《道門科範大全集》Vol. 50

This scripture documents the specific procedures of the Daoist joint ritual (jiao) for the Northern and Southern Dippers. The jiao is a crucial sacrificial ceremony in Daoism, here describing a morning liturgy.

The ritual begins with priests ascending the altar platform according to prescribed protocols, paying reverent homage to the patriarchs while maintaining focused intention. They then recite the Guardian Spirit Incantation (Weiling Zhou), a protective mantra invoking Dharma-protecting deities such as the "Divine Tiger" and "Flying Sky Flowing Bells," with phrases like "crushing treachery and vanquishing trials" and "binding ten thousand demons."

Next, they strike the ritual drum twenty-four times, symbolizing the summoning of divine beings. The priests internally invoke the guardian deities cultivated through their inner practice—thirty-six sacred figures including Messengers (Gongcao), Envoys, Golden Lads, and Jade Maidens—all robed in solemn dignity. A formal announcement is then made to the celestial deities, explaining the purpose of the ceremony.

A key invocation beseeches the descent of numinous Qi (Lingqi) from the Supreme Dao Ancestor (Taishang Dao Zu), ensuring swift delivery of prayers to the heavenly court. Principal veneration is offered to the highest divinities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Lord Lao the Most High (Taishang Laojun), and the Jade Emperor (Yuhuang Shangdi), alongside stellar deities like the Lords of the Northern and Southern Dippers (Beidou/Xingjun, Nandou Xingjun).

The text mentions the "Three-Five Messengers" (Sanwu Gongcao)—guardian spirits believed to manifest through inner cultivation—and the "Primordial Life Star" (Benming Yuanchen), the astral protector corresponding to one's birth. The Northern Dipper governs death while the Southern Dipper presides over life; thus, this ritual holds profound significance for devotees' blessings, longevity, and well-being. Through meticulous liturgical procedures, the ceremony facilitates communion between humans and the divine, serving to invoke blessings and dispel calamities.

This scripture describes the devotional content of a Daoist Zhaijiao (purification ritual), which consists of three main sections:

First, it explains the relationship between human soul-components and the dual energies of Yin-Yang. The human spirit is divided into Hun (the Yang aspect of spiritual energy) and Po (the Yin aspect of bodily energy), which together sustain life. The interaction of heaven's Yang qi and earth's Yin qi gives birth to all beings, determining their lifespan, blessings, misfortunes, and other destinies. The ritual master (Tianshi) confesses that while aspiring to the Daoist path, he remains bound to worldly existence, seeking through this ritual to repent transgressions and petition for divine favor.

The formal prayer section follows. The officiant declares sincere performance of Lingbao (Numinous Treasure) school liturgy, drawing inspiration from the Hetu (River Chart) diagram, while making supplications to the Northern and Southern Dipper deities (who govern life and death) and all celestial beings. The petitions request divine protection for virtuous deeds to bear blessings, misfortunes to be dissolved, simple virtues to flourish, and benevolent influences to spread widely.

The final incense-offering ceremony occurs at dawn, when priests convey their prayers through sacred smoke to the "Three Pure Ones" (Sanqing, the highest Daoist deities) and all saints of the ten directions. Special prayers are offered for the emperor's longevity and wise governance, that peace may reign and people prosper, with additional blessings requested for the imperial family's health and clear-sighted administration. The entire ritual exemplifies the Daoist practice of using liturgy (Keyi) to facilitate communication between heaven and humanity.

This scripture is a prayer text from Daoist zhaijiao (purification ritual) liturgy, detailing the complete ceremonial process performed by Daoist priests at dawn. First, incense is lit, its curling smoke symbolizing the ascension of sincere devotion to the supreme deities.

The ritual involves three offerings of incense to the highest Daoist divinities: The first offering is presented to the Most High Lord Lao (Taishang Laojun) and the Ten Directions' Sacred Assembly, praying that the merit may bless nine generations of disciples' ancestors. May departed loved ones ride the mystical power of the purple register (zilu, Daoist salvation document) to ascend to the Vermilion Heaven (Zhuling, southern Daoist paradise), undergoing purification through the Flowing Fire Refinement and erasure from the Black Register, ultimately attaining immortal status recorded in the Azure Palace (celestial abode).

During the second incense offering, prayers are made to the Three Supreme Masters (Taishang Sanshi, referring to Daoism's founding patriarchs) to protect living disciples from calamities. May the Director of Fate of the Southern Chang (Nanchang Siming, deity governing lifespan) open the cinnabar register to prolong life, while the Northern Prefecture's Imperial Lord (Beifu Dijun, ruler of the underworld) removes names from the death register. May all beings receive the grace of Daoist teachings.

After the third incense offering, the chanting of repentance texts begins, accompanied by the performance of Yu Steps (Yubu, distinctive Daoist ritual footsteps). Reverent bows are made to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) of Void and Spontaneity, the Great Lord of the Dao (Taishang Daojun), the Most High Lord Lao, as well as the Jade Emperor (Yuhuang Shangdi) and the Nine Heavenly Sovereigns (Jiuhuang). Finally, all ritual participants solemnly declare their veneration for the Thirty-Six Sacred Scriptures and the profound methods of the Mystic Gate.

The entire passage exemplifies the Daoist "Three Treasures" (Dao, scriptures, and masters) worship system. Through ritual elements like incense offerings and repentance ceremonies, it achieves the cultivation goal of "union with the Dao in truth." Terms such as "purple register," "Vermilion Heaven," and "Black Register" reflect Daoism's unique worldview regarding life, death, and spiritual refinement.

This scripture describes a Daoist zhaijiao (purification ritual) prayer text for confessing transgressions and seeking blessings from the stellar deities. Its core meaning involves repentance before the star lords who govern destiny, praying for the elimination of misfortunes and the extension of life.

The "Seven Primes" mentioned refer to the Seven Star Lords of the Northern Dipper (Beidou), who reside north of the Taiwei Enclosure in the celestial realm and hold the key to the transformations of heaven and earth. The "Six Offices" denote the Six Star Lords of the Southern Dipper (Nandou), located northeast of the northern sky, presiding over the rhythms of the sun and moon. The ancients believed that the Fire Deity honored the north as noble, while the Water Deity revered the center as supreme. These stellar deities not only regulate the cosmos but also select the virtuous.

The confession section follows: The devotee reflects on how, from the past to the present, their sins have piled high as mountains, while their merits remain light as a feather. They may have violated the benevolent virtue of heaven and earth in nurturing all things, betrayed the grace of the sun and moon in illuminating the world, harmed the harmony of yin-yang and the Five Phases (Wood, Fire, Earth, Metal, Water), or offended the order of the Three Lights (sun, moon, stars) and the Six Cycles (the calendrical systems of years, months, and days). Ignorant of karmic retribution, they transgressed various taboos, but now they sincerely repent, hoping for forgiveness.

The supplication includes: May the Southern Dipper's Six Cycles and the Northern Dipper's Seven Primes—the deities who govern destiny—grant mercy and pardon, allowing the devotee to attain renewal. Through the solemn ritual altar and devout offerings, they confess past misdeeds and amend future shortcomings. Specific requests include family reunion, local peace, legal disputes resolved, career success, and health and longevity. Further, they hope to have their name erased from the registers of death in the underworld and inscribed among the immortal palaces of the living world.

Finally, the grand vows: May the nation enjoy enduring stability, the world prosper in peace, the borders remain free of war, the people's burdens be lightened, officials fulfill their duties, and all citizens dwell in contentment. May all evil return to the righteous path, blessings extend to all beings, the departed transcend suffering, and all sentient beings attain transformation and elevation. These aspirations are to be sincerely declared to heaven through devout rituals.

The Celestial Worthy (the supreme deity in Daoism), with boundless compassion and grace, responds to the sincere devotion of us practitioners. With utmost reverence, we present our petitions to the Celestial Worthy.

Now follow twelve sacred vows.

During the "Returning to the Censer" ritual (a Daoist ceremonial act of reordering the incense burner), we solemnly summon the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (guardian deities), the Attendant Incense Numinous Officials, and other divine beings. May our morning cultivation space spontaneously generate golden elixir (a term in internal alchemy referring to precious immortal medicine) and cinnabar-green mushroom blossoms (celestial herbs) as auspicious signs, gathering numerous immortal spirits before this sacred censer. We pray that the jade maidens and immortal youths from all ten directions may receive and convey this incense smoke, swiftly delivering our sincere petitions expressed just now to the sacred presence of the Supreme Ultimate Jade Emperor of the Vast Heaven (one of the highest deities in Daoism).

Concluding with the "Hall Departure Hymn" (the ceremonial chant marking the ritual's completion), signifying the successful fulfillment of the ceremony and our departure from the sacred altar.

This scripture passage originates from the fiftieth volume of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji), documenting the prayer texts and ceremonial procedures in Daoist rituals.