《道門科範大全集》Vol. 62

This is a complete ceremonial procedure for the "Northern Dipper Longevity Ritual" (a Daoist rite for prolonging life) recorded in the Comprehensive Collection of Daoist Liturgical Norms (Daomen Kefan Daquanji), compiled by the eminent Tang dynasty Daoist master Du Guangting. At the commencement of the ritual, the Daoist priests ascend the altar platform in accordance with liturgical protocols, paying homage to the patriarchs while maintaining a state of focused meditation.

The ceremony begins with the recitation of the "Guardian Spirit Incantation" (Weiling Zhou) to purify the sacred space. The incantation invokes the divine powers of the Five Directional Stars (Mercury, Jupiter, Mars, Venus, and Saturn), each possessing distinct attributes: Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off military conflicts, and Saturn stabilizes households and nations. The priests then petition the deities to record these meritorious deeds, enabling practitioners to traverse the Ten Directions astride clouds and mist, summoning spirits with five-colored clouds while marshaling countless divine officers to protect the celestial beings. The segment concludes with harmonious chanting of "union with the Dao" (Yu Dao He Zhen).

Following this, the ritual drum is struck twenty-four times (a prescribed number in Daoist ceremonies) to solemnly invite the highest deities: the Three Primordial Qi (Xuan, Yuan, and Shi Qi - the three supreme prenatal energies of the Three Heavens), along with the Supreme Dao Lord (Taishang Daojun), the Supreme Venerable Lord (Taishang Laojun), and other exalted divinities. At this moment, priests visualize over thirty guardian generals manifesting within their bodies, including the Merit Officers (Gongcao - Daoist protector deities), Incense Officials, Golden Lads, and Jade Maidens, all arrayed in majestic attire to assist in conveying the supplications.

During the profound stillness of midnight, the priests devoutly present their memorials, beseeching the Ten Directions' Dao Qi (cosmic primordial energy) and the auspicious radiance of the Numinous Treasure (Lingbao) to descend upon them, ensuring swift transmission of their petitions to the Celestial Court. Subsequently, they sequentially invite the highest Daoist deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Great Dao (Taishang Dadaojun), the Supreme Venerable Lord (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), the Seven Star Lords of the Northern Dipper (Beidou Qixing Jun), the Great Emperor of the South Pole (Nanji Dadi), the Destiny Star Lord corresponding to one's birth year (Benming Yuanchen), and all perfected beings across the Three Realms including the deities of sacred grottoes and blessed lands.

The ritual ultimately elucidates that human life derives from the mysterious transformations of the Great Dao (Xuanmiao Dadao), while physical form is influenced by one's Destiny Star Constellation (Benming Xingsu - the astral configuration at birth). Therefore, such ceremonies serve as sacred conduits between heaven and earth for longevity petitions. The entire ritual embodies the Daoist cosmological principle of "Heaven-Human Resonance" (Tianren Ganying), establishing communication with the divine through meticulous liturgical procedures.

This scripture describes the liturgical (Keyi) practices of the Daoist Northern Dipper True Lord of Natal Destiny (the deified personification of the Big Dipper constellation). The general meaning is as follows:

The Northern Dipper True Lord governs human life fortunes, capable of dispelling calamities, resolving difficulties, prolonging lifespan, and increasing blessings. Possessing the authority to create and transform all things, he represents the foundation of Yin-Yang—determining both life and death while assisting people in repenting sins and eliminating misfortunes. Though human destiny is governed by the seven stars of the Northern Dipper, it remains intimately connected with the celestial court (Tianfu).

During the liturgy, devotees (known as Jiao Master Disciples) must reverently prepare an altar with abundant offerings (incense, wine, delicacies, etc.) to welcome the deity's descent at night. The ceremony involves celestial music (Yun'ao chimes) and scripture recitation (precious texts from the Baoji collection), beseeching the True Lord to descend amid five-colored auspicious clouds with his immortal official retinue, bestowing longevity and blessings. Through this ritual, devotees hope to eradicate karmic obstacles from three lifetimes, accumulate merit, ensure family prosperity, foster filial descendants, and ultimately achieve immortality through cultivation.

The latter section details the formal deity-invitation process. The chief officiant (designated minister) petitions the Three Pure Ones (Daoism's highest deities), the Jade Emperor, and other celestial beings: "Heaven and Earth operate through set patterns (the six Jia cycles, Five Phases, and seventy-two seasonal nodes), with specific constellations governing each year. Now is the opportune moment for this ceremony—we humbly entreat the deities to descend and receive these offerings."

This passage exemplifies Daoist religious practices of divine communication through liturgy, reflecting ancient beliefs in astral veneration and the resonance between Heaven and humanity.

This scripture describes a Daoist Zhaijiao (purification ritual) ceremony for dispelling calamities and prolonging life. The Azure Radiance Hall transmitted disaster-averting scriptures in the Bingwu year, while the Jade Altar revealed life-extending secrets in the Yiwei year. The time periods of Dingchou, Dingmao, and Dingsi were guarded by Jade Maidens (female Daoist immortals), while Jiazi, Jiayin, and Jiashen were governed by the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor).

The Pass Keeper Yin (Yin Xi, disciple of Laozi) once encountered Lord Lao (the deified Laozi) on a Renwu day, while Immortal Ge Xuan received a celestial visitation from a Tianshi (Celestial Master) during a Gengyin night. This demonstrates how during one's birth year cycle, numerous deities gather in special convergence. Disciples participating in the ritual make offerings of incense and flowers, praying with sincere hearts as they gaze toward the Northern Dipper Lords, offering devout petitions at the ceremonial altar.

The ceremony unfolds through stages like the initial offering and secondary offering, where the value lies not in lavish displays but in genuine devotion. Through Qingci (Daoist memorials addressed to celestial deities), supplications ascend to the Violet Purity celestial realm (Daoism's highest paradise), beseeching divine witnesses to this ritual covenant.

The scripture references stellar deities including the North Star Emperor's throne, the seven stars of the Dipper, and the twenty-eight lunar mansions, highlighting the ceremony's emphasis on astral veneration. It concludes by affirming the cosmological view that "life's destiny resides with heaven," wherein the North Star governs all beings while the Dipper's handle (Big Dipper constellation) rotates the cosmos, embodying creation's profound mysteries. Through meticulous Keyi (Daoist liturgical protocols), the ceremony seeks divine blessings to avert misfortune and prolong vitality.

This scripture depicts a scene from a Daoist Zhaijiao (purification ritual). The ritual master (jiaoguan) expresses reverence for life during the ceremony, recognizing that each person's vitality originates from the radiance of celestial bodies. He repents for past transgressions that obscured his true nature, fearing Heaven might reduce his blessings as consequence. Thus he solemnly establishes the ritual space to renew his sacred offerings.

Incense smoke swirls like auspicious clouds while star-lamps shimmer in resonance with divine light. The sacred chants ring clear and immortal rites proceed with dignity—at this moment of communion between humanity and the divine, blessings descend upon the earthly realm. Moved by the master's sincerity, the deities are entreated to prolong life and expand fortune. He invokes the seven thousand celestial generals of the Northern Dipper and the three thousand emissaries of Southern Mound to protect the ritual patron, dispelling calamities and exorcising malign forces.

The text mentions the "Five Viscera Deities" (corresponding to bodily organs) that should reside steadfastly within the body. Men must preserve their "Three Treasures" (Jing, Qi, and Shen), while women safeguard their "Primordial Unity" (innate vital energy) from dissipation. Prayers are offered for celestial bodies to realign, showering their corresponding regions with auspicious signs.

Addressing himself as "your servant," the master leads all ritual participants in devout prostration to conclude the final "Last Offering." This transitions into the "Flower Scattering" rite, paying homage to all divinities of the Five Sacred Peaks, rivers and lakes, immortal isles, and grotto-heavens. Conducted at an astrologically propitious hour, the ritual patron (disciple hosting the ceremony), though devoted to the Dao, remains apprehensive about potential improprieties. Thus he rectifies conduct by consulting immortal scriptures to deepen cultivation.

The ceremony culminates in supplications to the Three Pure Ones (Sanqing) to bestow grace and all sages to manifest their power—eradicating karmic roots of transgression, enabling the patron to receive stellar essences and attain boundless blessings. The passage exemplifies Daoist religious practice where Zhaijiao rituals bridge heaven and humanity to dissolve misfortunes and invoke prosperity.

This scripture serves as a liturgical text (Keyi) used in Daoist purification rituals (Zhaijiao), primarily containing prayers for blessings, disaster relief, and ancestral salvation.

First, it petitions for the removal of various calamities: May people be freed from the sufferings of the Three Disasters (flood, fire, and wind) and the Four Killings (yearly, monthly, daily, and hourly afflictions), and spared from the hardships brought by the Five Phases (Wood, Fire, Earth, Metal, Water) and the Six Misfortunes (six types of malevolent forces). May they receive the protection of the Seven Star Lords (the Big Dipper), avoid the Eight Obstacles (hindrances to spiritual cultivation), and gain the guardianship of the Eight Heavenly Deities (celestial beings of the eight directions). The prayer seeks harmonious marriages, familial peace, the removal of misfortunes like difficult childbirth, the avoidance of lingering spirits, recovery from illness, immunity to plagues, the dispersal of evil influences, safety from wild beasts, and permanent relief from legal disputes.

Next, it expresses the sincerity of the ritual: Devotees earnestly report to the Three Pure Ones (the highest deities—Jade Pure, Upper Pure, and Supreme Pure), the Ten Directions’ exalted immortals, mountain and river spirits, celestial beings of heaven and earth, and all divine officials of the Three Realms. Through solemn liturgy and purified offerings, they hope to reach the celestial court and respectfully invite the descent of true spirits. The disciples declare their devotion to goodness, diligent observance of purification practices, and the opening of the ritual altar on this auspicious day, beseeching the deities to illuminate their path of cultivation and dissolve karmic obstacles.

Finally, the prayer includes: May they receive nourishment from true Qi (primordial energy), bathe in divine light, and gradually attain the fruit of the Dao. May ancestral souls be delivered in the Hall of Flowing Fire (a place for refining and liberating the deceased), ascend to the Crimson Mansion (the abode of southern immortals), receive registration from the Three Pure Ones, and escape the realm of ghosts. May descendants also be blessed with enduring prosperity. The entire passage reflects the Daoist belief system, where Zhaijiao rituals seek present-world well-being, ancestral salvation, and spiritual realization.

This scripture describes the complete procedure of a Daoist zhaijiao (purification ritual), focusing on prayers for blessings, disaster relief, and merit dedication (turning virtuous deeds toward all beings).

The ritual begins with the priest praying for the congregation's families to be cleansed of misfortunes and filled with blessings. He invokes blessings for parents, siblings, spouses, and children, wishing for their karmic transgressions to be purified and their fortunes increased. Their virtuous deeds are recorded in the Jade Emperor’s ledger of merits (Yellow Register), ensuring prosperity, while their merits are inscribed before the Supreme Sovereign (one of Daoism’s highest deities). The prayer seeks harmony and longevity for the entire family, averting calamities caused by the Nine Emperor Stars (the nine celestial lords governing human fortunes). Even if astrological conflicts arise (a concept in fate calculation referring to unfavorable planetary alignments), they shall remain unharmed.

Next, the priest prays for national peace—an end to wars, the cessation of punitive measures, and the flourishing of virtue. He wishes for the unification of the realm, where writing systems and standards (symbolizing political unity) are harmonized, allowing the world to safely pass through cosmic calamities (yangjiu bailiu, a Daoist term for great cosmic tribulations). May all officials (the Four Ministers and myriad officers) serve their country with loyalty, extending benevolence to all beings, each fulfilling their duties. May every living creature enjoy an era of peace.

As the ritual nears its conclusion, immortal youths and jade maidens are described holding ceremonial scepters in welcome, while cloud chariots and wind steeds (vehicles of the gods) prepare to return to the celestial realm. The priest declares the completion of the chaozhen (audience with the Celestial Honored Ones) ceremony, expressing gratitude for the deities’ descent and praying for this divine connection to endure. The congregation then voices their reverence and devotion to the gods.

The "Twelve Vows" represent a set of standard ritual invocations. The fulu (returning the incense burner) segment involves restoring the burner to its place while praying for the incense to serve as a conduit to the divine. The priest invokes the spontaneous generation of golden nectar (a term from Daoist alchemy, referring to precious elixirs), cinnabar-jade (immortal medicine), and lingzhi essence before the burner, with all celestial beings descending in response. May the immortal youths and jade maidens swiftly convey these sincere prayers to the supreme Jade Emperor.

Finally, the "exit hymn and departure" marks the priest’s recitation of closing verses and exit from the altar. The entire passage illustrates the Daoist ritual’s comprehensive approach to blessings—for individuals, families, and the nation—embodying the tradition’s dual commitment to "praying for the state above and relieving the people’s suffering below."