《道門科範大全集》Vol. 70

This scripture documents the morning repentance ritual performed by Daoist priests. At the commencement, priests ascend the ritual platform according to protocol, paying respects to ancestral masters while maintaining devout concentration.

The ceremony begins with reciting the "Guardian Spirit Incantation" (Weiling Zhou), a protective chant that roughly translates as: praying for the divine protection of sun and moon deities, using ritual implements like the Celestial Tiger and Flying Bells to dispel evil influences, invoking various Zhenjun (True Lords) to assist in cleansing karmic obstructions, with guardian generals standing watch on both sides, ultimately merging with the supreme Dao. This is followed by striking the ritual drum twenty-four times, symbolizing communication between heaven and earth.

Next comes the solemn invitation of Daoism's highest deities—the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure) along with the Most High Lord Lao (Taishang Laojun). Thirty-six guardian spirits residing within the human body are summoned, including merit officials (Gongcao) and jade maidens serving incense, all appearing in majestic attire to assist in activating the ritual space.

The priest declares the purpose of this morning practice, beseeching the spiritual Qi (vital energy) of the Most High Dao Ancestor to descend upon themselves, ensuring their prayers reach the celestial courts. Special petitions are made to the Jade Emperor (Yuhuang Shangdi) and various heavenly honored ones, including the Disaster-Dispelling Heavenly Honored One (Xiaozai Tianzun), Longevity-Extending Heavenly Honored One (Yanshou Tianzun), along with witnesses from the sun, moon, stars, the Three Officials (Sanguan: Heaven, Earth, and Water Officials), and successive generations of ancestral masters.

Through meticulous procedures, this ritual harnesses the power of celestial beings to help practitioners repent transgressions and purify body-mind. The mentioned "Three-Five Merit Officials" (Sanwu Gongcao) represent guardian spirits believed to reside within the human body according to Daoist cosmology, while the "twenty-four drumbeats" symbolize connecting with the twenty-four solar terms of the Chinese calendar. These liturgical elements exemplify the Daoist practice of using ritual (Keyi) to facilitate communication between celestial and human realms.

This scripture depicts the scene of a Daoist zhaijiao (grand ritual ceremony), structured in three main sections:

First, it enumerates the various deities participating in the ritual assembly, including: immortals governing sacred mountains, the supreme underworld deity Fengdu Emperor (highest ruler of the Daoist netherworld), the Water Palace's Fusang Danlin Emperor, the immortal abodes of Langyuan paradise, the Five Sacred Peaks' mountain deities, the Five Heavenly Sage Emperors, various earth deities of different ranks, the Taisui (Year Guardian) deities, as well as local protective gods like City Gods (Chenghuang) and Earth Gods (Tudigong), along with celestial officials such as the Gongcao messengers responsible for delivering divine communications.

Next, it explains the purpose of the ceremony: The Daoist priests, identifying themselves as Zhengyi (Orthodox Unity) disciples inheriting ancient Daoist methods, express profound awareness of worldly afflictions and obstacles. They observe how ordinary people's meager virtues cannot offset mountainous accumulations of sins. Facing inauspicious astrological signs and destined calamities, only through sincere repentance can disasters be averted. Thus they prepare ritual offerings, gather pure-hearted fellow practitioners, and erect an altar, hoping to communicate with the deities through incense offerings and prayers.

The concluding section details the blessings sought: At dawn, the priests light the first incense whose smoke ascends directly to the highest heavens as an offering to the supreme Dao. With complete physical and spiritual surrender to the Dao's teachings, they pray for the reigning emperor's longevity and harmonious governance, seeking imperial stability and national prosperity. They invoke blessings for civil and military officials to fulfill their duties, for royal descendants to flourish, and for Daoist teachings to spread universally. May this grace cover both yin and yang realms, bringing universal peace and perfect harmony between the profound Dao and the human world.

This scripture records the incense-offering ritual from the morning liturgy (Keyi) of Daoist practice. Practicing priests conduct this ceremony at dawn, expressing devotion to celestial deities through fragrant smoke.

The ritual begins with priests holding incense sticks, praying that the aromatic smoke may ascend to the heavenly realms as an offering to the supreme deities. With complete devotion of body, mind, and life essence to the Dao, they dedicate their merits (De) to successive patriarchs of the Zhengyi (Orthodox Unity) tradition, departed ancestors, and all sentient beings connected by karmic ties. They seek absolution from transgressions, resolution of grievances, and liberation for departed souls to bathe in auspicious light—freeing them from underworld suffering to ultimately reach the Pure Land of Bliss.

A second incense offering follows, specifically invoking protection from sacred scriptures and immortal masters. The priests pray that the entire Zhengyi lineage—masters, disciples, and spiritual families—may receive the Dao's shelter, enabling peaceful cultivation in temples and true wisdom through scriptural study. They aspire to transcend worldly attachments, propagate the true Dao (Dao), and allow accomplished practitioners to extend blessings through nine generations of their clans.

The ceremony concludes with reverence to all celestial deities—including the Three Pure Ones (Sanqing) like Yuanshi Tianzun, Taishang Laojun, and the Jade Emperor (Yuhuang Dadi), along with all enlightened immortals between heaven and earth. The priests earnestly invite these ancient and present-day sages who govern the cosmos to bestow compassion and collectively witness this sacred ritual.

(Note: "Zhengyi priests" refers to practitioners of the Zhengyi Daoist tradition; "Three Masters and Nine Patriarchs" indicates the ordination masters—initiating master, supervising master, and recommending master—along with nine recognized ancestral teachers; "Realm of Luminous Mists" denotes the radiant celestial abodes of immortals; "Courtyard of Flowing Fire" represents the alchemical chamber for internal cultivation)

I have heard that Daoist teaching of Qingjing Wuwei, clarity, stillness, and effortless action, was widely promoted during the Western Zhou, and that the Zhengyi Mengwei Dao, the early Tianshi tradition, spread flourishingly during the Eastern Han. From the time Xuhuang, one of Daoism's supreme deities, created all things, the Great Dao was the fundamental source. When Pangu opened heaven and earth, divine teaching became the guiding force.

Sacred dwellings stand in all four directions. In the east is Mount Luofu's realm of immortal ascension; in the west are rows of spiritually beautiful hills; the south draws on the sacred Qi of Danling, a legendary immortal dwelling; and in the north rise the palaces of Yuanshi Tianzun. Here dwell the supreme heavenly emperor who holds heaven's mandate and the lofty perfected sages who govern the Sanjie. Seated in the ninefold heavens, they oversee the Sanjie (the realms of desire, form, and formlessness), harmonize Yin and Yang Qi, summon all gods to court, and spread compassion throughout the human world.

Now, at a precious turning point in the Tianyuan cosmic cycle, the original teaching of the Longhan age is specially revealed to aid people widely and guide them into longevity. As a Zhengyi Daoist priest, I am fortunate to have been born in an enlightened age and long enjoyed auspicious times. I have entered the Xuanmen, the Daoist tradition, and received subtle teachings. Through Kaidu, my master's transmission of Daoist methods, I have received, worn, and followed efficacious scriptures. Yet burdened by karma, I have sunk into confusion and violated many rules of cultivation.

On the Sanhui days—the seventh day of the first month, the seventh of the seventh month, and the fifth of the tenth month—and the Wula days, important Daoist fasting dates, I failed to perform worship and submit petitions properly. On the Bajie, eight major seasonal observances, and the Sanyuan days of Shangyuan, Zhongyuan, and Xiayuan, I often neglected ritual practice. On the Liuyang days, six Yang days each month, and the Shizhi days, ten designated fasting dates each month, I often missed opportunities for devotion. My prayers on important fasting days such as Jiazi and Gengshen lacked proper ritual care.

Zhai fasting rites have nine grades, yet I have not fully understood their truth. Cultivation requires three thousand meritorious deeds, meaning many good actions, yet I have seldom followed the sages' teachings. Ritual rules and precepts are essential, yet I have repeatedly violated them. The precepts are solemn and sacred, yet my observance is incomplete. With an improper mind, I have broken the 180 precepts; through shallow understanding, I have offended against the Three Hundred Great Precepts. The Liuqing (joy, anger, sorrow, pleasure, love, and hatred) and Shie (ten evil acts) pile up like mountains. Offenses arising from Jiujie, nine afflictions, and Shichan, ten bonds, are deep as the sea. Evil deeds fill the black register of sins in the underworld, and guilt accumulates in its offices, making disasters increasingly severe and dangers unceasing.

I therefore bow at the Xuanguan, the crucial gateway of cultivation, and pray sincerely. Looking toward the Danque, the immortals' palaces, I seek a path home. Examining my sincerity, I open my heart to express my faith, prepare the ritual space, and perform the Mingke, the public rites, in full. I bow to the heavenly immortals and make solemn pledges before the deities of the Sanjie. I burn Baihe Xiang, incense blended from many fragrances, and offer its scent. Brilliant lamps illuminate Jiuguang, nine divine lights. Sacred Qi of the five directions appears in cinnabar talismanic script, and the Bahui, important Daoist assemblies, unfold the mysteries of Xuandu, an immortal realm.

I ask the altar's supervising deities to witness the rite and hope that the Sanshi—the scripture master, register master, and ordination master—will endorse me. May the merit of the Zhaijiao rites be recorded, and may the Sisi, four offices governing merit and fault, determine blessings, rank, and lifespan. May sins be forgiven, adversity dissolved, and the fruits of cultivation fulfilled, bringing deep understanding of Wuwei. May the source of true nature become clear, allowing contemplation of the gateway to all mysteries. May we leave the root of birth and death behind and escape affliction and pain. May the Sanshi Jiuzu, the lineage masters and ancestors, travel freely through favorable spiritual conditions, and may the Wuzu Liuqin, the family clans and relatives, enjoy divine grace, health, and peace. I further pray that the Sanguang—sun, moon, and stars—shine everywhere; that the five planets associated with Metal, Wood, Water, Fire, and Earth move properly; that the seasons remain harmonious; and that all beings share peace.

This passage depicts the completion of a Daoist zhaijiao (purification ritual) and the subsequent prayers offered. It first portrays a world at peace: no conflicts at the borders, abundant harvests in the fields, and people living in contentment. Even beings from the three wretched paths (hell, hungry ghosts, and animals—the lower realms in Daoist cosmology) bask in divine grace, collectively sharing the blessings of longevity and receiving the teachings of the Dao.

Next, the ritual officiant (referred to as "your servant" in the text) expresses reverence to the Celestial Worthy (the highest deity in Daoism), hoping to convey prayers through the incense offering. During the "returning the incense burner" phase (a crucial concluding step where the burner is restored to its original position), the officiant summons divine attendants such as the Incense Official Messengers and the Dragon-Tiger Lords (guardian deities), praying that the fragrant smoke may ascend to the heavenly court. Special mention is made of the immortal youths and jade maidens (celestial attendants), beseeching them to swiftly deliver these sincere prayers to the presence of the Jade Emperor (the supreme deity in Daoist cosmology).

The passage concludes with references to the "exit hall hymn" and "leaving the sanctuary"—ceremonial chants and departure protocols marking the ritual's end. The entire text illustrates how Daoist rituals, through meticulous keyi (liturgical procedures), facilitate communication between human supplications and the divine realm.