《太上洞淵三昧神咒齋清旦行道儀》

This scripture records the complete morning ritual procedure of the Daoist "Great Supreme Cavern Abyss Samādhi Divine Incantation Purification" (Taishang Dongyuan Sanmei Shenzhou Zhai), compiled and revised by the renowned Tang dynasty Daoist priest Du Guangting (Daoist name: Master Guangcheng).

Before the ceremony begins, all participants stand in formation before the presiding Daoist master (Xuanshi). The assembly first quiets their minds and focuses their spirits, devoutly taking refuge in the Three Treasures of Daoism (Dao, scriptures, and masters). This is followed by chanting the "Hymn to the Hua-Xia" to initiate the ritual.

The subsequent steps proceed in sequence:

1. Reciting the entrance incantation

2. Offering incense to the Five Directions (east, south, west, north, and center), beginning with the east

3. Presenting incense before the imperial altar at the main deity's position

4. The assembly performing ritual bows while visualizing the Green Emperor (deity of the east) amid azure clouds, following the method used in the Yellow Register purification ritual

5. Chanting the Protective Spirit Incantation

6. Striking the ritual drum twenty-four times

7. Reciting the Incense Burner Opening Incantation

The presiding priest then summons various deities: the Great Supreme Mysterious Origin Five Numinous Lord (Taishang Xuanyuan Wuling Laojun), the Merit Officials (Gongcao), the Left and Right Dragon-Tiger Lords (Longhu Jun), the Incense-Bearing Messengers, and the Three Qi True Deities, requesting them to swiftly convey the purification officiant's prayers to the celestial realm. This purification method aims to save all beings and eliminate calamities through the "Great Supreme Cavern Abyss Samādhi Divine Incantation Grand Purification."

The assembly prays for the descent of the pure and authentic Qi from the ten directions of the Great Supreme, performing three ritual prostrations. The presiding priest then declares his formal Daoist rank (Fǎwèi), identifying himself as a priest of the Shangqing (Highest Clarity) lineage presiding over this Samādhi Divine Incantation Grand Purification ceremony.

Finally, supplications are made to the highest Daoist deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Supreme Lord of the Dao (Taishang Dadao Jun), the Great Supreme Elder Lord (Taishang Laojun), and other perfected sages who have attained the Dao, along with the guardian spirits of the Cavern Abyss Samādhi Divine Incantation Scripture, the thirty-six venerable scriptures, and all true numinous beings of the Three Realms (heaven, earth, and water). The priest expresses gratitude for receiving the Dao's grace, enabling him to cultivate these profound methods.

(Note: Samādhi refers to a state of concentrated cultivation; divine incantations are empowered ritual formulas; purification [zhai] denotes Daoist rites for purifying body and mind.)

This scripture describes the complete morning ritual procedure of the Daoist "Dongyuan Sanmei Divine Incantation Purification" (Zhaijiao). The main contents include:

First, the presiding Daoist priest declares their practice according to the essential teachings of the scriptures. At this sacred hour of covenant with heaven, they should propagate the teachings. They assist the state and deliver all beings—whether living humans or spirits of the deceased—hoping all may attain liberation. Now they reverently present their prayers.

The prayer recitation then begins: According to the words of the prayer, they devoutly observe purification practices to seek blessings and grace. As those serving in the Mysterious Gate (Daoist priesthood), they should strictly adhere to ritual protocols. Thus they solemnly prepare incense and candles, arrange the altar space, and practice the Great Purification of Dongyuan Sanmei Divine Incantations in accordance with the scriptures of the Celestial Worthy of Supreme Oneness (Taiyi Tianzun) and the Mysterious Elder (Laozi). Day and night they diligently recite scriptures and practice the Dao, respectfully inviting the Five Directional Celestial Emperors (Wufang Shangdi), celestial officials and soldiers, the majestic spirits of the Three Caverns (Sandong), dragon-tiger cavalry and other divine beings to descend. These powers expel demonic influences, sweep away inauspicious Qi, spread righteous energy, subdue demonic forces, dispel calamities, bestow blessings, assist the Dao and manifest its majesty.

During the morning ritual procedure:

First incense offering: Paying homage to the Great Dao (ultimate truth), dedicating merits to the ancestral temples of the nation. They pray that ancestral sages may ascend to immortal realms, riding phoenix carriages in eternal joy, with blessings enduring like the perpetual Dragon Chart. May the territory be vast as in the eras of Yao, Shun and Yu, the nation's fortune prosperous as the Zhou and Han dynasties, with heaven and earth in harmony, sun and moon shining bright.

Second incense offering: Paying homage to the Venerated Scriptures of the Most High (Daoist canon), dedicating merits to the emperor. They pray the emperor be as steadfast as heaven and earth, with virtue surpassing Yao and Shun, his teachings spreading widely. May empresses, crown princes and nobles properly assist governance, civil and military officials be impartial, the world at peace without war, disasters never arising, plagues kept at bay, with auspicious signs gathering.

Third incense offering: Paying homage to the Three Masters of the Most High (Daoist patriarchs), dedicating merits to the families of devotees participating in the ritual. They pray that ancestors from nine generations and parents from seven lifetimes may all attain deliverance.

The entire ceremony, through the threefold incense offering and scripture recitation, invites divine presence to dispel calamities, bestow blessings, protect the nation and aid the people. This embodies the characteristic Daoist ritual purpose of "praying above for the nation's fortune while delivering below the souls of the deceased."

This passage describes the morning ritual segment of the Daoist "Samadhi Divine Incantation Fast" (Sanmei Shenzhou Zhai), which consists of several key components:

The first part concerns the salvation of deceased souls and resolution of karmic grievances. It invokes underworld deities to pardon the sins of departed spirits, facilitating reconciliation between the living and the dead. The ritual seeks to absolve the fasting patron (a certain household) and their relatives from karmic debts accumulated through past and present lives, using repentance to dispel misfortunes. It petitions the True Spirits for protection and the Dao's Virtue (De) for support, driving away malign influences and demonic forces while securing the guardianship of celestial soldiers and divine generals. The ultimate goal is attaining Daoist immortality and merging with the Great Dao (Da Dao).

The detailed ritual procedure follows:

1. Paying homage to the four directions

2. Conducting the repentance ceremony

3. Visualizing deities and silently reciting incantations toward the Ghost Gate direction to subdue demonic obstacles

4. Performing three circumambulations using the "Pacing the Void" (Buxu) ritual steps

5. Offering threefold prostrations:

• First to the Supreme Ultimate Dao
• Second to the Thirty-Six Sacred Scriptures
• Third to the Great Master of Mysterious Center (referring to Laozi)

The ritual master then reaffirms their identity as a practitioner from a certain mountain, presiding over this Grand Fast of Samadhi Divine Incantations. The invoked entities include:

• The Supreme Limitless Great Dao (Taishang Wuji Da Dao)
• High-ranking deities like the Supreme Mysterious Elder (Taishang Xuanlao)
• Sacred scriptures from various realms including the Cavern of Spirits (Dongshen) and Cavern of Abyss (Dongyuan)
• Immortals of celestial and earthly ranks
• All divine beings across the Three Realms (heaven, earth, and water)

The master declares their privilege in cultivating the Daoist methods and duty to propagate the teachings while saving sentient beings. For the fasting patron (a certain official), an altar has been prepared with abundant offerings. Through scripture recitation, ritual pacing, lamp lighting, and other ceremonies, sins are confessed and calamities averted. Simultaneously, 1,200 celestial soldiers and divine generals are summoned to subdue demons.

The ritual concludes by beseeching the Ten Directions' Sacred Worthies to manifest their power, commanding all celestial and earthly officials—including the Five Sacred Mountains and Fengdu's underworld institutions—to pardon the patron's immeasurable karmic transgressions accumulated through countless kalpas. These sins may be recorded in various celestial and earthly registers or stem from karmic litigation entanglements.

This scripture outlines a Daoist zhaijiao (purification ritual) for exorcising malevolent forces and averting calamities. The general meaning is as follows:

When people inadvertently violate taboos or desecrate divine beings (the "Three Luminaries" refer to the sun, moon, and stars; the "Four Greats" to earth, water, fire, and wind), misfortunes may befall them. Through this repentance ritual, they seek to dispel such disasters. The specific procedures include:

Following the keyi (liturgy) of the Zhengyi (Orthodox Unity) tradition (the "Three Heavens Celestial Master" refers to Zhang Daoling's Zhengyi Mengwei Dao), various deities are invoked to lead celestial troops in expelling haunting spirits. These include:

1. Invoking the Supreme High Granary Lord with troops to eliminate "ghosts of three mounds and five tombs" (malevolent spirits arising from inauspicious burial grounds)

2. Summoning the Heavenly Court's Qi Movement Lord to expel household demons caused by taboo violations or jealousy

3. Calling upon the Capital Court's Righteous Qi Lord to purge homes of mischievous goblins and evil influences

4. Petitioning the Interrogation Summons Lord to remove ancient negative energies (lower officials' residual qi) and eclipse-related specters

5. Requesting the Disaster-Relieving Household Guardian to eliminate sickness-inducing and toxic qi in both old and new dwellings

6. Appealing to the Misfortune Reversal Lord to expel wealth-draining external demons

7. Inviting the Broad Administration Lord to dispel wasteful ghosts caused by inauspicious monthly directions

8. Summoning the Northern Wall Decree Lord to cleanse ominous northern influences

9. Finally, the Celestial Heart Inspector is petitioned with troops to eradicate seasonal epidemic sources

Each deity commands specific numbers of officers and soldiers (five representing the Five Phases, one hundred thousand symbolizing completion), specializing in particular disasters. The scripture concludes by noting that if no specific misfortune exists, this portion of the ritual may be omitted.

This passage describes the morning ritual procession in the Daoist "Divine Incantation Fast" (Shenzhou Zhai), focusing on invoking deities to eradicate various malevolent forces. Let me explain it section by section:

First, the ritual master summons five divine beings including the "Supreme Harmonious Lord of the Unsurpassed" (Wushang Taihe Jun), each commanding 120 officers and 100,000 celestial troops, to subdue the haunting spirits in a household. These harmful entities include:

1. "Ancestral examination ghosts" (kaoqi zhi gui) from ancestral shrines and temples

2. Wandering mountain spirits and wilderness demons (wangliang yedao)

3. Nightmare-inducing specters that disturb mental peace

The text then vividly portrays the celestial army's descent: thunder rumbles as troops array themselves, searching every corner of the dwelling to capture:

• Lingering evil qi and shape-shifting creatures
• Pestilential miasmas from all directions
• All haunting spirits and deities
• Inauspicious energies from astral and terrestrial sources
• Resentful ghosts of recent and ancient dead, including marital conflicts
• Jealousy-driven specters

The ritual aims to permanently sever these malign influences while establishing protective deities in the home. For those who unknowingly violated taboos or disturbed spirits, the ceremony transforms misfortune into blessing. Seventy-two deities governing punishments and blessings are invoked to dispel calamities, enabling nine generations of ancestors to attain the Dao and ascend to heaven.

The passage concludes with auspicious benedictions:

• Harmonious heaven and earth, radiant sun and moon
• National stability and agricultural abundance
• Cessation of warfare, nations paying tribute
• The host family overflowing with Daoqi (Daoist energy), accumulating virtuous connections
• All living beings receiving sacred grace

This scripture reveals the complete structure of Daoist exorcism rituals: deity invocation → impurity removal → blessing bestowal. The master's summoning of vast divine armies to suppress evil forces demonstrates both the extensive Daoist pantheon and ancient reverence for supernatural power.

This passage describes several key steps in the Daoist "Great Supreme Cavern Abyss Samadhi Divine Incantation Fast" (a zhaijiao purification ritual performed at dawn):

The "Exit Door Incantation" is recited by the Daoist priest when leaving the fasting hall. This essential transitional moment between ritual spaces maintains the purity of the sacred area through incantations.

Next comes "Offering Incense Before the Mysterious Master," where the priest presents incense before the altar of the Mysterious Master (either a venerated Daoist patriarch or high-ranking deity). Incense offering represents the most fundamental form of divine veneration in Daoist ritual, expressing devotion and establishing communication with the sacred.

Following this is the "Dedication and Hymn Recitation," where merit is transferred to all sentient beings through dedication verses, accompanied by hymns praising the deities.

The ceremony concludes with "Standard Disciplinary Actions and Closing Rites," following conventional procedures that include disciplinary purification (a ritual to expel malevolent forces) and altar dissolution (ritual conclusion). These final steps ensure the ceremony's complete fulfillment.

The entire sequence demonstrates the meticulous progression of Daoist zhaijiao rituals: from spatial transitions and deity veneration to scripture recitation and ceremonial completion, each phase follows specific protocols. Dawn rituals of this kind particularly emphasize mental purification, employing incantations, incense offerings and other methods to commune with the divine.