《道門科範大全集》Vol. 38

This scripture records the morning ritual procedure from the Daoist "Rite for Pacifying Dwellings and Resolving Offenses," detailing the complete ceremonial process performed by Daoist priests.

First, the master priest (Zhong Li, a disciple of the Three Caverns scriptures and registers) ascends the altar according to prescribed protocols. All participants bow to the patriarchs and enter a state of focused meditation. Next, they recite the "Guardian Spirit Incantation," a protective chant meant to ward off evil. The incantation conveys that the radiance of the sun and moon illuminates all, while divine tiger instruments expel malevolent forces, and celestial deities descend to purge demons, purifying heaven and earth. The mention of the "Yellow Court" (Dantian, the body’s energy center) aligning with the Dao reflects the integration of internal and external cultivation in Daoist practice.

The master then strikes the ritual drum twenty-four times, symbolizing communication between heaven and earth. Following this, they reverently invite the highest Daoist deities—the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) and the Jade Emperor—to descend, while simultaneously summoning thirty-six guardian spirits (such as Gongcao, Guanshi, Golden Boys, and Jade Maidens) from within the body to protect the ritual space. With solemnity, the master petitions for the descent of the Supreme Dao’s Qi (vital energy) upon the altar, ensuring that the supplications reach the celestial court.

Finally, the assembled priests devoutly invoke the myriad honored deities: the Three Pure Lords, the Jade Emperor, the Great Emperor of Purple Tenuity, the Empress of Earth, and the thirty-six guardian spirits of the Daoist scriptures. The text states, "The Celestial Lord nurtures transformation, the Great Dao bestows its power," illustrating that all things are born from Dao-Qi, embodying the Daoist cosmological view that "the Dao gives birth to the myriad beings." Through this meticulous liturgical sequence, the ritual achieves its purpose of pacifying dwellings, suppressing malign influences, and dispelling calamities.

This passage describes the incense offering ritual (Zhaijiao Keyi) in Daoist liturgy. The general meaning is as follows:

In the cosmos, the sun, moon and stars move in orderly cycles, while mountains, rivers and oceans maintain their proper positions. All deities perform their appointed duties, with the Five Directional Emperors (in Daoism referring to the sovereign deities of east, south, west, north and center) guarding their respective domains. From celestial palaces to earthly cities, all things follow the laws of the Dao. We practitioners have the sacred duty to assist the state and accumulate merit (De), and now we shall reverently present our petitions.

The text then details the threefold incense offering process: The first offering is made to the "Celestial Worthy of Dao Treasure" (representing the source of Dao), praying for the emperor's longevity and the nation's enduring peace. The second offering honors the "Celestial Worthy of Scripture Treasure" (representing Daoist scriptures), performing salvation rites for the ancestors of the ritual sponsor (Zhaizhu) and seeking protection for their family. The third offering venerates the "Celestial Worthy of Teacher Treasure" (representing Daoist patriarchs), making blessings for all living beings.

During each incense offering, the Daoist priests kneel and bow, praying for the incense smoke to reach the celestial realms while reciting invocations of "union with the Dao" (Yu Dao He Zhen). The entire ritual, through its symbolic representation of cosmic directions and offerings to the Three Treasures (Dao, scriptures and teachers), seeks divine protection. This embodies the Daoist worldview of "cosmic-human unity" (Tianren Heyi) and the religious ideal of delivering salvation to all beings.

This passage describes the repentance and blessing segment within Daoist Zhaijiao (purification ritual) ceremonies. The Daoist priests first perform the grand ritual of three kneelings and nine prostrations before the Ten Directions Celestial Worthies (the highest deities in Daoism) and ancestral masters of past generations, demonstrating their devout commitment to the Dao.

During the ritual, the priests light incense, hoping that through the merit of this offering, all living beings between heaven and earth may be bathed in the grace of the Dao's teachings and attain liberation. The chief officiant (ritual master) prays for the prevention of disasters yet to occur, the attainment of boundless blessings, and ultimately the realization of the Dao-fruit of immortality.

The scripture then expounds on the principle of cosmic formation: in the primordial undifferentiated chaos, the Dao existed in the state of "True Unity"; later it divided into the two Qi (energies) of Yin-Yang (Two Manifestations), forming the Three Powers of heaven, earth, and humanity. The deities between heaven and earth each perform their duties, just as humanity builds houses to replace nest-dwellings—both following the operational laws of the heavenly Dao.

The officiant expresses concern about potential unintentional violations of taboos during construction, such as:

• Offending deities or underworld authorities
• Harming living creatures or defiling sacred sites
• Angering dragon spirits or breaking prohibitions
• Choosing inauspicious directions or dates for construction

These transgressions might invoke disasters, possibly involving directional taboos related to the Nine Palaces and Eight Trigrams (Bagua), the Twelve Earthly Branches, or offending any of the seventy-two malignant spirits associated with Yin-Yang punitive forces.

Therefore, through the Zhaijiao ritual, they repent for these offenses, setting up an altar where orchid lamps illuminate the Nine Nether Hells, allowing the incense smoke to ascend to the sacred realms of the Three Pure Ones (Sanqing). Through scripture recitation and ritual practice, they beseech the deities to forgive all unintentional transgressions.

This liturgical text constitutes a crucial segment of Daoist Zhaijiao (purification rituals), comprising three main components: repentance and supplication to the deities, expression of twelve specific vows, and the concluding send-off ceremony for the invoked spirits.

First, the ritual master (Fashi) offers incense and submits memorials to the celestial court, conveying contrition. The Earth Office (disi, underworld deities) reports human merits to the Celestial Palace (tianfu), beseeching divine forgiveness for transgressions and the dispelling of calamities. During the ritual, the Nine Dragon Talismanic Decree (Jiulong Fuming, a Daoist fu incantation) is employed to communicate with all celestial realms, mobilizing the sacred power of the Three Treasures (Dao, scriptures, and masters) to issue commands across the three realms (heaven, earth, and the underworld). The liturgy petitions for luminous radiance even at night, ensuring the emperor’s reign remains steadfast, universal peace prevails, conflicts cease, and the Five Grains (wugu) flourish.

Next, blessings are invoked for the patron (zhaizhu) and their household: may the living enjoy health, the deceased ascend to higher realms; may descendants embody loyalty, filial piety, and virtue, with the family line thriving; may departed souls in the netherworld (Yin Cao) have their karmic burdens lightened and attain immortal rank. Concurrently, prayers are offered for deities of both Yin and Yang realms to jointly uphold the orthodox Dharma (zhengfa), safeguarding all beings, aiding humanity, and propagating the Great Dao (Da Dao), so that all creation may partake in the grace of the Celestial Venerables (Tianzun, supreme Daoist deities).

The second section articulates twelve specific vows. Though the original text does not detail them, they likely encompass conventional Daoist benedictions such as national stability, harmonious weather, and agricultural abundance.

The conclusion features the "Returning to the Brazier" (fulu) rite. Divine emissaries like the Incense Officials (xiangguan shizhe) and the Dragon-Tiger Lords (longhu jun, guardian spirits) gather around the incense burner. The ritual master prays that celestial attendants (xiantong yunü) from all directions may guide the fragrant smoke, swiftly conveying sincere devotion to the presence of the Jade Emperor (Yuhuang Shangdi, supreme deity of the Daoist pantheon). The ceremony culminates with the chanting of the "Exit Hall Hymn" (chutang song), as participants depart the ritual space, marking the completion of the liturgy.

This text exemplifies the Zhaijiao ritual’s characteristic of "reaching heaven above and connecting with the underworld below." Through talismans (fulu), incense offerings, and other mediums, it bridges the human and divine realms to achieve the dual aims of dispelling misfortune and invoking blessings.