《道門科範大全集》Vol. 6

This ritual is called the "Ceremony for Repentance and Healing of Illnesses" (Chanrang Jibing Yi), a Taoist evening service for blessing and disaster relief. It was compiled and revised by the renowned Tang dynasty Taoist master Du Guangting (known by his religious name Guangcheng Xiansheng).

At the commencement, the Taoist priests ascend the altar platform according to prescribed protocols. The presiding high priest (Gaogong) leads the assembly in paying respects to the patriarchs while maintaining mental stillness and visualization. The high priest then recites the "Guardian Spirit Incantation" (Weiling Zhou): invoking the five planets (Metal, Wood, Water, Fire and Earth - the Five Phases) to radiate auspicious Qi, beseeching the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Taoist deity) to gather all divinities, and praying for the harmonious blending of celestial and terrestrial energies. Through the power of jade talismans and precious ritual instruments (Faqi), malevolent influences are dispersed, leaving no place for harmful energies to linger. The incantation petitions for the withdrawal of myriad demonic obstructions, the illumination of divine light throughout the night, and the descent of various deities to protect all living beings.

Next, the ritual herald (Dujiang) strikes the ceremonial drum twenty-four times, symbolizing communication between heaven and earth. The high priest performs the "Kindling the Stove" (Falu) ceremony, reverently inviting the three supreme Taoist deities representing the Three Qi of Mystery (Xuan), Origin (Yuan), and Beginning (Shi). Simultaneously, internal guardian spirits are summoned: including the Three-Five Merit Officials (Sanwu Gongcao), left and right messenger officers, the golden lad who tends incense, the jade maiden who scatters flowers - thirty-six of each divine being - requesting them to don proper attire and assist in bridging heaven and earth.

The presiding priest declares the purpose of tonight's altar ceremony: to beseech the sacred energies from the ten directions (eight compass points plus zenith and nadir) to infuse his being, ensuring the petitions reach the celestial court. Special invitations are extended to the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the supreme triad) and the Jade Emperor (Yuhuang Dadi) to descend upon the altar.

Finally, all priests devoutly present their supplications, sequentially inviting the Celestial Worthy of Primordial Beginning, the Great Lord of the Dao (Taishang Dadaojun), the Most High Lord Lao (Taishang Laojun), along with the thirty-six celestial emperors, the four directional emperors (of the east, south, west and north), the host of celestial palace deities, and the sun, moon and stars to descend upon the altar, collectively safeguarding this ceremony of blessing and disaster relief.

This scripture records a Daoist zhaijiao (ritual purification ceremony) for invoking deities. During the ritual, the masters petition various divine beings, with the content divided into three main sections:

First is the reverent invitation of deities. The masters summon the Southern Star and Northern Dipper Lords (stellar deities governing lifespan), the Three Officials and Five Emperors (Celestial, Earthly, and Water Officials with the Five Directional Thearchs), the Nine Bureaus and Four Departments (underworld administrative offices), along with the Sixty Jiazi Birth-Year Stellar Lords (guardian deities corresponding to one's birth year), the Eastern Peak High Minister of Destiny (Taishan deity overseeing life and death), the Western Ultimate Sovereign of Truth (chief deity of the Western Pure Land), and all realized immortals throughout heaven and earth.

Next comes an exposition of Daoist cosmology. The scripture states that when primordial chaos first divided, the pre-celestial Qi (vital energy) condensed into light, from which all things in heaven and earth were formed. The workings of Yin-Yang create the flourishing and decline of all beings, while the alternation of sun and moon brings seasonal changes. Only the supreme "Dao" can penetrate both Yin and Yang realms to bestow blessings. The masters claim to have received authentic transmission in their youth, mastering methods for invoking blessings and dispelling calamities recorded in the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures—Daoism's highest classics—as well as salvation texts inscribed on the Nine Heavens' Golden Tablets. These scriptures have survived countless kalpas (cosmic cycles) and remain widely circulated, capable of subduing demons and saving humanity.

Finally comes the specific blessing segment. The masters establish an altar for a devotee suffering misfortune or illness, offering incense to petition the deities. The ritual involves three incense offerings: the first venerates the "Treasure of Dao" (embodiment of the Dao), praying for the emperor's enduring reign and ministers' proper governance; the second honors the "Treasure of Scriptures" (sacred teachings); the third pays homage to the "Treasure of Masters" (successive patriarchs). With each offering, the incense smoke ascends directly to the highest heavens as the masters prostrate before the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and all sages of the ten directions, praying that the ritual's merit may unite all beings with the Dao in truth.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual). The ritual master guides devotees in seeking divine protection through incense burning and repentance.

First, the master lights three incense sticks, their smoke ascending to the celestial realm as an offering to the "Supreme Three Pure Ones" (Sanqing, referring to Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and all sages of the ten directions. They pray for transferring these merits to benefit the devotees' ancestors of seven generations and relatives of nine lineages, that they may be liberated from underworld suffering and ascend to heaven; while also blessing descendants with peace and auspiciousness, that all beings in hell may behold compassionate radiance, and all sentient beings in the six realms of rebirth may enter favorable states.

Next, the master burns incense again to pray for the devotees themselves: to resolve calamities caused by karmic creditors, eliminate illnesses and hardships, beseech the Southern Dipper Star Lord for longevity, and request the Eastern Palace Immortal Officials to bestow blessings and prosperity, while sharing these merits with all family members and living beings.

The ritual then proceeds to the repentance segment, where the master leads devotees in confessing before the "Three Pure Sovereigns" (Sanqing) and all true sages of heaven. They acknowledge transgressions committed across past and present lives: violating the nurturing grace of heaven and earth, failing the illuminating virtue of sun and moon, harming the harmony of yin-yang and the Five Phases (Wood, Fire, Earth, Metal, Water), and offending the three luminaries and six cosmic orders (referring to spatiotemporal principles). These offenses include both intentional and accidental harm to life, indulgence of desires, ignorance of karma, and violation of taboos. Through sincere repentance, they seek to dissolve karmic obstacles and regain divine protection.

The entire ceremony embodies the Daoist concept of "merit transference," using sacred rituals to connect heaven and humanity, benefiting both ancestors and the living, ultimately reaching the state of "union with the Dao in truth."

This scripture describes the complete procedure of a Daoist purification ritual (zhaijiao) primarily conducted for dispelling calamities and seeking blessings. During the ceremony, the Daoist priests express concerns about potentially offending the Dragon Deities (water guardians) by disrupting feng shui during construction, or violating the harmony of celestial and terrestrial energies. They also worry about adverse astrological influences, such as conflicts within the Nine Palaces and Eight Trigrams (cosmological directional system in Daoism), which might cause illnesses and misfortunes.

Thus, the priests erect an altar, light incense and candles, confess transgressions to the celestial deities, and pray for the elimination of disasters and karmic obstructions. They beseech the Supreme Unity (Taiyi) deity to prolong life, the Three Originals (Sanyuan, representing the celestial, terrestrial, and water officials) to avert death, the Divine Youth to deliver elixirs, and the Great Emperor to bestow talismanic blessings—harmonizing the six viscera, unblocking all meridians, thereby extending longevity, increasing prosperity, and warding off misfortunes.

The ritual also includes blessings for devotees' ancestors, praying for nine generations of forebears to ascend to heaven and six relations to receive protection. Whether souls in the Nine Nether Hells or beings within the Six Paths of rebirth, may all find their rightful places and obtain blessings.

Further celestial petitions follow: may the emperor's reign endure with flourishing civil and military achievements; may nature grant seasonal rains and abundant harvests without plague or drought; may wars cease and yin-yang energies harmonize; may all living beings, including those in the underworld, receive divine guardianship and collectively progress toward blessed realms.

The text then details specific ritual segments: the Chief Cantor (dujiang) raises incense while visualizing the deities; the High Priest (gaogong) performs the "Returning to the Brazier" ceremony (closing ritual). Divine envoys like the Incense Official and the Left-Right Dragon-Tiger Guardians descend to the altar, while celestial medicines such as Golden Liquor and Vermilion Jade manifest spontaneously, gathering the host of perfected immortals (zhongzhen). Prayers entrust the Jade Maidens and Immortal Youths to convey devotees' sincerity to the Three Pure Ones (Sanqing, the supreme Daoist deities) and the Jade Emperor's celestial court.

The ceremony concludes with the Chime Master (zhiqing) chanting the "Hymn of Departure," after which participants withdraw from the altar, proceeding to the Six Curtains Hall (possibly the next ritual space). This passage vividly illustrates the solemn sanctity of Daoist zhaijiao ceremonies, showcasing the Daoist practitioners' sacred communion between heaven and humanity through ritual to seek blessings and avert disasters.