96
JULIAN F. PAS
go outside where new fire is "taken" (the method how fire is “taken" is not further explained by Schipper); a torch is lit and carried inside the temple; with it the high-priest lights three new candles in front of him (ca. 6′ 45′′);
(iii) the new light is offered to the Three Pure Ones in turn: each time one lit candle is carried and placed in front of the three shrines at the north side of the temple. (ca. 7'),
(iv) the ritual of fen-teng proper: five torches are lit and carried by the five priests: in procession through the temple they light all the candles previously extinguished. (ca. 4′).
(v) conclusion: chanting (ca. 1'30'),
The whole ritual lasts about 24 minutes. It is immediately, almost without any transition, followed by the two other mentioned rituals.
The highlights of this fen-teng ritual are obviously the striking of new light, the offering of the newly lit candles to the Three Pure Ones and the lighting of all the other candles in the temple. The term chu-teng, used by Liu Chih-wan refers to the first act, whereas the usual term fen-teng points to the last and third act.
Two major problems remain, however, unsolved: the meaning of this ritual and its origin. The two can hardly be separated and are here discussed together.
Since the term fen-teng does not adequately express the deeper meaning of such a ritual, we have to analyze the phenomenological structure of the whole ritual and see if the ritual act in itself contains its own significance. Schipper's report gives us the necessary data, but does not go beyond an external description. Saso, although only just briefly, points out some essential aspects of meaning:
"The first ritual act is the famous Fen Teng, or lighting of all the lamps of the temple with a new fire kindled with the "flames of the sun," or pure Yang. The ritual is, in effect, a reading of the forty-second chapter of the Lao-tzu describing the protogenesis of the myriad creatures.
A new fire is lit outside the T'an area by striking a match. Two torches dipped in lamp oil are lighted with the new fire, and brought into the sacred T'an area. The action symbolizes taking fire from the "Great Yang", the sun, and relighting the lamps of the temple. Thus the light of new Yang is seen to renew
96
JULIAN F. PAS
go outside where new fire is "taken" (the method how fire is “taken" is not further explained by Schipper); a torch is lit and carried inside the temple; with it the high-priest lights three new candles in front of him (ca. 6′ 45′′);
(iii) the new light is offered to the Three Pure Ones in turn: each time one lit candle is carried and placed in front of the three shrines at the north side of the temple. (ca. 7'),
(iv) the ritual of fen-teng proper: five torches are lit and carried by the five priests: in procession through the temple they light all the candles previously extinguished. (ca, 4′).
(v) conclusion: chanting (ca. 1'30'),
The whole ritual lasts about 24 minutes. It is immediately, almost without any transition, followed by the two other mentioned rituals.
The highlights of this fen-teng ritual are obviously the striking of new light, the offering of the newly lit candles to the Three Pure Ones and the lighting of all the other candles in the temple. The term chu-teng, used by Liu Chih-wan refers to the first act, whereas the usual term fen-teng points to the last and third act.
Two major problems remain, however, unsolved: the meaning of this ritual and its origin. The two can hardly be separated and are here discussed together.
Since the term fen-teng does not adequately express the deeper meaning of such a ritual, we have to analyze the phenomenological structure of the whole ritual and see if the ritual act in itself contains its own significance. Schipper's report gives us the necessary data, but does not go beyond an external description. Saso, although only just briefly, points out some essential aspects of meaning:
"The first ritual act is the famous Fen Teng, or lighting of all the lamps of the temple with a new fire kindled with the "flames of the sun," or pure Yang. The ritual is, in effect, a reading of the forty-second chapter of the Lao-tzu describing the protogenesis of the myriad creatures.
A new fire is lit outside the T'an area by striking a match. Two torches dipped in lamp oil are lighted with the new fire, and brought into the sacred T'an area. The action symbolizes taking fire from the "Great Yang", the sun, and relighting the lamps of the temple. Thus the light of new Yang is seen to renew
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