《道門科範大全集》Vol. 22

This scripture documents the specific procedures of the "Evening Liturgy" (Keyi) performed during the Taoist "Wenchang Bestowing Blessings Ceremony" — a ritual to petition Wenchang Dijun (the Deified Star of Literature) for scholarly success and official rank.

The ceremony begins with the proper arrangement of the ritual altar. The presiding high priest (Gaogong) leads the assembly in paying respects to the patriarchs while silently visualizing their presence. The high priest then recites the "Guardian Spirit Incantation," whose essence conveys: The radiance of the Five Directions' constellations shines brightly as auspicious Qi flows freely. Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, highest deity in Taoism) gathers all divinities as celestial and earthly energies harmonize. The jade talismans and precious ritual instruments resonate through the netherworld, while flaming talismans manifest awe-inspiring power to expel malevolent forces. Countless demons tremble and submit as calamities dissipate. Divine light illuminates the night, dispelling all shadows. Ten thousand deities descend amid floating clouds of blessing, allowing all beings to receive grace as the great Dao permeates the sacred land.

Following this, the ritual drum is struck twenty-four times as the high priest performs the "Kindling the Censer" ceremony to invoke the deities. He summons the supreme triad of "the Three Primordial Qi of the Formless Three Heavens" (referring to Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), along with Taishang Daojun and Taishang Laojun. Simultaneously, he invokes thirty-six divine attendants from within his own body — the merit officials (Gongcao), messengers, golden boys and jade maidens — instructing them to don proper attire and assist in delivering petitions.

In the purity of night, the priest ascends the altar to perform the liturgy, sincerely presenting devotees' petitions to the celestial saints. May the numinous Qi and auspicious light of the Taoist patriarchs descend, allowing the priest's sincere intentions to swiftly reach the heavenly courts.

Finally, the presiding priest leads the entire assembly in sequential supplications to the highest Taoist divinities: First to Yuanshi Tianzun, followed by the Nine Heavens' August Deities, Thirty-Six Heaven Deities, and Thirty-Two Heaven Deities; including the stellar emperors of the Purple Tenuity (Ziwei Yuan) and Supreme Tenuity (Taiwei Yuan) constellations; the Five Directional Emperors and Three Origin True Lords (Heavenly, Earthly and Water Officials); guardian deities of the Thirty-Six Sacred Scriptures; the Eleven Great Luminaries (sun, moon and five planets); the Northern and Southern Dipper Star Lords; Twenty-Eight Lunar Mansions; the Eastern Wall Star Lord and Seven Stars of Virtuous Sages who govern literary fortunes; Twelve Palace Deities; and specifically Wenchang Star Lord and Santai Star Lords who oversee scholarly achievements.

This scripture depicts the scene of inviting various stellar deities during a Daoist zhaijiao (purification ritual), while expounding the principle of cosmic resonance between heaven and humanity.

It first enumerates numerous deities governing literary fortune and official positions: the Star Lord of Recommending Worthies (overseeing talent selection), the Perfect Lord of the Celestial Dome (ruling constellations), the Perfected Man of Literary Radiance (presiding over scholarly achievements), the Perfect Lord of Nine Heavens (guardian deity of Mount Qingcheng), the Sacred Emperors of Five Peaks (mountain deities), and the Source Kings of Four Rivers (water deities). Each deity fulfills distinct responsibilities—some selecting talents, others recording merits and faults, and some ensuring enlightened governance.

The text reveals that celestial movements follow inherent patterns: the Purple Tenuity Star (Polaris) and the Grand Tenuity Enclosure govern the fates of virtuous scholars, while the Southern Dipper (controller of life) and Northern Dipper (controller of death) determine human longevity and blessings. The Eastern Wall constellation (one of the twenty-eight lunar mansions) oversees literary archives, and the Southern Star Palace serves as the abode of worthy scholars. The deity of Mount Tai concurrently administers human officialdom, while the deity of Qiqu Mountain supervises imperial examinations. These divine beings collectively maintain cosmic order and assist the state in talent selection.

The officiating ritual master declares having received the Dao's teachings, praying for divine assistance to contribute meaningfully during this prosperous era. Through priests robed in ritual vestments establishing the sacred altar with sincere devotion, their prayers ascend to celestial awareness. The ceremony requires inner purification and focused spirit to demonstrate genuine piety before the heavenly deities.

Ultimately, it emphasizes that heartfelt devotion inevitably elicits divine response. The teachings of Lord Lao (the Daoist patriarch) prioritize emptiness and wuwei (non-action), while Confucius' instructions root in the Doctrine of the Mean. These sages' wisdom flows through the world like refreshing breezes. Conducting this zhaijiao ritual continues this tradition of cosmic resonance, beseeching celestial illumination.

This Daoist ritual text describes an elaborate nocturnal ceremony. The presiding priest leads the congregation in an incense offering before the altar, with the curling smoke ascending as an offering to Daoism's highest deities.

The ceremony begins with offerings to the Three Pure Ones (Sanqing) - the Celestial Worthy of Primordial Beginning (Dongzhen) representing cosmic origin, the Jade Emperor of the Dao (Dongxuan) embodying the universal Way, and the Ancient Lord of the Dao (Dongshen) symbolizing primordial chaos - along with the Jade Emperor (Yuhuang Dadi). The devotees kneel in reverence, hoping through this meritorious act of incense offering to pray for the current emperor's virtuous governance and the nation's enduring prosperity. They seek divine blessings so the people may bathe in enlightened teachings, the imperial court may be graced with stellar talents, the realm's four directions may enjoy mountain and river deities' protection, and the imperial mandate may stand firm as towering peaks.

The second incense offering is dedicated to the Supreme Jade Emperor of the Three Pure Realms of Emptiness (representing Daoism's highest celestial spheres) and other deities. The merit generated is dedicated to the participating families, praying for their ancestors' karmic burdens to be lifted and spiritual radiance attained, enabling their carefree transcendence beyond the Three Realms while blessing their descendants. Concurrent blessings are offered for living elders to maintain robust primordial energy (Yuanqi) and enjoy prolonged fortune and longevity.

The text mentions "niǎn xiāng" (twirling incense sticks) as a crucial ritual gesture in Daoist practice, where ignited incense serves as communion with the divine. The Three Pure Ones represent Daoism's supreme triad of celestial worthies, each symbolizing distinct phases of cosmic manifestation. The entire ceremony embodies the Daoist pursuit of "union with the authentic Dao" (Yu Dao He Zhen), through devout offerings seeking national stability, ancestral salvation, and worldly blessings.

This scripture depicts the scene and prayer contents of a Daoist zhaijiao (purification ritual). In the deep of night, Daoist priests ascend the ritual platform to perform the ceremony, first lighting three sticks of incense as offerings to the deities. The curling smoke rises upward, symbolizing reverence for the highest Daoist divinities, including the Dao-Jing-Shi Bao Tianzun (personified deities representing the Three Treasures of Daoism), the Jade Emperor, and numerous other celestial beings.

The assembled participants kneel in devout worship, dedicating the ritual merits to the primary sponsor (jiaoguan, ritual patron). The prayers mainly include: wishing divine grace to spread universally to all beings in the six realms of rebirth (liuqu), that all living creatures may receive blessings; beseeching that the ritual patron may sever evil connections and accomplish virtuous deeds, attaining fame and achievements; while also praying that all participants may unite with the Dao (Daohezhen) and achieve longevity.

During the ritual, the priests repeatedly bow in worship, perform repentance, and invoke the descent of various deities. The scripture particularly emphasizes the Daoist belief that Heaven shows no partiality, only favoring those who perform good deeds. It stresses that Dao cultivators should practice both internal and external cultivation—paying attention to inner virtue (De) while diligently studying the scriptures (Jing). Finally, it notes that the ritual patron (jiaoguan) in this ceremony was a Confucian scholar, indicating this was likely a blessing ritual conducted for someone from Confucian circles.

(Note: Zhaijiao refers to important Daoist sacrificial rituals; "jiaoguan" denotes the primary sponsor or officiant of the ceremony; "three twists of incense offering" refers to the ritual act of offering incense in three stages; "six realms" indicates the six destinations of samsaric rebirth)

This scripture describes a complete Daoist liturgy (Keyi) in which a practitioner repents past transgressions and returns to the Great Dao. The practitioner first confesses that despite studying the sages' teachings, their dull nature and mediocre conduct have led to obscured understanding of truth and insufficient diligence in cultivation. They admit squandering vital energy (Qi) on vain pursuits, deviating from true Daoist practice, accumulating heavy karmic obstacles that hinder spiritual progress.

Now resolved to reform, the practitioner vows to return to the Great Dao with humility—rectifying all actions and maintaining pure heart-mind (Xin) as self-discipline. They regard these practices as fundamental rites for serving Heaven, beseeching the Dao's compassion to fulfill their aspirations: granting transcendent abilities and creating opportunities to aid others.

The text then details the repentance ritual procedure: Following the Daoist Liturgical Norms (Daomen Kefan), the practitioner unfurls scriptures inscribed with cloud-seal script (esoteric Daoist writing), declaring intentions to the Three Realms (heaven, earth, and humanity) and repenting toward the Ten Directions (cardinal and intermediate directions plus zenith and nadir). Through lighting ritual lamps to illuminate darkness and burning incense to convey sincerity, their prayers ascend to the celestial deities in the void.

The petitions encompass multiple dimensions:

• May all celestial saints (high Daoist deities) extend protection and a thousand perfected beings (Zhenren) offer guardianship
• May blessings descend from the Three Pure Realms (Jade Clarity, Upper Clarity, and Supreme Clarity), granting longevity and dispelling calamities
• May misfortunes caused by astral configurations be resolved and geomancy-related disasters (through the Nine Palaces and Eight Trigrams/Bagua divisions) be averted
• May all accumulated karmic debts, grievances, and violent karma be dissolved

Through repentance, they seek complete purification of transgressions to accelerate spiritual attainment.

The liturgy concludes with national prayers: for flourishing state fortune, peaceful borders, and harmonious weather; and ancestral petitions: that seven generations of ancestors ascend to celestial realms, that the Nine Nether Hells cease punishments, and that all suffering beings reach the Dao's shore of liberation—with even the Three Wretched Paths (hell, hungry ghosts, beasts) bathed in the Dao's radiant grace.

The ceremony culminates with the "Twelve Vows" resonating through qing chimes, visualized deities, and burnt incense offerings. The presiding high priest (Gaogong) performs the final furnace-renewal ritual, invoking the descent of incense officials, dragon-tiger guardian deities (Hufa Shen), and other spirits to the altar. Auspicious signs like golden elixirs (Jinye), luminous cinnabar, and numinous mushrooms (Zhiying) manifest spontaneously before the incense burner. May jade maidens and immortal youths swiftly convey these fragrant prayers to the supreme presence of the Limitless Great Dao.

This passage depicts the sacred setting of a grand Daoist ritual (Keyi). It first mentions the highest deities—the "Three Pure Ones and Supreme Sages" (Sanqing shangsheng, referring to the three supreme Daoist deities: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and its Virtue), along with the "Jade Emperor of the Vast Heaven" (Haotian Yuhuang Shangdi, the supreme deity governing the three realms and ten directions in Daoism).

At the ritual's commencement, hymns of praise are first chanted within the temple hall before guiding participants through the main gate. The term "exiting the threshold" (chuhu) here doesn't signify ordinary departure, but rather a ceremonial movement from sacred space toward the exterior. The assembly is then led to the "Hall of Six Enclosures" (liumu tang, a specially arranged ritual space with six altar areas symbolizing the six directions of heaven and earth), where subsequent liturgical procedures will be conducted.

This text originates from the 22nd volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquan Ji), documenting the standard protocol for transitioning between sacred spaces in major Daoist rituals. It exemplifies the strict spatial order and sacred hierarchy characteristic of Daoist ceremonial practice.