《心香妙語》Vol. 3

This passage is a celebratory text from the Daoist classic Heart Incense and Wondrous Words, documenting the rituals performed by devotees on the 15th day of the second lunar month to honor the birth of Lord Laozi (revered in Daoism as the "Festival of True Origin"). The main content includes:

First, it describes the grand celebration held during mid-spring (the 15th of the second lunar month), noting auspicious signs such as celestial mushrooms and precious flowers descending from the heavens. Daoist devotees from a certain region of the Great Qing Empire gathered to pay homage to Lord Laozi through offerings of incense and ceremonial prostrations.

The text venerates Lord Laozi as the "Celestial Worthy of Supreme Virtue, Emperor of Primordial Chaos, Born in the Pure Realm of Great Clarity," quoting scriptures like the Classic of Purity and Tranquility and the Daode Jing to praise the profound mystery of Laozi's state—"taking the root as essence, regarding all things as ancestors." It specifically mentions an auspicious omen recorded in the Dongxuan Scripture: when a person falls ill, the jade branches sweat; when a person dies, the jade branches break—yet Laozi's jade branches remain unbroken for seven hundred years.

The devotees present humble offerings (referred to as "ant-sized cups") to express their wish that Laozi's teachings may endure "through countless kalpas, eternally preserved." They pray for the everlasting transmission of Daoist teachings. The passage concludes with reverent ceremonial phrases: "With utmost sincerity and trembling awe, we bow deeply and prostrate again."

Key terms explained:

• Lord Laozi (Taishang Laojun): One of the Three Pure Ones (Sanqing), revered as the deified form of Laozi, the Daoist supreme deity.
• Festival of True Origin (Zhenyuan Jie): The celebration of Laozi's birth on the 15th day of the second lunar month.
• Pure Realm of Great Clarity (Taiqing Xianjing): Refers to the transcendent abode of Lord Laozi.
• Emperor of Primordial Chaos (Hunyuan Shangde Huangdi): An honorific title for Lord Laozi.
• Jade Throne (Yu Ji): The ceremonial seat of Lord Laozi.

This passage describes a scene in which auspicious signs appear between Heaven and Earth amid the bright spring sunshine of the second lunar month, as people hold ceremonies to celebrate the birthday of the Most High Lord Lao (Taishang Laojun), the highest deity in Daoism. It mentions several sacred identities of Lord Lao: he is both an incarnation of the Great Emperor of the Dark Warrior of the North and a manifestation of the Buddha Shakyamuni, reflecting Daoism’s idea of the “unity of the Three Teachings.”

The faithful overcome many difficulties to establish a solemn ritual altar in a place as wondrous as the Jade Pool paradise. They adorn the orchid grove with jewel-embroidered banners, spread brocade in the incense courtyard, burn cypress incense, and fill goblets with grape wine. With the most reverent rites, they pay homage to the Jade Emperor, the Celestial Sovereign of Daoism. At this moment, three thousand celestial immortals dance wearing their crowns, while sages from the twelve tiers of Heaven cheer, holding jade tablets.

The text gives a detailed account of the gathering held by devotees in a certain place in the Great Qing Empire: sweeping the courtyard, arranging the ritual altar, preparing pearl-decorated banners and brocade curtains, burning incense, and offering wine. It concludes by praising the Jade Emperor, also called “the Supreme Sovereign of Myriad Heavens,” for his supreme Daoist powers and his ability to comprehend the mysterious sounds of “wondrousness within emptiness,” while accumulating immeasurable merit through billions of kalpas of tribulation. The Daoist classics mentioned in the passage, the Dao De Jing and the Qingjing Jing, are both central scriptures of Daoism. Phrases such as “neither emptiness nor form” and “vague and indistinct” describe the wondrous states encountered in Daoist cultivation.

(The original note in parentheses explains that the allusion to “the white deer appearing as an auspicious sign” comes from Yin Yun’s Xiaoji, and refers to an auspicious sign at Laozi’s birth. Sayings of the Layman Ruru is a Daoist text from the Song dynasty.)

This scripture is a devotional memorial used by Daoist devotees during the celebration rituals for the birthday of Zhenwu the Great Emperor (also known as the Dark Heaven Emperor, a major deity in Daoism) on the third day of the third lunar month. The content consists of two main parts:

The first section describes devotees gathering before the sacred image of Zhenwu the Great Emperor with reverence, offering incense and ritual offerings in devout worship. The text recounts Zhenwu's spiritual journey: originally the crown prince of Jingle Kingdom, he renounced royal luxury to cultivate Dao at Mount Wudan. Through comprehending the mysteries of life and death, practicing the harmonization of Kan and Li (Yin-Yang), and subduing the turtle-snake and dragon-tiger (symbolizing the refinement of Jing and Qi within the body), he ultimately achieved the Golden Elixir (Jindan). After attaining perfection, Zhenwu manifested with a wisdom sword to guard the four directions and protect all beings. Devotees pray for his continued divine manifestation to safeguard humanity.

The second section notes that this auspicious date (third day of the third month) also marks the Queen Mother of the West's (Xiwangmu, foremost female immortal in Daoism) Peach Banquet at the Jade Pool. Seizing this doubly propitious occasion, devotees extend congratulations to Zhenwu the Great Emperor, wishing his virtuous deeds (De) to endure eternally, while simultaneously praying for the people's health and longevity. The text employs Daoist terminology like "lofty acclamations" (songhu) and "realms of longevity" (shouyu), reflecting both reverence for the divine and the religious pursuit of eternal life.

(Note: The bracketed "etc." in the original text indicates where specific information should be filled in according to actual circumstances during use.)

This scripture records two significant ritual ceremonies from Qing Dynasty Daoism and Buddhism. The first part contains the invocation text for worshiping the Mysterious Heavenly Sovereign (Xuantian Shangdi), the Daoist deity known as the True Warrior of the North. The text describes this divine being whose merit shapes creation, capable of subduing sacred creatures like tortoises, snakes, dragons, and tigers. Wielding a divine sword and waving a black banner, he presides over the northern celestial realm. Devotees selected an auspicious day to conduct the ceremony, offering incense and ritual gifts while praying for the Mysterious Heavenly Sovereign to bestow enduring blessings.

The second part presents the birthday invocation for Śākyamuni Buddha (celebrated on the eighth day of the fourth lunar month during the Bathing the Buddha Festival). The text praises the Buddha's birth into the ancient Indian Kshatriya clan and his first turning of the Dharma Wheel (Falun) at Deer Park, where he transmitted Buddhist teachings to his disciple Mahākāśyapa. On this sacred day, devotees lit incense and lamps, presenting offerings to celebrate the Buddha's birthday while praying for his manifestation in the Pure Land, that all beings might behold the Buddha's radiance.

Both invocations follow a similar structure: first stating the occasion and timing of the ceremony, then extolling the virtues of the deity or Buddha, and finally expressing the devotees' sincere prayers. Special terms carry distinct religious meanings—"tortoise, snake, dragon, tiger" symbolize the four directional deities in Daoism, "Deer Park" marks Buddhism's first teaching site, and "Dharma Wheel" metaphorically represents the Buddhist law that crushes worldly delusions. These technical terms retain their original theological significance in both traditions.

This scripture passage describes two significant Buddhist ceremonies centered around the commemorations of the birthdays of Śākyamuni Buddha and Amitābha Buddha.

The first section recounts the parinirvāṇa (final nirvana) of Śākyamuni Buddha. The text mentions how the Buddha manifested his nirvana under the twin śāla trees in Kuśinagara. When the venerable Mahākāśyapa arrived, the Buddha revealed his golden feet from within the golden coffin—a miraculous sign recorded in Buddhist scriptures. This occurred during the fifth lunar month of summer, governed by the Flame Emperor (Shennong), coinciding with the Buddha's birthday. The passage praises Śākyamuni as a sage originally dwelling in the Pure Abodes Heaven, who manifested as a kṣatriya prince to teach sentient beings and ultimately attained enlightenment under the bodhi tree. Throughout his life, he expounded the wondrous Dharma 351 times and established 48,000 stupas (referencing King Aśoka's widespread stupa construction). In Western India, he displayed countless spiritual responses to deliver beings throughout Jambudvīpa (our human world).

The second section depicts the celebration of Amitābha Buddha's birthday. Set in the eleventh lunar month of winter (the month of the Rat in the earthly branches), when plum blossoms bloom, the ceremony involves devotees offering incense, lighting candles, presenting pure water, and reverently paying homage to Amitābha Buddha of the Western Pure Land. The text extols Amitābha's vast vows to sow seeds of bodhi in this Sahā World (our defiled realm), using the wisdom-vessel to ferry beings across the sea of suffering. His merits include establishing the seven-jeweled stupa and encompassing the Three Vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas.

The passage frequently employs ritual phrases like "homage" (a Buddhist salutation) and "kowtow" (ancient prostration), reflecting ceremonial solemnity. Technical terms like "stupa" (Buddhist pagoda) and "Three Vehicles" (the three Buddhist paths) retain their original forms. Both sections use seasonal imagery (ripening wheat, blooming plums) to enhance the sacred atmosphere of the ceremonies, demonstrating Buddhism's deep connection with natural rhythms.

These scriptures comprise two devotional texts honoring Guanyin Bodhisattva (the Buddhist bodhisattva renowned for compassion), expressing devotees' heartfelt prayers during the bodhisattva's birthday celebration (19th day of the sixth lunar month).

The first prayer conveys: On this auspicious occasion, we offer humble tributes while praying that the bodhisattva's vajra-indestructible form may remain eternally pure, practicing the bodhisattva path through countless lifetimes. We gaze upon your compassionate protection—such grace defies description. As summer reaches its zenith, you descend from the Western Pure Land amid celestial auspices while earthly lingzhi mushrooms sprout in response. With utmost reverence, we prostrate before Guanyin who holds willow branches and sits upon a lotus throne. May your mercy-boat ferry all beings, cultivating virtuous fruits on Nirvana Mountain while opening countless Dharma gates. Chanting your sacred name, we pray wisdom-incense may forever waft beneath sandalwood trees while ultimate Buddhist truths manifest in purple bamboo groves. May your twelve great vows guide all beings, bathing the trichiliocosm in eternal Buddha-light.

The second prayer continues this format, noting how summer yields to autumn while celebrating White-Robed Guanyin's (one of the bodhisattva's manifestations) descent amid auspicious clouds and blessed rains. We venerate Guanyin of Mount Putuo's southern seas (the bodhisattva's sacred abode), marveling at how you liberate beings through transcendent wisdom and hundreds of samadhi states. Your wondrous voice resonates like ocean tides while compassionate vows fulfill all aspirations. Though inadequate to fully extol your sacred virtues during this festive occasion, we nevertheless offer these celebratory words.

This scripture records two Daoist ritual invocations, one dedicated to the Buddha of Fixed Light (Dingguang Fo) and the other to the Great Emperor of the Eastern Peak (Dongyue Dadi). The first describes a blessing ceremony for the Buddha of Fixed Light's birthday on the sixth day of the first lunar month:

In this early spring season, when the God of Grand Luminosity (Taihao, the Azure Emperor of the East) governs the cosmic order, we joyously welcome the auspicious day marking the manifestation of the Ancient Buddha of Fixed Light (another name for Dipamkara Buddha). A hundred deities join in celebration, and all Buddhas rejoice. Devotees from a certain region of the Great Qing Kingdom burn sandalwood incense and bow reverently before the lotus throne. They praise this sovereign who rules over both humans and celestial beings, whose solitary and pure heart attains the sacred realm, realizing emptiness through tranquil extinction. He once transmitted the dharma lineage in Jizhou and manifested his power in Tingzhou to dispel an ant-like calamity. Having cultivated through countless eons, he achieved immeasurable merit. Grateful for the Buddha's grace, the devotees pray on this sacred birthday for complete purity in meditation and enlightenment, that ancient temples may regain their spiritual radiance, and the dharma may spread widely to deliver all beings.

The second invocation is for the birthday of the Great Emperor of the Eastern Peak on the twenty-eighth day of the third month:

Purple qi illuminates countless households, while five-colored auspicious clouds appear. With reverent hearts, the people offer prayers to the Supreme Sovereign of the Middle Realm, the Benevolent and Sagely Great Emperor of the Eastern Peak (the sacred mountain god of Tai Shan, who governs human life, death, fortune, and misfortune). The devotees compose themselves in proper attire, prepare pure tea and fragrant incense, and kneel devoutly before this august deity who presides over the eastern direction (Zhenfang). The Great Emperor rules over the Five Sacred Peaks and oversees the underworld's judgment of good and evil—granting amnesty for sins to dispel calamities while recording merits to bestow blessings and longevity. Having long received the deity's grace, the people observe fasting and purification on this sacred birthday, praying that the Holy Emperor may enjoy eternal youth and that peace may prevail throughout the land, with farmers, artisans, and merchants alike receiving divine protection. By celebrating the deity's birthday, they seek national prosperity and communal well-being, that all may share in the divine blessings.

Both invocations embody the Daoist concept of "divine-human resonance" (shenren ganying). Through zhaijiao (purification rituals) on specific dates—using incense burning, offerings, and recited prayers—they communicate with the deities to seek disaster relief and blessings. The text employs abundant parallel prose and religious allusions, characteristic of classical Daoist liturgical writing.

This passage contains multiple Daoist liturgical texts and prayers, primarily recording ancient devotees' praises and supplications to the Great Emperor of the Eastern Peak (the principal deity of Mount Tai, foremost among Daoism's Five Sacred Mountains) and the Virtuous, Manifestly Heroic, Benevolent, and Sagely Spirit King of Divine Aid (a local protective deity).

The first piece is a prayer dedicated to the Heaven-Equalizing Great Emperor of the Eastern Peak. As the foremost of the Five Sacred Mountains, the Eastern Peak Emperor governs the life and death of all beings, his benevolent virtue nourishing creation like spring thunder shaking the earth. On the sixth day of the fifth lunar month, devotees present offerings. Though residing in remote areas prevents them from personally ascending the sacred mountain, they maintain the reverence Confucius expressed when he "ascended Mount Tai and made the world appear small," borrowing Han Yu's poetic lines to express their wishes for divine blessings as enduring as heaven itself.

The second text is an offering to the Virtuous, Manifestly Heroic, Benevolent, and Sagely Spirit King of Divine Aid. Devotees piously gaze upon the lofty mountain, expressing gratitude on the auspicious Dragon Boat Festival (fifth day of the fifth month) for the deity's miraculous healing of grave illness. They present humble offerings while praying for continued protection over their households.

The third document concerns the Hungry Ghost Festival (Zhongyuan Jie) food-offering ritual. Author Yue Shizhi, during the autumn Ghost Festival, emulates the compassion of Buddhist bodhisattvas by making offerings to wandering spirits. Though modestly claiming "if one cannot serve the living, how can one serve ghosts," he prepares congee and ritual items hoping to liberate deceased souls. Having previously engaged Daoist priests (huangguan) for rites the prior year, he again performs nocturnal rituals under the moon to deliver souls trapped in the dark underworld (heirang), praying all wandering spirits may find liberation (xiaoshun) and that will-o'-the-wisps (ghost fires) may return to the proper path, thereby harmonizing yin-yang and ensuring communal peace.

The concluding passage depicts a flood disaster: torrential rains darken heaven and earth, tidal surges batter an isolated city, terrifying waves send houses afloat as if the underwater caverns of the river god Fengyi (Hebe) were overturned. This likely serves as narrative context for subsequent rituals conducted for flood victims.

This scripture profoundly depicts the principles of the cycle of life and death and the law of karma. It describes wandering spirits by the Xiang River who, though their physical forms have turned to bleached bones, remain attached to dreams of earthly desires. The mournful cries of flood dragons at sunset and wild geese resting in autumn winds all lament sentient beings' suffering in the sea of sorrow.

The text reveals that while people appear to suffer in the great river due to malevolent dragons, their torment actually stems from self-created karma. Hearing the true Dharma can bring immediate awakening even amidst the sea of desire—the key lies in purifying distracting thoughts. Clinging to resentment only leads to darker demonic realms. Images of river lanterns reflecting on autumn waters and cold stars accompanying insect songs suggest how the Dharma can awaken one like a submerged dragon emerging from deep pools, transforming into life-giving rain to nourish the world.

The second section, under the name Mei Xintian, further explains: Sentient beings blindly struggle through samsara, repeating ancestors' mistakes. Drowned spirits aren't truly trapped in watery prisons but bound by their own passions. Seeking liberation through finding substitutes only deepens karmic debts. When deluded, calm waters become treacherous rivers of attachment; when awakened, raging waves instantly transform into compassionate ferries. During the Ullambana festival's universal salvation rites, the author implores wandering spirits to cease lingering in fishes' bellies and instead follow the revelation of autumn skies to seek enlightenment at the sacred mountain.

The concluding rain prayer entreats the Celestial Emperor: While Heaven inherently possesses the virtue (De) of nurturing life and rains follow their proper seasons, the people's violation of cosmic principles has brought drought and locust plagues. The prayer seeks divine intervention to cease calamities as warning signs, allowing the withered populace to revive. Throughout the text runs the theme of karmic retribution and awakening, urging timely repentance and virtuous turning.

It is now the busy farming season (穮 refers to weeding, 蔉 to soil cultivation), with people eagerly awaiting heavenly rain (玉雨金之望 meaning timely rainfall), as the crucial agricultural timing is about to pass. The people cry out in desperation—though it's true that living beings have created their own karma, one imagines the Creator cannot bear to see this. If only Xihe, the sun god, would pause his chariot for a moment (回羲和之辔), and if the jade maiden would sprinkle but a drop of sweet dew (玉女之瓶), life and death hang in this very breath.

The seedlings in the fields wither yellow, the earth cracks dry, wheat prices soar, old crops perish while new sprouts struggle to grow. People long for the dance of the Shangyang bird (a legendary rain-foretelling bird) or the flocking of stone swallows (legendary rain-summoning birds). Yet even drawing water all day with counterweighted well-sweeps (桔槔) cannot compensate for heaven-sent disaster. The blooming bean flowers promise a bountiful year—how dare we forget Heaven's grace?

(Regarding the birth of a son fulfilling a vow) This child comes from generations of scholarly, virtuous lineage, well-versed in Confucian classics and ancestral teachings, a prudent man. Now in middle age (马齿加长 indicating advancing years, 熊梦 being an auspicious sign of childbirth), his furrowed brow relaxes, his eyes regaining their spark. The family lineage finds its continuation, deepening parental affection; the joy of children at his knees partly fulfills the sweet wish of dandling grandchildren. All this manifests the protective grace of the divine!

(Petition to Guan Yu) This memorial humbly addresses the Sage Emperor Guan: Devotees of [location] in the Great Qing Empire celebrate your sacred birthday and seek blessings. On this auspicious day when willows drip gold and purple mists glow (玉液 meaning celestial nectar), when pomegranates blaze like brocade and loyal hearts burn red—we honor you, Demon-Subduing Emperor of Three Realms: Your peach garden oath of brotherhood and restoration of Han shine eternal as sun and moon; your awe-inspiring righteousness endures with heaven and earth. Revered since Tang and Song dynasties, your divine power shines brighter in Ming and Qing. Holding celestial authority while safeguarding mortal fortunes, your majesty stands eternal, coeval with creation.

We devotees, as one of the Three Powers (heaven, earth, humanity), inherit our family's traditions of filial piety, ever nurturing loyalty in our hearts. Your century-old temple stands witness as we offer sincere prayers today...

This scripture contains liturgical prayers from Qing Dynasty Sichuan for worshiping the River Lord (water deity) and City God (local guardian deity). The text comprises two main sections:

The first section presents invocations for the River Lord Festival (24th day of the sixth lunar month). It extols the majestic virtue (De) of the River Lord (revered as the Great Emperor of Benevolent Illumination and Reverent Response), describing him as the master of Peach Blossom Spring Grotto with power to subdue dragons and slay demons. As the arbiter of life and death through Mount Tai's jurisdiction, he safeguards the Buddhist Vajra practice of Impure Traces (Huiji). Devotees express gratitude for the River Lord's nourishing blessings upon the land, praying for his eternal protection over Sichuan's fifty-four prefectures—ensuring seasonal rains and safeguarding millions in the eastern regions for millennia. The ceremony features celestial music (Juntian yayue), incense offerings, and collective prostration.

The second section contains prayers for the City God's birthday celebration (28th day of the fifth lunar month). As midsummer wanes, the community decorates the city with lanterns and banners. Worshipers burn incense, present offerings, pour libations from golden cups, and chant scriptures with melodious devotion. Hailed as the nation-protecting deity of blessings, the City God is petitioned to maintain local peace. The congregational liturgy simultaneously honors the deity's longevity and seeks prosperity for the people.

The term "Impure Traces" (Huiji) references the Buddhist Vajra purification practice, while "Three Vehicles" denotes the Buddhist paths of śrāvaka, pratyekabuddha, and bodhisattva—terminology reflecting Sichuan's syncretic Buddhist-Daoist traditions. These ceremonies integrate musical performance, scripture recitation, and ritual prostration, exemplifying the vibrant diversity of Qing-era popular religion.

This passage is a Daoist invocation text for worshiping the City God (chenghuang), the divine guardian of city walls and moats, containing hymns of praise and prayers for blessings.

The first section extols the City God's majestic spiritual power, which manifests both as a civil official bestowing grace and as a military commander wielding thunderous might. The deity can instantly summon nourishing rains or command thunderbolts. We devotees, having long received divine favor, now celebrate the god's sacred birthday, praying for longevity as enduring as the southern mountains (chunling symbolizes long life), and beseeching continued protection for the loyal while punishing the wicked.

The second part explains this auspicious occasion (Dongjing refers to the Well constellation among the twenty-eight lunar mansions; "four-seven moment" indicates an propitious hour), as blessed as when sages descended five centuries ago. The entire city rejoices, praising the City God Sage-King who safeguards the Great Qing Empire. This divinity serves both as a loyal minister to the state and protector of the city walls—demonstrating virtue while eliminating evil. With divine power, he guards the city walls (represented by Luochuan), mobilizing spectral troops to repel bandits; during drought he sends timely rains, and reverses winds to quell fires. Thus the emperor conferred upon him the title "Three-Character True King" (exact title unspecified). Bathed in divine grace, we reverently present offerings, praying the god's blessings may spread universally, his temple enjoy perpetual worship, and his people receive enduring prosperity.

Subsequent sections describe standard ritual procedures: conducting traditional ceremonies to bid farewell to the old and welcome the new, renewing offerings at designated hours ("Dragon Chronicle Star" indicates an auspicious time). We solemnly perform purification rituals (zhaijiao Daoist ceremonies), burning incense to petition the Jade Emperor, praying for divine descent. Though the Three Pure Ones (Sanqing, Daoism's highest deities) dwell in distant celestial palaces, our sincere devotion will surely reach them. Choosing this fortunate day, we respectfully submit memorials to notify all local divine officials, praying the deities may descend riding phoenix chariots drawn by dragon banners.

The conclusion invokes the protection of Zhenwu the Perfect Warrior (important Daoist guardian deity), ensuring safety even for our humble dwellings (penghu denotes poor residences). The entire text exemplifies the Daoist belief in "divine-human resonance," seeking celestial protection through devout worship.

This scripture depicts Daoist purification rituals (Zhaijiao) for seeking peace and protection, describing ceremonies dedicated to the Southern Dipper, Northern Dipper, and the Three Origins festivals (Upper, Middle, and Lower Yuan).

The Southern Dipper Peace Ritual begins: Prostrating reverently, practitioners conduct pure Zhaijiao rites to repay divine grace. They invoke venomous dragons and fierce beasts to guard the celestial court, while turtle-snake deities protect the sacred chariot of the Jade Void Palace. The Southern Dipper Star Lords illuminate the southern heavens—their divine power forging blessings. An auspicious day is chosen to establish this peace ritual, praying for the Southern Dipper’s radiance to shine upon all beings.

Next is the Northern Dipper Peace Ritual: The seven stars of the Northern Dipper govern longevity. Selecting an opportune hour, devotees burn incense, cultivate virtue, and submit petitions. May clear winds sweep the cloud-path clean, with eternal sunlight bathing the star altar as they welcome the descent of the Nine Heavens’ stellar deities. The combined Northern-Southern Dipper ritual notes: The Northern Dipper presides over life extension, while the Southern Dipper increases destiny. A mystical altar is erected for joint worship, praying for the luminous energies of the Water Palace (North) and Fire Palace (South) to penetrate pure realms, making the divine presence palpably near.

Upper Yuan Festival Ritual: During the Lantern Festival, standard Zhaijiao rites express gratitude for celestial favor. Clouds are entreated to part, wind lords to cleanse the dust—preparing the way for heavenly envoys. Middle Yuan observance coincides with the Ghost Festival: Pure rituals convey utmost sincerity, beseeching the Earth Official to pardon sins as the Celestial Emperor descends in his dragon chariot. Lower Yuan ceremony honors heaven’s life-giving virtue: At this autumn festival, devotees earnestly establish altars, praying for phoenix towers to gleam with auspicious light and dragon palaces to bestow radiant blessings.

The text concludes by noting routine peace rituals involving Buddhist monks—unelaborated yet revealing Daoism’s integrative spirit. Throughout, reverence for star deities and celestial officials permeates these rites. Through selecting auspicious days, constructing altars, and burning incense, practitioners seek disaster relief, longevity, and fortune—a harmonious interplay of cosmic forces and human devotion.

This passage presents a modern vernacular interpretation of the Heart Incense and Subtle Words scripture, focusing on Daoist rituals for the Three Origins festivals and monthly star veneration practices.

The Upper Origin Festival (Shangyuan) section describes devotees lighting lotus lanterns and offering fragrant herbs on the fifteenth day of the first lunar month, earnestly inviting the Three Officials (Celestial, Earthly, and Water) to descend from the realm of emptiness. Simultaneously, they beseech the Three Jewels of Buddhism (Buddha, Dharma, Sangha) to open compassionate gateways for protection.

The Middle Origin Festival (Zhongyuan) references the Buddhist Ullambana assembly established by Maudgalyayana (Mulian), with followers emulating this tradition by preparing vegetarian offerings. They pray for buddhas to manifest compassion, liberating wandering spirits from delusions through salvation rites.

The Lower Origin Festival (Xiayuan) on the fifteenth day of the tenth month follows the Water-Land Dharma Assembly ritual transmitted since Emperor Wu of Liang's era. Devotees petition celestial deities, hoping bodhisattvas will descend with lotus manifestations to bestow peace.

During the sixth-day monthly Southern Dipper (Nandou) veneration, practitioners repent past transgressions while seeking longevity. The text mentions hanging sacred images and lighting silver lamps to ensure prayers reach the heavenly court for divine protection.

The seventh-day Northern Dipper (Beidou) ritual emphasizes the Daoist cosmology where the Big Dipper resides at the celestial pole, encircled by twenty-eight lunar mansions. Through specific ceremonies, devotees seek resonance with the Dipper's energy to receive blessings.

[Note: Key terms include "jade images" (sacred icons), "silver lamps" (ritual vessels), "spiritual altar" (Lingtai, denoting heart or ritual space), and "imperial pivot" (Huangji, the cosmic center at Polaris). These practices exemplify Daoist astral veneration traditions for dispelling misfortune and prolonging life.]

According to the Records of Celestial Phenomena, the Purple Tenuity Palace is the abode of the Celestial Emperor. The cyclical progression of three hundred and sixty days in a year relies entirely on the great benevolence of Heaven and Earth. Now with utmost sincerity, I perform this Zhaijiao (Daoist ritual offering) to pray for the dispelling of calamities. I am deeply aware that my thoughts are overly complex, my nature dull and ignorant—knowing not how to resolve ailments, I have gradually become lost in worldly affairs.

Thus I specially pay homage to the Great Emperor of Purple Tenuity (the Deity of the Northern Dipper), presenting my heartfelt prayers: May all misfortunes be eliminated, all blessings descend, and eternal auspiciousness and well-being prevail. As stated in the Scripture of the Dipper: May my family flourish and prosper, enjoying longevity, wealth, and eternal peace.

Previously, I made vows to the two stellar deities of the Northern and Southern Dippers (the Southern Dipper governing life, the Northern Dipper governing death), pledging to observe fasting on the special days of Gengshen and Jiazi (Daoist ascetic practices). In daily life, I dwell in quiet cultivation, constantly mindful of Heaven and Earth's great kindness; to prevent future troubles, I must serve the deities with utmost sincerity. Now prostrating myself in kowtow, I offer prayers to Heaven.

Reflecting on my advancing age, I often worry about life's uncertainties, thus resorting to astrology to foresee fortune or misfortune. With a precautionary mindset, treading as carefully as on thin ice, I therefore utter hundreds of sincere prayers, promising to perform six or seven fasting rituals. On each significant hour of Gengshen and Jiazi days, as well as during my birth year's critical periods, I abstain from meat, consuming only vegetarian food. Though the deities are distant and unfathomable, my vegetarian devotion remains unwavering, hoping to demonstrate my pure sincerity.

I pray for Heaven's protection, henceforth adhering to the vow of pure cultivation. May the deities take pity, discern my sincerity, and fulfill my wish for offspring (the dream of bears signifies bearing sons), granting me the longevity of tortoises and cranes. May daily life be ever auspicious, free from unwarranted disasters, and filled with leisurely ease.

I often contemplate the teachings of the Three Pure Ones (the supreme deities of Jade Purity, Upper Purity, and Great Purity). Heaven possesses the virtue of nurturing life, granting me the blessings of peace; how dare I, in my foolishness, forget this debt of gratitude? Humbly, I present this Qingci (Daoist memorial to Heaven) to the Purple Tenuity Palace.

Reflecting on my daily life, I realize I have unknowingly committed many faults: indulging in gluttony while craving delicacies, wearing extravagant and wasteful attire, speaking and acting improperly, and lacking in virtue. In quiet introspection, my transgressions are indeed grave. Fortunately, routine auspiciousness prevails without unexpected disasters—all by the grace of Heaven's benevolence, allowing me to live peacefully in this humble dwelling. Now I offer meager sacrifices (the offering of wild celery symbolizes humble gifts), expressing a heart of gratitude as binding as knotted grass and holding a ring in the mouth (symbolizing profound repayment).

The Golden Portal (celestial court) extends its distant welcome as the Jade Pure One (one of the Three Pure Ones/Sanqing) descends to the mortal realm. The fragrance of sandalwood permeates the pillowside, while the sincere heart's incense (devotional intention) swirls like smoke—even in a humble thatched hut, one may obtain well-being and prolonged longevity.

Following traditional liturgy (Keyi) to bid farewell to the old year, observing the celestial chart's rotation marks the time for renewal. Gazing reverently upon the Jade Pure One, we solemnly perform standard purification rituals (Zhaijiao), beseeching abundant blessings from Heaven above while expressing gratitude for divine protection below. Recognizing our insignificance like ants, toiling over trivial matters throughout the year—barely performing virtuous deeds in 360 days, while harboring deceitful thoughts even within twelve daily hours. Fortunately, the year's transition brings fresh opportunities; through quiet reflection on past transgressions, we resolve complete reformation. We specially invite fellow Daoist practitioners to jointly compose memorial petitions (Dragon Script), elevating our sincere hearts to the Celestial Vault (Xuanqiong), praying for absolution of past sins and progressive accumulation of future blessings. May spring breezes caress all humanity, and countless dwellings forever receive celestial nourishment.

Standard Peace Ritual - Zhenwu Chapter

Admiring the Eighty-Two Manifestations of the Perfect Warrior Emperor (Zhenwu, Daoist guardian deity), we earnestly seek protection throughout the 360 cyclical days. Reverently inscribing iron-stroke silver-hook documents, we prostrate before the Jade Void Sacred Realm. Introspecting on worldly entanglements with fame and profit, recognizing failures in loyalty and filial piety—essential for immortal ascension according to the Zhenwu Scripture—though regularly offering incense, we have occasionally neglected devotion. Thankfully shielded by Zhenwu's radiant spiritual light (as praised by Emperor Renzong of Song), we've maintained peaceful days. Now on this auspicious occasion, we perform rituals praying for the constant presence of Dao's Qi (primordial energy), transforming into household harmony; may eternal auspiciousness merge into familial prosperity.

Standard Peace Ritual - Big Dipper Chapter

The Seven Stars of the Northern Dipper (vital stellar deities) each occupy their positions, governing pivotal functions; constellations surround the North Star, symbolizing sincere devotion. We respectfully present our petitions to the Purple Tenuity Enclosure (celestial sector of the Dipper), beseeching magnanimous protection. Aware that though destiny belongs to Heaven we dwell in mortal dust, we solely wish for prolonged life through qilin auspices (as recorded in the Spring and Autumn Annals: when celestial blessings descend, propitious stars appear at equilibrium points; obtaining qilin portents grants longevity to multitudes). Though devoted to Daoist mysteries, we've inadequately performed the Morning Eel Rites (Dipper Scripture's prescribed ceremonies). Gratefully illuminated by stellar lords, we humbly petition for tranquility and health.

This Daoist blessing scripture expresses devotees' gratitude and prayers to the deities through the performance of zhaijiao (Daoist sacrificial rituals). It begins by thanking the Southern Dipper Star Lords (stellar deities governing lifespan) for their nurturing protection, while beseeching the Three Platforms stars (upper, middle and lower celestial platforms) for assistance in attaining prosperity, longevity, and blessings.

The text then describes how the petitioner, though humble and unlearned, has gained health and safety through reciting the Southern Dipper Scripture. Now offering modest sacrificial gifts, they sincerely entreat the Zhenjun (high-ranking Daoist deities) for compassion—hoping the Tongzi (divine officials recording good and evil deeds) will erase past transgressions, while the Laoren (deities overseeing fate and lifespan) will increase their blessings and longevity.

The prayer then turns to the Northern Dipper Star Lords (deities governing life and death), acknowledging the petitioner's ignorance of proper worship etiquette yet gratitude for life-extending grace. Following Daoist liturgical protocols, they kowtow before the Golden Gate (celestial court), praying for tortoise-like longevity and peaceful existence.

Finally, the text mentions Yang Mountain (likely a local sacred peak), expressing gratitude toward the mountain spirits and waters. While admitting an ordinary life sustained by divine favor, the devotee now offers pure zhaijiao (ritual purification) in return for these mercies, seeking continued protection.

The recurrent phrase "qienian" denotes earnest self-reflection, while "fuyuan" serves as a fixed formula for humble supplication. Through multilayered petitions to both Northern/Southern Dipper deities and nature spirits, the text exemplifies the classic Daoist ritual structure of "repaying kindness while seeking blessings."

This scripture describes the Daoist "Three Origins Festival" (Shangyuan, Zhongyuan, Xiayuan) blessing rituals. During the Shangyuan Festival, people light phoenix candles (auspicious symbols) and offer devout prayers at Tiger Pass (a sacred Daoist site), examining their faults while hoping to receive blessings from the Celestial Official. The Zhongyuan Festival coincides with the Earth Official's (one of the Three Great Emperor-Officials) inspection of human virtue and vice, where devotees hold Zhaijiao (Daoist sacrificial rites) to seek absolution for transgressions, praying their ancestors' spirits may cross the Golden Bridge (a Daoist passage for soul liberation). During the Xiayuan Festival, the Water Official (another of the Three Great Emperor-Officials) descends to assess humanity; followers sincerely worship, repenting their submersion in the "sea of bitterness" (worldly afflictions), and implore divine grace like gentle rain nourishing all beings.

The text mentions the "Three Officials" — crucial Daoist deities comprising the Celestial, Earth and Water Officials, who respectively govern bestowal of blessings, absolution of sins, and deliverance from calamity. During these festivals, devotees seek divine protection and disaster relief through self-reflection, prayer and sacrificial rites. The scripture particularly emphasizes sincere repentance and virtuous conduct while avoiding false speech and wicked thoughts, for only thus may one obtain the deities' favor.

These texts represent two Buddhist liturgical petitions (zhaijiao wenshu), used respectively for the Lantern Festival (15th day of the first lunar month) and the Ghost Festival (15th day of the seventh month).

The first petition for the Lantern Festival conveys: Amid worldly distractions, devotees find their minds tainted by greed, anger, and delusion. Through vegetarian offerings (yipu gong) and recitation of the "Avalokitesvara Sutra," they seek the Bodhisattva's oceanic wisdom-voice to dispel calamities, karmic obstacles, and afflictions. The text references the Buddhist tradition of setting golden thrones and illuminating three-mile lantern displays during the Tathagata's assembly on this date, praying for the Buddha's radiant blessings to dissolve misfortunes and attract prosperity.

The second petition for the Ghost Festival states: On this day when the Earth Official grants amnesty (reflecting Daoist Zhongyuan Festival traditions of underworld judgment), devotees confess their transgressions of clinging to sensory illusions and straying from Dharma truths. It specifically invokes Maudgalyayana rescuing his mother (origin of the Buddhist Ullambana Festival), employing rituals like monastic alms-giving and lantern-lighting for the deceased, aiming both to transfer ancestral merit to Pure Land rebirth and bless living relatives. The citation from "Supreme Spiritual Chapters" (a Daoist scripture) noting universal sage-recitations during this period demonstrates characteristic Buddhist-Daoist syncretism.

Both petitions follow the fixed structure of "humbly reflecting" on transgressions and "earnestly praying" for divine protection. Through festival offerings, they bridge present and future lives while connecting mortal and sacred realms, exemplifying fundamental Buddhist repentance frameworks. References to Emperor Wu of Liang's renowned vegetarian rites and paramita (perfection) practices reflect distinctive Chinese Buddhist liturgical traditions.

This passage depicts a Daoist ritual (Keyi) for averting astrological misfortunes. The Great Emperor of the North Star (Beidi), who governs human fortunes and misfortunes, oversees this occasion when the Water Official (one of the Three Officials) examines the records of mortal virtue and vice. Devotees meticulously clean their humble dwellings, arrange incense altars with offerings, and reflect on how they've been drowning in the sea of desires—like lost travelers unable to find their way back to shore, needing the compassionate vessel of Daoist practice to cross these perilous waters.

The text mentions propagating the teachings of the Golden Mountain tradition (possibly a Daoist school) and taking refuge in the majestic Primordial Heavenly Worthy (Yuanshi Tianzun, the "Venerable One of Precious Form"). It expresses the aspiration to cultivate perfect virtuous fruits, as radiant as golden oranges, and to awaken to truth with the purity of white plum blossoms in snow. Through establishing a ritual platform (Zhaijiao), they reverently invite the Northern Dipper Lords (the celestial retinue of the North Star) to descend, hoping these banner-wielding deities might briefly leave the Purple Tenuity Enclosure to offer protection.

The second section acknowledges that while human destiny (the "Three Fates") is predetermined, when ominous signs appear in the Five Phases (Wuxing) and star patterns, one should follow Daoist ritual protocols. A yellow altar is erected for purification rites, praying for the nine-layered celestial palaces to open their gates (the "tiger-leopard" refers to gate-guarding divine beasts) and for all cosmic spirits to escort the Heavenly Emperor's chariot.

Regarding astrological remedies for the ill, it emphasizes prevention over cure. Only after calamity strikes do people awaken to urgently summon Daoist practitioners (the "cloud companions") to perform apotropaic rites, hoping the stellar deities (like the Great Emperor of the South Pole and the Dipper Lords) will respond. The text vividly portrays wind and rain deities (Yushi and Fengbo) clearing the path for the star gods' descent.

The concluding section notes Buddhism's boundless power (reflecting Daoist-Buddhist syncretism), describing monks (Bichu) preparing vegetarian feasts (Yipu offerings) to invoke bodhisattvas from all directions to descend on dragon chariots. The entire ceremony brims with reverence for celestial forces, using ritual purification (Zhaijiao) to transform misfortune—embodying the Daoist belief that "my fate rests with me, not Heaven," advocating proactive destiny-shaping.

Amitabha Buddha descends upon my humble abode, witnessing the performance of rituals to dispel calamities and invoke blessings. The scriptures speak of how unfavorable movements of the Five Phases (Metal, Wood, Water, Fire, Earth) may bring unforeseen disasters, yet the compassion of all Buddhas can deliver predestined beings from suffering.

Following the teachings of Buddhist arhats and emulating Emperor Wu of Liang's fasting rituals, I conduct this dharma assembly. May the sages descend upon dragon-drawn chariots during the Longhua Dharma Assembly (the grand gathering at Maitreya's enlightenment), and may all bodhisattvas reverently welcome the Lion King (the Buddha) amidst the lion thrones.

Here we perform the Rite of Stellar Atonement (to neutralize inauspicious astrological omens). As a disciple transmitting the Daoist methods, I solemnly declare: Due to unfavorable celestial alignments requiring calamity dispelling, we now conduct for a devotee (residing in a specified location of the Qing Empire) the Rite of Paying Homage to the True [Star Lords] and Worshipping the Dipper (honoring the Great Sage of the Central Heaven, the Seven Stars of the Northern Dipper), along with stellar atonement rituals to beseech protection for their entire household.

The August Heaven is just and impartial, encompassing all things; the noble person, understanding destiny, should pray with utmost sincerity. This devotee, born at a specific year, month, day, and hour, falls under the jurisdiction of the [numbered] Star Lord among the Seven Stars of the Northern Dipper, with this year being the presiding term of [specified] Star Lord.

Astrological examination reveals disharmony among the Five Phases and manifold difficulties. Malefic stars linger in retrograde positions of misfortune, while auspicious stars remain eclipsed and displaced. Deeply concerned about escalating misfortunes, we have selected an auspicious day to perform the Pure Zhaijiao (Daoist purification ritual), preparing ritual implements and offerings to establish the "Zhengyi Rite for Dispelling Misfortune and Harmonizing Stars" altar in the household.

Through the merit of this ritual, we implore Heaven's mercy to eliminate calamities. As the presiding Daoist priest, I reverently follow religious precepts and hereby compose this memorial for divine submission.

This memorial is respectfully presented before the Sacred Presence, beseeching the Star Lords' compassionate discernment. May punitive and harmful stars withdraw, while blessings and prosperity return to their rightful positions; may disasters melt like ice and snow, and divine favor flourish like verdant vegetation.

This scripture is a Daoist prayer document (shuwen) for averting misfortune and seeking blessings through stellar rituals. It consists of two main sections:

The first part petitions divine protection. The devotee (name omitted) originally lived without worries, but recently became afflicted by the "two talismans of sickness and death" (astrological symbols representing illness and mortality) and the "two luminaries of punishment and confinement" (constellations signifying calamity) in their destiny chart, resulting in physical discomfort. Therefore, a ritual altar was established in their home to reverently present this document, beseeching the Immortal Elder of the South Pole and the Star Lords of the Northern Dipper (important Daoist deities) to eliminate latent disasters, protect the health of the five viscera, and grant the safeguarding of the Supreme Mysterious Methods (Daoist cultivation practices).

The second part details the reasons for the stellar aversion ritual. The devotee (name omitted) was born at a specific year, month, and hour, with their life governed by a particular Northern Dipper Star Lord. Since a certain month, sudden illness struck without relief from medical treatment. Astrological calculations revealed conflicting Five Phases and unfavorable fortune in their destiny, compounded by malefic influences from Mars, Rahu, Ketu, and the Moon's Nodes (Daoist-identified baleful stars) that even auspicious stars couldn't counteract. Thus, Daoist priests from Jade Basket Mountain (a renowned Daoist sacred site) were invited to recite scriptures and conduct blessings, hoping sincere prayers might move the divine.

The entire document embodies the Daoist principle of "preventing problems before they arise," seeking to dispel misfortunes through fasting, scripture recitation, and stellar rituals at the first signs of trouble. Special Daoist terminology includes: "Five Dippers" referring to the five directional star groupings, "Three Platforms" denoting auxiliary stars near the Big Dipper, and "Dragon Script" indicating Daoist ritual documents.

This scripture passage explains the Daoist practice of dispelling misfortunes through ritual ceremonies, divided into two main sections.

The first section describes the procedure for performing the "Supreme Mystical Auspicious Star Misfortune-Dispelling Ritual" (Taishang Xuanling Shunxing Du'e Fashi) on an auspicious day (when the Dipper Deities descend). Devotees prepare ritual implements and offerings, seeking through ceremony to transform calamities into blessings, with special emphasis on relieving illness. References to "Cang Gong" (an epithet for the ancient physician Bian Que) and "Pengzu" (the legendary 800-year-old longevity immortal) serve as metaphors expressing wishes for health and long life.

The second section elaborates on the rationale for misfortune-dispelling rituals: when people fall ill due to imbalances in their destiny (disruptions in the Three Fates), even skilled physicians and remedies prove ineffective. Thus, Daoist vermilion talismans (Hongluan documents) are used to petition the Great Emperor of Purple Tenuity (Ziwei Dadi), an important Daoist deity. Special mention is made of the Southern Dipper (governing life) and Northern Dipper (governing death) scriptures and incantations, seeking to eliminate calamities and restore health. The text also incorporates Buddhist elements, referencing sutras like the Perfect Enlightenment Sutra (Yuanjue Jing) and Diamond Sutra (Jingang Jing), hoping to attain liberation through vegetarian offerings (Yipu offerings).

The recurring terms "Ketou" and "Rahu" refer to malefic stars in ancient astrology, while "Sangmen" and "Diaoke" represent disaster-bringing stellar deities. These concepts reflect the Daoist worldview connecting human health with celestial movements. The entire ritual combines Daoist practices of stellar propitiation with Buddhist traditions of misfortune-dispelling and blessing-seeking.

When facing calamities, if one can maintain reverence and sincerely reflect on their cultivation, misfortune may transform into auspiciousness. This requires relying on the power of compassion. With utmost sincerity, I now present this petition to the divine.

(So-and-so), inherently dull-witted and physically impure, has suddenly contracted a severe illness that threatens life itself. This may stem from the conflicting influences of celestial constellations or the perilous imbalance of the Five Phases (Wuxing). Humbly I beseech the supreme deities to turn the vast Dharma treasury of the Three Vehicles (Buddhist teachings of Sravaka, Pratyekabuddha, and Bodhisattva). May Narayana (the divine protector) manifest wisdom's power, and Vajra Bodhisattva display miraculous abilities—repelling baleful stars while restoring auspicious constellations to their proper stations, thereby bestowing future blessings.

The wise prepare before storms arise, knowing prayer for fortune and disaster prevention is paramount. The Tathagata truly perceives all beings' heartfelt pleas—this truth is beyond doubt. With palms joined in reverence, I sincerely take refuge. Considering (so-and-so) adrift in this illusory world, astrological calculations reveal conflicting planetary influences during this fatefully vulnerable period where fortune hangs in balance. Therefore, I establish this Unobstructed Purification Ritual (Zhaijiao) to avert impending calamity. May the Buddha manifest his broad, long tongue-mark (one of the thirty-two auspicious signs) and pure Dharma-body to eradicate the four hundred afflictions and fulfill eighty thousand auspicious deeds.

When celestial bodies stray from their courses, misfortunes inevitably follow. Now through Daoist ritual (Keyi), I prostrate before the Jade Pure Realm (Yuqing, highest of the Three Pure Ones/Sanqing). (So-and-so), naturally obtuse and confused, has suddenly fallen ill—endangering the harmonious balance of the Four Elements (earth, water, fire, wind) constituting the body, with life hanging by a thread. Divination of the birth chart shows malefic stars dominating powerful positions while benefic stars retreat to weak sectors. Through quiet contemplation, only the Golden Wheel Dharma (esoteric Buddhist practice) can stabilize these celestial movements. I pray the earth's axis turns unseen, the Dao's pivot (Taiji) silently harmonizes, and myriad spirits exert their divine protection—transforming calamity into blessing to preserve this fragile life.

The celestial arrangements of stars and swirling cloud formations are never arbitrary—they can bring calamity as well as bestow blessings. With reverent heart, I offer prayers to the supreme celestial realms, hoping to draw upon the power of mystical scriptures and the blessings of luminous treasures. May the earth rotate in stability, causing ominous astral configurations to retreat three celestial stations (in ancient astronomy, the zodiac was divided into twelve stations; three stations equal approximately 90 degrees). From this day forth, may the entire household enjoy smooth fortune, living in harmony with the celestial rhythms.

When Buddhist monks perform rituals to avert misfortune and invoke blessings, they prostrate before the myriad virtues of the Most Venerable, facing the starry heavens that may bring suffering across three lifetimes (past, present, and future in Buddhist cosmology). Through reciting esoteric mantras and the Dharma texts transmitted by Bodhidharma (the First Patriarch of Zen), they pray to transform ominous signs into auspicious ones. May Prabhūtaratna (the Buddha of the Eastern Pure Land of Treasures) manifest divine powers, and may the Eight Vajra Deities (Buddhist protector deities) each exercise their might to provide complete protection.

When reciting Daoist scriptures to dispel astral misfortunes, though starlight may inevitably bring ailments, the power of praise contained in secret texts allows us to devoutly follow the Daoist canon (Langhan refers to Daoist scriptures) and reverently chant jade-bound treasured texts. We pray the deities will hear and respond, causing baleful stars to shift their positions, turning calamity into blessing, and granting myriad protections to all beings.

In Buddhist disaster-averting recitations, the movements of the Five Phases (Metal, Wood, Water, Fire, Earth) may bring misfortune, while the "Thousand Buddhas' Names Scripture" serves as a ferryboat for salvation. These great divine incantations and mantras of light can deliver immeasurable beings. With wholehearted praise, we pray the Buddha will respond to sentient beings, bestowing pure and wondrous Dharma sounds to relieve all from sickness and suffering.

During post-construction blessing ceremonies, large-scale building projects inevitably disturb heaven and earth. Now that the structure stands complete, a special thanksgiving Zhaijiao (Daoist purification ritual) is held. Hanging inscribed announcements to report to the Supreme Emperor of Heaven, we pray deities will descend on cloud chariots with processions majestic as sunlight. Like the protection of Zhenwu the Perfect Warrior (one of the Four Saints of the North Pole in Daoism), may the newly built dwelling be smoothly renewed.

The protection of new constructions truly relies on the efficacy of the Water Virtue (Ren and Gui in the Water Phase of the Five Phases, corresponding to the North). Now Daoist priests are commissioned to perform pure Zhaijiao rituals, announcing to the Ten Directions' Earth Gods (Sheling) and the Four Duty Officers (deities overseeing year, month, day, and hour). May the celestial and terrestrial mechanisms turn like the turtle-snake (symbol of Zhenwu), and may the banners reveal the dragon-phoenix dharma forms of the Perfect Warrior.

Post-fire reconstruction blessing ceremony: When thatched dwellings were suddenly struck by fire (Zhurong being the fire deity), an auspicious day was chosen for rebuilding. Now that construction is complete...

Here are several passages of prayer texts used in thanksgiving rituals (a type of Daoist ceremonial offering) held after the construction of Daoist temples, expressing the builders' gratitude for divine protection. I'll explain them in modern vernacular paragraphs:

During the thanksgiving ceremony after building a Daoist temple, devotees pray reverently: May this fragrance of sandalwood incense rise straight to the celestial realm (the "tiger pass" refers to the heavenly gate); with threefold offerings of fragrant herbs and water plants, we hope the immortal beings will descend in their phoenix-drawn carriages. When the temple was in ruins, we gathered craftsmen to rebuild it. Though the Jade Pure Realm (one of the Three Pure Realms of Daoism) seems infinitely distant, we dare not forget the sincere gratitude of even an ant. Choosing an auspicious day to prepare humble offerings, we pray the heavenly gates remain ever open, with immortal banners unfurled, the earthly portals peaceful, and divine chariots arriving with resonant grace.

When inviting Buddhist monks to perform protective rituals after constructing a monastery, people reflect: In the past we built simple thatched dwellings (pengju) that were completed, and now we prepare vegetarian offerings (pugong) to express thanks. To commune with the divine tonight, we must first offer devout prayers in advance. May all sacred beings from the Ninefold Netherworld come to receive offerings, and all deities from the "Neither Perception Nor Non-Perception Heaven" (the highest Buddhist heaven) descend. We await in reverent anticipation.

During the renovation of Buddhist temple halls, people follow the regulations of Emperor Wu of Liang and the teachings of Venerable Ananda, bowing respectfully before the lotus throne. May all Buddhist disciples in the Saha World (the human realm) partake freely of these pure offerings, and may the Tathagatas of Mount Wutai (Cool Mountain) guide all destined souls.

When initiating renovations from dilapidated dwellings that could no longer provide shelter, and now seeing magnificent structures completed, we truly receive the protective grace of heaven. Prostrating in gratitude: Originally dwelling in low, cramped thatched huts, enduring seasons of hardship to build lofty halls, we've finally completed storm-proof sanctuaries. Now preparing pure rituals to repay heaven's profound virtue, we pray the celestial gates swing wide open, that the True Warrior God (dragon-embroidered robes indicating imperial divinity) may extend mercy, making virtuous deeds flourish like fragrant herbs and auspicious plants, bestowing a hundred blessings and the fivefold happiness.

Finally, special mention is made of the True Warrior God's protection: When carpenters broke ground, earthly energies were inevitably disturbed, yet our peaceful dwellings rely entirely on celestial guardianship. With open hearts we look to the divine—through seasons of labor during construction, we've finally escaped the peril of collapsing structures. (Note: "kentang" refers to continuing paternal legacy, while "building houses by roadside counsel" metaphorically indicates cautious decision-making during construction.)

These passages document Daoist temple construction and purification rituals (zhaijiao) performed to seek divine protection.

The first passage describes renovating an old foundation and building a new residence amid wind and rain. Fearing potential taboos after completion, the family respectfully invited Daoist priests (such as those from the "Forest of Jade" tradition) to conduct the Jade Void Ceremony (a high-ranking Daoist ritual). They prayed for swallows and sparrows to bring auspicious tidings, for flood dragons to stay far away, and for the deities to discern all details and fulfill every wish. Special mention is made of the True Warrior Emperor's (a Daoist guardian deity) incantations, which summon Daoist Qi (the vital energy of cultivation) to ensure family prosperity, longevity, wealth, and perpetual good fortune. This was a protective ritual held after rebuilding from a fire.

The second passage recounts reconstruction following a fire. Flames and smoke had surged skyward, yet timely rain and calming winds failed to come, scattering the thatched roof in the gale. Through divination (using turtle shells to select an auspicious day), they chose a date to rebuild. Upon completion, a thanksgiving ritual was held to honor the deities, beseeching the Fire God (Huilu) to withdraw and grant peace to the household, ensuring sturdy doors and windows free from future fires. The text references the Han Dynasty figure Liu Kun, who once summoned rain to quell a fire in Jiangling.

The third passage records the renovation of a Daoist temple. When the Dragon Temple (Longguan) was on the verge of collapse, a full restoration began. After completion, a ceremony was held to thank the devoted patrons (tanxin). Prayers were offered for farmers to reap bountiful harvests, merchants to gain wealth, artisans to refine their skills, scholars to pass imperial exams, officials to receive promotions, and for Daoism itself to flourish.

The fourth passage concerns the construction of a Buddhist monastery. The new temple (baocha) was completed through the donations of devotees (dana). After the golden immortals (Buddha statues) were enshrined, an offering ceremony was held—both to thank the benefactors for their generosity and to repay the Buddha’s grace in guiding alms-seeking. Wishes were made for the Dharma to remain pure, the monastery to prosper, and for Shakyamuni to manifest countless forms to liberate all beings (the four kinds of birth: womb-born, egg-born, moisture-born, and transformation-born), while the emperor enjoyed boundless longevity.

The final passage describes a Buddhist Water-Land Dharma Assembly (a grand ritual for the salvation of souls) held after the completion of a new home. Gratitude was expressed to the dragon deities for protection and to the Three Jewels (Buddha, Dharma, Sangha) for blessings, with green-paper petitions (Daoist prayer texts) presented before the golden lotus (Buddha statues). The author reflects on worldly turmoil, likening life to a burning house—though the new dwelling was merely a shelter, they feared disturbing the earth spirits (diling) during construction and worried that labor might violate unseen taboos.

This scripture describes the ritual of thanksgiving to deities performed by Daoist devotees when relocating their residence. When people face calamities sent by Heaven with no end in sight, they dare not show the slightest negligence. Choosing an auspicious day and favorable hour to move, they prepare sacrificial offerings with sincere devotion to repay the divine benevolence.

The disciples of Sakyamuni (here referring to pious devotees) reverently conduct the sacrificial rites according to the Zhaijiao (purification ritual) liturgy established by Emperor Wu of Liang, praying for the deities' compassion and wisdom-filled gaze. Whether devotees come or go, sit or recline, they forever rely on divine protection (evoking the essence of the Diamond Sutra). They pray for longevity, wealth, health, and peace (referencing the Universal Gate Chapter), receiving manifold blessings.

When relocating, they give thanks to ancestral spirits at the family shrine, as numerous descendants require expanding their humble dwellings, while praying for the ancestors' joyful repose. They dare not forget to offer sacrifices with duckweed and other ritual plants, hoping for smooth relocation and continued divine protection. May departed ancestors enjoy offerings as if still living, with descendants flourishing abundantly, their determination to uphold the family legacy growing ever stronger, bringing domestic harmony and auspiciousness.

After establishing new dwellings and attaining peace, they dare not neglect devout worship. Through turtle-shell divination, they select an auspicious moving hour, expressing ant-like sincerity in thanking the deities. May descendants remember ancestral teachings, with all spirits manifesting their protection to bring family longevity and prosperity, continuing the blessings of the zhuangchun (symbolizing longevity). May offspring multiply endlessly, shining with renewed glory like flourishing yangui (symbolizing prosperity).

(Conclusion of Volume One of Heart Incense and Wondrous Words)