《道門科範大全集》Vol. 51

This passage documents the noontime ritual practice (a specific Zhaijiao ceremony performed at an auspicious hour) from the Taoist "Joint Ritual of the Southern Dipper and Northern Dipper." Before commencing, the ritual master (referring to himself as "your servant") must properly ascend the altar platform, reverently visualize the patriarchs of his lineage, and silently recite the Guardian Spirit Incantation (a protective mantra).

The Guardian Spirit Incantation depicts a Taoist exorcism scene: vermilion cinnabar flames intertwine with rosy clouds as a golden Dharma wheel rotates celestial light. Wherever the flowing golden radiance sweeps, demons and malevolent spirits dissipate. The incantation emphasizes summoning divine dragons through golden talismans (Taoist ritual implements), celebrating the deities' descent with song and dance to pacify the four directions. It concludes by affirming the sincere service to the Celestial Emperor and the ultimate purpose of uniting with the Dao.

The master then sounds the ritual drum twenty-four times (a specific number of beats), respectfully inviting the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) to descend. Simultaneously, he summons the guardian generals cultivated within his body: including thirty-six divine officials of each type - the Merit Officers (document officials), Incense Officers, Golden Boys and Jade Maidens - all dressed in solemn ritual attire ready to assist in the ceremony.

The master declares that this is the moment for noontime ritual practice, presenting the devotees' petitions to the celestial court. He prays for the infusion of Taishang Dao Qi (primordial energy) and Lingbao auspicious light into his being, ensuring the memorials swiftly reach the Jade Emperor's divine presence.

Finally, the assembly collectively invites all Taoist deities: from the supreme Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, Taishang Laojun) and the Jade Emperor, through the Nine Sovereigns and the perfected sages of the ten directions, to the thirty-six scripture-protecting deities, the sun, moon and stars, the Southern and Northern Dipper Star Lords (the Southern Dipper governing life, the Northern Dipper governing death), one's personal destiny guardian star, and all the authentic spirits of the three realms including mountain and earth deities. This demonstrates the understanding that celestial movements follow their own patterns, and through star worship rituals, communication between heaven and humanity is established.

This scripture describes the scene and principles of a Daoist liturgy (Keyi) honoring the Southern Dipper (Nandou, the constellation governing lifespan) and Northern Dipper (Beidou, the celestial chariot of the Heavenly Emperor). The Southern Dipper resides in the Chou position (northeast), while the Northern Dipper occupies the celestial center—together they govern the 365-degree movement of heavenly bodies. All stars in the sky follow the guidance of the Northern Dipper's "ladle handle," with the two celestial poles governing seasonal cycles and the motions of sun, moon, and stars.

The text explains that all earthly beings receive their vitality from the cosmic Qi of heaven and earth. Though forms differ, their underlying principles connect. The presiding Daoist priest reflects: though born in mortal flesh, he has received spiritual endowment from heaven and earth (represented by the Water and Fire symbols of Yin-Yang Qi), allowing him to cultivate the true Dao through physical form. Thus he erects an altar mirroring stellar arrangements, offering pure water and fresh flowers while devoutly petitioning the Northern Dipper deities.

With humility, the priest acknowledges his limitations: though practicing in the temple, he lacks the cultivation achievements of Pengzu's daughter who ascended to immortality, nor does he possess Deng Decheng's merit of quelling rebellions. He simply hopes to propagate Daoism through rituals, seeking blessings for devotees.

The final section vividly depicts the altar's solemn majesty: ritual swords emit subtle radiance, while even supernatural creatures like foxes pay homage to Kuixing (the first star of the Northern Dipper). The scripture emphasizes that the Dao's profound truth manifests in the interplay of Water and Fire (Yin-Yang), while celestial laws reveal themselves through stellar movements. Gazing at the starry heavens, priests sincerely invite the stellar deities to descend, partake of offerings, and bestow blessings—liberating the deceased, healing the living, strengthening the nation, and granting all beings auspicious rewards.

(Note: "Jiao" refers to Daoist sacrificial rites; "Kuaibiao" denotes the ladle-shaped constellation of the Northern Dipper; "Water-Fire officials" represent the pivotal centers of Yin-Yang Qi circulation within the human body.)

We now commence the Taoist ritual at the high noon hour. Let all reverend masters and devotees join in the first incense offering. May this curling incense smoke rise to the celestial realms, making offerings to the supreme Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and all sacred beings throughout the ten directions. With body, mind, and soul we devoutly take refuge, dedicating these merits to pray: May our reigning emperor shine with the radiance of sun and moon, enduring with the noble constancy of the North Star. May the nation's governance align like orderly constellations, with people's livelihoods as abundant as easily obtained fire and water, blessed with seasonal harmony year after year.

We now proceed with the second incense offering. The rising smoke makes offerings to the sacred scriptures of Taishang Laojun and all holy beings of the ten directions. With sincere devotion we take refuge, dedicating these merits for the salvation of the deceased ancestors and relatives of this household. May these souls lingering in the dark netherworld be liberated from the shadowy realms of darkness, ascending to the luminous paradise. Let them bathe in the essence of sun and moon, harmonize their Yin and Yang Qi, reconstitute their ethereal and corporeal souls, ultimately returning to their original pure state, attaining eternal life while blessing their descendants.

The third incense offering now begins. The fragrant smoke makes offerings to the Three Taoist Masters (transmission master, ordination master, and recommendation master) and all sacred beings of the ten directions. With pious hearts we take refuge, dedicating these merits for the protection of this household's elders and children. May calamities be dissolved and longevity extended, with blessings flowing endlessly like rivers. May the Seven Stars of the Northern Dipper dispel malignant influences and resolve misfortunes. Teach people to restrain anger and desire to prevent disasters, to cultivate vital essence (Jing) and Qi for nourishing life, that all family members may enjoy health and longevity while eternally following the Great Dao (Dao).

At each incense offering's conclusion we pray: May we take refuge in the sublime virtues of the Most Sacred Ones, and upon attaining the Dao, transcend physical limitations to merge completely with the Great Dao.

This liturgical passage describes a Daoist ritual (Keyi) where priests guide devotees in performing ceremonies to avert calamities and pray for blessings. The opening phrase "uniting with the Dao in truth" signifies the ritual's purpose of achieving oneness with the Great Dao.

At the ceremony's commencement, the presiding priest (referred to as "this minister") leads all participating Daoist officials in reverent petitions to the venerable deities. They pay homage in sequence to: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), the Supreme Lord of the Great Dao (Taishang Dadaojun), and the Supreme Venerable Sovereign (Taishang Laojun) - collectively known as the Three Pure Ones (Sanqing). They also venerate the Jade Emperor (Yuhuang Shangdi), the Seven Stars of the Northern Dipper (Beidou Qixingjun), the Six Offices of the Southern Dipper (Nandou Liusijun), and other celestial deities, along with immortals from various sacred grotto-heavens and blessed lands.

The text explains humanity's primordial origin: all beings are transformed from primordial Qi (Yuangi). In the womb, humans resemble the primal chaos at creation's dawn, with physical form developing through the alchemical interplay of water and fire (Kan-Li interaction). After birth, the original nature becomes obscured by worldly desires and emotions, leading to life's misfortunes. When encountering natural disasters or human calamities - manifestations of karmic retribution - these require specialized Daoist dissolution rituals for resolution.

The ceremony specifically mentions following secret methods transmitted from the "Jade Bureau" (Zhang Daoling's teaching site) and "Purple Court" (abode of immortals). Through repentance for transgressions and sincere prayer, misfortune transforms into blessing. The presiding priest petitions the celestial immortals on behalf of devotees: may the exalted perfected beings and great sages grant renewal, causing the Northern and Southern Dipper deities to descend auspicious radiance that dispels disasters and resolves difficulties.

This passage fully presents the sacred tableau of Daoist calamity-averting liturgy, embodying the tradition's proactive philosophy that "my destiny depends on me, not heaven." Through ritual as celestial-human communication, it achieves the dual purpose of disaster prevention and blessing invocation.

This scripture is a prayer text from Daoist Zhaijiao (purification ritual) liturgy, comprising two main sections: a prayer for dispelling calamities through stellar veneration, and the concluding steps of the "Returning to the Censer" (Fulu) ceremony at the ritual's end.

The first half describes how the Daoist priest eliminates misfortunes through Bugang Tadou (a special ritual stepping pattern imitating celestial constellations). As disasters are expelled following the sacred steps, the primordial Qi of heaven and earth harmonizes naturally like the turning of the Big Dipper's handle. With stellar movements restored to order, the celestial framework (cosmic laws) stabilizes, the Five Phases cease their chaotic interactions, and the destructive influences affecting the three destinies (likely referring to the triad of heaven-earth-humanity) are pacified. This enables practitioners to fortify their life foundation for longevity, preserving their vitality like treasured pearls and jade. Dwellings become sanctuaries of peace, every action brings auspiciousness, blessings extend to kin, and households prosper.

Subsequent prayers address imperial and national welfare: may the nation endure eternally with peaceful borders, may all regions submit respectfully, and may the myriad beings achieve harmonious communion. Darkness disperses as radiant light prevails, liberating all beings from suffering. The text acknowledges these aspirations may not be fully realized, yet emphasizes the boundless nature of compassionate grace—manifesting both the mercy of the Celestial Worthy (Daoism's supreme deity) and the sincerity of devotees' pious devotion.

The "Returning to the Censer" section marks the ritual's conclusion. The priest summons incense officials, divine messengers, and guardian deities like the Dragon-Tiger Lords, praying that the ceremonial space may spontaneously generate golden nectar (an alchemical term for celestial elixir) and cinnabar-hued mystic fungi as auspicious signs, inviting perfected immortals to descend before the censer. Jade maidens and immortal youths from all quarters are entreated to guide the incense smoke, swiftly delivering devotees' petitions to the Jade Emperor's celestial throne—the supreme deity of the Daoist pantheon.

The final "Processional Hymn" is chanted as the priest exits the ritual platform, signifying the ceremony's successful completion. This passage exemplifies the Daoist ritual integration of heaven-human resonance, stellar veneration, and Neidan (internal alchemy) practice—achieving divine communication through meticulous liturgical procedures.