《道門科範大全集》Vol. 74

The 74th volume, section 5 of the Comprehensive Collection of Daoist Liturgies (Daomen Kefan Daquanji) records a repentance ritual performed by Daoist practitioners across ten directions. Here we examine the eastern and southern segments:

In the eastern repentance, adepts reflect on their "failure to comprehend the Dao." They recognize that the east corresponds to Wood in the Five Phases (Wuxing), symbolizing the origin of life (the Azure Dragon governs the passage of time while the Northern Dipper opens the celestial gates). Though having received transmission of Daoist methods from their masters (as indicated by their talismanic registers), practitioners acknowledge their shallow foundations and obscured minds have led to multiple cultivation failures: performing rituals without realizing the true Dao, cultivating the body while clinging to form; some boastfully presume their own understanding, others waver in commitment after hearing the teachings; failing to transcend attachments to wealth and poverty, their emotional turbulence often damages harmonious Qi. These behaviors betray the celestial teachings, resulting in demerits recorded by the Three Officials (heavenly, earthly and aquatic deities) and removal from the registers of the Five Directional Emperors. With sincere hearts and floral offerings, they repent before the Infinite Supreme Numinous Treasure Celestial Lord (one of Daoism's highest deities) and the Nine Qi Celestial Lords of the east, praying to awaken the Dao-mind of primordial emptiness and receive transmission of the Great Unity's Truth-Containing Dao (fundamental cultivation principle), ultimately attaining union with the Dao.

The southern repentance addresses "failure to repay the nation's kindness." The south corresponds to Fire (Li trigram), symbolizing illumination nourishing all things. Practitioners reflect on being born in the Central Plains yet failing to assist enlightened rulers or benefit the people through the pure Dao. Fire's virtue (De) should transform and nurture beings (as Fire generates Wood to sustain life and harmonizes with Water to complete creation), and cultivators particularly should accomplish works of universal salvation. This emphasizes the Daoist's social responsibilities, integrating personal cultivation with service to the state.

This scripture is divided into two main sections. The first part discusses how practitioners should cultivate their bodies and nurture their nature, while the second focuses on repentance and repaying the kindness of ancestors and parents.

The text criticizes those who merely hold the title of Daoist without genuine practice—individuals who idly seek comfort without truly embodying Dao (the Way) and De (Virtue), instead indulging in worldly rituals, music, and fame while undeservedly receiving state support. Authentic cultivation requires emptying the mind and calming the Qi (vital energy), particularly during summer when one must gather Yang Qi and maintain inner tranquility. Only through this can one achieve the state of "embracing the One and guarding the Center," ultimately uniting with the Dao and transcending physical form.

The second section expresses the repentance of Daoist priests toward their ancestors and parents. They acknowledge that despite coming from families with long-standing Daoist traditions, they have neglected sacrificial rites, failing to observe the Eight Nodes and Five La festivals (key Daoist holy days). This neglect betrays the nurturing kindness of their parents and the accumulated blessings of their ancestors. Heaven and Earth are impartial—the sin of filial impiety cannot be escaped. Thus, they sincerely repent, preparing incense, flowers, and offerings to beseech forgiveness from the deities of the Western Seven Treasures Golden Gate (a Daoist celestial realm), hoping to atone for their ancestral debts.

The text mentions the "Three Qi Celestial Lords," who govern the three primordial energies associated with the southern Fire virtue; "ordained priests bearing registers" (Pèi lù dàoshi), referring to formally initiated Daoist clergy with ritual authority; and the "Eight Nodes and Five La," which mark important days for Zhaijiao (purification rituals) and sacrifices. Through sincere repentance and proper cultivation, practitioners aspire to attain longevity, deliverance from worldly suffering, and ultimate unity with the Dao.

This scripture describes a Daoist ritual of confessing transgressions to deities of different directions, primarily focusing on the western, northern, and northeastern orientations.

The western section involves repentance before the deities of the west. The phrases "golden light shining downward" and "jade tablets illuminating the cycle" refer to celestial radiance illuminating the mortal realm, with jade tablets recording human virtue and vice. Practitioners pray for the salvation of ancestors and blessings for their parents. Daoist priests wearing protective talismans (fulu) cultivate through the "Western Turtle's transmitted teachings" - mystical methods symbolized by turtle-shaped sigils from the west - paying homage to the Queen Mother of the West (Xiwangmu) to learn alchemical arts. In practice, they must unite the Golden Tiger (symbolizing lung qi) with Li Fire (heart fire), while directing the True Dragon (kidney qi) into the central Earth phase (spleen/stomach region represented by Wuji Earth). By maintaining internal qi without leakage and stabilizing their spirit (shen), practitioners become impervious to demonic obstructions, ultimately achieving union with the Dao.

The northern confession addresses failures in repaying teachers' kindness. The text describes the primordial chaos of the universe before differentiation into the Five Phases. Practitioners acknowledge their innate ignorance of cosmic principles, recognizing that their Daoist understanding comes entirely from teachers' guidance. From fundamental virtues like filial piety and loyalty to the transmission of the true path of emptiness and purity, a master's grace surpasses even heaven-earth and parental love. Yet disciples often betray this kindness - breaking initiation vows, leaking secret teachings to the unworthy, or blaming masters during misfortunes. Now they repent before the deities of the northern Kan palace (water position symbol), offering incense, flowers, and ritual implements, praying these northern divinities will bless the flourishing of their masters' transmitted teachings and ultimately guide practitioners to Dao-realization.

The northeastern section (though partially lost) primarily confesses impurities and improprieties in transmitting Daoist teachings. While the original text is incomplete, the title indicates practitioners' remorse for lacking rigor when propagating doctrine or conducting liturgical ceremonies (keyi).

We practitioners deeply understand that the wondrous workings of the Dao operate beyond human manipulation—it is both the beginning and end of heaven and earth. That mysterious foundation (referring to the Dao) moves spontaneously, driving the waxing and waning transformations of Yin-Yang. Like a divine dragon soaring from the direction of the Zhen trigram (east), these changes follow their inherent patterns, shifting and revolving without error.

We Taoist priests who wear the sacred registers (Fulu, certification of Daoist practice) are disciples of Lord Lao (Taishang Laojun) and belong to the Daoist lineage. Yet regrettably, we have neither retreated to mountain valleys to cultivate our Shen (spirit) nor strictly upheld precepts in practice. Instead, we've allowed our sincerity to scatter, making it difficult to delve deeply into the profound Daoist methods. During liturgical rituals (Keyi), our procedures become disordered; when performing ceremonies, our dignified bearing falters—resulting in chaotic cultivation that invites mockery from the six demonic obstructions (form, sound, scent, taste, touch, and mental constructs). Our visualization practices (Cunxiang, meditation on deities) lack focus, causing the myriad spirits to refuse residence. With weak vow-power, we find no support in either the Yin or Yang realms; our disordered minds fail to resonate with celestial principles. How then can we align with sacred realms? We fear becoming mere mundanes—incapable of perfecting ourselves or saving others. Dread lingers that the underworld records our faults and our immortal registers sever merit. Should we continue heedless without repentance, we'll surely face punishment from the Yin authorities.

Now we prepare complete offerings of incense, flowers, and ritual implements (Faxin), sincerely surrendering to: the Supreme Lingbao Heavenly Worthy of Infinite Ultimate in the northeast, the Celestial Lord of Brahma Qi (Fanqi Tianjun), and all divine officials in that direction. We implore these sacred beings to command the four underworld bureaus (overseeing merits/faults, destiny, calamities, and lifespan) and notify the nine underworld offices (Daoist netherworld institutions), that our accumulated minor merits may redeem transgressions like dispersing clouds. May our prayers reach celestial hearing and aspirations find fulfillment. Henceforth we vow to aspire toward cloud-wrapped mountains, dwell in grotto-sanctuaries, pursue liberation from cyclic existence, and cease wandering through the three realms (desire, form, and formlessness). Upon attaining the Dao, may we ascend to formless states and unite with the Great Dao.

Penitential Text for the Southeast (confessing lax observance of scriptures, precepts, and talismans):

We recognize all beings' transformations have their sovereign—the nurturing spiritual wind (Dao's power) sustains creation according to celestial law. Like the Xun trigram (wind) and Winnowing Star (Ji Xing, wind-ruler) jointly stirring myriad things, this great De (virtue) operates subtly beyond perception. We register-bearing priests, though of mortal flesh, receive the Dao's shelter. Yet sometimes in gem-like temples (Daoist monasteries), our practice lacks rigor; when chanting grotto scriptures (Daoist texts), reverence wanes. Wearing registers above our rank, keeping purification days confused, summoning divine generals and troops (Daoist protector deities) without recording merits—our daily robes and ritual swords often lie disordered. Feeble Dao-power invites demonic harassment; slack precepts erode dignified bearing...

This scripture passage describes the repentance rituals performed by Daoist priests who have violated precepts during their cultivation practice.

It first explains that deities do not protect those who stray from the true path of cultivation—those who distort the original meaning of the scriptures with shallow cleverness and act selfishly. Though they may outwardly preach the teachings, they indulge in empty rhetoric, failing to reach the state of ultimate purity and truth. As a result, even offerings to heaven go unanswered, and the transgressions against the precepts follow them throughout their lives. Now, with sincere repentance, they prepare incense, flowers, and other ritual offerings, beseeching forgiveness from the Supreme Lingbao Heavenly Worthy of the Infinite (one of the highest Daoist deities) in the southeast, as well as the other immortals of that direction. They pray for the elimination of their sins, the restoration of purity in their hearts, the preservation of their essential nature (xing) and life (ming), and the attainment of unity between heaven and humanity.

Next comes the repentance for failing to embody humility and harmony in interactions with others. The scripture states that the movement of heaven and earth follows the principles of supreme harmony and strength, yet cultivators, though endowed with the spiritual energy of the Five Phases (Wood, Fire, Earth, Metal, Water) and fortunate enough to enter the Daoist path, fail to control their emotions and often clash with the world. They neglect self-cultivation, speak harshly, remain blind to their own faults, and accumulate grievances without awakening to them. Such improper thoughts harm harmonious Qi (vital energy), while impure speech damages the Dharma-body. This behavior neither inspires others nor aligns with the true purpose of cultivation. Therefore, they must openly confess these self-deceiving faults, presenting incense and flowers as offerings to the Supreme Lingbao Heavenly Worthy of the Infinite in the southwest and the other deities of that direction. They pray for the earth’s boundless virtue (De) to aid their reform and grant them the true ability to deliver sentient beings.

The text mentions "ordained priests bearing talismans" (Peilu Daoshi), referring to formal Daoist priests who have received transmission of Fulu (talismans and registers). "The Heavenly Lord of Primordial Qi" (Fanqi Tianjun) is a revered Daoist deity representing the pure, primordial Qi. The "incense and flowers as ritual offerings" (Xianghua Faxin) are common devotional items in Daoism, symbolizing sincere devotion.

This scripture discusses the faults that Daoist practitioners may commit during cultivation, and how to eliminate karmic obstructions through repentance rituals to obtain divine forgiveness. The content primarily focuses on confession toward the northwest and celestial directions.

The northwest confession section reveals that although adepts wear Daoist robes and star-crowned hats, they remain fundamentally mortal. During cultivation, they may unknowingly offend the divine through certain actions: for instance, inadvertently appropriating the yin-yang energies of heaven and earth while practicing embryonic respiration (a breath-regulation technique), or presumptuously chasing after solar and lunar radiance during neidan (internal alchemy) practice. Such behaviors transgress the proper boundaries for ordinary humans.

Practitioners confess to the Infinite Supreme Lingbao Heavenly Lord (a high-ranking Daoist deity) of the northwest, beseeching the replacement of their mundane bodies with pure yang qi, that their limbs may find harmony and hundred spirits stand guard, ultimately achieving union with the Dao.

The celestial confession section addresses potential offenses against the "Three Luminaries" (sun, moon, and stars). Practitioners acknowledge that the supreme Dao governs all natural phenomena, while they—as initiates bearing fulu (ordination credentials)—inevitably commit ignorant transgressions during prolonged cultivation.

Throughout the repentance ceremony, adepts prepare incense, flowers, and other offerings, sincerely surrendering to the Heavenly Lords of all directions. They aspire to cleanse karmic burdens so that upon attaining the Dao, they may transcend physical limitations and truly merge with the Great Way.

Since the dawn of primordial chaos when we first took physical form, our originally pure spiritual nature has gradually dissipated, making it impossible to return to the pristine simplicity of creation's beginning. The six desires (eyes, ears, nose, tongue, body, and mind) have ensnared us, creating karmic obstacles spanning three lifetimes. Though we once practiced the methods of the Lesser and Middle Vehicles, our own negligence caused us to regress. Some born in the Central Plains lost their innate nature, while others dwelling in distant lands never heard the true teachings, making the attainment of Great Vehicle cultivation elusive, while the karmic cycles of the Three Realms easily perpetuate.

We stand with heads beneath heaven and feet upon earth, bearing within us the dual energies of Yin and Yang, yet we fail to repay the nurturing grace of heaven and earth. Our words and deeds often transgress cosmic principles. We complain when the seasons deviate from their natural course, yet recklessly violate the orderly movements of sun, moon, and stars. Accumulating transgressions over countless lifetimes, our offenses are beyond reckoning. Now we sincerely repent, seeking forgiveness.

With fragrant flowers and reverent offerings, we devoutly beseech the Most High Lingbao Tianzun (one of the supreme Daoist deities), the Thirty-Six Heavenly Emperor Lords, the Jade Capital's immortal courts, the Purple Tenuity's golden palaces, the Three Pure Ones and all celestial lords of the Three Realms. May the Great Dao manifest compassion, may the exalted perfected show mercy, absolving transgressions accumulated through ten thousand kalpas across the ten directions. May the Purple Tenuity and Grand Tenuity constellations activate opportunities for transcendence, while the Southern and Northern Dippers dispel impending calamities. Let primordial Jing (essence) fill the Muddy Pellet Palace (crown point), vital Qi (energy) gather in the spiritual mansion (heart cavity), and divine Shen (spirit) descend within our bodies. May our organs be purified, wisdom illuminated, blessings deepened, and may we receive guidance from accomplished adepts to comprehend the mysteries of the Dao. May all sentient beings escape cyclic existence, attain the Dao, and ascend to formless realms, merging completely with the Great Dao.

We further repent for harming living beings. The boundless earth supports the eight directions, silently nurturing all things. Houtu, the Earth Goddess, wields authority over countless spirits. We talisman-bearing Daoists, born at chaos' dawn, lost the Great Dao in primordial times. Benevolence, righteousness, propriety, and wisdom became mixed with falsity; wisdom and folly, good and evil all stem from innate nature. Becoming people who abandoned our roots, we frequently erred through clinging to life—dependent on nature's bounty yet ungrateful, seeking comfort without thought of recompense.

Those who indulge their appetites and recklessly harm living beings due to hunger and cold, as well as those who pursue extravagant clothing at the cost of innocent lives, fail to examine their own actions and instead treat these harmful habits as normal. In the divine halls of the Five Sacred Mountains (Wuyue) and the Four Great Rivers (Sidu), the ledgers recording their sins have piled up like mountains. In the courts of Fengdu (the Daoist underworld) and Quanqu (the watery abyss of the netherworld), the black registers documenting their misdeeds are stacked layer upon layer.

Fortunately, in this life, they have found refuge under the protection of the Daoist teachings and now stand before the Mystic Offices (Xuansi) to repent for sins accumulated over countless lifetimes. They now vow to cultivate their future, hoping ultimately to be spared from calamity. With utmost sincerity, they prepare offerings of incense, flowers, and ritual objects (Faxin), wholeheartedly submitting themselves to:

The Most High Lingbao Heavenly Sovereign of the Boundless Lower Realm, the Nine Sovereigns and Twelve Immortals of the Lofty Earth, the Great Spirit of Houtu (Earth Deity), the deities of the Four Rivers and Five Mountains, and all the divine immortals and spiritual officials of the lower realms. May these sacred beings perceive their sincerity and, with boundless virtue (De), extend their mercy and grace, pardoning the immeasurable weight of their transgressions. May virtuous thoughts flow unimpeded, opening the wellspring of wisdom, softening the heart, and restoring harmony with all things. Through serene non-action (Wuwei) and purity untainted by defilement, may they swiftly realize the Dao (the Way) and attain eternal life.

May their aspirations reach the highest heavens (Biluo) above and the deepest springs (Huangquan) below. May all beings return to their original truth, and may all things flourish in accordance with their nature. Upon attaining the Dao, may they ascend to the formless realm, merging with the Great Dao to achieve the body of a true immortal.