《道門科範大全集》Vol. 41

This is the liturgical procedure for the Daoist "House Pacification and Misfortune Removal Ritual" (a ceremony for exorcism and home protection). At the beginning of the ritual, the Daoist priests ascend the altar platform according to protocol, pay homage to the founding masters, and focus their intention.

The ceremony commences with chanting the "Guardian Spirit Incantation" to invoke the powers of the Five Planets (Mercury, Jupiter, Mars, Venus, Saturn): Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off military disasters, and Saturn stabilizes home and nation. By inscribing names on jade tablets (ritual Daoist implements), they beseech the deities to ride wind and clouds through the ten directions, harnessing five-colored clouds to summon divine beings and dispatch countless spirit officials to protect the celestial truths.

Next follows twenty-four beats of the ritual drum (a fixed number in Daoist liturgy), reverently inviting the supreme Daoist deities—the "Three Supreme Heavens" (referring to the Three Pure Ones: Jade Pure, Upper Pure, and Supreme Pure) and the Most High Lord Lao (Laozi). The priests summon their internally cultivated "Three-Five Divine Officials" (inner-body deities), along with thirty-six incense officials, golden boys and jade maidens, and other protector spirits, who don solemn attire to assist in the ceremony.

The presiding priest refers to himself as "your servant," declaring the commencement of ritual operations while praying for the descent of the ten-directional Dao-Qi (primordial energy) and the auspicious radiance of Numinous Treasure into his person, ensuring swift transmission of petitions to the celestial court. Special invocations include: the Celestial Worthy of Primordial Beginning, the Dao Lord of Most High, the Most High Lord Lao (representing the Three Pure Ones), the Jade Emperor, protector spirits of the thirty-six divisions of scriptures (Daoist canon classification), and local earth deities.

The ritual emphasizes the great Dao's truth of nurturing all things, extolling how the Celestial Worthy of Primordial Beginning established the teachings transmitted through the Three Caverns (Dongzhen, Dongxuan, Dongshen scriptures), how the celestial worthies instituted liturgies for universal salvation, and how the Most High Lord Lao bestows boundless grace to deliver all beings. Through meticulous liturgical procedures, the ceremony harnesses sacred power to dispel misfortunes and stabilize households for devotees.

This scripture records the incantations and incense-offering rituals from Daoist purification ceremonies (Zhaijiao). The practitioner refers to themselves as "your subject," indicating they have attained the privilege to hear these profound Daoist teachings (such as the Dragon Texts and Phoenix Records, Jade Tablets and Ruby Scriptures) only after countless kalpas of cultivation. Now with utmost reverence, they establish the altar for this purification rite.

At the ceremony's commencement, the presiding priest (Fashi) declares the ritual's purpose: During the primordial "Five Supreme" periods before cosmic formation, the pre-celestial Qi had already differentiated into the Three Pure Ones' sacred realms (Sanqing). Ancient people dwelt in caves that stayed warm in winter and cool in summer, living in natural Wuwei (non-action) harmony with the Dao. Later, as worldly conditions changed, fortune and misfortune became interdependent, and only by following Daoist teachings could blessings be obtained. Now through establishing this altar and offering incense to the Ten Directions' Daoist Treasures and Celestial Worthies (the highest Daoist deities), they pray for national prosperity and the imperial lineage's continuation.

During the first incense offering, the fragrant smoke is presented to the "Celestial Worthy of Dao's Treasure," dedicating the merit to the nation's altars of soil and grain. May the imperial ancestors' souls become pure and luminous (like the radiant purity of celestial palaces), with auspicious signs extending from the Purple Tenuity constellation (Ziwei, the celestial emperor's abode), blessing and protecting the imperial foundation. May crown princes and nobles assist the sagely ruler, with virtuous ministers and capable generals jointly supporting this flourishing era, attracting tribute from myriad states while bringing peace to all beings.

The second incense offering honors the "Celestial Worthy of Scripture's Treasure," transferring merit to the ritual patron's nine generations of ancestors (jiuzu qixuan). May the departed souls cultivate in the immortal realms' crimson gardens and cinnabar platforms, attaining true immortality; while simultaneously blessing their living descendants, benefiting both the living and deceased. The ritual concludes with an expression of wholehearted devotion to the Supreme True Dao, aspiring to merge with the Dao's authentic essence.

Note: The term "twirling incense" (nianxiang) refers to the gesture of respectfully holding incense. "Qingdu" denotes celestial palaces, "Purple Tenuity" (Ziji) indicates the Heavenly Emperor's residence in the Ziwei Enclosure, and "cloud-steppers" (yunqiao) are the flying mounts of immortals. The entire ceremony embodies Daoism's religious function of "delivering both the living and deceased."

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual), where practitioners seek divine blessings and disaster relief from celestial deities through ceremonial acts such as incense burning, repentance, and prostration.

First, the practitioner lights three incense sticks (representing the Three Powers of Heaven, Earth, and Humanity in Daoist ritual). The rising smoke symbolizes offerings to the Ten Directions Celestial Worthies (the highest deities in Daoism). All participants kneel in reverence, dedicating the ritual's merit to the patron and their family while praying for longevity, prosperity, and the dispelling of misfortunes.

Subsequently, declarations are made to various deities: the Ninefold Pure Celestial Emperors (the supreme pantheon in Daoism), the True Sovereign of Earthly Offices (deity governing land), among others. The text references how ancient sages emulated the Dao of Heaven and Earth, constructing dwellings to replace caves while establishing auspicious orientations through Yin-Yang and the Five Phases (Metal, Wood, Water, Fire, Earth). Thus were created principles for attracting blessings and avoiding calamities. The righteous deities of Heaven and Earth observe human conduct, rewarding virtue with fortune and vice with misfortune.

The patron, through construction activities, may have violated numerous taboos: possibly offending celestial forces like the Four Seasons and Six Climatic Qi (seasonal and meteorological patterns) or the Grand Year and Grand Yin (inauspicious annual deities); transgressing terrestrial systems such as the Nine Palaces and Eight Trigrams (geomancy system) or Earth Office deities; or disturbing spirits long residing at the site. Therefore, this purification ritual serves to repent and seek forgiveness from all relevant deities.

The entire passage manifests Daoism's core concept of "cosmic resonance between Heaven and humanity," asserting that human actions directly influence celestial and terrestrial Qi movements. Through specific rituals that facilitate communication with the divine, practitioners aim to resolve misfortunes and restore Yin-Yang harmony.

This scripture describes the scene and prayers of a Daoist ritual for averting calamities and seeking blessings. Following the Lingbao Zhenjing (True Scripture of Numinous Treasure) and Zhengyi (Orthodox Unity) liturgy, the masters prepare ritual offerings and implements, set up the sacred altar space, and through symbolic reenactment of cosmic operations, confess transgressions to Heaven while seeking divine grace.

The ritual addresses various inauspicious sites: perhaps abandoned palace ruins, ancient sages' tombs, deserted City God temples, battlefield remnants, or forsaken marketplaces—places where Yin energy accumulates. Such locations often harbor restless spirits causing misfortunes beyond ordinary remedy.

With devout incense offerings and cultivation, the masters petition celestial deities, invoking the power of the Three Treasures (Dao, scriptures, and masters) to resolve disasters. Specific petitions include summoning the Four Departments' divine officials and Five Directional Thearchs to dispel malign energies, restore dragon spirits to their proper stations, and prevent harm from plagues, warfare, floods or fires. Simultaneously, they perform salvation rites for deceased ancestors (seven generations of forebears), while praying for the living to enjoy longevity, filial descendants, and household prosperity.

The ceremony concludes with prayers for favorable weather, abundant harvests, cessation of conflicts, and merit extending to beings in the Three Paths (hell, hungry ghosts, and animal realms). As the ritual ends, masters envision the incense smoke ascending to the celestial court, carried swiftly by jade maidens and immortal attendants to the Jade Emperor.

Comprising twelve great vows, the ceremony's conclusion involves returning the incense burner to its place and exiting the sacred space—embodying Daoism's liturgical practice of bridging human and divine realms.