《道門科範大全集》Vol. 3

This scripture documents the specific procedures of the "Evening Liturgy" (a nighttime ritual) within the Taoist "Birthday Destiny Ceremony" (a rite celebrating devotees' birthdays and invoking protection from their guardian star deities).

The ceremony begins with the Master of Ceremonies (the presiding Taoist priest) guiding participants in paying respects to the patriarchs and focusing their spirits. The High Priest (the lead ritual officiant) recites the Weiling Zhou (Guardian Spirit Incantation), which proclaims: "The five celestial stars shine with auspicious Qi (vital energy), as the Celestial Worthy of Primordial Beginning summons the host of deities, harmonizing Heaven and Earth. Holding the jade talismans and precious tokens (Taoist ritual implements), we stir the subtle and profound forces through the Xiao method (a specialized vocal technique), casting the Fire Mudra (an exorcistic hand gesture) to subdue malevolent spirits. All demonic forces are vanquished, calamities dissipate, and the righteous Qi flows unceasingly. Divine radiance illuminates the night, dispelling all shadows, as myriad deities descend like wind and lightning. May all beings receive grace and unite with the Great Dao."

Next, the Master of Ceremonies strikes the ritual drum twenty-four times. The High Priest performs the Falu (Kindling the Sacred Furnace) rite—a protocol for invoking divine presence—reciting: "We reverently summon the Three Supreme Qi (Xuan, Yuan, and Shi, the highest primordial energies of the Three Heavens) and the Great Lord of the Supreme Dao, calling forth the thirty-six guardian generals within our bodies—including the Three-Five Merit Officials, the Left and Right Envoy Attendants, and the Golden Lad and Jade Maidens—commanding them to array themselves in full regalia and convey to the celestial court the details of tonight’s ritual, beseeching the Supreme Dao Qi to descend upon this sacred altar."

Following this, the assembly invokes the Three Pure Ones (the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of the Dao and Its Virtue), the Jade Emperor, and the Great Emperor of Purple Tenuity, among other supreme deities. The Master of Ceremonies guides participants in declaring their ritual status (their roles in the ceremony), while the High Priest leads the congregation in a reverent petition: "We pay homage to the Star Lords of the Northern Dipper (the Seven Stars: Greedy Wolf, Giant Gate, etc.) and the various imperial sovereigns, seeking their divine protection."

This passage fully illustrates the standardized sequence of a Taoist Evening Liturgy, encompassing altar purification, deity invocation, and celestial petitions. It embodies the sacred principle of Heaven-human resonance in Taoist ritual practice. Through specific incantations, mudras, and ceremonial protocols, the priests construct a bridge between the human and divine realms, beseeching blessings for the faithful.

This scripture passage describes the liturgical (Keyi) practices in Daoism concerning the Northern Dipper Deities (the Seven Stars of the Big Dipper and their associated divine beings). It primarily details the process by which Daoist priests submit memorial petitions to the Northern Dipper deities and celestial immortals during purification rituals (Zhaijiao) for prolonging life, preserving longevity, and averting calamities.

First, it enumerates the titles of the deities within the Northern Dipper pantheon: the Seven Star Lords of the Dipper, including the Perfected Lord of the Minister of Works (Sikong Zhenren), the Jade Dawn Lord of the Star of Wealth and Rank (Lucun Yuchen Jun), the Jade Dawn Lord of the Cinnabar Origin and Pure Integrity (Danyuan Lianzhen Yuchen Jun), and others. It also mentions auxiliary deities such as the Imperial Lord of the Heavenly Gang and Myriad Perfected Regulations (Douzhong Tiangang Wanzhen Jiedu Kuiguang Dijun), the Nine Imperial Consorts of the Dipper (Beidou Jiu Huang Furen), and the Nine Yin Inner Consorts (Jiuyin Neifei). Additionally, it references other significant divine beings like the Star Lords of the Three Terraces and Canopy (Santai Huagai Xingjun), the Three Officials and Five Emperors (Sanguan Wudi), the Sixty Jiazi Destiny Star Lords (Liushi Jiazi Benming Xingjun), as well as Daoist immortals such as the Great Master of Mysterious Centrality (Xuanzhong Dafashi) and the Great Master of the Three Heavens (Santian Dafashi).

The scripture emphasizes the core principle that "the virtue (De) of Heaven and Earth is called life," illustrating that prolonging life and preserving longevity are blessings bestowed by the supreme Dao (the highest truth in Daoism). Through studying esoteric Daoist scripts like the "Eight Convergences and Nine Lights" (Bahui Jiuguang) and perusing celestial texts such as the "Jade Volumes and Jasper Registers" (Qiongbian Yuji), priests comprehend the essential teachings for governing the nation and cultivating the self.

During the ritual, priests select auspicious days—such as the devotee’s birthday or their "Destiny Day" (a day corresponding to their birth year’s Heavenly Stem and Earthly Branch)—to erect an altar. They prepare incense, lamps, and offerings with utmost reverence to commence the purification ceremony. Through preparatory acts like "arranging the precious memorials of the Three Pure Ones" (Sanqing) and "studying the scriptures of the Three Caverns" (Sandong), they focus their spirit and calm their breath to offer prayers to the heavens.

Finally, the passage describes the ritual act of "holding incense" (Nianxiang), where the rising smoke symbolizes the ascent to the celestial realm, making offerings to the supreme treasures of the Dao (the highest truth). With body and mind devoted to the Three Supreme Venerables (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the myriad saints of the Ten Directions, the priests seek divine protection through the merit of incense and devotion. Their prayers aim to fulfill wishes for prolonged life, national peace, and prosperity for all.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual). At the commencement, the Daoist priests light incense to pay homage to the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Grand Pure) and all celestial beings. The rising smoke symbolizes conveying sincere devotion to the divine realm.

The primary purpose of the ritual is to offer blessings for the emperor, praying for national prosperity and universal peace. The scripture expresses wishes for the emperor's longevity, enlightened governance, border stability, and the unification of all territories under imperial rule. Simultaneously, it seeks blessings for the zhaizhu (ritual sponsor) and their family, hoping to eliminate misfortunes and increase happiness and longevity.

During the ceremony, the priests offer incense three times in succession, making offerings to the Three Treasures of Daoism (the most revered triad: the Dao, the scriptures, and the master teachers). Each incense offering is accompanied by reverent bows and prayers, expressing veneration for the "supreme virtue of truth" and the aspiration to harmonize with the great Dao.

The concluding section mentions the "repentance and exorcism" phase, a standard Daoist ritual step for expelling malevolent forces. All participating priests jointly invite the Three Pure Ones and various exalted immortals to descend upon the ritual altar to receive the offerings. The entire ceremony maintains solemn dignity, embodying Daoism's religious function of seeking blessings and averting disasters for both the nation and devotees.

This scripture is a prayer text used in Daoist Zhaijiao (purification rituals), describing how practitioners seek divine blessings through fasting, scripture recitation, and other devotional practices.

The practitioner first expresses reverence for the teachings of the Three Pure Ones (Sanqing) - the Jade Pure, Upper Pure, and Supreme Pure deities - emphasizing the paramount importance of their salvific doctrines. The text enumerates various cultivation methods: inner vision meditation (closed-eye introspection), embryonic respiration techniques, refining the Golden Elixir (using five metals and nine cauldrons), spirit concentration exercises, and astral travel arts - all aimed at transcending mortal limitations to achieve longevity and spiritual vision.

During significant dates like birthdays or zodiac year transitions, the fasting master (Zhaizhu) conducts Zhaijiao rituals with utmost sincerity, prostrating before the Ten Directional Deities (Ten Poles) while seeking blessings through scripture recitation and ritual circumambulation. Special petitions include requesting longevity talismans (Fulu) from Han Jun of the Wenchang Palace (deity overseeing literary fortunes) and life-prolonging talismans from Sima (possibly referring to the Big Dipper deity), seeking protection from true spirits and harmonization of primordial Qi (vital energy).

The prayer encompasses multiple intentions: beseeching extended lifespan and calamity relief for the fasting master; eternal stability for the imperial realm; abundant harvests and favorable weather for common people; liberation for deceased souls from the Three Paths and Six Realms of hell; and universal blessings for all living beings. The text concludes with gratitude for the Heavenly Lord's (Tianzun) compassion and the practitioner's sincere devotion.

Ritual procedures include: striking the chime twelve times symbolizing twelve vows; the Dujiang (ritual master) visualizing deities while offering incense; the High Priest (Gaogong) performing the "Returning the Censer" ceremony; and invoking protective spirits like the Incense Official Envoys and Dragon-Tiger Deities to sanctify the ritual space.

This passage depicts a scene from a Daoist Zhaijiao (purification ritual). Before the incense burner, numerous immortals and perfected beings (Daoist deities) gather, hoping that the jade maidens and immortal youths from the ten directions will receive the fragrant smoke and swiftly convey the petitions just offered by the Daoist priest (who humbly refers to himself as "your servant") to the supreme deities.

These venerated deities include: the "Ultimate Truth of Boundless Dao," representing the highest Daoist belief; the Three Pure Ones (Sanqing) - the Jade Pure, Upper Pure, and Grand Pure Celestial Worthies; the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities); and the Great Emperor of the North Star (who governs celestial bodies). The ritual then proceeds to the "harmonious chiming" segment (striking the Qing stone chime), followed by chanting the "Hymn of Departure" before leaving the main altar to guide participants to the "Six Veils Hall" (likely another ritual space).

This text vividly portrays how Daoist rituals employ incense burning and scripture recitation to communicate with the divine, embodying the Daoist religious concept of "cosmic resonance between heaven and humanity." The mentioned deities all hold significant positions in Daoism and are frequently venerated in Keyi (liturgical ceremonies) for blessings and petitions.