《道門科範大全集》Vol. 30

This scripture documents a Daoist ritual for averting calamities and invoking blessings, known as the "Rite of Fire-Aversion through Precepts and Oaths." Compiled by Zhong Li, a disciple versed in the scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen), the ceremony primarily involves making offerings to the Fire Virtue Star Lord (Yinghuo, the planet Mars) to dispel disasters like conflagrations.

The ritual begins with priests ascending the altar platform according to prescribed protocols. They first recite incantations to purify heaven and earth, sprinkle consecrated water to cleanse the ritual space, then stand in solemn formation. The presiding high-ranking ritual master approaches the altar table to commence the precept-proclaiming ceremony. Addressing himself humbly as "this unworthy minister," he reverently lights various sacred incense—Dao incense, Virtue (De) incense, and other pure natural blends—before piously petitioning the celestial beings.

The master first pays homage to the highest Daoist deities: the Primordial Heavenly Worthy of Emptiness and Naturalness (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun), the Jade Emperor of the Vast Heaven, the Nine August Sovereigns, the Ten Directions' Sagely Ones, and various celestial elders. He also venerates the Thirty-Six Sacred Scriptures, the Great Master of Mysterious Centrality, and other foundational Daoist texts and patriarchs. Special reverence is given to Yinghuo, the Fire Virtue Star Lord, along with territorial deities corresponding to southern constellations (the Firebird's Head, Heart, and Tail), and all responsive spirits governing celestial bodies, earthly mountains, rivers, and the three realms. The master implores these deities to descend with compassion and bear witness to the ceremony.

Next, the master articulates the ritual's purpose (where the original text states "declaration of intent" would specify particular petitions), having thoroughly presented these supplications to heaven with confidence in divine acknowledgment. He particularly emphasizes that the southern Fire Virtue Star Lord governs all creation—illuminating darkness, discerning subtleties, blessing the virtuous, and punishing the depraved—thus assisting heaven in imparting cosmic teachings.

To demonstrate Yinghuo's efficacy, the master cites Records of the Han Dynasty·Treatise on Astronomy: Mars' appearance often heralds warfare, its disappearance signals peace; lingering in certain constellations presages local deaths, banditry, or rebellions. For instance, in 153 BCE (Emperor Jing's fourth year), Mars entered the Well constellation, later correlating with the Lü Clan Rebellion and the fire at the Eastern Tower of Weiyang Palace. During Emperor Wu's Yuanding era (116-111 BCE), Mars stationed in the Southern Dipper, foretelling the Nanyue Kingdom's rebellion and downfall—later fulfilled when Nanyue's chancellor committed regicide, prompting Han's military conquest. Western Han records document seventeen or eighteen Mars manifestations, each preceding turmoil.

The Book of Later Han similarly records: In 57 CE (Emperor Guangwu's Zhongyuan second year), Mars intruding into the southwestern stars of the Supreme Enclosure corresponded to ministerial disasters—soon the Grand Commandant and Minister over the Masses were dismissed. In 70 CE (Emperor Ming's Yongping thirteenth year), Mars violating the Ghost Carriage constellation predicted major mourning, with its "Substance Star" indicating executed officials—later fulfilled when King Liu Ying of Chu and conspirators like Yan Zhong were executed for rebellion.

Through these historical accounts, the scripture illustrates how observing Mars' movements can forewarn human calamities, necessitating Daoist rituals for cosmic remediation. The entire ceremony embodies the Daoist worldview of "heaven-human resonance" (tianren ganying) and the religious practice of mediating celestial-human communication through liturgy (Keyi).

This passage primarily discusses ancient omens, warnings, and ritual methods (rangjie) for averting fire disasters. During the Eastern Han dynasty, people observed over twenty abnormal appearances of Mars (Yinghuo), all foreboding impending calamities. From the Jin dynasty through the Five Dynasties period, such celestial portents became too numerous to record in detail.

According to the Scripture of the Five Planets' Manifest Forms (Wuxing Mingti Jing), when Mars (Yinghuo) aligns with one's Life Palace (minggong) in astrological charts, it brings misfortunes like shortened lifespan and poverty. If it shines upon the Affliction Palace (ji'e gong), it may cause bone fractures or wind-related illnesses; when positioned over the Fortune Palace (yun gong), great disaster inevitably strikes that year. These celestial phenomena correspond precisely to earthly calamities through observable signs.

Several historical cases are cited: The First Emperor of Qin's extravagant Epang Palace was ultimately burned for three months by Xiang Yu; merchant Mi Zhu encountered a mysterious woman forewarning a fire—though he moved his possessions in time, they were still consumed by flames; Huan Jing of Runan followed Fangshi (Daoist occultist) Fei Changfang's advice to take his family mountain-climbing on the Double Ninth Festival, returning to find all livestock perished in fire.

The text also records several disaster-averting methods: Eastern Han minister Luan Ba extinguished a Sichuan conflagration by spitting wine southwestward; when facing residential fires, Liu Kun kowtowed to confess faults—miraculously reversing wind direction to quench flames. These accounts reveal the ancient belief that fires represented both celestial punishment and ritual-resolvable phenomena.

Note: Yinghuo refers to Mars, whose irregular movements were considered omens; "field allocation" (fenye) theory correlated celestial phenomena with geographical regions; "Affliction Palace" (ji'e gong) and "Life Palace" (minggong) are astrological terms denoting specific sectors in birth charts.

This scripture outlines ten precepts for conducting Daoist rituals to avert calamities and seek blessings. Before the ceremony begins, the presiding Daoist priest must recite these precepts to all participants observing the purification fast:

First, it explains that human fortunes and misfortunes are self-incurred, yet heaven, in its virtue of nurturing life (De), permits the mitigation of disasters through ritual. Now, devoted followers have sincerely prepared this disaster-averting altar, inviting priests to perform the liturgy (Keyi) properly to pray for blessings, dispel misfortunes, and safeguard the local peace. When establishing the altar and conducting the ritual, these precepts must be strictly followed to move the celestial deities.

The ten specific precepts are then listed: First, maintain purity of body and mind, with calm emotions and focused spirit (Shen), to resonate with the sacred truth. Second, show reverence to the deities so that the heavenly spirits may descend. Third, respect Daoist scriptures (Jing), studying and contemplating them earnestly to attain the Dao. Fourth, do not slander Daoist methods; uphold the true teachings to universally deliver beings. Fifth, before entering the ritual space, observe fasting and ablutions, maintaining cleanliness and avoiding bringing in impurities or livestock.

Sixth, restrain speech and conduct—no loud clamor, drunkenness, or drowsiness—serving the deities with the solemnity due to rulers or parents. Seventh, fortify the resolve for the Dao; do not waver in sincerity over trivial matters, as diligent practice alone brings blessings. Eighth, complete the ritual procedures properly so that the merit of scripture recitation and prostrations may benefit both the living and the deceased. Ninth, carefully verify memorials to heaven, as careless errors may invite misfortune. Tenth, when offering donations, do so with humility and mutual joy, avoiding disputes over gains and losses that damage virtue (De).

Finally, the presiding priest asks whether the assembly can uphold these precepts, to which they respond, "We can uphold them." The scripture concludes by noting that when rituals follow these standards, the Four Heavenly Emperors will descend upon clouds. These precepts embody the Daoist cultivation principle of "inner and outer purity," encompassing both external conduct and internal refinement of the heart-mind.

This passage depicts a solemn Daoist zhaijiao (purification ritual) ceremony and the protocols to be observed by participants.

First, it describes the magnificent descent of divine beings: The Eight Radiances Jade Carriage (the resplendent vehicle of immortals) is attended by perfected beings and jade maidens holding floral banners to lead the way. Behind them, phoenixes sing in harmony while white cranes dance, and lions roar with resonant voices. The celestial beings burn incense and scatter blossoms as they descend from the heavens to listen to the teachings of the Dao, with countless spirits coming to pay homage. Faced with such sacred majesty, how could one not strictly adhere to ritual propriety?

Next, it outlines the rules for participation: First, one must receive the Ten Precepts (fundamental Daoist ethical codes), maintaining dignified composure with a heart purified and tranquil. Whether sitting, reclining, or moving about, every action must conform to ritual decorum. Only then will the immortals be pleased, and the practitioner’s name be recorded in the registers of Shangqing (the highest Daoist celestial realm)—this is the true path to attaining the Dao.

It then emphasizes the gravity of ritual purification: The zhai rites are majestic and solemn, requiring the ceremonial space to be immaculately clean, with both speech and conduct restrained in reverence. No worldly clamor should offend the divine presence. Devout men and women who sincerely seek the Dao must bathe and observe purification before entering the altar to pay homage and take refuge—only then may blessings be shared. Those who act arrogantly, disrespectfully, or reject the true path will inevitably incur unseen retribution. How could participants not approach this with awe?

The passage concludes with "fulfilling vows and descending from the altar," a liturgical phrase marking the successful completion of the ceremony.