《道門科範大全集》Vol. 80

This is the ritual content from the Daoist Dongyue Jidu Baizhang Dajiao Yi (Eastern Peak Salvation Grand Rite of Prostration Memorials), describing the incantations used by the ritual master to summon the guardians of the five directions at the altar (ritual space).

Eastern Direction:

In the azure celestial realm formed by the nine Qi (nine types of primordial energy), the Great Star Deity illuminates the east, penetrating the nine heavenly gates. The Radiant Youth, named Xuanqing, dispels impurities and guards the Dharma. He subdues demons and adheres to the orthodox path, wielding celestial talismans (Fulu) to bring peace to heaven and earth. Through this, practitioners unite with the Dao (the Way).

Southern Direction:

In the crimson celestial realm formed by the three Qi, the Fire Star shines brightly. The Radiant Youth, named Huafang, commands the fire-division celestial troops and guards the Jade Hall (sacred space). He vanquishes demon kings, wielding ritual implements bestowed by the Northern Emperor, impervious to wind and fire. The altar is thus protected, and the orthodox path is upheld.

Western Direction:

In the white celestial realm formed by the seven Qi, the Great White Star (Venus) gleams. The Sovereign Spirit, named Diling, safeguards the practitioner’s form. He severs evil influences, sanctifying the palace. Through this, adepts ascend naturally to the celestial court, and the Lingbao (Numinous Treasure) talismans benefit all beings.

Northern Direction:

In the black celestial realm formed by the five Qi, the primordial Qi flows as stars shine. The Black Numinous Lord, named Cengwei, commands the celestial immortals in flight. He guards the five gates and slays malevolent forces. The jade talismans secure the eight directions, manifesting the radiance of the orthodox path.

Central Direction:

In the yellow celestial realm formed by the single Qi, the harmony of Yin-Yang pervades heaven and earth. The Guardian Star (Saturn) illuminates the nine heavens. The Radiant Youth, named Tianlin, wields the primordial mandate (highest decree) and commands the divine host. He annihilates evil influences, enabling adepts to ascend and attain immortality.

These incantations are used in Daoist Zhaijiao (grand purification rituals) to purify the altar and summon the five-directional guardians, ensuring the ritual proceeds smoothly. The phrase "unite with the Dao in truth" concludes each section, signifying the state of complete harmony with the supreme Dao.

This scripture passage describes the Zhaijiao (purification ritual) in Daoist practice, specifically the Keyi (liturgy) for summoning deities. Through prescribed ceremonial steps, the ritual master invites various divine beings to descend upon the altar to assist in performing the sacred rites.

The opening section depicts how the master employs Cunxiang (visualization meditation) to mobilize the body's innate Yuanqi (primordial vital energy, or Yang essence), causing crimson light to ascend and illuminate heaven and earth while simultaneously protecting oneself. This cultivation method can dispel all manner of malevolent forces and annihilate countless demonic entities. The Zhongshan Divine Incantation (a Daoist mantra) manifests its efficacy universally, while the deities of the Five Directions stabilize the ritual altar, enabling the master to ascend in spiritual flight and unite with the supreme Dao.

The text then details the ritual sequence: first, the ceremonial drum is struck twenty-four times, followed by the Falu (incense-burning) rite. The master summons the divine beings cultivated within—including the Three-Five Merit Officials (guardian spirits within the body), the Left and Right Envoy Officials, and thirty-six other deities—adorned in majestic attire, to assist in opening the sacred altar.

The master announces to the assembled deities: "Now we ascend the altar to perform the rites, sincerely beseeching the Supreme Dao Lord (one of the highest Daoist divinities) and the spiritual energies of the Ten Directions to descend and flow into this practitioner, so that our prayers may swiftly reach the celestial realms." Special petitions are made to the Jade Emperor (the supreme celestial deity) and the Great Savior Taiyi (a compassionate divinity who delivers souls from suffering).

The text also lists other significant deities: the Benevolent and Sagely Emperor of Mount Tai (the sacred mountain god), the Virtuous and Luminous Empress, and other divine officials of the sacred peaks, as well as the Civil and Martial Judges who assess human virtue and vice. The master explains that just as mortal rulers govern the human realm, the underworld also has its divine administrators overseeing life, death, and retribution. Whether under the laws of the living world or the divine statutes of the unseen realm, all are called to cultivate goodness and abandon evil—no hidden wrongdoing can escape the scrutiny of the gods.

This scripture describes a Daoist Zhaijiao (purification ritual) for the salvation of departed souls, where devotees seek divine forgiveness for the deceased through repentance and prayer. The main content can be understood as follows:

Though cosmic retribution is inevitable, those who sincerely repent may still receive mercy through the laws of the land. Those genuinely pleading for compassion must first pass through the scrutiny of the underworld judiciary. Thus, a devout sacrificial ceremony is conducted—with heartfelt contrition, worshippers prostrate toward the sacred Mount Tai (Yuedi) in the eastern Zhen direction, hoping that divine benevolence will open the gates of pardon. On this appointed hour, may the deities heed mortal supplications and deliver the sinful souls from eternal darkness.

During the ritual, three repentant bows are made to the Supreme Dao (Zhi Zhen Wuji Dao). The presiding priest reverently petitions the assembled deities: including the highest Golden Palace Seven Treasures Celestial Emperor, the Salvation Lord Taiyi (divinity specialized in redeeming lost souls), the Mount Tai deity with his retinue, and all underworld officials responsible for recording merits and faults.

The east belongs to the Wood phase—the repository of souls. Mount Tai, located in the ancient state of Lu, has been the primary sacred mountain receiving imperial sacrifices since antiquity, reigning supreme among the Five Sacred Peaks while governing countless deities. Here lies the Golden Cabinet (sacred texts) recording human lifespans, where eighty-six underworld bureaus document each person's virtues and transgressions. All living beings, from birth to death, fall under Mount Tai's jurisdiction, with its twenty-four layers of hell reserved for punishing wickedness.

The priest expresses concern for the departed: in life, hardship may have driven them to commit sins, and once trapped in the underworld's prisons, they endure excruciating torments. Therefore, this ritual follows the Celestial Venerable's teachings—the celebrant's petitions are solemnly recited, hoping to cleanse the souls' accumulated transgressions.

Finally, the scripture depicts the reading of petitions: listening attentively to the lamentations woven into the text reveals profound grief—these are heartfelt outpourings mourning the deceased. Fearing that souls might be detained due to longstanding sins or suffer abuse from jailers due to unclear records, devotees present their pleas to the deities, begging for divine audience.

This scripture depicts a Daoist zhaijiao (purification ritual) ceremony. Daoist priests devoutly pray within the purified altar space, inviting the descent of the Supreme Three Pure Ones (Sanqing, the highest Daoist deities) and the Ten Directional Saints.

As the ritual commences, the priests cleanse their transgressions with compassionate hearts, mourning the unawakened state of sentient beings. They reverently prepare the "wind-horse cloud chariots" (celestial vehicles) to receive the immortals' arrival, with rainbow banners and crimson streamers guiding the deities' descent. Gazing upward at the true deities' mercy, they beseech blessings for the underworld (mingfu).

The priests then conduct the grand ceremony within the purified altar (jingyu), earnestly petitioning the deities to witness their sincere devotion. They specifically request the local earth gods (Tudi Shen) and true officials (Zhengguan, local deities) to unite in safeguarding the ritual space, purging all defilements within and without, subduing demonic forces, so the priests may achieve mental tranquility and successful communion with the celestial realms.

The ritual incorporates twelve vows and the "returning the incense burner" (fulu) procedure marking the ceremony's conclusion. Finally, the priests respectfully summon divine messengers like the Incense Official Envoy and the Dragon-Tiger Lords, praying that golden elixirs (jinye) and numinous herbs (zhiying) might spontaneously manifest in this sacred nighttime practice space. They wish for jade maidens and immortal youths to receive the incense smoke and swiftly convey their petitions directly to the Jade Emperor of the Vast Heaven (the supreme Daoist deity).

The entire passage vividly portrays the solemnity of Daoist ritual practice, embodying the religion's methods for divine communication and spiritual protection through ceremonial observance.