Page 288 - The Encyclopedia of Taoism v1_A-L

C HAOTIA N BAO C HAN 249

Chaotian baochan

Precious Penances in Homage to Heaven

This large collection of rituals was probably compiled by Jiang Zongying mf
* ~ (?-1281) and is still used in Taiwan during Taoist rituals. The version
included in the Taoist Canon is entitled Chaotian xiezui dachan tJ3*~~:::k
'\I (Great Penances to Apologize for Faults in Homage to Heaven; CT 189). It
consists of ten juan, corresponding to each of the ten directions to which the
practitioner does penance. In the text, Yuanshi shangdi 5d€t.L * (Highest
Emperor of Original Commencement, i.e., Yuanshi tianzun :rrJ€t*~; see
* sanqing) sits on his jewelled throne in the Heaven of Jade Clarity (Yuqing tian
.3sJJ!f* ) within the Great Canopy Heaven (*Daluo tian). He summons the
immortals, including the Real Man of Jade Clarity (Yuqing zhenren JS.~J!f~
A), the Real Man of the Golden Flower (Jinhua zhenren ~.~A), and the
Real Man of Wondrous Deeds (Miaoxing zhenren YtJ>fj ~ A), and discourses
on the wonderful law of the Authentic One (Zhenyi ~ - ). With great power
he emits a pervading radiance that illuminates the state of all the causes and
conditions that give rise to good and evil in the boundless realms everywhere,
and explains to living beings about good and evil actions in former lives, and
the cycle of rewards and retribution that spans the past, present, and future.
As Yuanshi shangdi answers the questions of the Real Men on either side of
him, there are repeated descriptions of those in the underworld suffering as
retribution for their wrongdoings. When disaster and ill luck occur as a result
of causal retribution, the text maintains that good fortune may be achieved
through arousing good thoughts, reciting the text, and repenting and cor-
recting errors. One hould offer penitence to various deities and pray to be
"released from the three lowest states of existence" (LIob- na). In this way,
homage should be paid to the many Celestial Worthies and the deities of the
three realms.
In content, the Chaotian baochan has its origins in *Lingbao *zhai (Retreat)
texts of the Six Dynasties relating to penitential rites for the ten directions. In
form, it often imitates Buddhist siitras of the Tang and Song periods. While
the Buddhist influence is obvious, however, there are also elements character-
istic of Taoism. For example, the deities Feitian shenwang m *;f$.3:. (Divine
King Who Flies in Heaven) and Shan'e tongzi :ili:~j'[ r (Lad of Good and
Evil) are said to tour the human world recording instances of good and evil