《道門科範大全集》Vol. 40

This scripture records the evening ritual procedures from the Taoist "House Purification and Offense Resolution Ceremony." The ceremony begins with priests ascending the altar platform according to protocol, paying respects to the founding masters while maintaining a state of focused meditation.

Next, they recite the "Guardian Spirit Incantation," invoking the radiance of the Five Planets (Metal, Wood, Water, Fire, and Earth—the Five Phases) and the auspicious Qi flowing between heaven and earth. Through the power of jade talismans and precious ritual implements (Taoist ritual objects), malevolent forces are subdued, driving away demons and dispelling calamities. Divine light illuminates the night, dissipating Yin energy as deities from all directions descend to bless and protect all beings. The incantation concludes with the harmonious chant "uniting with the Dao in truth."

The ritual master then strikes the ceremonial drum twenty-four times—a Taoist signal to summon divine beings. The master calls upon the "Three-Five Merit Officials" (guardian deities cultivated within the body) and numerous attendant spirits, including incense officers, golden boys, and jade maidens, thirty-six of each, inviting them to appear in full regalia to assist in opening the sacred altar.

The master declares that this solemn rite is being performed in the deep of night, conveying the assembly’s devout prayers to the celestial court. They beseech the numinous Qi of the Supreme Dao Ancestor (the highest Taoist deity) to descend upon them, ensuring their petitions swiftly reach the Jade Emperor (the Celestial Sovereign of Taoism).

Identifying as "the appointed minister [name]," the master speaks on behalf of all participating Taoist devotees, presenting their memorial to the Three Pure Ones (Yuanshi Tianzun, Supreme Lord of the Dao, and Supreme Elder Lord) and all sacred beings. The text references the Taoist belief that the Supreme Dao Ancestor teaches humanity through the Three Caverns scriptures (Dongzhen, Dongxuan, and Dongshen—the three great classics), with celestial deities everywhere propagating the Great Dao and delivering salvation. The master affirms their commitment to benefiting the world and relieving suffering, solemnly submitting the purpose of this Zhaijiao (purification ritual).

This passage fully depicts a sacred scene from a Taoist evening ceremony, encompassing core elements such as deity invocation, incantation recitation, and memorial presentation. It exemplifies Taoism’s religious practice of bridging heaven and humanity through ritual.

This passage describes the "declaration of devotion" (xuanci) segment in a Daoist purification ritual (zhaijiao). The officiating priest, humbly referring to himself as "this subject," leads devotees through a threefold incense offering ceremony. The ritual begins with participants establishing an altar to atone for potential offenses against divine taboos that may have occurred during home renovations.

The first incense offering is presented to the "Celestial Worthy of the Supreme Dao Treasure of the Ten Directions" — the divine embodiment of Daoist ultimate truth. As the fragrant smoke ascends as an offering, both priest and devotees fully submit themselves to the Dao. They pray that the merit of this offering may bring peace to ancestral spirits while blessing the emperor with national prosperity and officials with wisdom to govern. The segment concludes with the aspiration to "merge completely with the Great Dao" (he yu dao he zhen).

The second offering honors the "Celestial Worthy of the Supreme Scripture Treasure of the Ten Directions," representing sacred Daoist texts. Participants beseech that the incense merits may liberate nine generations of the family's deceased, elevating all kinsfolk to immortal rank. They further petition divine guardians to pacify the household, expel malign influences, and ensure domestic harmony.

The third incense is devoted to the "Celestial Worthy of the Supreme Master Treasure of the Ten Directions," symbolizing Daoist patriarchs. The prayer extends blessings to all living beings, seeking longevity and disaster relief for the devotees' family, with ultimate attainment of immortal enlightenment.

Each incense offering culminates by repeating the sacred formula "merge completely with the Great Dao." Through this tripartite veneration of the Three Treasures (Dao, scriptures, and masters), the ritual simultaneously addresses personal purification, ancestral salvation, and collective prayers for national peace.

With devout hearts we light incense, taking refuge in the Most High Precious Lords and perfected sages of the Dao. May we merge with the supreme Dao and attain the everlasting fruit of enlightenment.

(Here begins the description of a Daoist Zhaijiao purification ritual) Following liturgical protocols, we chant repentant hymns and perform repeated prostrations. The presiding ritual master (referred to in the text as "this humble officiant") and all altar assistants sincerely petition the Six Heavenly Emperors of the Three Pure Realms (the highest Daoist celestial domains), the Ten Directional Perfected Lords of the Dao, as well as local deities including the Supreme August Emperor of Earth, the Five Directional Earth Emperors, and the Central Yellow Wuji spirits:

Though fortunate to cultivate the wondrous methods of the Mysterious Gate, our merit in delivering sentient beings remains incomplete. The patron sponsoring this ritual (the devotee funding the ceremony) has disturbed the earth's energy during construction—perhaps moving stones and timber has agitated the dragon veins of the land, or altered terrain in violation of feng shui taboos. The construction site may overlay ancient spiritual sites—perhaps damaging abandoned shrine remnants during excavation, defiling qi-gathering nodes, or transgressing the feng shui principles governing yang dwellings (homes for the living) and yin dwellings (tombs), resulting in recurring misfortunes.

Now we establish this ritual altar according to the Zhengyi (Orthodox Unity) methods transmitted by Celestial Master Zhang Daoling, offering sincere repentance. We reverently invite the Twelve Guardian Generals and local earth spirits to dispel malignant energies, exorcise wood/earth elementals and wandering ghosts, resolve offenses against the Earth Duke (local land deity), and dissolve misfortunes from violating directional taboos. May all inauspicious influences be swept away, auspicious signs gather like clouds, and calamities melt like frost.

We beseech the Perfected Lords to bestow their qi in compassionate protection. May orthodox deities garrison the directions, eternally safeguarding peace and prosperity. Further, we pray for national stability, border security, pestilence cessation, harmonious celestial movements, and even the illumination of the netherworld's darkness. May all beings find their proper place—may the patron's ancestors ascend to immortal realms (the phrase "ascending dark ethereals to attain celestial grades" refers to ancestor salvation), descendants uphold loyalty and filial piety, and all relatives near and far share in wellbeing.

May dragon spirits secretly protect the patron's household in all activities. May all participants receive the Dao's grace and realize their sincere aspirations. Thus we reverently present this petition to the celestial court.

(The complete text demonstrates the "Earth Apology and Repentance" ritual sequence within Daoist liturgy—encompassing contrition, deity invocation, exorcism, and blessing—embodying the Daoist cosmology of "Heaven-human resonance" and the ethical principle of "revering Heaven and emulating ancestors")

This passage describes the crucial "Returning to the Furnace" ritual (Fulu) within Daoist purification ceremonies (Zhaijiao). During nighttime meditation and cultivation, the ritual master expresses twelve sacred vows to the deities.

In this ceremony, the Incense Official Messengers (divine beings who transmit prayers through incense smoke), the Left and Right Dragon-Tiger Lords (guardian deities), and all attendant incense spirits gather at the sacred altar. Before this numinous incense burner, the master prays for the spontaneous generation of immortal elixirs - the Golden Nectar (essential alchemical substance), Cinnabar Essence (vermillion-colored celestial medicine), and Ganoderma Essence (spiritual mushroom extract) from Daoist internal alchemy (Neidan) practice.

The officiant beseeches the Jade Maidens and Immortal Youths (divine attendants) from all Ten Directions (the entire cosmos) to receive the sacred incense smoke, swiftly conveying his devout intentions to both the supreme Dao and the Jade Emperor of the Vast Heaven (one of Daoism's highest deities).

The ritual concludes with the "Processional Hymn" as the master exits the sacred hall, completing the ceremonial sequence. This scripture vividly portrays the solemn communion between humanity and the divine in Daoist liturgy, establishing sacred connection through incense offerings, prayers, and ritual protocols that bridge mortal and celestial realms.