《道門科範大全集》Vol. 42

This scripture records a Daoist ritual known as the "House-Pacifying and Misfortune-Dispelling Ceremony" (Zhaijiao Keyi, a Daoist sacrificial rite). Before commencing, the priests perform ceremonial bows according to protocol, silently reciting incantations to maintain focused awareness.

The ritual begins with the recitation of the "Guardian Spirit Incantation," which summons the powers of the Five Stars (Mercury, Jupiter, Mars, Venus, and Saturn): Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off warfare, and Saturn stabilizes the four directions—all to ensure the flourishing of households and nations. The text then mentions how the names of these deities are recorded on jade tablets in the celestial realm. They ride clouds and mists, traverse between heaven and earth, command five-colored clouds, govern myriad spirits, and protect immortals. The section concludes with the phrase "uniting with the Dao in truth," signifying complete harmony with the Great Way.

Next, the master priest strikes the ritual drum twenty-four times, symbolizing the connection between heaven and earth. This is followed by reverent invitations to the highest Daoist deities—the Three Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Celestial Worthy of the Dao and Its Virtue, and Celestial Worthy of the Way and Its Power)—as well as the guardian spirits within one's body (such as merit officers, divine messengers, golden boys, and jade maidens). These deities arrive in full ceremonial attire, prepared to assist in the ritual.

The master priest declares the purpose of the altar ceremony: to seek blessings and dispel misfortunes for devotees. He prays that the celestial energies from the Ten Directions (the eight compass points plus above and below) will descend upon the altar, ensuring swift delivery of petitions to the celestial court and direct communication with the Jade Emperor.

Finally, the scripture invokes the presence of venerable Daoist deities: the Three Pure Ones, the guardian spirits of the Thirty-Six Divisions of Sacred Scriptures (the collective term for Daoist classics), and the Five Thearchs of Supreme Antiquity (the celestial emperors governing the five directions) who oversee the earth. The text reflects on the primordial state of the cosmos—when all things were yet formless, and the Dao stood as the source of all transformation. The pure and serene "wind of truth" (Wuwei) is revealed as the origin of Yin-Yang. First came the division of the two vital energies (Yin and Yang), then the formation of the Three Powers (heaven, earth, and humanity), establishing hierarchical order. Through this, the merit of heaven's canopy and earth's support was accomplished, and humanity progressed from dwelling in caves to constructing houses.

In the ancient times of simple customs, people had not yet established rituals for constructing dwellings. Later, inspired by the Book of Changes (Yijing), they began to emulate the patterns of Heaven and Earth's movements, establishing the rules of square and round forms, and setting the laws of Yin-Yang transformation. Following these principles brings divine protection and boundless blessings, while violating them invites calamity—such has been the way of fortune and misfortune since antiquity.

Moreover, human lives are often fraught with deviations, and the cultivation of one's nature and life (Xingming Shuangxiu) remains incomplete. The slightest carelessness can accumulate transgressions. Without relying on the supreme Celestial Worthy (Tianzun, the highest Daoist deity), these karmic obstructions cannot be dissolved. We have heard how the Celestial Worthy transmits teachings through sacred texts to initiate rituals for averting disasters. The Great Dao (Dao) in its compassion has recorded in the Lingbao scriptures the ceremonial methods for repentance and supplication. Thus, we establish this altar (Jiaotan, Daoist ritual space) to sincerely petition the celestial deities, hoping the Five Directional Emperors (deities of east, south, west, north, and center) will bear witness and dispatch divine envoys.

May the deities between Heaven and Earth, the immortal officials of both Yin and Yang realms, descend on clouds to hear our prayers. We participants in this purification ritual (Zhaijiao), with utmost reverence and trembling hearts, kneel to welcome the celestial arrival. Now we offer fragrant tea and fresh flowers, again reporting to the sacred realms of the Nine Purities (highest Daoist heavens) and the Three Realms (heaven, earth, and underworld):

In ancient times, Duke Jing of Qi moved the Mars star to retreat through his awe of calamity, while the Yellow Emperor (Huangdi) employed Daoist methods to repel Chi You. Even humble offerings suffice when presented with sincerity; after fasting and ablution, one may sacrifice to the Supreme Deity. Aware of our lowliness, we establish this incense altar with reverent fear according to cosmic laws, conducting the ritual with simplest offerings. Following the Lingbao scriptures' supplication rites and emulating the repentance ceremonies of true masters, we beg the deities to perceive mortal sincerity.

The ritual master (Jiaozhu) petitions on behalf of devotees: Human life is like decaying wood, our vital threads hang by a hair. Though fortune and misfortune are decreed by Heaven, their manifestation lies within ourselves. In this life we rely solely on the Great Dao (Dao). Now with utmost sincerity, we confess before the pure and majestic deities all transgressions against Heaven and Earth. Whether offenses against celestial or earthly spirits, we implore the August Heaven God-Emperor and the Earth Deity (Houtu) for merciful absolution.

This scripture explains the Daoist ritual of "Jiexie" (removing offenses and resolving transgressions). When devotees commit the following offenses against divine beings in daily life, they must invite the corresponding deities to mediate:

For violating taboos related to the Azure Dragon of the East (guardian deity of the east), one must invite the Seven Mansions Star Lords of the East to perform the resolution. Offenses against the Vermilion Bird of the South require the Seven Mansions Star Lords of the South; transgressions concerning the White Tiger of the West call for the Seven Mansions Star Lords of the West; violations involving the Black Tortoise of the North necessitate the Seven Mansions Star Lords of the North; while offenses against the Central Gouchen constellation require the Seven Stars of the Big Dipper for resolution.

If one has offended residential feng shui deities (Eight Dwellings, Five Dwellings, or Fourteen Dwelling Gods), the Nine Elders Immortal Lord must be invited. Offenses against the twelve Earthly Branches (Zi, Chou, Yin, Mao, etc.) require the Heavenly Guest Star Lord; violations of the ten Heavenly Stems (Jia, Yi, Bing, Ding, etc.) demand the Heavenly Censor Lord; transgressions concerning the Eight Trigrams (Qian, Kun, Zhen, Xun, etc.) need the Dao-De Lord; offenses against the Twelve Construction-Deity spirits (Jian, Chu, Man, Ping, etc.) call for the Tianyi Noble Lord; while violations of the Heavenly Dao, Earthly Dao, Human Dao, or Divine Dao require the Longevity Lord for resolution.

Finally, devotees pray for all deities to return to their proper stations, forgive their transgressions, bestow blessings, protect household peace, and assist the operation of the Heavenly Dao. The presiding Daoist priest (referred to as "your servant" in the text) and participating devotees sincerely repent through rituals including libation offerings, reporting to the Supreme Three Pure Ones (highest deities), the Five Directional Thearchs, the Three Treasures Saints, and all divine beings.

The scripture notes that while the Great Dao (Dao) is profoundly mysterious, the teachings of sages establish clear correspondences between good/evil and fortune/misfortune. Devotees now fear their daily actions—such as altering terrain during construction or unknowingly violating Yin-Yang taboos—may have inadvertently offended divine beings. These transgressions must be resolved through this Zhaijiao (Daoist sacrificial ritual).

This scripture outlines Daoist rituals for resolving offenses against deities that may occur due to one's living environment. The general meaning is:

The vicissitudes of human life are unpredictable. The places we inhabit might be ancient city ruins, former temple sites, battlefield remnants, gathering places of sages, or locations with special features like kilns, burial mounds, or dragon spirit caves. When such spiritually significant sites border mundane living spaces, inadvertent offenses against deities become inevitable, potentially inviting calamities.

Now we select an auspicious day and hour to sincerely repent before the Great Dao (Da Dao), following the liturgical standards (Keyi) established by the Celestial Master (Tianshi Zhang Daoling) and the ritual traditions of the Lingbao school. With reverence, we invite various deities to convey our penitence to Heaven.

The text then enumerates specific deities one might have offended and their corresponding resolution methods: for offending the Grand Year General (Tai Sui Jiangjun), one must invite Lord Fangbo from the Purple Tenuity Palace (Ziwei Gong) to mediate; for transgressing against the Yearly Killing Deity of the Great Yin (Taiyin Suisha Shen), the Celestial Noble Lord (Tianshang Guiren Jun) should be summoned; for violating the Yellow Banner and Leopard Tail Deities (Huangfan Baowei Shen), the Venus Star Lord (Taibai Jinxing Jun) must be petitioned. Over twenty such potentially offended deities are listed, each with a specific divine mediator.

These deities include directional spirits (Azure Dragon/Qinglong, White Tiger/Baihu, etc.), nature deities (Thunder Duke/Leigong, Sun and Moon deities, etc.), and malevolent spirits (Heavenly Dog/Tiangou, Swift Wind/Feilian, etc.), reflecting ancient people's profound concern about the relationship between living spaces and spiritual forces. Through targeted rituals of repentance to the corresponding deities, misfortunes caused by unintentional offenses can be resolved.

This passage describes the prayer text used in Daoist "Jiexie Jiao" rituals (a type of ceremony for dispelling misfortunes and seeking blessings). When people encounter various calamities, they must invite different deities according to specific circumstances for resolution:

For offenses against celestial taboos (such as violating sacred heavenly spaces like the Golden Cabinet, Jade Hall, or Celestial Blessing Residences), one petitions Lord Hanjun Zhangren for resolution. If one has trespassed against earthly spirits (such as encountering malevolent forces like Great/Little Exhaustion or Heaven's Net), the Chief Commander Lord is summoned. For disturbances related to lunar phase deities (such as crescent, full, waning or new moon spirits), the Dao-transforming Lord is invited to mediate.

Regarding offenses against household deities: violations involving parents, relatives, or the twelve Life Palace spirits require the Life-extending Lord's protection, while harming livestock or silkworm deities necessitates the Life-preserving Lord's guardianship. The prayer invokes seventy-two celestial spirits and twenty-four underworld officials to maintain cosmic order, expelling malign influences from all directions and dissolving misfortunes from the eight quarters.

The text then expresses repentance: beseeching the deities to erase transgressions, increase blessings and longevity, and ensure the family perpetuates virtues of filial piety, fraternal duty, loyalty, and integrity—eternally sustained by the Dao's grace. The presiding priest and all participants offer sincere contrition along with ritual wine.

The latter section constitutes the farewell address to the deities: the presiding priest humbly addresses himself as "your servant" while respectfully reporting to the Ninefold Heaven's sacred beings (Daoism's highest deities), the Six Jia and Three Originals (time deities), and the Yin-Yang administrative spirits. Though ritual propriety may have been imperfect, he implores divine compassion—asking the deities to pardon the people's unintentional faults with parental benevolence.

Finally, the parting expresses profound reverence: the priest gazes toward the departing deities' direction, though unable to detain their sacred procession, his heart overflows with veneration. All participants, with utmost devotion, respectfully escort the deities back to the celestial realms. The ceremony concludes with the customary "returning the incense burner" ritual (symbolizing the ceremony's perfect completion).

At the site of a Daoist purification ritual (zhaijiao, the grand sacrificial ceremony), the envoys managing the incense offerings, the Left and Right Dragon-Tiger Lords (guardian deities), and all the incense-attending Divine Officials should assist the presiding priest in completing the ceremony. At this moment, the altar space where the Dao is practiced will naturally manifest auspicious signs such as golden nectar (elixir of immortality), cinnabar-green hues (colors of celestial herbs), and essence of glossy ganoderma (lingzhi).

All manner of divine beings will gather before this incense-filled burner, praying that the immortal youths and jade maidens (celestial attendants) of the ten directions may receive and guide the curling smoke of the offerings. The memorial petition just presented by the presiding priest is hoped to swiftly reach the supreme origin of the Dao, ascending directly to the sacred presence of the Jade Emperor, the August Sovereign of the Vast Heaven (one of the highest deities in Daoism).

The final stage of the ritual involves reverently sending the deities back to their abodes, burning spirit money (symbolizing almsgiving), and reciting scriptures that encourage virtuous conduct. This passage is drawn from the 42nd volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji), which records the standard procedures for grand Daoist purification ceremonies. It particularly emphasizes the sacred scene of divine messages conveyed through incense smoke, the descent of immortals to the altar space, and the complete liturgical protocol for communication between humans and deities.