《黄箓十念仪》

This rite is conducted in accordance with the ritual.

Heaven and Earth cover and uphold the myriad things, and in what is hidden and subtle they set growth and change in motion. The sun and moon move in turn, displaying the spectacle of waxing and waning, of increase and decline. In spring the grasses and trees flourish; in autumn the branches and leaves wither and fall. Yang Qi (vital energy) increases and Yin Qi recedes. None of these changes can escape the seasons of ending and succession, and no one can avoid the cycle of birth and death.

How much more is this so for human beings, who live within the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm) and are endowed with the dispositions of the Five Constants (benevolence, righteousness, propriety, wisdom, and faithfulness). Yet life is like a spark struck from stone or a sudden flash of lightning, gone in the turning of an eye. If one cannot attain the Dao (the Way), how can one hold to a nature that is true and constant?

This deceased person was even in temperament and held good intentions in the heart, once hoping to live as long as the cedrela and the pine and to endure as metal and stone endure. Yet the Three Peng and the Two Jian (deities, or life-forces, in Daoism associated with the human body and with the span of life) pressed on the allotted years, and the Four Great Elements and the hundred parts of the frame (the various constituents and forms that make up the body) could not keep life from departing. Thus kin are parted, the living from the dead; the heart grieves and clings, unwilling to let go. Thinking of how deep the feeling remains after the deceased has gone, one feels all the more keenly how weighty was the mutual affection in life. A pure assembly is therefore established with solemn dignity, precious offerings are devoutly presented, the exalted perfected of the Three Celestial Realms (the high divine perfected venerated in Daoism) are respectfully invited, and the Precious Titles of the Ten Blossoms (the honorific titles proclaimed in the rite) are extolled. It is prayed that the Shen (spirit) and soul of the deceased remain clear and undimmed, as if still in the world; that attachments to the dusty world be set down; and that the words of the teaching be heard with reverence.

In accordance with the ritual, all present each pay reverence.

It is then read aloud that the offerings have been prepared, that the exalted perfected of the Three Celestial Realms are respectfully invited, and that the Precious Titles of the Ten Blossoms are extolled. It is prayed that the Shen and soul of the deceased not grow dim, as if still in the world; that worldly attachments be laid aside; and that the words of the teaching be heard with respect.

In accordance with the ritual, all present each pay reverence.

The spirit of the deceased is addressed. First, take refuge in the supreme Treasure of the Dao, that is, the great saints of the ten directions and the Three Venerables of the Most High. Through a hundred million kalpas the Treasure of the Dao has delivered living beings. It established its teaching before Heaven and Earth, and in compassion it broadly brings relief, extending its grace to all beings alike. These sacred ones have forms like jade and countenances of gold; they can divide their bodies and transform. Their response is swift: they answer as soon as they are moved, and their manifestations are without end. In this life and in the life to come, they ought to be believed in and honored with reverence.

The spirit of the deceased is addressed. Second, take refuge in the supreme Treasure of the Jing (scripture/classic), that is, the classics transmitted by the superior saints of the ten directions. Within the scriptural canon are numinous and wondrous writings, set down in jade characters and golden script, in dragon chapters and phoenix seal-script (phrases describing writing that is sacred and majestic). In all there are thirty-six divisions and eighteen thousand chapters, guiding those lost in delusion out of the maze and raising them to the farther shore of the Dao. In the cultivation of these scriptural texts, every line can extinguish transgression, and every sentence can remove fault. In this life and in the life to come, they ought to be believed in and honored with reverence.

Proclamation for the departed soul: the third refuge is taken in the Unsurpassed Teacher Treasure (one of the Three Treasures of Daoism, referring to the revered masters who transmit the Dao (the Way) and confer its methods). The Teacher Treasure includes the Great Sage of the Mysterious Center, the Three Masters of High Antiquity, the Perfected of Zhengyi (Orthodox Unity), the Teaching Lord of the Three Heavens, and the divine immortals who have attained the Dao throughout the worlds of the ten directions. They transmit the methods of the Dao and the scriptures (Jing), enlightening and transforming all living beings; they are like true parents, and also like physicians of consummate skill. Whether in this life or in the life to come, one ought to believe in them and pay them reverent homage.

The methods of the Dao guide people onto the path of becoming immortals and attaining the Dao, while the scriptures guide people toward goodness. Reciting the secret scriptures treasured in the langhan (cases made of jade, or splendid caskets for the classics) requires Daoist priests to wear ritual robes and ritual ornaments and to offer praise within the ceremony; these numinous sounds and norms can guide the souls of the departed to liberation and ascent. The years of the human world cannot long endure, and one need not cling to them in vain; the realm of the immortals is free, peaceful, and joyful, and one may go there and ascend at will. Having already heard the names of the Three Treasures, we now invoke the honored titles of the ten directions.

Those assembled in the ritual space, following the liturgical procedure, with one heart invoke the honored titles of the ten directions.

With utmost sincerity we pay reverent homage to the Heavenly Lord of the Nine Qi (vital energy) of the East and to the divine immortals and numinous officers. We prostrate ourselves before the Lord of the East, the Jade Treasure August Supreme Honored One, and earnestly beseech you to exert the power of great compassion, delivering this departed soul so that he may be reborn in the realm of the divine immortals.

With utmost sincerity we pay reverent homage to the Heavenly Lord of the Three Qi of the South and to the divine immortals and numinous officers. We prostrate ourselves before the Lord of the South, the Supreme Honored Mysterious Truth of Myriad Blessings, and earnestly beseech you to exert the power of great compassion, delivering this departed soul so that he may be reborn in the realm of the divine immortals.

With utmost sincerity we pay reverent homage to the Heavenly Lord of the Nine Qi of the West and to the divine immortals and numinous officers. We prostrate ourselves before the Lord of the West, the Supreme Honored Great Wonder of the Ultimate Extreme, and earnestly beseech you to exert the power of great compassion, delivering this departed soul so that he may be reborn in the realm of the divine immortals.

With utmost sincerity we pay reverent homage to the Heavenly Lord of the Five Qi of the North and to the divine immortals and numinous officers. We prostrate ourselves before the Lord of the North, the Supreme Honored Jade Dawn above the Mystery, and earnestly beseech you to exert the power of great compassion, delivering this departed soul so that he may be reborn in the realm of the divine immortals.

With sincere reverence I pay homage to the Celestial Lord of Brahma Qi (Fanqi Tianjun; Qi, vital energy) of the northeast—the celestial honored deity who governs the northeast—and to all the immortals and spirit officials. I bow before the presiding honored one of the northeast, the Supreme Saint who leads beings to immortality, and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Celestial Lord of Brahma Qi of the southeast and to all the immortals and spirit officials. I bow before the presiding honored one of the southeast, the honored deity who protects living beings and guides and delivers life, and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Celestial Lord of Brahma Qi of the southwest and to all the immortals and spirit officials. I bow before the presiding honored one of the southwest, the Great Numinous Sovereign of the Void (Tailing Xuhuang Zun), and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the northwest, praying that the departed soul may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Celestial Lord of Brahma Qi of the southwest and to all the immortals and spirit officials. I bow before the presiding honored one of the southwest, the Great Numinous Sovereign of the Void, and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Celestial Lord of Brahma Qi of the northwest and to all the immortals and spirit officials. I bow before the presiding honored one of the northwest, the Limitless Honored One of Great Florescence (Wuliang Taihua Zun), and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Celestial Lord of the One Qi (Yiqi Tianjun) above—the deity of primordial Qi who presides over the upper realm—and to all the immortals and spirit officials. I bow before the presiding honored one above, the Luminous Sovereign of the Jade Void (Yuxu Minghuang Zun), and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

With sincere reverence I pay homage to the Earth Sovereign Lords of the Nine Layers (Jiulei Tuhuang Jun) below—the deities who preside over the layered strata of the earthly realm—and to all the immortals and spirit officials. I bow before the presiding honored one below, the True Sovereign Honored One of Dongshen (Cavern of Spirit; Zhenhuang Dongshen Zun), and pray that you exercise your vast power of compassion to deliver this departed soul, so that he may be reborn in the realm of the immortals.

I pay homage to and invoke by name all the Celestial Lords throughout the void worlds of the ten directions, and I sincerely repent on behalf of the departed soul.

The repentance now follows.

We sincerely repent, and on behalf of the departed soul we confess the bodily offenses committed during life. The karma of the body—faults caused by bodily actions—is beyond counting, of many kinds, and hard to measure. In the course of daily conduct the departed soul became stained with every sort of worldly dust; fond of splendid adornment and of ease and pleasure, he was arrogant and unrestrained while alive. Now, before the Great Compassionate Worthy (the honored deity of compassion), we set forth this repentance with a single mind. May the offenses of the departed soul’s bodily karma be cleared away and never arise again; may he now come into accord with the way of the immortals and forever leave the Three Paths (the places of suffering spoken of in Daoism, such as the hells, hungry ghosts, and animals). All together, with one voice and sincere hearts, we bow in homage and give thanks to the Unsurpassed True Three Treasures—the Dao (the Way), the Jing (scripture), and the Master.

We sincerely repent on behalf of the departed soul. May the offenses of his bodily karma be cleared away and never arise again; may he now accord with the way of the immortals and forever leave the sufferings of the Three Paths. All together, with one voice and sincere hearts, we bow in homage and give thanks to the Unsurpassed True Three Treasures.

We sincerely repent, and on behalf of the departed soul we confess the offenses of speech committed during life. The karma of the mouth—faults caused by speech—is beyond counting, of many kinds, and hard to measure. The departed soul sowed discord and spoke false words, and he also slandered the true scriptures and teachings; he consumed sentient beings, and he also brought people of the world into distress and shame. Now, before the Great Compassionate Worthy, we set forth this repentance with a single mind. May the departed soul’s karma of the mouth be utterly cleared away and never arise again; may he cut off words of dispute and contention and often proclaim the true scriptural teaching. All together, with one voice and sincere hearts, we bow in homage and give thanks to the Unsurpassed True Three Treasures.

We sincerely repent, and on behalf of the departed soul we confess the offenses of thought committed during life. The karma of the mind—faults caused by inner thoughts—is beyond counting, of many kinds, and hard to measure. Anger and joy, liking and loathing, all arise from the heart; he clung to desire and harbored delusion, and he also envied the people of the world. Now, before the Great Compassionate Worthy, we set forth this repentance with a single mind. May the offenses of the departed soul’s mental karma be cleared away and never arise again; may his wisdom and insight suddenly open into clarity, so that he penetrates the essential meaning of what Daoism calls Xiyi (the pure and quiescent, profound and subtle, and hard to perceive by the senses). All together, with one voice and sincere hearts, we bow in homage and give thanks to the Unsurpassed True Three Treasures.

We sincerely repent, and on behalf of the departed soul we confess the faults of his lifetime—miserliness and greedy craving, anger and foolish ignorance, together with sexual misconduct, theft, the taking of life, and the like—and we also confess that he slandered the scriptures and teachings and was unwilling to take refuge. May his wisdom and insight suddenly open into clarity, so that he penetrates the essential meaning of Xiyi. All together, with one voice and sincere hearts, we bow in homage and give thanks to the Unsurpassed True Three Treasures.

With sincere hearts we repent on behalf of the departed souls, confessing and clearing the offenses they committed in life: stinginess and greedy craving, anger and violent temper, foolishness and deluded infatuation, together with the faults of sexual misconduct, theft, and the taking of life; slandering the scriptures (Jing), destroying the teachings, and refusing to take refuge; resenting and blaming the Great Dao (the Way), finding fault with teachers and elders, and breaking sacred vows. Delusive thoughts of body and mind never ceased, and ears and eyes were always drawn along by desire. Whether in the past, the future, or this present life, the roots of sin across the three ages—past, present, and future—are beyond all measure. Today we resolve to set forth this repentance, wishing that the obstacles and afflictions created before may be removed. Having declared these intentions before the Dao, the holy perfected ones will surely discern them with clarity. With one heart the assembly bows, revering and giving thanks to the supreme, orthodox, and true Three Treasures (the Dao, the Jing, and the masters).

With sincere hearts we repent on behalf of the deceased, confessing and clearing the offenses created in life by the ears, eyes, nose, tongue, body, and mind, and the faults born of the six emotions, the six desires, and the six sense-roots. Music sounds in noisy clamor, yet few of its tones accord with the true Dao; gorgeous and abundant colors are not colors of purity; the rival fragrances of orchid and musk—orchid grass and musk—together with a life of thundering carriages and horses and unrestrained galloping, all readily deplete the spirit (Shen). Sweet, pungent, and other flavors, enjoyed without restraint, injure the spirit; joy and anger that shift without constancy wear away the span of life. The six emotions constantly lead people onto the path of ruin, yet the Three Treasures ever hold open the gate of deliverance. From this day we state our faults openly and repent what was done before, wishing that every root of sin may be eliminated. With one heart the assembly bows, revering and giving thanks to the supreme, orthodox, and true Three Treasures.

What was extolled above is the merit accumulated through the “Ten Recitations.” By these measureless good causes, the souls of the dead are commended and delivered, so that they may rise into the realm of the immortals. May cloud carriages and crane-drawn conveyances descend from the sky, and may precious standards and jasper banners come from the vermilion heavens to receive them and guide them across; may the departed souls, beneath the Qianlin trees, ever hear the true Jing (scriptures), and beside the Pool of the Precious Moon continually hear pure and refined instruction.

The countless offenses committed in life are dispelled through repentance and recitation; the various faults left after death are released on the auspicious day of the ritual assembly. With every prostration offered and every repentance made, phrase by phrase, guilt can be effaced. Relying on the vast power of the Dao (the Way) and De (Virtue/Power), calamities are removed and karmic sins destroyed: the Mountain of Knives becomes a jeweled seat, and the Trees of Swords turn into Qianlin groves; the wardens of hell too may cultivate the Dao and become immortals, and the ox-headed ghost-soldiers may likewise attain the Dao; the karmic fire in the boiling cauldrons disperses, and Quanqu in the dark underworld no longer holds bitter ice; the sufferings of the Five Paths, the Three Courses, and the hell of fiery chariots all dissolve.

The various offenses of one’s lifetime, through evil deeds and the making of sin, form entanglements with Fengdu (the Daoist underworld). When the six passions (the senses and desires of human beings) run unchecked, they give rise, following external conditions, to all manner of evil conduct. The three karmas created by mind, mouth, and intention, together with the activities of ear, eye, nose, tongue, and body, may all become the conditions through which karma is produced.

We further pray that the spirit-consciousness of the departed soul may ascend to Biluo (the blue sky and the celestial realm) and stride in flight through the Huangting (the sacred domain of which Daoism speaks). May the soul pay homage to the Jade Emperor in the celestial palace and gather with the host of immortals upon the cloud roads; may it climb the jasper trees and sport beside the Jasper Pool; may it serenely ascend the high terrace and find accord with companions who practice the Dao of Wuwei (non-action). May it rise in flight in keeping with its innate nature, and may all plants and animals recover their vitality, so that every sentient being together reaches the far shore of the Dao.