《道門科範大全集》Vol. 84

This scripture describes the "Dispersing the Altar and Performing the Ritual" segment of the Daoist Dongyue Salvation and Worship Ceremony (Zhaijiao). At the ceremony's commencement, the ritual masters ascend the altar according to conventional procedures, reverently visualizing their lineage masters while reciting the Protective Spirit Incantation (Weiling Zhou). This mantra invokes the radiance of the Five Stars (Mercury, Jupiter, Mars, Venus, and Saturn) to illuminate the four directions, bringing auspicious blessings of disaster relief, prosperity, and protection from calamities, while enabling the masters to ascend through the celestial void and unite with the Dao (the Way).

Subsequently, the masters strike the ritual drum twenty-four times to perform the "Kindling the Furnace" (Falu) ceremony. They summon the thirty-six guardian deities residing within their bodies - including merit officials, divine messengers, golden boys, and jade maidens - who don solemn vestments to activate the sacred altar. During the midnight ritual procession, they pray for the spiritual energy (Qi) of the Most High Lord of the Dao (Taishang Daojun) and the perfected saints of the ten directions to descend, ensuring their petitions swiftly reach the celestial court.

With utmost reverence, the masters present their memorial: They report to the Seven Treasures Celestial Emperor of Void Non-Being (Xuwu Ziran), the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun), successive lineage masters, as well as the Benevolent and Sagely Emperor of Mount Tai (Dongyue Taishan's Tianqi Rensheng Di), the Virtuous and Luminous Empress, the Crown Prince's Noble Consort, and other divine perfected beings. The text references how Emperor Shun conducted the burnt sacrifice ceremony (Fanchai) during his imperial inspection tour at Mount Tai, and how the State of Lu once held grand sacrifices here. Corresponding to the Wood Phase (Mu De) virtue of benevolence, Mount Tai - as the foremost of the Five Sacred Peaks - receives special veneration during spring when all things flourish.

(Note: In Daoist belief, Mount Tai (Dongyue) is revered as a sacred mountain governing life and death. The Grand Offering (Dajiao) represents one of Daoism's most solemn sacrificial rites for soul salvation and disaster prevention. The "Kindling the Furnace" constitutes a crucial phase for deity invocation, while the Protective Spirit Incantation purifies the ritual space.)

This passage depicts a Daoist zhaijiao (purification ritual) ceremony for seeking divine pardon, conveying three key layers of meaning:

First, it speaks of heaven and earth's innate virtue of nurturing life. The Celestial Emperor (Tian Di), by nature compassionate, oversees the celestial registry (Tian Min Zhi Ji) that records all beings' life spans and merits. As all creation depends on heaven and earth's generative power, how could the deities bear to witness sentient beings suffering? Those imprisoned endure such fates due to their own ignorance—indulging selfish desires, committing crimes. Unchecked evils would disrupt the Dao's natural order. Yet the deities remain merciful, hoping sinners may repent.

Next comes the detailed repentance ritual. The penitent sincerely confesses, seeking salvation through the "Great Dao" (Da Dao): likening Daoist methods to a bridge of deliverance (Fa Qiao), the tradition to a guiding torch (Hui Ju), and praying the Dao shelters all like protective clouds. After days of devout preparation, priests establish an altar in the Taiqing (Great Clarity) celestial realm—one of the Sanqing (Three Pure Ones) realms—chanting the celestial "Pacing the Void" hymns. They await the Eastern Palace's Great Savior of Suffering (Taiyi Jiuku Tianzun), a deity specializing in soul salvation, to descend with his retinue of nine phoenixes and eight simurghs. The text affirms deities instantly respond to sincere devotion, bridging human and celestial realms.

The final section presents offerings. The chief priest reverently invites various deities: lineage masters who transmitted the teachings, the Benevolent Sage Emperor of Mount Tai (Dongyue Taishan Tianqi Rensheng Di)—who governs human life spans—with his virtuous consort, and all perfected beings across the three realms. It particularly emphasizes Mount Tai (Dai Zong) as most exalted among the Five Sacred Peaks, being both a divine gathering place and vital administrator of human fate. Historical miracles—like self-standing stones foretelling the Tang dynasty's revival, or winds scattering Qin Shi Huang's fengshan ceremony—attest to Mount Tai's power to oversee human morality.

Through repentance, supplication, and offerings, the ritual seeks divine pardon, embodying Daoism's religious function of "absolving sins and dispelling calamities."

This liturgical text is a Daoist zhaijiao (purification ritual) scripture for the salvation of departed souls, describing the deceased's past transgressions and pleading for divine absolution.

In life, the deceased clung to success and failure like Emperor Qin Shi Huang, while ordinary people remained bound by worldly attachments. Driven by greed, envy, folly, and wrath, they indulged in wicked thoughts—these evil deeds were like axes hacking away at life, and their accumulated sins were akin to lethal poison. While alive, they were trapped in snares yet unaware; now in the underworld, they inevitably face shackles and torment. Though judgment by their crimes is just, we still beseech the great Dao (the supreme truth of Daoism) to extend boundless mercy and grant them pardon.

The Daoist priests have established this purification ritual, sincerely repenting and laying bare their remorse with utmost devotion. They envision the departed souls ascending on cloud-borne chariots to the sacred peak of Fengshan (Mount Tai), communing with the divine in a trance-like state. Though the offerings are but simple baskets, cooking utensils, and wild greens, the first ceremonial presentation is made with the utmost sincerity. Then, as they recite the invocations, they implore the deities to witness their grief and swiftly deliver the souls from the underworld.

During the second offering (ya-xian), the priests kneel and petition: They address the supreme deities of formless spontaneity (the Seven-Jeweled Sovereign of the Golden Portal), the Savior from Suffering (the Great One of the Eastern Palace), the lineage of Dharma-transmitting patriarchs, the Sacred Emperor of Mount Tai (the Benevolent and Sagely Lord of Heavenly Qi) and his retinue, as well as all perfected beings across the Three Realms. They declare: The length of human life is not preordained by heaven but determined by one's own actions. Now, with devout prayers, they hope the departed may regain vitality through the Eastern Dipper (the stellar lords governing fate) and receive salvation in the Southern Palace (the celestial realm of refinement for souls). Though all must return to dust in death, they still entreat heaven to bestow a new form.

Finally, during the scattering of flowers (a ritual segment), the presiding priest once more petitions the aforementioned deities, expressing the utmost sincerity of all participants. Through repentance, offerings, and scripture recitation, the entire ceremony seeks divine pardon for the sins of the departed and their deliverance to salvation.

(This scripture describes Daoist concepts of hell and the salvific functions of the Heavenly Worthy Who Saves from Suffering)

When humans sever their own path to goodness and commit sins, how could the celestial sages forget to employ punishments as warning? Ensuring no evil escapes retribution serves to demonstrate that karma is self-inflicted. Once severed from the realm of the Three Pure Ones (Sanqing, the highest Daoist deities), one inevitably sinks into the depths of the Nine Nether Hells. Falling into the darkness of the underworld may entail enduring countless kalpas of suffering:

The southern hell named "Blazing Obscurity" burns its victims until their heads are charred; the western "Diamond" hell subjects sinners to iron hammer strikes; the northern "Dark Frost" hell is filled with icy venomous insects; while the central hell features the "Universal Torment" punishment with winds assailing from eight directions. Bronze pillars, mountain of blades, wheels of fire, and boiling cauldrons—all these tortures manifest as karmic retribution for indulging selfish desires during one's lifetime.

The eastern hell is equally terrifying, called the "Wind-Thunder Prison" under the stern governance of the Sacred Emperor. Fortunately, the radiance of the Heavenly Worthy Who Saves from Suffering (Taiyi Jiuku Tianzun, the specialized salvific deity in Daoism) universally illuminates, preventing lost souls from complete damnation. Though underworld interrogations are severe, measured leniency may be granted. Our devout prayers for salvation have already ascended with fragrant offerings to the Three Pure Heavens, with fine wine presented anew. We seem to see spirit banners fluttering and faintly hear the celestial chariot's approach.

We earnestly entreat the Heavenly Worthy to respond to our sincerity and pity these souls with no recourse. May they soon transcend the underworld beneath the sun and moon's radiance; may they swiftly pass through heaven's hidden gate to escape suffering. Grant them repentance and renewal, ultimately realizing the Dao. We bow reverently, completing this final sacrificial offering.

(After the flower-scattering ritual) We prayerfully announce again: To the supreme Seven Treasures Divine Emperor, the Heavenly Worthy Who Saves from Suffering, all lineage masters who transmitted the teachings through ages, the Benevolent and Sacred Emperor of Mount Tai and his consorts, Lord Bingling, and all numinous beings of the Three Realms. Since the Dragon-Han kalpa (Daoist cosmic cycle) when scriptures were first revealed, the gate of Daoist salvation opened; from the Red Brilliance kalpa onward, saving beings became essential. The deities widely disseminate teachings—with the Guardian of Births and the Director of Destinies present in the celestial court, recording human virtues and sins—not to torment living beings but to foster universal flourishing. Yet those who defy the Dao of Heaven must inevitably face the underworld's judgment.

This scripture describes a Daoist zhaijiao (purification ritual) for the salvation of departed souls. Through specific keyi (liturgical) procedures, the priest helps the deceased escape the suffering of hell and attain rebirth.

The ritual begins with the priest recounting how the soul remains trapped in Luofeng (the Daoist hell) and Quanfu (the underworld) due to karmic offenses from its earthly life, enduring immense suffering. Yet through the sacred mandate of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) and the merit records kept by demon kings, the soul has the opportunity to cultivate the qi (vital energy) of rebirth and transcend the underworld's torments.

The priest specifically notes the soul's lingering in the underworld, still burdened by unresolved karmic obstacles and experiencing extreme anguish. Therefore, an altar is reverently prepared with incense and offerings as the deceased confesses transgressions before the immortal truths. During the midnight "Three Offerings" ceremony, through devout prayers at the fifth watch (3-5 AM), divine favor is sought.

The petitions primarily include: cleansing the soul's karmic stains, erasing its name from the Black Register (the ledger of sins), receiving blessings from the Nine Dragon Divine Lords, and having its name inscribed in the Azure Palace (the celestial register). Ultimately, may the soul ascend to the Court of Flowing Fire (a sacred cultivation site), achieve rebirth according to its aspirations, and reach the Realm of Benevolent Longevity (the state of immortality).

In the ritual's conclusion, the priest invokes protector deities like the Incense Official Messengers and the Dragon-Tiger Lords, praying that the incense burner spontaneously produces golden elixirs and numinous herbs, while celestial youths and jade maidens convey these petitions to the Jade Emperor of the Vast Heaven (one of Daoism's supreme deities).

The complete ceremony comprises twelve prayer sequences, concluding with the "Returning the Furnace" (altar-closing rite), "Hall Exit Hymn," and "Seeing Off the Saints" (deity farewell). This exemplifies Daoism's liturgical practice of soul salvation—liberating the deceased from suffering and facilitating their spiritual renewal.