Sám nghi hướng Ngọc Hoàng để viên mãn nguyện cầu, tẩy tội và cầu phúc. Thuộc nhóm nghi thức sám hối Ngọc Hoàng trong Đạo tạng, dùng cho đàn tràng nguyện cầu cá nhân hoặc công đức.
Ứng dụng: Sám hối, mãn nguyện, cầu phúc; dùng trong nghi lễ Ngọc Hoàng.
又名「十願寶懺」，元末明初成書（文中見元代加封文昌、純陽尊號），十卷，入《正統道藏》洞真部威儀類。全書分十節：懺儀、讚歎、皈依、除罪、斷障、消災、集福、成真、結意、滿願。每節體例相近——建齋設醮、供玉皇、志心歸命、祈除罪消災、懇請垂憫賜福。與《玉皇宥罪錫福寶懺》義理同源而規模更宏，強調「隨心滿願、證聖成真」的願力結構，並廣列文昌、純陽等輔神皈依，體現宋元以降玉皇信仰與全真、淨明諸系融合。
⚡ Ứng dụng: 大型玉皇滿願齋醮分卷禮懺：十節對應除罪至滿願，用於祈嗣、禳災、國泰民安與個人滿願法會。
🔗 Liên quan: 玉皇宥罪錫福寶懺；高上玉皇本行集經；太上靈寶朝天謝罪大懺
This liturgy proves that human vows create binding claims on the celestial treasury only when backed by repentance, praise, and completed ritual performance; ‘full wish’ is the court ratifying that the petitioner’s request and merit are commensurate. Unfulfilled desire is treated as incomplete casework, not cosmic cruelty.
1) Convert vague BaZi ‘desires’ into one named vow with time bound and ethical constraint before running man-yuan. 2) Use the chart’s Useful God as the content of the vow (e.g. resource for health, output for recognition). 3) Schedule the chan during months that combine with the Day Branch to ‘close’ the petition. 4) After liturgy, perform the mundane counterpart of the vow within the promised window—court logic demands human performance. 5) If multiple wishes compete, sequence them: one closed yuan before the next filing.
Unlike 宥罪錫福寶懺, which proves debit-clearance before credit, man-yuan proves commensurability of vow and merit toward case closure. It differs from free-form prayer or 許願 without chan by insisting on liturgical completeness; the difference exists because Daoist court theology treats half-performed rites as unfiled paperwork.