《道門科範大全集》Vol. 73

When Daoist priests perform repentance rituals for spiritual cultivation, they must follow specific procedures to establish an altar (a Daoist ceremonial space) and conduct the liturgical service. First, they ascend the ritual platform according to prescribed protocols, with each priest paying reverent homage to their master while silently reciting incantations.

Next comes the chanting of the "Weiling Zhou" (Protective Spirit Mantra), invoking the radiance of the Five Stars (Water, Wood, Fire, Metal, and Earth) to illuminate the five directions: the Water Star dispels calamities, the Wood Star brings prosperity; the Fire Star dissolves misfortunes, the Metal Star averts warfare, while the Earth Star stabilizes all quarters, ensuring peace for both nation and household. These stellar deities, whose names are recorded on celestial jade tablets, ride the winds freely between heaven and earth, traversing the ten directions of existence. Five-colored auspicious clouds form canopies that summon divine beings, command wind and clouds, and mobilize countless spirit guardians to protect the immortal truths.

Then they strike the ritual drum twenty-four times, symbolizing the invitation of Daoism's highest deities: the primordial Three Qi (Xuan, Yuan, and Shi) of the Three Supreme Heavens (Sanqing), along with venerable divinities like the Supreme Dao Lord (Taishang Daojun) and the Supreme Lao Lord (Taishang Laojun). Simultaneously, they summon the guardian spirits residing within the priest's body: the Three-Five Merit Officials (Sanwu Gongcao), Left and Right Messenger Officials, Incense-Bearing Dragon Riders, Golden Boys Serving Incense, Jade Maidens Scattering Flowers, and thirty-six other divine functionaries including the Five Emperor Direct Emissaries (Wudi Zhifu), requesting their proper attire and assistance.

With utmost devotion, the priests establish the altar, burn incense, and practice the Dao, reporting to heaven the purpose of conducting this ritual. They beseech the Perfect Dao-Qi from the ten directions and the auspicious radiance of Numinous Treasure (Lingbao) to descend and flow into their beings, ensuring their prayers swiftly reach the highest sovereign of the Great Ultimate (Wuji) - the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi).

Finally, the presiding priest leads the entire assembly in sincerely inviting the Three Pure Ones (Sanqing), the Perfect Ones of the Ten Directions, the Numinous Treasure Heavenly Worthy (Lingbao Tianzun), the Heavenly Worthy Who Eliminates Transgressions and Annihilates Sins, along with numerous other deities including the sun, moon, and stars; the Three Officials (Sanguan) and Four Sages (Sisheng); ancestral masters through the ages; thunder generals; celestial healing officers; as well as immortal sages from famous mountains and grotto-heavens, and underworld deities like the Great Emperor of Fengdu - all witnessing together this ritual of repentance and blessing.

This scripture describes an elaborate Daoist zhaijiao (purification ritual) divided into two main sections:

The first section depicts the magnificent descent of numerous deities to the ritual altar. It mentions the Great Emperor of Fusang's Crimson Grove from the Water Palaces (abode of aquatic deities), the Sacred Emperors of the Five Peaks (sacred mountains), terrestrial deities from Fengdu (Daoist underworld), city gods (guardian deities of settlements), local earth gods, and various other divine beings. The priests light incense and candles, with fragrant smoke rising like emerald canopies (celestial chariots) and lamps shining as bright as torches of wisdom. They offer fresh flowers and celestial fruits while performing the buxu (transcendent music), preparing to receive the deities' arrival.

The second section contains the priest's invocation to higher celestial beings. The prayer addresses the supreme Daoist deities: the Three Pure Ones (Yuanshi Tianzun, the Great Dao Lord, and the Supreme Elderly Lord), the Jade Emperor, the Purple Tenuity Emperor, and other heavenly divinities. The text particularly emphasizes how these deities, though dwelling in jade-green celestial mountains and pure void blessed realms, observe human morality as clearly as the sun and moon shine. With utmost sincerity expressed through incense burning, flower scattering, and other ritual acts, the priests beseech the deities to descend, witness human virtue, and bestow blessings while dispelling calamities.

The entire ceremony embodies the Daoist concept of "heaven-human resonance," believing that through meticulous keyi (liturgical procedures) and sincere devotion, one can commune with the divine. The phrases "rectifying faults and correcting errors" refer to the deities' role in setting things right, while "blessing the virtuous and punishing the licentious" demonstrates how deities dispense corresponding rewards or retribution based on human morality.

This passage depicts Daoist priests conducting a repentance ritual in a temple, where they reflect on their shortcomings in spiritual practice and seek divine forgiveness and blessings.

The priests confess: "We embraced the Daoist path (Zhenfeng) early, receiving the protection of Daoist teachings while residing in this sacred temple (Linguan) for cultivation. Yet to our shame, we have failed to consistently uphold the Ten Virtuous Practices or truly comprehend the grace of the Three Pure Ones (Sanqing, the highest Daoist deities). Though ordained for years, we've not fully observed the precepts—our practice often begins with diligence but lapses into negligence, our devotion to the Daoist methods tainted by impure thoughts and imperfect compassion. Our incense offerings sometimes violate protocols, and our recitations occasionally breach precepts. We fear the Three Corpse Spirits (Sanpeng, the three malevolent spirits within the human body) secretly record our faults, while the underworld courts (Jiufu) clearly document our transgressions.

Now with sincere hearts, we prepare incense, candles, and humble offerings to invite deities from the celestial, terrestrial, and aquatic realms (the Five Sacred Peaks' rulers and Ten Caverns' divine officials). May they accept our modest offerings (simple herbs and water plants) and grant us longevity like the evergreen cedar and pine. We pray for blessings to spread across the land, bringing prosperity as in the golden ages of Yao and Shun, with sacred virtue shining like sun and moon, and grace nourishing all beings like dew. May peace prevail under a sagely ruler with loyal ministers, wars cease, all nations submit, and Daoist teachings flourish.

Though we priests have received our masters' guidance and hold religious offices, our practice remains imperfect. Today we earnestly bare our hearts to Heaven, beseeching the Celestial Venerables (Qionghao Gaozhen) and all deities for protection. We particularly pray for [priest's name] to: have virtuous deeds recorded in celestial registers (Shangshan Ming), accumulate hidden merits (Yingong), and refine the elixir of immortality (Lingyao). May his name be inscribed in the purple-gold immortal records (Ziwen Jiangjian), granted the art of longevity (Jiushi Zhi Nian), and erased from underworld ledgers (Guilu). May he master the secrets of refining true Qi (Bajing Lingshu) and obtain the methods for celestial ascension (Wuwen Yuzhuan). May his Daoist practice deepen daily, with sudden spiritual awakening, free from disasters of the Five Phases (Qing Huang Chi Bai Zhi Zai). If destined for misfortune (Wuxing Poutai) or suffering from past karma, we humbly beg the deities' merciful forgiveness."

This text reveals the complete process of Daoist practitioners examining themselves through repentance rituals and seeking divine protection, embodying the religion's emphasis on practical cultivation and the pursuit of eternal life.

This scripture describes a Daoist purification ritual (Zhaijiao) where priests confess transgressions and pray for salvation before the celestial deities.

The ceremony begins with the priests invoking the ancestral masters' (Xianshi) alchemical methods to help departed souls transcend the cycle of rebirth and attain a state of unfettered freedom. All fellow practitioners participating in the ritual aspire to receive boundless grace and share in the blessings of perpetual vitality. The presiding priest (designated as "minister so-and-so") leads the assembly in solemn prostration, performing the second wine offering (Yaxian) while scattering flowers as an offering.

Next, all ritual officers (Hetan Guanzhong) reverently address the supreme deities: the Primordial Heavenly Worthy of the Numinous Treasure (Yuanshi Tianzun, foremost of the Three Pure Ones), the Great Dao Lord of the Most High (Taishang Dadaojun), the Most High Lord Lao (Taishang Laojun), and other exalted divinities including the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi), the Great Emperor of the Celestial Pole (Gouchen Tianhuang Dadi), the Great Emperor of the North Star (Beiji Ziwei Dadi), and the Earthly Sovereign (Houtu Huangdiqi). These deities, reigning from the highest heavens to the depths of the earth, are the ancestral masters of Daoist practitioners throughout history, now descending to receive offerings at the ritual altar.

The text emphasizes that "emptiness and spontaneity" (Xuwu Ziran) form the profound essence of the Three Pure Ones (Sanqing), while the Star Lord of the Southern Dipper (Nandou Xingjun), who oversees the ledgers of life and death in the Nine Netherworlds, records human fortunes and misfortunes, determining the length of one's lifespan. Merit can prolong life, transgressions can be absolved, and all deeds—good or evil—receive just retribution under the impartial judgment of the divine.

The presiding priest confesses: "We mortals, bound by fragile flesh and deluded by the three poisons of greed, hatred, and ignorance, are fortunate to receive our ancestors' guidance on the path to immortality. Yet the precious teachings of the Dao are transmitted only once every seven centuries, and the mystical talismans (Fulu, inscribed with phoenix script and tortoise diagrams) appear only once every sixty-year cycle. These secrets are bestowed only upon the predestined and the righteous. Though the Purple Palace (Zifu) holds the way to eternal life, it remains beyond mortal reach. We resolve to cultivate the Great Vehicle of the Dao, freeing ourselves from the three poisons, severing emotional entanglements, and eradicating the roots of affliction, hoping to align with our karmic destiny across three lifetimes (past, present, and future) and preserve our primordial Qi."

Finally, they pray: "May we safeguard the divine spirits within our bodies to prolong life and expel malevolent forces. Though we have yet to fully relinquish conditioned practices and still dwell in the mundane world, our understanding remains shallow, and our cultivation falls short of subtle perfection. Thus, we suffer the three calamities (war, pestilence, and famine) and the disharmony of the four elements (earth, water, fire, and wind). Now, following the Celestial Master's (Tianshi Zhang Daoling) prescribed rites of repentance, we establish the Numinous Treasure altar (Lingbao Zhaijiao) and bow before the Mysterious Gate (Xuanguan), offering our crimson sincerity (Dankun). We beseech the jade registers of the Three Officials (Heaven, Earth, and Water) to absolve our violations of precepts, and the immortal records of the Five Emperors to inscribe our merits."

This passage serves as a confession and prayer during Daoist zhaijiao (grand purification rituals). The Daoist priests first acknowledge their potential shortcomings in spiritual practice: their cultivation period has been brief, their understanding of doctrine remains shallow, their blessings for others have not manifested immediately, and their disciplined practice has yielded few spiritual responses. Fearing that the celestial overseers (Four Supervisors) might record these failings, they offer sincere repentance to the divine.

They then express their aspirations: may the teachings spread throughout the ten directions, may the scriptures circulate widely, allowing all practitioners and devotees to receive divine grace and blessings. With utmost reverence, they present wine and flowers in homage to the immortal sages (Ten Thousand Saints and Thousand Perfected Ones) dwelling in the Nine Heavens and Ten Poles.

The latter section continues the confession: though clad in feathered robes and practicing at the star altar for over a decade, their three passes (sanguan) remain unsettled, their true nature still entangled with desires (five cravings and six emotions), and their bodies threatened by various calamities (three disasters and nine adversities). They admit limited comprehension of profound teachings (precious formulas), struggling to grasp the mystery of "obtaining the fish while forgetting the trap" - attaining truth beyond literal interpretation.

Finally, the priests vow to meticulously compose their heart's prayer (inner petition) according to liturgical regulations (keyi), repenting past transgressions while seeking deliverance from future misfortunes. The entire text reveals the Daoist practitioners' attitude of devout self-reflection and their religious practice of communicating with the divine through ritual.

This scripture is a liturgical text (Keyi) from the Daoist purification ritual (Zhaijiao), specifically used during the "Seeing Off the Deities" ceremony, describing the devotional prayers offered by priests as they respectfully send the divine beings back to their celestial abodes.

The deities bestow boundless compassion, nourishing all beings like gentle rain and dew, their blessings vast as mountains and rivers. The Azure Dragon and White Tiger (Daoist guardian deities) constantly extend their protective virtues to shelter sentient beings, while the celestial crane and divine tortoise (symbols of longevity) jointly bring auspicious blessings of prolonged life.

The Daoist priests engage in self-reflection: Though we gaze upon the stars and bow before the sacred truths, we wear robes not fully aligned with ritual propriety. We discourse on the Dao yet remain entangled by the Six Thieves (the six sensory desires of eyes, ears, nose, tongue, body, and mind), indulging in the Five Flavors (sour, sweet, bitter, spicy, and salty) of worldly fare. We acknowledge faults of disrespect toward teachers and irreverence toward heaven and earth, harming living creatures through deluded attachments. Now, through the merit of burning incense and kindling sacred flames, we seek to dissolve all karmic obstructions.

We pray that the radiant light of divine wisdom may illuminate all, granting access to scriptures of longevity practices (Daoist arts for extending life) and revealing the profound mysteries of the Golden Elixir (Waidan alchemy). May the ancestral lineages of the Dharma flourish, may our kindred find liberation, and may all beings escape the realms of darkness to enter the world of light. Whether creatures of the sky, waters, or any sentient life, may all rely upon the Dao’s compassionate teachings to ascend together to the realm of enduring life.

We priests gaze upon the divine procession (the deities’ ceremonial escort), our hearts tethered to the celestial realms, deeply lamenting how the turbid waves of this earthly world cannot retain the sacred presence. With utmost reverence and lingering devotion, we bow in solemn farewell, offering burnt paper wealth (symbolic offerings) and dedicating all merits for the benefit of all beings.