name] today sincerely submits to the Lunar Deities (including the Lunar Lord's Consort, Stone Scenery Water Mother, Luminous Circle Youth, and Radiant Jade Maidens), beseeching forgiveness for all transgressions committed in this life. These offenses have violated celestial radiance, bringing calamities of life and death. May I receive pardon, that my body and mind may shine with lunar purity, eternally blessed by spontaneous grace." After this invocation, seventy kowtows complete the lunar confession.

Next, turning northward, the practitioner performs nine prostrations to confess before the Northern Dipper (the Jade Pivot and Jade Balance stars) and all twenty-eight lunar mansions. While similar in structure to the lunar rite, the kowtows increase to three hundred sixty—symbolizing the complete celestial sphere's stellar count.

Subsequently, sequential prostrations are made toward the east, south, southwest, and west directions to confess before the Five Sacred Peaks' deities: the Green Emperor of Eastern Mount Tai, Red Emperor of Southern Mount Heng, Yellow Emperor of Central Mount Song, and others. Each directional confession involves two prostrations, petitioning for the erasure of one's "Register of Transgressions" (Daoist records of human misdeeds) and inscription in the "Register of Immortals."

The ritual employs precise directional orientations and numerically significant kowtow counts (70 and 360 carrying profound Daoist symbolism), combined with confession texts, to express reverence toward celestial and terrestrial spirits. This liturgy embodies the Daoist "Three Primes" (heaven, earth, and water officials) theology of penitence, where cosmic order is restored through ritualized atonement.

This scripture documents a complete Daoist repentance ritual, primarily divided into four parts:

The first stage involves confessing to the deities of the Five Sacred Mountains (Wuyue). Practitioners kneel facing west and north in sequence, seeking absolution from mountain deities like the White Emperor of Huashan (western deity) and Black Emperor of Hengshan (northern deity). During the ritual, participants declare their names (using "your servant so-and-so" as a substitute) following the repentance protocol of the Eastern Sacred Mountain (Taishan).

Next comes repentance to the Water Officials (water deities system). Facing north, practitioners perform twelve prostrations to confess before water palace deities including the Fusang Great Emperor and Yanggu Divine King. Special emphasis is placed on praying for the elimination of "water records" (underworld documents recording transgressions), hoping one's name may be registered in the celestial roster. This section requires 280 kowtows.

The third part involves repentance to the Three Treasures of Daoism (Dao, scriptures, and masters). Facing north with three bows, practitioners confess before the Supreme Ultimate Dao (Taishang Wuji Dadao) and the thirty-six venerable scriptures, performing 360 kowtows. The mentioned "jade youths and maidens" refer to the divine guardians of sacred texts.

Finally comes the concluding ceremony of collective purification (zhai). All participating Daoists kneel facing east, clicking their teeth twenty-four times while reporting to supreme deities like Lord Laozi (Taishang Laojun). They declare their worldly origins while expressing single-hearted devotion to the Dao, aspiring to transcend ordinary existence through cultivation.

Through specific orientations, prescribed numbers of prostrations, and penitential formulas, the entire ritual constructs a comprehensive cosmic spatial system (five directions, mountains-waters, and three realms). This exemplifies the Daoist practice of communicating with deities and eliminating karmic obstacles through ritual performance.

This scripture documents the complete procedure of a Daoist "Three Primes Repentance" ritual (Sanyuan xiezui). Practitioners establish an altar (zhaitan, the ceremonial space) at specific times and locations, confessing their transgressions through incense offerings, scripture recitation, and meditation on divine beings.

The ritual requires the reverent invitation of various celestial beings to bear witness, including:

1. The Three Caverns (Dongzhen/Dongxuan/Dongshen) flying immortals and celestial-earthly immortals from the Shangqing (Highest Clarity) tradition

2. The celestial soldiers and generals of the Five Directions with their divine mounts

3. Jade Maidens and Jade Youths responsible for scriptures and incense

4. Various immortal officials from the Lingbao (Numinous Treasure) celestial bureaucracy

5. Supervisory immortal officials from the Five Sacred Peaks and Four Holy Rivers

Practitioners pray that through sincere repentance they may obtain these blessings:

• Advancement in immortal rank and grade
• Appointment to celestial office
• Attainment of supernatural abilities including bodily transformation
• Ascension to the Shangqing heavens via emerald cloud chariots
• Radiance equal to the sun and moon
• Protection from the Three Treasures (Dao, scriptures, and masters)

The text particularly emphasizes that repentance must come from genuine sincerity. Even if ritual details are imperfect, practitioners humbly request the deities' forgiveness for possible transgressions during cultivation. They believe the "Five Body True Officials" (deities corresponding to the five organs) within their bodies will report cultivation merits to the Mystic Metropolis (Xuandu, the highest Daoist heaven).

The ritual's concluding phases include:

1. Offering incense and prostrations toward the four cardinal directions

2. Invoking incense officials, dragon-tiger lords and other deities to fill the ritual space with immortal qi

3. Praying for divine protection over the entire household

4. Requesting Jade Maidens and Youths to convey petitions to the Supreme Great Dao of Limitless Ultimacy

The scripture explains this Three Primes Repentance method should be performed three times annually, requiring practitioners to sincerely reflect on the roots of their transgressions. Persistent practice can:

• Expunge offenses recorded in the Three Officials' (Heaven, Earth, Water) black registers
• Have the Northern Emperor (deity governing life and death) cancel death records
• Obtain recommendations from the Three Officials and merit records in the Supreme Mystery (Taixuan) celestial bureau

The key lies in achieving "wholehearted sincerity" (xindan yijin) — complete devotion that unites spirit and form through cultivation's hardships, thereby moving the celestial deities.

This scripture primarily discusses how cultivators must practice with sincere devotion and repent their transgressions to attain the Dao and achieve perfection. Let me break it down into several sections for interpretation:

First, the fundamental attitude toward cultivation:

Those who seek the Dao must adhere to these principles: without enduring hardship, one cannot comprehend the true meaning; without practicing Neidan (internal alchemy), one cannot resonate with the great Dao; without diligence, one cannot attain accomplishment; without accumulating De (virtue/power), one cannot attain the Dao; without steadfast determination, one cannot overcome obstacles; without sincere devotion, one cannot achieve success. At the beginning of practice, the body must labor diligently, and only then can one ultimately reach a state of spiritual joy, entering the natural wuwei (non-action) state of Dao attainment.

Next, it criticizes those obsessed with worldly pleasures:

Those burdened with heavy karma covet treasures and amusements, pursuing fleeting worldly pleasures and temporary glory, unaware they will ultimately sink into the sea of suffering. They remain trapped for eons in the Three Palaces (referring to the three Dantian or dwellings of the three Hun souls), undergoing countless kalpas of rebirth with no hope of liberation. The difference between sages and fools lies in this: fools focus only on beginnings, while sages emphasize results.

Then it explains specific cultivation methods:

On the Three Primes auspicious days (important Daoist fasting periods) as taught by the Celestial Worthy (highest Daoist deity), one must purify the body with fragrant water ablutions to cleanse the Shen (spirit) of the five viscera. This leads to clear Qi, an upright physical form, bright and collected spirit that congeals true nature, keeping the body free from defilement. When the Three Passes (key bodily gateways) are purified, no evil Qi can interfere, and the Eight Luminaries (internal deities) within the body become radiant. Through practices like breath absorption and Daoyin (guiding Qi exercises), the five viscera generate fragrant Qi, filling one internally and externally, ultimately leading to Daoist transcendence.

Achievements in cultivation are divided into three levels:

Superior practitioners can ascend to heaven riding clouds and light; intermediate practitioners gain the freedom to become invisible or transform at will; inferior practitioners may pass through extinction (death) to be reborn as sage-kings, achieving immortality through apparent death.

Finally, it emphasizes the importance of repentance:

Many cultivators fail to attain the Dao because their transgressions are recorded by the Three Officials (heaven, earth, and water) and Nine Bureaus. Unresolved karmic roots attract demonic interference, causing the Shen of the five viscera to conflict and transgressions to multiply while the true Shen scatters. Even knowing various Daoist methods is futile without removing these karmic roots.

On the Three Primes auspicious days when deities descend, the Celestial Worthy specially revealed the "Three Primes Precepts and Repentance Method for Atonement." Through this method, practitioners can repent their transgressions, erase karmic records, have their names inscribed in the immortal registers, and gain rebirth. This is an essential precept proclaimed for all cultivators.

This scripture describes an important Daoist practice called the "Supreme Great Dao Three Primes Precepts and Confession Ritual." Here is a modern interpretation of its contents:

Throughout the cosmos—whether in vast, distant realms or subtle, hidden spaces, whether with sound or without—there exists a wondrous and all-pervading source of supreme wisdom (referred to as the "Great Primordial Wisdom"). All divine beings, including the Three Palaces (Upper, Middle, and Lower Primes) and Nine Bureaus (nine administrative offices) along with 120 Departments (functional divisions), reverently follow this supreme law.

At this moment, the Supreme Dao Lord (one of the highest deities in Daoism) stands together with the assembled gods, raising his hand in blessing and snapping his fingers in praise. The Celestial Worthy (referring to the Primordial Heavenly Worthy) manifests boundless mercy and forgiveness. All male and female practitioners who are newly embarking on the path, if they devoutly uphold this great practice, will receive salvation and ultimately attain immortality, ascending in broad daylight to the celestial palaces. Those with virtuous intentions and sincere faith, if they practice with reverence, will be delivered from suffering, no longer subject to the cycles of life and death, nor tormented in the underworld. When their merits are complete, they will achieve the Dao of immortality, attaining the same status as celestial beings and freely roaming the ten directions.

The Celestial Worthy declares: On the three auspicious days of the "Three Primes" (the Upper Prime on the 15th day of the first lunar month, the Middle Prime on the 15th of the seventh month, and the Lower Prime on the 15th of the tenth month), practicing the method of "Three Primes Precepts and Confession" will bring the following extraordinary benefits:

1. The Three Palaces and Nine Bureaus will specially record the practitioner's virtuous deeds.

2. The Five Thearchs (Five Emperors) will recommend the practitioner.

3. All celestial deities will rejoice.

4. The myriad gods will extend their mercy and grant absolution.

5. Past transgressions will dissolve.

6. The roots of sin will be completely resolved.

7. The Three Gatherings (likely referring to the Three Officials of Heaven, Earth, and Water) will respond.

8. The Three Palaces and Nine Bureaus will examine and eliminate karmic obstacles.

9. Names will be removed from the blacklist, severing the roots of sin.

10. Names will be inscribed in the immortal register (Green Records).

11. The myriad spirits will offer protection.

12. The Three Realms (Desire, Form, and Formlessness) will welcome the practitioner.

13. Demons and malevolent forces will be subdued.

14. A thousand calamities will not intrude.

15. The nature of the Dao will spontaneously manifest.

16. Ultimately, the fruit of immortality will be attained.

In essence, this is a crucial practice performed on specific auspicious days to confess transgressions, cultivate virtue, receive divine absolution, dissolve karmic obstacles, and ultimately achieve immortality.