《道門科範大全集》Vol. 45

According to the Lingtaijing (Scripture of the Numinous Terrace) in the Daoist Canon, the sun and moon embody the essence of Yin-Yang, while the five planets (Venus, Jupiter, Mercury, Mars, and Saturn) represent the refined energies of the Five Phases (Wood, Fire, Earth, Metal, Water). Solar and lunar eclipses, along with other celestial phenomena, are governed by their respective presiding deities. Meteors appearing during the sun's transit, the lunar node (Yuebo) during the moon's movement, comets arising from imbalances in the Five Phases, as well as auspicious purple vapors (Ziqi) and the celestial ruler star Tianyi orbiting near the Purple Tenuity Enclosure—all these are collectively termed "Dao stars."

These heavenly bodies move at varying speeds, some progressing forward and others retrograde, with distinct monthly and annual trajectories. Distributed across the twelve celestial divisions (ancient astronomical sectors), they manifest through seven dominant and five recessive palaces, each correlating with specific omens of fortune or misfortune. The twenty-eight lunar lodges (ancient stellar constellations) similarly presage different blessings or calamities based on their positions. When stars deviate from their proper courses, even typically auspicious ones may bring disaster; conversely, inauspicious stars aligned with favorable positions can transform misfortune into fortune.

By calculating the relationship between an individual's birth chart and the movements of the five planets, one may discern patterns of impending fortune or adversity. When encountering unfavorable celestial configurations, Daoist liturgical rites (Keyi) should be performed for remediation. Specific methods include: painting portraits of stellar deities, offering incense, flowers, and choice fruits, and inviting accomplished practitioners to recite the Duren Xiaozai Jing (Scripture for Salvation and Disaster Dissolution). During this period, one must avoid entering temples dedicated to ghosts and deities, as well as refraining from visiting the sick or attending funerals.

The Shiyiyao Jing (Scripture of the Eleven Luminaries) states that when planetary movements become erratic or encroach upon celestial palaces, a purified ritual space (Daochang) must be established. Images of the Eleven Luminaries (sun, moon, five planets, and four additional astral bodies) should be sculpted or painted, followed by scripture recitation and ritual circumambulation. The Wuxing Mishou Jing (Secret Transmission Scripture of the Five Planets) further prescribes sincere offerings of rare flowers, fruits, purified water, and fine incense. These practices, taught by the Supreme Dao Lord (Taishang Daojun), guide humanity in revering celestial patterns and averting calamities.

The Tang Dynasty Celestial Master (Tianshi) Du Guangting compiled the Hetu Jiuyao Jiao Yi (River Chart Liturgy for the Nine Luminaries) in one scroll, later supplemented by the Shiyiyao Chan (Penitential Rites for the Eleven Luminaries) in another scroll. As these liturgies proved insufficient for certain seasonal observances, they were often combined with disaster-dispelling rituals. Contemporary adaptations incorporate astronomical ephemerides for refinement: when constructing a stellar altar, the presiding celebrant's birth chart determines the Eleven Luminaries' palace positions. The ritual space features four corner pillars encircled by twelve zhang (about 36 meters) of red cord forming two tiers. Tablet inscriptions for the twelve palaces, twenty-eight lodges, greater and lesser cycles, and the Eleven Luminaries—all crafted from yellow paper—are placed atop the altar, with corresponding stellar lamps arranged along the red cords. Each directional sector receives ritual offerings of incense, flowers, wine, and fruits according to established protocols.

This scripture describes the complete procedure for opening the altar during a Daoist zhaijiao (grand purification ritual). The ritual master first prepares the sacred altar according to prescribed ceremonial regulations while silently contemplating the teachings of ancestral masters.

Next comes the recitation of the "Guardian Spirit Incantation" to purify the ritual space: invoking the Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn) to guard the five directions. Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off military disasters, and Saturn stabilizes all quarters—ensuring flourishing households and nations. The master inscribes his name upon the celestial jade registers of the heavenly court, praying for the ability to traverse freely between heaven and earth in union with the Dao (the Way).

After striking the ritual drum twenty-four times, the master summons the divine spirits cultivated within his body (including the Three-Five Merit Officers, Left and Right Messenger Officials, and other guardian deities), along with thirty-six celestial beings such as the Golden Boy and Jade Maiden who serve as divine messengers. These deities appear in solemn ritual attire to assist in opening the sacred altar.

The master then petitions the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities), reporting the purpose of establishing the altar and beseeching the infusion of Dao-Qi (primordial energy) into his being, so that prayers may ascend to the celestial realm. He then leads all participating devotees in offering incense and repentance, dedicating the merit generated to the emperor and officials, fellow practitioners, family members, and all sentient beings.

Finally, he earnestly entreats the Great Dao of the Most High to absolve the karmic transgressions—past and present—of both the ritual master and participants, delivering them from the Three Calamities and Eight Disasters, ultimately enabling their ascension to immortality and eternal abode in the celestial realms. The entire passage exemplifies the core Daoist concept of "resonance between heaven and humanity," where meticulous ritual procedures facilitate communication between the human and divine realms.

This scripture describes the invocation text for a Daoist zhaijiao (purification ritual for blessings and calamity prevention). The Daoist priests announce to the highest deities their intention to perform a ritual of repentance and supplication.

First, the text enumerates the revered deities to be invoked: the supreme divinity Yuanshi Tianzun (Celestial Venerable of the Primordial Beginning), Taishang Dadaojun (Great Lord of the Dao), and Taishang Laojun (Venerable Lord Lao) — the three supreme beings of Daoism — along with important celestial deities like the Jade Emperor and the Great Emperor of Purple Tenuity, as well as stellar deities governing constellations, such as the Twenty-Eight Lunar Mansions and Twelve Palaces Star Officials. Together, these deities form the vast pantheon of Daoist cosmology.

The text explains that the movements of celestial bodies follow cosmic patterns, and when astral phenomena deviate from their norms, calamities manifest in the human realm. Whether rulers or common people, all are affected by these celestial changes. Out of compassion, the Celestial Venerables transmitted scriptures and incantations for calendrical calculations and calamity dissolution, using astral changes both to warn humanity and transform misfortunes into blessings through ritual.

Presently, because certain individuals suffer from malefic stellar influences or beneficent stars straying from their positions, disasters have befallen them. Therefore, following the liturgical procedures recorded in the Daoist classics Ruiji and Xuantu, this start-and-big-dipper jiao (a ritual specifically honoring stellar deities) is performed to pray for disaster relief. The presiding priest humbly states that although holding ecclesiastical office, their knowledge of astrology and calendrics remains shallow, and thus they reverently adhere to traditional liturgy, seeking to benefit all beings through worship of the stars and moon.

Finally, the ritual scene is depicted: when the sincere prayer documents are recited, it is as if the solemn descent of deities becomes visible. Celestial drums sound spontaneously, jade bells resonate in harmony, and immortals from the ten directions gather while sun, moon, and stars align in perfect order. The entire ritual space resembles a celestial assembly — solemn and sacred. Through such devout ceremony, the hope is to convey human suffering and obtain divine protection.

This scripture depicts the solemn setting and devotional content of a Daoist zhaijiao (ritual purification ceremony). The priests prepare for the ritual with utmost reverence: they purify themselves through ablutions (the "five limbs" referring to head, hands and feet), concentrate their minds through visualization practices (a meditative cultivation method), and follow the teachings of authentic scriptures to perform the ritual.

The ceremony features rare flowers, special fruits, devotional incense, and purified water as offerings to express sincerity. The priests dress meticulously in crimson Daoist shoes and star-patterned ceremonial crowns, solemnly bearing golden swords and wearing radiant robes as they preside. Not daring the slightest negligence, they await with reverence the communion with the Dao.

The text then presents invocations to the divine: earnestly requesting the Three Supreme Venerables (Yuanshi Tianzun, Lingbao Tianzun and Daode Tianzun) and the Ten Directional Great Sages (perfected beings from all realms) to command the celestial officials of Lingbao Palace and scripture-protecting deities to descend upon the ritual altar. The prayers seek divine assistance to cleanse internal and external impurities, subdue demonic forces, connect with the realm of emptiness, and facilitate the descent of true spiritual presence—ensuring the ritual's merits are perfected without obstruction. A notice is given that the ceremony will continue the following day.

The "Twelve Petitions" refer to standard ritual blessings. "Returning the censer" marks the ceremony's conclusion by restoring the incense burner to its proper place. Final prayers address the Incense Official Messengers (deities overseeing ritual incense) and the Dragon-Tiger Guardian Spirits, asking that the ritual space may spontaneously produce golden elixirs (xian medicine), cinnabar-green herbs, and numinous fungi—with hopes that celestial youths and jade maidens might swiftly convey the priests' devotion through rising incense smoke to the Jade Emperor of the August Heaven (one of Daoism's supreme deities).

"The exit hymn marks the ceremony's conclusion as priests prepare to leave the altar. The entire passage vividly portrays the sacred atmosphere of divine-human communion in Daoist ritual, demonstrating the religious practice of communicating with deities through meticulous ceremonial protocols.