《道門科範大全集》Vol. 20

This scripture documents the morning ritual procedures of the Daoist "Wenchang Zhulu Baizhang" ceremony (a liturgy for seeking scholarly honors and official positions), compiled and standardized by the renowned Tang dynasty Daoist master Du Guangting (Daoist name: Master Guangcheng).

At the commencement of the ritual, the Daoist priests ascend the altar according to prescribed protocols. The Dujiang (ritual director) guides the assembly in paying homage to the founding masters while maintaining devout mindfulness. The Gaogong Fashi (chief ritual master) recites the "Weiling Zhou" (Guardian Spirit Incantation), a protective chant that roughly translates as: "The radiance of the morning sun illuminates heaven and earth; the Divine Tiger Talismans and Flying Celestial Bells disperse malevolent forces, subduing countless demonic entities. The Nine Luminaries and Eight Directional Guardian Deities protect this sacred space, while numerous perfected immortals record our virtuous deeds, purifying the three realms of heaven, earth, and humanity. Flanked by the Zhonghuang Zhenjun (True Lord of Central Yellow) and the Six Ding Divine Generals, sevenfold and eightfold mantras encircle the celestial dome. The Great Dao stands majestic, auspicious clouds circulate, merging with the Dao's perfect truth."

Following this, the ritual drum is sounded twenty-four times (Daoist tradition holds that twenty-four drumbeats reach the celestial court). The Gaogong Fashi performs the "Falu" ceremony (incense burning to summon deities), reverently inviting the highest Daoist divinities—the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the Jade Emperor—to descend. Simultaneously, thirty-six guardian deities from the practitioner's subtle body (including Gongcao messengers, official envoys, Golden Boys and Jade Maidens) are summoned, requested to don their ceremonial attire and assist in conveying the supplications.

The ritual master declares the purpose of this morning altar ceremony: to beseech the perfected immortals of the ten directions to bestow Daoqi (primordial energy), enabling their sincere intentions to swiftly reach the supreme Three Pure Ones, the Jade Emperor, and other celestial deities. Finally, all participating masters collectively and devoutly invite: the Three Supreme Deities of formless naturalness (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun); the Jade Emperor; the Great Emperors of North and South Poles; Houtu Huangdiqi (the Earth Goddess); the Sacred Mother Yuanyuan; the Thirty-Six Heavenly Deities; as well as the Three Origin Perfected Ones (celestial, terrestrial, and aquatic officials) who govern scriptures—all are entreated to grace this sacred assembly.

This scripture records the memorial petition presented by a Daoist priest to various stellar deities during a zhaijiao (purification ritual), a ceremonial offering for blessings in Daoist tradition. The priest first reverently enumerates the celestial titles:

The Eleven Great Luminaries of the North, the Chenxing Stellar Lord of the South, the Twenty-Eight Lunar Mansions (ancient astronomical constellations), the Eastern Wall Literary Stellar Lord who governs scholarly fortune, the Seven Stars of Virtuous Officials, the Twelve Palace Divine Lords, the Wenchang Stellar Lord (deity presiding over examinations and official ranks), the Santai Stellar Lords, the Jinxian Stellar Lord, and numerous other stellar divinities. The invocation also includes the Supreme Clarity's Great Subtlety's Southern Pole Wenchang Perfected Being, the Nine Heavens Destiny Official of Wenchang Palace, the Life-Giving Stellar Dipper True Lord, as well as mountain deities like the Nine Heavens Elder Lord of Qingcheng Mountain, the Nine Heavens Director of Destinies of Qianshan, and the Nine Heavens Investigator of Lushan. Natural deities such as the Sacred Emperors of the Five Sacred Mountains and the Source Kings of the Four Great Rivers are also invoked.

The priest's memorial states: All beings in the world are nurtured by the transformations of the great Dao, yet ordinary people cannot fathom its profound mysteries. Human distinctions of nobility and baseness, the rise and fall of Confucian scholars in officialdom, even the establishment of government positions and ritual systems—all manifest the operations of celestial principles. Though personally of mediocre endowment, the priest acknowledges receiving the nurturing grace of heaven and earth. Having studied Confucian arts to cultivate his nature, he aspires to realize his ambitions through the imperial examination system. Thus with utmost sincerity, he has erected this magnificent altar to conduct this solemn ceremony at dawn.

Amidst curling incense smoke, the priest wears feathered ritual robes while Confucian scholars stand solemnly in ceremonial caps, collectively welcoming the deities with reverent hearts. Though dwelling in the mundane world, the priest declares his heart turns toward the great Dao, wishing to convey the people's prayers with purified body and mind.

The final section presents the memorial reading: In their profound and mysterious realms, the deities listen to mortal supplications, while humans communicate with the divine through utmost sincerity. Through this mystical resonance between heaven and humanity, the humble petitioner hopes to receive protection from the vast celestial grace. The rising incense smoke carries aloft the assembly's earnest aspirations.

This scripture describes the scene and prayers during a Daoist Zhaijiao (grand purification ritual). At dawn, the priests ascend the altar to begin the ceremony, first lighting the first stick of incense.

The curling smoke rises as an offering to the highest deities of Daoism—the Three Pure Ones (Sanqing): the Celestial Worthy of Primordial Beginning (Dongzhen), the Jade Emperor of the Dao (Dongxuan), and the Supreme Elder Lord of the Dao (Dongshen), along with the Great Jade Emperor of the Vast Heaven and other divine beings. The assembly bows reverently, praying that the reigning emperor may enjoy blessings as vast as the heavens, that his virtue (De) may renew daily, and that his grace may extend to all people and living things, so that the world may submit to benevolence. They ask that the teachings of Daoist purity and non-action (Wuwei) be spread, that the virtuous may be employed, and that wickedness may naturally fade away.

Next, the second stick of incense is lit, offered to the Supreme Three (the Three Pure Ones) and the Jade Emperor, among other exalted beings who transmit the teachings. The assembly bows once more, praying that the merit of this incense may liberate the souls of the nine generations of ancestors of the ritual officiant (Jiaoguan), cleansing them of their sins so they may be saved through the Vermilion Palace (Zhuling, a Daoist paradise for the deceased) and ascend to the immortal realms to attain carefree transcendence. They also pray that living relatives may receive blessings, avert disasters, prolong their lifespans, and restore their innate Dao-nature.

The text mentions the "Thirty-Six Volumes of Profound Teachings," referring to key Daoist scriptures, and the "River Chart and Luo Writings," legendary mystical diagrams bestowed by heaven. The entire ritual embodies the Daoist principle of "returning to the origin," using incense offerings and reverence to commune with the divine, seeking both worldly well-being and ancestral salvation.

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual), depicting how Daoist priests communicate with deities through ceremonies such as incense burning, repentance, and divine worship.

At the ritual's commencement, the priests light incense and make reverent bows, conveying their intentions to the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure) and various immortal beings through the rising smoke. They devoutly take refuge in the Daoist tradition, beseeching divine blessings for the participating devotees—that their misfortunes may be dispelled, their lifespans prolonged, and their blessings made abundant. The text mentions the "threefold incense offering," an essential liturgical act in Daoism where thrice presenting incense expresses reverence for the Three Treasures: the Dao (Way), the Jing (scriptures), and the Shi (masters).

The repentance segment follows, wherein the priests confess transgressions to the Ten Directions deities (divine beings of the four cardinal directions, four intermediate directions, zenith, and nadir) while paying homage to the Thirty-Six Sacred Scriptures (the collective term for Daoist canonical texts). Special petitions are made to the Jade Emperor (Yu Huang Shangdi, the supreme administrative deity in Daoism) and the Five Emperors and Three Officials (deities governing the three realms of heaven, earth, and water), along with various immortals who oversee human fortunes, prosperity, longevity, and mortality.

The scripture emphasizes the core principle that "the Dao follows naturalness," illustrating how accumulating virtuous De (Virtue/Power) resembles springs having their sources and trees their roots—the fundamental basis for receiving celestial protection. The participating devotees, through their sustained cultivation of Daoist practices, understand how virtuous deeds open the gates of karmic blessings. The entire ceremony embodies the Daoist cosmological view of "heaven-human resonance," maintaining that human goodness is observed by the deities and met with corresponding blessings.

This scripture describes the liturgy and prayer texts used in Daoist zhaijiao (purification rituals), a religious ceremony for seeking blessings and dispelling misfortunes. The content is divided into several key sections:

The text first explains the purpose of the ritual. Devotees fear that accumulated karmic obstacles from past and present lives may hinder their spiritual cultivation. With reverent hearts, they open the precious Daoist scriptures (Jade Casket) and invite celestial officials (Whirling Carriages) to descend. They pray for heavenly wisdom and divine illumination, hoping virtuous deeds won't be disturbed by demonic hindrances nor good works destroyed by negative karma. The petition seeks the Five Blessings (health, longevity, etc.), fulfillment of their original intention to benefit humanity, divine favor for their entire household, and shared merits for all participating officials.

Following this comes repentance for possible transgressions committed in current and past lives, including: offenses through body, speech, and mind (Three Karmic Defilements); evil habits accumulated through the six senses (eyes, ears, nose, tongue, body, and consciousness); and unresolved sins before the sun, moon, stars, and celestial deities. They seek absolution and forgiveness, petitioning the Lord of Eastern Florescence (Eastern Azure Registers) and the Ancient Immortal of Southern Pole (Southern Cinnabar Records) to document their virtuous conduct and bestow prosperity. Prayers extend to deceased ancestors—may they transcend suffering and ascend to heavenly realms—and living family members—may they enjoy extended longevity. The blessing encompasses all living beings.

The ritual procedure then details specific ceremonial actions: First comes the reverent presentation of petitions to the Celestial Worthy (solemnly reported with bows). Next follows the striking of the chime stone while reciting the Twelve Great Vows. During the visualization of deities (spirit concentration) and incense burning, the presiding high priest (gaogong) performs the "Returning to the Brazier" ceremony. The prayer envisions golden elixirs (jinye) and magical lingzhi mushrooms spontaneously manifesting before the incense burner, with immortal youths and jade maidens swiftly conveying the fragrant smoke—carrying devotees' petitions—to the supreme Three Pure Ones (Sanqing) and the Jade Emperor (Supreme August Jade Emperor of the Vast Heaven).

The concluding section describes the ceremonial exit: chanting the departure hymn, leaving the ritual altar, and guiding participants to the Six Curtains Hall (possibly a designated ritual space). This passage originates from the 20th volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquan Ji), providing a complete record of both the devotional content and procedural details of traditional Daoist purification rituals.