《道門科範大全集》Vol. 33

Here is a detailed record of the "Fire Oath for Disaster Aversion Ritual" (Shihuo Rangzai Yi), a Daoist ceremony performed at noon to harness the power of fire for dispelling calamities. The ritual was compiled by Zhong Li, a disciple versed in the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures and registers.

The ceremony begins with the ritual masters ascending the altar according to established protocols, each paying homage to their lineage patriarchs while silently reciting heart mantras. They then chant the "Guardian Spirit Incantation" (Weiling Zhou), a protective spell depicting the Fire Deity Danling commanding crimson flames and scarlet halos to purge malign energies from all directions: the fire transforms into golden radiance sweeping through the four quarters, leaving no hiding place for demons; divine light shatters deceitful forces as golden talismans (Fulu) summon celestial dragons; heavenly music reverberates while blossoms rain from the void, as divine power circulates to pacify heaven and earth.

The master strikes the ritual drum twenty-four times, symbolizing communion between heaven and earth. They then solemnly invite the Three Supreme Pure Ones (Sanqing) of the "Peerless Three Heavens"—the Daoist highest deities embodying the primordial energies of Mystery (Xuan), Origin (Yuan), and Beginning (Shi)—including Lord Laozi (Taishang Laojun) and other august divinities. Simultaneously, they summon the guardian generals cultivated within the practitioner's body through internal alchemy (Neidan): the Three-Five Merit Officers (Sangong Cao), Left and Right Emissaries, Incense-Bearing Dragon Riders, Golden Lads and Jade Maidens—thirty-six celestial officials of each rank, all arrayed in majestic attire to activate the altar.

The master announces the commencement of this noon-hour ritual (when Yang Qi peaks), petitioning for the infusion of authentic Daoist Qi from the ten directions and auspicious radiance of numinous treasures into their person, enabling prayers to ascend directly to the celestial court. Sequential invocations follow, addressing the pantheon from the highest—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Great Lord of the Dao (Taishang Daojun)—through the Four Sovereigns including the Jade Emperor and Purple Tenuity Emperor, down to the Earthly Sovereign Houtu, the Fire Star True Lord, Twenty-Eight Lunar Mansions, and mountain-river deities of the Five Peaks and Four Waterways (Wuyue Sidu), with particular attention to the southern fire department's celestial officers.

Through meticulous liturgical procedures (Keyi), the ritual harnesses both noon's Yang energy and the fire deities' power to achieve disaster relief. The masters simultaneously activate their internally cultivated divine forces (Neishen) while summoning external celestial beings (Waishen), embodying the Daoist cultivation principle of "internal-external resonance."

We (Daoist priests refer to themselves as "your servant") have learned that the primordial Qi of the cosmos manifests through celestial phenomena, with the Purple Tenuity Star (Polaris) presiding in the northern sky to govern all stars, while the Fire Virtue Star Lord (Canopus) maintains order from the Southern Chang Palace. These divine beings secretly assist the growth of all things, bestowing the benevolent radiance of their illumination. Residing in celestial palaces that emit divine light, they oversee the cosmic order. Within their domains, they reveal auspicious and inauspicious signs, operating in accordance with Yin-Yang principles, their luminous cycles circulating throughout the heavens.

At times stellar trajectories shift, at others celestial divisions reveal propitious signs. How could any place touched by this divine radiance dare not hold reverence? We ritual officiants, though dwelling in the mundane world, are fortunate to receive divine protection. Now during this season of Mars' vigilance, at the height of summer's intensity, we face sweltering days that burn like fire upon stone, trembling with awe as we examine our transgressions. Therefore we purify our hearts in repentance, restraining ourselves to correct faults, establishing purification rituals (Zhaijiao) in our homes and chanting true scriptures (Jing) in our temples. Gazing upward to the high heavens and observing earthly sufferings below, we beseech the deities to witness and protect, granting peace and blessings.

As ordained Daoist priests presiding over ritual platforms (Keyi), we gaze toward the ninefold celestial gates, our spirits journeying to the Jade Emperor's palace, contemplating the scriptures of the Supreme Unity (Taiyi) in our hearts, silently visualizing the golden countenances of the divine. We pray for merciful forgiveness and boundless blessings. Having received the devotees' petitions, how could we dare not convey them heavenward? Thus we prepare with utmost sincerity, ready to present our memorial.

Examining these prayer texts carefully, one perceives their genuine devotion. Though the Way of Heaven makes no sound, it hears virtuous thoughts; though the Great Dao has no form, it responds to sincere hearts. To move the divine, utmost devotion is required; to communicate with the unseen, one must rely on virtuous prayers.

We understand that all things originate from the Primordial Qi (the fundamental energy of Dao), dividing into Yin-Yang to establish heaven and earth. The Great Dao reveals creation in emptiness, nurturing essence throughout the cosmos. Towering sacred mountains and celestial ladders stand guarded by myriad spirits protecting the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), while constellations regulate all existence. In ancient times, the Azure Lad (Fuxi) created the Eight Trigrams (Bagua), the Red Emperor (Shennong) nurtured the people, the divine turtle and dragon-horse bore the River Chart and Luo Writings, while qilin and vermilion birds heralded auspicious signs. The Yellow Emperor governed the world, the Golden Mother (Queen Mother of the West) transmitted talismans (Fulu), establishing magnificent systems through which celestial mysteries were revealed. When rulers revered the Dao, peace prevailed; when emperors followed celestial will, their reigns endured through ages—all inheriting the Dao's lineage while spreading virtue from the center.

Now as warm winds harmonize with the season at summer's peak, we gaze upon the impartial radiance of sun and moon, reverently experiencing the manifest power of the divine. Selecting auspicious dates and hours, we strictly follow immortal liturgy (Keyi), hoping to commune with perfected beings (Daozhen) and beseech health and blessings. As noon approaches...

This is the Triple Incense Offering ritual in Daoist Zhaijiao (purification) liturgy. When Daoist priests perform the rite at noon, they make three successive incense offerings with specific prayers:

During the first incense offering, the rising smoke ascends directly to the celestial realm as an offering to the Ten Directions' Celestial Worthy of Dao's Treasures (the highest deities in Daoism). All participants bow deeply, first praying for the emperor's longevity and virtuous reign that matches Heaven and Earth's majesty, then for the empress' wise assistance in maintaining the kingdom's enduring peace. The prayer concludes with vows of returning to the Great Dao (Daode) and achieving union with ultimate truth.

The second incense is offered to the Ten Directions' Celestial Worthy of Scripture Treasures. Here the prayers focus on the smoke's meritorious power to liberate devotees' ancestors across nine generations and relatives spanning seven lifetimes. The ritual seeks rebirth for departed souls in immortal abodes wreathed in golden clouds, with all ancestors ascending to the cinnabar courts of the celestial realm, their blessings extending to descendants.

The third offering honors the Ten Directions' Celestial Worthy of Master Treasures. These prayers invoke protection for all family members' safety, purification of the Three Palaces (upper/middle/lower Dantian energy centers), and illumination of the nine bodily orifices—aiding practitioners in attaining spiritual communion and longevity. Special supplications ask the Fire Virtue Star Lord (the Fire deity among the Five Phases) to dispel calamities and resolve misfortunes associated with the Li Palace (the fire position in the Bagua trigrams).

Each incense offering concludes by repeating the sacred vow: "We return to the Scripture's Majesty, attain the Dao to ascend as immortals, and unite with the Dao's perfect truth." Through smoke-borne prayers, the entire ceremony embodies the Daoist cultivation principle of "Heaven-human resonance" (Tianren ganying), where celestial and earthly realms communicate through ritual.

This scripture describes a Daoist Zhaijiao (purification ritual) ceremony and its devotional content. During the ritual, the presiding Daoist priest (referred to as "this humble official") leads the assembly of ritual officers in devout prayers to the highest deities of Daoism.

First, it enumerates the venerated deities: including the Three Pure Ones (Sanqing, the supreme Daoist deities: Jade Pure, Upper Pure, and Great Pure), the Jade Emperor, the Nine Emperor Stars of the Northern Dipper, and the Thirty-Six Sacred Scriptures, among other important Daoist divinities. The text describes these deities as stars surrounding the North Pole, governing the Three Realms (the realms of desire, form, and formlessness), and nurturing all beings.

Next comes the confession: the ritual master (Jiaoguan) acknowledges being trapped by worldly desires in this mortal body, mired in personal gains, losses, and attachments, fearing these may invite calamities. Therefore, they have chosen an auspicious day ("this propitious morning"), meticulously prepared the altar, and performed incense offerings while chanting scriptures ("reciting jade tomes" refers to chanting Daoist texts), hoping sincere prayers will secure divine protection.

The devotional prayers operate on three levels:

1. Personal: praying for relief from epidemics and disasters, household safety, prosperous descendants, and successful cultivation (the phrase "true roots remain unobscured" refers to preserving one's original nature)

2. National: wishing the emperor wisdom like Fuxi and Shennong, capable officials, favorable weather, and abundant harvests

3. Universal salvation: hoping all beings across the Three Realms ("three paths and nine nights" refers to lives in different dimensions) may receive the Dao's grace and attain enlightenment

The text concludes with "presented above," signifying these prayers are being offered to the celestial realm. The entire passage exemplifies the Daoist religious function of connecting heaven and humanity through ritual (Keyi) to seek blessings and avert disasters.

This scripture is a liturgical text (Keyi) from Daoist ritual practice, containing several essential ceremonial components:

First, the Daoist priests reverently express their devotion to the Celestial Worthy (the highest deity in Daoism), praying for the descent of divine grace and compassion. This is followed by the "Twelve Vows" ritual segment, a standard blessing and vow-making procedure in Daoist purification rituals (Zhaijiao).

During the "Returning to the Brazier" (Fulu) segment, the priests summon divine beings including the Incense Officer Messengers, the Left and Right Dragon-Tiger Lords (guardian generals), and the Attendant Incense Numinous Officials to descend upon the ritual altar. They pray that at the noon ceremony, the sacred altar may naturally produce Golden Nectar (an alchemical substance), Cinnabar-Blue (immortal elixir), and Mushroom Blossoms (spiritual herbs), drawing numerous perfected immortals and divine spirits to gather before the incense brazier.

Subsequently, they express the wish that Jade Maidens and Immortal Youths from the Ten Directions may receive the incense smoke, swiftly conveying the priests' petitions to the "Ultimate Truth of the Limitless Dao" and the "Jade Emperor of the Vast Heaven" (one of Daoism's supreme deities, equivalent to the celestial emperor).

The ceremony concludes with the "Hall Exit Hymn" and "Threshold Crossing" segments, marking the ritual's completion. These contents originate from the 33rd volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquan Ji), an important compendium documenting complete Daoist ritual procedures. The entire ceremony exemplifies Daoism's characteristic communication with the divine through specific ritual forms, encompassing deity invocation, blessings, and farewell protocols.