《道門科範大全集》Vol. 85

This scripture records the repentance ritual performed at dawn during the Daoist "Great Dongyue Salvation and Petition Ceremony," compiled and edited by the venerable Guangcheng, Master Du Guangting.

We practitioners sincerely repent before the Supreme Lingbao Heavenly Worthy (one of the highest Daoist deities) of the Ten Directions and Infinite Worlds, the Sacred Emperors of the Five Sacred Mountains (Wuyue), the Source Kings of the Four Great Rivers (Sidu), and all divine officials throughout the Three Realms and Ten Directions.

We have heard that the grotto-heavens and blessed lands where celestial officials dwell can dissolve misfortunes and eliminate disasters, and that the Water Palace of Mount Tai (Dongyue) indeed holds authority over life and death. All people under heaven revere them, for these matters concern human life itself. With sincere devotion, we will surely receive the care of the Divine Emperor. We humbly beseech the deities to show compassion and understand mortal suffering, allowing us to confess our wrongdoings, correct our mistakes, and thoroughly cleanse ourselves of defilement and sin.

The current ritual master (Zhaizhu) performs this ceremony to deliver the deceased [name]. During life, the human body is formed by the harmonious combination of the "Four Elements" (earth, water, fire, and wind) and possesses the "Six Roots" (eyes, ears, nose, tongue, body, and mind). Because these six roots generate worldly attachments, accumulating defilements, sins grow until they can no longer be concealed, ultimately becoming too grave to escape. To deliver souls from the Ninefold Netherworld, we must repent for the sins committed through the six roots.

The specific confessions include:

The eyes covet beauty, failing to recognize that external forms are illusory, allowing the mind to be disturbed by outward things. Unlike Yan Hui who "would not look at what was contrary to propriety," we fall short of Zhuangzi's teaching to "see clearly by gluing the eyes." Obsessed with alluring postures and greedy for the colors of luxurious garments, we become entranced by gold and jewels—how can we emulate the ancients who examined whether shoes fit properly? These are sins committed through the eye root, which we sincerely repent today.

The ears delight in frivolous words and prefer heresies and falsehoods. Enchanted by beautiful music, we linger over hurried zither tunes. Gullible to absurd claims and craving lewd speech, we ignore the principle of "not listening to what is contrary to propriety"—how can we claim to be wise upholders of virtue? These are sins committed through the ear root, which we sincerely repent today.

The nose is tainted by all manner of scents, as myriad things interact. Some act like Han Shou stealing fragrance, others like the coastal dwellers chasing foul odors. Craving delicacies, we fight over the pungency of food; dressing finely, we seek only to please with the aroma of silks. Failing to understand that the nose should discern odors, we instead burden our foreheads with obsession. These are sins committed through the nose root, which we sincerely repent today.

This scripture addresses the Daoist practice of repentance concerning the "Six Roots" (eyes, ears, nose, tongue, body, and mind). It describes how people often commit transgressions through sensory indulgence and now sincerely repent, seeking divine forgiveness.

Regarding the nose root (sense of smell): Becoming engrossed in fine delicacies while scorning the simple fare of Yan Hui (a disciple of Confucius), yet delighting in the exquisite dishes of Yi Ya (a renowned ancient chef). Indulging in gluttony without realizing the harm inflicted upon living beings behind such pleasures.

Regarding the tongue root (speech): Crafty words and flattery harm the nation; hurtful speech cuts like a blade. Forgetting the warning in the Book of Songs—"Do not restrain my tongue"—and instead, like Zhang Yi (a Warring States strategist), stirring up discord. Words invite calamity, yet one fails to recognize that such pleasures are ultimately illusory.

Regarding the body root (physical desires): Craving comfort and ease while disregarding the toil of others. Pursuing extravagance—dwelling in grand halls, wearing lavish robes. Arrogance harms others; scowling displeasure injures people for personal gain. Always scheming to benefit at others' expense, unaware of the virtue in generosity.

Regarding the mind root (thoughts): A deluded heart breeds greed, jealousy, and erratic emotions. Ignoring Confucius’s "Four Prohibitions" (no presumption, no obstinacy, no rigidity, no egoism) and becoming confused by Xunzi’s "Five Desires." A wavering will blurs right and wrong, leading one astray from the Dao. Indulging passions without understanding self-cultivation.

Finally, the text implores the High Truth (Daoist deities) to pardon these sins and beseeches the compassion of the sages. It expresses hope for awakening from past errors and attaining renewal—erasing the records of transgressions and liberating departed souls. May future generations receive the protection of Daoist teachings and ultimately unite with the Dao.

The following section, "The Noontime Repentance to the Ten Directions," states: With sincere devotion, the assembly takes refuge in the Celestial Worthy of Jade Treasure and Imperial Majesty of the East (a Daoist deity of the Eastern direction) and the Nine Qi Heavenly Lords, among other divine beings. The East corresponds to the Wood phase and governs benevolence (De). Losing compassion violates benevolence—without repentance, how can one be absolved of wrongdoing? The ritual master (Zhaizhu) earnestly repents here on behalf of the deceased.

This scripture is a liturgical text (Keyi) used in Daoist rituals for the salvation of departed souls, primarily containing confessions for two types of transgressions: "lack of benevolence" and "lack of propriety."

The first section confesses the "sin of lacking benevolence": During life, the deceased lacked a compassionate heart—failing in filial piety toward family, disloyalty in official duties, indifference to the suffering of widows and orphans, and refusing aid to those in distress. Like one who secretly wounds others with a blade, or abandons kin and breeds resentment, even making brothers unwilling to dwell together. Such actions violate the virtue of benevolence (Ren-De), and after death, the soul risks falling into the Eastern Wind-and-Thunder Hell to face judgment by the Sacred Emperor of Mount Tai (Dongyue Shengdi). Now, with sincere repentance, we beseech the Heavenly Worthy of Jade Treasure and Sovereign of the East (Yubao Huangshang Tianzun) and the Nine Qi Celestial Lords (Jiuqi Tianjun, deities of the nine heavens of the East) to pardon these transgressions. May the soul receive the grace of Wood Virtue (the East corresponds to Wood in the Five Phases) and ultimately merge with the Dao.

The second section confesses the "sin of lacking propriety": In life, the deceased disregarded ritual decorum and behaved improperly. Lacking humility, acting insolently before elders, pushing ahead on roads, bullying in villages, and even showing disrespect toward sages. Unlike Yan Hui (Confucius’ disciple), who constantly examined his conduct, the deceased wholly neglected propriety. Fearing the soul may descend into the Southern Fire Hell (the South corresponds to Fire), we sincerely repent before the Heavenly Worthy of Mystic Truth and Boundless Blessings (Xuanzhen Wanfu Tianzun) and the Three Qi Celestial Lords (Sanqi Tianjun, deities of the three heavens of the South). Through the purifying power of Propriety Virtue (Fire governs propriety in the South), may salvation be attained.

The term "many rebirths" (duosheng) refers to multiple lifetimes in the cycle of reincarnation, while "six virtues" (liuxing) denotes the six Confucian moral foundations. The phrase "every gesture and movement in perfect harmony" (dongrong zhouxuan), sourced from the Book of Rites (Liji), describes conduct aligned with ritual propriety. The entire ceremony involves confessing to the Heavenly Worthies of the four directions, utilizing the generative cycles of the Five Phases (Wood Virtue of the East, Fire Virtue of the South, etc.) to purify the departed soul.

This scripture passage describes a Daoist liturgical ritual (Keyi) for the salvation of deceased souls. It focuses on confessing sins to the Five Directional Celestial Worthies (specifically mentioning the Southern, Western, and Northern directions) to seek deliverance for the departed.

The text first explains how the deceased may have fallen into the Southern Hell due to "offenses against propriety" committed during their lifetime, where they face judgment by the Sacred Emperor of Southern Peak and his examiners, making liberation difficult. The ritual then involves sincere devotion to the Celestial Worthy of Mysterious Truth and Infinite Blessings (Three Qi Heavenly Lord) of the Southern World, beseeching pardon for the deceased's transgressions so their soul may ascend to the celestial realms and ultimately merge with the Dao (the Way).

Next comes confession for the deceased's "offenses against righteousness"—acts like betrayal, broken trust, and greedy pursuit of wealth—which might condemn them to the Western Diamond Hell under judgment by the Sacred Emperor of Western Peak. Here, devotees take refuge in the Celestial Worthy of Supreme Subtlety (Seven Qi Heavenly Lord) of the Western direction to seek salvation.

Finally, the text addresses how the deceased's "lack of wisdom" could lead them to the Northern Hell. Salvation is sought through devotion to the Celestial Worthy of Jade Palace in Mysterious Heights (Five Qi Heavenly Lord) of the North. The "Five Qi" refers to the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), while the Three Qi, Seven Qi, and Five Qi mentioned here are all important concepts in Daoist cultivation.

Throughout this ritual, the Daoist priest (Jiaoguan) guides devotees in confessing various sins on behalf of the deceased—including impropriety, unrighteousness, and ignorance—while taking refuge in the Celestial Worthies of each direction. The goal is to cleanse karmic obstructions, enabling the soul's ascension until it ultimately achieves the state of "merging with the true Dao." This represents a classic form of Daoist salvation liturgy, embodying the tradition's perspective on the afterlife and its philosophy of deliverance.

This scripture passage primarily describes the ritual of repenting for sins stemming from ignorance and covetousness. The text explains how people, blinded by foolishness and lacking discernment between right and wrong, become inwardly confused, violating moral principles and propriety. They show disrespect toward rulers and parents, disloyalty to friends, yet remain unaware of their own transgressions, unable to self-reflect or recognize their deviation from the true Dao (the Way). There is deep concern that the deceased, burdened by such ignorance, may fall into the Northern Dark and Frozen Hell (a Daoist conception of an icy underworld) to face judgment by the sacred examiners of the Northern Peak, making liberation difficult.

Thus, devotees earnestly beseech the Celestial Worthy of Jade Radiance from the Mysterious Upper Realm (the supreme deity of the north) and the Five Qi (vital energies) Heavenly Lords (divine beings embodying the Five Phases—Wood, Fire, Earth, Metal, Water), praying for the absolution of the deceased’s ignorance so their soul may ascend to the blissful celestial realms and ultimately merge with the Dao. The repentance then shifts to deities of the northeast, including the Supreme Immortal of Salvation, addressing the sins of human greed: the relentless pursuit of wealth at others’ expense, insatiable hoarding while remaining miserly, exploiting the vulnerable, inflating prices in trade, slandering monastics and Daoist practitioners, and lacking compassion. It condemns usurious lending and reckless extravagance among friends, all transgressions requiring purification through repentance.

By enumerating these specific offenses, the scripture reveals Daoist understanding of the two root afflictions—ignorance (wuming) and desire (tanyu)—emphasizing the religious belief that sincere repentance and divine intervention can purify karmic burdens and liberate souls. Concepts like the Northern Hell and the Five Qi Heavenly Lords reflect key elements of Daoist cosmology and its pantheon.

This scripture passage describes a Daoist ritual for delivering deceased souls, focusing on repentance for the sin of killing committed during the deceased's lifetime.

The text first explains how the deceased, driven by greed, took lives to seize wealth during their earthly existence. As a result, they are destined to fall into the "Cauldron of Boiling Oil Hell" (a Daoist purgatory located in the northeast) and face judgment by the "Examiner of Mount Tai" (the deity presiding over underworld trials), making liberation difficult. The assembly then earnestly prays to the "Celestial Worthy of Salvation in the Northeast, Divine Lord of the Heavenly Qi" (a Daoist deity overseeing deliverance) for compassionate intervention, hoping the deceased soul may be cleansed of the sin of covetousness and reborn in a blissful heavenly realm, ultimately merging with the Dao.

Next, the scripture confesses the deceased’s sins of killing: using arrows to shoot down birds, nets and hooks to trap fish; slaughtering dogs, pigs, cattle, and sheep, cooking chickens, ducks, geese, and wildfowl; listening to the cries of animals beneath blades and witnessing blood spill upon the chopping block. The text reflects: these slain creatures also possessed physical forms, yet humans harmed them merely to satisfy their appetites. It contrasts these acts with the ancient virtuous tales of "Lu Gong taming pheasants" and "Xiba releasing a fawn," condemning such cruelty.

Due to these sins of killing, the deceased will fall into the "Red-Hot Bronze Pillar Hell" (another Daoist purgatory). The assembly then repents before the "Celestial Worthy of Life-Saving Deliverance in the Southeast, Divine Lord of the Heavenly Qi" (a Daoist deity who rescues lives), beseeching deliverance for the deceased soul, that they may escape the karmic retribution of killing and be reborn in a blissful heavenly realm, ultimately merging with the Dao.

Finally, the assembly reverently takes refuge in the "Supreme Void Emperor Celestial Worthy of the Southwest" (another Daoist deity of salvation). The entire passage illustrates the Daoist religious practice of repentance and deliverance to liberate deceased souls, emphasizing the moral principle of abstaining from killing and protecting life.

This scripture is a Daoist ritual text for confessing sins during soul salvation ceremonies, focusing on the deceased's transgressions of lust and theft during their lifetime.

First comes the confession of lustful sins: The Fire Virtue Star Lord of the South (one of the Five Phases deities) governs human dignity and self-cultivation. Losing this virtue leads one astray. The deceased harbored carnal desires, abandoning moral integrity. The text employs Classic of Poetry allusions to describe their licentious behavior: seeking pleasure by the Han River, secret trysts in mulberry groves; gifting lotus roots by ponds and peonies along the Zhenwei River (all traditional courtship tokens). They seduced love-struck maidens, pretending to buy silk while plotting seduction. Dressed extravagantly, they forced betrothal gifts and scaled walls to visit boudoirs. Indulging shamelessly in passion, they pursued beauty while violating propriety—acts akin to adultery with sisters-in-law (indicating incestuous relations). Such grave sins risk condemnation to the Southwest Slaughtering Hell (a Daoist purgatory) under judgment by the Lord of Mount Tai (ruler of the underworld).

Next is the confession of theft: The Metal Virtue Star Lord of the West governs the restraint of wickedness. Instead of emulating the noble recluses of Western Mountains (where hermits Bo Yi and Shu Qi dwelled), the deceased followed the infamous robber Zhi of Dongling. They stole day and night—as insatiable as Xiang Shi of Song (a greedy figure from Liezi) and as parasitic as Guo Sheng of Qi (a legendary freeloader). Prying open doors and chests, they gleefully counted stolen goods and shamelessly divided spoils with accomplices.

The text concludes by beseeching mercy from the Supreme Numinous Void Sovereign of the Southwest and the Boundless Grand Hua Sovereign of the Northwest (both exalted Daoist deities). May the deceased's soul be cleansed of sins, liberated from hell to ascend to joyful celestial realms, ultimately merging with the Dao. The "Celestial Lord of Primordial Qi" (Fanqi Tianjun) represents deities born from primordial energy, while the "Examiner of Mount Dai" (Daizong Kaoguan) refers to the Lord of Mount Tai overseeing underworld judgments.

This scripture is a Daoist liturgical text (Keyi) for the salvation of departed souls, focusing on confessing the deceased's sins and beseeching divine deliverance.

It first recounts the deceased's transgressions of theft during their lifetime, expressing fear that after death they may fall into the "Chariot of Fire Prison" (a Daoist purgatory) in the northwest, facing judgment by the Mount Tai deities of the underworld, trapped in perpetual darkness. Devout prayers are then offered to the "Limitless Great Hua Heavenly Lord" and "Celestial Lord of Brahma Qi" (two high Daoist deities) of the northwest, seeking compassionate salvation to cleanse the sins of theft, allowing the soul to ascend to joyful celestial realms and ultimately unite with the Dao.

Next, it confesses the deceased's broken promises and betrayals of trust. Specific examples of dishonesty are cited: failing friends like the ancient Ji Bu, contradicting words and actions like Zi Zhang, even deceiving spirits and deities. These hypocritical deceptions not only misled others but ultimately deceived oneself, as cosmic justice cannot be evaded. The text expresses concern that such sins may condemn the deceased to the underworld, judged by the Three Officials (Heavenly, Earthly, and Water). Prayers are then directed to the "Jade Void Luminous Sovereign Heavenly Lord" and "Celestial Lord of Primordial Qi" (high-ranking Daoist deities) above, beseeching absolution and ascension to carefree realms.

Finally, all participants collectively take refuge in the "True Sovereign Cavern Spirit Heavenly Lord" (deity governing the earthly realm) below, expressing sincere repentance. Through enumerating specific sins and describing potential underworld retributions, the scripture emphasizes the importance of integrity while demonstrating Daoist salvational rituals (Zhaijiao) through liturgical repentance.

This describes the content of a Daoist ritual for redeeming the souls of the deceased. The general meaning is as follows:

When people harbor unwholesome intentions during their lifetime, they may fall into the Nine Nether Hells after death (the deepest underworld realm in Daoist belief). This scripture passage belongs to the liturgical texts (Keyi) used by Daoist priests to help the deceased repent for their worldly transgressions.

The departed may have committed these wrongdoings in life: straying from the right path (Dao), scheming to harm others, envying virtuous people, or deceiving others. As the Book of Songs states: "Even a child of five feet tall going to the market will inevitably practice deception"—if even children think of cheating, how much more so adults? When such sins accumulate, the deceased must face judgment at Fengdu (the underworld's administrative center) after death.

Through sincere repentance directed to the "Perfected Sovereign of the Lower Realm, Cavern Spirit Heavenly Worthy" (Dongshen Tianzun) and the "Ninefold Earthly Sovereign Lords" (Daoist deities governing the underworld), the ritual seeks the mercy of the underworld judges. This spiritual cleansing allows the deceased soul to be liberated from karmic burdens and ultimately merge with the Dao.

The latter section mentions repentance before numerous deities including the "Ten Directions Supreme Unity Savior from Suffering Heavenly Worthy" (Taiyi Jiuku Tianzun). Using the metaphors of mirror and moon: a mirror's natural clarity becomes obscured by dust, just as the moon's radiance is veiled by clouds. Human nature is likewise—originally pure and luminous, but clouded by desires. As wiping away dust restores the mirror's shine and dispersing clouds reveals the moon, sincere repentance can restore our innate radiance.

This scripture embodies the Daoist concept of "repentance for karmic purification," maintaining that through genuine remorse and divine blessings, one can eliminate negative karma and redeem departed souls.

When a person attains true enlightenment, all transgressions are dissolved, and thus the heavens open wide the gates of forgiveness. The multitude of sages and worthies extend their teachings universally, like a gentle breeze dispersing the dust of the material world, or dharma rain showering down to cleanse the karmic obstructions accumulated over countless lifetimes. With sincere repentance, one may devoutly take refuge today (a Daoist practice), while the ritual master (the officiant of Daoist ceremonies) performs salvation rites for the deceased, recalling their various faults during their earthly existence.

In life, the departed often strayed from the true path, turning away from enlightenment to indulge in worldly pursuits. They showed no reverence for rulers or parents and disrespected their teachers. Without cultivating benevolence, they harshly judged others; while committing errors themselves, they pointed fingers at others. Grain rotted in their homes, wealth piled up, yet they showed no compassion for the orphaned, widowed, or destitute. Clad in fine silks and feasting on delicacies, they never spared a thought for those suffering from hunger and cold. They recklessly captured creatures of land and water, indifferent to their deaths, and cruelly whipped their servants, heedless of their pain. Arrogant and self-righteous, they delighted in mocking others, forsaking virtue. In trade, they cheated with false measures; in contracts, they altered terms deceitfully. They slandered monks and Daoists, oppressed the weak, and frequently uttered curses to profane the spirits. Bullying others with their power, they defied the cosmic order, tyrannizing their communities and envying the virtuous. Greed stirred at the sight of wealth, leading them to scheme and seize; dividing land, they sought only personal gain, refusing fair distribution. Secretly bribing officials to frame the innocent, they colluded with ruffians to assault the good. They defiled virtuous women, violated Buddhist nuns (female practitioners), reneged on debts and promises, and deceived in business by passing off inferior goods as quality wares.

Now, with genuine remorse, the deceased repents before the sublime truth, confessing sins to the Emperor of Mount Tai (a Daoist deity overseeing the underworld) and pleading for stern chastisement. May divine grace spread widely, washing away the stains of transgression, shattering the dark prison of the long night, and illuminating the path of enlightenment for the lost. They beseech the Eastern Palace (referring to the underworld) to pardon their offenses and cease punishment; they implore the Southern Pole Life-Recording Deity (a Daoist divinity governing life and death) to deliver their soul, lifting them from suffering to the shore of liberation. Simultaneously, they seek salvation for ancestors of nine generations, parents of seven lifetimes, and all beings trapped in the six realms of rebirth (a Buddhist concept referring to the six states of existence) and the three wretched paths (hell, hungry ghosts, and animals), that all may escape the underworld and ascend to the heavenly realm. May the departed no longer face litigation in death, nor their descendants suffer karmic retribution. Such merit benefits both the living and the dead, extending blessings to all terrestrial and aquatic beings. Upon attaining the Dao, they shall ascend to the formless realm, merging as one with the Great Dao.