《道門科範大全集》Vol. 43

This is a confessional document used in the Daoist "House Pacification and Offense Resolution" ritual (Zhaijiao, a purification ceremony for dispelling misfortunes and seeking blessings). During the ceremony, Daoist priests represent the fasting patron (the host conducting the purification) in confessing transgressions to various deities and seeking divine protection.

First, confession is made to the deities of the Ten Directions: We, the disciples of cultivation, now burn incense and bow in reverence, sincerely conducting this purification ritual for the fasting patron and their household. The patron, during the construction of their dwelling, may have offended the Bagua (Eight Trigrams) and Jiugong (Nine Palaces, geomantic orientations), disturbing the Qi (vital energy) of Heaven and Earth. Now, they specially perform this purification to confess their faults, beseeching the Celestial Worthy of Numinous Treasure (Tai Shang Ling Bao Tian Zun), the Heavenly Lords of the Ten Directions, the Five Thearchs of the Directions, the Twenty-Eight Lunar Mansions, and the Twelve Palatial Deities—all divine beings—to pardon these transgressions. May the Great Dao (Dao) show compassion, cleanse these sins, and bestow blessings, ensuring the household’s safety, the return of the Dragon Spirits (guardian deities of the home) to their rightful positions, and ultimately, the attainment of ascension through the Dao.

Next, confession is made to the deities of the Three Luminaries (sun, moon, and stars): We burn incense and bow in reverence, confessing on behalf of the fasting patron any offenses committed during construction that may have violated the celestial movements of the sun, moon, and stars, thereby profaning the Three Luminaries and inviting calamity. We pray that the sun, moon, and stars secretly protect them, ensuring the deities remain settled, the household safe, the Dragon Spirits watchful, all things flourishing, and ultimately, the attainment of true enlightenment.

Then, confession is made to the deities of the Five Sacred Peaks: We burn incense and bow in reverence, confessing for the fasting patron any offenses committed during construction that may have violated the True Lords of the Five Peaks, the transcendent immortals, and the various cave-dwelling divine beings, as well as the taboos of the Five Thearchs of the Directions. We beseech the immortal officials of the Five Peaks and the divine spirits of the sacred mountains to pardon these faults, bestowing longevity and blessings, dispelling disasters and misfortunes, and ensuring the household prospers—ultimately leading to ascension through the Dao.

Finally, confession is made to the deities of the Water Palaces (text omitted here): Similarly, any offenses against the water deities are confessed, seeking their forgiveness and protection. Through this systematic confession to the deities of Heaven, Earth, and all directions, the ritual aims to dispel misfortunes, resolve offenses, and pacify the household by warding off malignant influences.

We practitioners now light incense with sincere devotion, representing the patron family (those sponsoring the Zhaijiao ritual) in making confessions before the deities. Through purification practices, we seek absolution from Heaven, offering particular apologies to: Fusang Dadi (the Solar Deity), Yanggu Shenwang (Divine King of the Sunrise Land), the Water Emperors of Three Rivers and Four Seas with Nine River Systems, the Twelve River Sources and Four Watercourse Divinities (deities governing rivers, lakes and seas), along with all immortal officials of the Water Palace.

We fear that during construction, we may have obstructed water sources, damaged aquatic veins, violated water's innate virtue of benefitting all things without contention, and impaired its function of nourishing the earth. Such actions have offended the sacred, polluted rivers and seas, accumulated transgressions in the Water Palace that have entangled generations unresolved. Now through incense-burning practice, we repent our sins, beseeching the deities to bestow compassion—may blessings descend like ceaseless flowing water, calamities melt like ice and snow, sins be cleansed for rebirth, and auspicious waters flow eternally. When our practice reaches fulfillment, may we transcend physical form and ascend to the immortal realm.

We likewise confess before the Thirty-Six Supreme Zhenjing (Authentic Scriptures), the Three Caverns' Orthodox Methods (core Daoist canons), the Ten Directions' Secret Treasures and all scriptures with their guardian spirits. We fear construction may have offended these sacred objects, profaned divine traces, damaged blessed lands, or violated holy sites recorded in scriptures. These guardian spirits dwell in places beyond mortal knowledge—through ignorant offenses we've accumulated transgressions. Now through incense-burning practice, we beg the sages' pardon to eradicate all sins. May blessings descend, lifespans prolong, dragon spirits return to their stations, households find peace, all actions receive protection, and yin-yang harmonize. At practice's completion, may we ultimately achieve ascension.

Now we perform the House-Pacifying and Transgression-Resolving ritual, confessing before deities of the Ten Directions. First facing east, we represent the patron family in confessing to the Supreme Eastern Deities including: Wuji Qingdi (Azure Emperor of the East), the Nine Qi (Energies) Heavenly Lords, the Seven Stars of Azure Dragon (Jiao, Kang, Di, Fang, Xin, Wei, Ji), along with wood-virtue (Mu De) deities governing the Jia-Yi-Yin-Mao cycle, Zhen trigram spirits, Shaoyang energies, Jiuyi Laojun, Spring God Goumang, Taihao and all spring-ruling deities. We fear construction may have offended these eastern divinities.

This scripture describes the liturgical content (Keyi) of a Daoist purification ritual (Zhaijiao) involving confessions of transgressions to deities of the four directions and prayers for disaster relief and blessings. The structure follows four cardinal orientations (central Earth, southern Fire, western Metal, northern Water) with parallel invocations addressing distinct pantheons.

Take the southern section as an example: The ritual officiant (referring to themselves as "your servant") represents the fasting devotees in confessing to the Supreme Red Emperor (Chidi, the Celestial Sovereign of the South) and his associated deities. This includes the seven star-lords of the Southern Dipper (Well, Ghost, Willow, Star, Extended Wings, and Chariot constellations), the Fire Virtue Star Lord (the deity governing the fire element of the Bing-Ding cycle), the Vermilion Bird (Zhuque), and the fire god Zhurong among others who govern southern fire attributes.

The text explains how people may inadvertently violate geomancy taboos (such as improper house orientation or construction timing), offending divine will and inviting misfortune. Through incense offerings, fasting disciplines, and ritual repentance, devotees seek absolution from the Numinous Treasure Celestial Worthy (Lingbao Tianzun, one of the supreme Daoist deities). The prayer aims to dissolve calamities caused by fire Qi imbalances in the Five Phases system, bringing peace to both the living and deceased while granting households renewed blessings. The ultimate aspiration is achieving complete cultivation to transcend physical form and merge with the Dao (Daohe Zhen).

Other directional sections follow the same structure but alternate corresponding deities and elemental attributes: the West invokes the White Emperor (Baidi) and Metal Virtue Star Lord, while the North addresses the Black Emperor (Heidi) and Water Virtue Star Lord. Each orientation emphasizes ritualistically "resolving transgressions" and "pacifying faults" to restore Five Phases equilibrium, achieving the state where "both the living and dead attain harmony" (a yin-yang balance benefiting all realms).

Note: The character "炁" (Qi) denotes primordial energy; "倶泰" is an archaic variant of "俱泰" (universal harmony); "乂安" signifies peace and stability. These liturgies embody the Daoist worldview of harmonizing yin-yang and adjusting the Five Phases to dispel misfortune and invoke blessings.

This scripture describes a Daoist purification ritual (Zhaijiao) involving repentance to various deities and prayers for dispelling misfortunes. The liturgy (Keyi) is divided into four directional sections: north, northeast, southeast, and southwest.

The northern section addresses repentance to the Black Emperor (Northern Celestial Emperor) and the Seven Stars of the Northern Dipper (including the stellar lords of Ox, Girl, Emptiness, Rooftop, House, and Wall constellations). It mentions potential offenses such as violating geomancy taboos in dwellings, offending water virtue deities (aquatic spirits) and winter gods, which may have caused calamities. Through incense offerings and devotion to the Numinous Treasure Celestial Worthy (one of the supreme Daoist deities), the practitioners observe fasting rituals to repent. They pray for eliminating disasters brought by southern fire qi, seeking protection for both living and deceased family members, wishing for household harmony and renewed blessings of fortune and longevity.

The northeast section involves repentance to the Brahma Qi Celestial Lord (a high-ranking deity with creative power) and the Great Yin Earth Mansion deities (land governing spirits). It acknowledges possible violations during construction, such as trespassing against the Kuigang (inauspicious directions) or Jianpo (unlucky dates). Through the purification ritual, they seek the dissolution of karmic obstacles through repentance, the arrival of blessings according to their vows, and the dispersal of various misfortunes, praying for family safety and prosperous descendants.

The southeast section offers repentance to the Numinous Treasure Celestial Worthy and various heavenly saints. It specifically mentions potential disturbances during house construction that may have violated the Wind Palace Earth Door (geomancy portal directions) or alarmed dragon spirits (earth vein deities). Through incense offerings and ritual walking, they seek absolution of sins and the descent of auspicious fortune, praying for household tranquility, dragon spirit protection, and increased lifespan and prosperity.

The southwest section repents to the Brahma Qi Celestial Lord and the Lunar Realm of the Human Gate (deities of the southwest direction). The ritual content parallels other directions, all seeking through purification and repentance to eliminate potential disasters caused by taboo violations.

Each section concludes with prayers for divine grace, aspiring that after achieving the Dao and attaining perfection, practitioners may transcend physical form and ascend to the formless realm. The phrase "(We) officiants perform this for the purification sponsor so-and-so" indicates this is a repentance ritual conducted by priests on behalf of the lay devotees (those commissioning the ceremony).

This scripture documents the Zhaijiao (purification ritual) of repentance and supplication in Daoist liturgy. The ritual master represents the fasting devotees in confessing transgressions to the celestial and terrestrial deities of all directions, seeking absolution and blessings.

The confession begins with the northwestern deities: The devotees fear they may have unknowingly violated divine taboos in daily life, thereby incurring misfortune. Through incense offerings and veneration of the Heavenly Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones/Sanqing), and by observing the fasting rituals, they seek to repent their offenses. They pray for calamities to cease, auspiciousness to descend, family safety to be ensured, longevity to increase, and the deceased to rest peacefully. Through spiritual cultivation, they aspire to transcend physical form and merge with the Dao (the Way).

Next follows the confession to the celestial deities above: Addressed to the supreme Heavenly Lords, the sun and moon, stars and constellations, wind and rain deities, thunder gods, and the Seven Stars of the Northern Dipper among other celestial beings. The devotees examine how disrespect toward heaven and earth or profanation of the Three Luminaries (sun, moon, and stars) may have accumulated transgressions. The Zhaijiao ritual seeks to cleanse countless misfortunes and sins, bringing peace to the living family members, liberation for the deceased, and enduring blessings with longevity.

Finally, the confession turns to the subterranean deities below: Expressing remorse to the Nine Palaces True Lords and other underworld deities. Through the same fasting rituals, they hope for karmic obstructions to dissolve and divine protection to be granted.

The entire ceremony embodies the Daoist cosmological principle of "heaven-human resonance," where sincere repentance and proper ritual harmonize relationships between humans and celestial-terrestrial spirits. The recurring phrase "we submit to the Heavenly Worthy of Numinous Treasure" represents a standard devotional formula in Daoist rites, while "ascending to formlessness" denotes the ultimate spiritual achievement—union with the Dao. The directional deities mentioned (such as the Ren-Jia Divine Lords) belong to Daoism's intricate pantheon of directional guardians.

This scripture is a penitential text used in Daoist "House Pacification and Offense Resolution" rituals, primarily aimed at resolving misfortunes caused by feng shui issues or violations of taboos in residential spaces.

The text first enumerates numerous deities to be venerated: the Four Offices and Five Thearchs (five celestial rulers governing heaven and earth in Daoism), Twelve Immortal Lords, guardian spirits of mountains, rivers and sacred peaks, deities of the Bagua (Eight Trigrams) and Nine Palaces (feng shui directional systems), spirits associated with the Five Phases (Metal, Wood, Water, Fire, Earth), the Empress of Earth (sovereign of the terrestrial realm), subterranean deities at all levels, residential guardian generals, earth gods of the five directions with their retinues, the Grand Year Deity (annual cycle ruler), and seventy-two internal-external spirits including the Leopard Tail and Yellow Banner deities.

The text then explains the ritual's purpose: residential spaces may have violated divine taboos or suffered from conflicting Five Phases energies and malign influences from the Four Killings (inauspicious directions), resulting in frequent ominous dreams and domestic unrest. Through incense offerings and prostrations, practitioners confess transgressions before the Numinous Treasure Heavenly Worthy (one of the Three Pure Ones in Daoism), seeking disaster relief and problem resolution.

Specific petitions include: eradicating all offenses against the deities, ensuring family health and residential peace, increasing blessings and longevity, with both living and deceased members sharing in these benefits. The ritual aims to receive divine grace, ultimately leading to Dao-realization and ascension.

The second part contains the priest's confession on behalf of the ritual patron to deities of the ten directions. Beyond reiterating the aforementioned pantheon, it particularly addresses how construction might have violated earth veins, polluted water sources, or breached feng shui taboos, thereby offending dragon spirits (guardians of terrestrial energy channels). Through this zhaijiao (purification ritual), practitioners seek divine forgiveness and an opportunity for renewal.

Final petitions include: eliminating karmic obstructions, cleansing misfortunes, ensuring family safety and extended blessings, securing residential stability through dragon spirit protection, and ultimately achieving authentic cultivation to transcend physical form and ascend to the formless realm.