《道門科範大全集》Vol. 35

This is a detailed record of the Daoist "Fire Oath Calamity-Averting Ritual" (a ceremony employing the divine power of Fire Virtue to eliminate disasters). Compiled by Zhong Li, a disciple versed in the scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen), the ritual primarily consists of the following procedures:

First, the altar space (Zhaijiao) is arranged according to specifications, and the Daoist priests ascend the platform to perform the ritual walk. Participants reverently pay homage to their ancestral masters while concentrating their Shen (spirit) to visualize the true deities. The "Guardian Spirits Incantation" is then recited—a mantra invoking the power of the Five Planets: Mercury dispels misfortunes, Jupiter brings prosperity; Mars eliminates calamities, Venus wards off warfare, while Saturn stabilizes the four directions, ensuring the flourishing of households and nations. Through this incantation, the names of these deities are recorded on the celestial jade tablets, enabling the priests' primordial spirits to ascend through the void, traverse the ten directions, and summon divine beings while riding five-colored clouds.

Next, the ritual drum is struck twenty-four times to summon the "Three-Five Merit Officials" (internal guardian spirits cultivated through practice) and various attendant deities, including incense-bearers, golden boys, and jade maidens—thirty-six divine officers in total. These spirits appear in solemn attire, prepared to assist in the ceremony.

The presiding priest announces the ritual's purpose to the celestial deities, beseeching the descent of the Supreme Dao's Qi (vital energy) so that petitions may swiftly reach the heavenly court. Special invocations include: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Elder Lord (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), the Purple Tenuity Emperor (Ziwei Dadi)—representing the Three Pure Ones (Sanqing) and Four Sovereigns—alongside the Earth Mother Goddess (Houtu Niangniang), thirty-six scripture-guarding deities, the True Lord of Mars (Huoxing Zhenjun), and all fire-virtue deities associated with the southern Li position (the trigram representing fire).

Through meticulous procedures, the ritual harnesses the power of the Five Planetary Lords—particularly Mars—in coordination with internally cultivated deities to achieve disaster relief. This embodies the Daoist cultivation principle of "Heaven and humanity uniting as one," where the microcosm of the human body resonates with the macrocosm of heaven and earth.

This scripture describes the scene and invocations of a Fire Department Zhaijiao (a ritual worshiping fire deities) in Daoist practice. During the ceremony, Daoist priests pray to the deities governing the Fire Department, seeking disaster relief and blessings.

The opening section mentions that the Fire Department deities oversee the resonance between the Three Realms, tracing the Dao's evolution from primordial chaos to the differentiation of Yin-Yang: In the beginning of Taiji (Supreme Ultimate), the Dao formed naturally, becoming the ancestor of heaven and earth. Through the opening and closing of Yin-Yang, it created all things, establishing the Bagua (Eight Trigrams: Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) to determine the four seasons. Summer belongs to the Fire Phase, governing growth and nourishment, corresponding to the Fire Virtue (De) ruled by the Flame Emperor (ancient fire deity) of the south.

During the ritual, the chief officiant (Jiaoguan) sets up the altar according to traditional liturgical procedures, gathering fellow practitioners to perform the Keyi (liturgy). They reverently welcome the descent of the Fire Department deities, describing how these spirits arrive in imperial chariots through heavenly gates guarded by tigers and leopards. The priests present offerings of tea, wine, flowers, and fruits, bowing devoutly.

The latter section focuses on the relationship between the movements of Mars (Yinghuo Star) and human fortunes: Mars completes its celestial circuit approximately every hundred days, its erratic path believed by ancient people to correspond with political affairs. When Mars aligns with other stars, different omens arise—conjunction with Jupiter (Sui Star) foretells famine, with Venus (Taibai) predicts displacement, with Saturn indicates political chaos, and with Mercury (Chen Star) portends military misfortune. Lunar eclipses or comets passing through Mars' celestial region were seen as signs of war and fire disasters.

The text concludes by emphasizing that cultivating virtue can resolve calamities. The chief supplicant (Jiaozhu) holds the ritual to dispel karmic obstacles and pray for divine blessings, inviting the deities to descend upon the ceremony. The passage illustrates the Daoist worldview connecting celestial phenomena with human fortunes, as well as the religious practice of mediating between heaven and humanity through liturgy.

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony for dispelling calamities and seeking blessings. The presiding Daoist priest, representing the jiao sponsor (the patron financing the ritual), makes supplications to the deities:

In the scorching height of summer, with the Fire Star (Yinghuo) dominating the heavens, people fear impending natural disasters—hence this ritual is performed. We have reverently prepared abundant offerings, recited precious scriptures, displayed authentic cloud-seal talismanic writings (yunzhuan), and conducted proceedings according to strict liturgical protocols (keyi). As numerous deities descend to the altar, we gaze upon the Celestial Emperor’s majestic throne and sincerely pray: May the heavenly gods descend upon the mortal realm in chariots of phoenixes and dragon banners to quell the blazing heat and bring auspicious signs.

The ceremony proceeds to the second wine offering (ya xian). During the flower-scattering rite, the priest continues the invocation: Heaven and Earth nurture all beings, while the interplay of yin-yang and the Five Phases (water and fire) ceaselessly revolves. With the Fire Star presiding over summer, we mortals toil day and night in the dusty world, inevitably transgressing celestial laws and incurring misfortunes. Though the deities’ great virtue (de) is impartial, we must still repent with utmost sincerity. Following the ancient example of Zheng Qiao’s devout sacrifices, we once more recite esoteric scriptures, beseeching the exalted perfected beings (gaozhen) to witness our plea. May the Fire Star recede, restoring celestial harmony to ensure abundant harvests and peace for all beings. Spare us from scorching suffering, granting stability to our homes and livelihoods.

Now the ritual nears completion: The lotus lamps fade, and the sacred talismans’ (fulu) mist dissipates. A thousand deities have assembled, and the triple offerings (san xian) are fulfilled. The dragon chariots and phoenix carriages of heaven prepare to return. We dare not further disturb the deities’ majesty—only pray that the compassionate gods may recognize our sincere devotion.

This scripture describes a Daoist ritual for averting calamities and seeking blessings. The Daoist priest (referring to himself humbly as "your servant") is conducting an elaborate sacrificial ceremony, appealing to the sacred beings of the Nine Heavens (Jiushang Shangqing) and the true spirits of the Three Realms (Sanjie Zhenling) to dispel misfortunes.

During the ritual, the priests light incense and candles (the radiance of bright candles), offer fine wine (the presentation of flowing nectar), and kneel reverently before the purple altar (a Daoist sacrificial platform). They direct special prayers to the Sparkling Deluder star (Mars) and other stars of transformation (referring to various calamitous stars), as these celestial bodies were believed to govern disasters like warfare and bereavement. The text mentions ominous signs such as the Chi You banner (a type of comet) and the Celestial Tormentor (another comet name), which ancient people regarded as portents of impending military conflicts.

The priests beseech the Dao-Qi (primordial energy) of the Celestial Worthy (the supreme Daoist deity) to pacify the disasters brought by the Fire Virtue (Mars), protecting the nation from warfare ("multiple fortifications" symbolizes battles) and ensuring the peaceful livelihood of all people ("four occupations" refers to scholars, farmers, artisans, and merchants). They simultaneously pray for the harmonious balance of Yin-Yang, favorable weather (with "pestilential qi" denoting harmful energies), and abundant harvests.

The latter section details specific methods for neutralizing calamitous stars according to their directional positions: if a baleful star appears in the east, use the true script of the Green Emperor (the eastern deity among the Five Directional Thearchs); in the south, the Red Emperor's true script; in the west, the White Emperor's; in the north, the Black Emperor's; and in the center, the Yellow Emperor's. The text mentions the Azure Dragon, Vermilion Bird, White Tiger, and Black Tortoise as symbols of the four directional constellations, while the Curved Array represents the central celestial region. This correspondence exemplifies the Daoist cosmological view of "resonance between heaven and humanity."

This scripture serves as a prayer text used in Daoist zhaijiao rituals (purification ceremonies) for dispelling calamities and seeking blessings. It consists of several key sections:

First, it declares that this ritual is directed to the Seven Luminaries of the Northern Dipper (the deified stars of the Big Dipper in Daoist tradition), employing the Authentic Texts of the Yellow Emperor (legendary sacred scriptures) as the method for eliminating misfortunes. The petitions include: longevity for imperial rule, proper governance of state laws, fertile and stable lands, national prosperity with peaceful citizens, and social harmony with virtuous customs.

The text then makes specific requests for the ritual patron (the family or individual sponsoring the ceremony): divine protection for their physical and spiritual well-being, extended lifespan, abundant blessings, avoidance of disasters, and flourishing lineage. It simultaneously prays for peace in the local community, harmonious neighborly relations, and fulfillment of all petitions through divine grace.

The "Returning to the Censer" section depicts the ceremonial conclusion: the Incense Official Messengers (divine administrators of ritual incense), the Dragon-Tiger Guardians (protective deities), and other celestial beings gather around the incense burner. The prayer expresses hope that the sacred smoke may summon Jade Maidens and Immortal Youths (celestial attendants) to swiftly deliver the devotees' petitions to the supreme Jade Emperor of the August Heaven (one of Daoism's highest deities).

Finally, the "Seeing Off the Sacred and Transforming Offerings" refers to burning paper money and other ritual items to respectfully send off the deities. The entire scripture embodies the Daoist religious concept of "communicating with the celestial realm above while aiding the underworld below" - achieving the purpose of dispelling misfortunes and seeking blessings through sacred rituals that bridge the human and divine realms.