《羅天大醮晚朝科》

The "Evening Liturgy of the Great Luo Heaven Puja" (Luotian Dajiao Wanchao Ke) is a Daoist ritual text used during large-scale zhaijiao (purification rituals) ceremonies held at night. This scripture depicts the solemn scene of Daoist priests conducting evening rites and the process of invoking divine presence.

At the commencement, all participants reverently pay homage to ancestral masters, focusing their Shen (spirit). The text describes a sacred atmosphere where the Five Stars shine brightly amidst auspicious Qi (vital energy), as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, one of Daoism's supreme deities) assembles the pantheon, manifesting the harmonious interaction of heaven and earth. Through the activation of jade talismans and precious seals (ritual implements), the priests command the netherworld, dispelling malevolent forces and causing demonic entities to retreat. Divine light illuminates the night as dark mists dissipate, with myriad deities descending upon the earthly realm upon auspicious winds, bringing blessings to all beings.

The ritual master then strikes the ceremonial drum twenty-four times (following specific rhythmic patterns), solemnly inviting the Three Pure Ones (Sanqing) - the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of the Dao and its Virtue - along with the Supreme Venerable Lord (Taishang Laojun) to manifest. Simultaneously, thirty-six guardian deities are summoned, including the meritorious officials (gongcao) cultivated through internal practice, golden boys and jade maidens, and incense-bearing emissaries - all arrayed in majestic attire to assist in activating the ritual altar.

The presiding priest solemnly declares: "This night we ascend the altar to practice the Dao, paying homage to the Celestial Venerables and Divine Sovereigns, seeking blessings for devotees." They pray for the descent of the Supreme Dao Ancestor's primordial Qi (original energy) and the auspicious radiance of the Numinous Treasure to flow into the officiant's body, ensuring their sincere prayers swiftly ascend to the celestial court, reaching even the presence of the Three Pure Ones and the Jade Emperor.

Finally, the text enumerates all invoked deities: including the Celestial Worthy of Primordial Beginning, the Supreme Lord of the Dao (Taishang Daojun), the Jade Emperor (Yuhuang Dadi), thirty-two celestial sovereigns, directional deities of the four quarters, thirty-six guardians of the sacred scriptures, realized adepts throughout history (such as Mao Ying, patriarch of the Maoshan lineage), immortal beings from sacred mountains, and all divine manifestations throughout the Three Realms. This culminates in expressions of devout reverence and supplications for divine protection.

This scripture describes the scene and prayers of the Evening Court Liturgy (Keyi) in the Daoist Grand Universal Purification Ceremony (Luotian Dajiao), the highest form of Zhaijiao ritual:

We, the cultivators, by virtue of blessings accumulated in past lives, have been freed from worldly entanglements and granted the privilege to study the profound laws of Heaven. In moments of self-reflection, we feel deeply fortunate and are ever mindful of diligent practice. With sincere hearts, we now offer our prayers, concealing nothing, hoping the celestial realm will heed our supplications.

During the ritual, as we recite the memorial texts, our genuine devotion becomes manifest. Though presumptuous to disturb Heaven, our reverence grows ever deeper. We have heard of the three-tiered gates leading to the Celestial Emperor's palace and the mysteries concealed within the ninefold heavenly doors. The Dao of Heaven is lofty and inscrutable, transcending all description. In ancient times, the Supreme Venerable Sovereign (Laojun Xuanyuan) descended repeatedly to Shu region, secretly transmitting the essence of true scriptures, thereby opening the path to the celestial realms.

Now, within this solemn altar space, we commune with the divine through utmost piety. We perceive the swift response of the sacred—as if the golden gates of the celestial court have opened, with jade maidens delivering divine missives. Humbly we present our memorial to the Celestial Emperor, praying for the dispelling of calamities and the salvation of all beings.

Though the presiding ritual master remains in the mortal realm, his heart aspires to the Great Dao (Da Dao). Maintaining precepts and robed in ritual vestments, he expounds scriptural teachings, confesses transgressions, and establishes this sacred space. Through visualization practice (a Daoist cultivation method), his spirit ascends to audience with the Celestial Emperor. In this moment, we perceive violet radiance enveloping the moonlight, golden flowers exuding fragrance, cinnabar flames flickering like stars, and auspicious clouds revealing jade sigils (Daoist Fulu). All sounds of nature quiet as birds return to their nests. Amidst the resonance of ritual bells and chimes, the Yin-Yang energies circulate within our bodies as deities from the Three Realms assemble.

In this nocturnal ceremony, we light the first incense, may its smoke rise directly to the realm of the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest triad of deities). With wholehearted devotion, we take refuge in the Supreme Three, dedicating the merit of this incense offering. May the current emperor's wisdom shine like the stars, his majesty soar like the divine dragon, his discernment illuminate all directions, and his virtuous influence spread boundlessly.

This scripture describes the evening liturgy of the Daoist Grand Universal Purification Ceremony (Luotian Dajiao), comprising three incense-offering segments with accompanying prayers:

First Segment:

The sovereign observes the workings of all things through virtuous conduct (De), aligning with the patterns of heaven and earth. When the realm is unified (with standardized measures and script) and borders are pacified, when the ways of civil and martial governance are perfected, the four seas will find harmony. Like wind bending grass in natural accord, all beings attain their proper place. At this moment, we light incense to take refuge in the Dao, venerating the virtuous power (De) of all realized saints. We pray that upon attaining the Dao, we may abide eternally with heaven and earth. In this nocturnal ritual, participants offer incense twice, wishing its fragrance may reach the sacred realms of the Three Pure Ones (Sanqing). With reverent prostration, we rely upon the majestic virtue of the Supreme Three (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), dedicating this incense merit to the ancestors and kin of the ritual patron across three generations. May they be cleansed of karmic transgressions, liberated from the sea of desires, purified in the six sensory roots (eye, ear, nose, tongue, body, and mind), and may the five spirit deities (corresponding to the organs) ascend. May departed souls refine their forms in the Court of Flowing Fire (where souls are purified) and nurture virtue in the Mansion of Primordial Beginnings (a celestial realm), ultimately riding clouds and Qi to wander blissfully in the immortal capitals.

Second Segment:

Again we light incense to take refuge in the scriptural treasures, honoring all realized saints while praying for transcendence beyond physical limitations. Participants offer incense thrice, wishing its fragrance may reach the Three Pure Ones. With devout prostration, we rely upon the Supreme Three, dedicating this merit to the patron. The patron has sincerely established this Grand Universal Purification to confess transgressions, dispel calamities, and seek blessings. May celestial golden registers record their virtuous deeds and jade tablets engrave their names, granting longevity and daily growth in virtue. May deities bestow prosperity, health upon young and old, and divine protection at home and abroad. May households know peace, studies and official paths flourish, integrity and righteousness prevail, with generations of distinction and perpetual good fortune, forever free from misfortune.

Third Segment:

Finally, incense is lit to take refuge in the master's wisdom, venerating all realized saints while praying for union with the Dao. The liturgy proceeds with chanting (changfang), repentance, demon-subduing rituals (mingmo), and concludes with three hymns of praise (sanqisong) and three prostrations (sanli).

Note: The "Three Pure Ones" refer to the supreme triad of Yuqing, Shangqing, and Taiqing; "six sensory roots" denote the faculties of sight, hearing, smell, taste, touch, and thought; "five spirit deities" correspond to the divine aspects of the five organs. Through incense, prostration, and repentance, the ritual seeks ancestral salvation, worldly well-being, and enduring blessings.

This scripture is the invocation text from the Evening Court Liturgy (Keyi) of the Luotian Grand Purification Ceremony (Zhaijiao), the highest-tier Daoist ritual. Its general meaning is as follows:

We, the officiating Daoists (designated as "so-and-so") and all present ritual officers, with utmost sincerity, humbly petition the venerable deities:

We reverently address the Three Supreme Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and Virtue), the sacred assemblies of the ten directions, the celestial emperors, immortal masters of all realms, and all divine officials throughout the Three Realms.

We deeply understand: The Wuwei (non-action) of the Dao is the fundamental principle of cosmic harmony, and only through tranquil observation of nature's cycles can one comprehend the pure truth of Dao-De (the Way and its Virtue). The vast Dao transcends verbal expression; its subtle mysteries defy measurement. While formless, it unimpededly nurtures all things, eternally maintaining the celestial order.

With contrite hearts, we confess: Our cultivation remains imperfect, our resolve insufficient. Often clouded by ignorance, we stray from the path even while seeking profound truths. Though we embrace the alchemical practices ("holding yellow and returning purple" refers to Neidan terminology), true communion with the divine eludes us. Today, the patron (so-and-so) has purified body and mind, preparing all ritual offerings. Boldly we erect this three-tiered altar: using Five Directions cloud-script talismans (Fulu) to subdue demons, gazing toward sacred realms to invite divine descent. Phoenix candles illuminate the ritual space, dragon incense rises in fragrant clouds, as we open the Eight Celestial Gates to resonate with the Ninefold Mystic Harmonies.

We pray:

May the celestial sovereigns of the immortal capital employ their supreme authority to absolve karmic burdens for all beings. May the imperial foundation remain steadfast, with all nations submitting in harmony. May the patron's lineage receive heavenly blessings—ancestors peaceful, household prosperous. May loyalty and filial piety endure through generations, with departed kin liberated from the Three Torments and Five Sufferings (hell realms), all souls uplifted through this ritual's merit. May guardian deities likewise partake of this sacred grace, ascending in spiritual rank.

This scripture fully embodies the core Daoist ritual principle of "communing with celestial powers above while aiding the underworld below," through devout ceremonies seeking harmony among heaven, earth, and humanity.

This scripture passage comes from the evening liturgy of the Daoist Universal Salvation Ritual (Luotian Dajiao, the highest-ranking sacrificial ceremony in Daoism), primarily containing two segments: the Vow Offering and the Furnace Restoration.

[Vow Offering Segment]

With reverent hearts we beseech the Celestial Worthy (Tianshi, the highest deity in Daoism):

1. May the light of the Celestial Worthy's wisdom illuminate all beings

2. May the Great Dao (Dao) shine as brightly as the full moon

3. May the Celestial Worthy's grace reach the Nine Earths (the underworld)

4. May our sincere devotion ascend to celestial hearing

5. May all true spirits gather in communion

6. May the Dao's vital energy (Qi) surround us completely

7. May the gates of heaven stand open

8. May the sufferings of hell dissolve

9. May the profound merits benefit all sentient beings

10. May we ride clouds and mists to ascend to immortal realms

11. May all under heaven remember the Celestial Worthy's grace

12. May the Dao's teachings flourish through natural non-action (Wuwei)

[Furnace Restoration Segment]

(Reorganizing the incense burner at ceremony's conclusion)

We invoke the Incense Official Messengers, the Left and Right Dragon-Tiger Guardians (protective deities), and the Attendant Incense Numinous Officials to witness:

During this evening's ritual at the sacred altar, golden elixirs (Jinye), cinnabar jades (Danbi), and numinous mushrooms (Zhiying) have naturally manifested as auspicious signs, with countless perfected immortals gathering before this incense burner. We pray the celestial youths and jade maidens from all directions may guide us, swiftly conveying our sincerely presented devotion to:

• The supreme source of the Great Dao
• The Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure)
• The presence of the Most High Jade Emperor of the Golden Portal of Heaven (the highest administrative deity in Daoism)

(This concludes the full name of the Universal Salvation Fire Ritual Evening Liturgy)