《道門科範大全集》Vol. 49

This is the opening procedure for the Taoist longevity ritual (a ceremony for prolonging life and averting disasters), compiled and established by Master Guangcheng Du Guangting. The ceremony is conducted at an altar jointly dedicated to the Southern and Northern Dipper Star Lords (the Southern Dipper governs life, the Northern Dipper governs death).

At the beginning of the ritual, the Taoist priests ascend the altar according to protocol, paying respects to the patriarchs while silently reciting teachings. They then chant the Protective Spirit Incantation (a protective mantra), invoking the Five Planets (Wood, Fire, Earth, Metal, and Water) to illuminate the five directions: Mercury dispels disasters, Jupiter brings prosperity, Mars (Yinghuo) eliminates calamities, Venus (Taibai) wards off warfare, and Saturn (Zhenxing) stabilizes the nation. The names of these stellar deities are recorded in the celestial jade registers. They ride clouds and mists, traverse the ten directions, command the five-colored radiance, and govern countless divine spirits.

Next, the ritual drum is struck twenty-four times (symbolizing the twenty-four solar terms), reverently summoning the supreme Taoist deities—the Three Pure Ones (Sanqing) of the "Supreme Three Heavens," representing the primordial energies of Mystery (Xuan), Origin (Yuan), and Beginning (Shi), along with exalted figures like the Supreme Tao Lord (Taishang Daojun) and the Supreme Venerable Lord (Taishang Laojun). The presiding priest invokes the thirty-six guardian deities within his own body, including the merit officials (Gongcao), incense messengers, and golden boys and jade maidens, instructing them to don their ceremonial attire and assist in opening the altar, notifying local earth spirits and deities.

The priest declares the purpose of the ritual, beseeching the ten-directional Dao-energy (the power of the Dao) and the auspicious radiance of the Numinous Treasure (Lingbao) to descend upon the participants, ensuring their petitions swiftly reach the celestial court and directly ascend to the presence of the Jade Emperor (the supreme deity of Taoism).

Finally, the presiding priest leads all devotees in offering incense and prayers: dedicating the merits of the ritual to the emperor, officials, teachers, practitioners, family, friends, and all sentient beings. They implore the Celestial Worthy of the Numinous Treasure (Lingbao Tianzun) to absolve the sins of past and present lives, deliver them from all calamities, bestow wisdom and illumination, purify their souls, free them from delusion, guide them into profound mystical realms, and ultimately realize the Great Dao.

This scripture describes an elaborate Daoist Zhaijiao ritual (a ceremonial offering and prayer rite). The presiding priest leads all participants in reverently presenting their petitions to the various deities within the sacred ritual space.

First, the priest declares his ceremonial identity (as "your servant so-and-so of such position"), representing all participants in addressing the supreme Daoist deities. The petition is directed toward: the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun, highest Daoist divinity), the Great Lord of the Most High Dao (Taishang Dadaojun), the Most High Lord Lao (Taishang Laojun) - collectively the Three Pure Ones (Sanqing), the Jade Emperor (Yuhuang Dadi), the Seven Stars of the Northern Dipper (Beidou Qixingjun), the Southern Dipper Star Lords (Nandou Xingjun), the Destiny Star Lords of each participant's birth year (Benming Xingjun), and all divine beings of the Three Realms (Heaven, Earth, and Water).

The text explains that while the Great Dao (Dao) is formless and without appearance, the Celestial Master (Tianshi, referring to Zhang Daoling) transmitted authentic scriptures in Sichuan, opening the path of cultivation for humanity. It particularly emphasizes the teachings of the Northern Dipper Scripture (Beidou Jing) and Southern Chang Scripture (Nanchang Jing) - important Daoist classics - which reveal the essential cultivation method of balancing water and fire (i.e., harmonizing Yin-Yang). Sincere recitation of these scriptures enables practitioners to become as constant as the North Star, unmoved by external phenomena, ultimately achieving physical-mental wellbeing and perfect wisdom.

On behalf of the devotees, the priest confesses transgressions and expresses gratitude that Daoist scriptures illuminate the path of repentance for those who have lost their way. This special Purple Altar (zitan, a high-level ritual platform) has been established for the Zhaijiao ceremony, hoping through this solemn ritual to reach the celestial court and receive divine protection. Finally, the priest prepares to formally declare the written petition (xuanci), presenting the assembly's aspirations to Heaven.

This passage demonstrates the rigorous liturgical standards (Keyi) of Daoist ceremonies, embodying the core Daoist concept of "resonance between Heaven and humanity," as well as the religious practice of dispelling misfortunes and seeking blessings through Zhaijiao repentance rites.

This passage describes the deity-invocation and blessing-seeking segments within a Daoist Zhaijiao (purification ritual). The ritual master prepares the ceremony with utmost devotion, expressing sincerity toward the deities through ceremonial acts like incense burning and offerings.

At the ritual's commencement, the master—dressed in a crane-feathered robe (Daoist ritual garment) and holding a ceremonial tablet (chaojian)—makes heartfelt invocations before the star altar. Amidst swirling incense smoke, prayers ascend to invite the descent of the Supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Ten Directions' Great Sages, and other celestial beings. Specific appeals are made to the Lingbao celestial officials (the divine hierarchy within Daoist cosmology) and crimson-robed divine officers (deities wearing vermilion ritual garments) to provide protection.

The master petitions the deities to purify both body and mind for all participants, subdue demonic forces, and ensure the ritual's meritorious completion. Mention of the "Twelve Petitions"—a standard set of blessing requests in Daoist rituals—includes appeals for calamity-dispelling, misfortune-averting, fortune-increasing, and life-prolonging.

The "Returning to the Censer" segment marks the ceremony's conclusion with final incense offerings, expressing gratitude for the deities' presence. Prayers entrust celestial maidens and jade attendants to convey these fragrant petitions to the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities). The ritual concludes with the "Closing Hymn" as the master withdraws.

This text exemplifies the meticulous liturgy and profound religious devotion within Daoist purification rituals. Through prescribed ceremonial movements, vestments, and offerings, it manifests the Daoist religious concept of "cosmic resonance between heaven and humanity."