《道門科範大全集》Vol. 7

The Ritual for Dispelling Calamities from the Constellations is a liturgical text (Keyi) used in Daoist disaster-averting ceremonies, compiled and revised by the renowned Tang dynasty Daoist master Du Guangting (styled Master Guangcheng). This scripture describes the incantations recited by the ritual master when opening the altar, invoking the protection of deities from the five directions (east, south, west, north, and center).

Eastern Section: In the azure heavens formed by the Nine Qi (nine primordial energies), there dwells an enlightened youth named Dark Minister (Xuan Qing), who wields revolving candlelight to dispel foul energies. This deity subdues demons and upholds the true Dao, employing Red Script Jade Texts (Daoist talismans, Fulu) and the Edicts of the Nine Heavens to bring stability to the mortal realm. Practitioners who resonate with him may ascend as immortals, merging with the Dao.

Southern Section: In the cinnabar heavens formed by the Three Qi, the Blossom Chamber Youth (Hua Fang Tongzi) commands the fiery legions of deities. Guarding the Jade Hall (celestial abode), he severs evil influences. This deity acts under the decree of the Northern Emperor (the Great Emperor of the Purple Subtlety), wielding a Flowing Gold Fire Bell to protect the ritual altar. Practitioners who harness the power of the Celestial Pivot Stars (the Big Dipper’s guiding stars) may attain longevity and divine vision.

Western Section: In the white heavens formed by the Seven Qi, the Great White Star (Venus personified) illuminates the Golden Gate. Here resides the Emperor of Numinous Purity (Di Ling Su Huang), who stabilizes the body and severs evil at its root. The Numinous Treasure Edicts (the highest Daoist talismans) bring universal grace, harmonizing heaven and earth. Under this deity’s protection, practitioners may ascend to the Purple Court (celestial court).

Northern Section: In the dark heavens formed by the Five Qi, the Primordial Breath (cosmic origin) flows ceaselessly. Here stands the Dark and Majestic Sovereign (Ceng Wei Hei Ling), robed in feathered garments, leading celestial immortals to guard the five directional gates. Holding a Jade Talisman, he crushes malevolent forces, illuminating the true path. Practitioners blessed by him radiate light and ascend to the immortal realms.

Central Section: In the yellow heavens formed by the One Qi, the Great Deity of the Central Star governs the Yellow Dragon. He harmonizes Yin-Yang and oversees the Mysterious Truth (the origin of the Dao). This deity dispels inauspicious forces, ordering the Five Phases (Wood, Fire, Earth, Metal, Water). Through visualization (meditative focus) of the Yellow Elder (the deified Laozi and the Yellow Emperor combined), practitioners transcend the cycle of life and death.

Each section concludes with the phrase "harmonize and unite with the Dao"—the ultimate goal of cultivation, signifying oneness with the Dao. These incantations, performed alongside ritual steps (Gangbu), hand seals (Shoujue), and visualization, summon the five directional deities to dispel calamities and avert misfortune.

This passage describes the opening scene of a Daoist Zhaijiao (purification ritual) liturgy, which can be divided into several key components:

The preparation phase begins before the altar is formally established. The text mentions the "Light-Opening Youth" (a celestial attendant responsible for initiating divine illumination) and the "Heavenly Radiance Messenger" (a bearer of celestial light), who project sacred luminescence across the Nine Heavens. Through the transformation of "Primordial Yang Essence" (the purest yang aspect of primordial Qi) into crimson mist, this radiance bathes both heaven-earth and the participating Daoist priests. The accompanying incantation possesses potent exorcistic power, capable of dispelling countless demonic influences and pacifying the deities of all five directions.

The formal altar-opening sequence follows. The Dujiang (ritual director) strikes the ritual drum twenty-four times, while the Gaogong (chief ritual master) ceremonially opens the incense burner. The presiding priest summons the "Three-Five Merit Officials" (inner guardian spirits cultivated through practice) and various attendant deities, including thirty-six Incense-Bearing Messengers, thirty-six Golden Youths Serving Incense, and thirty-six Jade Maidens Scattering Flowers—all properly attired and prepared to assist in the ritual.

With utmost reverence, the priest declares the altar's purpose, confirming that all ritual offerings are prepared and an auspicious moment has been chosen for commencement. He petitions for the descent of the Supreme Dao's "Dao-Qi" (primordial energy) and the "Numinous Treasure's Wisdom Light" (sacred illumination of spiritual insight) from the Great Dao (the highest Daoist divinity), seeking blessings for all participants to ensure swift celestial reception of their petitions.

The ceremony culminates in the formal invocation. Leading all participants, the priest addresses the Nine August Sovereigns of the Great Canopy Heaven (the highest Daoist celestial realm) and all holy beings of the ten directions. Emphasis is placed on the necessity of sincere hearts and complete ritual propriety to achieve divine communion. Special mention is made that this constitutes an important "Yellow Register Purification" (a salvation ritual for the deceased), conducted within a solemn altar space where ritual banners summon the authentic Qi of the five directions, ceremonial swords dispel malevolent influences across vast distances, with sacred incense spiraling upward and ritual drums resounding—thus formally commencing this grand liturgical ceremony.

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual). At the yin hour (3-5 am), priests devoutly chant scriptures like the "Songs of the Empty Cavern" to invite the descent of exalted celestial beings. They prepare an solemn altar space, hoping to cleanse sins through repentance.

During the ritual, the priests pray their sincerity may reach the celestial court, beseeching various deities to descend upon the purified altar space: including the supervising immortals of fasting and offerings, the celestial maidens attending to scriptures and incense, the jade maidens who convey messages, and the golden boys who report matters. These divine beings arrive either riding phoenixes and immortal birds or astride cloud-galloping celestial steeds.

The presiding priest then leads the assembly in prostrating before the Dao of Infinite Perfection in the Ten Directions and the Most High Lingbao Heavenly Worthy (supreme deity in Daoism), offering profound repentance. The scripture emphasizes: worldly wealth cannot truly commune with the divine—only utmost sincerity cultivated within can resonate with heaven and earth. Daoist practice values purity; if the three karmas (of body, speech, and mind) and the sins of the six roots (eyes, ears, nose, tongue, body, and mind) remain uncleansed, one can hardly attain a refined state.

On behalf of the ritual sponsor, the priest confesses: since time immemorial, sentient beings have obscured their innate pure nature through worldly desires, deluded by external temptations. Disasters arise from attachment to the physical form, verbal karma from excessive speech, and accumulated sins from selfish cravings. Now facing the assembly of true sages, they repent through cultivating the wondrous Dao, realizing all transgressions stem from clinging to the six roots and that all phenomena are illusory. Before the sacred altar, they thoroughly eradicate negative obstructions, purifying the heart-mind to remain undisturbed by external conditions and abandoning all flattery and falsehood.

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual). It begins with prayers for the elimination of all karmic obstructions and the cleansing of mental impurities, allowing practitioners to preserve their original pure nature. The text mentions using sacred waters from the Jasper Pool (legendary abode of the Queen Mother of the West) and celestial nectar (elixir of immortality) to purify body and mind, dissolving sins and illuminating wisdom.

Next, it enumerates the sacred titles of numerous Daoist deities, including the Celestial Worthy of Primordial Beginning (highest Daoist divinity), the Most High Lord Lao, the Jade Emperor, and other celestial beings, along with stellar deities, mountain gods, and various divine powers. The ritual officiant (referred to as "this minister") leads all participants in reverent petitions, declaring adherence to liturgical norms (Keyi) and the preparation of an altar, hoping through incense offerings to convey sincerity to the divine realm.

The ceremony consists of multiple phases: reciting sacred texts (Jing), striking the ritual chime three times, offering hymns of praise three times, and performing ceremonial bows three times. The officiant repeatedly emphasizes that these rites are performed for the benefit of both nation and common people—bringing salvation to the living while delivering souls in the underworld. The conclusion affirms that sincere devotion has been conveyed, anticipating divine blessings that will submerge calamities beneath the earth and spread auspicious energy throughout the ten directions.

The entire passage embodies the core Daoist Zhaijiao concept of "communion with the sacred," using standardized rituals to communicate with deities for disaster relief and universal salvation. The abundant use of uniquely Daoist divine epithets and ceremonial terminology reflects the religion's distinctive characteristic of "ritual salvation through purification."

This scripture describes the complete procedure of a Daoist Zhaijiao (purification ritual). It first emphasizes preparing the ceremony with utmost sincerity, setting up the altar space, hanging cloud-script talismans (Fulu), and arranging ritual implements like the ceremonial sword and jade pendants. When the banners' shadows shift, it signals the imminent descent of deities, at which point exquisite offerings and fine wine should be prepared to honor the divine beings.

Before formally commencing the ritual, precepts must be declared during the auspicious Yin hour (as determined by Daoist cosmology), followed by altar construction. The Daoist priests invoke the descent of the Supreme Three Pure Ones (Sanqing), the Ten Directional Saints, and the Great Master of Mysterious Center, while dispatching guardian deities like the Ritual Overseer (Jianzhai) and local earth gods to purify the altar space, expel malign influences, and render the entire area immaculately clean.

The vow-taking segment follows, where the Chief Cantor (Dujiang) leads participants in visualizing the deities while burning incense and offering prayers. The High Priest (Gaogong) performs the Returning the Censer ritual, assisted by divine emissaries like the Incense Official and the Dragon-Tiger Guardians, ensuring the ceremony's sincerity reaches the celestial realms. Supplications are made for the gods to witness human suffering, avert disasters, bestow longevity, and extend blessings to future generations.

Finally, as the ritual concludes, the Bell Master (Zhiqing) leads the assembly in chanting the Exit Hymn before transitioning from the main altar to the Six Chambers (Liutang) for subsequent procedures. The entire passage meticulously documents the sacred choreography of major Daoist purification rituals, showcasing the religion's structured approach to divine communication through prescribed ceremonial forms.