《道門科範大全集》Vol. 4

This scripture records the complete morning ritual procedure of the "Ceremony for Repentance and Healing of Illnesses" (a Daoist rite for confession, blessing, and disease elimination) as compiled and revised by the renowned Tang Dynasty Daoist priest Du Guangting (known by his Daoist name Master Guangcheng).

The ceremony begins with the ritual masters ascending the altar platform according to prescribed protocols. The chief cantor (ritual director) leads the assembly in paying respects to ancestral masters while maintaining a reverent state of mind. The high priest (lead ritual master) recites the "Guardian Spirit Incantation"—a protective chant whose essence conveys: "May the radiance of sun and moon illuminate all, may the divine tiger's sacred instruments dispel evil influences, may celestial soldiers capture demons, may all true deities purify defilements, with guardian spirits attending left and right, ultimately achieving union with the Dao."

The chief cantor then strikes the ritual drum twenty-four times (a number symbolizing the twenty-four solar terms in Daoist cosmology). The high priest performs the "Incense Offering" ceremony to summon deities—first inviting the Three Pure Ones (Jade Pure Yuan Shi Tianzun, Supreme Pure Ling Bao Tianzun, and Grand Pure Dao De Tianzun) along with Laozi, then calling upon thirty-six divine guardians residing within the priest's body (such as the merit officials, golden boys, and jade maidens) to descend upon the altar.

The priest petitions the deities about the morning ceremony's purpose, beseeching the descent of the Supreme Dao's Qi (primordial energy) so their sincere devotion may reach the celestial court, directly connecting with the Three Pure Sovereigns and the Jade Emperor's throne.

Finally, the chief cantor requests the priest to declare their spiritual identity. All priests solemnly present their petitions, paying sequential homage to Daoist deities: beginning with the supreme Yuan Shi Tianzun, progressing through Laozi, the Jade Emperor, the Four Directional Celestial Sovereigns (including Donghua and Nanji), the Thirty-Six Heavenly Deities, up to various Daoist lords residing in the Purple Tenuity Palace (celestial abode). Through this meticulous liturgical sequence, the ceremony seeks divine protection to eliminate devotees' illnesses and calamities.

This scripture describes the scene of a Daoist Zhaijiao (ritual purification ceremony), where the priest presents memorial petitions to various deities, praying for the dispelling of misfortunes and bestowal of blessings.

The opening section enumerates the sacred titles of numerous Daoist divinities: the deities of sun, moon and stars from the Shangqing (Highest Clarity) tradition (an important Daoist school), the Southern Dipper and Northern Bushel Star Lords (stellar deities governing human destiny), the Three Officials and Five Emperors (Celestial, Earthly and Water Officials with the Five Directional Thearchs), the Nine Bureaus and Four Offices (underworld administrative departments), and all the authentic numina between heaven and earth including the Sixty Jiazi Birth-Year Star Lords (guardian deities corresponding to one's birth year).

The priest declares: The origin of the cosmos is the natural Dao, from which all things in heaven and earth are transformed. The radiance of sun and moon, the order of heaven and earth—all are established by the Dao. The text then explains the purpose of this Zhaijiao—to seek divine blessings through repentance of faults and cultivation of merit. Special emphasis is placed on conducting the ritual according to the standards set by the Huanglu Jianzhang (Yellow Register Liturgical Manual, an important Daoist ritual text) and the protocols of Xuandu (Mysterious Metropolis, a Daoist celestial realm).

During the ceremony, the priest leads devotees to ascend the altar at dawn for ritual practice. The assembly makes three incense offerings: the first to the "Supremely Authentic Treasure of the Dao" (ultimate truth), praying for meritorious deeds to protect the nation and ensure the emperor's wisdom and the country's prosperity; the second to the "Supremely Authentic Treasure of Scriptures" (sacred texts), for the salvation of devotees' ancestral souls; while the third (though the original text is incomplete) typically honors the "Supremely Authentic Treasure of Masters" (successive generations of patriarchs). Each incense offering accompanies ritual gestures of taking refuge in the Three Treasures of Dao, Scriptures, and Masters.

The entire ceremony embodies the Daoist concept of "resonance between heaven and humanity," where standardized Keyi (liturgical rituals) facilitate communication between humans and deities to achieve the dual purpose of praying for blessings while averting calamities, and providing salvation for departed souls.

This scripture is a petitionary text from Daoist Zhaijiao (purification ritual) liturgy, describing the ceremonial procedures when priests ascend the altar for morning rites. Let me explain in plain terms:

The Nine Dark Hells (the Daoist underworld where souls suffer) are illuminated by radiant light, the Five Sufferings are pacified, and blessings extend to both the living and deceased. At this moment we burn incense in devotion, honoring the virtue of all perfected saints, praying that upon attaining the Dao we may preserve eternal life and merge completely with the Great Way.

Now at dawn we ascend the altar to perform rites, inviting all fellow priests to jointly offer incense three times (the triple incense offering ceremony). May this incense smoke rise straight to the celestial spheres as offering to the supreme Sanqing (Three Pure Ones: Jade Clarity, Upper Clarity and Supreme Clarity). With complete sincerity we submit ourselves, prostrating in reverence to the Supreme Three and all sages of the ten directions. Through the merit of this incense offering, may my Qi (vital energy) be harmonized and all energy channels unblocked, eradicating karmic obstructions accumulated through lifetimes, and cleansing chronic ailments. We pray the Northern Dipper (starlord governing lifespan) grants longevity, the Southern Dipper (starlord governing prosperity) bestows blessings, safeguarding our families with peace and auspiciousness.

Next comes the repentance ritual—three petitions and three prostrations to summon the deities' descent. We reverently petition the Three Pristine Sovereigns, perfected beings of the ten directions, and all saints surrounding the altar. The Great Dao is fundamentally Wuwei (non-action), yet responds to sentient beings' supplications. The transformations of Yin-Yang are unfathomable, as deities constantly guide the lost with virtuous teachings, nurturing the Three Realms (heaven, earth and humanity) through great compassion, delivering beings from peril.

I, your disciple, reflect upon all transgressions since receiving my primordial Qi—offenses accumulated over eons: ignorance of cause and effect, inability to discern good from evil, creating karmic obstacles through body, speech and mind (actions, words and thoughts), violating the natural order of heaven and earth. Whether harming creatures unknowingly, violating taboos, or disrupting nature (felling trees or excavating mountains that disturb dragon spirits)—these transgressions are all recorded by the Three Officials (heavenly, earthly and water officials) in black registers, with crimson scrolls at Mount Tai and Mount Luofeng (Daoist underworld) documenting misdeeds. Such karmic burdens may stem from inauspicious destiny configurations, conflicting Five Phases (Wood, Fire, Earth, Metal, Water), or construction works disturbing local deities.

Note: Specialized Daoist terms like "Sanqing," "Northern Dipper" and "Three Officials" are preserved with brief explanations in parentheses. The translation maintains liturgical continuity while expanding classical Chinese concision into complete vernacular sentences without altering original meanings.

This scripture delineates the complete liturgical procedure for Daoist rituals to dispel misfortunes and resolve calamities. When devotees fall ill or encounter adversity due to violating taboos, Daoist priests establish sacred spaces according to liturgical protocols (Keyi), seeking absolution through repentance and supplication.

The ceremony commences with priests offering sincere contrition to the celestial pantheon, beseeching divine forgiveness for the transgressions. Specific petitions include: entreating the Four Bureaus (the Daoist bureaucratic system governing life and death) and Nine Offices (netherworld administrations) to erase the devotee's death registry and augment their earthly lifespan; invoking the Five Directional Sovereigns (the Azure, White, and other directional deities) to safeguard the five viscera; and summoning celestial physicians like the Great Unity True Lord to secretly bestow numinous remedies. Through such divine intercessions, the ritual aims to dissolve ailments and misfortunes, granting the devotees enduring blessings and longevity.

The liturgy also incorporates prayers for universal harmony: may the nation enjoy enduring peace, favorable weather, and enlightened governance. Simultaneously, it seeks the ascension of devotees' ancestors to celestial realms, domestic tranquility for their families, and the endowment of longevity blessings upon all living beings.

The latter section meticulously documents ritual sequences: the Chief Cantor (leading priest) guides participants in visualizing deities while offering incense and prayers; the High Priest (altar master) performs the Furnace Restoration rite; and Incense Officer Messengers (divine couriers) convey petitions before the Three Pure Ones (Sanqing, Daoism's supreme deities) and the Jade Emperor. Culminating with the Hall Exit Hymn, the entire ceremony manifests solemn dignity, epitomizing Daoism's religious praxis of bridging heaven and humanity through liturgical performance.