《道門科範大全集》Vol. 72

During the evening repentance ritual, Daoist priests follow a fixed sequence of cultivation practices. First, they ascend the altar platform according to protocol, with each priest paying reverent homage to their master while maintaining focused mindfulness. Next, they recite the "Guardian Spirit Incantation" (a protective mantra), which states:

"The radiance of the Five Directions' stars shines brightly, auspicious Qi flows through the heavens. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) gathers the host of divine beings, as the energies of heaven and earth merge and circulate. Holding the jade talismans and precious tokens (ritual implements), they utter subtle incantations, casting true fire to subdue malevolent forces, leaving no place for wickedness to hide. Countless demons and spirits are vanquished, all calamities dissolve without a trace. Strange phenomena are destroyed, evil thoughts eradicated, as the great Dao's Qi flows ceaselessly. Divine light illuminates the dark night, all shadows dissipate. Ten thousand deities descend to the mortal realm, riding upon auspicious clouds. All beings attain their wishes, blessings spread across the divine land, merging as one with the great Dao."

Then, the ritual drum is struck twenty-four times to signify the formal commencement of the ceremony. The priests invoke the Three Primordial Qi (Xuan, Yuan, and Shi—the three foundational energies of the cosmos in Daoist cosmology) of the Supreme Three Heavens, along with exalted deities such as the Supreme Lord of the Dao (Taishang Daojun) and the Supreme Venerable Lord (Taishang Laojun). They summon the Three-Five Merit Officers (internal deities cultivated through practice), the Left and Right Envoy Guardians, and thirty-six divine attendants, including the Incense-Bearing Dragon Riders, the Golden Youth Serving Incense, the Jade Maidens Who Spread Flowers and Transmit Messages, the Five Thearchs' Direct Talismans, and the Day's Incense Official—all arrayed in solemn and dignified attire to assist in opening the altar.

The presiding priest respectfully announces:

"At this hour of sunset, we perform this ritual with sincere devotion to fulfill the wishes of the faithful. All petitions have been recorded and submitted. We pray that the numinous radiance of the Ten Directions' Most True Dao-Qi of the Numinous Treasure (Lingbao) descends, flowing into our beings, so that our supplications may swiftly reach the exalted presence of the Jade Emperor (Yuhuang Shangdi), the Supreme Sovereign of the Vast Heaven."

Next, the priest declares their role:

"[This position (your servant)] and all officials of the altar, with utmost sincerity, beseech the Three Pure Supreme Saints (Yuqing, Shangqing, and Taiqing—the three highest deities), the Ten Ultimate Perfected Ones, the Ten Directions' Supreme Numinous Treasure Celestial Worthies, the Celestial Worthy Who Dispels Transgressions and Extinguishes Sins, the Greatly Compassionate Celestial Worthy Who Prolongs Life, the Celestial Worthy Who Preserves Life and Protects Destiny, and all other exalted deities.

We also invoke the Nine Heavens' Naturally Born Divine Sovereigns, the Thirty-Two Heavens' Sovereigns Who Save Humanity, the Celestial Worthies of All Heavens, the Pure Assembly of Sun, Moon, Stars, and the Celestial River from the Shangqing Realm, the True Lords of the Three Officials, Four Saints, Five Masters, and Three Bureaus, and the True Lords of the Nine Heavens' Celestial Departments.

Finally, we call upon the lineage of past masters and realized beings who transmitted the Dao, the Thunder Department's Divine Tiger and Celestial Physicians, the officers and generals of the various ranks within the Supreme Scriptures and Registers (Fulu), the immortal officials and divine attendants, the realized immortals of the sacred grotto-heavens and blessed lands, and the Great Emperor of Fengdu in the underworld—all to bear witness to this ritual."

This scripture depicts a Daoist purification ritual (zhaijiao). It begins by enumerating the various deities participating in the ceremony, including the Great Emperor of the Water Realm, the Sacred Emperors of the Five Sacred Mountains, the Earth Spirits of Fengdu (the Daoist underworld), the Year Guardian Deity (Taisui), City God, and Earth God - representing the celestial, terrestrial, and aquatic realms of the Three Realms.

The presiding Daoist priest declares: "We practitioners, graced with sacred favor, have been privileged to receive the authentic Daoist transmission. From our initial ordination, we have regarded the accumulation of merit and cultivation of De (Virtue) as fundamental. Now in the depth of night, we reverently establish this altar to express our sincerity toward the celestial court, preparing to present our memorial. We monastics are fortunate to live in this flourishing age, having received imperial permission for ordination and the compassionate guidance of the Celestial Worthy (Tianzun, the supreme Daoist deity). Though our spiritual attainment remains shallow, we earnestly repent and seek renewal."

The ritual arena has been solemnly arranged in accordance with the standards of the Three Caverns scriptures (the Daoist canon). When the incense is lit and music played, all celestial deities will descend to bear witness. As sunset marks the commencement of the ritual, fellow practitioners are invited to join in offering incense. May this fragrant smoke ascend directly to the highest heavens, making offerings to the Nine Grades of Celestial Worthies (the highest Daoist deities) and the Sacred Ones of the Ten Directions.

Finally, these merits are dedicated to blessings for the emperor: May he embody the sagely wisdom of Yao and Shun, with his foundation eternally secure; may the Five Sacred Mountains stand firm and the people enjoy longevity; may peace prevail throughout the land with people content in their dwellings; may loyal ministers and filial children flourish in harmonious society. Further prayers request auspicious signs (like the xiezhi unicorn that distinguishes loyalty from treachery, or the appearance of celebratory clouds), frontier tranquility, and weapons returning to the armory.

Note: The "Three Caverns" refer to the Daoist scriptural classification (Dongzhen, Dongxuan, Dongshen); the "Nine Grades of Celestial Worthies" represent the highest Daoist pantheon; "Fengdu" is the Daoist underworld concept; and "Taisui" is the annual rotating deity. The ritual emphasizes "sincerity" (cheng) as its constant thread, embodying the Daoist principle that "zhaijiao rituals prioritize sincerity."

This scripture depicts a Daoist zhaijiao keyi (purification ritual), where priests express their devout devotion to various deities through incense offerings and ceremonial worship.

First, the priests light incense, its smoke curling upward as an offering to the Jiupin Gaozhen (Nine Ranks of Highest Perfected Immortals) and Shifang Shang Sheng (Ten Directions of Sacred Sages). With body, mind, and life essence fully devoted, they pray that these meritorious acts may benefit both the participating priests and their ancestral lineage, enabling the souls of nine generations of ancestors to attain liberation and ascend to the immortal realms. The text evokes celestial imagery such as "Dantai Jiangque" (vermilion towers of the elixir terrace) and the "Jade Emperor" (one of Daoism's highest deities), expressing the longing for attaining the Dao and ascending to immortality.

Next, the scripture reiterates the offering of incense to the Jiupin Shangxian (Nine Ranks of Upper Immortals) and Shifang Shang Sheng. The priests pray for the perfection of their Dao-nature, the illumination of their wisdom, and an unobstructed path in cultivation, with enduring vitality, favorable fortune, and divine protection. They seek inner tranquility, their shen (spirit) abiding within the dantian (energy center), cultivating qi (vital energy) to flourish like spring, attaining longevity beyond decay. Through humility, they aspire to unite with the Dao and transcend worldly existence.

Finally, the ritual enters a repentance phase, where the priests offer solemn prayers to the highest Daoist deities—Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Laojun (Most High Lord Lao), and the Jade Emperor. The "Three Treasures of the Celestial Worthy" refer to the Dao, the scriptures, and the master—the core of Daoist faith. Through repeated incense offerings, prostrations, and repentance, the entire ceremony embodies the Daoist pursuit of attaining immortality and the fervent plea for divine blessings.

This scripture describes the scene and prayer content of a grand Daoist Zhaijiao (purification ritual). The text unfolds in several sections:

First comes the homage to celestial deities, mentioning the rulers of the "round canopy" (the heavenly vault) and "square chariot" (the earth), indicating this ritual has invited numerous immortals to descend. The Daoist priests humbly acknowledge their limited understanding, yet emphasize their persistent cultivation of the Dao through studying golden texts and jade tablets (Daoist scriptures). Though not fully comprehending the Great Dao, they maintain reverent devotion.

The self-reflection section follows. The presiding priest confesses that while formally ordained, they remain entangled in worldly attachments. Despite diligent scripture study and observance of precepts, their cultivation remains incomplete - habitual tendencies persist, karmic obstacles remain heavy, and they fear sinking back into mundane afflictions.

Next details the ritual proceedings: Following liturgical (Keyi) protocols, they solemnly prepare the purification altar, open the jade scripture cases, and venerate divine images. Through incense burning, lamp lighting and other ceremonial acts, they express sincerity toward the Formless Sovereign (supreme Daoist deity), hoping to dispel darkness and commune with the divine. Myriad deities stand guard as witnesses from the Three Realms (heaven, earth, and the human world).

The concluding section presents blessings sought from the deities: wisdom to penetrate profound principles, calamity prevention, and longevity. Specific requests include neutralizing misfortunes caused by celestial irregularities (such as disordered stellar movements), resolving disasters from conflicting Five Phases interactions, and restoring proper operation of the Three Luminaries (sun, moon, and stars).

This scripture is a penitential prayer from the Daoist Zhaijiao (purification ritual) liturgy (Keyi), containing three core elements:

First, the priest confesses various transgressions on behalf of the devotees. These include ecological harm to mountains and rivers (the "Nine Palaces and Eight Trigrams" representing cosmic spatial divisions), accumulated karmic debts from past and present lives, grave offenses, unresolved grievances with karmic creditors, and intentional or accidental harm to living beings (the "Three Karmas" of bodily, verbal, and mental misdeeds; the "Six Passions" denoting faults arising from emotional impulses).

Next comes supplication for celestial intervention to dispel calamities and bless humanity. The text prays for enduring imperial virtue (symbolizing harmonious governance), national prosperity, radiant illumination from sun, moon and stars (the "Three Luminaries"), and balanced seasonal cycles. Using poetic metaphors - the tranquil seas of Emperor Shun's reign and the benevolent sunlight of Emperor Yao's era - it petitions for favorable weather ("five winds and ten rains"), agricultural abundance ("eight grains and nine silkworms"), ensuring the people's material wellbeing.

The ritual concludes with ceremonial acts. Through "Twelve Petitions," the priest voices collective aspirations. During the "Returning the Censer" rite (repositioning the incense burner to conclude the ceremony), divine emissaries like the Incense Official Envoys and Dragon-Tiger Guardians (Daoist protector deities) are invoked. The rising incense smoke carries prayers heavenward, where Jade Maidens and Immortal Youths (celestial attendants) convey them to the supreme Jade Emperor of the Vast Heaven (one of Daoism's highest deities).

This passage exemplifies the complete "repentance-supplication-dedication" structure of Daoist purification rituals. Through the priest's mediation with divine forces, it seeks to dissolve misfortunes for devotees while praying for national peace and communal prosperity.