《道門科範大全集》Vol. 69

This passage describes the altar-opening ritual in the Daoist "Cultivation and Repentance Ceremony" (Xiuzhen Xie Zui Yi). Taoist priests establish the ritual platform according to prescribed norms, reverently paying homage to ancestral masters while silently reciting incantations.

The ceremony includes four "Protective Spirit Incantations" (Wei Ling Zhou), each corresponding to celestial energies from four heavenly realms: the Nine Qi Azure Heaven (Jiuqi Qingtian), Three Qi Cinnabar Heaven (Sanqi Dantian), Seven Qi White Heaven (Qiq Sitian), and Five Qi Mysterious Heaven (Wuqi Xuantian).

The first incantation summons deities of the Eastern Azure Heaven. The Great Star Deity illuminates the east while the Mysterious Youth (Xuan Qing) opens radiance to dispel impurities. Priests harness the power of jade talismans (Yu Fu) to subdue demons, protect the altar, and ultimately merge with the Great Dao.

The second invocation petitions deities of the Southern Cinnabar Heaven. The Crimson Essence Youth (Chi Jing Tongzi) of Hua Fang commands fiery celestial troops to guard the Jade Hall (Yu Tang) and eradicate evil spirits. The Wind-Fire Power bestowed by the Northern Emperor (Beidi, the Purple Tenuity Emperor of the North Pole) safeguards the ritual space, enabling the practice of orthodox teachings.

The third incantation calls upon deities of the Western White Heaven. The Great White Golden Star (Tai Bai Jinxing) illuminates the Golden Gate (Jin Men) while the Imperial Spirit Youth (Di Ling Tongzi) protects physical forms. It severs the roots of evil qi, allowing the Kingly Way to flourish, ultimately culminating in ascension to the Purple Court (Zi Ting) paradise.

The fourth invocation addresses deities of the Northern Mysterious Heaven. Primordial Qi (Yuan Shi Zhi Qi) circulates while the Venerable Black Spirit (Hei Ling Zunshen) of Layered Majesty governs the five directions. Jade talismans station mighty deities to seal demonic portals, causing priests to radiate light and achieve immortal ascension.

The final section describes the deities of Central Yellow Heaven harmonizing yin-yang, with the Heavenly Jade Youth (Tian Lin Tongzi) governing Mysterious True Qi (Xuan Zhen Zhi Qi). The radiance of Saturn (Zhenxing) illuminates the nine heavens while primordial essence (Yuan Qi) suffuses the priest's entire being. These incantations serve to purify body and mind, protect the altar, and ultimately realize the state of "merging with Dao in truth" (Yu Dao He Zhen).

This passage describes the deity-invocation ritual (Zhaijiao) in Daoist liturgy (Keyi). The ritual master performs the ceremony during the quiet night hours, communicating with the divine through a series of prescribed rituals.

First, the master strikes the ritual drum twenty-four times (a fixed number in Daoist ceremonies) to summon the internal pantheon cultivated through spiritual practice. This includes the Three-Five Merit Officials (protective deities responsible for message delivery), Left and Right Officer Messengers, the Golden Lad of Incense Service, the Jade Maiden of Flower Scattering, and thirty-six other guardian generals. These deities, all adorned in solemn vestments, assist the master in opening the sacred altar.

The master then petitions the highest divinities: the Three Primordial Qi (the fundamental energies of Yuqing, Shangqing, and Taiqing - the Three Pure Ones), the Supreme Dao Lord (Taishang Daojun) and the Supreme Elder Lord (Taishang Laojun), along with the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities). He invokes the authentic Dao energies from the ten directions and the auspicious radiance of the Numinous Treasure to descend upon him, ensuring his petitions swiftly reach the celestial court.

Next, the master offers collective repentance and blessings on behalf of all participants: dedicating the merit of incense offerings to the emperor and officials, fellow practitioners, relatives, and all sentient beings. He specifically beseeches the Celestial Worthy of Numinous Treasure (one of the Three Pure Ones) to absolve the karmic transgressions of himself and all participants from past and present lives. The prayer seeks liberation from the three wretched paths of rebirth (hell, hungry ghosts, and animals), deliverance from the ten sufferings, eight calamities, and nine misfortunes, ultimately aspiring to attain the state of "embodying Dao's truth" - gaining the ability to traverse the void and ascend in broad daylight, eternally following the Dao Lords in the Seven-Treasure Palaces to achieve unity with the Dao.

The ceremony concludes with renewed reverence to the Three Pure Ones (the Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and the Celestial Worthy of Dao and Its Power) and the perfected beings of the ten directions. Special supplications are made to functionally-specific deities like the Celestial Worthy of Transgression-Purging and the Celestial Worthy of Life-Prolonging, along with the Thirty-Two Heaven Sovereigns (the rulers of Daoist celestial realms), collectively witnessing this sacred ritual.

This passage is a Daoist invocation text (qingshen shuwen) used in purification rituals (zhaijiao) and liturgical ceremonies (keyi), depicting the ritual master's solemn invitation to deities from various realms to descend. It systematically enumerates the hierarchical pantheon of Daoist belief:

The highest deities are invoked first, including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Emperors of all heavens, and the immortal beings (xianzhen) of the sun, moon, stars, and celestial river from the Shangqing (Upper Clarity) realm—one of the Three Pure Realms (Sanqing). This is followed by middle-ranking deities like the Three Officials (Sanguan Dadi: Heaven, Earth, and Water Officials), the Four Sacred True Lords (Sisheng Zhenjun, the four guardian deities), the Five Masters (Wushi, lineage patriarchs), and the celestial functionaries (xianguan) of the Nine Heavens' administrative bureaus.

Next comes the thunder ritual pantheon: officers and generals from the Thunder Court (Leiting Si), Divine Tiger Bureau (Shenhu Si), and Celestial Healing Bureau (Tianyi Si), along with immortal officials and military deputies recorded in the scriptures (jing) and talismanic registers (fulu) transmitted by Lord Lao (Taishang Laojun). The invocation extends downward to the underworld system—the Great Emperor of Fengdu (Fengdu Dadi, supreme ruler of the netherworld) and his yin-functionaries—the aquatic realm governed by the Fusang Emperor (Fusang Dadi, deity of waters), and terrestrial deities including the Five Sacred Peaks' mountain gods (Wuyue Shanshen) and local city gods (Chenghuang) and earth deities (Tudi).

The ritual master recounts his spiritual journey: Since the separation of heaven and earth, sentient beings have been trapped in the bitter sea of samsaric rebirth. Though he has studied scriptures, upheld precepts, and propagated the teachings, he remains imperfectly liberated from cyclic existence, still seeking the Dao's primordial source. Through this ritual, he aspires to help practitioners return to original purity (fanpu guizhen) and transcend the phenomenal world.

Finally, the text expresses sincere devotion in establishing the ritual platform: The altar is solemnly arranged according to liturgical specifications to convey reverence to the celestial court. The master confesses that despite lifetimes of practice, he has failed to consolidate primordial qi (yuanqi), remaining entangled in worldly karma that distracts from dedicated cultivation. Now he seeks through ritual to return to the Dao's fundamental root (xuangen).

This invocation text manifests the Daoist cosmological framework of the Three Realms (tianjie, dijie, shuijie—celestial, terrestrial, and aquatic domains) and the religious practice of communicating between heaven and humanity through liturgy. The term "chonghe" refers to the harmonious state of yin-yang qi interaction, while "xiyi" (from the Daode Jing) describes the ineffable mystery of the Dao.

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual). The priests first prepare through ritual bathing and purifying the six sensory desires (sight, hearing, smell, taste, touch, and thought), then establish the altar according to celestial and terrestrial orientations. They light incense for offerings and commence the ritual at an auspicious hour, following the prescribed Keyi (liturgical protocols).

During the ceremony, the priests reverently invite the Supreme Three Pure Ones (Yuqing, Shangqing, and Taiqing—the highest triad of deities) and immortals from the ten directions to descend. They confess transgressions and seek divine grace, petitioning various sacred beings—including the Lingbao officials, local earth deities, and other guardian spirits—to jointly protect the ritual space. These forces expel both internal and external demonic influences, purifying the altar so the priests may commune with the divine in tranquil concentration.

The priests acknowledge that although they practice the orthodox Dao, they still dwell in the world of Five Turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient-being turbidity, and lifespan turbidity) and are affected by the Six Dusts (form, sound, scent, taste, touch, and mental objects). Only through disciplined adherence to precepts can they attain resonance with the higher deities (Shangzhen), thereby receiving their blessings. The ritual concludes with the "Twelve Vows," expressing auspicious prayers.

During the "Returning to the Brazier" segment, the priests summon guardian spirits like the Incense Officials, Dragon-Tiger Lords, and others, praying that the sacred smoke may ascend to the celestial court. They request that jade maidens and immortal youths swiftly convey their sincerity to the supreme Jade Emperor (Yuhuang Shangdi). The ceremony closes with the chanting of the "Exit Hall Hymn" before the priests depart from the altar. This passage fully illustrates the sacred Zhaijiao ritual's process of divine communion and spiritual purification in Daoist practice.