《道門科範大全集》Vol. 25

This is the altar-opening liturgy (Keyi) for a grand Daoist fertility ritual (Zhaijiao). The ritual master (Zhong Li) properly inaugurates the sacred space according to canonical procedures, preparing for the formal ceremonial proceedings.

The ceremony begins with the master leading participants in paying homage to ancestral masters while silently reciting incantations. This is followed by chanting the "Weiling Zhou" (Guardian Spirit Chant), a Daoist liturgical formula used to purify the ritual space and summon protective deities. The chant is recited in five directional sections:

Eastern Section: Invokes the Green Heaven Star Deity formed from the Nine Qi (nine primordial energies), whose radiance illuminates the east and dispels impurities. This deity commands a guardian youth named Xuan Qing who subdues demons and protects the altar. The chant references the Chishu Yuwen scripture and Nine Heavens' decrees, praying for world peace and practitioners' ascension to immortality.

Southern Section: Summons the Cinnabar Heaven Fire Deity formed from Three Qi, whose brilliance shines upon the south. The guardian youth Hua Fang leads fiery celestial troops guarding the Jade Hall (sacred space), specializing in vanquishing evil spirits. This section particularly emphasizes the divine authority granted by the Northern Emperor (Beidi, the Purple Tenuity Emperor) to ward off wind and fire calamities, ensuring altar security.

Western Section: Calls upon the White Heaven Venus Star formed from Seven Qi, whose silver light bathes the west. The imperial guardian spirit Di Ling protects practitioners' physical and spiritual tranquility, severing all malignant influences. The chant prays for purification of the "palaces" (internal cultivation centers within the body) and union with the Dao leading to ascension to the Purple Court (celestial realm).

Northern Section: Invokes the Mysterious Heaven Primordial Energy formed from Five Qi, illuminated by Mercury's glow. The Black Spirit Venerable Deity named Ceng Wei, robed in immortal garments, patrols the five directions to capture evil entities. Holding the Jade Command (sacred talisman), he guards the eight directions, obstructing wicked paths while illuminating the true Way.

Central Section: Summons the Yellow Heaven energy formed from One Qi, the deity who harmonizes heaven-earth Yin-Yang. Saturn's radiance illuminates the nine heavens under the guardianship of youth Tian Lin. This represents the central power governing the entire altar, symbolizing Yin-Yang balance and cosmic order.

Each chant section concludes with "harmonize and unite with the Dao's truth" (he yu dao he zhen), signifying fusion with the Great Dao's ultimate reality. Through the five directional deities' protection, the entire ceremony constructs sacred space in preparation for the subsequent fertility rituals.

This scripture records the Daoist ritual protocol for invoking deities during grand Zhaijiao (purification rituals). The ritual master summons celestial beings to the altar through specific incantations and ceremonial procedures.

The text first describes how the master's primordial Qi (innate vital energy) transforms into radiant yang essence, illuminating both the practitioner and the cosmos with demon-dispelling power. The recitation of the "Zhongshan Divine Incantation" (a potent exorcism mantra) annihilates myriad evil spirits while pacifying the Five Directional Deities, assisting the cultivator's ascension to immortality and union with the Dao.

The master then sounds the ritual drum twenty-four times (symbolizing heaven-earth communication in Daoist liturgy) to reverently invite the supreme "Three Heavens Beyond Compare" - the Daoist trinity of Lord Lao (Taishang Laojun) and the Dao Lords who embody the Three Primordial Qi (Xuan, Yuan, and Shi). Simultaneously, the master summons internally cultivated guardian deities: the Three-Five Merit Officials (messenger deities), Left-Right Envoy Officers, Dragon-Riding Attendants, along with thirty-six Golden Boys and Jade Maidens, and thirty-six Five Emperor Direct Talisman deities (duty officers). These protectors are instructed to don ceremonial attire and assist in establishing the sacred altar.

With utmost devotion, the master petitions: "Through this altar's ritual operations, may the devotees' prayers reach the celestial court." The prayer seeks the infusion of authentic Qi from the Ten Directions and the auspicious radiance of Lingbao (Numinous Treasure) into the master's being, ensuring swift transmission to the Jade Emperor's heavenly presence.

Following orthodox liturgy, the text sequentially invokes dozens of high-ranking deities including the Three Pure Ones (Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, and Taiqing Daode Tianzun), the Jade Emperor, the Purple Tenuity Emperor, the Earth Queen Houtu, along with solar and lunar palace deities, Five Directional Star Lords, and Twenty-Eight Lunar Mansions. This comprehensive pantheon representing the Three Realms and Ten Directions demonstrates the ritual's exceptionally high ceremonial status.

This scripture enumerates the honorific titles of numerous important deities in Daoist belief, primarily invoking various divinities during the "Qingdan Jiao" ritual (a ceremony to bless newborns). These deities originate from different Daoist systems yet collectively safeguard the human realm.

First mentioned are the Seven Luminaries of the Northern Dipper and the Six Directors of the Southern Dipper—stellar deities governing life, death, fortune, and misfortune. Following them are celestial administrators like the Five Blessing Gods, the Great Unity Deity (Taiyi), the Four Luminaries, including the Three Officials (Heavenly, Earthly, and Water Officials) and the Four Saints of the North Pole—guardian generals of the celestial court. Special emphasis is placed on deities from the Thunder Department system, as Daoist tradition assigns them the role of punishing evil and rewarding good.

Deities associated with childbirth receive particular attention, such as the Overseer of Births and Bestower of Rank, and the Holy Mother Protecting the Birth Chamber (patroness of parturient women). The text also lists nature deities governing mountains and rivers, the Lord of Fengdu (underworld ruler), aquatic dragon spirits, as well as local protectors like City Gods and Earth Deities.

The latter section clarifies the ritual's purpose: the presiding priest (jiaoguan) seeks divine protection for the newborn through devout prayers. It references how the "Nine Qi" (nine primordial energies of heaven and earth) shape life forms, while the "Three Origins" (Heaven-Earth-Water Officials) determine destiny. The ritual master implores the deities to harmonize celestial and terrestrial energies, opening the path to longevity for the infant, ensuring healthy growth and enduring blessings.

Collectively, the passage manifests the Daoist animistic cosmology, constructing a comprehensive protective network for newborns by summoning multifarious deities. Such liturgy (keyi) reflects Daoism's sacred perception of birth and its religious practice of mediating between heaven and humanity through ritual.

This scripture documents the liturgical procedure (keyi) of a Daoist purification ritual (zhaijiao) for praying for offspring. The Daoist priests conducted the ceremony with reverent solemnity according to established Daoist norms, preparing to receive the descent of celestial beings.

At the ceremony's commencement, the priests offered incense and tea to the Three Pure Ones (Sanqing, the supreme Daoist deities: Jade Pure Primordial Heavenly Worthy, Supreme Pure Numinous Treasure Heavenly Worthy, and Great Pure Dao and Virtue Heavenly Worthy), the Jade Emperor, and all sacred beings throughout the three realms and ten directions, while scattering flower offerings. They proclaimed to the deities: "The mysterious operations of cosmic creation reveal how the Dao, though subtle, manifests its life-giving virtue (de). With the establishment of heaven, earth and humanity as the three primal powers, the nine qi (nine primordial energies) transform to generate all things. Mortals are born through their parents' procreation, while Daoist practitioners trace back to the origin, understanding life stems from the Primordial Heavenly Worthy's pre-celestial essence (jing)."

The chief officiant (jiaoguan) petitioned the deities: "Since establishing my household, I've remained without offspring, fearing my lineage will lack someone to continue ancestral sacrifices." Following liturgical procedures, he erected an altar, devoutly burned incense, and surrendered body and mind to the boundless Dao of the ten directions, hoping this meritorious act would deliver souls from the underworld. He prayed for divine light to descend from the Three Pure Realms (the highest Daoist celestial realms) with myriad spirits' protection, bearing witness to his sincere devotion.

The ceremony then proceeded to the repentance segment (chang fang chan fang), reciting the invocation text three times while performing triple prostrations and chanting Daoist scriptures. The priests then reaffirmed their ritual status (fawet, their ceremonial identity) and collectively petitioned numerous deities including the Supreme Boundless Dao, the Three Realms Heavenly Worthies, the Jade Emperor, the Purple Tenuity Emperor, the Empress Earth (Houtu Huangdiqi, goddess of earth), and the Nine Heavenly Emperors. The ritual concluded by extolling the Primordial Heavenly Worthy's cosmogonic achievements: transforming celestial realms from primordial chaos, forging the seven apertures (symbolizing heaven and earth's formation), universally saving spirits through the Five Directions True Scripts (Daoist talismans), and circulating the primordial winds (hui feng, referring to pre-celestial qi movement) to purify the azure heavens (blluo, celestial realm).

This scripture describes the complete procedure of a Daoist Zhaijiao (ritual offering ceremony), whose core purpose is to express devout prayers to the divine. During the ceremony, the presiding priest (jiaoguan) leads devotees through a series of solemn steps to communicate with the deities:

First, the motivation for holding the ritual is declared—the presiding priest laments the impermanence of human life (mentioning the plight of aging without offspring) and, following the ancient teaching that "Heaven favors the virtue of nurturing life," seeks celestial mercy through incense offerings. They reverently prepare the ceremony both to liberate the deceased and benefit all beings, thereby promoting the transformative function of Daoist teachings.

The text then details the ritual sequence: The presiding priest purifies body and mind (refining the shen-spirit through ablutions), erects an altar mirroring celestial patterns, and offers pure water and fresh flowers. At midnight, they recite the Dongzhen (Cavern of Perfection) scriptures and inscribe cloud-seal talismans (fulu) to reach the celestial realms. Incense serves as tokens transmitted throughout the ten directions, while eternal lamps illuminate the Nine Darknesses (underworld realms). These preparations invite the descent of the Supreme Three Pure Ones (Sanqing), sages from the ten directions, and the Ritual Supervising Masters to witness the ceremony.

Special petitions request assistance from various deities: Scripture-protecting Dharma guardians oversee the ritual procedures, local earth gods maintain the altar's sanctity, and malevolent spirits are expelled so participants may achieve tranquil communion with the divine. The presiding priest vows to continue formal zhaijiao procedures the following day.

The ceremony concludes with the "Twelve Vows," praying for auspicious signs like golden elixirs and numinous herbs to manifest before the incense burner, heralding the immortals' arrival. Dragon-Tiger Guardians (protector deities) and numinous officials ensure the ritual space brims with spiritual energy (qi), enabling perfect convergence of celestial beings from all directions. The entire ceremony emphasizes achieving human-divine communication and dispelling misfortunes through meticulous liturgical (keyi) procedures.

This passage depicts a scene from a Daoist Zhaijiao (purification ritual). Golden Boys and Jade Maidens (immortal attendants serving deities in Daoism) hold incense burners, their fragrant smoke swirling as they convey the sincere prayers just offered by the presiding priest (referred to as "minister"), hoping these petitions may swiftly ascend to the celestial court.

The prayers are then presented directly to the supreme "Zhizhen Wuji Dadao" (Ultimate Truth of Boundless Dao) and "Haotian Yuhuang Shangdi" (the Jade Emperor, one of Daoism's highest deities), who sit enthroned in divine majesty (before the imperial presence).

The text concludes with the ritual's "exit from the hall" sequence, where the priest recites hymns before leaving the altar (stepping beyond the threshold). This excerpt comes from Volume 25 of the Daomen Kefan Daquanji (Comprehensive Collection of Daoist Liturgical Norms), a canonical text documenting grand Daoist Keyi (formal religious ceremonies). The entire scene illustrates the sacred process of heaven-human communication in Daoist ritual, where earthly supplications are transmitted to celestial deities through prescribed ceremonial forms.