《道門科範大全集》Vol. 67

This is the liturgical procedure (Keyi) for the evening ceremonial procession during the "Grand Zhenwu Lingying Ritual" (a major Zhaijiao ceremony honoring the Great Emperor Zhenwu). Before the ritual begins, the Daoist priests ascend the altar platform according to protocol, pay respects to the founding masters, and focus their minds to visualize the deities.

First, they recite the "Guardian Spirit Incantation": The Lunar Deity transforms into the essence of the Water Phase, corresponding to the Xu and Wei constellations among the Northern Xuanwu's seven mansions, embodying Zhenwu's iconic turtle-snake form. This divine being patrols the four directions of heaven and earth, his majestic presence awing all spirits, capable of illuminating every dark corner and fulfilling all petitions. At the turning points of cosmic cycles, he eradicates demons, rescues sentient beings, and safeguards homes and nations. Should petty ghosts dare manifest, a single glance from Zhenwu's divine eyes could topple even the Five Sacred Mountains. (All priests respond in unison) In harmony with the Dao.

Next, the ritual drum sounds twenty-four times, symbolizing communication across the Three Realms. The priests summon thirty-six divine officials including the internally cultivated "Three-Five Merit Officers" (guardian spirits within the body), who don solemn vestments to assist in bridging heaven and earth.

In the stillness of deep night, the priests reverently petition: May the numinous Qi of the Supreme Dao Ancestor and auspicious radiance descend upon us, enabling our prayers to swiftly reach the celestial court and directly inform the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities).

Then the presiding priest declares his ritual rank, and together with the assembly initiates the invocation: The Celestial Worthy of Primordial Beginning, the Supreme Lord of the Great Dao, the Supreme Elder Lord, the Jade Emperor, and other celestial venerables, along with the Perfected Lord of Zhenwu's Numinous Response (i.e., the Great Emperor Zhenwu) and the thirty-six guardian deities of the sacred scriptures. The petition states: When the Supreme Ultimate (Taiji) first divided into Yin and Yang Qi, establishing heaven's loftiness and earth's humility; when the Five Phases differentiated, generating the myriad beings. Though all things wax and wane in endless transformation, they originate from the same root.

(Note: This liturgy demonstrates the core ceremonial framework of "human-divine communication" in Daoist Zhaijiao rituals. Through visualization, incantations, and petitions, it constructs sacred space to facilitate divine interaction. Zhenwu, as the northern water deity, holds vital Daoist functions of subduing demons and protecting nations.)

This scripture recounts the sacred deeds of the Perfected Warrior Emperor (Zhenwu Dadi, also known as Perfected Lord) in Daoism, highlighting his merits in protecting sentient beings, along with the pious devotion of followers who express gratitude and repentance through zhaijiao (Daoist purification rituals).

The text first narrates the divine origins of the Perfected Warrior Emperor: he was born in the Purple Tenuity Palace of the North, formed from the essence of cosmic Yin-Yang interaction. Using the principles of the Book of Changes—"the Kan trigram returns to the fundamental source, while the Gen trigram completes all things"—the scripture explains that the Perfected Warrior Emperor embodies the Water virtue of the North, possessing the creative power to generate all existence. His birth in the Pure Joy Kingdom was accompanied by celestial auspicious signs, with his mother conceiving through the essence of the sun and moon, carrying him for fourteen months ("the pure lunar orb marked the extraordinary duration of his gestation"). From birth, he displayed extraordinary, transcendent gifts.

The text then describes the Perfected Warrior Emperor's path to cultivation and perfection: he attained completion through spiritual practice on Mount Wudang, ultimately ascending to the celestial realm, where he was appointed by the Jade Emperor to guard the North. At that time, the world was in chaos, overrun by demons and suffering beings. Responding to the celestial summons, the Perfected Warrior Emperor led heavenly troops ("with the swiftness of wind and the force of thunder") to eradicate the demonic hordes and safeguard the people.

The latter section presents the prayers of devotees: the ritual masters (jiaoguan, Daoist priests presiding over the ceremony) and followers, moved by the Perfected Warrior Emperor's grace, select an auspicious day to conduct the zhaijiao ritual. They offer incense, candles, and lamps ("fragrant smoke rises in auspicious mist, lamps glow with sacred light"), purifying their hearts with utmost sincerity to express gratitude to the heavens while repenting their transgressions and beseeching the Perfected Warrior Emperor's continued protection.

The concluding "declaration" (xuanci) represents the celestial response to the devotees' prayers: it affirms the Perfected Warrior Emperor's boundless power to oversee the mortal realm and vanquish evil, assuring that sincere supplications will surely receive divine shelter. The entire ritual embodies the core Daoist principle of "heaven-human resonance" (tianren ganying).

This scripture describes a Daoist nighttime ritual known as "Walking the Path in Silent Night." The priests light incense and make three successive offerings to different deities while praying for various blessings.

During the first incense offering, the curling smoke ascends as an offering to the highest Daoist divinities—the Three Pure Ones (Sanqing) and the True Martial Spirit-Responding Perfected Lord of the North Pole. The congregation devoutly takes refuge in the Dao, hoping through this meritorious incense offering to pray for the current emperor, wishing for national peace, favorable weather, and the elimination of calamities like warfare and epidemics.

The second incense offering specifically venerates the True Martial Spirit-Responding Perfected Lord of the North Pole along with his celestial retinue, including the Martial Star Lords of the Northern Dipper. This segment primarily petitions blessings for Daoist-devoted families, praying that ancestral souls may be delivered from the Mysterious Night (the underworld realm). Through the refinement of "flowing fire" (a Neidan term referring to alchemical energy), these souls may achieve perfection and be recorded in the immortal registers. Simultaneously, it seeks auspicious blessings for living relatives.

The third incense offering continues to honor the True Martial Perfected Lord and all his numinous deities throughout the Three Realms (heaven, earth, and humanity). This final petition focuses on personal karmic rewards—seeking harmony among the Five Phases (Wood, Fire, Earth, Metal, Water), smooth destiny, resolution of past-life grievances, the attainment of peace and joy, and longevity.

Each incense segment concludes by reaffirming the vow: "Taking refuge in the supreme virtue of the scripture-honored sages and perfected beings, may we after attaining the Dao ascend into formlessness and unite with the Dao in perfection." This expresses the practitioner's ultimate aspiration for mystical union with the Great Dao. The entire ritual embodies the Daoist religious practice of communicating with deities through incense offerings to seek blessings and avert disasters.

This passage describes the repentance segment within a Daoist zhaijiao ritual (a ceremonial practice for blessings and disaster prevention), where devotees express their devotion by offering incense to various celestial deities, seeking purification from karmic transgressions.

The text first enumerates the revered divinities to be venerated: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), the Supreme Lord of the Dao (Taishang Daojun), the Supreme Venerable Sovereign (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), along with sacred beings like the Perfected Warrior Emperor (Zhenwu Dadi, the northern guardian deity) and the Thirty-Six Sections of Daoist Scriptures. It emphasizes that the divine favors the upright and humble while despising the arrogant and decadent. Though the ultimate truth of the Dao remains unfathomable, this principle holds absolute certainty.

The passage then details various transgressions requiring repentance: being ensnared by worldly distractions, violating precepts (such as failing to observe fasting days like Gengshen or Jiazi), consuming the Five Pungent Vegetables (onions, garlic, etc. that disturb body and mind), indulging in sensory desires, coveting lavish food and fine garments, uttering malicious speech, amassing wealth through harm, and other misdeeds. Such actions drive away righteous deities while allowing malevolent forces to infiltrate.

Finally, it implores divine forgiveness and a chance for renewal. The ritual officiant (jiaoguan) and devotees are urged to purify their hearts, clarify the Three Palaces (upper, middle, and lower dantian energy centers), and harmonize their qi. Through neidan cultivation (securing the dantian), partaking of jade nectar (a term for refined bodily fluids generated through practice), and absorbing the essence of sun and moon, they seek longevity. The prayer concludes by requesting virtuous deeds be recorded in the Azure Register (merit ledger) and transgressions erased from the Black Ledger (karmic record).

This scripture outlines the liturgical procedures and devotional prayers in Daoist ritual practice, comprising three main sections: the Twelve Vows, the Rekindling of the Incense Burner, and the Closing Hymn.

The "Twelve Vows" section contains the priest's supplications for divine protection: may practitioners always follow the true Dao (the Way), receive the compassionate radiance of the deities, and maintain spiritual communion with the divine whether in daily life or cultivation. The prayers seek relief from seasonal ailments and diseases, protection from malevolent spirits, and blessings of prosperity, longevity, and well-being. Broader aspirations include cosmic harmony, national stability, and communal prosperity where all people may enjoy purity and peace under the transformative influence of the Great Peace era. These vows simultaneously express gratitude for the Celestial Worthy's (the supreme Daoist deity) benevolence and demonstrate the devotees' sincere commitment to spiritual refuge.

"Rekindling the Incense Burner" marks a crucial ritual phase involving the ceremonial rearrangement of the altar incense burner. Here, invocations summon the Immortal Officials of Incense, the Left and Right Dragon-Tiger Guardians (protective deities), and various Divine Officers. The prayers envision the nocturnal ritual space spontaneously manifesting auspicious signs like golden elixirs (alchemical substances), cinnabar-jade medicines, and lingzhi mushrooms. May celestial youths and jade maidens convey the incense smoke, swiftly delivering devotees' petitions to the August Jade Emperor of the Vast Heaven (the supreme Daoist divinity).

The concluding "Closing Hymn" documents the ceremonial exit procedure, where "exiting the sanctuary" refers to the ritual master's departure from the altar, signifying the liturgy's (Keyi) complete fulfillment. This text exemplifies how Daoist ritual seamlessly integrates personal cultivation with societal welfare through meticulous ceremonial protocols that bridge the human and divine realms.