《大明玄教立成齋醮儀》

The preface to The Established Liturgies of the Great Ming's Mystic Teachings presents the Ming emperor's observations and evaluation of Buddhism and Daoism. The general meaning is as follows:

I observe that both Buddhism and Daoism have two types of practitioners: Buddhism has Chan (Zen) and doctrinal schools, while Daoism has the Zhengyi (Orthodox Unity) and Quanzhen (Complete Perfection) traditions. The Chan and Quanzhen schools emphasize personal cultivation of mind and nature, whereas the doctrinal schools of Buddhism and the Zhengyi tradition specialize in rituals for the salvation of souls and the fulfillment of filial piety. These practices greatly contribute to upholding moral relationships and fostering wholesome customs.

Although Confucian teachings and state laws are comprehensive, there are still those who disregard the rules. Yet Buddhism and Daoism, though lacking coercive power, can inspire the common people to voluntarily adhere to them. Nowadays, if funerals are conducted without Buddhist monks or Daoist priests, it is considered unfilial. As Confucius said, "In the West, there are sages who govern the people without teaching"—this refers precisely to such circumstances.

However, some monks and Daoists today act contrary to reason, indulging in overly elaborate rituals. Scriptures were originally meant to encourage goodness, much like state laws. Reciting scriptures is intended to awaken the virtuous thoughts of the deceased, but to think that merely chanting legal statutes can absolve sins is mistaken. These extravagant rituals not only waste resources but also exhaust people physically and mentally. Even more absurd is how some monks report the affairs of their patrons to the Buddha three times a day, while Daoists submit petitions to the Three Pure Ones (Sanqing, the highest Daoist deities) thrice daily. Are the Buddha and Laozi deaf and blind, requiring repeated notifications?

Finally, the emperor ordered the Ministry of Rites to convene Buddhist and Daoist representatives to establish standardized liturgical formats for nationwide implementation. This text reflects the Ming court's attitude toward reforming religious rituals, advocating for the simplification of empty formalities and a return to the original intent of moral instruction.

This text constitutes the preface to the official Daoist ritual regulations established in the seventh year of the Hongwu reign (1374) during the Ming Dynasty. The main content can be understood as follows:

At that time, Daoist rituals faced numerous issues: different schools practiced inconsistent methods, ceremonies had become excessively elaborate—wasting public resources—and the ceaseless chanting day and night only led to insincere devotion. It was as if the proper order of rites and music had been disrupted, showing insufficient reverence toward the deities of heaven and earth.

Fortunately, under the rule of the enlightened emperor, there was a desire to reform Daoism. Emperor Hongwu (Zhu Yuanzhang), a ruler of noble virtue who governed with the Dao (the Way), held all three teachings (Confucianism, Buddhism, and Daoism) in high regard. He sincerely venerated the divine and cared deeply for the welfare of the people.

Daoist masters such as Song Zongzhen and Zhao Yunzhong, following imperial orders, simplified and standardized these ritual procedures. Though they modestly claimed limited knowledge, they diligently compiled this liturgical framework, hoping that after imperial review, it would become the enduring standard for Daoist practice.

The text is followed by a detailed three-day schedule for the "Salvation Ritual" (a ceremony to liberate the souls of the deceased), outlining the procedures for the first day: issuing talismans (fulu) to summon deities, purifying the ritual space with consecrated water, the three libations of wine (sanxian), reading petitions, burning paper offerings, raising banners, chanting scriptures, and installing the altar guardians. These rites were streamlined to maintain solemnity while avoiding extravagance.

(Note: "Zhaijiao" refers to Daoist altar ceremonies for worshiping deities; the "Salvation Ritual" is a rite for redeeming the deceased; "Zhifu" denotes the deities on duty for the day; and "three libations" signifies the triple offering of wine in ceremonial protocol.)

This scripture meticulously records the complete three-day ritual sequence for Ming Dynasty Daoist salvation ceremonies (zhaijiao, Daoist sacrificial rites) to deliver departed souls. Here's a modern interpretation:

First Day Rituals:

The ceremony begins with "fa zhifu" (dispatching celestial generals ritual) using incantations to purify the altar. Monks chant scriptures like the Lingbao Jing (Numinous Treasure Scripture) and Jiuku Jing (Scripture on Relieving Suffering) to deliver souls. Before the memorial tablet, they summon the deceased with spells while offering food. A special altar called the "hanlin suo" (cold forest sanctuary) is erected to accommodate wandering spirits, who are summoned through chanted verses and given ritual offerings. The day concludes with burning spirit money to transfer merit.

Second Day Rituals:

After reconsecrating the altar with purifying water, the scripture recitation continues. Participants perform repentance rites (choosing between celestial, nine underworlds, or three officials confession rituals). More food offerings are presented before the memorial tablet, followed by evening rituals to receive and feed wandering spirits.

Third Day Core Rituals:

The high priest is invited to mediate with deities through talismanic spells. Protective fulu (talismans) are placed to secure the five directions (east, west, south, north, center). The crucial "guan deng" (lantern closing) ceremony summons souls for ritual cleansing and clothing change. This leads to "liandu" (soul refinement ritual) and "chuanjie" (precept transmission for departed souls). The ceremony culminates in a sacrificial banquet (zhaijiao) with wine offerings and the reading of memorial documents before sending off the deities.

Condensed One-Day Version:

This streamlined version includes core elements: dispatching celestial generals, scripture recitation, inviting the master, lantern ceremony for summoning souls, refinement and precept transmission rituals, followed by the sacrificial banquet and final deity dismissal with spirit money burning.

The recurring incantation "Dong zhong xuanxu..." represents the commonly used Daoist "Pure Heaven and Earth Divine Spell." Its essence conveys: Through Lingbao talismans connecting with the Nine Heavens deities, harnessing the power of Five Sacred Mountains and Eight Seas to dispel impurities, ensuring the eternal presence of Dao-Qi.

Note: This complete ritual system embodies the Daoist philosophy of "delivering the netherworld souls." Through scripture recitation, talismanic spells, and refinement rituals, it assists souls' ascension while maintaining the full ceremonial structure of deity invitation, offerings, and dismissal.

This scripture describes key elements of Daoist Zhaijiao (purification rituals):

The first section details the wine offering ceremony:

• Special immortal wine is prepared to commence the ritual, with fragrant aromas filling the air as the ceremony proceeds in perfect order
• Gazing upward toward the celestial realm (Xuandu), one feels the distance between heaven and humanity is not so vast
• The first round of wine is reverently presented

The second section explains the ritual's significance:

• The Dao (supreme truth of Daoism) transcends form and is profoundly ineffable
• Divine beings are unfathomable, requiring utmost sincerity in worship
• The ritual bridges celestial and earthly realms, riding divine winds (biao che) between heaven and earth
• The second round of wine is respectfully offered

The third section continues the exposition:

• The Dao governs all creation, with divine presence permeating everywhere
• Following sacred Keyi (liturgical protocols) manifests miraculous transformations
• Documents are sealed (jian feng) for divine generals to review and transmit
• The third round of wine is sincerely presented

The ritual sequence then unfolds:

1. Reading petitions and dispatching divine generals

2. Burning paper offerings (hua cai) to transfer merit

3. Banner-raising ceremony:

• Praising the compassion of Taiyi Jiuku Tianzun (Savior of Suffering)
• Erecting ornate banners, illuminating the underworld with crimson light
• Seeking absolution and salvation, like a merciful ferry crossing all

4. Reciting banner incantations:

• Extolling the majestic form of Donghua Dijun (important Daoist deity)
• Praying for wisdom's light to penetrate the darkness, with sweet dew nourishing lost souls
• Delivering all beings from the sea of suffering

5. Chanting verses:

• Depicting miraculous visions of auspicious clouds and spiritual banners
• With one raising of the sacred banner, all beings receive liberation

6. Scripture recitation for merit transfer:

• Dedicating accumulated virtue to all sentient beings

7. Installation of altar guardians:

• Explaining how deities of the Three Realms fulfill their respective duties
• Especially inviting altar guardians to protect the ritual space
• Praising deities for their wisdom and justice in governing fortune
• Praying for all divine beings to respond to sincerity, displaying power through waving cloud banners

The complete ritual demonstrates how Daoism employs offerings, scripture chanting, banner ceremonies and other elements to commune with the divine and deliver all beings.

The Great Ming Liturgical Compendium of the Mystic Teachings describes the complete procedure of a Daoist Zhaijiao (purification ritual) in this scripture passage, which I will explain section by section:

The text first depicts the descent of deities: Immortal chariots ride celestial steeds (legendary mounts of Daoist divinities) down from the heavens, dispersing all baleful energies to sanctify the ritual space. The ritual masters prepare with reverent bows to commence the invocation ceremony.

[Kitchen Inspection Segment] emphasizes the core principle of "purification through fasting": The scripture states that cultivation begins with fasting, requiring immaculate offerings; sincerity manifests through ritual propriety, particularly in maintaining culinary purity. To preserve the kitchen's sanctity, the Kitchen Inspector deity (a Daoist guardian overseeing ritual cleanliness) must be invoked. The text prays for the deity to secretly exert divine power, ensuring the ritual offerings remain pure and untainted, thereby perfecting the sacrificial rite.

[Scripture Recitation Segment] expounds the profundity of Daoist teachings: The Primordial Qi (the cosmic source energy in Daoism) gives birth to celestial realms, creating the three luminaries of sun, moon and stars. The Dao transcends concepts of existence and non-existence, simultaneously manifesting the ten directions while nurturing all beings. Like the moon reflected perfectly in countless rivers, or the unobstructed sky after clouds disperse, this truth is revealed. For the salvation of departed souls, scriptures like the Dongxuan Jing (another name for the Lingbao Jing) are expounded, hoping the wisdom-radiance of these texts will guide celestial beings to descend. When the Northern Dipper (the Jade Mechanism) ceases its rotation, one may comprehend the Dao's profound mysteries.

[Salvation Segment] specifies the recited scriptures including: Lingbao Salvation Classic, Chapters on Divine Birth, Sutra of Salvation from Suffering, and Ascension Sutra. The ritual includes food offerings for spirits with incantations: Esoteric mantras like the "Spontaneous Divine Birth Chapters" open the Great Dao for all beings, inviting departed souls to purify their hearts and receive ritual nourishment. May these rites assist spirits in treading the cloud-path to immortal realms.

The text concludes with hymns of praise: Prostrations are made to the supreme "Venerable Lord of Luminous Void" (personified Dao) and "Sovereign of Profound Mysteries" (referring to the Great Dao), extolling the creative power of heaven and earth as the refuge for all living beings.

Note: The entire text embodies the Daoist concept of "salvation through ritual purification." Through physical and mental purification, divine invocation, scripture recitation and spirit offerings, the ritual aims to transcend departed souls and benefit the world. The mentioned scriptures constitute essential Daoist texts for salvation rituals.

This scripture describes a Daoist zhaijiao (purification ritual) for redeeming souls and alleviating suffering, with modern interpretations including the following aspects:

1. Salvation from Suffering

The opening section invokes the Eastern Pole's Green Mystery Celestial Sovereign (Daoist Savior of Suffering) and the Compassionate Father of Six Realms (referring to Taiyi Savior of Suffering) to help beings escape the cycle of suffering. It explains that through taking refuge in the Three Pure Ones (Sanqing, the three highest deities—Jade Pure, Upper Pure, and Supreme Pure), one can transcend life and death, allowing even withered bodies to attain immortality. It particularly emphasizes that such salvific opportunities are rare and urges widespread teaching about karmic retribution.

2. Hell-Breaking Liturgy

This section describes using Daoist methods to illuminate Fengdu (the Daoist underworld capital), employing the infinite light of the Numinous Treasure Celestial Sovereign to dispel the fiery pools of hell. Through incense clouds and ritual banners, souls are guided, enabling seven generations of ancestors to ascend on lotus blossoms to the celestial abodes of the Twelve Towers. The "Numinous Treasure Incantation" mentioned here is a special chant used in Daoist redemption rituals.

3. Soul-Nourishing Incantation

This chant explains how to nurture the hun (ethereal soul) and po (corporeal soul): using the miraculous properties of lingzhi mushrooms to consolidate the seven po (the seven aspects of the corporeal soul) and gather the three hun (the three spiritual souls—Tai Guang, Shuang Ling, and You Jing). It references the Twenty-Four Perfected (divine beings within the body) circulating internally, cultivating primordial qi (vital energy) to nourish the body. The incantation depicts the Jade True Divine Elder (the body's original spirit) soaring on clouds amid divine escorts, accompanied by auspicious signs like golden lotuses and fragrant clouds.

4. Three Lights Dharma Qi Incantation

This section discusses cultivation methods: gathering the essence of sun, moon, and stars (the Three Lights) to condense them in the Three Palaces (upper, middle, and lower dantian, or energy centers). Through breath cultivation, the entire body becomes vibrant, achieving the effect of golden radiance (a Neidan/internal alchemy term referring to cultivated light) illuminating the whole being. The "Nine Elders" refer to nine divine beings within the body, while the "Towering Tower" signifies the throat—a crucial passage for qi circulation.

The entire text embodies the core Daoist ideals of redeeming souls and achieving immortality. Through sacred incantations and rituals, it aids souls in their ascent while also containing methods for internal cultivation. The ceremony employs ritual implements like incense clouds, banners, and lotuses, combined with specific chants and visualization techniques.

This scripture describes several key components of Daoist Zhaijiao (purification rituals), primarily including:

1. Cultivation States:

The practitioner must merge with the creative transformations of heaven and earth, aligning their consciousness with the Dao (the Way) to attain immortality. By consuming celestial elixirs (yellow jade flowers and jade forest nectar), the Shen (spirit) becomes elevated, merging with the true radiance of the great Dao to roam freely in the void.

2. Food Offering Incantations:

• Consecration of Sacred Food Spell: Summoning departed souls through incantations to provide spiritual nourishment
• Universal Offering Spell: Describes offerings of fragrant flowers, immortal fruits, and sweet dew to celestial beings. These ritual offerings possess miraculous efficacy to liberate souls, enabling seven generations of ancestors to ascend to paradise.

3. Salvation Ritual Process:

• Establishing the Cold Grove Sanctuary (site for soul salvation)
• Chanting gathas while using spirit banners to guide departed souls
• Summoning souls from the Three Paths (hell realm, hungry ghost realm, animal realm), Nine Nights, Six Realms, and Four Births
• Invoking the power of the Three Treasures (Dao, scriptures, and masters) for salvation

4. Second Day Rituals:

• Purifying the ritual space with sanctified water
• Scripture recitation and repentance of sins
• Taking the Three Refuges (refuge in Dao, scriptures, and masters)
• Selecting appropriate repentance rites (Heaven-Facing Repentance, Nine Darknesses Repentance, or Three Officials Repentance) as needed
• Continuing evening food offerings for wandering souls

5. Final Phase:

Chanting gathas while burning Fulu (talismans and registers) to open the mysterious gate, welcoming the descent of the Divine Empyrean (celestial court), gathering auspicious yellow clouds, and harmonizing Yin-Yang energies.

These rituals embody Daoist religious practices of accumulating merit through scripture recitation, food offerings, and repentance to liberate departed souls.

This scripture describes a Daoist Zhaijiao (purification ritual) for the salvation of wandering souls. Here's a modern interpretation:

All orphaned souls from all walks of life and social strata who lack proper memorial rites now seek the power of the Three Treasures of Daoism (the Dao, scriptures, and masters) to attend tonight's ritual for their deliverance.

[Ritual Procedure]:

On the third day of ceremonies, the ritual begins with incantations to purify the altar water, inviting ancestral masters to descend. Then the Five Direction True Talismans (protective charms for the cardinal directions) are placed, soul-guiding lanterns are lit to summon spirits, and ritual bathing and clothing changes are performed for the deceased. This is followed by worship, chanting, food offerings, and finally dedicating the merit to the departed souls.

Special homage is paid to the Supreme Oneness Savior of Suffering Celestial Worthy (a Daoist deity specializing in salvation), with talismans burned to purify the space. The pure fragrance of Daoist virtue permeates the void, while sincere prayers surely reach the celestial realms. Now we establish this altar to universally deliver all beings in the underworld, beseeching the Celestial Worthy's compassionate grace—that souls in the Ninefold Netherworld (Daoism's deepest hell realm) may attain liberation, and all beings in the Six Paths of reincarnation may wander in carefree freedom.

[Scripture Essence]:

All things in the world undergo endless cycles of life and death, with no cessation to the transformations between humans and spirits. Most sorrowful is wandering through the Six Paths (heavenly, human, asura, animal, hungry ghost, and hell realms), most painful is experiencing the Four Births (womb-born, egg-born, moisture-born, and transformation-born). Evil-doers fall into wretched paths, yet fortunately Daoist patriarchs have opened wide the gate of salvation. At this juncture of Yin-Yang transition, precisely when divine and ghostly realms commune.

[Salvation Process]:

The Mystic Worthy of Purple Subtlety and the Blue-Green Lord of Teachings (two high-ranking deities) guide the souls—transforming starlight into wisdom-lamps, constructing a bridge of Primordial Qi (the fundamental energy in Daoist cultivation) to receive the spirits. Soul-summoning envoys gather all types of departed beings—whether from heavenly, human, animal or hell realms, even fish, insects, birds and beasts—all will receive the call in an instant. With sincere resonance, souls arrive in multitudes—the lame walk, the blind see—coming without hindrance to receive deliverance.

This passage describes a Daoist Zhaijiao (purification ritual) ceremony for the salvation of deceased souls. The ritual involves the following key elements:

The presiding Daoist priest summons various types of wandering spirits to attend the ceremony through incantations and burning Fulu (talismans). The summoned souls primarily include:

1. Those who died untimely deaths—in battle, by wild animals, or during childbirth

2. Victims of drowning, fire, famine, plague, or suicide

3. Souls who perished far from home with no one to collect their remains

During the summoning, the priest recites the prayer: "By the power of the Three Treasures (Dao, scriptures, and masters), we invite all wandering souls to attend this ceremony tonight."

The ritual further includes these stages:

• Purification baths for the deceased souls
• Burning of spirit garments (clothing offerings)
• Resolution of karmic entanglements (unresolved grievances from life)
• Preparation of food offerings

This is followed by recitation of the Five Kitchens Scripture (Wuchu Jing), which outlines essential principles for cultivating Qi (vital energy):

1. Harmonize breath to unite with the Dao

2. Neither force attainment nor abandon all intention

3. Maintain original mind and preserve true nature

4. Practice cultivation with perseverance

5. Regulate properly when refining Qi through breath nourishment

The ceremony concludes with food offerings and transmission of precepts. The "precepts" represent the cessation of evil and pursuit of goodness, guiding people back to the right path. While different Daoist schools have varying interpretations of precepts in their scriptures, all regard the "Supreme Cavern of Perfection Precepts" as the highest standard.

Note: "The Most Merciful Savior from Suffering" refers to a specific Daoist deity specializing in soul salvation, while the "Three Treasures" denote Daoism's core elements: the Dao, scriptures, and masters.

This passage expounds on the transmission rituals and precepts of the Nine Authentic Precepts (Jiu Zhen Miejie) in Daoism, which represent the most fundamental ethical guidelines revered by heaven, earth, humans, and spirits alike.

The scripture begins by explaining that these nine precepts connect the Three Powers (heaven, earth, and humanity) and restrain the six sensory desires. The number nine, being the supreme yang number, was chosen for these authentic (zhen) precepts precisely because they demand genuine cultivation without artifice. Both immortals and ordinary people regard them as protective fortifications; they serve as ferries between yin and yang realms; and spirits rely on them as salvational medicine.

During the transmission ceremony, maintaining meditative stillness is paramount, while upholding the precepts requires utmost sincerity and reverence. All participating Daoist priests must chant the praises with devout hearts.

The ritual proceeds with the "Three Refuges" ceremony (taking refuge in the Dao, the scriptures, and the master). After this initiation, the nine precepts are transmitted:

1. Loyalty to one's sovereign

2. Filial piety toward parents

3. Abstaining from killing, with compassion for all beings

4. Avoiding sexual misconduct, maintaining upright conduct

5. Refraining from theft, practicing selfless generosity

6. Controlling anger, never bullying others

7. Eschewing deception, never harming the virtuous

8. Rejecting arrogance, never looking down on others

9. Single-minded devotion to upholding the precepts

The scripture observes that while the human heart is difficult to control, these nine precepts can return it to the Great Void (Taixu, the origin of Dao). Though physical form remains bound, cultivation through talismanic registers (fulu) can elevate one's state. The departed souls are admonished to remember these precepts across lifetimes and eternally maintain their spiritual credentials (fujuan). This enables transcendence from worldly dust and ensures favorable rebirth.

The concluding ritual sequence includes: reciting talismanic documents, burning ritual paper offerings, performing the Threefold Offering (sanxian) in the purification ceremony (zhaijiao), chanting incantations, and announcing the officiating priest's spiritual rank.

This passage describes the sacrificial rituals in a Daoist purification ceremony (Zhaijiao), divided into two main offerings: the Preliminary Offering and the Secondary Offering.

The first section details preparatory rites:

Homage is paid to the supreme deities of Daoism—the "Ultimate Great Dao of Void and Naturalness, the Most High Lord Lao" (one of Daoism's highest divinities) and the "Compassionate Savior of Azure Mystery" (referring to the Salvation Celestial Lord Taiyi). The text mentions the Thirty-Six Divisions of Scriptures and the Great Masters of Mysterious Centrality—key Daoist canons and patriarchs. The ritual space (mystical altar) is fully prepared to receive the descent of various divine beings.

The second section describes the Preliminary Offering:

Here, the profound mystery of the cosmic Dao is described as unfathomable, with the cycle of life and death resembling the alternation of day and night. Due to differences in delusion and enlightenment, beings ascend or descend accordingly. Contemplating the sufferings of hell (the Dark Oppressive Bronze Pass), devotees beseech the merciful salvation of the Salvation Celestial Lord (the Lotus Throne of Azure Mystery). Following celestial protocols, practitioners purify body and mind through ablutions to transcend samsara. The nine-colored auspicious light emanates from candle stands (altar lamps) on the offering table, while pine-adorned altars resonate with the descent of perfected beings, creating a solemn and dignified atmosphere.

The third section presents the Secondary Offering:

This passage speaks of the eternal transmission of Daoist scriptures (Jingjiao), through which sincere cultivation enables spiritual transcendence. The hope is that genuine devotion may move the deities to liberate departed souls. Though the offerings are modest (simple clear water and earnest gestures), the wish remains for souls to dissolve karmic retribution and sever attachments. In the reflection of water and moonlight, they may awaken to their true nature and be reborn in celestial realms to attain blessings and wisdom. Finally, prayers are offered that the filial devotion of mourners (such as the pious scholar named) may touch the divine and fulfill their virtuous aspirations.

The entire ceremony—through offerings, scripture recitation, and other practices—seeks divine intervention for the salvation of departed souls, embodying the Daoist compassionate ideal of "delivering beings from darkness." References to "cinnabar tablets" (ritual implements) and "jade-eyed ones" (divine titles) represent standard ritual implements, while "Purple Mansion and Pure Capital" denotes the celestial abodes of immortals.

This passage describes the concluding section of a Daoist zhaijiao (purification ritual), which consists of three key phases:

The prayer and disaster-relief segment involves rituals to dispel the "three calamities and eight difficulties" (referring to various natural and man-made disasters in Daoism) while invoking lasting blessings. During this phase, three ceremonial wine offerings (known as the "three libation rites") are presented to the deities, accompanied by the recitation of petitions (formal documents addressed to the divine), culminating in the respectful sending-off of the invoked spirits.

The spirit-sending portion emphasizes that the Dao never abandons any living being, expressing gratitude to the deities for accepting the ritual. Though the ceremonial cups have been filled with fine wine and the water clock (ancient timekeeping device) indicates the ritual's appointed duration, the humble offerings prepared by mortals are deemed unworthy to detain the celestial guests. Despite the reluctance to part, the practitioners must reverently bid farewell as the spirits return to their heavenly abodes.

The concluding section completes the entire ceremony through the burning of spirit money (known as "transforming wealth"). This marks the end of the ritual procedure titled "The Established Liturgy of the Great Ming's Mysterious Teachings."

Note: This text demonstrates the complete process of human-divine communication in Daoist zhaijiao, embodying the tradition's core tenet of "delivering all sentient beings." The three libations, petition readings, and spirit-sending procedures all represent essential elements of classical Daoist ceremonial practice.