《道門科範大全集》Vol. 60

This scripture records the opening liturgy of the Taoist Northern Dipper Life-Extending Ritual, compiled by the eminent Tang dynasty Taoist master Du Guangting (known by his religious name Master Guangcheng). Before commencing the ceremony, priests first pay homage to their lineage masters according to protocol while maintaining mental stillness and visualization (focused meditation on divine beings).

They then recite the "Guardian Spirit Incantation" to purify the ritual space. The incantation invokes the five directional stars (Mercury, Jupiter, Mars, Venus, and Saturn), each with their sacred functions: Mercury dispels calamities, Jupiter brings prosperity, Mars removes misfortunes, Venus wards off warfare, and Saturn stabilizes households and nations. Through visualization, priests imagine their names being recorded in the celestial jade registers (the immortal roster), enabling them to ride celestial winds through the ten directions, summon deities with five-colored clouds, and command myriad celestial officials to protect practitioners.

Next, they strike the ritual drum twenty-four times (symbolizing connection with the three realms) to reverently invite the highest Taoist deities: the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) who embody the Dao, along with the Jade Emperor and other divinities. At this moment, priests visualize thirty-six guardian generals (including messenger officers, incense-bearing attendants, and flower-scattering jade maidens) emerging from within their own bodies—all adorned in majestic attire to facilitate communication between heaven and earth.

During midnight meditation, priests devoutly pray: may the supreme Dao-Qi (primordial energy) and numinous treasure radiance descend to bless them, ensuring their petitions swiftly reach the celestial court. Finally, they respectfully invite all honored deities one by one—including the guardian spirits of the thirty-six divisions of scriptures (representing all Taoist texts), the sun and moon constellations, the seven stars of the Northern Dipper, the Southern Pole Immortal Elder, personal destiny stars (one's guardian constellation), and all celestial officials of the three realms (heaven, earth, and the underworld)—declaring their intentions for performing tonight's ritual.

Through strict liturgical procedures employing visualization, incantations, and ritual music, the entire ceremony constructs sacred space to facilitate human-divine communication. The Northern Dipper Life-Extending Ritual primarily serves to dispel misfortunes and prolong life, embodying the Taoist cultivation principle of "heaven-human resonance."

This scripture describes a Daoist longevity blessing ceremony performed for devotees. On the day when their Benming Xingjun (natal year star deity) descends, disciples (referring to participating devotees) prepare an ornate ritual altar in a designated space to conduct the "Lingbao Purity Ceremony for Prolonging Life and Bestowing Blessings."

The ceremony, presided over by Daoist priests (referred to as "your servant" in the text), performs zhaijiao (purification ritual) rites to pray for the elimination of misfortunes and extension of lifespan. The text explains that human destiny in the mortal realm is governed by the celestial court. Without performing jiao offerings (sacrificial repentance) and scripture recitation through ritual practice, one cannot add blessings and longevity to their celestial life register, nor erase transgressions recorded in the underworld's ledgers.

The priests confess on behalf of devotees to the various celestial deities, seeking forgiveness for accumulated karmic transgressions including: disturbances by malevolent spirits, chronic illnesses, ancestral karmic entanglements, false accusations by ghosts and deities, and other misfortunes. Through this ritual, they pray for devotees to achieve physical and spiritual purification, gaining opportunities for increased blessings and extended lifespan during their natal year, ultimately enabling them to cultivate the Dao and attain perfection in service to the Celestial Emperor.

The text concludes by enumerating the numerous deities invoked: from the highest deities Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) and Taishang Laojun (Most High Lord Lao), to the Jade Emperor, the Northern Dipper star deities, Benming Yuanchen (personal guardian star deities), as well as various perfected immortals and the Three Realms' deities of heaven, earth and water. The priests declare their intention to follow proper Daoist liturgical procedures through this zhaijiao ceremony to eliminate misfortunes and beseech celestial blessings for devotees.

Notes:

1. Benming Xingjun: In Daoism, the guardian star deity from the Northern Dipper constellation corresponding to one's birth year

2. Qingjiao: A Daoist ceremony for seeking blessings and eliminating misfortunes

3. Three Karmas and Six Roots: Buddhist terminology referring to physical, verbal and mental actions along with six sensory faculties, here broadly indicating all karmic transgressions

This scripture describes a solemn Daoist zhaijiao ritual (a ceremonial offering for blessings). The ritual master first declares his utmost sincerity, conveying prayers to the heavens through incense burning, musical offerings, and other ceremonial acts. Amidst the swirling incense smoke, the master wields ritual implements (holding the sword and pacing the Dipper) to dispel malevolent forces while reciting scriptures to avert calamities. The ritual space is adorned with magnificent arrangements—bright candles, spirit banners, bells, and chimes—creating a sacred atmosphere to welcome the descent of celestial beings.

The master invokes the Three Pure Ones (the supreme triad of Yuqing, Shangqing, and Taiqing) and various high-ranking immortals to witness the mortal realm, dispatching divine emissaries and local guardians to protect the ritual space. Through this zhaijiao, the supplicants seek wisdom to escape delusion and ultimately attain the Daoist ideal of "Xiyi" (tranquil non-action), transcending the cycle of life and death.

The concluding section includes twelve vows, followed by the "returning to the incense burner" ceremony (the closing procedure). The master summons protector deities like the Incense Official Envoys and the Dragon-Tiger Lords to generate celestial elixirs such as golden liquor and cinnabar within the ritual space. He prays that immortal attendants may swiftly deliver these devout supplications to the supreme Jade Emperor of the Vast Heaven (one of Daoism's highest deities). The ceremony concludes with solemn hymns as the master withdraws from the sacred arena.

This passage exemplifies the core Daoist concept of "divine-human resonance" in zhaijiao rituals, where specific liturgical practices establish a channel between the human and celestial realms. It embodies the Daoist pursuit of "harmony between heaven and humanity" through spiritual cultivation.