《道門科範大全集》Vol. 9

This scripture documents the specific procedures of the Daoist "Ritual for Dispelling Misfortunes Through Planetary Influences" (Xiaozai Xingyao Yi). Compiled by the eminent Tang dynasty Daoist master Guangcheng Xiansheng Du Guangting, this liturgy primarily harnesses the power of the Five Planets (Mercury, Jupiter, Mars, Venus, Saturn) and celestial deities to eliminate calamities.

The ceremony begins with priests ascending the ritual platform according to prescribed protocols. The Chief Ritualist (Dujiang) leads the assembly in paying respects to ancestral masters, focusing their spiritual attention. The High Priest (Gaogong) then recites the "Guardian Spirit Incantation" (Weiling Zhou), summoning the powers of the Five Planets: Mercury to withdraw disasters, Jupiter to attract blessings, Mars to dissolve misfortunes, Venus to avert military conflicts, and Saturn to stabilize the four directions—all safeguarding household and nation.

The Chief Ritualist subsequently strikes the ritual drum twenty-four times (Daoist tradition holds these drumbeats resonate through the Three Realms). The High Priest performs the "Kindling the Brazier" (Falu) ritual, invoking the body's resident spirits (Daoism teaches that various divine officials dwell within the human form): the Three-Five Merit Officers (Sangong Gongcao), Left and Right Messenger Officials (Zuoyou Guan Shizhe), and thirty-six each of the Incense-Bearing and Dragon-Riding Courier Officials—all arrayed in solemn attire to assist in conveying petitions.

The presiding priest clarifies the purpose of this Zhaijiao (Daoist sacrificial ceremony), beseeching the righteous Qi of the Ten Directions and the auspicious radiance of Lingbao (Numinous Treasure) to descend, enabling sincere intentions to reach the highest deities including the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, Daode Tianzun) and the Jade Emperor (Yuhuang Shangdi).

The ceremony culminates by respectfully inviting all venerable deities—from the supreme Yuanshi Tianzun and Taishang Laojun down to specific stellar governors including the Six Offices of the Southern Dipper (Nandou Liusi), Seven Primes of the Northern Dipper (Beidou Qiyuan), Twenty-Eight Lunar Mansions (Ershiba Xiu), and personal Birth Guardian Stars (Benming Yuanchen). Through these meticulous steps, the ritual establishes communication between celestial, terrestrial, and human realms to achieve its dual purpose of dispelling misfortune and invoking blessings.

This scripture depicts the scene of inviting various deities to descend during a grand Daoist zhaijiao (purification ritual).

The opening enumerates the entire pantheon of invited deities: the true rulers from the Nine Heavens (highest divinities), the immortal officials from blessed lands across the Three Mountains and Five Peaks, and the cave-palace spirits beneath the earth. These deities govern the Three Realms (celestial, human, and underworld) and resonate with all things in existence. The text mentions how, at the dawn of the universe, the clear Qi rose to form Heaven, while the turbid Qi descended to form Earth, establishing the principles of cosmic operation (the generative sequence of "One begets Two, Two begets Three").

The Three Pure Ones (Sanqing)—Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun—preside over the host of immortals, while the Four Palaces (possibly referring to the celestial emperors of the four directions) administer the myriad spirits. The abodes of the deities are filled with wondrous sights: some construct palaces from clouds and mist, where ranks of immortals bow in reverence to the supreme divinities, and all phenomena revolve around the Great Emperor of Purple Tenuity (the deity of the North Star). The text also describes the underworld's administrative structures: the Springs of the Netherworld (earthly prisons), Mount Luofeng (the Daoist hell), with its Thirty-Six Bureaus (departments of the underworld) and Twenty-Four Hells (types of infernal realms).

Next, it outlines the human sacrificial system: from the Yellow Emperor's naming of all things to the division of the Nine Provinces by Houtu (the Earth Goddess), down to the veneration of local City Gods (urban guardians) and Sheji (earth deities), all in accordance with the rites established by ancient sage-kings.

The ritual space is arranged with solemn sanctity: the starry sky is clear, incense lamps glow brightly, and the fragrance of orchids and aloeswood lingers in the air. The Daoist priests reverently welcome the deities descending in their phoenix-drawn chariots and cloud-borne carriages. All ritual officiants perform their duties with utmost respect, following the prescribed sequence of offering incense, presenting wine, playing sacred music, and scattering flowers (a ritual act of floral offerings to the gods), repeatedly bowing and inviting the deities to descend upon the altar (sacred space of the ritual).

The term "jiao mat" refers to the altar setting for Daoist sacrificial rites, "imperial chariot" denotes the celestial vehicle of the Heavenly Emperor, and "scattering flowers" is a ceremonial act of presenting blossoms to the deities. Through the strict liturgical procedures (keyi), the entire ritual expresses reverence and supplication to the celestial and earthly spirits.

I have heard of the celestial realms where the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure) and all sacred beings reside. Lord Lao (Taishang Laojun) dwells in the Jade Canopy Terrace (Yuluo Xiaotai), while Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) expounds the sacred teachings in the Great Floating Li Pure Land (Dafu Litu), moving all people to devout listening and summoning beings from the ten directions to receive the Dharma. The Celestial Worthy first ascends the lion throne, then enters the jeweled Dharma realm to guide beings and expound wondrous teachings. When the first cycle of teachings was given, the deaf and mute were healed; by the tenth cycle, even dry bones revived into living humans. The seasons became harmonious, divine light illuminated the cosmos; five-colored auspicious clouds swirled as celestial processions advanced through the void. Thus the true Dao flourished, and the sacred Dharma spread widely.

These sacred teachings can eliminate calamities above and save people below. Without them, the sun and moon would lose their brightness, heaven and earth could not endure. Only genuine cultivators can fully comprehend them, only those of superior capacity can diligently practice. Just as Lord Lao descended during the early Zhou dynasty, and Celestial Master Zhang (Tianshi) appeared in the Han dynasty—transmitting rituals for memorials to heaven and establishing standards for purification ceremonies (Zhaijiao)—these events shine as clearly as the sun and moon.

We practitioners, though humbly counted among the celestial ranks, remain inwardly coarse as wild grass, still unenlightened to the profound mysteries; our vision obscured like mugwort, barely glimpsing the sacred realms. Though studying the cultivation methods of the Yellow Court and Purple Mansion (Huangting Zifu), we don't comprehend the circulation of the seven vital fluids (Qiye); though practicing breath regulation, we fail to grasp the movement of Yin-Yang energies. Still confused on the path, we must prioritize benefiting the world.

Now comes a devout follower who, though dwelling in the mundane world, wholeheartedly turns to the Dao, leading their family in reverent prayer, bowing to welcome the true sages. Know that the heavenly Dao observes from afar, its retribution follows like a shadow. In mortal prayers, utmost purity and sincerity matter most. Offerings of millet and grain hold no special value—only clean water plants (Pin Fan) for sacrifice are truly fitting. The follower's sincere devotion is written in this memorial, now respectfully presented to the exalted perfected ones.

According to the memorial's account, this follower genuinely practices with faith—such a document reaching heaven will surely receive response. I've heard that when the Three Lights (sun, moon, stars) manifest and jade scriptures descend, this is called the Cosmic Root (Tiangen) that safeguards through kalpas. The great Dao's principles circulate throughout the ten directions; primordial Qi permeates, transforming all existence. As for governing creation and secretly protecting people, overseeing calamities and blessings—these are revealed through celestial movements; heaven's responses are warned through thunder's roar.

The supreme Heavenly Emperor rules over all beings, the azure sky covers the earth. Thus exist methods for purification to avert disasters, and rituals for ceremonial repentance. This devout follower...

We ordinary mortals are born in ignorance, our physical bodies merely borrowed vessels. Though fortunate to live under the enlightened rule of sage emperors and influenced by Chinese rites and virtues, we remain entangled in the three poisons of greed, anger, and delusion, constantly accumulating transgressions through our words, deeds, and thoughts. Across countless rebirths until this present life, we've failed in loyalty to rulers and filial piety to parents; abandoned compassion and frugality, violating the teachings of the Three Treasures (Dao, scriptures, and masters); committed theft and debauchery, breaking the Nine True Precepts. Our hearts harbor favoritism and resentment, conceal flattery and deceit, while casually swearing oaths and falsely invoking divine witnesses. In trade we pursue selfish gain at others' expense, in daily conduct repeatedly stray from the right path. We chase after beasts and shoot down birds, slaughter wantonly with knife and chopping block, indulge recklessly in wine and feasts.

Such evil karma runs deeper than the ocean, sins piled higher than mountains. The Three Corpse Gods (Daoist deities recording human virtues and vices) report to the celestial court, while the Five Directional Emperors document offenses in the underworld. The Director of Fate shortens our lifespan, and wicked deeds bring unending calamities. Heaven's Dao punishes licentiousness—when sins grow heavy, even prayers become useless. Today we sincerely repent, praying for the elimination of all transgressions. Relying on the compassion of the Supreme Dao Ancestor, we beg forgiveness for our multigenerational sins. From this day forward we vow to remember our reform, and in the future surely tread the path of renewal. With utmost sincerity, I and all participants in this purification ritual (Zhaijiao) again offer incense and libations.

We reverently address the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest Daoist deities) and all immortal beings: The Great Dao has no form—"Dao" is but a forced name. It nurtures all things without claiming mastery, yet common people use it daily without knowing. Like the Yellow Emperor seeking the Dao in Xiangcheng, where seven sages all lost their way; or Dongguozi who debated the Dao for nine years before comprehending its profundity. Initially revealed through the Luo River Writings, its mysterious principles originate from the realm of emptiness. Just as one catching fish mustn't forget the net, comprehending true meaning requires symbolic means. Understanding that form is emptiness purifies the mind of distractions; contemplating the nature of void naturally clarifies the heart. Cultivating nature begins with reducing desires—returning to original purity ultimately achieves non-action (Wuwei).

The thirty-six divisions of Daoist scriptures and the five-thousand-character Classic of the Way and Virtue (Daode Jing) exist partly in the human world, partly concealed in celestial realms. The devout receive blessings, while those who disrespect or reveal secrets invite disaster. The ritual master (Zhaizhu), feeling insignificant as grass or tiny insects, now looks up to the heavens with sincere prayers, offering utmost devotion to the azure heavens (Biluo, the Daoist celestial realm).

This scripture depicts the scene and prayers of a Daoist zhaijiao (purification ritual for blessings and averting calamities). Just as otters make offerings before catching fish, people devoutly petition the deities. Through reciting the Three Caverns scriptures (key Daoist classics) and burning incense, they cause the celestial constellations to revolve and summon heavenly deities to listen.

The ritual seeks to eliminate natural and human disasters, protecting the young and old while harmonizing families. It prays that deities will record virtuous deeds at the Dan Terrace (where immortals document mortal merits) and that the True Lords will extend lifespans in the Azure Registers (immortal records of longevity). May people enjoy long life, wealth, and the Five Blessings (longevity, wealth, health, virtue, and peaceful death), with flourishing lineages.

The presiding Daoist priests and participating officials sincerely report to the Supreme Void (the ultimate Dao) and the host of perfected beings across the Three Realms. Though they recognize the profound mystery of the Great Dao, they approach with reverence, purifying themselves through ablutions and offering devout prayers.

Specifically, they petition for the ritual patron: dispelling celestial and terrestrial calamities, resolving inauspicious influences from stellar movements and conflicting birth charts throughout the seasons. May the patron's lifespan endure like pine and cypress, untouched by misfortune as orchids remain fragrant. May their family achieve prominence with thriving descendants, universal peace, and abundant harvests. Let borders remain tranquil, remote regions submit to benevolent governance, and mountains and rivers manifest auspicious signs. May the deities bestow blessings, pacifying all suffering within the Three Paths (hell, hungry ghosts, and animal realms) and Six Destinies (sixfold rebirth cycle).

The passage exemplifies Daoist religious practice through zhaijiao rituals as a means of connecting heaven and humanity to seek blessings and avert disasters, reflecting the tradition's compassionate ethos of aiding the world and delivering beings.

This scripture depicts the grand Zhaijiao (purification ritual) ceremony in Daoism, describing both its sacred atmosphere and the content of its invocations. Daoist priests devoutly pray to celestial and earthly deities, beseeching favorable weather, the elimination of calamities, and protection from epidemics.

The text first illustrates how the deities of heaven, earth, mountains, rivers and sacred peaks each fulfill their divine responsibilities. These beings maintain cosmic order through Daoist teachings, dispelling malignant Qi (vital energy) to safeguard the people. The prayers invoke the harmonious progression of seasons, the proper balance of Yin-Yang, and the flourishing of all living things. They seek timely rains to nourish crops, the absence of droughts or floods, the banishment of pestilence and evil influences, and the natural dissolution of ominous phenomena—that all under heaven may prosper in peace.

The ritual procedure unfolds with priests performing reverent bows, presenting offerings, and playing sacred music. The chief priest leads all participating ritual officers in addressing the supreme deities—the Nine August Sovereigns of the Great Brahma Heaven, the Ten Directions' Sacred Truths, and others. These divine beings dwell variously in celestial palaces, govern the Fengdu underworld or Mount Tai, oversee rivers and lakes, or guard local temples. When descending, they arrive riding clouds and mist with their retinues, moving with celestial swiftness.

In the ceremony's final phase before the incense altar, the priests pray that their fragrant smoke may reach the celestial court, carried by immortal attendants to the highest deities—the Three Pure Ones (Sanqing) and the Jade Emperor (Yuhuang Shangdi). As the sacred title "Perfected Sovereign of the Fulfilled Jeweled Blossoms" resounds, ritual music plays once more to complete the deity-sending ceremony. The burning of spirit money concludes the entire ritual in perfect fulfillment.

Note: "Jiao" refers to Daoist sacrificial ceremonies. The "Three Pure Ones" denote the supreme triad: Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and Celestial Worthy of Dao and Virtue (Daode Tianzun). The "Jade Emperor" corresponds to the popular Jade Emperor of folk belief. Through incense burning, sacred music, and scripture recitation, the ritual establishes communication with the divine realm.