《道門科範大全集》Vol. 23

This scripture documents the specific procedures of the Daoist "Wenchang Bestowal of Rank and Petition Ceremony," a key liturgy (Keyi) in the worship of Wenchang Dijun (the deity overseeing scholarly achievements and official ranks). The ritual was compiled and revised by the renowned Tang dynasty Daoist priest Du Guangting.

The ceremony begins with priests ascending the altar according to established protocols. The first segment, "Invoking Deities and Practicing the Dao," involves the presiding high priest (Gaogong) leading the assembly in paying respects to ancestral masters. Through focused visualization and recitation of the "Guardian Spirit Incantation," participants invoke the protective powers of the Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn) to dispel calamities, attract auspiciousness, and bring stability to the nation. The incantation references Daoist terminology like "jade tablets" (Yujian, celestial registers of immortal names) and "imperial chambers" (Difang, heavenly palaces), expressing aspirations for divine ascension.

Twenty-four drumbeats then summon the ritual's "Furnace Opening" phase, where the high priest invokes internal guardian spirits (such as divine messengers, officials, golden boys, and jade maidens) to facilitate communication between heaven and earth. These spirits perform specialized functions—some deliver messages while others make floral offerings. The officiant formally announces the ritual's purpose to the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure) and the Jade Emperor.

Central to the ceremony is veneration for the deities of Qiqu Mountain (Wenchang Dijun's sacred site), including Silu Zhenjun (True Lord of Rank Bestowal), Yingxian Wulie Wang (Valiant Martial King), and Wenchang Dijun's divine retinue. The scripture extols these deities' boundless wisdom and awe-inspiring power, describing their ability to perceive the hidden realms while protecting common devotees. Special mention is made of the "True Ruler of Water Palaces," referencing Wenchang Dijun's authority over aquatic domains.

Through meticulous liturgical sequences—employing incantations, visualizations, and spirit summons—the ritual seeks Wenchang Dijun's blessings for examination success, official promotion, and worldly prosperity.

This passage depicts a Daoist Zhaijiao (purification ritual) ceremony held at Qiqu Mountain, primarily extolling the majestic virtue and spiritual efficacy of the Lord of Official Appointments (a Daoist deity governing scholarly honors and bureaucratic success), who presides over this sacred site.

The divine power of this Perfected Lord of Qiqu Mountain transcends mortal comprehension. Holding the keys to fortune and misfortune between heaven and earth, he commands wind and rain, summons thunder and lightning. His penetrating wisdom illuminates all realms, while his blessings spread across the four directions like nourishing clouds and rain. Having profoundly realized the mysteries of the Dao, this deity has maintained awe-inspiring righteousness throughout Confucianism's seventy-three generations of transmission and millennia of historical turbulence, instantly subduing demons and shaking wind and thunder with a single breath.

He shows particular guardianship over the people of Shu region, rescuing them from wolf-like perils and transforming the land of Ba-Shu into a realm of benevolence and longevity. Though ordinary people remain ignorant of his workings, even grinding down Mount Shu's stones for inscriptions or exhausting the Min River's waters for ink could not fully record his boundless virtue. Yet this supremely exalted deity still responds to mortal petitions, granting revelations in dreams—a testament to the Dao's all-embracing nature that never abandons the world.

Now the officiating administrators have reverently erected a magnificent altar, preparing Qingci (Daoist ritual petitions) with utmost devotion, hoping for the Perfected Lord's compassionate descent. The altar displays precious ritual implements like Danchuang (vermilion banners), while celestial music resounds and fine wine is offered. All participating officials maintain profound piety, praying the deity will recognize their sincere hearts and bestow blessings. The solemn ceremony proceeds with the shared conviction that genuine devotion will surely receive divine protection, with all petitions graciously answered.

This is a liturgical text from a Daoist Zhaijiao (purification ritual) ceremony, describing the ritual process for praying to the Wenchang Emperor (the Divine Lord of Literary Examinations) at Qiqu Mountain for scholarly success. Let me explain it in several parts:

First, the ritual procedure. The Daoist priests begin with the "secondary offering" (the second wine presentation), chanting invocations after ceremonial music. The text mentions this deity of Qiqu Mountain (the Wenchang Emperor) as the guardian of ancient sage wisdom, divinely appointed to oversee human literary fortunes. Through metaphors like "the wooden horse sweating" (symbolizing diligent study) and "torrential paths with blazing fires" (representing trials and tribulations), it illustrates the deity's power to manifest divine assistance.

Next comes the "final offering" (last wine presentation). The text praises the Wenchang Emperor's mastery of classical teachings, holding both the "seal of Confucian wisdom" (authentic Confucian transmission) and the "scholar's literary balance" (authority over imperial examinations). The presiding Jiaoguan (chief ritual master) prays for the deity to enlighten dull minds and bestow the gift of literary brilliance.

The complete ritual sequence follows: incense offering, repeated bows, tea presentation, and reaffirmation of the deity's titles. All priests jointly invoke the Qiqu Mountain's Lord of Literary Fortune (the Wenchang Emperor, also known as the Illustrious, Martial, Loyal, and Benevolent King) along with his attendant officials. Using Qian and Kun hexagrams from the Yijing (Book of Changes) to symbolize hierarchical relationships, and Pi and Tai hexagrams to represent life's vicissitudes, the text demonstrates how all scholars require the Wenchang Emperor's protection.

This passage embodies the Daoist concept of "divine-human resonance," expressing devout faith in the Wenchang Emperor through meticulous liturgical procedures to seek wisdom and literary success. Standard ceremonial phrases like "boundless reverence" appear repeatedly, reflecting fixed liturgical formulas denoting utmost piety in Daoist rituals.

The Celestial Emperor (the supreme deity in Daoism) shows particular favor to the western region, entrusting the Register of Merits and Faults (a Daoist ledger recording human virtues and transgressions) to the True Lord of Qiqu (Lord Wenchang). This profound grace is immeasurable, akin to establishing the cosmic principles governing heaven and earth across the four directions. It enables virtuous individuals to assist in realizing the governance of Wuwei (non-action), accomplishing the hidden merit of protecting all beings, bringing harmony and peace to the world, and filling the six directions (heaven, earth, and the four cardinal directions) with auspiciousness.

The officiating priest of the Zhaijiao (purification ritual), though humble in self-assessment—considering himself dull in talent and ordinary in character—has nonetheless received the profound kindness of the divine. Despite long years of studying Daoist scriptures (referred to as "yellow scrolls"), he has yet to attain success in worldly pursuits. Now, bearing the rank of a Daoist liturgical officer (immortal-grade talisman bearer), he holds the aspirations of a scholar seeking recognition. He prays for the widespread bestowal of divine grace, ensuring that all sincere hearts may be fulfilled—just as the scorched-tail qin (a legendary zither) can still resonate with lingering notes, and the celestial laurel in the moon palace may sprout new branches.

He prays for the longevity of the Sacred Lord and the prosperity and peace of all lands, that imperial majesty may extend far and wide, bringing all regions into harmony. May the virtuous and talented work together in unity, and may all officials unite to achieve an era of great peace. May all living beings receive this boundless grace. Should the officiant be impure in body or mind, or should any ritual lapse occur—along with any faults committed by all participants—he earnestly implores the deities for forgiveness. Thus, the infinite grace of the divine is made manifest, and the devotion of the assembly is expressed.

The ritual then proceeds with the Twelve Great Vows, accompanied by visualization of the deities and the burning of incense. The presiding high-ranking master (the senior ritual officiant) completes the Fulou (closing ritual), while the incense-bearing messengers, the Dragon and Tiger Lords (guardian deities) flanking the altar, the attending incense spirit-officials, and other divine beings ensure that the ritual platform of tonight’s sacred practice spontaneously generates golden elixir (a term from alchemy) and cinnabar-green immortal herbs. May the celestial youths and jade maidens of all realms guide the incense smoke, swiftly conveying the assembly’s prayers to:

• The Supreme Limitless Great Dao (the origin of the Dao)
• The Three Pure Supreme Saints (the highest triad: Jade Pure, Upper Pure, and Grand Pure)
• The Jade Emperor of the Vast Heaven (the Celestial Emperor)

Finally, the sacred title "Huíluan Fǎnjià Tiānzūn" (the Heavenly Worthy Who Returns the Phoenix Chariot) is recited, dedicating the merit of the devotees’ offerings for the benefit of all beings. This passage is derived from Volume 23 of the Comprehensive Collection of Daoist Liturgies (Daomen Kefan Daquanji).