《道門科範大全集》Vol. 47

This is a liturgical text for the "Stellar Fortune Rectification Ritual" (a ceremony to counteract negative astrological influences) compiled and revised by the renowned Tang dynasty Daoist priest Du Guangting (known as Master Guangcheng). At the commencement of the ritual, the officiating priests ascend the altar platform according to prescribed protocols, reverently paying homage to ancestral masters while focusing their intention.

The ritual proceeds with recitations of the Five Directional Guardian Incantations, each corresponding to a cardinal orientation:

The Eastern Incantation invokes the celestial deities of the Nine Qi (nine primordial energies) Azure Heaven, beseeching their radiant light to dispel impurities. It summons the Enlightened Youth (a guardian spirit) to protect the ritual space, subdue demonic forces, and facilitate the flourishing of orthodox practice. The closing phrase "unite with the Dao in perfect truth" expresses the aspiration for cosmic harmony.

The Southern Incantation calls upon the Three Qi Cinnabar Heaven deities, harnessing the power of fire essence to sever evil influences. It specifically references the wind-fire methods transmitted by the Northern Emperor (the Purple Tenuity Emperor of the North Pole) to safeguard the ritual arena and propagate orthodox teachings.

The Western Incantation focuses on the Great White Star Lord (Venus deity) of the Seven Qi White Heaven, petitioning to sever the roots of malign energies. It enables practitioners' ascension to immortal realms while allowing the Lingbao talismanic decrees (important Daoist charms) to universally benefit all beings.

The Northern Incantation summons the primordial Qi of Five Qi Mysterious Heaven, marshaled by the Venerable Dark Spirit leading celestial troops to guard the five directional gates. Using jade talismans (sacred charms) to suppress evil manifestations, it enables practitioners to shine with the radiance of the three luminaries (sun, moon, and stars).

The Central Incantation harmonizes the singular Qi of Yellow Heaven (central directional energy), governing the cosmic interplay of Yin-Yang and commanding the Mysterious True Qi. Each directional chant concludes with "unite with the Dao in perfect truth," symbolizing the practitioner's fusion with the universe's fundamental energies.

These incantations embody the Daoist cosmological principle of "heaven-human resonance," establishing communication with directional deities through precise ritual protocols to harness stellar energies for calamity dispelling and spiritual protection. Each orientation features corresponding Qi, stellar lords, guardian youths and other sacred forces, forming a comprehensive system for cosmic energy regulation.

This passage describes the Daoist zhaijiao ritual (a ceremonial practice for blessings and calamity prevention). It mentions how the Saturn Star radiates light illuminating the Nine Heavens, where resides a luminous youth named Tianlin. The primordial Yang Qi transforms into flames and crimson mists, illuminating both heaven and earth as well as the participants' bodies, capable of dispelling hundreds of evil influences and vanquishing countless malevolent spirits. The Zhongshan Divine Incantation (a powerful mantra) mobilizes celestial forces universally, while the Five Directional Deities pacify the four quarters, enabling practitioners to ascend as immortals and merge with the Great Dao.

During the ritual, the ceremonial drum is struck twenty-four times to reverently summon the Supreme Dao Lords—embodiments of the Three Qi (Mysterious, Primordial, and Inceptive) from the Three Supreme Heavens—including the Supreme Dao Lord (Taishang Daojun) and the Supreme Elder Lord (Taishang Laojun). The ritual master invokes thirty-six protector deities from within his own body: the merit officers (gongcao), celestial messengers, golden youths, and jade maidens, instructing them to don solemn attire and assist in consecrating the altar while notifying local deities. As the master ascends the altar to conduct the ceremony, he sincerely petitions blessings for devotees, hoping the numinous Qi and auspicious light of the Supreme Patriarch will descend into his being, ensuring swift transmission of prayers to the celestial court directly addressed to the Jade Emperor (one of Daoism's supreme deities).

Identifying himself as "your servant," the master devoutly petitions the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Dao Lord, the Supreme Elder Lord, the Jade Emperor, along with the Nine Imperial Sovereigns, the Ten Directional Sacred Truths, the protector deities of the Thirty-Six Divisions of Scriptures, the sun, moon, stars, twenty-eight lunar mansions, and all deities of the Three Realms connected to one's natal destiny (benming yuanchen). The text explains how at cosmogenesis, the clear and turbid Qi separated, with celestial bodies assuming their proper positions according to Dao's natural rhythms. Aligning with celestial patterns brings blessings to rulers and subjects, while astral anomalies portend disasters. The divine response is manifest—the Heavenly Dao is never distant, and sincere supplication always receives answer. The presiding ritual master (jiaoguan), concerned about potential misfortunes indicated by celestial movements, approaches the supreme deities with the humble sincerity of an ant, reverently seeking their protection.

Note: "Three-Five Merit Officers" refers to Daoism's protector deity system; "Zhi Fu" denotes the deity on duty; "Benming Yuanchen" indicates one's birthdate guardian star. These deities serve roles in Daoist rituals such as document transmission and altar protection.

This scripture describes the complete procedure and prayer content of a Daoist purification ritual (Zhaijiao). During the ceremony, the Daoist priests (referring to themselves as "your subjects") solemnly invite the highest deities of Daoism—including the Nine August Sovereigns (Jiuhuang Zhizun) and the Ten Directions' Supreme Saints (Shifang Shangsheg)—to descend upon the ritual arena, following the standards recorded in classical texts.

Before the ritual begins, the priests consult canonical texts such as the River Chart (Hetu) and Numinous Treasure (Lingbao) scriptures to verify the proper forms of confession and supplication. With reverent hearts, they prepare the altar, hoping the deities will heed mortal pleas and grace the ceremony with their presence. When the divine light manifests, all beings present are filled with joy and awe.

The ceremony unfolds in several stages: first comes the formal reception of the sacred presence, followed by offerings of tea and the initial scattering of flowers. During the "reaffirmation of ritual status" (chong cheng fawei) segment, the priests restate their liturgical ranks and collectively petition the celestial pantheon—including the Five Planets (Wuxing, representing the phases of Metal, Wood, Water, Fire, and Earth) and the Six Luminaries (Liuyao, comprising the sun, moon, and four major planets).

The prayer text explains the cosmic principles of Yin-Yang dynamics: the alternation of sun and moon marks the passage of time, while the Five Planets follow their ordained orbits, each fulfilling its celestial function. These astronomical phenomena may portend fortune or calamity, intimately connected with national destiny and people's welfare. Comparing themselves to insignificant gnats and blades of grass, the priests acknowledge that while they understand virtuous conduct brings joy, human failings remain inevitable. They plead for divine forgiveness of transgressions and the dispelling of disasters.

During the "recitation of petitions with secondary offerings" (xuanci yaxian) segment, the text depicts the majestic scene of deities descending upon the assembly: the Supreme Venerable Sovereign (Taishang Zhizun) presiding over the ritual platform while other immortals stand in reverent attendance. The priests implore the deities to harmonize celestial movements, eliminate disasters caused by imbalances in the Five Phases, dissolve inauspicious fate patterns, and transform the faithful's misfortunes into blessings—granting longevity and peace. The ceremony concludes with the "final wine offering" (jiu chen zhongxian), completing the sacrificial sequence.

This passage exemplifies the Daoist ritual tradition of communicating with the divine through meticulous liturgical procedures (Keyi), presenting a complete scenario for seeking deliverance from calamities and misfortunes.

With utmost reverence, I address the Supreme Nine Luminaries (the nine celestial bodies revered in Daoism): I have heard how celestial phenomena manifest and stars illuminate the earthly realm. The Five Planets (Wood, Fire, Earth, Metal, Water) display their divine might through waxing and waning, while the four seasons alternate to complete the cycle of years. These sacred powers can protect nations and households, bestowing blessings upon all living beings. The divine majesty of the Luminaries shines as brightly as Heaven and Earth themselves.

Yet I fear that within the celestial divisions, there may exist dangerous clashes and conflicts among the stars; in their orbital paths, there might lurk calamities of retardation and retrograde motion. In severe cases, these could bring warfare, floods, droughts, or locust plagues upon cities and towns; even in milder forms, they may cause inauspicious years or lingering illnesses. Trembling with caution, as if treading on thin ice, I worry that my actions might violate the Dao or that my conduct has strayed from righteousness. If sins accumulate due to the Six Desires (eyes, ears, nose, tongue, body, and mind), or if the Three Karmas (physical, verbal, and mental deeds) bear evil fruit—when heavy transgressions coincide with misfortune, when virtuous deeds seem ineffective while wicked thoughts thrive—then without repentance through Zhaijiao (Daoist purification rituals), there would be no way to cleanse these karmic burdens.

Therefore, I have reverently prepared incense and meticulously arranged the altar, gazing toward the Purple Palace of the immortals in sincere prayer, bowing deeply before the Cinnabar Heaven. I pour out my utmost sincerity and lay bare my mortal wishes. I humbly beseech the compassionate gaze of the sacred beings and the protective grace of the Luminaries: May they bestow the Primordial Qi to nourish body and mind, shower the Great Harmony Qi to balance Yin-Yang, illuminate with spiritual wisdom to dispel ignorance, and bathe us in divine grace to dissolve calamities. May the Five Planets move in harmony, may the four seasons shine brightly, free from the disasters of celestial clashes or eclipses of the sun and moon. May Heaven and Earth find peace, may the harvests be abundant and the times harmonious, may warfare cease, and the seasons flow naturally. May rulers be wise and ministers loyal, may the people live in joy and all things flourish.

If the ritual participant (Jiao Master) faces misfortune in their destiny’s stellar mansions, may disasters be averted and ominous signs never arise. May the Twelve Destiny Palaces each preserve auspiciousness, and may the Twenty-Eight Lunar Mansions remain untouched by malign Qi. May the Six Stars of the Southern Dipper (lifespan guardians) extend longevity in the Book of Fate, and may the Nine Luminaries of the Northern Dipper (sovereigns of life and death) grant the Script of Eternal Life. May the Three Lights—sun, moon, and stars—shine universally, fulfilling countless virtuous wishes.

Specific methods for dispelling calamities:

• If the Jiao Master’s sins and misfortunes lie in the palaces of the Sun or Mars, let the True Script of the Red Emperor (Southern Fire Virtue Sovereign) resolve them.
• If misfortunes reside in the palaces of the Moon, Mercury, Rahu, or Ketu, let the True Script of the Black Emperor (Northern Water Virtue Sovereign) dissolve them.
• If calamities dwell in Jupiter’s palace, let the True Script of the Green Emperor (Eastern Wood Virtue Sovereign) dispel them.
• If misfortunes linger in Venus’s palace, let the True Script of the White Emperor (Western Metal Virtue Sovereign) nullify them.

This scripture records the complete procedure of a Daoist ritual for dispelling misfortunes and seeking blessings. When devotees incur calamities (particularly those associated with celestial bodies like Saturn) due to transgressions, Daoist priests perform apotropaic rites using the True Text of the Yellow Emperor (a key Daoist scripture).

The ceremony begins with the priest humbly petitioning as a subject: addressing the sacred beings of the Nine Heavens (the highest Daoist celestial realm), the Three Treasures (Dao, scriptures, and masters), and the rulers of heaven, earth, and stars. Conducted during the quiet hours of deep night, the prayers ascend to the celestial court through invocations. During the ritual, the priest visualizes celestial envoys descending to the earthly altar, bowing reverently with the hope that their spiritual practice will move the immortals to grant absolution from misfortune.

The rite then proceeds to the "vow-making" segment, where the priest expresses profound aspirations: may golden elixir (the sacred alchemical substance), cinnabar, and auspicious lingzhi mushrooms manifest spontaneously in the incense burner, drawing hundreds of immortals to gather. Simultaneously, they pray that jade maidens and immortal youths will swiftly deliver their devout supplications before the Jade Emperor (the supreme deity in Daoism).

The ceremony concludes with three closing steps: "restoring the incense burner" (tidying the ritual vessel), "seeing off the deities" (respectfully sending off the divine beings), and "burning the petition" (incinerating the written prayer). Through this meticulous liturgical procedure empowered by the True Text of the Yellow Emperor, the ritual achieves its purpose of dispelling misfortunes, prolonging life, increasing blessings, and bringing peace to households and success to devotees' endeavors.