Short, temporary introduction

Short, temporary introduction

This is a short, temporary version of the translator’s foreword (a more complete version of this foreword will be published at a later date. The Chinese text itself has a preview.)

The ‘太上玄門早晚壇功課經’ Taishang xuanmen zaowanke gonkejing1, or the ‘Scripture for the Recitations of Merit for the Morning and Evening Altar of the Gate to the Mystery by the Highest Lord’2 (hereafter: ‘Gate to the Mystery’) is a scripture that can not be found in the ‘道藏’ Daozang, the ‘Repository of the Dao’, the collection of five thousand canonical Daoist texts. And yet, it is one of the most widely used, known and important of Daoist scriptures, as the texts in this scripture are recited every morning and evening by monks in every Daoist temple in China. For all monks and priests this scripture is their first formal introduction to Daoist liturgy after their initiation. The scripture consists of two parts, a morning and an evening mass. The morning mass3 centers on the cultivation of the body and mind (as a step on the way to personal salvation) of the performer and contains a succession of different types of texts: introductory verses, incantations to purify the altar and the body and mind of the performer4 and to summon the bodily spirits for aid/assistance, invitations to open the communication with the gods, longer dogmatical scriptures, devotional texts and the profession of faith. The evening mass knows a similar structure, but the collected merits of the recitations are transferred to the salvation of all souls, particularly the deceased in limbo and the nether world.
When translating, I have often enjoyed the correcting presence of 閔智亭 Min Zhiting, the former president of the Daoist Association of China. Firstly, because I have frequently consulted the ‘玄门日诵早晚功课经注’ Xuanmen risong zaowan gonkejing5, ‘Notes to the Scripture of the Daily Performed Morning and Evening Recitations of Merit’, a manual to understanding the ‘Gate to the Mystery’ that came together under his leadership, but also because the temple in China where I was fortunate enough to work on this translation for five months, is in fact his last resting place. Inexpressible gratitude I owe to my Daoist brothers and teacher who have tolerated and supported me for so many months and in so many ways. In the coming six months, I will regularly add new translations (presently all texts have been translated, but many are still in the editorial phase) until the complete Dutch translation of morning and evening mass will be available on this blog. Lastly, I feel I have to reiterate that every translation is a reflection of the lived experience of the translator. Therefore, I sincerely encourage and welcome everybody to communicate any additions or corrections to my translations. You can do this by using the contact forms on the blog or by email (s_vink@yahoo.com). Another way to discuss the ‘Morning and Evening Recitations’ is on the Facebook page ‘Daoist Morning and Evening Liturgy’. The translations may be used in the public domain for personal use quoting the name of the translator. Images may be reproduced only after explicit approval by the author. I am solely accountable for any errors and mistakes in the translations.

無量慈悲

Sander Vink

Toronto,
9 December 2018/戊戌年 大雪

1 There are several different versions of the ‘Morning and Evening Recitations’ in existence: a version from the Zheng-Yi Orthodox Unity-school, a version from Wudang-mountain, there is the ‘三清自然門早晚功課經’ Sanqing ziranmen zaowan gongkejing, ‘Scripture of the Morning and Evening Recitations of the Gate to Naturalness of the Three Purities’ and -the perhaps oldest version?- the ‘清微宏范道门功课’ Qingwei hongfan daomen gongke that can be found in the ‘道藏辑要’Daozang Jiyao. In my experience (at for the most 全真 Quanzhen-temples) the Baiyunguan (Peking), Yuanxiaogong (Wudangshan), Yuanxiaogong (Kongtongshan), Yuhuangdian (Wuduoshan), Changchunguan (Wuhan) and the Baxiangong in Xi’an, the ‘太上玄門早晚壇功課經’ Taishang xuanmen zaowantan gongkejing, the ‘Scripture of Recitations of Merit for the Morning and Evening Altar of the Gate to the Mystery by the Highest’ is the most commonly used version of the daily recitations. Differences between Quanzhen and Zhengyi versions and Quanzhen and Zhengyi versions amongst themselves center mostly on the subjects of the hymns to the gods, saints, immortals and patriarchs they contain. Additions may be made to the recitations according to special local affinities with gods, saints and immortals.
2 The Highest Lord, 太上老君 Taishang Laojun, The Highest Elder Lord, best known in his divine manifestation as Laozi, the writer of the Daodejing, the Book of the Dao and Inner Power.
3 Even though I am using the word ‘mass’ here, there are major differences between the Daoist practice and the Christian mass, the most important perhaps that the Daoist ‘mass’ is performed by monks or priests only, without an audience, although it is possible to deliver recitations for specific individuals. I use the word ‘mass’ here only so the reader can to some degree imagine what kind of ritual/liturgy we are talking about, with an emphasis on the frequently recurring nature of the ritual.
4 An all-important concept in Daoism is 清静 Qingjing, Clarity/Purity and Stillness/Tranquility. The mind must first be emptied of thoughts and the hart of desires, otherwise communication with the gods is not feasible. Only emptiness can be filled by the Dao. See the ‘清靜經’ Qingjingjing, the ‘Scripture on Clarity and Stillness’ that is translated later in the ‘Gate to the Mystery’, after the Eight Divine Incantations.
5 Isbn: (978) 7801231961-3