There are numerous commonly used Zhaijiao rituals in contemporary Taoism, roughly including: morning and evening altar lessons, Receiving the Divine Chariot, Birthday Celebration, Presenting Memorials, Refining and Delivering, etc.

This is a regular ritual performed by Taoists residing in temples every morning and evening, likely originating after the Southern and Northern Dynasties. As stated in the Preface to the Morning and Evening Lesson Sutras, “Lessons refer to practicing merits. They involve cultivating one’s own merits and nurturing one’s own Dao. Those who cultivate their own Dao rely on the classics of ancient sages. By reciting the golden books and jade edicts of noble sages, one gains insight into one’s own true nature and sincere heart. Without religious instruction, the great Dao cannot be propagated; without lesson recitation, the primordial harmony cannot be preserved. It serves as the gateway to entering the Dao and the path to cultivating immortality.”

 

Taoist practitioners residing in temples attend daily devotional sessions at Mao Shi (approximately 5 – 7 a.m.) and You Shi (around 5 – 7 p.m.). During the morning service, they intone the Incense Praises, Sutra Opening Verses, Pure Heart Mantra, Pure Mouth Mantra, Pure Body Mantra, along with The Scripture of Clarity and Tranquility and The Marvelous Scripture of the Jade Emperor’s Heart Seal. In the evening, they recite the Buxu Incantation, additional Sutra Opening Verses, Mysterious Meaning Mantra, The Supreme Cavernous Mystery Numinous Treasure Scripture for Relieving Suffering and Removing Sins, and The True Scripture of the Primordial Celestial Worthy on Ascending to Heaven and Attaining the Dao. The practices of hymn – singing, ritual veneration, and scriptural chanting fulfill five key functions: cultivating spiritual truth and nurturing the inner nature, invoking blessings and auspiciousness, fortifying one’s commitment to the Daoist path, liberating the souls of the departed, and upholding the moral and spiritual ethos of the temple.

 

This is a ritual commonly performed at the conclusion of morning altar lessons in Taoism. “Zhu” means respectfully inviting, and “Jiang” refers to divine beings; Zhu Jiang is the act of respectfully welcoming divine beings to the altar.

After the morning altar lessons transform the heaven and earth documents, through the Gaogong’s (high priest’s) declaration, holding up the Wei Xian Hua Tianzun, worshipping, offering incense, announcing the memorial, and reciting mantras, the majestic spiritual power of the ancestors is manifested, descending upon the altar to protect the scriptures, the Dao, and the altar court, thereby ensuring the eternal purity of the Daoist community.

 

This is a ritual commonly performed at the conclusion of evening altar lessons in Taoism. “Ji” means sacrificing and delivering, and “Gu” refers to lonely souls; Ji Gu involves sacrificing to lonely souls and delivering the deceased.

 

When concluding the evening altar lessons, after each deacon acts in accordance with the rituals, through the Gaogong’s declaration, holding up the Taiyi Jiuku Tianzun, worshipping, offering incense, sprinkling pure water, the declarer announcing the memorial records, and the Gaogong stepping on the gang (celestial steps) and scattering food, it is hoped that nectar will open the gates of hell, allowing lonely souls and the deceased to ascend to the immortal capital.

 

This is a ritual used by Taoism to mark the birthdays of ancestral masters. “Zhu” means celebrating, and “Shou” means birthday; thus, this ritual is held to celebrate the birthdays of ancestral masters. For instance, the 9th, 15th, and 19th days of the first lunar month are the birthdays of the Jade Emperor, the Heavenly Official, and Qiu Zu respectively. This ritual is performed at midnight on these days to celebrate the birth of the ancestral masters.

 

Its procedures are as follows: each deacon acts with dignity and in accordance with the rituals; the Gaogong makes a declaration; all collectively hold up the Xuan Jiao Wan Shou Tianzun; they offer incense and sing praises; hold up the Dao Jing Shi Bao Tianzun; chant the rhyme of “Three Treasures Incense”; hold up the Xiang Yun Da Xin Tianzun; announce the memorial and recite the ancestral master’s precious proclamation (reciting the proclamation of the specific ancestral master on their birthday); burn the memorial; and then retreat.

 

This is also a ritual used by Taoism to mark the birthdays of ancestral masters. “Qing” means celebrating, and this ritual is held to celebrate the birthdays of ancestral masters, usually during the day on the birthday.

 

Its procedures are: each deacon lines up and acts in accordance with the rituals; they offer incense and sing praises; hold up the San Qing Ying Hua Tianzun; hold up the Dao Jing Shi Bao Tianzun; hold up the Xiang Yun Da Xin Tianzun; recite the incense blessing mantra; recite the Wei Ling mantra; announce the memorial; make a declaration; recite the proclamation (reciting the proclamation of the specific ancestral master on their birthday); burn the memorial; and then retreat.

Through this ritual, they respectfully face the Jiao altar to celebrate the birthday of the ancestral masters.

 

This is a ritual specifically used by Taoism on the morning when the Jade Emperor patrols the heavens. “Jie” means welcoming, and “Jia” refers to the divine chariot, i.e., the Jade Emperor; this ritual is the court ceremony performed when welcoming the Jade Emperor. Taoist temples hold a grand ceremony to welcome the Jade Emperor’s divine chariot at midnight (0 o’clock) on the 25th day of the twelfth lunar month, referred to as “welcoming the imperial carriage.”

 

Its procedure is: after reciting The Supreme Numinous Treasure 天尊’s Sutra on Averting Disasters and Relieving Misfortune in the Morning Lessons, the Gaogong kneels and rises to chant the invitation rhyme, starts the “small praise rhyme”; the abbot offers incense and strikes the board; the Gaogong speaks; the Ti Ke starts the Buxu rhyme; the Gaogong holds up the Da Luo San Bao Tianzun; the Gaogong starts the hanging; the Gaogong outlines; a declaration is made; the Gaogong speaks and starts the Tianzun board; everyone recites the He Jia Cai Lin Tianzun; all leave the hall and proceed to the Heavenly Altar; and then retreat.

 

Through this ritual, they respectfully face the jade altar, inviting the Jade Emperor to descend to the mortal world, bestow blessings, avert disasters, and prolong life.

 

This is a ritual commonly performed at the conclusion of a Taoist ceremony, serving as a general repentance for the completion of the ceremony.

 

Its procedures are: the Gaogong offers incense and speaks; the Ti Ke starts the step text; the Gaogong holds up the Da Luo Bao Tianzun; the Gaogong starts the hanging; the Ti Ke mentions “respectfully facing the Dao”; the declarer responds “repentance according to the law”; the Gaogong reads the repentance text aloud; everyone recites The Precious Proclamation of Mi Luo and The Collection Sutra of the Cave Mysterious Numinous Treasure Supreme Jade Emperor’s Original Deeds; the Gaogong starts the flower-sending praise; and then retreats.

Through this ritual, relying on the power of the Dao, they wish to eliminate sins, continuously turn the Dharma wheel, and universally deliver all beings.

 

Presenting memorials, also known as “transforming memorials” or “burning documents,” is a crucial ritual in Taoist Zhaijiao, widely used in various large-scale Zhaijiao activities. For example, it is performed in Jinlu, Yulu, Huanglu rituals, or large Jiao gatherings.

 

Presenting memorials originated from ancient Chinese prayer rituals. After evolving through the Han, Wei, Southern and Northern Dynasties, Sui, and Tang Dynasties, it gradually became more elaborate from simple forms, and became unified and refined after the Song and Yuan Dynasties. However, due to differences in the inheritance of Daoist methods, as well as variations in the economy, culture, language, and customs of the regions where it spread, there are significant differences in its practice across different places. For instance, the current “presenting memorials” ritual in Shanghai Taoism generally consists of three steps. The first step is opening the altar: the master and all Taoists enter the altar to offer incense and kneel in prayer; the Jiao altar is transformed into a jade altar wonderland; all lamps in the altar are lit using the lamp distribution method; the sounds of gold and jade are struck; then they rinse their mouths and purify the altar by sprinkling water. The second step is inviting the saints: enshrining the sacred beings of the five directions, inviting the saints, and welcoming their descent. The third step is worshipping the memorials: the master and all Taoists invite the three teachers to assist, descending to the altar; the Gaogong silently recites the “incense burning mantra” and performs sacrifices to the immortal officials in charge of memorials, requesting them to deliver the memorials to the heavenly court; then the memorials are sealed, with the master virtually drawing talismans on them to signify sealing; the ceremony of sending the memorials is performed, with the memorials burned to send them on their way; the Gaogong performs gang steps and treads the Big Dipper pattern to symbolize the primordial spirit ascending to the heavenly court, silently reciting the memorials and reporting to the heavens. After treading the memorials, the Gaogong gathers the primordial spirit; all masters and deacons thank all the gods, offer tributes, and the presentation of memorials concludes with a retreat to the hall. This is the core content of the presenting memorials ritual.

 

Through this ritual, Taoists present the memorials written with the wishes of believers to the heavenly court, reporting to the heavens. All saints descend to the altar, bestowing blessings and prolonging life, with ancestors being delivered.

 

This is a commonly used ritual in Taoist Zhaijiao. Water and fire here refer to true water and true fire; Water and Fire Refining and Delivering involves using true water and true fire to jointly refine the souls of the deceased and deliver wandering spirits. There are three types: nine refinings of the living corpse, Lingbao refining and delivering, and Nanchang refining and delivering.

 

When performing this ritual, a water pool and a fire pond are set up on the altar. The water pool contains true water, and the fire pond contains true fire. True water is “taken from the east well before anyone draws water” at dawn (The Great Method of the Supreme Numinous Treasure). After burning the water-inviting talismans, water is drawn into the pool by candlelight. True fire is obtained “by facing the sun at noon, cutting bamboo to make fire, and using seal incense to ignite it from below” (ibid.). After the fire is lit, fire-inviting talismans are burned to ignite the charcoal in the pond.

 

Its procedures are: offering incense, informing the Supreme Lord, burning the talismans of descending true edicts; the Gaogong takes his seat to summon the generals and officials, who then descend; reciting the true names of the five emperors; gathering and summoning the souls of the deceased, refining them jointly with water and fire; burning nine chapters of talismans to enable the souls’ internal organs to generate spirits; preaching precepts; holding up the Dao Jing Shi Bao; reciting the ten precepts for ghosts and gods; reciting the nine true wonderful precepts; holding up the praise of abiding by precepts; reading the talismans and announcing the documents; the Gaogong steps down to send the souls across the bridge; burning offerings, holding up the San Qing music; and retreating. Its core is gathering and summoning the souls of the deceased and refining them jointly with water and fire.

 

Through this ritual, water and fire jointly refine, transcending the yin realm and delivering the deceased.

 

This is a commonly used ritual in Taoist Zhaijiao, referring to a ritual where lamps are the main ritual tools, mostly held after sunset. There are Jiu You lamp ritual, Big Dipper lamp ritual, natal lamp ritual, Blood Lake lamp ritual, etc.

 

The lamp ritual originated from ancient Chinese sacrificial and prayer rituals. By the Southern and Northern Dynasties, there was a “lamp attendant” position among the deacons of the Jiao altar. By the late Tang and Five Dynasties, a complete lamp-worshipping ritual had emerged in Taoist Zhaijiao. During the Yuan Dynasty, the lamp ritual was widely used in Jinlu and Yulu Taoist ceremonies. Over time, it generally divided into two categories: Jinlu and Huanglu.

 

The procedure of the Jinlu-type lamp ritual is: entering the altar, opening and explaining (conveying intentions), returning to life and praising, chanting scriptures, announcing the document, and repenting.

 

The procedure of the Huanglu-type lamp ritual is: entering the altar, opening and explaining (conveying intentions), holding up the title of Tianzun and praising, chanting scriptures, announcing the document, and repenting.

 

The fire source in the lamp ritual is obtained from the noon sun, which is then used to light all the lamps in the altar during the ritual.

 

Through this ritual, light shines on all heavens, continues to dispel darkness, connects to the Jiu You hell below, and reflects the Wufu Jitang above.