《道門科範大全集》Vol. 65

This passage documents the liturgical procedures for the morning procession during the Daoist "Grand Ceremony of the Perfect Warrior's Numinous Response" (Zhenwu Lingying Dajiao), a major zhaijiao (purification ritual) honoring the Perfect Warrior Emperor (Zhenwu Dadi).

First, the presiding Daoist priest (recorded as Zhong Li, a disciple versed in the Three Caverns scriptures and registers) must ascend the altar according to protocol, paying respects to the founding masters while concentrating his shen (spirit) through visualization. He then recites the "Guardian Spirits Incantation" (Weiling Zhou), a protective chant for purifying the ritual space. The incantation invokes various divine generals like Qingyang, Shenhu, and Feitian Liuling to expel malevolent forces, while middle-yellow deities and the Six Ding officials assist in sanctifying the altar, concluding with the phrase "uniting with the Dao in truth."

The master priest then strikes the ritual drum twenty-four times, symbolizing communication across the Three Realms (heaven, earth, and humanity). Next comes the summoning of the body's internal deities (according to Daoist belief, the human body hosts various resident spirits), including the Three-Five Merit Officers, Left-Right Official Messengers, Golden Lad and Jade Maiden—thirty-six deities in total—who are ritually dressed to assist in the ceremony.

The priest declares the purpose of the morning procession: to beseech the Supreme Dao Ancestor's primordial qi (Daoqi, the fundamental energy) and the auspicious radiance of numinous treasures to descend upon him, ensuring swift transmission of petitions to the celestial court. He then formally invites the highest deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Venerable Sovereign (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), followed by the Numinous Response True Lord of the Perfect Warrior (Zhenwu Dadi, the northern deity governing water and fire) along with thirty-six scripture-protecting guardian spirits.

The text concludes by contextualizing the ritual timing: during the pivotal moment of yin-yang transition (dawn), when the northern direction carries the lunar qi (in Daoist cosmology, north corresponds to the Water phase), making the water-fire energies particularly potent for venerating the Perfect Warrior. This liturgy exemplifies the Daoist zhaijiao principle of "internal-external resonance," simultaneously mobilizing the body's deities while summoning celestial powers, achieving heaven-human correspondence through meticulous keyi (liturgical) practice.

This passage describes a Daoist zhaijiao (purification ritual) ceremony invoking Zhenwu the Great Emperor (also known as Xuantian Shangdi). As the Northern Water Deity governing the Kan Palace (northern Water position), Zhenwu assists the Jade Emperor in overseeing cosmic operations. Capable of soaring through the Nine Heavens while traversing the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water), his divine banners shake mountains and seas, while his sword energy summons wind and thunder, wielding formidable power to eradicate malevolent forces.

The presiding priest purifies the altar with utmost devotion, arranges ritual offerings, and offers incense while praying to the heavens. The first incense stick honors Zhenwu's manifested form in the Taiqing Palace (one of the Three Pure Ones' realms), the Golden Tower Lao Jun, and the supreme deities Sanqing (Three Pure Ones) and the Jade Emperor. The prayer seeks the Dao's compassionate protection for national borders, enlightened governance through virtuous officials, and lasting peace throughout the realm.

The second incense stick is offered to Zhenwu's celestial court in the Northern Pole's Taichang Mansion (Ursa Major constellation), including the Martial Star Lord and other northern saints. The supplication requests divine radiance to liberate ancestors from the underworld, absolve living relatives' karmic burdens, sever past-life grievances, dispel tomb misfortunes, subdue demons, and safeguard all beings through the Dao's vast righteous energy.

Through incense offerings and scripture recitation, the ritual expresses complete devotion to Daoism's highest deities, ultimately pursuing the state of "uniting with the Dao in truth"—where practitioners achieve complete harmony with the supreme Dao through sincere cultivation. The term "twisting incense" (捻香) refers to the ceremonial act of sequential offerings, "nine ancestors and seven forebears" (九先七祖) symbolizes all ancestral generations, while "heavy Yin" (重隂) denotes the netherworld.

This scripture describes the scene and devotional content of the Daoist "Morning Purification Ritual" (Qingdan Xingdao). At dawn, the Daoist priests light three bundles of incense (a ritually prescribed quantity), its smoke rising straight to the celestial throne as an offering to the True Warrior of Numinous Response (Zhenwu Lingying Zhenjun), an important guardian deity in Daoism. They pray for this divine warrior to manifest his majestic power from the Golden Portal (Jinque, the celestial court) and, as an assistant of the Jade Capital (Yujing, the highest Daoist heaven), patrol the four directions to eliminate inauspicious influences.

For devotees participating in the ritual, blessings are given according to their status: Practitioners may deeply study the scriptures (Jing) with outstanding literary talent, swiftly attaining exalted positions; non-practitioners receive wishes for firm foundations, clear minds, and daily lives free from malign Qi (vital energy), remaining healthy without illness or disaster; officials are blessed with smooth careers, promotions, and opportunities to manifest their governance talents, becoming models admired by all officials.

The text then repeatedly extols the supreme virtue of the masters and all perfected sages (Shenzhen, immortal beings who have attained the Dao)—having transcended physical form through enlightenment, they now fully merge with the Dao.

The presiding priest leads all ritual officers (participating Daoists) in solemn supplication, sequentially inviting the highest Daoist deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Dao Lord of the Most High (Taishang Dadaojun), the Most High Lord Lao (Taishang Laojun), the Jade Emperor (Yuhuang Shangdi), and all deities of the Three Pure Ones (Sanqing) and Four Sovereigns, along with the thirty-six divisions of sacred scriptures, the Great Master of Mysterious Centrality (Xuanzhong Dafashi, referring to Laozi), the True Warrior (Zhenwu Zhenjun), and all divinities of the Three Realms (heaven, earth, and water).

Finally, the presiding priest expresses humility: acknowledging shallow cultivation, life's hardships, and how despite troubling the divine creative power, he remains inadequate in repaying sacred benevolence. Having endured worldly dangers with little renown, he constantly fears lapsing in practice after initial diligence, accumulating more faults than merits, or lacking sufficient lifespan and blessings. This liturgical text exemplifies the core Daoist ritual principle of "communicating with deities through incense" and the religious practice of connecting heaven and humanity through devout ceremonial observance.

This scripture discusses two significant dates in Daoist tradition: the fifteenth day of the seventh lunar month (Zhongyuan Festival) when Lord Laozi (Taishang Laojun) expounds the scriptures, and the third day of the third lunar month marking the birth of the True Lord. During these sacred periods, failing to sincerely worship and make offerings to the deities—while instead defiling oneself with impurities, consuming meat, attending funerals and encountering deathly Qi, indulging in vulgar customs, pursuing vanity and pleasure, or even flaunting wealth through extravagance and debauchery—violates the laws of the underworld and invites calamities that implicate one’s ancestors.

Now, we earnestly seek divine forgiveness for these transgressions, vowing to reform and renew ourselves. With sincere devotion, we pray for the deities’ protection, beseeching blessings for the devotees (known as "zhai officials" or participants in the Zhaijiao purification rituals): may their households prosper, their fortunes grow, their descendants flourish, their marriages remain harmonious, and their stores of grain and wealth overflow year after year. May they forever be shielded from sudden misfortunes and enjoy health and longevity.

The scripture further observes the prevalence of corrupt Qi in the present age: few truly cultivate the Dao, while many deludedly pursue wicked arts. Some commoners, greedy for sudden riches, even worship malevolent spirits and plunder their neighbors, giving rise to bizarre phenomena: tiles and stones falling inexplicably at midnight, possessions mysteriously stolen, women inexplicably conceiving and bearing ghostly offspring, children seized by strange illnesses and convulsions. Malevolent entities also mimic human voices to call out names, knock on doors at night to harass, spread filth, manipulate through dreams, impersonate deceased relatives, tempt with material goods, or terrify by setting fires. These lowly demonic disturbances grow ever more rampant in the human realm.

Finally, the scripture proclaims: the deities will dispatch underworld soldiers (yinbing) bearing Flowing Fire Golden Bells to patrol and severely punish all evildoing spirits. Upholding the decree of Taishang Laojun and manifesting the might of the True Lord, no local earth deity will be permitted to shield these malign forces. All demons harming the human world must be utterly eradicated, restoring peace to the people. When these fiends are annihilated like scattered ashes and calamities disperse like parting clouds, all beings will gratefully acknowledge the divine protection.

(Note: The "Flowing Fire Golden Bells" mentioned are ritual implements symbolizing the deities’ power to subdue demons; "underworld soldiers" refer to the spirit troops commanded by the gods; "zhai officials" denote devotees participating in Daoist Zhaijiao rituals.)

This scripture presents a complete liturgy (Keyi) text for Daoist ritual practice, consisting of four main sections:

First, the Daoist priests reverently express gratitude for the compassionate blessings of the Celestial Worthy (the highest deity in Daoism), demonstrating their sincere devotion. The term "(臣)" serves as the humble self-address used by priests before the deities.

Following this is the "Twelve Vows" ceremony, a common prayer and wish-making procedure in Daoist purification rituals (Zhaijiao). The subsequent "Returning to the Brazier" ritual forms a crucial concluding step, where priests respectfully invite divine beings such as the Incense Official Messengers and the Dragon-Tiger Lords (guardian deities) to descend upon the ritual altar.

During the Returning to the Brazier ceremony, the priests pray that their morning ritual may attract celestial wonders: hoping that golden elixirs (immortal medicine), cinnabar-jade pills (alchemical substances), and magic mushrooms (lingzhi) of immortality might spontaneously manifest. They anticipate the gathering of various immortal beings before the incense brazier, while praying that the Jade Maidens and Immortal Youths (celestial attendants) may guide the incense smoke to swiftly convey their devout petitions to the supreme Jade Emperor of the Vast Heaven (one of Daoism's highest deities).

The ceremony concludes with the "Exit Hall Hymn," marking the successful completion of the ritual. The term "exiting the portal" signifies permission to leave the sacred altar space. This scripture vividly illustrates the complete process of human-divine communication in Daoist ritual, embodying the religious concept of "cosmic resonance between heaven and humanity" central to Daoist practice.