《道門科範大全集》Vol. 34

This scripture documents the evening ritual procedure from Daoism's "Oath Fire Disaster-Averting Ceremony." Before commencing, the officiating priest (referred to as "your subject" in the text) must ascend the altar according to protocol, visualize the patriarchs, and silently recite incantations.

First comes the "Guardian Spirit Incantation" to purify the ritual space. The chant depicts a scene where the five stars shine brilliantly and auspicious Qi flows: The Celestial Worthy of Primordial Beginning summons deities as celestial and earthly energies merge; jade talismans and precious registers (Daoist ritual implements) emit subtle radiance to dispel malevolence; ten thousand kinds of demonic forces are subdued, calamities dissolve, and the Qi of the True Way circulates endlessly; divine light illuminates the night, all darkness recedes, and myriad deities descend like wind and lightning; all living beings receive protection as blessings spread across the divine land. It concludes with "uniting with the Dao in truth," signifying oneness with the Great Way.

The priest then strikes the ritual drum twenty-four times (a specific count in Daoist liturgy) to reverently invite the highest Daoist deities: the Three Qi (Mysterious, Primordial, and Beginning) representing the Three Pure Ones (Jade Clarity, Upper Clarity, and Great Clarity) as manifestations of the Dao, along with the Supreme Lord of the Dao and the Supreme Venerable Sovereign.

Next, the priest summons the guardian spirits cultivated within his body: the Three-Five Merit Officers (Daoist protector deities), Left and Right Messenger Officials, Incense-Bearing Dragon Riders, Golden Boys serving incense, Jade Maidens scattering flowers, and the Five Emperors' Direct Emissaries—thirty-six of each. These spirits must be solemnly attired with proper vestments to collectively guard the ritual altar.

During the midnight ceremony, the priest devoutly petitions, praying for the supreme Dao-Qi from the ten directions and the auspicious light of the Numinous Treasure to flow into his body, enabling his petitions to swiftly reach the celestial court—all the way to the Jade Emperor of the Great Heaven (supreme deity of Daoism).

Finally, the priest leads all participating Daoists in sincerely invoking the pantheon: from the Natural and Non-Acting Celestial Worthy of Primordial Beginning, the Supreme Lord of the Dao, and the Supreme Venerable Sovereign, to the Jade Emperor, the Purple Tenuity Heavenly Emperor, the Great Emperor of the North Pole, and other celestial rulers; from the Sacred Patriarch Celestial Worthy to the Empress of Earth (deity of the land); from the Great Master of Mysterious Center who guards the Thirty-Six Divisions of Scriptures, to the True Lord governing the Fire Star and the Twenty-Eight Lunar Mansions; from mountain, river, and lake deities to all fire-ministry (associated with the fire element Bing-Ding) spirits of the southern direction, along with all responsive numinous beings across the Three Realms. This litany of divine invitations reflects Daoism's animistic worldview where "all things possess spirit."

I have heard that the Fire Virtue Star Lord (a Daoist deity governing fire) manifests auspicious signs, upholding the celestial mandate as he continuously radiates light along the sun's path. Governing the southern Li position (the southern trigram in the Bagua) and overseeing the summer calendar to regulate seasonal cycles, he moves with perfect rhythm through the crimson heavens, circulating along the ecliptic (the sun's apparent path) in timely cycles without disorder, dispensing rewards and punishments with absolute impartiality. Though celestial phenomena reveal fortunes tied to the nation's destiny, the calamities and blessings he bestows also affect all living beings.

We cultivators, though blessed by divine grace and living in prosperous times, have yet to fully purify our hearts and transcend worldly defilement, still mingling in the turbid dust of the mundane, drifting with the currents of secular life. Yet aiding the world and saving sentient beings remains our foremost duty—all sincere supplications should receive a response. Now that this devout petition has reached us, how dare we not report it to Heaven? We hereby reverently recite the prayer text as follows:

(Recitation of the prayer text)

As stated in the prayer, this sincere devotion is urgent and genuine—such earnest appeals are certain to be answered. We know well that in the vast heights of the distant heavens, within that profound and mysterious supreme realm, the glorious Fire Virtue Star Lord indeed corresponds to the southern Vermilion Bird constellation (the seven southern mansions among the Twenty-Eight Lunar Lodgings). Though positioned in the noble Li trigram (the southern trigram in the Bagua), he remains impartial, following the generative and restraining cycles of the Five Phases (the Daoist theory of mutual production and overcoming among Wood, Fire, Earth, Metal, and Water). Fire generates Earth but overcomes Metal; he appears at the Yin hour (3–5 AM) and withdraws at the Xu hour (7–9 PM). Observing the shifts of cold and heat reveals his operational patterns, while interpreting celestial signs distinguishes fortune from misfortune. When fulfilling his duties, his merits shine brightly, as if receiving sacrifices from the Heart Mansion (one of the Twenty-Eight Lunar Lodgings). When people seek miraculous cures for illnesses, they must still reverently perform burnt offerings.

Humble beings like us often receive the protection of true deities, maintaining hearts as cautious as standing by an abyss, offering sacrifices with the reverence of an otter presenting fish. Now, in strict accordance with esoteric ritual protocols, we conduct this Daoist ceremony in the stillness of night, inviting the ritual master to lead the assembly in the First Incense Offering (the initial gesture of presenting incense in Daoist liturgy).

May this curling incense rise straight to the celestial vault, offering reverence to the supreme Three Pure Ones (the Jade, Upper, and Grand Pure Ones—the highest Daoist deities). With wholehearted devotion, we prostrate ourselves in worship, humbly inviting the Great Sage, the True Lord of the Fire Star, to briefly depart his stellar palace and descend to this sacred assembly. May vermilion banners accompany purple mists and crimson clouds, with hosts of Dharma-protecting generals in attendance. Let the clear winds of heaven nourish all things, and let the radiant brilliance in the skies illuminate all beings. May all calamities be dispelled, all inauspicious signs dissolved. May golden lanterns and orchid candles illuminate the darkness of the Ninefold Darkness (the Daoist underworld), and may sandalwood incense and pure water cleanse away all misfortune. Let the Great Fire flow peacefully, and may the Bifang (the mythical firebird of disaster) retreat into hiding. May the Five Phases (Metal, Wood, Water, Fire, Earth) harmonize in order, and may the scorching heat of the three summer periods be alleviated. We pray for the gathering of all auspicious signs and for multitudes of cultivators to share in this divine grace. With our meager hearts facing the vastness of the Heavenly Dao, we now burn incense and take refuge in utmost sincerity and reverence.

This scripture describes the Daoist nighttime incense-offering ritual for making vows. Daoist priests perform the liturgy (Keyi) in the stillness of night, offering incense in three distinct motions to express devout veneration to the Supreme Three Pure Ones (Sanqing, the highest Daoist deities) and deities like the True Lord Mars who governs cosmic laws.

During the first incense offering, the priests bow deeply in prostration, praying that the fragrant smoke may ascend directly to the celestial realms as nourishment for the deities. They extol the Virtue (De) of the True Lord Mars, who harmonizes the opposing forces of water and fire and balances Yin-Yang, beseeching divine protection for the nation's stability. They petition that ancestral souls may attain immortal rank in heaven, ensuring the eternal foundation of imperial rule and the gathering of auspicious signs.

The second incense offering focuses on entreating the True Lord Mars to restrain his fiery radiance, averting calamities like conflagrations while dispelling inauspicious omens and inviting fortunate signs. Special prayers are made for specific households—to remove misfortunes and bestow blessings, ensuring family safety and the perpetual renewal of virtuous thoughts, that all surrounding beings may comprehend the true essence of the Dao.

After the third incense offering, the priests perform the Three Proclamations and Three Bows, formally invoking all deities across the Three Realms—the Supreme Sanqing, the Jade Emperor, and the Nine August Sovereigns. They declare their fortune to dwell under the sacred teachings of Daoist scriptures (Jing) in this enlightened age, having studied the Lingbao liturgy, through which they seek blessings for all sentient beings.

The entire ceremony embodies characteristic Daoist practices of communicating with deities through incense burning and ritual bows. It demonstrates both cosmological understanding (such as Mars' Yin-Yang attributes) and practical petitions for national and personal wellbeing.

This scripture documents the procedures of a Daoist zhaijiao (purification ritual) for averting calamities and seeking blessings. The ritual officiant (Daoist priest) confesses transgressions before the celestial deities, praying for the dispelling of misfortunes.

The officiant first reflects on how human attachment to erroneous views often invites disaster, hoping that through the sacred teachings of the supreme Yuanshi Tianzun (the highest Daoist deity), calamities might be prevented before they occur. He candidly admits to accumulating minor offenses in daily life unknowingly, fearing they may aggregate into greater misfortunes, and worries day and night about sudden turns of fate. Specific concerns include: the transgression of hoarding wealth without sharing, and potentially violating the Daoist principle of "reversal at the extreme" through excessive rearing of livestock (the six domestic animals—horses, cattle, sheep, chickens, dogs, and pigs—and two types of silkworms).

Thus, the officiant prepares simple offerings to confess and pray before the Star Lord of Mars (Yinghuo Xingjun). Emulating the virtuous ancient rulers Ebo (astrologer of the Shang dynasty) and Duke Jing of Qi, he beseeches divine mercy for local peace: that villages be spared sudden disasters and daily life remain tranquil; that the four seasons and eight solar terms (key nodes in the 24-term agricultural calendar) pass smoothly; and that abnormal lights and stove omens (traditional portents of misfortune) be eliminated.

The petitions cover twelve aspects: harmony between heaven and earth; radiance of sun, moon, and stars; abundant harvests; stored weapons (symbolizing peace); dragon spirits' protection; immunity from plagues; prosperous livelihoods; fields echoing with joyful songs; birds and beasts thriving in their habitats; flourishing vegetation; light reaching the Nine Darknesses of hell; and cessation of suffering in the Three Paths (realms of hell-dwellers, hungry ghosts, and animals). The text affirms the Dao's omnipresent resonance—that sage-like prayers surely reach the celestial court, enabling all beings in darkness to ascend together to blessed realms.

The ritual concludes with the "Returning to the Furnace" phase: summoning incense officials, divine messengers, the Dragon-Tiger Lords (guardian deities), and attendant incense spirits to naturally manifest auspicious signs like golden elixirs (Jinye), cinnabar-blue clouds, and magical herbs (Zhi Cao) at the ritual site. May jade maidens and immortal youths swiftly convey the incense smoke and prayers to the Jade Emperor (Yu Huang Shangdi). Participants chant the "Exit Hall Hymn" before withdrawing from the altar.