《伏魔經壇謝恩醮儀》

This scripture describes the opening ritual of the Daoist "Demon-Subduing Scripture Altar Thanksgiving Ceremony" (Fumo Jingtan Xie'en Jiao). The main content is as follows:

The ritual master begins by lighting incense and candles (the phrase "precious smoke curling upward" describes the rising incense, while "jade altar resplendent" portrays the brilliantly lit altar), preparing to express sincere devotion to the deities. Before formally inviting the supreme deity (Shangdi, the Heavenly Emperor), it is necessary to first reverently summon all ancestral masters and perfected beings to descend upon the altar.

Kneeling in prostration, the master explains that Daoism values the transmission from master to disciple (the profound teaching of "establishing instruction through spiritual ways"), emphasizing that performing rituals to aid the world must rely on the silent blessings of ancestral masters. Then each ancestral master is respectfully invited in turn:

• Demon-Subduing Founding Masters Sun Jun and Min Jun, the Perfected
• Recommending Masters Lu Jing and Zhang Zhenjun
• Scripture-Preserving Master Liaoyuan Ke Jun, the Perfected
• Teaching-Propagating Master, the 35th Celestial Master (Tianshi) Guanmiao Zhang Zhenjun
• Lineage Master, the 36th Celestial Master Chonghe Xuanjing Zhang Zhenjun
• The 42nd Celestial Master Chongxu Zhang Zhenren
• All Great Masters of the Demon-Subduing Transmission Lineage

The masters are praised for their vast spiritual power (shenwei yuan zhen), their ability to enlighten ordinary people (kaihua fan yu), and their command over all spirits of the three realms (sanjie wanling xi gui jiucha). The ritual master humbly describes himself as a mere late-generation student in this impure world (jiaomen moxue zhuoshi fan yu), concerned about potential shortcomings in his practice (xingchi you wu), and prays for the masters' discerning vision (shengyan tong ming) to help convey human petitions (fu cong fan ken) and bestow blessings upon the world.

Note: The jiao ceremony is a Daoist ritual for worshipping deities, and "thanksgiving" (xie'en) expresses gratitude and repayment to the divine. The "Celestial Master" (Tianshi) mentioned refers to the hereditary title of the Zhengyi (Orthodox Unity) tradition's leadership, passed down through generations.

This scripture describes the liturgy of the Daoist "Gratitude Offering" (Xie'en Jiao), a ritual of thanksgiving and blessing:

The celestial court's divine grace permeates heaven and earth. We pray that the devotee (name) may cultivate the Dao with sincere devotion, that all Keyi (Daoist rituals) may receive spiritual response, and ultimately obtain blessings. We humbly beseech the immortal beings to descend with protection, with Dao-Qi (the energy of Daoist cultivation) providing unseen support. As the ritual altar throne is prepared, we invoke the Nine Dragons to guard the Dharma while ten thousand demons disperse.

At the ceremony's commencement, may deities from the Three Realms stand guard, and the Five Directional Emperors (Daoist directional guardians) come forth to welcome. We pray all wishes may be fulfilled, eternally remembering the immortal beings' great kindness. The devotees approach with reverent awe, bowing respectfully in worship.

The ritual procedure follows:

1. Chanting Daoist scriptures

2. Circumambulating the altar

3. Offering incense

4. Entering the inner altar

5. Paying individual respects to ancestral masters while maintaining proper mindfulness

Next comes the incantation invoking the Five Planets' (Wood, Fire, Earth, Metal, Water) protection:

• Mercury dispels calamities
• Jupiter brings prosperity
• Mars eliminates misfortunes
• Venus wards off warfare
• Saturn stabilizes all directions

We pray for national prosperity, our names recorded in celestial registers, obtaining the opportunity for ascension.

Then twenty-four ritual drumbeats summon:

• The Dark Qi True Imperial Lord of the Great Dao (Northern Xuanwu Emperor)
• All celestial officers recorded in the Fulu (talismanic registers)
• Envoys of the Five Demon-Subduing Emperors
• The Five Celestial Generals: Zhang, Bao, Xie, Huang, and Li
• The Divine Maiden of Supreme Mystery and Night Radiance
• The Flying Dragon and Flying Tiger Dharma Protectors

The ritual master (referring to himself as "this minister") explains the offering's purpose: Through incense and memorials, we convey sincerity to the Ten Directions of the Three Realms (the entire cosmos), beseeching the power of the Supreme Great Dao to fill body and mind, expanding the master's awareness with clarity. May this devotion swiftly reach celestial hearing, ascending directly before the Seven Imperial Deities of the Three Supreme Heavens and the Demon-Subduing Heavenly Venerable.

Finally, the master respectfully petitions:

"Your minister (name) reverently addresses the Nine Pure Emperors of the Golden Portal, all immortals of the Great Brahma Heaven, celestial emperors, stellar deities, and all immortal beings gracing this scripture altar. May you open wide your compassion and illuminate this sincere heart. Your minister has heard that while the Great Dao operates without sentiment, it nurtures all creation; when sages take action, it is always for universal salvation."

This passage describes the ritual content of a "Thanksgiving Zhaijiao" (gratitude ceremony) in Daoism, expressing gratitude to the Demon-Subduing Great Emperor (an important Daoist guardian deity). Here's a simplified interpretation:

Before heaven and earth were divided, there existed a supreme being. From grand cosmic creation to compassionate acts of aiding humanity, all were perfected. Our patriarch, the Demon-Subduing Great Emperor, attained the Dao and reached the realm of the Three Pure Ones (Sanqing), ranking among the Nine Pure Celestial Officials. He is both the supreme sovereign of the celestial realm and the sovereign lord of all earthly beings.

During the calamitous Dragon Decline era (a Daoist term for a period of disaster), in the Jiawu year when demons ran rampant and people suffered, the Demon-Subduing Great Emperor received secret instructions from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity). He destroyed the demons' lairs, assisted the Jade Emperor (Yuhuang Dadi, ruler of the celestial court) in bringing blessings to the people, and enabled all beings to enjoy longevity and peace. Since then, no evil spirits have remained on earth, and the heavens have been purified. His majestic virtue still shines like the sun and moon, awe-inspiring throughout heaven and earth.

Now at the ritual altar, precious offerings are arranged, ten thousand lamps are lit to illuminate the underworld, and fragrant incense rises to convey sincerity. The complete Ten Sections of True Scriptures (important Daoist texts) have been recited, and humble gifts are presented repeatedly. The Six Jia Generals (guardian deities) temporarily descend from the celestial palace to attend the ceremony, while myriad demons flee at the mere rumor. We reverently welcome the sacred presence and devoutly offer tea.

With utmost sincerity, we memorialize: the Supreme Seven August Emperors, the Divine Empyrean Emperor of the North Pole (an important Daoist deity), and all celestial immortals. Human destiny is determined by heaven; life and death are governed by the transformations of Yin-Yang. Without sincere cultivation, one inevitably suffers the bitter consequences of karmic retribution. Fortunately, our patriarch left behind scriptural teachings and methods to guide later generations in cultivating goodness and averting disasters. Today, with hearts full of gratitude, we establish this altar to present offerings—clear water, fresh flowers, lit lamps and candles, and the Three Libations of wine (an important Daoist ritual sequence)—expressing our pure devotion. Though these offerings are but ordinary earthly wine...

This scripture depicts the scene and prayer content of a "Thanksgiving Ritual" (Xie'en Jiao) in Daoist practice—a ceremonial offering expressing gratitude to the divine. During the ritual, Daoist priests convey their thankfulness to various deities while seeking blessings in return.

First, it describes the celestial paradise: palaces adorned with pearls and jade, bathed in flowing clouds of radiant light. The priests present humble offerings as tokens of gratitude for the deities' boundless grace. They pray that all heavenly beings may rejoice in harmony, as if gathered in solemn order at the Jade Capital (Yu Jing, the highest Daoist heaven) for a grand celestial assembly.

Next, prayers are directed to the Northern Dipper Lords (Beidou Xingjun) and other stellar deities who govern human destiny, regulate the cycles of seasons, and oversee the affairs of spirits and ghosts. These star-lords discern good and evil, rewarding virtue and punishing vice. The priests express concern over their own entanglement in worldly desires, fearing they may squander the rare opportunity to encounter the true Dharma in the Central Land (Zhongtu, referring to China). Thus, they reverently prepare pure wine and other offerings to present to the divine.

The ritual involves three successive libations (Chuxian, Yaxian). During the first offering, the priests acknowledge that their gifts—simple as wild herbs gathered by a rustic—are presented with sincere devotion. They beseech the deities to bestow blessings, allowing the Daoist teachings to flourish like the radiant stars in the heavens.

The second libation addresses the Lords of Fengdu (the Daoist underworld), the Sacred Mountain of Tai (the deity of Mount Tai), and other underworld divinities, as well as the aquatic realms and the celestial generals of the mortal world. The prayer emphasizes the deities' impartial justice, their authority over the registers of life and death, and their ability to bridge the celestial and netherworld realms. These exalted beings, serving as attendants to the highest perfected ones (Zhenren), hold esteemed offices within the divine hierarchy.

Through offerings of wine, scripture recitations, and other ceremonial acts, the ritual expresses gratitude for divine protection while seeking continued guidance and blessings from the sacred powers.

This scripture describes a Daoist ritual called the "Thanksgiving Offering (Xie'en Jiao)," primarily expressing gratitude to the deities and seeking their blessings. Here's a simplified explanation:

During the ceremony, Daoist priests sincerely offer wine and recite scriptures to venerated deities (such as the Supreme Sovereigns of the Ninefold Heavens and the Most High Perfected Ones of the Great Canopy—high-ranking Daoist divinities). They acknowledge human insignificance yet aspire, through purification and devout prayer, to receive divine mercy for absolving transgressions and dispelling calamities.

Key ritual components include: the Three Libations (sanxian huangwu), recitation of prayers (xuancí), the Grand Threefold Salutation (sanli), twelve votive aspirations (shi'er yuan), and scripture chanting. The priests invoke celestial warriors to protect the ritual space, repel demonic forces, and vanquish malevolent spirits.

Specific petitions include: bestowing health and longevity upon participants, turning misfortunes into blessings; granting Daoist practitioners (referred to as "your servants") profound realization of Daoist truths; and praying for universal peace, harmonious yin-yang balance, and prosperous longevity for all people.

The ceremony concludes by solemnly reporting these heartfelt aspirations to all exalted deities, hoping for their benevolent attention. The entire ritual embodies Daoism's core purposes: delivering salvation to the world and harmonizing yin-yang forces.

This scripture describes the complete procedure of the Daoist "Demon-Subduing Scripture Altar Thanksgiving Ceremony" (a ritual of gratitude to divine beings). The main content includes:

First, the ritual masters reverently welcome deities from all realms of the celestial sphere to descend upon the altar. The masters humbly declare: We mere mortals, though holding the position of libationers (chief officiants), are dull in nature and crude in speech, fearing we may prove inadequate for the sacred task of scripture recitation. We earnestly beseech the venerable deities to pardon our shortcomings and bestow their grace.

The text then depicts the altar scene: Incense in the burners nears exhaustion, while lamps and candles approach extinguishment. This humble altar cannot long retain the celestial presence, as the deities prepare to return to the heavenly realm (Xuandu). With mingled joy and trepidation, the masters respectfully send off the divine beings, praying for the removal of transgressions and the bestowal of blessings upon all participants (zhaiguan) in the ceremony.

As the ritual concludes, the masters visualize (cunxiang) the divine forms while burning incense to bid farewell. They pray that the incense smoke may commune with the immortal realm, causing the Golden Fluid and Azure Elixirs (celestial medicines) to spontaneously manifest, with all perfected immortals gathering before the incense burner. Final auspicious wishes are expressed: May practitioners attain the Dao and achieve immortality, may all participants' households receive blessings, and may jade maidens and immortal youths (celestial attendants) guide their ascension. May all petitions swiftly reach the supreme "Three Heavens' Seven August Sovereigns" and the "Demon-Subduing Cavern-Mystery Heavenly Worthy."

The scripture concludes with a "Dispersal Hymn," signifying the successful completion of the thanksgiving ceremony as the deities return to the celestial realms aboard their cloud chariots.