《道門科範大全集》Vol. 31

This describes the liturgical procedures for the Taoist "Oath-Fire Disaster-Averting" ritual, detailing how the ritual master invokes protective deities from the five directions through recitation of the Guardian Spirit Incantations when opening the altar for ceremonial practice. The incantations are chanted sequentially according to the five cardinal directions: east, south, west, north, and center.

The Eastern Incantation summons deities from the Nine Qi Azure Heaven, depicting the Great Star Deity illuminating the east while the Mysterious Youth (Xuanging) opens the light, capable of subduing demons. The master prays to uphold the Orthodox Dao (Zhengyi), utilizing the talismanic mandate of the Nine Heavens (Jiutian Fuming) to secure the ritual space, ultimately ascending to immortality.

The Southern Incantation invokes deities from the Three Qi Cinnabar Heaven, describing the Red Essence Youth (Chijing Tongzi) of Huafang commanding fiery celestial troops to vanquish evil. It specifically mentions the Wind-Fire power granted by the Northern Emperor (Beidi, the Purple Tenuity Emperor) to protect the altar and propagate the Orthodox Dao.

The Western Incantation calls upon deities from the Seven Qi White Heaven, portraying the radiance of Venus (Taibai Jinxing) illuminating the Golden Gate while the White Emperor's numinous power guards physical forms. Emphasizing the severance of evil sources, it describes solemn palaces where the Three Lights (sun, moon, stars) shine together, culminating in ascension to the Purple Court (ziting, celestial abode).

The Northern Incantation summons deities from the Five Qi Mysterious Heaven, depicting the Primordial Qi (Yuanshi zhi qi) hovering as the Morning Star (Chenxing) shines. The Black Spirit Venerable (Heiling Zun) commands ranks of flying immortals to guard the five directional gates, using jade talismans (yufu) to suppress evil and open the path of righteousness, allowing the Three Lights to illuminate the practitioner for ascension.

The Central Incantation invokes deities from the One Qi Yellow Heaven, describing the primordial energy that harmonizes cosmic Yin-Yang. The Heavenly Jasper Youth (Tianlin Tongzi) opens the light while the Yang Essence of Primordial Qi shines like vermilion smoke upon both the ritual master and all living beings.

These incantations demonstrate the Taoist construction of sacred space through the five-directional deity system, where each cardinal point has specific guardian deities, youths, and stellar lords forming protective boundaries through visualization (cunxiang) and incantation. The term "Qi" refers to prenatal energy, while "jade talismans" (yufu) and "huoluo" represent characteristic Taoist ritual implements or esoteric terminology. The complete liturgy aims to exorcise malevolent influences, avert disasters, and ensure the ritual's successful performance.

This passage describes the process of invoking deities during a grand Daoist Zhaijiao (purification ritual), where the ritual master ceremoniously invites various divine beings to descend upon the altar.

The ceremony begins with the master reciting the sacred incantation "All malevolent forces be shattered, ten thousand demonic beings vanquished"—a mantra used to expel negative energies. Next, the "Five Numinous Beings" (referring to the deities of the Five Phases) are summoned to stabilize the ritual space and assist practitioners in their spiritual ascension. This is followed by twenty-four strikes of the ritual drum, a common method of communicating with the divine in Daoist ceremonies.

The master first invites the highest-ranking deities: the Three Primordial Qi (original energies of creation) representing the "Supreme Three Heavens" (Daoism's highest celestial realm), along with the Supreme Lord of the Dao (Taishang Daojun) and the Most High Lord Lao (Taishang Laojun). Subsequently, the master calls upon various guardian spirits cultivated within his own being through practice: the Three-Five Merit Officials (divine scribes recording virtues and faults), Left and Right Messenger Officers, Incense-Bearing Dragon Riders, Golden Youths Serving Fragrance, and Jade Maidens Scattering Blossoms—all arrayed in solemn ritual attire.

The master declares the purpose of opening the sacred space, beseeching the "Supreme Dao-Qi (vital energy) of the Ten Directions" (the highest primordial force) to descend, ensuring his petitions swiftly reach the celestial court—particularly the Jade Emperor (Yuhuang Shangdi).

The invocation continues with more exalted deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao, the Most High Lord Lao, the Jade Emperor, the Nine August Sovereigns, the Ten Directions' Sacred Ones, along with planetary deities like the Blazing Star Lord (Mars deity) and the Twenty-Eight Lunar Mansions, as well as terrestrial rulers of sacred mountains and rivers—encompassing all divinities of the Three Realms.

Special reverence is shown to the Virtuous Fire Star Lord (Southern Fire Deity), acknowledging all creation depends on fire's illuminating power. The master repents for any misfortunes caused by ignorance, sincerely preparing floral and water offerings while following sacred teachings, hoping deities will grace the altar with their presence and bless the region with peace.

Finally, the master emphasizes the ritual's fundamental purpose: universal salvation for all beings, praying the deities accept these devout supplications. The entire passage reveals the meticulous celestial hierarchy and profound devotional practices within Daoist liturgy.

This scripture is a memorial document used in Daoist zhaijiao (grand sacrificial rituals), containing three core components:

First, the ritual master announces to the deities that preparations are complete. The phrase "having carefully examined the words and found them to manifest utmost sincerity" shows the master's profound devotion, while "the sacrificial rites are prepared, the fasting regulations arrayed" confirms the ceremonial protocols are in place. The master petitions various celestial deities (including the Sovereign of Emptiness, the Sacred Assembly of Mystic Metropolis, and the High Perfected Ones of Purple Tenuity) to perceive this sincerity and dispatch guardian spirits like the Envoys Overseeing Fasts and True Officials of Local Domains to descend upon the altar. Their role is to purify the ritual space and ward off demonic disturbances.

The central section highlights the "Twelve Petitions," common blessings requested in Daoist rituals. On behalf of devotees, the master seeks disaster relief and longevity ("dissipating a thousand calamities, extending a hundred fortunes"), plague eradication ("sweeping away pestilential evils"), and ultimately hopes all beings may return to moral teachings ("together returning to the ways of Dao and De"). The reference to "heavenly bureaus recording good deeds" reflects the Daoist practice of "merit ledgers" in spiritual cultivation.

The concluding "Returning to the Brazier" marks the ritual's closure. The master summons protector deities like the Incense Officer Envoys and Dragon-Tiger Lords, praying the ritual incense transforms into golden elixirs and jade essences (Daoist immortality medicines) to gather the perfected beings. Notably, the title "Jade Emperor of the Vast Heaven" — a post-Song Dynasty honorific for the Jade Emperor — reveals this text's characteristic Song-era liturgical features.

The ceremony concludes with the "Exit Hall Hymn" as the master leaves the altar, completing divine communication. Repeated emphasis on "a mind of pristine emptiness" embodies the core Daoist practice of "heart-mind fasting" — only through maintaining inner purity can one achieve the described state where "petitions are all heard, contemplations instantly answered" in divine-human resonance.