《道門科範大全集》Vol. 68

This records the specific procedures for the Daoist "Grand Rite of Zhenwu's Numinous Response" (a major sacrificial ceremony). Before the ritual begins, the priests must properly arrange the altar according to protocol, dress in full ceremonial attire, pay respects to the founding masters, and calm their minds to concentrate their Shen (spirit).

The ceremony commences with chanting the "Guardian Spirits Incantation," which summons the power of the five directional stars: Mercury dispels calamities, Jupiter brings prosperity, Mars eliminates misfortunes, Venus wards off military conflicts, and Saturn stabilizes the four directions—all to protect the peace of home and nation. Practitioners then visualize their names being recorded in the celestial register, enabling them to ride the wind freely between heaven and earth, command five-colored auspicious clouds, summon deities, and direct the spirits of all things to protect the cultivator.

Next, the ritual drum is struck twenty-four times, symbolizing communication with heaven and earth. The priests summon their internally cultivated "Three-Five Merit Officers" (protective deities) and various attendant spirits—including incense-bearers, golden messenger boys, jade maidens scattering flowers—totaling thirty-six deities, inviting them to dress properly and assist in opening the ritual space.

When night is deep and all is quiet, the ceremony formally begins. The priest prays for the primordial Qi (vital energy) and auspicious light of the Supreme Dao Ancestor to descend upon them, ensuring their petitions swiftly reach the Jade Emperor's heavenly court.

Finally, the chief priest leads all participants in solemn supplication, paying homage to the highest Daoist deities: the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Venerable Sovereign (Taishang Laojun), the Jade Emperor, and protective deities like the Numinous Response True Lord of Northern Zenith (Zhenwu the Great). The liturgy references the Dragon Han era of primordial creation, when Yuanshi Tianzun first transmitted the teachings, gathering immortals from all directions upon a five-colored cloud-enshrouded dharma throne while celestial music spontaneously resounded in the Upper Clarity palace—heralding the arrival of sacred moments.

This scripture depicts the sacred scene of Daoist deity Zhenwu Dadi (also known as Xuanwu Dadi) subduing demons and protecting the Dharma, along with the zhaijiao (purification ritual) ceremony to invoke his divine presence.

When the ritual drum resonates seven times, the celestial gates suddenly open. Zhenwu Dadi gazes down from the heavens upon the mortal realm, witnessing the turbid and ominous blood-red qi rising from the earth. At this moment, an accomplished immortal poses a solemn inquiry, beseeching Zhenwu to manifest his divine power and vanquish the demonic forces. Zhenwu Dadi, upholding the compassionate teachings of the Celestial Worthy, reveals his sacred origins: He was once the crown prince of Jingyue Kingdom, conceived when his mother, the virtuous Queen Shansheng, dreamt of swallowing sunlight. Endowed with divine grace from birth and extraordinary valor, he later renounced his royal throne to cultivate on Mount Wudang for forty-two years, ultimately ascending in broad daylight to become the Water Deity guarding the northern realm.

The scripture further describes Zhenwu's majestic manifestation: He dispatches golden boys holding fulu (talismans) to summon divine generals, while he himself appears with disheveled hair and bare feet (symbolizing transcendence of worldly ties), standing upon the sacred Bagua (Eight Trigrams) turtle—a revered Daoist mount. Clutching his Seven-Star Sword, he is accompanied by divine waters, thunder, wind, and clouds, along with the thirty thousand celestial soldiers of the Six Ding and Six Jia (Daoist guardian deities), venomous dragons, and ferocious beasts. Within seven days, he judges spirits and humans alike, purges baleful influences, liberates wronged souls, and ensures peace for the people and prosperity for the land.

Finally, the text details the ongoing zhaijiao ceremony: An auspicious site is chosen to establish the ritual altar, adorned with fine wine, incense, candles, fresh flowers, and other offerings, all prepared with utmost devotion to welcome Zhenwu's descent. The presiding priest leads the congregation in reverent prostration, praying that through this ritual, they may receive Zhenwu's protection and boundless blessings. The ceremony includes stages such as the descent of the divine, tea offerings, initial libations, and flower scattering, with the chief officiant earnestly petitioning the Ten Directions' Limitless Supreme Numinous Treasure Celestial Worthy (one of Daoism's highest deities).

This passage describes a Daoist zhaijiao (ritual purification ceremony) consisting of three main components: the invocation of deities, the recitation of prayers, and the flower-scattering ceremony.

First, the text enumerates the honored deities: the supreme "Most Exalted Sovereign of the Golden Portal of Self-So Non-Being" (the highest Daoist divinity), the "Celestial Worthy of Infinite Supreme Numinous Treasure of the Ten Directions" (one of the Three Pure Ones, Sanqing), all perfected sages who have attained the Dao, the guardian spirits of the thirty-six sacred scriptures, the "Great Master of Mysterious Centrality" (referring to Laozi), the "Perfected Lord of Numinous Response, True Warrior of the North Pole" (Zhenwu the Great Emperor), as well as all responsive and manifest deities from the Three Realms (the realms of desire, form, and formlessness).

The presiding priest declares that he has heard these deities possess the power to harmonize the numinous Qi (vital energy) of heaven and earth, enabling all beings to attain immortality. Yet in reality, imbalances between Yin and Yang have emerged—major disruptions like solar and lunar eclipses, and minor disturbances such as hauntings by malevolent spirits. These phenomena arise from deviation from the Dao of Central Harmony, causing all things to stray from fundamental truth. The Great Dao (cosmic origin), compassionate toward living beings, has thus dispatched celestial deities to descend and purge the world of malign influences.

The devotees participating in the ceremony have long venerated the deities, and today they are blessed with the descent of the immortal presence. With the humble sincerity of ants, they gaze upward to welcome the divine majesty, hoping to connect with the perfected and true. The priest states that he has received the devotees' petitions and dares not neglect reporting them to the celestial court.

Next comes the recitation of prayers: the devotees sincerely take refuge in the deities, relying on their residual majesty. They liken themselves to ephemeral cicadas and insignificant blades of grass—though diligent in maintaining incense offerings, they have yet to penetrate the mysteries of the "Formless and Soundless" (from the Daodejing: "Look for it, you see it not—this is called the Formless; Listen for it, you hear it not—this is called the Soundless"). Fearing they may have violated ritual taboos and incurred offenses, they have chosen an auspicious day to establish this sacred space, beseeching the deities' tolerance and forgiveness, hoping to cleanse their transgressions and prolong their lifespans.

Finally, the "flower-scattering" sub-rite (the second offering in the ceremony) is performed. The priest once again reverently invokes all the aforementioned deities, extolling the True Warrior Emperor's divine majesty from the Golden Portal, who descends incarnate as an assistant to the Jade Capital (celestial realm), capable of upholding righteousness, dispelling evil, severing inauspiciousness, and traversing the Three Realms to reward the virtuous and punish the wicked. The devotees respectfully set up the altar to express their veneration and gratitude.

Note: This passage illustrates the fundamental liturgical sequence of "invocation-recitation-offering" in Daoist zhaijiao ceremonies, embodying the Daoist cosmology of "heaven-human resonance" and the religious practice of connecting the celestial and human realms through ritual.

This scripture is a petition text from Daoist purification rituals (Zhaijiao) and liturgy (Keyi), detailing the complete procedure where priests confess transgressions and seek divine protection during ceremonial practices.

The priest begins with humble acknowledgment of worldly attachments, fearing accumulated karmic offenses may attract the flames of retribution (karmic fire). Thus, they earnestly beseech the supreme deities (Shang Sheng) for compassionate shelter. The petition expresses hope to merge completely with the Dao, receiving celestial favor like nourishing rain that cleanses past transgressions and opens a path for renewal.

Subsequently, supplications are made to multiple Daoist deities: the immaculate Supreme Sovereign of the Golden Palace (Xu Wu Zi Ran Jin Que Zhi Zun), the Most High Lingbao Heavenly Venerable of the Ten Directions, the Perfected Saints who have attained the Dao, the guardian spirits of the Thirty-Six Sacred Scriptures (essential Daoist texts), the True Martial Lord of the North Pole (a major protector deity), and all responsive deities across the Three Realms. Emphasis is placed on how only utmost sincerity can reach the Heavenly Emperor beyond the Ninefold Gates, and how cultivating luminous virtue (Ming De) attracts the Five Blessings (longevity, wealth, health, virtue, and peaceful death).

During the ritual, priests burn incense and prepare offerings, lifting their devout hearts toward the celestial realms. They visualize divine chariots (cinnabar carriages with emerald canopies, feathered parasols and jade wheels) traversing cloud paths—though mortal eyes cannot perceive the deities' true forms, they reverently escort these sacred processions back to the heavens.

The ceremony culminates with the "Twelve Petitions" and the "Returning to the Brazier" rite, summoning guardian spirits like the Incense Officer Messengers and Dragon-Tiger Lords. Prayers are offered for golden elixirs (Jin Ye), jade essences (Dan Bi), and auspicious fungi (Zhi Ying) to manifest spontaneously within the sacred smoke, inviting the assembly of Perfected Ones to descend to the altar. A final wish entrusts immortal youths and jade maidens to swiftly deliver the memorial to the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities).

The ritual concludes with the "Exit Hall Hymn," marking the ceremony's completion as priests respectfully withdraw from the altar. This liturgy exemplifies the Daoist tradition of communicating with the divine through repentance, offerings, and petitions within a structured ceremonial framework.