《道法會元》Vol. 18

This scripture records the detailed purification ritual (净坛仪式) performed by the Qingwei lineage (清微派, one of Daoism's major schools) before conducting formal ceremonies. The content is structured as follows:

The text first explains the significance of purification: the cosmos was originally pure, but human delusions create worldly defilements. Therefore, ceremonial spaces must be cleansed of turbid Qi (秽气), lest the sacred altar become a demon's lair. It then invokes various deities to assist in purification, including the Great General of Defilement-Dispelling from the Nine Phoenixes and Jade Flower Division, the Heaven-and-Earth Purifying Generals of the Lingbao (灵宝) tradition, the Bronze-Headed and Iron-Faced Demon-Devouring General, and the Five Directional Dragon Lords. These deities are summoned to wield talismans (符箓), brandish swords, infuse water with true Qi (真气), and radiate auspicious light throughout the altar space to swiftly eliminate all impurities.

The concrete purification procedure involves: the ritual master reciting the "Lingbao Purification of Heaven and Earth Mystic Verse" (灵宝净天地玄章), burning purification talismans in a water vessel, forming hand seals (手诀) representing sun and moon to imbue the water with purifying power, then sprinkling this consecrated water to cleanse the altar. Simultaneously, altar-purifying talismans are burned while silently chanting "May heaven be free of foul vapors, earth severed from demonic dust" to transform the space into a realm of luminous purity.

The text then elucidates the ritual's symbolic dimensions: the Three Lights (三光, sun/moon/stars)-imbued holy water purifies heaven and earth; burning hundred-harmony true incense generates auspicious smoke to transmute ordinary space into an immortal's realm. Through the Three Offerings Rites (三信礼, important Daoist protocol), the master visually traces Qi-infused incense symbols in the air, envisioning Incense Officials conveying the fragrance to the celestial court. The practitioner must concentrate on visualizing the Heavenly Emperor and immortals above, with Thunder Department deities flanking the altar in protection.

The final section involves Master Invocation (启师): the ritualist declares their religious rank, burns sincere incense, and pays homage to the Three Treasures of Daoism (道、经、师) — including the Celestial Worthy of Primordial Beginning (元始天尊), Qingwei lineage patriarchs, the Heavenly Lord of Primal Commencement (太初天君), and the Great Master of Mysterious Center (玄中大法师) — announcing the imminent commencement of formal rituals.

This scripture comprehensively demonstrates the preparatory rites preceding Daoist ceremonies, showcasing rich theological elements including the pantheon system, talismanic magic, mudra techniques, and visualization practices. It embodies Daoism's religious approach to purifying both physical environments and practitioners' minds through ritual.

This scripture describes the process of invoking divine presence in Daoist zhaijiao (purification rituals), which consists of three essential stages:

First, the ritual master presents a memorial to the celestial immortals. The text mentions important Daoist deities such as "Perfected Lord of the Left Palace of the Supreme Ultimate" (Immortal Master Ge Xuan) and "Perfected Lord Fuqiu." The master, claiming authorization through Daoist transmission and bearing the mission to save sentient beings, humbly reports to these immortals before conducting the ritual, seeking their divine assistance. Here, "Dao incense" serves as a medium connecting heaven and earth, while the "incense-water invocation text" refers to specialized documents used in summoning ceremonies.

Next, the ritual space is purified through incense and water. The scripture explains that incense can "form celestial talismans through swirling clouds," creating a bridge to the heavens, while water containing the "proper Qi of the Northern Direction" possesses purifying qualities. The mentioned "alchemical cauldron" refers to neidan (internal alchemy) practice, and the "mysterious pass" represents a crucial bodily aperture that symbolizes the channel for heaven-human resonance during rituals. By chanting the sacred names of "Celestial Worthy of Incense Grove's Meditative Wisdom" and "Celestial Worthy of Flowing Dharma Grace," the master utilizes the spiritual power of incense and water to communicate across the three realms.

Finally, the text elucidates the fundamental principles behind zhaijiao liturgy. It states that all phenomena in heaven and earth are fundamentally interconnected ("one principle pervades all"), and that deities can be summoned through spiritual resonance ("perceiving the flow of Shen and Qi"). Special emphasis is placed on the transmission of "nine-altar zhaijiao" (major Daoist liturgical ceremonies) and the "Three Caverns ritual registers" (scriptural systems of Shangqing, Lingbao, and Zhengyi traditions), demonstrating that this method of divine invocation originates from standards established by ancestral masters, representing the most essential "descent of the divine" practice in Daoism.

This scripture describes the specific procedures a Daoist priest follows when summoning deities during a Zhaijiao (purification ritual). The priest first prepares a purified altar space, then establishes communion with the divine through precise ritual movements and incantations.

The method involves: the priest performing Kouchi (tooth-tapping, a Daoist cultivation technique), offering incense, and forming specific mudras (ritual hand gestures). With the left hand forming either the Jade Seal or Thunder mudra (two types of hand seals), and the right hand forming the Sword mudra (symbolizing the ritual sword), the practitioner collects the Shen (spirit) and stabilizes the Qi (vital energy). Then, directing the divine light (inner energy cultivated through practice) upward in worship, the priest silently recites summoning incantations toward the southeast (Xun position), visualizing the invoked thunder deity manifesting as a colossal presence spanning heaven and earth.

Next, the priest burns a Zhaojiang Fu (spirit-summoning talisman) while chanting: "From the profound mystery of the primordial darkness, where heaven and earth share one origin—where deities disperse as Qi and coalesce as form. Now through spirit commanding Qi and Qi uniting with spirit, may you descend upon hearing this summons. By this sacred talisman, we reverently invite the local Tudi Shen (earth god), Shelingshen (community guardians), and the household Siming Shen (hearth deity) to swiftly attend this altar."

After completing the summons, the priest presents the Yuqing Zongzhao Wanling Fu (Jade Pure Omnibus Summoning Talisman), proclaiming: "By decree of the Jade Pure Treasure Mandate (supreme divine authority), we assemble all celestial beings from the Three Realms—may the myriad deities attend respectfully. Under the golden radiance of the Celestial August Emperor (one of the supreme deities), who dares not appear? Those who disobey shall face celestial punishment."

Finally, confirming all summoned deities have arrived and stand arrayed in readiness, the priest requests the spirits to temporarily dismount their celestial steeds and arrange themselves in proper order, pausing briefly to receive subsequent instructions. The entire ritual achieves divine-human communication through specialized incantations, mudras, and visualization techniques.

The principles governing the movement of heaven and earth are all recorded within the Zhaijiao Keyi (Daoist ritual ceremonies). Those revolving patterns resembling the Milky Way should first be reported through official documents, enabling instantaneous communion with the divine. Prepare various ritual implements for offerings, fill the celestial wine cups until their fragrance permeates—the banquet for the first libation is now ready. Open the celestial gates (abode of immortals) to descend upon auspicious clouds; the four directions of heaven and earth are not distant, and fine wine fills the ceremonial vessels—now we commence the initial offering.

Once more, ignite the True Incense (specially prepared ritual incense) to make offerings to the assembled divine officers, the merit officials of the ritual department (divine bureaucrats responsible for document transmission in the Daoist pantheon), local earth deities, and others. The deities emerge from the Zhen position (east) and gather in the Xun position (southeast)—the unfathomable transformations of Yin-Yang embody the nature of "Shen" (divine spirits); aligning with heavenly principles and human affairs, their endless comings and goings represent the realm of "Sheng" (sagehood). Now we formally issue the summoning documents, confident of receiving a response. Upon receiving the petitioner's written appeal, it shall be read aloud immediately.

The presiding ritual master (Daoist priest conducting the ceremony), having received these earnest petitions, cannot in principle refuse. Now we meticulously record the matters at hand, swiftly submitting them to the celestial court to request the issuance of an imperial decree granting approval. Official documents are also dispatched to the authentic divine institutions of the Three Realms (heaven, earth, and water) to coordinate implementation. To harness the power of divine messengers, the wine offering ceremony must be performed. That which transcends form is called "Dao"—so mysterious it cannot be named; that which is supremely sagely and beyond comprehension is called "Shen"—only reverent rituals can honor them. Having accepted the responsibility of proclamation and execution, we prepare the memorial documents. We pray for the celestial gates to open wide, allowing communication between sages and mortals alike through these documents; riding wind chariots (divine vehicles) to ascend and descend without obstruction in all directions. Now with utmost sincerity, we perform the second libation.

To govern heaven and earth and encompass all things—this is the nobility of the "Dao"; to moisten winds and rains and stir thunder—the divine presence is omnipresent. The solemn Keyi of the immortals shines so brightly; the transformations of the great spirits manifest with such efficacy. We possess sealed documents that the Celestial Emperor will review—we trouble you to transmit and report them to fulfill these pious wishes. Once more, we light the True Incense and perform the third libation.

The threefold libation ceremony is now complete—no further repetition is needed. On the ritual altar, official documents await reading—execute them immediately. Proclaim the Guanwen, Diewen, and Fulu (different types of Daoist documents), announcing them for divine hearing. Implementation must follow the commands without delay. Throughout the Three Realms, the Celestial Emperor's decrees reign supreme—capable of commanding thunder and reversing heaven and earth. All shall proceed according to the Celestial Emperor's orders—act swiftly!

The flying talisman messengers (divine generals specialized in document delivery) see off the officers with Gangbu steps (Daoist ritual footsteps), while the practitioner visualizes the roaring of thunder. As the documents ascend with the clouds and are burned, internal vision and breath regulation (cultivation methods) bring all transformations back to stillness.

(This scripture excerpt comes from Volume 18 of the Daoist Canon compilation Daofa Huiyuan, primarily describing the complete process of submitting memorials to heaven and summoning divine generals during Daoist Zhaijiao rituals—including the three libations and document readings—embodying the core Daoist concept of "resonance between heaven and humanity.")