《道門科範大全集》Vol. 64

This is the ritual protocol for initiating the "Great Zhenwu Numinous Response Ceremony" (Zhaijiao purification ritual) in Daoist practice, compiled by the Tang Dynasty master Du Guangting (styled Master Guangcheng). At the commencement, the ritual masters ascend the altar according to prescribed protocols, silently reciting their lineage transmission.

The ceremony proceeds with the chanting of the Five Directional Guardian Incantations, summoning the protective deities from each cardinal direction:

The Eastern Incantation invokes the deities of the Nine Qi Azure Heaven. The Great Star Deity illuminates the east with radiant light, while the attendant youth named Mysterious Minister guards the ritual space and subdues eastern demons. The chant references the use of "vermilion script jade talismans" (Daoist Fulu) and "Nine Heavens Mandates" (celestial decrees) to secure the directions, concluding with "uniting with the Dao in truth" to signify merging with the supreme Way.

The Southern Incantation calls upon the Three Qi Cinnabar Heaven deities. The Crimson Essence Youth named Blossom Chamber commands the Fire Department's divine troops to guard the Jade Hall (celestial palace), capable of vanquishing demons. It specifically mentions powers granted by the "Northern Emperor" (Great Emperor of Purple Tenuity in the North Pole) that render the altar impervious to wind and fire disturbances.

The Western Incantation summons the Seven Qi White Heaven deities. The light of Venus shines upon the Golden Gate, where the White Sovereign Emperor named Divine Ruler ensures practitioners' bodily tranquility. The chant emphasizes severing malign influences to maintain solemnity in celestial palaces, harmonizing the "Three Luminaries" (sun, moon, stars).

The Northern Incantation evokes the Five Qi Mysterious Heaven deities. Here the Celestial Worthy of Primordial Beginning (Daoism's supreme deity) circulates, while the Black Numinous Venerable named Layered Xian, robed in immortal garments, commands flying transcendents. It particularly mentions using "jade talismans" to secure the eight directions, blocking wicked paths while illuminating the true Way.

The Central Incantation invokes the One Qi Yellow Heaven deities responsible for harmonizing heaven-earth Yin-Yang dynamics and overseeing the Mysterious Truth. All five directional chants conclude with "uniting with the Dao in truth," symbolizing ritual communion with the supreme Dao.

These incantations serve to purify the ritual space in Daoist Zhaijiao ceremonies, inviting the Five Directional Guardian Generals while dispelling demonic interference—creating sacred space for subsequent rituals. Each direction corresponds to specific Qi colors (azure, cinnabar, white, black, yellow) aligned with the Five Phases, embodying the Daoist cosmological principle of "Five Phases corresponding to Five Directions."

This scripture depicts a Daoist zhaijiao (purification ritual), primarily involving the descent of stellar deities, exorcism, and prayers for blessings and disaster relief.

It first describes the radiance of the Zhenxing (Saturn) illuminating the Nine Heavens, where an immortal named Kaiming Tongzi, bearing the title Tianlin, manifests. The primordial Qi transforms into the fire of Yang essence, forming crimson clouds that illuminate heaven and earth, as well as all participants in the ritual. This divine power can annihilate a hundred kinds of malevolent spirits and eradicate countless evil ghosts. The Zhongshan Divine Incantation (a Daoist mantra) extends its influence throughout the celestial realm. The Five Sacred Beasts (Qinglong, Baihu, Zhuque, Xuanwu, and Huanglong—the Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Dragon) stabilize the four directions, enabling cultivators to ascend as immortals and merge with the Dao. At this moment, the ritual drum is struck twenty-four times, symbolizing communication between heaven and earth.

Next, the highest deities of Daoism are invoked: the Three Qi (Xuan, Yuan, and Shi—Mysterious, Primordial, and Beginning) of the Supreme Three Heavens, along with the Supreme Dao Lord (Taishang Daojun) and the Supreme Venerable Lord (Taishang Laojun). During the ritual, numerous celestial officials manifest: the Three-Five Merit Officers (Daoist guardian deities), the Left and Right Envoy Officials, the Dragon Riders bearing incense, the Golden Youths attending the incense, the Jade Maidens scattering flowers, and the Five Emperors’ Direct Messengers (emissaries of the Five Directional Emperors)—thirty-six celestial beings in total, all adorned in solemn attire to provide protection.

The presiding priest (referred to as "your servant" in the text) ascends the altar to perform the ritual, presenting the supplications to the deities. He prays for the true Qi of the Ten Directions and the auspicious radiance of the Lingbao (Numinous Treasure) to descend and flow into his body, ensuring that the petitions swiftly reach the highest deities—the Supreme Limitless Dao (Taishang Wuji Dadao) and the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi). The priest then joins the assembled officials in burning incense, dedicating the merit to the emperor, nobles, officials, teachers, fellow cultivators, relatives, friends, and all sentient beings.

Finally, he earnestly petitions the Supreme Limitless Dao, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), and other highest deities, seeking absolution for past transgressions committed by himself and the participants, deliverance from all calamities, and ultimate ascension to immortality. He aspires to serve the Dao Lord in the celestial realm, eternally dwelling in the Palace of the Seven Treasures (Qibao Zirangong), the Daoist paradise, in perfect union with the Dao.

This scripture describes the opening process of a Daoist Zhaijiao (purification ritual), detailing how Daoist priests prepare to seek blessings from deities including the Perfected Warrior of Numinous Response (a major protector deity in Daoism).

The text first enumerates the deities to be venerated, including the highest divinities such as Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), and the Heavenly Worthy of Numinous Treasure (Lingbao Tianzun), along with the Perfected Warrior (Zhenwu Dadi, also known as Yousheng Zhenjun), the northern ruler symbolizing martial prowess. It recounts how the Perfected Warrior manifested divine protection over the capital, with miraculous appearances of tortoise-serpent imagery and sacred springs that healed the people, earning him the title "Divine Lord of Holy Waters."

The priests purify themselves through ritual bathing, cleansing both body and mind, then establish the altar according to the standardized Keyi (liturgical procedures) of "Honoring Truth and Thanking Saints." The altar arrangement symbolizes heaven and earth, adorned with ritual offerings and implements to express devotion. At the appointed day and hour, they commence the Zhaijiao ceremony following liturgical protocols, petitioning celestial deities for blessings, longevity, and absolution of sins.

Special invocations are made to the Three Pure Ones (Sanqing: the highest Daoist trinity of Jade Pure, Upper Pure, and Grand Pure) and the Ten Directions' Great Saints, commanding the spiritual officers of the Numinous Treasure pantheon and local earth deities to jointly safeguard the altar. They expunge all defilements, subdue demonic influences, and stabilize the participating priests' Shen (spirit), ensuring prayers ascend unimpeded and meritorious deeds reach fulfillment.

The conclusion acknowledges that although the priests uphold orthodox Dao (Zhengdao) in performing the ritual, divine empowerment remains essential for its efficacy. The passage vividly illustrates the sacred solemnity and liturgical precision of Daoist Zhaijiao, embodying the tradition's belief in "celestial-human resonance."

This scripture describes the complete liturgical procedure for major Daoist rituals, divided into three main phases: preparation, invocation, and conclusion.

The text first addresses the practitioner's (Daoist priest's) personal condition: dwelling in a world tainted by the Five Turbidities (wuzhuo - kalpa turbidity, view turbidity, affliction turbidity, sentient-being turbidity, and lifespan turbidity), contaminated by the Six Dusts (liuchen - form, sound, smell, taste, touch, and mental objects), with the Three Passes (sanguan - upper, middle, and lower Dantian) still unaligned, and the Six Emotions (liuqing - joy, anger, sorrow, pleasure, love, and hate) difficult to control. Therefore, before formally ascending the altar, the priest must purify body and mind through strict adherence to precepts.

The formal ritual sequence follows: First comes the invitation of deities to descend (gejiang shangzhi) and the guidance of divine blessings (daoying lingkuang). The priest then petitions the supreme Celestial Worthy (Tianzun, the highest Daoist deity), expressing sincere devotion and respectfully presenting twelve grand vows (common in Daoist practice).

The concluding phase features the crucial "Returning to the Censer" (fulu) ritual: summoning the incense-official emissaries (xiangguan shizhe), guardian generals like the Left and Right Dragon-Tiger Lords (zuoyou longhu jun), and various numinous officials. The priest prays for the spontaneous manifestation of immortal elixirs (jinye danbi) and magical herbs (zhiying) at the ritual site, where numerous perfected immortals may gather before the censer. Simultaneously, petitions are made for jade maidens and immortal youths to swiftly convey the sincerity expressed through incense offerings to the Supreme Ultimate Great Dao (zhizhen wuji dadao) and the Jade Emperor of the August Heaven (important Daoist deity).

The ceremony concludes with the "Exit Hall Hymn" (chutang song), as the priest ritually steps out from the altar space (chuhu). This passage originates from Volume 64 of the Comprehensive Collection of Daoist Liturgical Norms (Daomen Ke Fan Daquan Ji), serving as a standard template for major Daoist liturgical ceremonies.