《道門科範大全集》Vol. 71

During the midday repentance ritual, Daoist practitioners should follow these steps:

First, erect the altar according to prescribed standards, with all participants paying homage to the founding masters while maintaining focused awareness. Next, recite the "Guardian Spirit Incantation" (a protective mantra for the altar): "Crimson cinnabar flames intertwine with rosy clouds, the scarlet Dharma wheel turns with winds from eight directions, golden light erupts to envelop the four quarters, all demonic influences completely disperse. Vanquishing treacherous forces manifests the Dao's majestic power, holding golden talismans to summon divine dragons. Hymns resound through the heavens, scattered flowers make offerings to all celestial realms, divine energies circulate to bring peace between heaven and earth." Before the Jade Emperor's throne, bow with reverence, merging completely with the Great Dao.

Then strike the ritual drum twenty-four times, solemnly inviting the supreme Three Pure Ones (Jade Pure, Upper Pure, and Great Pure) - the Dao Lords and Laozi - to descend. Simultaneously summon the guardian spirits residing within practitioners: the Three-Five Merit Officials (protective deities), Left and Right Envoy Officers, Incense-Bearing Dragon Riders, Golden Incense Attendant Boys, Jade Maidens Scattering Flowers, and the Five Thearchs' Direct Talismans - thirty-six divine generals in total who will majestically manifest around the altar.

The presiding priest announces to the altar's earth deities and various divine beings: "At this exact midday hour for Dao practice, we perform repentance and blessings for devotees (insert specific prayer content here according to the ritual purpose). All petitions have been memorialized to the celestial court. We beseech the ten directions' Dao-Qi and Lingbao's auspicious radiance to descend, empowering practitioners so these petitions may swiftly reach the Jade Emperor's divine presence."

Then all ritual participants collectively invoke: the Three Pure Excellencies, the Ten Directions' Lofty Truths, the Lingbao Heavenly Worthy, the Heavenly Worthy Who Eliminates Transgressions and Extinguishes Wrongdoings, the Longevity-Extending Heavenly Worthy, and the Life-Preserving Heavenly Worthy; the Thirty-Two Heavenly Thearchs, deities of sun, moon and stars, the Three Officials' Great Thearchs (Heavenly, Earthly and Water Officials), the Four Saints True Lords, the Five Masters and Three Bureaus' True Lords; all True Lords of the Heavenly Ministry, successive generations of founding masters, thunder department generals, celestial medical officers; immortal officials and commanders recorded in scriptures, perfected immortals who attained the Dao from famous mountains; along with sacred beings from the netherworld including the Fengdu Great Thearch of the underworld.

(Note: This represents the basic procedure for midday Zhaijiao liturgy in Daoism, containing deity-invitation, mantra recitation and memorial presentation segments. Through specific ritual protocols, it facilitates heaven-human communication to achieve disaster-relief and blessing purposes. The concept of "Three-Five Merit Officials" and other body deities reflects the Daoist cultivation view of "the human body as a microcosm.")

This scripture describes the complete procedure of a Daoist purification ritual (Zhaijiao), which primarily consists of the following components:

The ceremony begins by inviting various deities to descend upon the ritual altar. The text enumerates numerous Daoist divinities, including the Great Emperor of Fusang's Crimson Forest from the Water Palace, the Immortals of the Wave Garden, the Sacred Emperors of the Five Peaks (mountain deities), the Earthly Deities of Fengdu (rulers of the underworld), the Grand Year Deity (annual guardian), local City Gods (regional protectors), and Earth Gods (community deities), summoning them to collectively witness this sacred ceremony.

The presiding Daoist priests declare their devout attitude: though dwelling in the mundane world, their hearts aspire toward the Great Dao (Dao). They strictly adhere to Daoist liturgical regulations (Keyi), selecting an auspicious day to erect the ritual altar and arranging the ceremonial space according to the standards set in the Lingbao Liturgical Texts. Throughout the ritual, the priests continuously chant scriptures and offer prayers from dawn till dusk, hoping their incense smoke will ascend directly to the celestial court to pay homage to the "Three Supreme Venerables" (highest Daoist deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun).

The primary objectives of the ritual are: repentance for past transgressions and supplication for future blessings. Special prayers are offered for the reigning emperor, wishing him "longevity matching heaven's span, blessings flowing like rivers," hoping the court may produce many virtuous ministers (Ji and Xie being classical exemplars of worthy officials), and that local magistrates may govern with benevolence like Gong Sui and Huang Ba (renowned upright officials of the Han dynasty). The ceremony concludes with prayers for universal peace, abundant harvests, public welfare, and tributary visits from all directions.

The entire passage demonstrates the characteristic Daoist ritual principle of "communicating with celestial powers above while pacifying the common people below," blending religious sanctity with practical social concerns. The strict observance of "liturgical norms" (Keyi) reflects Daoism's emphasis on procedural and ceremonial traditions.

This passage describes a Daoist Zhaijiao (purification ritual) liturgy, specifically detailing the devotional prayers during the noonday ceremonial practice. Through incense offerings and prostrations, the Daoist priests express their reverence toward the celestial deities.

The ritual commences with the lighting of Lingbao incense (special ritual incense), its fragrant smoke ascending as an offering to the heavenly realms. The priests first take refuge in the Three Treasures of Dao (the Way), Jing (scriptures), and Shi (teachers) - the core objects of Daoist devotion - honoring the sacred Taishang scriptures while invoking the meritorious power of Lingbao purification practices.

Special prayers are then offered for a Zhengyi (Orthodox Unity) sect priest: that his ancestors across multiple lifetimes may, through Lingbao's grace, obtain the Feixian registers (credentials for immortal ascension) to serve the Celestial Emperor. Further blessings are invoked for the priest himself - may he maintain childlike purity with stable primordial Qi (vital energy) and tranquil Shen (spirit), protected from predatory beasts, enjoying seasonal peace without illness, with all disciples under his guidance dwelling in harmony.

The liturgy then addresses the supreme Daoist deities: Yuanshi Tianzun (primordial celestial worthy of the Sanqing/Three Pure Ones), Taishang Dadaojun (Lingbao Tianzun), Taishang Laojun (Daode Tianzun), the Jade Emperor, and Houtu Huangdiqi (sovereign earth deity). These divinities are revered as cosmic sovereigns governing heaven and earth, presiding over all beings - celestial and terrestrial, manifest and formless.

The ceremony culminates with the aspiration of "union with Dao in perfect truth" (yu dao he zhen) - the ultimate goal of Daoist cultivation representing complete integration with the Great Way. The complete ritual incorporates repentance ceremonies, Pacing the Void (ritual steps), triple prostrations, and other liturgical elements performed collectively under the guidance of the presiding priest.

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony and the sincere repentance of Daoist priests seeking divine forgiveness. Let me explain in modern terms:

We practitioners have heard that the Purple Tenuity Palace (the highest celestial realm in Daoism) towers into the clouds, its sacred halls resplendent with gold and jade, containing the most refined Qi (vital energy) of heaven and earth, and preserving the most profound scriptures. These sacred powers nurture all creation, and since we have received the nurturing grace of heaven and earth, how dare we not cultivate with utmost devotion?

Though dwelling in the mundane world, our hearts aspire to the Dao. From the day we took refuge in Daoism, we made vows before the altar: to serve our nation and propagate the Dao. Now with important petitions, we dare not neglect reporting them to the deities. We Zhengyi (Orthodox Unity) priests, though withdrawn from worldly affairs and fortunate to live in prosperous times, remain shallow in our cultivation. Though dwelling in temples devoted to practice, cutting off evil and accumulating merit, we remain entangled with worldly matters, often indistinguishable from ordinary people.

We confess our many transgressions: though living simply, we've failed to fully observe the precepts of Master Chisong (ancient immortal); covetousness has damaged our will, violating the teachings of the Guardian Immortal Yisheng; we've been lax during important fast days; forgotten repentance during the Three Assemblies and Five Offerings (key Daoist fast days); neglected to regulate Jing (essence), Qi, and Shen (spirit), allowing the six thieves (senses and mind) to disturb our spirit; overly pursued the external forms of rituals, becoming mired in disputes; sought quantity over quality with volatile emotions; repeatedly broke altar protocols, speaking without knowing taboos; violated precepts and indulged our minds; failed to accumulate virtuous deeds during important seasonal nodes.

These faults have caused the leakage of vital energies within, allowing the Three Corpses (malevolent spirits believed to reside in the body) to wreak havoc, bringing calamities. Fearing our ancestors may lose the true Dao and we may waste this precious life, we conduct this repentance ritual with sincere contrition. Strictly following scriptural requirements, we observe purification: jade flowers (celestial Daoist blossoms) radiate splendor, incense smoke coils like dragons forming canopy shapes; lotus lamps shine brilliantly, phoenix candles emit orchid fragrance. We offer pure sacrifices, exquisite fruits, and fine wine, praying for myriad deities to descend and respond to our sincerity.

May these wondrous scripture recitations reach the ears of the Supreme Venerable Sovereign (one of Daoism's highest deities). We beseech the Sanqing (Three Pure Ones: Jade Pure, Upper Pure, and Supreme Pure) and perfected beings of the ten directions to witness our sincerity and bestow grace: commanding the Three Officials (Heavenly, Earthly, and Water Officials) to record our good deeds, instructing the Five Thearchs to oversee; pardoning past transgressions and granting future blessings; secretly transmitting the essentials of longevity, silently bestowing methods for prolonging life.

This scripture passage describes the prayer segment in Daoist Zhaijiao (purification ritual) ceremonies, comprising three main components:

The first section depicts the spiritual state attained by practitioners through cultivation: abstaining from earthly grains, harmonizing Yin-Yang Qi (vital energy), entering sacred practice spaces (the Gate of the Celestial Pivot in the Grand Chamber) while holding incense, ultimately transcending the Three Realms to realize the state of Wuwei (non-action) and permanently sever the bonds of karmic obstacles.

The twelve Great Vows that follow primarily offer blessings for the nation and its people: praying for national prosperity, the emperor's enduring reign, peace across the land, harmonious living for all citizens, bountiful harvests year after year, and freedom from ailments for all creatures. These blessings extend to both the physical and spiritual realms, ensuring every being finds its proper place.

The concluding segment outlines the ceremonial procedures: the Incense Official Messengers (celestial functionaries responsible for communication), the Left and Right Dragon-Tiger Guardians (protective deities), and other divine beings gather before the incense burner. They pray that Jade Maidens and Immortal Youths may swiftly convey the practitioner's sincerity to the supreme Jade Emperor of the Vast Heaven (one of Daoism's highest deities). "Returning the burner" signifies the ritual conclusion, while "exiting the chamber" marks the formal departure from the sacred altar.

This text exemplifies the core Daoist ceremonial principle of "communicating with celestial realms above while benefiting all beings below." Through specific rituals that bridge human and divine realms, it simultaneously pursues personal spiritual fulfillment and embraces compassionate concern for all living beings.