《道門科範大全集》Vol. 81

This scripture documents the complete morning procession ritual of the "Great Dongyue Salvation and Petition Ceremony" in Daoist practice. At dawn, the Daoist priests ascend the altar according to prescribed protocols, first paying respects to the patriarchs while reciting incantations. Here they chant the "Guardian Spirit Incantation," which conveys: "Blue radiance illuminates, the sun wheels round; divine tigers expel evil, flying bells circulate—capable of crushing treachery and subduing myriad demons. The nine celestial realms revolve in harmony, while the eight directional mighty spirits gather refined Qi (vital energy). Hosts of immortal beings examine records of good and evil, purifying the three realms of heaven, earth, and water. At the left, the Central Yellow Divine Lord sounds his mighty call; at the right, the Six Ding Divine Generals stand guard." Through seven revolutions and eight cycles of celestial circulation, the supreme Dao majestically manifests. Auspicious clouds flow, merging with the Yellow Court (the inner landscape of the human body), ultimately achieving unity with the Dao.

Next, the ritual drum is struck twenty-four times to open the incense burner. The priests summon thirty-six guardian deities cultivated through internal practice (including merit officials, messengers, golden boys, and jade maidens). These divine beings, adorned in solemn vestments, assist in activating the ritual space and conveying petitions to celestial and earthly deities.

The formal petition then commences: "We, your humble servants, reverently address the Seven Treasures Sovereigns of Void and Naturalness, the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun), the Benevolent and Sagely Emperor of Mount Tai's Eastern Peak (Dongyue Tianqi Rensheng Di) with his retinue, and all deities of the three realms. We have heard how in the Palace of Five Illuminations, the Celestial Worthy takes pity on sentient beings trapped in samsara; how in the Eastern Extremity Palace, the Taiyi Celestial Worthy perpetually delivers suffering beings. All this arises because ordinary people remain ignorant of the Great Dao, unaware of human life's precious position between heaven and earth."

People drift aimlessly in the ocean of desires, drowned in the river of passions, with the roots of sin deeply planted and the net of karma difficult to escape. Clinging to life, they lose it; pursuing pleasure, they find suffering. Once departing this world, their souls remain trapped in the underworld for ages. Thus, the Supreme Venerable Sovereign (Taishang Laojun, the highest deity in Daoism) opened the gate of salvation—only through sincere cultivation can one attain the qualification for deliverance.

With genuine repentance for one’s transgressions, one may be freed from the underworld’s judgment and ascend, forever released from worldly burdens. Yet the entanglement of the six roots (eyes, ears, nose, tongue, body, and mind) and the six dusts (form, sound, scent, taste, touch, and thought) is hard to avoid. Only by widely performing Keyi (Daoist rituals) can one obtain absolution. How could the divine beings not take pity on ignorant beings? With deep remorse, deliverance is still possible.

This devoted follower, filled with grief, expresses sincerity with utmost effort, lamenting time’s passage like a flowing river and mourning the souls trapped in the dark underworld. Gazing toward the Hall of Mount Tai (where the Lord of Mount Tai governs the underworld), it is certain that departed souls reside there. Now, with reverence, an altar is established, hoping to move the will of Heaven and convey this plea to the celestial court.

These words are filled with profound compassion, for bidding farewell to the departed is indeed a grave matter in life, and the pain of loss is doubly felt. Though the dead cannot return, like a night ferry that cannot linger, the living remain burdened with longing. The Zhaijiao (salvation ritual) is underway, fully aware that the authority over the underworld lies in the exalted hands of the Lord of Mount Tai. Fearing that the departed soul may still be bound by shackles, a great Dharma boat must be prepared to ferry it to liberation. At this moment, utmost sincerity is offered, hoping the soul may undergo Liandu (the refining and deliverance ritual).

Now, at dawn, the Chaoyuan Xingdao (morning ritual) is performed, inviting the priests to light the first incense. May its fragrant smoke rise straight to the heavens, offering reverence to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) in the Jade Purity sacred realm, as well as to the treasures of the Dao in all ten directions. With body and mind surrendered, this merit is dedicated to the present emperor, that he may be as sage as Yao and Shun, his grace shining upon all, his teachings like the spring breeze nurturing all things. May weapons be unused yet the world be at peace, punishments unenforced yet prisons empty. May benevolence be widely spread, cherishing life, so that all people may live long. May auspicious clouds gather in the south, war cease in the west, the five blessings descend, and the people dwell in peace. Now, with incense burning, we surrender to the great Dao, hoping to ascend to the realm of Wuwei (non-action) upon attaining the Dao, merging with its truth.

I have heard that precious true words can halt the sun and moon, and chanting Dongzhang (Daoist scriptures) can resonate with heaven and earth.

This scripture describes the incense-offering ritual during the morning liturgy in Daoist practice. When priests perform the "Court Assembly for Walking the Dao" ceremony at dawn, they present incense in three successive offerings:

During the first incense offering, as the fragrant smoke rises straight upward, it is dedicated to the Heavenly Worthy of Numinous Treasure (Lingbao Tianzun, one of the Three Pure Ones) residing in the Shangqing Pure Realm. With sincere devotion, participants seek these meritorious deeds to protect the patron's household. They pray that the Taisui deity (annual guardian spirit), the Door and Gate Guardians (protective spirits), and other household deities will ensure domestic peace, dissolve misfortunes caused by various taboos, and grant the family stability and prosperity.

The second incense offering venerates the Heavenly Worthy of Virtuous Birth (Daode Tianzun, another of the Three Pure Ones) in the Taiqing Immortal Realm, along with the Ten Directions' enlightened masters. Petitions include flourishing lineage for the patron, the melting away of calamities like winter frost, and blessings as enduring as mountains. Scholarly pursuits should lead to official success, farmers should reap abundant harvests of the Five Grains, and virtuous households should remain unharmed by malignant influences.

The text mentions that reciting the Nine Heavens' Precious Scriptures (important Daoist classics) brings evaluation by the Three Officials (Heavenly, Earthly, and Water Officials), while following the Three Caverns' Liturgical Rules (key Daoist ceremonial procedures) secures protection from a hundred deities. Strict adherence to solemn ritual protocols yields profound blessings.

Finally, devotees offer repentance and reverence to the Seven Treasures' Celestial Emperor (supreme divinity), the Heavenly Worthy Who Saves from Suffering (savior of wandering souls), the Great Emperor of Eastern Peak (sacred Mount Tai deity) with his retinue, and other sacred beings. The entire ceremony concludes with the phrase "uniting with the Dao in perfection," symbolizing the practitioner's ultimate aspiration to merge completely with the Great Dao.

This passage describes a Daoist Keyi (liturgy) ritual for the salvation of departed souls. The priest (referring to himself as "this humble servant") petitions the deities of the Three Realms (celestial, terrestrial, and aquatic realms) while expressing mourning for the deceased.

The priest declares: Though separated by life and death, our affection for the departed remains as genuine as when they lived. Seeing their books and personal belongings, we can still vividly recall their voices and countenances. These souls in the underworld may suffer confinement due to karmic offenses from their mortal lives. We specially perform this ritual to beseech the Great Emperor of the Eastern Peak (the Daoist deity governing the underworld) and the Celestial Worthies for mercy—to cleanse the souls' transgressions, liberate them from the suffering of the netherworld, and guide them toward celestial ascension.

During the ceremony, the priest kindles incense, praying that the Jade Maidens and Immortal Youths may convey this sincerity to the supreme Jade Emperor. The ritual concludes with the "Chant of Procession," symbolizing the completion of the salvation liturgy.

This text embodies the core Daoist concept of "delivering departed souls." Through liturgical rituals, it seeks to liberate the deceased while comforting the grief of the living. The mentioned "Black Registers" refer to underworld documents recording sins, while "Yellow Blossoms" symbolize the purified state of the soul attained through spiritual cultivation.