《道門科範大全集》Vol. 76

This passage records the procedure for the Shangqing Shenghua Xiandu Qianshen Daochang Yi, a Daoist rite that delivers departed souls and helps them ascend as immortals. It focuses on the steps of the noon ritual practice.

At the beginning, ritual masters ascend the altar according to the prescribed rules, honor the ancestral masters, and gather their attention. They recite the Weiling Zhou, a protective incantation, and use Cunxiang, meditative visualization, to invite Kongdong Dijun, a high-ranking Daoist immortal, to descend. The Wufang Tiandi, emperors of the east, south, west, north, and center, check the registers of the dead, while the Sanguan, the Officials of Heaven, Earth, and Water, grant Fulu, talismans and registers.

The passage next describes purification of the ritual space through sacred methods. Guardians are stationed in all four directions, evil spirits are expelled, and a ritual bell, the Liuling, is shaken as true fire is cast to burn away Yin impurity. The master wears golden talismans and acquires an immortal appearance through cultivation. His mind corresponds with the Sanguan, three important bodily gateways in cultivation. At this point, he has the powers to ride lions and cranes and command dragons and Luan birds. Countless stars protect him, and demons dare not intrude.

After twenty-four strokes of the ritual drum, the master summons thirty-six protective deities within his body, including the Sanwu Gongcao, to appear. Dressed in splendid robes, they help connect heaven and earth. He then petitions the highest heavenly sages: the Sanqing deities (Yuanshi Tianzun, Taishang Dadao Jun, and Taishang Laojun); Yuhuang Dadi; the Siyu (Gouchen, Ziwei, Changsheng, and Houtu); Dongji Qingxuan Shangdi, also known as Taiyi Jiuku Tianzun; and the entire assembly of immortals, including the sun, moon, stars, Sanguan, Sisheng (four divine guardians), lineage masters, and thunder-department generals.

Finally, he states the rite's purpose and asks the Qi of the Taishang Dao to descend into his body and mind so that his petition may quickly reach the heavenly court. Through sacred visualization, incantations, and precise ritual procedures, the ceremony creates a channel of communication between humans and deities.

This scripture is a liturgical text (Keyi) used in Daoist purification rituals (Zhaijiao), primarily describing the summoning of various deities to the ritual altar by the master, along with the stated purpose for conducting the ceremony. The key elements are as follows:

The master first reverently invites all celestial officials and divine beings from the Three Realms (heaven, earth, and water), including the Supreme Immortal Officials of the celestial realm, the Great Emperor of Fengdu (the Daoist ruler of the underworld), the Fusang Emperor of the water realm, as well as the mountain gods of the Five Sacred Peaks, local deities such as City Gods (Chenghuang) and Earth Gods (Tudi), and the celestial messengers (Gongcao) responsible for transmitting documents. All these deities are summoned to witness the ritual.

The master acknowledges being an ordinary mortal who, despite cultivating Jing (essence), Qi (vital energy), and Shen (spirit), has not yet attained profound spiritual realization. Due to the karmic connection between a disciple and their master, the altar has been established to conduct the Zhaijiao (a Daoist purification ritual), with the hope that the merit generated will assist the deceased in transcending the cycle of rebirth.

The text outlines the specific ritual procedures: at noon (11 AM to 1 PM, when Yang Qi is at its peak), the master leads the assembly in performing the ritual procession, offering incense. The first incense offering is dedicated to the "Three Supreme Venerables of the Dao" (likely referring to the Three Pure Ones, Sanqing), with the merit extended to the emperor, the nation and its people, and the ancestral masters. The second incense offering expresses devotion to the supreme truth, praying that the deceased may merge with the Dao upon attaining liberation.

This passage illustrates the Daoist ritual emphasis on "communication between humans and deities," where a strict liturgical procedure is employed to invoke divine power for the purposes of salvation, blessings, and dispelling misfortune. The ritual particularly highlights Daoist-specific practices such as selecting auspicious timing (noon, when Yang energy is strongest) and using incense to commune with the divine.

This scripture depicts the scene of incense offering during a Daoist zhaijiao (purification ritual), where priests devoutly pray to celestial deities as fragrant smoke ascends.

The curling incense rises to the celestial realm as an offering to the supreme Taishang Zunjing (Most High Venerated Scripture). With complete devotion of body, mind, and spiritual nature, we dedicate these merits to a certain practicing disciple—may they be absolved of transgressions, released from karmic retribution, and delivered from the sufferings of the Nine Nether Hells. May they enjoy continual blessings in future rebirths, ultimately attaining the immortal Dao and eternal bliss.

Now we commence the noonday ritual procession. All masters are invited to offer incense three times. May this fragrant smoke reach the heavens, presented to the Three Supreme Masters (referring to Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). With sincere devotion, we dedicate merits to all disciples—may primordial Qi nourish their being, may enlightened adepts guide them, may inner purity be maintained and external malevolence dispelled. We pray the Northern Palace (Big Dipper Lord) to extend longevity, the Southern Court (Longevity Star Emperor) to bestow eternal life, that enmities be resolved and nine generations harmonized, that all beings throughout heaven and earth—whether human or spirit—may receive divine grace.

We reverently take refuge in all enlightened masters and perfected sages, aspiring to transcend physical form and merge with the great Dao. The repentance ritual follows, performing three prostrations with gangbu (ritual stepping patterns).

Reaffirming our ritual roles as officiating priests, we solemnly declare: To the spontaneously arising Yuanshi Tianzun, the Great Lord of the Dao, the Most High Lord Lao, to the Jade Emperor of the Vast Heaven, the Heavenly Sovereign of the Hook Constellation, the Purple Tenuity Emperor of the North Pole, the Life-Granting Emperor of the South Pole, the Eastern Savior of Suffering Azure Mystery God, the Empress of Earth, and all celestial dignitaries—from the highest pure ones of the firmament to the sovereign rulers of the earth, all ancient and contemporary perfected beings—we humbly request your compassionate witness.

By fortunate karma we participate in this sacred rite, having previously cultivated secret methods from immortal scriptures. Following the essential teachings, we recognize our masters' boundless virtue surpassing heaven's height, and thus solemnly perform this salvation ritual. Now we pray for a certain practicing disciple: may they... (original text fragmentary here)

This scripture recounts the story of a Daoist practitioner (the original master) who, though cultivating the orthodox Dao, failed to fully transcend worldly afflictions and ultimately passed away due to illness. His disciples, deeply grieved, came to recognize the numerous transgressions both they and their master had committed in life: violating filial piety, betraying teachers and friends, killing living beings, envying the virtuous, defiling sacred scriptures, recklessly disseminating teachings, coveting wealth unjustly, and breaking precepts and laws. These misdeeds caused the master's departed soul to struggle for liberation, while the disciples themselves bore the karmic burden of these sins.

Now, through the purification rituals of Zhaijiao (purification ritual), the disciples sincerely repent, beseeching the supreme Dao Ancestor and the celestial venerables to absolve the accumulated sins of seven generations. They pray for their master's soul to be freed from the underworld realms of Fengdu (Daoist netherworld) and Taishan (sacred Mount Tai, regarded as an abode of the underworld), to be reborn in the Central Land (China) endowed with wisdom, and in future lives to propagate the Dao's teachings as a guide for both humans and celestial beings. Simultaneously, they offer blessings for rulers, ministers, and all sentient beings, wishing for universal peace and that all living creatures may receive the Dao's grace to transcend suffering.

The ritual concludes with ceremonial invocations: the disciples reverently summon the Incense Official Messengers, the Dragon-Tiger Lords, and other protector deities to descend upon the altar, that the ritual space may spontaneously generate the Golden Elixir and Cinnabar Azure (sacred alchemical substances and auspicious energies in Daoist tradition). Through this, the repentance and salvation ceremony may achieve complete fulfillment.

Note: "Fengdu" refers to the Daoist underworld, while "Taishan" (Mount Tai) symbolizes another seat of the netherworld in Daoist cosmology. The "Golden Elixir and Cinnabar Azure" represent the sacred energies attained through Daoist cultivation. The entire ritual exemplifies the Daoist religious practice of redeeming souls and purifying karmic obstructions through repentance and Zhaijiao ceremonies.

All the Perfected Immortals (honorific title for Daoist enlightened beings) have gathered before this incense burner, praying that the Jade Maidens and Golden Boys (celestial attendants) from the Ten Directions (cosmic space in all dimensions) may receive this fragrant smoke. May they swiftly convey our sincere prayers to the supreme source of the Dao—the Most High Limitless Great Dao (Taishang Wuji Dadao), to the celestial throne of the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi, one of Daoism's supreme deities), and before the divine seat of the Eastern Savior of Suffering, Azure Mysterious God (Dongji Jiuku Qingxuan Shangdi, another name for the Supreme Savior Taiyi Jiuku Tianzun).

This scripture passage belongs to the "Exit Hymn" (Chutang Song) segment of Daoist rituals, recited by priests when concluding ceremonies and leaving the altar. It expresses the intention to transmit prayers through incense smoke, requesting celestial messengers to deliver devotees' sincerity to the heavenly realms. The three mentioned deities respectively represent: the primordial source of the Dao, the sovereign ruler of the celestial domain, and the compassionate power of salvation—three sacred forces in Daoist theology.