《道門科範大全集》Vol. 77

The procedure for this evening court ritual (Zhaijiao) unfolds as follows:

First, the priests ascend the altar according to established protocols, each paying reverent homage to the patriarchs while maintaining focused mindfulness. They then recite the protective incantation: "Divine light shines universally, auspicious Qi encircles, starlight illuminates, the sacred space stands solemn and tranquil. True Qi (Zhenqi) coalesces, the ritual platform purifies, transforming night into day and reversing the hours. Immortal dew from Mount Taihua flows, the crimson phoenix soars through the nine heavens, subduing demonic obstructions while treading upon auspicious clouds. All assembled transcendents gather to jointly attend the Celestial Emperor, merging as one with the Great Dao."

After striking the ritual drum twenty-four times, they solemnly invite the highest Daoist deities: the Three Pure Ones (Sanqing) - Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and Virtue (Daode Tianzun); along with the Most High Lord Lao (Taishang Laojun), and the protective deities residing within the body - including the Three-Five Merit Officials (Sanwu Gongcao), Left and Right Messenger Officials, Incense-Bearing Dragon Riders, Golden Youths Serving Incense, Jade Maidens Scattering Flowers, and thirty-six other divine functionaries. These deities manifest solemnly in full ceremonial attire to assist in opening the sacred space and facilitating communication between heaven and earth.

The presiding priest declares: During this sunset ritual conducted with utmost devotion for the faithful, all petitions have been memorialized to the celestial court. He humbly requests the ten-directional transcendents to bestow the auspicious radiance of Dao-Qi (Daoqi), empowering the altar to swiftly convey these prayers to the heavenly realms.

Subsequently, they respectfully invite in sequence the supreme deities: the Jade Emperor (Yuhuang Dadi), the Eastern Extremity Azure Mystery God (specialized in salvation from suffering), along with solar and lunar deities, the Three Officials (Tianguan, Diguan, Shuiguan), the Four Saints, successive generations of patriarchs, thunder department generals, and other essential Daoist deities. Finally, all scripture- and talisman-guarding celestial officials, along with mountain and river deities throughout the realm, are summoned to descend upon the ritual platform.

(Note: This represents the standard procedure for Daoist evening court liturgy (Keyi), where meticulous rituals and incantations facilitate communication between humans and deities to achieve blessings and avert calamities. The "Three-Five Merit Officials" mentioned refer to protective deities believed to reside within the human body, while the "Three Officials and Four Saints" constitute important figures in the Daoist pantheon.)

This scripture describes a Daoist deliverance ceremony, chiefly a Zhaijiao rite performed by ritual masters for a deceased teacher. They first respectfully invite deities and immortals to the altar, including:

Immortals who attained the Dao in mountain caves; Fengdu Dadi, ruler of the underworld, and his sacred host; Fusang Dadi of the water realm and Zhenren of the Langyuan immortal realm; the Wuyue Wutian Shengdi who oversee the human world; deities of Fengdu, Taisui, local earth deities, and gods of fire and pestilence; Chenghuang at every level, local temple and community deities, and Fude Zhengshen, also known as Tudigong; the altar's divine generals; spirit officials who manage the passage of Hun and Po through the Sanjie; Gongcao messengers who convey information through the four realms; and officials who record merit and distribute money.

The masters say they have received profound Daoist grace, cultivated upright Qi, and studied authentic scriptures and efficacious rites. Because of their bond with their late teacher, they now conduct this deliverance ceremony according to Daoist rules. They fear that his spirit may still suffer in the underworld: during life he remained in the mortal world, and his cultivation may not have been complete enough for immediate liberation. They therefore follow the ritual procedures strictly, prepare incense and offerings, and fast sincerely, hoping to free him from underworld suffering.

At sunset, they begin the ritual work. First they burn incense as an offering to the Taishang Sanzun, Daoism's highest deities, usually understood as Yuqing Yuanshi Tianzun, Shangqing Lingbao Tianzun, and Taiqing Daode Tianzun. They dedicate the merit to the imperial ancestral temples and the state, praying that auspicious clouds cover the nine heavens and blessings descend upon the human world. They wish the emperor longevity and good fortune, peace throughout the realm, worthy ministers at court, and no overlooked talent among the people. They pray that all nations submit and together reach governance through Wuwei.

Finally, burning incense expresses refuge in Daoism's supreme sacred powers and the wish to attain the Dao, transcend bodily form, and unite with the Great Dao. The character He may indicate a response to be chanted by everyone together. The ceremony illustrates the role of Daoist Zhaijiao rites in delivering souls, seeking blessings, and averting disaster.

At dusk, the ritual ceremony commences as the Daoist priests hold two strands of incense in reverence. May this fragrant smoke rise straight to the heavens, offering devotion to the supreme scriptures of the Dao (the Way). With body, mind, and life, we devoutly take refuge, dedicating this merit to the ancestral masters (referring to the enlightened predecessors in the Daoist lineage). We pray for the guidance of the true Dao and the protection of the sacred beings, that departed souls may be liberated in the purifying realm of fire (where Daoism teaches souls undergo refinement) and their spirits elevated in the immortal paradise of Dongyang (an ideal state of cultivation in Daoism). May we be granted the opportunity to pay homage in the Jade Capital’s celestial palace, receive immortal titles, propagate the compassionate teachings of the great Dao, and illuminate the path of wisdom for all beings.

Simultaneously, we offer salvation to our ancestors of nine generations (Jiuxuan) and parents of seven lifetimes (Qizu), expressing gratitude to the Scripture Master, Register Master, and Ordination Master (the Three Masters of Daoism) for their guidance and introduction. May fellow practitioners cultivating in the mountains all receive divine grace and ascend together to the ranks of true immortals. At this moment, we burn incense and take refuge in the scriptures and sacred beings, praying that upon attaining the Dao, we may transcend the constraints of physical form and merge completely with the great Dao.

As the altar is raised at twilight, the priests hold three strands of incense. The curling smoke ascends in offering to the Supreme Three Masters (Dao Scripture, Dao Teacher, and Dao Ancestor). With body and mind devoted, we dedicate this merit to the ancestors of the faithful families, their living relatives, and all beings in the underworld. May the living receive blessings and protection, and the departed obtain the opportunity for transcendence. Universally, we pray that all beings across the eight directions of the cosmos (the universe) and wandering souls in the Ninefold Netherworld (the Daoist underworld) may receive the compassionate salvation of the Supreme Dao Ancestor, be graced by the aid of the Celestial True Qi (the primordial vital energy), and ultimately attain carefree liberation, eternally basking in auspiciousness.

The repentance ceremony (using blue for the East, white for the West, red for the South, and dark for the North, applicable across three periods) begins. We deeply recognize the profound and all-encompassing nature of the supreme Dao—how the Celestial Worthy manifests compassion in accordance with the capacity of beings. With sincere repentance, we may dissolve the karmic obstructions of body, speech, and mind (referring to faults in action, speech, and thought), bringing peace to ancestors resting in the Nine Springs.

Now, as we chant the scriptures and perform the rites, we take refuge in the Supreme Lingbao Celestial Worthy (one of the highest deities in Daoism) of the Ten Directions’ boundless worlds, bowing to the Three Lights (sun, moon, and stars), the Five Sacred Peaks, and the deities of rivers, lakes, and seas, while revering the Thirty-Six Sections of Sacred Scriptures (the collective term for all Daoist scriptures). On behalf of the disciple and their predecessors, we confess: though they once left worldly dust to cultivate the Dao and aid others, they may still have violated precepts and failed the divine; though they transmitted the dharma lineage and cultivated body and nature, they may have strayed from the true Dao, leading to broken trust among later disciples—teacher and student sharing the karmic burden.

This scripture passage describes the content of repentance and plea for absolution within Daoist zhaijiao (purification rituals). The general meaning is as follows:

We practitioners acknowledge having committed numerous transgressions—perhaps violating regulations when transmitting teachings and scriptures, or allowing personal biases to create discord, or disturbing mountain forests and deities during temple construction. These merits and faults offset each other, leaving karmic debts unresolved. Now we sincerely repent, beseeching forgiveness from the Sanqing (Three Pure Ones, the highest Daoist deities), the Jade Emperor, and all celestial divinities.

We particularly commemorate the kindness of our departed masters, yet being separated by the yin-yang divide, we can no longer serve them personally. Only through zhaijiao rituals can we express our reverence. Considering the accumulated karmic burdens across lifetimes—whether breaking precepts, misusing Daoist methods, harming nature, or improper transmission of teachings—none have yet received absolution from the Three Officials (celestial deities of Heaven, Earth, and Water) or the Five Directional Emperors.

Through this zhaijiao ritual, we implore the celestial beings to bestow boundless compassion and pardon all offenses. May departed souls escape the underworld (Zhuling refers to the southern purgatory where souls are refined), have their sins erased from the Black Register of transgressions, and after refinement in the Great Yin, ascend to immortal realms. The ceremony concludes with "Pacing the Void" (a ritual chanting while walking in specific patterns) and three prostrations, as all officiating priests once more petition the deities, expressing gratitude to the ancestral masters and celestial divinities.

This passage records prayers and procedures within Daoist Zhaijiao, or offering rituals. It has several main sections.

First, it describes practitioners attaining the fruits of the Dao and transcending the cycle of birth and death. Their attainment also blesses ancestral spirits and all things, allowing Daoist teachings to be transmitted and spread. The officiating priests offer repentance and prayers to heaven, seeking to remove past karmic offenses and receive blessings in the present.

Next come the twelve great vows: lasting national peace and stability; boundless longevity for the emperor; harmony between heaven and earth; bright sun and moon; favorable wind and rain; orderly movement of the stars; an end to warfare; abundant grain harvests; auspicious seasons; freedom from disasters and epidemics; peace in both Yin and Yang worlds and safety for all things; and harmony with the Great Dao for every living being. These wishes express Daoism's commitment to helping and delivering people, as well as the ideals of a traditional agricultural society.

The Fulu rite follows, described here as the stage of taking back the incense burner. The priests summon Xiangguan Shizhe, incense officials and messengers, and Longhu Jun, protective deities of dragon and tiger. They pray that the smoke may reach heaven and swiftly convey their sincerity to Taishang Wuji Dadao, Daoism's supreme deity, Yuhuang Dadi, Dongji Qingxuan Shangdi (Jiuku Tianzun), and other sacred powers.

Finally, Chutang Song, the hymn for leaving the hall, and Chuhu, departure through the doorway, mark the end of the ceremony. These are established procedures for leaving the ritual space. The passage shows how Daoist Zhaijiao links personal cultivation with service to others, using sacred ritual to connect heaven and humanity and seek harmony and peace in both Yin and Yang worlds.