《道門科範大全集》Vol. 59

This scripture documents the standardized procedures for the Daoist Northern Dipper Longevity Zhaijiao (a ritual for prolonging life and averting disasters). At the commencement of the ceremony, the presiding priest (Gaogong) ascends the altar platform according to protocol, first reciting the Purification Incantation of Heaven and Earth while sprinkling sacred water to purify the space, then standing reverently.

Before the ritual altar, the chief priest burns incense and offers prayers, devoutly reporting to the various deities. He first pays homage to the highest-ranking Sanqing (Three Pure Ones), the Ten Directions' exalted immortals, and the Nine Celestial Sovereigns of the Divine Empyrean. Next come the deities of the sun, moon, and stars—including the Solar Emperor Lord, Lunar Empress, the Six Southern Dipper Offices' Longevity Star Lords, and the Nine Northern Dipper Emperor-Star Lords who relieve misfortunes. Special mention is made of the Benming Star Lord (who governs an individual's birth destiny) and the constellation currently presiding over the year, along with the Three Officials who record human virtue and vice.

The priest continues by addressing the four guardian generals of the Northern Emperor, the ancestral masters of the Lingbao tradition (such as the Supreme Minister of the Mysterious Capital), and all deities throughout the Three Realms and Ten Directions. On behalf of devotees, he expresses their sincere aspirations, beseeching the deities' compassionate discernment.

The text explains that before conducting zhaijiao rituals, practitioners must first observe precepts to rectify body and mind, thereby attaining resonance with heaven and earth. This particular ceremony is held because a devotee is observing their Benming Star Lord's descent day (their birthdate). The seven stars of the Northern Dipper, located north of the Purple Tenuity Enclosure, symbolize the human emperor and govern seasonal transitions and the movement of the Five Phases (Wood, Fire, Earth, Metal, Water), with human destiny likewise subject to their influence.

The scripture meticulously lists each Northern Dipper star's corresponding deity and associated zodiac animals: The first Yang Brilliance Greedy Wolf Star Lord (governing Rat), the second Yin Essence Giant Gate Star Lord (Ox and Pig), the third True Man Salary Preserver Star Lord (Tiger and Dog), the fourth Mysterious Darkness Literary Curves Star Lord (Rabbit and Rooster), and the fifth Cinnabar Origin Pure and Chaste Star Lord (subsequent zodiac associations incomplete). Each star lord oversees the fate of people born under specific zodiac signs.

This scripture primarily discusses the relationship between the Seven Stars of the Northern Dipper (Beidou) and human destiny, as well as the cultivation methods associated with the belief in one's Birth Star Deity (Benming Xingjun).

Each person at birth is governed by one of the Seven Stars of the Northern Dipper: those born during the Shen hour (3-5 PM) belong to the Sixth Star, the Martial Pivot Star Lord (Wuji Ji Xingjun); those born during the Si or Wei hours (9-11 AM or 1-3 PM) belong to the Seventh Star, the Celestial Pass Breaker Star Lord (Tianguan Pojun Xingjun); while those born at noon (Wu hour, 11 AM-1 PM) are divided among all seven star lords, each presiding over different domains—the First Star governs heaven, the Second governs earth, the Third governs fire, the Fourth governs water, the Fifth governs soil, the Sixth governs wood, and the Seventh governs metal. These star lords also oversee different regions (Qin, Chu, Wu, Yan, etc.) and various fortunes (yang virtue, yin punishment, harvests, warfare, etc.). The first four stars form the Dipper's Bowl (Xuanji), while the last three form the Dipper's Handle (Yuheng), collectively determining one's blessings, prosperity, longevity, family, and fate.

The Supreme Venerable Sovereign (Taishang Laojun) said: A person's body and life are governed by their Birth Star Official (Benming Xingguan), the star lord corresponding to their birth time. This Birth Star Deity and celestial officials secretly protect and grant longevity. Each Birth Star True Sage descends to the human realm six times annually. On the "Birth Star Limit Day" (Benming Xianqi), when the star lord descends, people should prepare fresh flowers and fruits, follow the laws of heaven and earth, and invite Orthodox Unity (Zhengyi) Daoist priests (properly ordained ritual masters) to conduct purification rituals (Zhaijiao) in temples or homes. They should submit memorials to the Northern Dipper Star Lords, the Three Officials (Sanguan), and the Five Emperors (Wudi), praying for disaster relief and blessings. The deeper one's merit, the more profound the effect.

If, when the Birth Star Limit Day arrives, a person remains unaware and fails to conduct rituals, offer incense, repent and pray to the True Lords of the Northern Dipper, recite scriptures, or invoke their Birth Star True Lord's name, they are disregarding life, losing their roots, and betraying their human form. Heaven will then reduce their blessings, shorten their lifespan, and cause premature death. After death, their soul will sink into the Three Wretched Paths (hell, hungry ghosts, and animals) and cycle through the Six Realms of Rebirth, a truly pitiful fate. These sufferings are self-inflicted.

Today's ritual participants should understand: The Birth Star Day is when each person receives the Qi of heaven and earth, the beginning of physical form, and the root of life's transformation. Daoist scriptures like the Great Cavern Scripture (Dadong Jing) and the "Emperor One" (Diyi) cultivation method emphasize practicing spirit visualization (Cunshen), refining Qi (Lianqi), and nurturing true essence (Zhenyuan) on this day. Reciting scriptures like the Scripture on Salvation (Duren Jing) should also be done on the Birth Star Day to purify the hun and po souls and preserve primordial Qi. Thus, the Birth Star Day is the fundamental time for cultivation and must not be wasted. All present at this ritual should remember this truth.

This scripture expounds the ten fundamental precepts that Daoist practitioners must observe when participating in zhaijiao (purification rituals) and keyi (liturgical ceremonies), emphasizing the paramount importance of mental and physical purity, reverence, and devotion.

The text begins by explaining how practitioners dwell in the world of Five Turbidities (a Buddhist concept referring to kalpa-turbidity, view-turbidity, affliction-turbidity, sentient-being-turbidity, and lifespan-turbidity), inevitably tainted by worldly habits. Therefore, before petitioning the deities, one must first purify the mind and spirit, strictly adhering to these precepts to maintain complete physical and spiritual cleanliness.

The first precept demands absolute reverence toward deities. When facing sacred images, practitioners must maintain wholehearted devotion and uninterrupted offerings, for only then will celestial beings respond and descend. The second precept stresses respect for scriptures. One must have unwavering faith in the Three Caverns (Dongzhen, Dongxuan, Dongshen) of the Great Vehicle Daoist canon, comprehending their truths through copying and recitation, ultimately attaining the Dao-fruit.

The third precept prohibits slandering Daoist methods. Practitioners must cherish the teachings, guiding sentient beings toward conversion, thereby propagating the orthodox Dao, delivering the deceased, and educating humanity. The fourth precept details requirements for ritual purity: one must bathe in fragrant water before entering the altar space; forbidden practices include using kitchen fires for incense, burning impure firewood for cooking, and consuming meat. Special provisions exclude menstruating women and physically impure participants, while keeping all livestock at a distance.

The fifth precept governs conduct. Within the ritual space, practitioners must avoid loud noises, joking before sacred images, excessive sleep, untimely alcohol consumption, and must maintain pure vision when encountering beauty—preserving the same reverence as when facing one's sovereign or father. The sixth precept forbids material disputes. Both donors and recipients should maintain harmonious minds, ensuring merits universally benefit the earthly realm.

The seventh precept emphasizes wholehearted dedication to rituals. Performing ceremonies and reciting scriptures requires diligent concentration without shortcuts. This comprehensive system of precepts meticulously regulates both internal faith and external behavior, embodying the Daoist cultivation principle of "internal and external purity."

This scripture passage primarily explains the ten essential precepts that Daoist practitioners must observe when performing zhaijiao (purification rituals), along with the extraordinary merits gained through disciplined cultivation.

The eighth precept emphasizes the practitioner's need to strengthen their devotion to the Dao (the Way), warning against diminished sincerity when encountering minor setbacks. One should instead make greater vows, diligently pursue spiritual practice, and reverently serve the "heavenly perfected ones" (referring to primordial sacred beings). Such practice not only secures one's name in the celestial registers of Shangqing (Highest Clarity) but also brings liberation to nine generations of ancestors. The practitioner may thereby realize the Great Dao while bestowing immeasurable blessings upon living relatives.

The ninth precept requires Daoist priests to meticulously proofread all memorials and petitions before submission. As these documents represent rare opportunities for divine communication and significant spiritual achievements, careless preparation without thorough verification risks celestial rejection. Failed petitions not only waste effort but incur karmic demerits before any blessings can be attained—a sobering warning for practitioners.

The tenth precept instructs cultivators to maintain mental and physical stability through undivided focus. Emotional disturbances from joy, anger, or sorrow must not cloud the mind's clarity. Fulfilling one's fundamental duties while making expansive vows for Dao-realization allows gradual spiritual progress, with the prayer that advanced adepts may guide others according to their capacity.

The passage concludes by depicting the sublime manifestations accompanying disciplined practice: When devotees perform rituals with sincere fasting, the Four Heavenly Kings and perfected beings descend on jade carriages amid clouds, preceded by jade maidens bearing floral banners, accompanied by lions and cranes amidst fragrant blossoms. Celestial assemblies gather to witness the rites—but only after practitioners perfectly observe these ten precepts with tranquil minds, single-pointed focus, afternoon fasting, and complete internal-external purity. Such observance summons divine protection and spiritual guardianship, naturally elevating the practitioner's name to the Shangqing celestial realms.

Through detailed precepts and visionary descriptions, this scripture underscores the critical importance of disciplined practice, revealing its benefits—ancestral salvation, worldly blessings, and ultimate transcendence among the immortal ranks.