《道門科範大全集》Vol. 86

This scripture describes the complete ritual procedure of the Sacred Fire Offering Ceremony (Zhaijiao) in the Lingbao tradition of Daoism. Before the ceremony begins, the ritual masters ascend the altar platform according to prescribed protocols, maintaining reverent composure while silently reciting the teachings of their lineage patriarchs.

The ceremony commences with the chanting of the Protective Spirit Incantation, invoking the manifestation of the Five Planets (Metal, Wood, Water, Fire, and Earth) and the rising of auspicious Qi. The incantation references the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, gathering all divinities as heaven and earth merge harmoniously. Using jade talismans (Fulu) and precious ritual implements, they subdue the hidden realms, employing sacred fire to expel malevolent forces. The prayer beseeches the submission of all demonic forces, the dissolution of calamities, and the unimpeded circulation of orthodox Qi. It calls for divine radiance to dispel darkness and myriad deities to descend in protection, showering blessings upon the sacred land until ultimate union with the Dao is achieved.

Next, the ritual drum is struck twenty-four times, symbolizing the awakening of divine beings. This is followed by the "Kindling the Sacred Furnace" ceremony, where masters respectfully invite the Supreme Lord of the Dao (Taishang Daojun), the Supreme Venerable Sovereign (Taishang Laojun), and other exalted deities. They summon thirty-six guardian spirits from within their own bodies—including merit officials, celestial messengers, golden boys and jade maidens—requesting them to don proper attire and assist in consecrating the altar while notifying the local earth deities of the impending ceremony.

In the stillness of night, the masters offer devout prayers, seeking empowerment from the authentic Qi of the ten directions and the auspicious light of the Numinous Treasure (Lingbao). Their petitions aim to reach directly to the Jade Emperor (Yuhuang Shangdi), the supreme administrative deity of the Daoist pantheon. The formal invocation then begins, addressing the Three Pure Ones (Sanqing: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the sun and moon constellations, the Southern and Northern Dippers, the Three Officials (Heavenly, Earthly, and Water Officials), the Five Thearchs of the directions, the Four Saints, along with deities of the Fengdu underworld, sacred mountains and rivers, thunder ministry spirits, and local City Gods (Chenghuang) and earth deities—beseeching their compassionate attention.

The text concludes by expounding the principle of divine resonance: the supreme is called "Sage" (Sheng), capable of permeating heaven and earth; the efficacious is called "Spirit" (Shen), able to penetrate the four seas. Celestial constellations manifest as terrestrial powers, governing mountains and rivers on heaven's behalf while overseeing the people. This passage vividly illustrates the Daoist cosmology of "heaven-human resonance" (Tianren Ganying) and the meticulous tradition of ritual liturgy (Keyi).

This scripture depicts a Daoist Zhaijiao (purification ritual), focusing on supplicating divine blessings and dispelling calamities. The core message conveys:

Human fortune and misfortune are intrinsically tied to virtuous and wicked deeds—perfect goodness brings blessings, while profound evil invites disaster. The Dao of Heaven is impartial, with deities observing all with perfect clarity. Though the ritual master (Jiaozhu) has previously made offerings, he fears insufficient devotion and now recommits to purifying body and mind. Through reciting Daoist scriptures like Qiong Pian and Biluo, he expresses sincere reverence to the divine.

The Jiaozhu acknowledges his responsibility to guide the people, seeking to accumulate virtuous deeds to aid the populace. During the ceremony, priests light incense to honor the "Supreme Three Pure Ones" (Sanqing, the highest Daoist deities) and "Celestial Emperors of All Heavens," dedicating these merits to pray: that practitioners may suddenly awaken to the true Dao, advancing their cultivation to receive boundless divine blessings; while also invoking prosperity for the nation and peace for the world. The ritual culminates in offering incense to revere the "Dao-Sovereign" (the supreme Dao), aspiring to unite with its ultimate truth.

The text concludes by emphasizing: the profound Daoist scriptures are gateways to truth, and the formless Dao contains principles for governing the world. Though the teachings share one essence, individuals' understanding varies between wisdom and ignorance. The passage exemplifies the Daoist cosmology of "Heaven-human resonance" and the ethical framework of "rewarding good and punishing evil."

This scripture describes the process of a Daoist Zhaijiao (purification ritual). Practitioners seek to comprehend celestial mysteries through quiet contemplation, aligning with the Dao (the Way) through sincere devotion. As the ceremony begins, participants light incense, its fragrant smoke rising as an offering to the celestial deities ("Xuanxiao liesheng" refers to heavenly gods, while "Ziji gaozhen" denotes the highest immortal beings), praying for divine protection.

The ritual specifically invokes: the majestic spiritual power of the deities to ensure the temple's incense flames endure eternally, and that practitioners may attain immortal rank ("Dantai" signifies the abode of immortals). It also seeks blessings to extend to suffering souls in the underworld, aiding their ascension to the immortal realms. Through incense offerings, participants express their devotion to the "Supreme Sage of Ultimate Truth" (referring to realized beings of the highest attainment), aspiring to merge with the formless Dao upon enlightenment.

The ceremony continues with offerings to mountain, river, and water deities ("Yuedu diwang" and "dishui xianzhong"), praying for the ritual sponsor (jiaozhu) and their family: beseeching relief from calamities, descendants succeeding in imperial examinations ("Cuilin's tablet" symbolizes official status), filial piety continuing through generations (exemplified by the paragon Guo Ju), merchants flourishing in trade, and officials experiencing smooth governance. Further petitions include seasonal rains and winds ("ten days rain, five days wind"), abundant harvests ("autumn bounty"), ample reserves ("three years' tillage, nine years' stores"), peaceful neighborhoods, and prosperous markets.

Finally, the text reverently reiterates the sacred titles of deities, earnestly addressing the Sanqing (Three Pure Ones, highest Daoist gods), celestial beings of the ten directions, sun and moon constellations, Southern and Northern Dippers, the Three Officials and Five Emperors (Heavenly, Earthly, and Water Officials), Four Sacred Immortals, and all responsive spirits—including underworld judges of Fengdu, sacred mountains and rivers' water gods, thunder ministry departments, city gods and earth deities—imploring these numinous powers to heed this heartfelt supplication.

This scripture describes the contents of a Daoist zhaijiao purification ritual for making supplications to the divine. The general meaning is as follows:

The deities govern heaven and earth with the same majesty as an emperor ruling the nine celestial spheres. Heaven, earth, and the gods work in harmony, just as water carries a boat; humans and the divine resonate with one another like echoes in a valley. The fortunes and misfortunes of the people are all under the watchful gaze of the gods, and no sign of calamity or blessing escapes the scrutiny of heaven. The deities can assist the state in achieving great deeds and also dispel misfortune for the people—manifesting miracles such as wooden horses sweating or golden roosters heralding the dawn, as well as the spiritual efficacy of sacred mountains like Tongliang and Yulei, and the auspicious blessings of sacred waters like the Wen and Pearl Rivers. Heaven, earth, and the mountains maintain a stable order, ensuring that humans and spirits do not encroach upon one another—all thanks to the protection of the gods.

The ritual master (jiaozhu) has long revered the deities and frequently performed sacrifices, yet still fears that insufficient devotion may invite disaster. Now, in accordance with the scriptures, an elaborate altar has been erected, adorned with offerings such as duckweed and other ritual herbs, and sincere prayers are made to the gods: May they temper their majesty and lend an ear to these earnest pleas. May the Five Planets (Wood, Fire, Earth, Metal, and Water) move in proper order, ensuring abundant harvests; may the Three Terraces stars (symbolizing peace) manifest their divine power, bringing favorable weather. May the people live in peace and prosperity, scholars excel in their studies, merchants flourish in trade, officials advance in their careers, farmers reap bountiful harvests, and women succeed in sericulture. Furthermore, may the baleful influences of the Wolf Star (harbinger of calamity) and the Heavenly Dog Star (bringer of danger) be swept away, and may the waters of the Heavenly River cleanse the world of all demonic miasmas, realigning the stars to auspicious configurations. May prefectures and counties remain tranquil, free from disasters of flood, fire, or plague, and everywhere be filled with harmony and peace.

Finally, the supplicants humbly beseech the gods to display their boundless virtue (De) and fulfill the hopes of all people. Through twelve specific petitions (such as the "Returning to the Furnace" ritual), they ask the incense-bearing messengers, the Dragon-Tiger Lords (guardian deities), and other celestial officials to convey these prayers to the heavens, so that the site of the zhaijiao may naturally give rise to auspicious signs—such as golden elixirs (Jinye), cinnabar radiance (Danbi), and numinous herbs (Zhiying).

All celestial immortals and divine spirits now gather before this incense burner, praying that the jade maidens and immortal youths (attendants to deities in Daoism) from the ten directions may receive this curling incense smoke. May our sincere petitions, offered with utmost devotion, be swiftly conveyed to the supreme source of the Dao—the Jade Emperor of the Vast Heaven (one of the highest deities in Daoism who governs the Three Realms).

This liturgical sequence (Keyi) documents two crucial stages in the ritual: "Exiting the Chamber" and "Crossing the Threshold." "Exiting the Chamber" refers to the ritual master's progression from the meditation room to the altar, while "Crossing the Threshold" marks the formal step beyond the temple gate to commence the ceremony. The incense burner serves as a medium connecting heaven and earth, with the ascending smoke symbolizing the transmission of human devotion to celestial realms. The entire ceremony emphasizes achieving resonance between humans and deities through specific ritual protocols.