《道門科範大全集》Vol. 39

This is the liturgical procedure for the midday ritual of the "House Pacification and Misfortune Dispelling Ceremony" (a Daoist rite for exorcism and home protection), compiled by Zhong Li, a disciple of the Three Caverns scriptures and registers. It records the complete ceremonial process.

At the start of the ritual, the priests ascend the altar according to protocol, paying homage to the patriarchs and focusing their intention. They then recite the "Guardian Spirit Incantation" (a protective mantra), which depicts a powerful scene of spiritual might: crimson spiritual flames interweave with radiant clouds, scarlet dharma wheels churn celestial light, and as golden radiance swirls, malevolent forces dissipate. The incantation mentions summoning divine beings with golden talismans (Fulu), riding cloud-dragons, and ultimately attaining the state of "merging with the Dao in truth."

Next, the priest strikes the ritual drum twenty-four times (in Daoism, the number twenty-four corresponds to the twenty-four solar terms) to reverently invite the supreme deities of Daoism—the "Three Primordial Qi of the Supreme Three Heavens" (namely the Celestial Venerable of Primordial Beginning, the Celestial Venerable of Numinous Treasure, and the Celestial Venerable of Dao and Virtue, the three highest divinities). The priest summons the "Three-Five Merit Officers" (inner guardian spirits cultivated within the body) as well as various attendant deities, including thirty-six incense officials, golden boys, and jade maidens, all solemnly robed to assist in opening the altar.

The priest declares that this is the time for midday ritual, conveying the devotees' prayers to the celestial court. They beseech the Supreme Dao Qi (the highest form of Dao's energy) to infuse their being, ensuring their petitions swiftly reach the Jade Emperor and other supreme deities.

Finally, the priest identifies as "the appointed minister, so-and-so," representing all ritual participants, and addresses the Celestial Venerables: "We, who have received the grace of the Dao to study the Three Caverns True Scriptures (the highest Daoist classics) and comprehend its profound mysteries, having sworn oaths to cultivate the Dao, must diligently practice. Now we reverently present the sincere prayers of the devotees to the celestial court."

The entire ceremony embodies the Daoist concept of "resonance between heaven and humanity." Through standardized ritual procedures, utilizing both internally cultivated spirits and external liturgical forms, it facilitates communication between humans and deities to achieve the dispelling of calamities and resolution of misfortunes.

This passage records the "declaration" section of a Daoist Zhaijiao (purification ritual), documenting the specific procedures and prayer contents performed by Daoist priests during the noon ceremony. The ritual involves three incense offerings, each with distinct prayer recipients and benedictions.

During the first incense offering, the priests present incense to the "Celestial Worthy of Supreme Dao Treasures from the Ten Directions" (one of the highest divine beings in Daoism). The rising incense smoke symbolizes offerings to the deities. Bowing in reverence, they pray that these meritorious acts may assist the imperial ancestors' souls in ascending to the immortal realms above, while ensuring national peace below. The text extols the current emperor's virtue, comparing it to that of ancient sage-kings, praising his governance according to the Dao (the Way), which has resulted in a court filled with loyal ministers and no neglected talents among the populace.

The second incense offering is presented to the "Celestial Worthy of Supreme Scripture Treasures from the Ten Directions" (representing the sacred presence of Daoist scriptures). This prayer primarily benefits the ancestors of the ritual sponsor (the patron commissioning the ceremony), wishing that nine generations of ancestors may transcend suffering and awaken to the Dao's truth. It also seeks domestic tranquility for the sponsor's household, harmony between Yin-Yang forces, and the proper functioning of all deities in maintaining universal peace.

The third incense offering addresses the "Celestial Worthy of Supreme Master Treasures from the Ten Directions" (representing the sacred lineage of Daoist patriarchs). This prayer focuses on blessings for the ritual sponsor personally, wishing for longevity, prosperity, and the dispelling of misfortunes. It further petitions for the liberation of souls suffering in hell realms, that all may together attain the ultimate realm of perfect truth.

Each incense offering concludes with the phrase "uniting with the Dao" (Yu Dao He Zhen), expressing the ultimate pursuit of merging with the supreme Dao. The entire ceremony embodies Daoism's religious functions of mediating between humans and deities, delivering deceased souls, and praying for blessings while averting calamities through Zhaijiao rituals.

This scripture describes the invocation text used in Daoist zhaijiao rituals (purification ceremonies for blessings and disaster relief). It outlines the complete process where priests guide devotees in confessing transgressions and seeking divine protection from various deities.

The text begins by honoring the supreme masters and all enlightened sages, whose virtue (De) merges with the Dao and endures as eternally as heaven and earth. The ceremonial sequence then unfolds: chanting repentance verses, commanding malevolent forces to disperse, making threefold invocations to the deities, and performing triple prostrations.

The presiding priest, self-referencing as "your servant [name]," petitions on behalf of all participants: the Golden Tower Sovereign of the Ninefold Heavens (supreme Daoist deity), the Five August Emperors of Earth governing terrestrial domains, and the Central Yellow Wu-Ji responsive spirits (earth deities of the Five Phases' central direction).

The scripture explains the ritual's purpose: Since the Dao's differentiation, sages established teachings and constructed dwellings according to cosmic patterns to benefit all beings. However, devotees now fear their construction activities may have violated earth meridians, offended local spirits, or breached feng shui taboos—thus necessitating this repentance ritual.

Following the ceremonial standards recorded in the River Chart (Hetu) and procedures from the Three Caverns (Sandong) scriptures, the priests lead practitioners in sincere fasting. Before the Three Primes (heaven, earth, and water officials), they bare their hearts in confession, seeking absolution through devout prayers that may summon authentic spiritual responses.

Specific invocations follow, addressing over twenty specialized deities including:

• The Granary Illumination Disaster-Relief Lord
• The Palace-Pacifying Celestial Mystery Lord

Each spirit oversees distinct functions: some quell calamities, others exorcise malignant qi (energies), subdue venomous entities, suppress household hauntings, or regulate terrestrial qi flows.

The concluding petitions seek: domestic tranquility and familial harmony; resolution of karmic grievances and disaster elimination; ancestral elevation and longevity blessings; national stability and universal peace. The entire text exemplifies Daoism's comprehensive system for mediating relationships between humanity, nature, and the sacred through ritual practice.

This scripture passage depicts the scene and devotional content of a Daoist zhaijiao (purification ritual).

It first portrays an auspicious harmony between heaven and earth: the land is pure and bright, the nation prosperous and peaceful, with favorable omens appearing as the sun and moon move in perfect order while winds and clouds remain balanced. Then come the devotional prayers: may the mountain and river deities all express joyful ease, and may all beings within the six realms of rebirth (the six gati referring to celestial, human, asura, animal, hungry ghost, and hell realms) and all lifeforms in the Nine Dark Underworlds (Daoist term for the deepest underworld) share in this vast blessing, attaining carefree liberation.

The text mentions pacifying the dragon spirits guarding all directions, ensuring yin and yang each fulfill their proper functions, while immortal merits receive due recognition. Whether in shadowy depths or luminous realms, may all universally receive peace and prosperity. This serves both as praise for the supreme deity "Shangming Tianzun" (Heavenly Venerable of Supreme Light) who bestows boundless grace, and as an expression of the devotees' sincere devotion.

The "Twelve Vows" section records the ritual pledges. The "returning to the incense burner" segment describes the ceremonial scene before the altar: the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (guardian generals), and various numinous officials descend upon the ritual platform. The prayers wish for the spontaneous generation of golden elixirs and jade-blue essences (alchemical terms denoting precious medicinal substances) along with magical lingzhi mushrooms, while requesting immortal attendants and jade maidens to receive the incense smoke and swiftly convey the devotees' petitions to the supreme "Haotian Jade Emperor" (one of Daoism's highest deities).

The concluding "exit hymn and departure" marks the ritual's completion, with this content originating from the 39th volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji). Through liturgical forms like incense burning, scripture recitation, and vow-making, the entire ceremony seeks divine protection and universal salvation for all beings.