《道門科範大全集》Vol. 37

This passage describes the ritual procedures of the "Rite for Pacifying Dwellings and Resolving Offenses" (Anzhai Jiefan Yi) in Daoist practice, specifically the altar procession segment. The ceremony begins with priests ascending the altar according to established protocols, each paying reverent homage to the ancestral masters while concentrating their intention through visualization of the True Masters (Zhenshi).

Next comes the recitation of the Five Directions Guardian Incantations (Wufang Weiling Zhou), each corresponding to a cardinal direction:

The Eastern Incantation depicts a celestial realm of azure formed from Nine Qi (the essence of heaven and earth), where the Great Star Deity illuminates the East, opening the ninefold heavenly gates. The lamp-bearing youths (Kaiming Tongzi), known as Mystic Ministers (Xuanqing), dispel impurities. They guard the ritual space and assist the Celestial Emperor in subduing demons. Through upholding orthodox scriptures and the decrees of the Nine Heavens (sacred Daoist documents), peace prevails in the world, allowing practitioners to ascend as immortals.

The Southern Incantation portrays a crimson celestial realm formed from Three Qi, where the Red Essence Star Lord (Chijing Xingjun) resonates with the Emptiness Emperor (Xuhuang). The luminous youth named Magnificent Chamber (Huafang) commands fire-department divine troops, guarding the Jade Hall (sacred sanctuary) while executing demon-slaying missions. The wind-fire power granted by the Northern Emperor (Beidi, the Purple Tenuity Emperor of the North Pole) proves irresistible, with ritual bells (liuling) resonating around the altar. When orthodox Dao prevails, no evil dares act recklessly, and practitioners may harness the power of the Dipper (Kuigang) to attain supreme merit.

The Western Incantation describes a white celestial realm formed from Seven Qi, where the radiance of Venus (Taibai Jinxing) illuminates the Golden Gate (western heavenly portal). The White Emperor (Suhuang) named Imperial Numen (Diling) safeguards practitioners' peace, severing evil qi at its source. When the Way of Heaven manifests, the Three Luminaries (sun, moon, stars) harmonize, and practitioners naturally unite with the Dao to ascend to the Purple Court (celestial court). The Numinous Treasure decrees (Lingbao Fuming) universally deliver beings, while the Primal Emperor's righteous qi (primordial energy) brings cosmic peace.

The Northern Incantation depicts a black celestial realm formed from Five Qi, where the Primordial Breath (Yuanshi Zhi Qi) circulates, and Mercury (Chenxing) illuminates the Great Tenuity Enclosure (celestial sector). The Black Numen Venerable (Heiling Zunshen) named Tiered Majesty (Cengwei) commands flying celestial hosts, guarding the five directional gates and strictly punishing transgressors. Jade decrees (Yufu) secure the eight directions, sealing evil paths while illuminating the orthodox Way. Practitioners blessed by the Three Lights may ascend to immortal realms.

Each incantation concludes with the harmonized chant "Unite with the Dao in Truth" (Yu Dao He Zhen), symbolizing the practitioner's mystical union with the Great Dao. These incantations exemplify characteristic Daoist ritual elements: visualization of star deities, summoning celestial generals, and employing talismanic power to purify sacred space while exorcising malign influences.

This scripture describes the complete procedure of a Daoist purification ritual (Zhaijiao), centered on confessing transgressions and seeking blessings from celestial deities. Through specific liturgical protocols, the Daoist priests establish communication with the divine.

The ceremony begins by extolling the primordial power of the cosmos: "The single Qi (primordial vital energy) rotates heaven and earth, harmonizes Yin-Yang, and governs the profound true Dao." Next, deities like the Guardian Star (Saturn) Youth are invoked to descend, utilizing the Yang essence fire of primordial Qi to purify body and mind, expel malevolent forces, and pacify the deities of the five directions.

The formal liturgy includes: striking the ritual drum twenty-four times (as a sacred signal), kindling the incense burner, and declaring the priest's ritual rank. The presiding priest leads all participants in burning incense and offering prayers—petitioning blessings for the emperor, officials, teachers, relatives, and all living beings—while sincerely confessing the transgressions of oneself and the community.

They devoutly take refuge in the "Supreme Ten Directions Numinous Treasure Natural Ultimate Limitless Great Dao" (the highest object of Daoist veneration), seeking absolution for all sins in this life and beyond, deliverance from the three wretched paths (hell, hungry ghosts, animal rebirth), and liberation from ten sufferings, eight calamities, and nine tribulations. The ultimate goal is attaining the Dao's perfection, ascending to celestial realms, serving high deities (Daojun), and eternally abiding in the Seven Treasures Palace united with the Dao.

Following the confession, the priests reaffirm their ritual ranks and sequentially pay homage to Daoism's highest pantheon: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, Taishang Laojun), the Four Sovereigns (Jade Emperor, Purple Tenuity Emperor, etc.), and the thirty-six divisions of scripture guardians. The ritual concludes by recounting cosmic evolution—from the Dragon Han kalpa (primordial cosmic epoch) to Fuxi's civilizing teachings—demonstrating Daoism's grand cosmological vision.

This scripture documents the complete procedure of a Daoist Zhaijiao (purification ritual) for household pacification. The patron (host of the ceremony), having constructed a new dwelling, sought divine protection through this ritual. The ceremony was conducted by a Daoist priest (referring to himself as "your servant"), who professed his missionary duty to respond to all sincere petitioners.

Before commencing, the priest purified himself through ablutions, clearing distracting thoughts to properly perform the Keyi (liturgical protocol) for dispelling misfortunes. He arranged the ritual altar to mirror cosmic patterns, using silk fabrics provided by the household as sacred implements. These were positioned according to the Five Directions (east, west, south, north, and center), with lit incense and candles manifesting sincerity. Beginning at an auspicious hour, the ceremony would continue until the predetermined time, during which supplications would be made to the Shangzhen (highest deities) for blessings, pacification of household spirits, and resolution of astrological conflicts.

The priest specifically invoked the compassion of the Supreme Three Pure Ones (Sanqing) and the Ten Directional Saints (various celestial beings), commanding local earth deities and guardian spirits to protect the ritual space. This purification of internal and external disturbances allowed the ceremony to penetrate the void and summon authentic divine presence. Only then could both priest and patron achieve mental serenity for successful prayer transmission.

The ritual included the "Twelve Petitions" segment, concluding with the "Returning the Brazier" ceremony. The priest prayed for the incense smoke to transform into golden elixir (Golden Elixir), attracting the assembly of Hundred Spirits and Immortals. He entreated jade maidens and immortal youths to swiftly deliver these devout prayers to the supreme deities—the Limitless Great Dao (Wuji Dadao) and the Jade Emperor (Yuhuang Shangdi). The text closes with the "Hall Departure Hymn," marking the ceremony's successful completion.

This ritual exemplifies Daoism's characteristic use of liturgy to bridge heaven and humanity, emphasizing sincerity, purification, and the construction of sacred space. It maintains established protocols while valuing immediate divine resonance.

The thirty-seventh volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji) is a canonical text that systematically documents the liturgical standards of Daoist practice. This section primarily compiles the specific procedures and regulatory requirements for conducting various Daoist purification rituals (Zhaijiao) and ceremonial activities. The text meticulously records details such as the prescribed attire for Daoist priests, the use of ritual implements, scripture recitations, and movement sequences during ceremonies—essentially serving as a standardized manual for Daoist ritual operations.

These liturgical norms (Keyi) are crucial for maintaining the solemnity and sanctity of Daoist ceremonies, ensuring uniformity when similar rituals are performed across different temples. Volume thirty-seven likely contains specialized liturgies for particular occasions—such as rites for the salvation of deceased souls (chaodu) or rituals for dispelling calamities and seeking blessings—along with supplementary procedural details. These contents hold significant scholarly value for researching the historical development of Daoism and the evolution of its religious practices.