《道門科範大全集》Vol. 66

This is the noontime liturgy (Keyi) performed during the Daoist Great Rite of Zhenwu's Numinous Response (a major sacrificial ceremony). Before the ritual begins, the Daoist priests must ascend the altar platform according to protocol, pay respects to the patriarchs, and concentrate their minds to visualize the true deities.

The ceremony opens with recitation of the Guardian Spirit Incantation (protective mantra), praising the divine majesty of the Great Emperor Zhenwu of the Northern Heaven (also called the Numinous Perfected of Dark Warrior): "The mysterious celestial sovereign of the northern heavens, profound and unfathomable, manifests countless transformations, commanding the thunder generals. He soars through the nine heavens, subdues the earth, directs the Thunder God and Lightning Mother, and leads countless celestial troops to vanquish demons. The thunder deities and jade maiden generals all obey his command—ghosts and spirits submit, dragons and tigers hide. His awe-inspiring might shakes the Five Sacred Mountains, and all beings pay homage. With bell and drum he patrols heaven and earth, hunting evil spirits, crushing demonic souls, expelling malign influences to protect the true Dao, ensuring the eternal presence of celestial righteousness." The assembly concludes by responding in unison: "In harmony with the Dao."

Next, the master priest strikes the ritual drum twenty-four times (a prescribed number in Daoist ceremonies) to summon the celestial venerables from the Three Supreme Heavens: the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Venerable Sovereign (Taishang Laojun), and other exalted deities. Simultaneously, the priest visualizes thirty-six guardian generals emerging from within his own body—including the Merit Officers (Daoist protector deities), Messengers, Incense Officials, Golden Lads and Jade Maidens—all solemnly attired to assist in communicating with the celestial powers.

The presiding priest respectfully declares: "At this exact hour of noon, we perform the ritual to convey the devotees' petitions to the celestial court. We beseech the celestial venerables of the ten directions to bestow the primordial Qi (Daoist vital energy) and auspicious radiance of the Numinous Treasure, empowering us so our petitions may swiftly reach the Jade Emperor's divine presence."

Finally, the presiding priest leads the entire assembly in sequential supplications to Daoism's highest deities: the Three Pure Ones (Sanqing)—the Celestial Venerable of Primordial Beginning, the Supreme Lord of the Dao, and the Jade Emperor—as well as the Numinous Response Perfected Lord Zhenwu (northern war deity) and the thirty-six guardian deities of the scriptural traditions. The sacred text mentions that all things are born from the interaction of Yin-Yang energies, yet humans receive heaven and earth's most refined spiritual essence. The nine celestial heavens' deities collectively shape creation, while the teachings of the Three Caverns (Daoist canon) manifest everywhere, filling heaven and earth with divine Qi.

This scripture depicts a world where malevolent energies prevail and moral virtue (De) has collapsed, along with the Daoist ritual process of invoking divine protection. The text describes how people's obsession with deviant paths and loss of benevolent thoughts have disrupted the balance of Yin-Yang, allowing demonic forces to run rampant. Many meet untimely deaths, their wandering souls finding no rest, while corrupt Qi permeates the world, making it difficult even to preserve one's primordial Qi (Zhenyuan, the innate vital energy).

Confronted by this situation, humanity must rely on the divine power of Zhenwu the Great Emperor (a major protector deity in Daoism) to eradicate demonic entities and liberate lost souls. By marshaling celestial soldiers through divine authority to eliminate evil influences, clarity can be restored between Heaven and Earth. The sun, moon, and stars will shine brightly again, the righteous path will flourish, and malevolent energies will naturally dissipate. Peace will return to the world, freeing people from confusion. Nations will find stability, and even the judgment voices in the Nine Netherworlds (the underworld) will temporarily fall silent.

The text then presents the testimony of a disciple preparing a Zhaijiao (purification ritual): Though dwelling in the mundane world, he has maintained virtuous aspirations and devout worship of the divine. Though humble as a speck of grass, his sincerity remains constant like a sunflower turning toward the sun. Now choosing an auspicious day to establish a Yingxiang Jiao (auspiciousness-invoking ritual assembly), he invites fellow Daoists to jointly pay homage to the northern deities (primarily Zhenwu the Great Emperor). Through standardized Qingci (memorials to celestial officials) and meticulous ritual procedures, he hopes his petitions will reach the celestial court.

Finally, the scene of divine descent unfolds: Amid five-colored auspicious clouds, the Celestial Emperor and assembled immortals gather at the Shangyuan Palace (celestial abode), while Zhenwu arrives from his Northern Polar Bajing Palace. Celestial music resonates across azure skies as deities stand solemnly and demonic forces retreat. The presiding disciple vows to devote utmost sincerity to complete this sacred communion.

We now commence the Taoist ritual at the auspicious hour of noon. May all reverend masters and devotees begin the first incense offering. Let this sacred smoke ascend directly to the Great Purity Palace (the highest celestial realm in Taoism), presented as an offering to the Golden Tower Elder Lord (manifestation of the True Martial Numinous Response Perfected Lord, an important guardian deity), along with the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor, and other supreme deities. With utmost devotion of body, mind, and spiritual essence, we take refuge in the Dao. Through the merit of this incense offering, we pray that the current emperor may receive blessings as vast as the four seas, longevity matching heaven and earth, radiance eternal as the sun and moon, and virtue boundless as the cosmos.

May imperial governance be orderly, border conflicts cease, and the people live in peace and prosperity. Let distant nations come to pledge allegiance—no mountain or ocean shall hinder their journey, not even the legendary ice silkworm divine beasts would cross seas to pay tribute. May all living beings attain longevity and wellbeing. We now burn incense in reverence to the Supreme Dao and all Perfected Saints who have transcended form to unite with the Dao.

We now proceed with the second incense offering. May the smoke rise directly to the Northern Pole Great Constancy Palace (abode of the Big Dipper), presented to the Martial Excellence Star Lord under the True Martial Perfected Lord and all Northern Pole Saints. With pious devotion, we dedicate this offering's merit to liberate the ancestral souls of [surname] family through nine generations—delivering them from the long night of the underworld to the radiant sacred realm. May our ancestors be clad in celestial robes, inscribed in immortal registers, and bless their descendants to attain Daoist immortality. We now burn incense in reverence to the Scripture Venerables and all Perfected Saints.

We now conduct the third incense offering. May the smoke reach the divine throne to honor the True Martial Numinous Response Perfected Lord. With sincere devotion, we dedicate this offering's merit to protect all relatives of [surname] family, that they may forge virtuous connections and receive constant Daoist blessings. May hidden transgressions dissolve, calamities be averted, debts and disputes resolved, and grievances reconciled. Let malicious spirits find no opportunity to harm, and all covert schemes dissipate naturally.

This scripture describes a Daoist Zhaijiao ritual (purification ceremony) where priests lead devotees in beseeching various deities to dispel malevolent forces and grant protection to the people. Here is the modern interpretation:

Now as darkness spreads bringing calamities, we pray for the descent of all true deities to protect us, that all our actions may proceed smoothly. Therefore we light incense in devotion, reverently bowing to the most exalted masters and perfected saints. These sages, having attained the Dao, have transcended physical form and merged with the Great Dao.

(All priests chant in unison) May we unite with the Great Dao.

(Chief priest reaffirms the altar's sacred status):

I (humbly referring to myself as "your servant") and all altar officials, with utmost sincerity, petition the supreme deities: including the Celestial Worthy of Primordial Beginning (one of the Three Pure Ones, Daoism's highest deities), the Great Lord of the Dao, the Most High Lord Lao, the Jade Emperor, and all other celestial worthies, along with the guardian spirits of the Thirty-Six Divisions of Scriptures, the Perfect Warrior Emperor (Northern Dipper's Protecting Sage, the exorcism deity), and all responsive spirits of the Three Realms.

We are profoundly aware of the deities' vast virtuous power (De), having witnessed how past calamities were averted through their divine might. Now in this Dharma-Ending Age, disasters occur frequently as demonic forces run rampant again, with evil Qi harassing the people. To purify these baleful influences, we have specially erected this ritual altar. Urban outskirts often harbor demonic nests, while mountains, forests and marshes shelter many spirits—some hiding in thickets, others roaming riverbanks. When wind howls through rain and the moon darkens beneath clouds, one sees will-o'-wisps flickering and resentful ghosts wailing. Those encountering such entities may suffer mild derangement leading to drowning or hanging, or severe violence; some suddenly go mad throwing themselves into fire or rivers, others live in constant terror unable to eat. Fearing these sufferings for all beings, we implore the Perfect Warrior Emperor to fulfill his salvific vows, manifesting supreme divine power to disperse these demons and restore purity to heaven and earth.

There exists another category of treacherous ghosts—some hovering around palaces and towers, others lurking in deep mountains and ancient woods. At night they masquerade as brilliant lanterns, in wastelands they mimic boisterous music, spreading malign Qi to steal treasures while tormenting people for blood sacrifices. Through demonic arts they delude the able-bodied, stealing living souls. Left unchecked, they bring societal chaos—some suddenly gaining riches, others dying without cause.

Throughout the world, wandering spirits and malevolent ghosts roam freely, coveting human offerings and constantly harming living beings. We Daoist priests who preside over Zhaijiao (Daoist rituals) are deeply concerned that all sentient beings may suffer from these afflictions.

We earnestly beseech the True Lord (a revered Daoist deity) to honor the sacred vow of delivering all beings from suffering. May your supreme power disperse these demonic forces, returning them to nothingness. Let heaven and earth be restored to purity and tranquility, permanently eradicating these harms so that all may share in an era of peace. With utmost sincerity, we offer this prayer.

In rivers, lakes, and seas lurk sinister creatures—flood dragons, crocodiles, giant turtles, and other shape-shifting beings. In mountains and forests dwell wild boars, serpents, venomous insects, and fierce beasts. They capsize boats amid treacherous waves, baring their fangs at the sound of footsteps. Disasters strike without warning, claiming lives in an instant—some suffocate in the wilderness, others drown in the bellies of fish, some swell like drums from inhaling noxious Qi, while others are torn apart by savage beasts.

In remote regions—such as the ghostly wells of Shu or the southern lands of Jing, Min, and Yue—evil Qi runs rampant. In the mountains and fields, Gu poison (a form of dark sorcery) spreads its harm. Wicked sorcerers wield dark arts: flying talismans, spitting curses, tongue-cutting, and body-burning hexes, using incantations to ensnare victims. Those afflicted may die suddenly, their souls trapped by dark magic. A mere flick of an iron whip leaves men collapsing in delirium—howling endlessly, lost in years of drunken stupor. Some go mad, mistaking illusions for reality; others are struck mute, perishing in sudden illness.

Then there are the decaying bones in burial mounds, transforming into corpse-worms, or the poisonous miasma congealing in deep mountain mists. These malignant forces spread on the wind or slowly seep into human flesh. Once more, we implore the True Lord to sweep away these demonic scourges and restore the world to radiant clarity.

This Daoist ritual text describes a scene of offering prayers to deities during a Zhaijiao (purification ritual). The main ideas are:

When a person's Jing (essence), Qi (vital energy), and Shen (spirit) become depleted, various physical ailments manifest. If further afflicted by malevolent forces, one's life may be endangered, showing symptoms like emaciation, abdominal distension, reverse Qi flow, sallow complexion, and disrupted Qi-blood balance. The ritual officiant (Jiaoguan) expresses concern for humanity's suffering, beseeching the Zhenjun (high-ranking Daoist deity) to fulfill the sacred vow of salvation. They implore the deity to manifest divine power to exorcise evil influences, restore purity to heaven and earth, and permanently eliminate demonic disturbances.

The officiant further explains that some beings become vengeful spirits after death due to unresolved karmic debts or material disputes from past lives. These ghosts may either linger in the yang world disguised as familiar figures waiting to harm people, or cause unseen disturbances in the yin realm. Their actions lead to chronic illnesses, military disasters, prolonged bedridden states, or sudden deaths on the streets. The officiant renews the plea for Zhenjun's intervention to pacify these spirits, enabling all sentient beings to attain the Dao.

The ritual procedure follows: First, devotees express reverence to Tianzun (the supreme Daoist deity), then recite the Twelve Great Vows, followed by the "Returning the Censer" ceremony (repositioning the incense burner). They invite divine witnesses including the Incense Official Messengers and the Dragon-Tiger Lords (guardian deities), praying that Jade Maidens and Immortal Youths may swiftly deliver their petitions to the Jade Emperor (the heavenly sovereign). The ceremony concludes with the "Hall Exit Hymn," marking the ritual's successful completion.

This scripture demonstrates Daoism's religious functions of soul salvation and healing through Zhaijiao rituals. It contains explanations for psychosomatic illnesses, understandings of ghostly disturbances, and the religious practice of communicating with celestial beings through sacred ceremonies. The text reflects the integration of medical knowledge, supernatural beliefs, and ritual performance in Daoist traditions.