《道門科範大全集》Vol. 78

This scripture describes the specific procedures and content of a Daoist zhaijiao (purification ritual). Before the ceremony begins, the Daoist priests must ascend the ritual platform according to prescribed rules, silently recalling their masters' teachings while maintaining a devout state of mind. They then recite the "Weiling Zhou" (Guardian Spirit Incantation), a mantra that summons the power of the Five Stars (Mercury, Jupiter, Mars, Venus, and Saturn) to dispel calamities and safeguard the nation. The incantation mentions that through cultivation, one may ascend to the vast heavens, traverse the ten directions, and ultimately merge with the Dao (the Way).

Following this, the ritual drum is struck twenty-four times, symbolizing the summoning of divine beings. The "Falu" (Opening the Furnace) ceremony then commences, where priests reverently invite supreme deities like the Supreme Lord of the Dao (Taishang Daojun) and Lord Lao (Taishang Laojun), while simultaneously summoning thirty-six guardian deities from within their own bodies—including merit officials (Gongcao), golden boys, and jade maidens—to don ceremonial attire and protect the ritual platform.

During the formal zhaijiao offering, the priest burns incense and offers prayers, expressing devout wishes to the Celestial Worthies of the Ten Directions and beseeching the descent of the true Qi (vital energy) of the Great Dao. Special reverence is given to important deities such as the Jade Emperor (Yuhuang Shangdi) and the Eastern Pole Savior of Azure Mystery (Dongji Jiuku Qingxuan Shangdi). Finally, a list of numerous deities to be venerated is presented, including the Three Pure Ones (Sanqing)—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Lord Lao, and others—the Four Sovereigns (Yuhuang, Gouchen, Ziwei, and Changsheng), as well as deities of the sun, moon, and stars, the Three Officials (Sanguan Dadi), the Four Saints (Sisheng Zhenjun), and ancestral masters of past generations. Through this meticulous liturgical procedure (Keyi), the ritual achieves its purpose of connecting humans with the divine, seeking blessings, and averting disasters.

(Note: Daoist zhaijiao is an essential method for priests to communicate with deities through specific ceremonies, involving scripture recitation, bowing, visualization, and other religious practices aimed at praying for peace, delivering souls, or attaining immortality.)

This scripture describes the setting and prayers of a Daoist Zhaijiao offering ritual. The ritual master leads the faithful in respectfully inviting deities and immortals to descend to the altar.

It first lists those to be welcomed: immortal officials and divine generals serving Taishang Laojun; immortals who attained the Dao in famous mountains; Fengdu Dadi, the supreme underworld deity, and his officials; Fusang Dadi of the water realm; the Wuyue Wutian Shengdi, deities of the Five Sacred Mountains; local Chenghuang and earth deities; and Gongcao messengers who carry documents and summon or gather Hun and Po.

The master explains his place in the Daoist lineage. Laojun transmitted the Dao from heaven to the human world. Although accomplished immortals and beginners differ in their level of cultivation, they follow the same inherited teachings. To deliver his deceased teacher's soul, the master has established a pure Daochang, or ritual space, and prepared incense and flowers, awaiting the deities' arrival.

Throughout the ceremony, the master and worshippers repeatedly and sincerely invite all true spirits, including the Jiuqing Shangsheng, the highest immortals, and the Sandong Shizun, ancestral masters of the Daoist scriptural traditions. The text invokes Laozi riding a blue-green ox west through Hangu Pass and Huangdi ascending on a dragon to show that enduring life is fundamental to cultivating the Dao.

Finally, it explains the essentials of cultivation. Failure to focus on Shouyi, maintaining unity through concentrated practice, together with indulgence in desire and worldly attachments, causes Jing and Qi to drain away and the body to decline. The metaphors Zhijin, weaving brocade, and Xifeng, catching the wind, show that cultivation requires sustained effort and is far from easy.

(Note: Jiao means a Daoist offering ritual; Gongcao are spirit officials who transmit documents; and Baoyi, embracing unity, refers to a state of focused Daoist cultivation.)

This scripture describes a Daoist zhaijiao ritual (purification ceremony) for the salvation of departed souls. The ritual master, referring to himself as a disciple, conducts the ceremony for his late teacher, expressing regret that the teacher passed away before completing his cultivation.

Though the late teacher had studied Daoist scriptures during his lifetime, he suddenly departed before finishing his physical cultivation. The master worries that his teacher's actions may have violated the immortal path, preventing him from attaining celestial rank. Therefore, relying on the teachings of the Celestial Worthy (the highest Daoist deity) and the liturgical traditions (keyi) transmitted by Lord Lao (the founder of Daoism), he hopes that through the rituals of "ascension to immortality" and "transformation of the mortal body," the teacher's soul may rise to the upper realms, liberated from the suffering of the underworld.

During the ceremony, the master dons pure crane-feathered robes (Daoist ritual garments) and sets up an altar before the towering temple complex. A refreshing breeze blows as cloud banners flutter, while the incense table holds crystal-clear wine cups and fragrant orchid mats. The masters concentrate their spirits in silent reverence, offering devout prayers at the night altar, hoping to convey their grief to the deities through memorial petitions.

The master confesses possible transgressions committed by the late teacher: being tainted by the six emotions (joy, anger, sorrow, pleasure, love, and hate) and entangled by the three karmas (physical, verbal, and mental); perhaps violating precepts when transmitting scriptures or showing disrespect to teachers, thus offending celestial laws. Now, through repentance before the heavenly saints, he seeks absolution for all offenses.

He prays that the teacher's soul may escape the suffering of the underworld, attain blessings through alchemical cultivation, and ultimately undergo transformation to become an immortal. Through continuous practice, may the soul gradually enter the realm of emptiness, transcend the cycle of life and death, and achieve unity with the Dao (the Way). He also prays that the three teachers (scripture master, register master, and initiation master) and ancestral generations may all ascend to the immortal realm, that nine generations of departed ancestors may rise to heaven, that beings in hell may be liberated from suffering, and that all sentient beings in the six realms (gods, humans, asuras, hell beings, hungry ghosts, and animals) may attain deliverance.

Finally, the master and all officials at the altar reverently make their petitions again, perform the secondary offering ceremony, scatter flowers as offerings, reaffirm their ritual positions, and complete the entire salvation ritual.

This passage depicts a Daoist salvation ritual (Zhaijiao), where disciples perform ceremonies for their deceased master, beseeching divine beings to pardon his earthly transgressions and assist his soul's ascension.

The text first invokes the highest Daoist deities—the "Three Pure Ones (Sanqing) of Supreme Sanctity" and the "Ten Ultimate Perfected Beings"—explaining that while mortal flesh must perish, an unperfected spirit temporarily dwells in the "Chamber of Great Yin" (the underworld). It references methods transmitted by Lord Lao (Laozi) for "transforming mortal remains" and the "Talisman of Immortal Ascent" (Xian Du Sheng Tian Fu), mystical techniques enabling souls to return to celestial realms unhindered by underworld authorities.

The disciples confess their master's potential violations of monastic rules or lapses in spiritual practice—transgressions recorded by underworld officials that detain his soul in darkness. Through the Zhaijiao ritual, they entreat the Five Directional Thearchs for protection, submitting confessions to the Three Officials (Heavenly, Earthly, and Water Officials) to absolve the master's karmic burdens. This allows his spirit to ascend via astral radiance, wandering immortal mountains and grotto-heavens.

The ceremony features ritual wines and fragrant flowers, with disciples arrayed solemnly like phoenixes and cranes. As celestial music fades and incense burns to completion, auspicious Qi (vital energy) envelops the altar while moonlight bathes the flower-decked platform. Gazing devoutly at the celestial glow, participants contemplate the hardships of souls traversing the Yellow Springs (underworld), pleading that their master's spirit join the retinue of perfected beings.

Ultimately, they pray for the master to transcend six sensory desires and realize the Great Dao (Da Dao), attaining not only personal liberation but also the capacity to teach sentient beings. The ritual's merit is dedicated to blessing future generations, ensuring the monastery's enduring vitality, and granting disciples longevity like ancient adepts Tao Hongjing and Chisongzi—perpetually maintaining the Daoist heart of benefiting all beings.

This passage depicts the ceremonial conclusion of a Daoist Zhaijiao (purification ritual), describing the reverent send-off of divine beings and the offering of blessings.

The ritual master, holding the jade tablet (a sacred ritual implement), rides upon the cinnabar carriage (celestial vehicle), traversing between the azure heavens (celestial realm) and the Vermilion Mound (Daoist paradise). Through the golden scriptures (sacred texts), the mind is purified and nourished by the Dao; by drinking the jade nectar (elixir of immortality), the spirit is harmonized and aligned with sublime virtue (De). These divine graces extend not only to the disciples participating in the ritual but also bless all living beings.

With utmost reverence, the master performs the ceremonial prostration to bid farewell to the sacred procession (divine retinue). Twelve auspicious vows are then recited, followed by the concluding ritual of "returning to the incense burner." The master invokes the Incense Official Messengers, Dragon-Tiger Lords (guardian deities), and other divine protectors to continue safeguarding the altar, that it may spontaneously generate golden elixirs and cinnabar jade (immortal medicines) along with auspicious lingzhi mushrooms, attracting assemblies of perfected immortals.

Finally, the master prays that the Jade Maidens and Immortal Youths may swiftly convey his sincere devotion to the supreme divinities: the Ultimate Truth of Limitless Dao (highest Daoist principle), the Five August Emperors of Vast Heaven (five supreme celestial rulers), and the Azure Mystery Savior from Eastern Extremity (Savior from Suffering Celestial Worthy). The ritual concludes with the burning of spirit money (transmuting wealth) and dedicating the merit (transferring blessings to all beings).