《道門科範大全集》Vol. 61

This scripture documents the nocturnal liturgy (Keyi) procedure of the "Big Dipper Life-Prolonging Ritual Altar" in Daoist practice. Before commencing, the ritual masters must properly arrange their ceremonial attire and ascend the altar according to prescribed protocols.

The ceremony begins with chanting the "Guardian Spirit Incantation," invoking the protection of the Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn): Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off warfare, and Saturn stabilizes the four directions, ensuring the flourishing of households and the nation. The incantation mentions that the names of these deities are recorded in the celestial jade registers of the heavenly court, enabling them to command wind and clouds, traverse the ten directions of the universe, and summon myriad spirits to safeguard the immortals.

Next, the ritual drum is struck twenty-four times to reverently invite the highest Daoist deities—the "Three Supreme Qi of the Primordial Beginning from the Three Heavens"—and the Most High Lord Lao (Laozi) to descend. The master summons thirty-six divine assistants, including the meritorious officers (Gongcao) and golden boys and jade maidens (Jintong Yunü), all adorned in solemn vestments, to aid in the ritual performance.

The master declares that this night’s silent procession is conducted to beseech the immortals of the ten directions to bestow the Dao’s Qi (primordial energy), ensuring that their prayers swiftly reach the heavenly court. They then proceed to pay homage to the highest Daoist deities in sequence: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Most High Lord of the Great Dao (Taishang Dadaojun), the Most High Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), as well as the Seven Star Lords of the Northern Dipper (Beidou), the Six Offices of the Southern Dipper (Nandou), and the Destiny Star Lords (Benming Xingjun).

The text particularly emphasizes the supreme importance of the Big Dipper (Beidou), regarded as the pivotal axis governing the primordial Qi of heaven and earth, capable of commanding all living beings. Through this meticulously structured liturgy, the ritual harnesses the divine power of the stars to achieve its purpose of prolonging life and invoking blessings.

This scripture describes the complete procedure and devotional content of a Daoist Zhaijiao (purification ritual). It begins by explaining that all beings in heaven and earth follow the cyclical patterns of the "Celestial Origin" (cosmic foundation), where the lifespan of nobles and commoners alike is determined by the Dao's decree.

During the ritual, the presiding Daoist master (Jiao Master) declares his heart-mind is attuned to the Dao, seeking through sincere prayers to the Great Bear Deities (who govern life and death) and by harnessing the "Ten Thousand Qi" (cosmic energies) to attain longevity. The Daoist priests prepare Dragon-Script Phoenix-Talismans (Daoist Fulu), precious scriptures in jade cases, along with the most solemn offerings: Nine Radiance Candles (the highest ritual implements), Hundred-Harmony Incense (premium blended sacred incense), and Golden Nectar with Jade Delicacies (divine wines and delicacies) to venerate the deities.

In the stillness of night, the priests lead devotees in offering incense to the Ten Directions' Sacred Treasures (various divine beings), including the Supreme Primordial Heavenly Worthy (highest Daoist deity) and the Jade Emperor. The prayers contain two dimensions: first, beseeching boundless longevity for the emperor and universal peace, achieving "unification of chariot tracks and writing systems" (national unity) and "tranquil rivers and seas" (world harmony); second, imploring deities to bestow auspicious signs, filling the human realm with the Great Harmony Qi (cosmic harmonizing energy). The ceremony concludes with incense-burning rites, expressing complete devotion and surrender to the divine.

This scripture records the liturgical procedure (Keyi) of a Daoist nighttime purification ritual (Zhaijiao), primarily consisting of three core stages:

The first stage involves offering incense to the "Treasure of Scriptures." The ritual master leads devotees in lighting two bundles of incense sticks, reverently paying homage to scriptures from all directions. They make supplications to nine grades of supreme deities (Shangzhen), including the Great Dao Lord of Jade Radiance (one of the Three Pure Ones) and the Purple Subtle Celestial Emperor (the Great Dipper Star Lord). The prayers dedicate merits to the ancestral spirits of the ritual sponsor (Zhaizhu), specifically requesting that departed souls be cleansed of worldly defilements, released from the registers of the underworld, and elevated to the luminous Cavern Solar Realm (Dongyang). The ritual seeks celestial officials' deliverance for these ancestors while invoking blessings for their living descendants.

Next comes the offering to the "Treasure of Masters," marked by lighting three incense bundles. The veneration shifts to nine grades of exalted immortals (Shangxian), including Laozi (the founding sage of Daoism) and the North Polar Purple Subtle Emperor. This phase focuses on dispelling misfortunes for the sponsor during critical astrological periods like their birth year. The text enumerates potential calamities: malignant stars (Anyao) looming, inauspicious signs (Heifu) manifesting, or destiny conflicts. It invokes the protection of natal star officials and destiny generals to transform peril into safety.

The final stage is collective repentance. All participants bow to the Three Pure Ones (Sanqing) — the Celestial Worthy of Primordial Beginning, the Great Dao Lord, and Laozi — along with the Jade Emperor and the Nine Imperial Sovereigns. Through the "Three Declarations and Three Prostrations" ritual, they express reverence for the "Thirty-Six Sections of Sacred Scriptures" (the complete Daoist canon) and the profound teachings of the Mystic Gate.

The recurring phrase "union with Dao in perfect truth" (Yu Dao He Zhen) represents the ultimate spiritual attainment of complete harmony with the Dao. "Nine grades of supreme deities/immortals" refers to the celestial hierarchy, while the "Cavern Solar Realm" denotes the luminous celestial domain contrasted with the underworld. The entire ceremony embodies Daoism's core functions of "delivering departed souls and dispelling misfortunes through blessings."

This scripture passage describes the content of a Daoist priest's prayer during a Zhaijiao Keyi (purification ritual), a religious ceremony for communicating with deities, in which the priest confesses sins and seeks divine pardon.

The priest first respectfully addresses various celestial beings: the sun, moon, and stars governing celestial phenomena, the Great Dipper Star Lord (personification of the Big Dipper), the Great Emperor of the South Pole (Longevity Star of the South Pole), the Star Lord of Fate (Wenchang Emperor) overseeing scholars' destinies, the Guardian Star of One's Birth Year, as well as all immortals and officials across the Three Realms (heaven, earth, and the underworld), including sacred grottoes, blessed lands, the Five Sacred Mountains, and the Four Seas.

Next, the priest expresses repentance: The Supreme Dao Ancestor (one of the Three Pure Ones, the highest deities in Daoism) is as compassionate as a parent, and the Benming Jing (Scripture of Life Destiny) serves as a vessel to ferry people across worldly suffering. Since the teachings were first transmitted from the Taiqing Palace during the Yongshou era (Eastern Han dynasty), the priest, though of mediocre aptitude, has dared to preside over the ritual. Thus, they humbly beseech the deities of the Nine Heavens for mercy and forgiveness.

The specific confessions include: The disciple, through countless rebirths until this present life, has been trapped in the Six Realms (heaven, human, asura, animal, hungry ghost, and hell). Whether born into wealth or poverty, among barbarians or in the Central Plains, they have strayed from their true nature by failing to understand the Dao, violating precepts, and chasing worldly gains. Listed sins include greed for wealth at the expense of righteousness, envy of the virtuous, neglecting the company of the morally upright, breaking laws, and offending the "Grain Father and Silkworm Mother" (deities of agriculture). These transgressions have been recorded by the Five Directional Emperors, the Three Officials (Heavenly, Earthly, and Water Officials), and the Nine Bureaus (judicial offices of the underworld), resulting in shortened lifespans, illness and misfortune, ancestral unrest, and calamities befalling descendants.

Finally, the priest prays that through the Zhaijiao ritual, any remaining unforgiven sins may be absolved, and wishes for longevity and blessings may be fulfilled. They hope that, with the power of the Ten Thousand Sages and Thousand Immortals (countless deities), short lifespans may be transformed into longevity, disasters turned into auspicious fortune, and devotees granted the blessings of wealth, nobility, and wisdom.

This scripture describes the complete liturgical sequence of a Daoist Zhaijiao (purification ritual). After completing the nighttime practice of Xingdao (ritual circumambulation), the practitioner expresses gratitude and makes vows to the deities.

The text first explains how through this ritual, the practitioner attains profound joy and spiritual freedom, with extended longevity and abundant blessings. These merits benefit not only the practitioner but also future generations. Special gratitude is offered to the Heavenly Venerable (highest Daoist deity) for great compassion, demonstrating the practitioner's sincere commitment to complete spiritual surrender.

Following this comes the "Twelve Vows" section, a common component in Daoist liturgy where practitioners express twelve grand aspirations for universal salvation. The "Returning to the Censer" (fulu) marks the ritual's conclusion, when incense officials (deities overseeing ritual offerings), the Dragon-Tiger Guardians (protective generals), and Attendant Incense Spirits (ritual-assisting deities) are summoned to bear witness.

The practitioner prays that within this sacred ritual space may spontaneously arise Golden Liquor (alchemical elixir), Cinnabar-Jade (immortal medicine), and Magic Mushrooms (lingzhi fungus), wishing all celestial beings to gather before the censer. Further supplications request that Jade Maidens and Immortal Youths from the Ten Directions (cosmic dimensions) may receive the incense smoke, swiftly conveying these devout prayers to the celestial court of the Jade Emperor (supreme Daoist deity).

The concluding "Exit Hymn and Departure" marks the ritual's completion as practitioners chant hymns while leaving the altar. This passage comprehensively presents the entire Daoist ritual process—from thanksgiving and vow-making to successful completion—embodying the reverent attitude with which Daoist practitioners communicate with the divine through liturgical practice.