《伏魔经坛谢恩醮仪》

Incense smoke rises, and the precious seal-like patterns formed by the burning incense spread and fill the air. The Nine-Flower lamps blaze brightly upon the jasper altar, the place where a Daoist Zhaijiao (purification ritual) is established. The celestial scriptures are for the moment sealed away in the Pistil Palace, an immortal palace. Though only a modest rite is offered, sincere reverence is in no way lessened. To invite the Supreme Sovereign, one must first announce and invite the True Masters who transmit the teachings. Gazing afar toward the Mysterious Capital, a Daoist realm of the immortals, we now hold the purification fast and practice the Dao (the Way), respectfully inviting the ancestral masters to descend upon the altar.

We respectfully invite the True Masters to descend.

Please raise the cloud carriage, the ceremonial regalia or ritual conveyance used to welcome divine and perfected beings.

The ritual master kneels at length and, following the rite, presents the memorial.

I, the disciple of such-and-such ritual office, in sincere fear and trembling, knock my head and bow again, and submit this memorial to announce and declare. I have heard that when the Primal Spirit established the teaching, its marvels all depended upon transmission from master to disciple, and that the humane virtue of broad bestowal and of aiding the many likewise cannot be separated from the teaching of the methods. Therefore, when the scriptural teaching (Jing) is proclaimed and ritual services are performed, one must rely upon the unseen protection of the masters. Whatever is to be requested must first be reported; whatever is to be proclaimed and carried out must also follow the Keyi (liturgy), so that the people may be transformed and delivered.

The disciple respectfully burns incense and, with a single mind, announces: the holy masters who subdue demons and inaugurate the teaching, Lord Sun and Perfected Lord Min (Zhenren); the recommending master, True Lord Lu Jingzhang (Zhenjun); the ancestral master who founded the teaching, Perfected Lord Ke of Liaoyuan; the thirty-fifth-generation Celestial Master (Tianshi) who propagated the teaching, True Lord Zhang Guanmiao; the ancestral master, the thirty-sixth-generation Celestial Master, True Lord Zhang Chonghe Xuanjing; the ancestral master, the forty-second-generation Celestial Master, Perfected Zhang Chongxu; together with all the great masters and perfected ones of successive generations in the demon-subduing lineage of the teaching.

With reverent thought of how the divine majesty of you master-lords reaches far and wide, and how the holy Way is vast without bound, able to awaken and transform ordinary people: you are as the moon of the Dao hung aloft, presiding over the norms of the teaching. You revive the ancestral tradition handed down through myriad ages, command the hundred officials and the thousand generals, direct the divinities of the Three Realms, and oversee living beings in every quarter. Whenever there is prayer, how could one dare not memorialize and report it to you? Now, respectfully facing your clear and luminous divine light, the disciple sets forth the sincere devotion of his heart.

The intent of the purification fast is read aloud.

What I set forth in my heart is entirely true, and the scrutiny of the sagely and luminous is not far away. I trust that instruction has already been received, so that the ancestral tradition handed down through ten thousand ages may be revived. The hundred officials and the thousand generals all obey command, and the myriad spirits of the Three Realms—the realms of Heaven, Earth, and Water—are brought under inspection. Whenever there is a prayer, how dare I fail to report it upward? Now, reverently facing the divine light of the sagely and luminous, I bow low and set forth a heart of pure sincerity.

Proclaiming the Intention of the Purification

What I set forth in my heart is entirely true, and the scrutiny of the sagely and luminous is not far away. I trust that, having received the compassion of the Master, this statement will surely be looked upon with care. Bowing low, I reflect that this disciple, So-and-so, is a later student of shallow learning within the teaching, and an ordinary person of the dusty world, limited in insight and wanting in ability. Although with a whole heart I look up in admiration to Zhenyi—the realm of original truth and unity of which Daoism speaks—my constitution is ordinary and my innate nature turbid. How could I comprehend principles so mysterious and profound?

Moreover, my thoughts cannot help but go astray, and my words are crude and uncouth. If the ritual procedures of practice contain any error, a response can hardly be hoped for. I earnestly beg the sagely and luminous to see clearly, to set the Falun—the power symbolizing the turning of the methods of the Dao (Dao, the Way)—in wide motion, to look down and grant the prayers of ordinary people, and to cause the divine perfected to descend into the human world; and to memorialize the celestial court on my behalf, so that the grace of the methods of the Dao may extend throughout Heaven and Earth. I hope that I may fix my thought upon the Dao, cultivate its methods, complete the rites of the teaching, and that all I seek may meet with resonance and response.

I respectfully pray that the divine perfected will look down in regard, and that Dao-Qi (Qi, the primordial vital energy of the Dao) will secretly lend its aid. When the ritual assembly opens the altar, may the nine dragons come soaring and the myriad demons withdraw and scatter. When the Daoist Keyi (liturgy) is begun, may the spirits of the Three Realms stand as guards, and the Celestial Emperors of the Five Directions come forth to receive us. If what I seek is fulfilled, I shall never forget this great kindness. This disciple, So-and-so, in fear and trembling, knocks the head and bows again, and respectfully sets this forth.

Chanting the Dao and Circumambulating

Offering Incense and Entering the Hall

All present bow according to ritual propriety, visualize the Master, and proceed in accordance with the liturgical method.

The light of the Five Stars blazes, illuminating the five directions. The Water Star removes disasters, and the Virtue of Wood brings prosperity; Yinghuo, the Dazzling Deluder, dispels misfortune, and Taibai, the Great White Star, wards off the calamities of war; Zhenxing, the Quelling Star, guards the four quarters, so that household and realm remain peaceful and all goes smoothly.

May the name be entered on a jade slip, and the register placed in the palace of the Celestial Emperor; riding the immortal wind, may one ascend into the Great Void, pass in and out of the dark unseen, and roam freely through the ten directions. Auspicious clouds of the five colors appear like a canopy, summoning the spirits, commanding the winds, and deploying the myriad numinous beings, who above guard the immortal perfected.

Sound the ritual drum twenty-four times.

The Unsurpassed Mysterious Heaven’s Mysterious Elder of the Five Numina, True August Sovereign of Black Qi (vital energy) and Great Lord of the Dao (the Way), shall summon forth the immortal officials and divine generals recorded in the ritual registers worn by this minister—credentials conferred by the Daoist tradition, bearing his ritual office and the names and titles of the divine generals—together with the Demon-Subduing Five-Cloud Floating Canopy, so as to summon the spirits and draw in the winds and Qi.

The myriad spirits are to be set to service, guarding the immortal elders of the realm above.

The ritual drum is struck twenty-four times (that is, beaten twenty-four strokes).

The Unsurpassed Mysterious Heaven’s Mysterious Elder of the Five Numina, True August Sovereign of Black Qi and Great Lord of the Dao, shall summon forth the immortal officials and divine generals in the ritual registers worn by this minister, the Demon-Subduing Direct Talisman-Envoys of the Five Emperors (talisman messengers under the jurisdiction of the Five Emperors), the five great celestial stalwarts specially assigned—Zhang, Bao, Xie, Huang, and Li—the Jade Maiden of the Cyan Waist and Night Radiance of Great Mystery, the mounted officers of the flying dragons and flying tigers, and the immortal officials charged with presenting memorials. All who go forth under command must set their attire in solemn order and give notice to the earth god of this place and the orthodox deities of the locality: this minister now establishes a Zhaijiao (purification ritual) and performs the Keyi (liturgy)—that is, conducts the Daoist rite of setting up an altar and praying to the gods—burning incense to memorialize the reasons for the Zhaijiao. With this matter a covenant proclamation is now made to the Three Realms and announced generally to the ten directions. May the orthodox and true Dao-Qi of the Most High, the supreme and pure Qi of the Dao, descend and flow into the bodies of this minister and those with him, so that his heart and breast are opened, his body is at peace, his spirit is clear and bright, and his breath moves freely. May these earnest words reach the hearing of Heaven, and may auspicious favor descend from above, so that the sincerity set forth by this minister may be swiftly conveyed, arriving directly before the Seven August Supreme Thearchs of the Unsurpassed Three Heavens, the Demon-Subduing Heavenly Worthy of Cavern Subtlety, and all the perfected gods.

Proclaim the ritual office.

The office-holding minister, So-and-so—a servitor invested with ritual office, the name to be filled in—cautiously submits this address.

Supreme Sovereigns of the Nine Clarities at the Golden Portal, Exalted Perfected of the Ten Extremes of the Daluo Heaven, Supreme Sovereigns of the various heavens, hosts of the Perfected among the stars and the Dipper, and hosts of the Perfected of the Four Bureaus who descend to the scripture altar: we earnestly beg you all to extend your vast compassion and open your numinous, clear-sighted scrutiny.

We have heard that the great Dao (the Way) is without partiality, yet causes the myriad things to grow in accord with creative transformation. When sages act, living beings receive the grace of their protection. Even when Heaven and Earth were still an undivided chaos, a power was already at work that fashioned all things completely, leaving nothing out. On the grand scale of opening Heaven and establishing Earth, its achievements stand majestic; on the small scale of benefiting the myriad things and rescuing the people of the world, it still acts with ease to spare.

Our Patriarch alone, the Great Emperor Who Subdues Demons, belongs to the Three Realms of the Daoist tradition and ranks among the Nine Clarities. He is the supreme one honored by the gods of the Central Heaven, and he governs the nature and life of the people of the lower world. Long ago, in the calamity of Longkang, in a jiawu year, demons and monsters stirred up disorder; the people suffered, dying young and falling into hardship. The Patriarch received the secretly descended command of the Celestial Worthy of Primordial Beginning and destroyed the encampments of ghosts and monsters. He further assisted the Jade Emperor in sending down blessings upon the people, so that all might enter a state of long life and peace. From then on, traces of demons and evil ceased upon the earth, and foul, deviant Qi (vital energy) no longer remained in Heaven. To this day the Patriarch’s radiance shines together with the sun and moon, and his awesome power guards Heaven and Earth.

The scripture was proclaimed by the golden mouth, and its teaching spread through the human world. The Patriarch’s efficacious deeds are plain to see, and his mysterious merit is extraordinarily illustrious. Whoever prays to the Patriarch is sure to receive a spiritual response, and nothing that is sought fails to be answered.

Now we set out the precious throne and arrange our simple offerings. We light the lamps to illuminate the myriad forms and drive away the darkness; we burn incense, its smoke winding like five-colored auspicious clouds, to convey our hearts and express our sincere reverence. Although we have already finished reciting the ten sections of the true scripture, we still wish to present our humble rite again and again. The awe-inspiring spirits of the divine generals of the Six Jia… [the original text is damaged here]. The langshu that records the deities’ talismanic mandates is for the time being sealed in the celestial palace; the myriad demons hurry about, awaiting the orders of the divine talismans. The ceremonial retinue takes its places in ranks and descends to the altar of the Zhaijiao (purification ritual). We reverently approach the imperial seat guarded by divine dragons and luan phoenixes, praying that the divinities will deign to accept a sincerity like that of the dhole and the otter offering thanks.

We look up toward the celestial court and respectfully welcome the holy procession as it descends.

The ranks of the holy ones are invited to descend.

The holy seats are set in place, and tea is offered.

With a heart of utmost sincerity, I respectfully present a memorial to the Seven August Emperors of the Golden Portal of the Void, the Divine Empyrean Emperor of the North Pole, the chief ministers of the various heavens, and the exalted perfected beings upon the altar (the divine perfected ones venerated in Daoism).

I have heard that when people come into the world, their lives are all governed by Heaven. Everyone is endowed with the Qi (vital energy) generated through the transformations of Yin-Yang, and everyone likewise possesses a nature of benevolence and goodness. The celestial realm is lofty and august, and human beings can scarcely look up and behold it in person. A passage in the Jing (scripture/classic) appears to be damaged, so its original meaning cannot be known for certain; the text that follows mentions that a person’s name is entered in the registers of the celestial offices, and the retribution one receives must be decided by celestial law. Sentient beings drift among the various paths and sink into the three destinies (in Buddhism, the three evil paths of hell, hungry ghosts, and animals).

Fortunately, the ancestral masters left behind scriptures and teachings, so that later generations would know the methods of cultivation and of averting calamity through prayer, and might reform their faults and turn toward goodness, pray for blessings and protection, and prolong their lives. Now so-and-so, having received the creative transformation and shelter of Heaven and Earth, therefore takes refuge in the scriptural teaching and reverently sets up an altar to perform the rite.

I pour water and offer flowers, and light lamps arranged in the form of the Northern Dipper. Raising the cup, I present wine three times according to ritual and pour out my sincere heart. Although what is offered is only the ordinary wine and food of the human world, while Heaven itself has immortal brew like flowing roseate clouds, I still repay the great kindness of the deities with this modest intention.

I respectfully pray that the various heavens rejoice and that the deities of the Three Realms attend in service at their side. May this solemn and orderly rite of the first offering be like the grand assembly of the Jade Capital (the celestial capital spoken of in Daoism); may this lofty ritual form ever draw near the mysterious precious millet (a specialized vessel or offering in Daoist Zhaijiao (purification ritual), whose precise referent varies from rite to rite). Bowing my head to the ground before the exalted perfected ones, I reverently perform the first offering.

To take joy in carrying out the methods of the Dao (the Way) is like taking the methods of the Dao as one’s companion.

Your servant respectfully reports once more to the assembled deities: the Northern Dipper of the Central Heaven, who preside over the rites; the stellar lords of the sun, moon, and constellations; the perfected deities of the upper realm; and the holy perfected ones arrayed at the central altar.

Your servant has heard that the deities of the sun and the moon are the honored gods among the constellations of Heaven, and that the stellar enclosure of the Northern Dipper governs the allotted destinies of all living beings in the human world. The gods set in motion the subtle workings of Heaven, illuminating the world without partiality, and they send down grace upon each office and bureau. The Three Departments of Taixuan (celestial offices in Daoism) all broadly apply laws and regulations, order the four seasons, assist the revolutions of Heaven and Earth, and preside over the affairs of ghosts and spirits. The gods proclaim the Qi (vital energy) of the Dao (the Way) and carry forward moral transformation, rewarding good conduct and punishing evil. Though they occupy lofty stations in Heaven, they look down and survey the human realm.

Now a certain person has received the gods’ governance and protection, and day after day enjoys the light of their regard. He deeply fears that he has sunk into desire, drifting upon the sea of craving and rushing toward the river of passion. Although he has been fortunate to be born in the Central Land and to encounter the orthodox teaching, he has not cultivated with true diligence. He therefore reveres the statutes of the Mysterious Gate and respectfully opens the Langshu (documents written in Daoist ritual to memorialize the deities).

He now pours clear wine once more and respectfully invites the gods to examine and discern. The immortals of the Three Isles once gathered at the Jasper Pool; now another cup of Luofu Spring (the name of a wine) is offered before the jade steps. This mark of respect is like the presentation of a gift as precious as pine flowers; this sincerity is also like that of a country person who offers celery and water plants—slight, yet reverent. Bowing low, he prays that the gods will graciously accept this earnestness and bestow abundant blessings.

May the Lingzhang (sacred Jing [scripture/classic] or ritual documents) descend into the world and display a brilliance hung high and plainly manifest; may the Wine Star (the stellar deity associated with wine) blaze in Heaven with radiant splendor. Fearful and reverent, your servant respectfully offers the second cup of wine.

I respectfully submit this memorial once again and invite the spirits of Fengdu, Daiyue (Mount Tai), the watery realms, and other places, the countless immortals recorded in the Jing (scripture/classic) of the world of the living, and the generals, commanders, and divine soldiers associated with the space beneath the altar, all to come and witness and preside.

I have heard that the Lord on High holds the balance of reward and punishment, while the deities of each office separately take charge of affairs; the offenses and the blessed rewards of the people cannot escape the scrutiny and weighing of the host of sages. Dao (the Way) and De (Virtue/Power) are lofty and far-reaching; Shen (spirit) is obscure, subtle, and hard to fathom. They dwell in solemn dignity within palaces, abbeys, and temples, upright and impartial, profound beyond measure, vast as heaven, and clear-sighted over the human world. Some oversee the mysterious canons and administer the Azure Statutes (the celestial laws of which Daoism speaks); some ascend to the azure heavens and descend into the Yellow Springs. They assist the Perfected of the upper realm and constitute the offices of the immortals. None fail to drive out evil and uphold the orthodox Dao, to pass in and out of the dark and hidden, to vow relief for the dead and deliverance for the living, and to carry out teaching according to the conditions of each quarter.

Now I, so-and-so, long ago received the transforming teaching of Daoism and have long bathed in the pure breeze of the Mysterious Gate. My heart turns toward the Great Dao and I long for the Perfected; therefore, in accordance with the ritual code of the teaching, I perform this jiao rite (a Daoist sacrificial ceremony of prayer for blessings and thanksgiving). I hope to shun baleful misfortune and incline toward the auspicious, so that the roots of goodness may be made still firmer. Three times I present a meager offering of wine and once more set forth my sincere heart, earnest and humbly reverent, fearing to offend the lofty and luminous Shen; yet the majesty of Shen is vast, and they will surely not disdain this slight offering of mine. Whether the offerings are pure can be shown outwardly; to regard the pure and upright as sages and the turbid and mixed as worthies is in itself hard to judge. May I clarify the heart within and cast aside desire, like a sunflower inclining its heart toward the sun, single-minded and wholly earnest.

I humbly pray that Shen hear this soundless prayer, and that every petition receive a response. The jade is filled with primal wine, and the sweet liquor has also been prepared; with these I offer the sincere heart with which I serve Shen. May the immortal soldiers guard and uphold the ritual arena, and together look up to and receive the teaching of the subdual of demons handed down across a thousand years. The rite of the three offerings of wine is complete; though the ceremony has reached its end, this sincere heart of mine remains ever the same.

The Great Dao is profound, mysterious, and wondrous, empty and still, without form…

The rites have now been performed three times. The disciples remain careful and reverent, not daring the slightest negligence. Our offenses are deep and grave, as though we could scarcely escape the vast net of Heaven. We revere Heaven above, whose abundant De (Virtue/Power) delights in life and is willing to send blessings down upon the people of the world. Now we respectfully implore Heaven’s grace, offering a modest expression of our meager sincerity. Praying that the matters set forth in our hearts may be brought to fulfillment, we respectfully read aloud and submit the prayer.

Reading the Prayer

The intent set forth in the prayer has now been fully declared. We trust that, by Heaven’s compassion, the entreaties of ordinary mortals will surely be granted. We respectfully pray that Heaven pardon our faults and karmic offenses, wash away defilement, and cleanse every blemish. The edict is sent down to the Purple Tenuity Palace (one of the residences of the Celestial Emperor), and the merit of the Lingbao Zhaijiao (purification ritual) is brought to completion. The gem-toned ritual implements give forth a clear, ringing sound. Praying that the matters set forth in our hearts may be fulfilled, we respectfully read aloud and submit the prayer.

Reading the Prayer

The intent set forth in the prayer has now been fully declared. We trust that, by Heaven’s compassion, the entreaties of ordinary mortals will surely be granted. We respectfully pray that Heaven pardon our faults and karmic offenses, wash away defilement, and cleanse every blemish. The edict is sent down to the Purple Tenuity Palace, and the merit of the Lingbao Zhaijiao is brought to completion. The gem-toned ritual implements sound forth, and Fanqi—the pure numinous Qi (vital energy) spoken of in Daoist ritual—fills the heavens. Golden Lads scatter flowers, and Jade Maidens hold kerchiefs; the demon kings bow in reverent submission, and ghosts, monsters, and baleful spirits vanish without a trace.

We further pray that a certain person may receive the gracious favor of the Dao (the Way) and its methods, and that this person’s name, blessings, and longevity be entered in the Azure Registers (the ledgers that record immortals and perfected beings, together with meritorious deeds). Born into a flourishing age, may the course of life run smoothly, and may the stars move in due measure. Whatever the calamity, may it be ritually averted; whoever the person, may that one be saved and delivered. These prayers all accord with the purport of the Jing (scripture/classic), so that one may obtain the emolument and good name that are due, and they likewise accord with the boundless teaching of the words of the Dao.

We further pray that we, your servants, may have our minds of the Dao opened and our Dharma-nature made perfectly full and clear; that we may often look up to see the Lion Throne (symbolizing an exalted ritual office) appear aloft in the void, and joyfully meet an auspicious conjunction of wind and cloud; and that together we may behold the Dragon Writs (symbolizing imperial or celestial proclamations) transmitted through the world, bright as the sun and moon. May Yang Qi increase and Yin Qi recede, so that Heaven and Earth are clear, pure, and solemn; may the people of the four seas enjoy in peace the transforming teaching of Great Peace, and may all living beings dwell in a realm of benevolence and long life. These prayers we respectfully submit and make known.

Presenting the petition, performing the three salutations, reciting the Twelve Vows, and reciting the scripture

Reading the memorial

Again intoning the ritual offices

I, your servant So-and-so, invested with ritual office, with utmost sincerity and reverence respectfully address you: May the people of the four seas enjoy in peace the transforming teaching of Great Peace, and may all living beings dwell in a realm of benevolence and long life. These prayers we respectfully submit and make known.

Presenting the petition, performing the three salutations, reciting the Twelve Vows, and reciting the scripture

Reading the memorial

Again intoning the ritual offices

I, your servant of the duly stated rank, So-and-so, with reverent and sincere heart respectfully declare to the Supreme Thearchs of the Golden Portal and the Nine Clarities, the lofty perfected of the Great Canopy and the Ten Extremes, together with the thearchs of the various heavens, the host of perfected among the stars and the Dipper, and the multitude of perfected of the Four Bureaus who have descended upon this scripture altar. I humbly beg you all, in your vast compassion, to look clearly upon this altar.

Your servant has heard that the imperial star dwells high in mid-heaven, securely holding its proper station, with the multitude of stars circling about it; and that the true Jing (scriptures) have descended to be revealed in the world, following mysterious principles, and have been transmitted through myriads of kalpas. That we are now fortunate enough to behold these numinous writings is truly a blessing beyond measure. Yet when I consider that we, your servants, are all ordinary mortals, our bodily substance coarse and turbid, like walking corpses of the lower realm; that we have received the name of Libationer (Jijiu) yet are unequal to the charge of presiding over the scriptural rites; that our words are shallow and our ritual incomplete—we are filled with dread, fearing we cannot escape severe censure. Still, reflecting that you divine perfected are vast and magnanimous, we trust you will not reproach the likes of us for our shallowness.

Prostrate, we beg you to examine our meager sincerity and broadly bestow your grace: even the smallest good deed, we ask that it be recorded; may Heaven carry forward its teaching and widely confer its favor. The Great Dao (the Way) takes the generating and nurturing of the myriad beings as its abundant De (Virtue/Power); may the divine perfected turn the pivot of Heaven and Earth, and grant blessing and protection.

Now the incense has burned out in the precious tripod, and the lamps have gone out in their silver vessels. This humble snail-shell dwelling cannot long detain the immortal carriages; the solemn divine procession will also return to Xuandu (the celestial realm where the immortals dwell). We, your servants, are reluctant to part. Mindful of the causes of your descent, joy and trepidation are mingled in us. Reverently we gaze upward as you divine perfected turn your carriages, solemnly watching the qilin of heaven; in vain we try to hold back the wheel tracks and cling to the carriages, and can only hear the sounds of fowl and dogs amid the clouds.

We wish only that our offenses be dispelled and blessings gather; that the zhai officials (those who preside over the Zhaijiao, or purification ritual), for whatever impropriety has arisen from ignorance, be pardoned, and be granted the good fortune that comes when adversity has run its course. This grace is vast, profound, lofty, and luminous; we cannot exhaust it in words of praise. We humbly beg you to correct, supervise, assist, and uphold us, so that we may long enjoy your shelter. Overwhelmed with awe, we respectfully see off you lofty perfected.

The Zhaijiao ritual is hereby concluded.

The cloud-carriages of the immortals have returned.

Gather in mind and Shen (spirit), burn incense, and pay reverence.

Envoys of the Incense Official, Dragon and Tiger Lords of the left and right—the divine generals who guard the incense altar—and all the Numinous Officials who attend the incense: please cause the place where I perform the offering, a Daoist rite of prayer and blessing, to bring forth of itself golden liquor and a quintessence like cinnabar-red and jade-green. May the hundred numinous beings and the host of the Perfected—the many spirits and realized persons who have attained the Dao (the Way)—all assemble before this incense burner.

May we who study the Dao attain the Dao, and may those who seek immortality become immortals. May the zhai official, the one who presides over the Zhaijiao (purification ritual), receive blessings and protection, and may the entire family be granted grace. May the immortal lads and jade maidens of the ten directions come to serve at the orchid banquet, the pure and elegant feast of the immortals.

The sincere prayers just set forth, please convey them swiftly into the presence of the Seven Sovereign Emperors of the Three Heavens of the Supreme Origin, the Heavenly Worthy of Cavernous Subtlety Who Subdues Demons, and the host of the Perfected.

Hymn for Dispersing the Altar: the hymn of praise chanted when the rite of dispersing the altar is performed.