《金籙齋投簡儀》

This passage describes a ritual procedure from the Daoist "Golden Register Purification Ceremony of Casting the Slips," specifically focusing on the incantations used to invoke protection from the Five Directional Deities. Here's a simplified explanation:

The ritual requires preparing two mountain-and-water slips (Daoist ritual implements). In spring and summer, it is performed at the Jidu Water Palace (abode of Daoist water deities), while in autumn and winter it takes place at the Taiping Caishi Water Palace. Seven Daoist priests must be selected, including one high-ranking master who has received formal ordination (Falu, the Daoist certification of priesthood).

The ritual steps include:

1. Establishing the sacred space within the temple or altar area

2. Offering incense and prayers

3. Purifying the altar space

4. Reciting the ceremonial text "Each Pays Homage to the Master with Proper Mindfulness"

The presiding master then chants the Five Directional Protective Incantations, corresponding to each cardinal direction:

Eastern Incantation:

Invokes the deities of the Nine Qi Azure Heaven, using radiant light to dispel impurities and subdue demons, protecting the sacred space. Recites the Jade Script Talismanic Edicts of the Nine Heavens, praying for ascension to immortality.

Southern Incantation:

Calls upon the Three Qi Flowing Light deities of the south, commanding fire department troops to guard the Three Palaces. Severs evil influences while upholding the Northern Emperor's (important Daoist deity) mandate, praying for complete virtue.

Western Incantation:

Praises the radiance of the Great White Golden Star (Venus), beseeching the True Imperial Spirit to protect the physical form. Severs evil at its source, purifies the sacred space, enabling natural attainment of the Dao and ascension.

Northern Incantation:

Requests protection from the Mysterious Heaven's Five Qi Morning Star, with the Black Spirit Venerable Deity guarding the Heavenly Gate. Uses jade talismanic edicts to subdue demons, illuminating the path of righteousness.

Central Incantation:

Exalts the Mysterious True Qi of the Yellow Emperor at the center, praying for the Shining Star's radiance to illuminate the Nine Heavens.

These incantations work by summoning the power of the Five Directional Deities to purify the sacred space, expel malevolent forces, and assist practitioners in achieving their spiritual aspirations. Each directional chant emphasizes the importance of the "righteous path" (Zhengdao) while seeking divine protection.

This passage describes the specific procedures and incantations used in the Golden Register Retreat (Jinlu Zhai), a major Daoist purification ritual for seeking blessings and averting calamities, particularly during the document-submission ceremony (Toujian) where memorials are presented to the deities.

The ceremony begins by summoning the twelve "Enlightened Youths" (Kaiming Tongzi), guardian spirits representing the pure Yang energy between heaven and earth who can dispel malevolent forces. This is followed by recitations of the "Central Mountain Divine Incantation" and the "Five Planets Commanding Spell":

The Five Planets (Mercury, Jupiter, Mars, Venus, and Saturn) correspond to the five directions, each possessing divine powers—Mercury eliminates disasters, Jupiter brings prosperity, Mars removes misfortunes, Venus protects against warfare, and Saturn stabilizes the nation. These celestial beings, whose names are recorded on the Jade Registers of the Heavenly Court, ride clouds to inspect all ten directions of the universe.

Next comes the drumming ritual (Twenty-Four Sacred Drumbeats), during which the High Priest (Gaogong Fashi) opens the incense burner to reverently invite deities including Laozi (Taishang Laojun), while summoning celestial messengers (Gongcao) and guardian generals like the Dragon-Tiger Lords (Longhu Jun) to transmit messages. On behalf of the emperor, the priest announces the successful completion of the Golden Register Retreat, reporting that officials have been dispatched to deliver the Dragon Tablets (engraved jade memorials) to sacred mountain grottoes, with renewed sacrificial offerings (Zhaijiao) prepared to invoke the righteous energies from all directions.

Subsequent ritual actions include presenting incense, tea, and wine. The High Priest, declaring his ecclesiastical rank (Fayi), addresses the Three Pure Ones (Yuqing, Shangqing, and Taiqing—the supreme Daoist trinity), the Five Directional Emperors, the Three Officials (Heavenly, Earthly, and Water Officials), Dragon Kings of the Four Seas, and all perfected immortals. Though acknowledging his mortal status, he professes the privilege of having received Daoist teachings and his duty to assist the state in conveying the people's petitions. Now bearing the emperor's mandate to submit the dragon tablets and jade discs for collective blessings and calamity prevention, he earnestly entreats the deities to descend and bear witness.

The ceremony concludes with all participants performing the full prostration (Jishou Li) in reverent awe, renewing their invitation to the divine assembly. The entire ritual embodies the Daoist belief in "cosmic resonance between heaven and humanity" (Tianren Ganying), achieving sacred communication through meticulous liturgical procedures.

This scripture describes the ritual procedures of the Golden Register Retreat (Jinlu Zhai), an advanced Daoist purification ceremony, which primarily includes deity invocation and prayer offerings. Here's a simplified explanation:

First, the Daoist priest offers incense, presents wine, and performs prostrations to devoutly invite various deities to descend upon the ritual altar:

1. Invocation of the Middle Primordial Earth Official (Zhongyuan Diguan) pantheon (deities responsible for granting absolution):

• The forty-two departments of immortal officials in the underworld
• Immortals from Mount Wangwu's Xiaoyou Grotto-Heaven (the foremost of Daoism's Ten Great Grotto-Heavens)
• Perfected Lords from the Ten Great Grotto-Heavens and Five Sacred Mountains' cave paradises
• Eighty-one grotto immortals and seventy-two blessed land officials
• The Nine Heaven Elder of Mount Qingcheng (deity overseeing blessings and longevity)
• The Perfected Lord of Destiny from Mount Qianshan (deity governing life and death)
• The Nine Heaven Investigative Envoy of Mount Lushan (deity who inspects the human realm)

2. Invocation of the Lower Primordial Water Official (Xiayuan Shuiguan) pantheon (deities responsible for dispelling calamities):

• The forty-two departments of water palace officials
• The Clear Source King of the Ji River (one of the Four River Deities) and all enlightened water deities
• Deities of the Four Seas, Eight Abysses, Three Major Rivers, and Four Tributaries
• Water emperors of the Nine River systems and river guardians of the Twelve Headwaters

After repeating incense and wine offerings, the priest declares the ceremonial intentions to all descended deities:

Prayers are made for the emperor's enduring reign and national stability, for harmonious weather patterns, auspicious clouds and sweet dew to descend, for plagues to cease, and for all beings to enjoy peace. The ceremony concludes with prostrations to send off the deities.

Finally, twelve great vows are pronounced:

1. Heaven and Earth purified

2. Natural forces harmonized

3. The emperor's longevity

4. Universal propagation of teachings

5. Heavenly descent of sweet dew

6. Earthly manifestation of auspicious signs

7. Seasonal cycles maintained

8. All creatures flourishing

(The remaining four vows are incomplete in the original text)

Note: This represents a classic Daoist purification ritual (Zhaijiao) that respectfully summons the Three Officials (Heaven, Earth, and Water) along with mountain and river deities to pray for national welfare and disaster relief. The recurring term "departments" (Cao) refers to divine administrative offices, while "grotto-heavens and blessed lands" (Dongtian Fudi) designate sacred Daoist cultivation sites.

This scripture describes the complete procedure of a Daoist Golden Register (Jinlu) purification ritual (Zhaijiao), containing the following key elements:

1. At the ceremony's commencement, the presiding Daoist priest (Gaogong) articulates twelve vows encompassing familial harmony, national prosperity, liberation of departed souls, and achieving immortality through spiritual cultivation.

2. Before the incense burner, the Gaogong offers prayers beseeching blessings for the emperor and divine grace for the realm. He invokes immortal youths and jade maidens to swiftly deliver these petitions to the Three Pure Ones (Sanqing) - the supreme Daoist deities comprising the Jade Pure (Yuqing), Upper Pure (Shangqing), and Great Pure (Taiqing) Heavenly Worthies.

3. The assembly chants the "Hymn of Immortal Study," emphasizing that authentic Dao attainment requires focused adherence to precepts and maintaining inner purity.

4. Following ritual protocols, participants light incense and candles before depositing inscribed bamboo prayer slips (mountain tablets) into sacred grotto-heavens (Dongtian). The ceremony then proceeds to water palaces (abodes of aquatic deities) for corresponding rites.

5. The "Hymn of Tablet Offering" is chanted, expressing how these inscribed tablets convey earthly aspirations to celestial courts while petitioning for longevity and immortal realization.

6. The ceremony concludes with merit dedication (Huixiang), transferring accumulated spiritual merits to the emperor, officials, and all devotees - collectively aspiring toward supreme Dao realization.

7. The scripture's appendix provides standardized templates for "mountain tablets" - formal memorials used by emperors or chief celebrants containing:

• Date and location of the Golden Register ritual arena
• Scale of the Universal Heaven Grand Offering (Putian Dajiao)
• Petitions to celestial and terrestrial deities for prolonged lifespan
• Ancient protocol for depositing golden dragon and jade tablets at sacred sites
• Earnest requests for Five Peaks Perfected Beings (mountain deities) to convey sincerity to heavenly courts

This ceremony embodies traditional Daoist practices of state benediction and longevity pursuits, employing rigorous ritual protocols and sacred documents to bridge human and divine realms.

This scripture is a ritual document from the Daoist Golden Register (Jinlu) purification ceremony, specifically the "casting the tablets" rite, consisting primarily of an Earth Tablet and a Water Tablet section, with a preface attached at the end. Here's a modern interpretation:

[Earth Tablet Section]

The emperor (or the chief officiant referring to themselves as "your servant") prepares dragon-shaped jade discs and ritual tokens to beseech auspicious blessings. Several Daoist priests are dispatched to establish a Golden Register altar at a specified temple hall. After conducting purification rituals (Zhaijiao) for several days and nights, the ceremony concludes with the "Universal Heaven Grand Offering" (Putian Dajiao) – a major sacrificial rite arranging 3,600 spirit tablets (symbolizing the complete celestial constellations). The ritual announces prayers for longevity to Heaven and Earth. Upon completion, the inscribed prayers on golden dragon jade tablets are cast toward the sacred altar according to tradition, requesting the perfected immortals to convey these petitions to the highest Shangqing Heaven. The text implores deities like the Nine Earth Spirits of Central Yellow, the Yellow Deities of Wuji, and the Five Emperors of Earth Office to witness this sincerity and forward the appeal to the Nine Heavenly Realms.

[Water Tablet Section]

Following a similar format as the Earth Tablet but addressing water deities, this section petitions the Three Primes (celestial, terrestrial, and water officials), Nine Water Emperors, and Twelve River Source Deities (including major water spirits of the Yangtze, Yellow, Huai, and Ji Rivers) to bear witness and transmit the prayers. The tablet must be burned and reported at an auspicious hour within the ritual space, enclosed in blue paper.

[Document Format]

Each tablet begins with:

1. Destination (e.g., "Nine Heavens" or "Water Office")

2. Ritual date (using the celestial stem-branch calendar: "[Year] of the Grand Jupiter [X] cycle, month/day [Y]")

3. Closing phrase: "Reported at the auspicious hour within the ritual arena"

[Sealing Notation]

Inscribed with: "Respectfully submitted to [deity/realm]," signed by the presiding high priest (your servant), marked "Reverently Sealed Petition."

[Preface Section]

This memorial by minister Zhang Shangying records imperial praise for his literary and administrative skills, coupled with profound understanding of Daoist mysteries – including esoteric texts like Ruiji Langhan (a major Daoist canon compilation). The emperor remarked that Golden Register liturgy was but a minor matter for him, having previously commissioned Daoists to examine ritual protocols.

Notes:

1. Golden Register Purification (Jinlu Zhai): The highest-grade Daoist ritual for national blessings.

2. Casting Tablets: Burying jade prayer tablets in mountains/rivers as divine delivery.

3. Grand Jupiter [X] cycle: Traditional stem-branch calendrical notation.

4. Universal Heaven Grand Offering: The 3,600 spirit tablets represent the totality of celestial bodies.

The Golden Register Retreat and Memorial Ceremony documents the imperial court's organization of Daoist scripture revisions. When the compilation work neared completion, the emperor first had Daoist officials review the texts, revealing numerous inconsistencies. The task was then entrusted to high-ranking officials to meticulously verify during their administrative duties. The ministers respectfully pledged to carefully revise the texts by removing redundant content and refining the language.

The text cites numerous ancient sages to illustrate the importance of "Heaven" and the "Dao": The Yellow Emperor (Huangdi) advocated observing the Heavenly Dao and following celestial will; Confucius praised Emperor Yao for emulating Heaven; Emperor Shun emphasized revering the Mandate of Heaven; the Zhou Dynasty Book of Songs records King Wen communicating with the Celestial Emperor. These examples demonstrate that the seemingly abstract Heavenly Dao possesses concrete substance, and the rise of Zhaijiao (Daoist purification rituals) originates precisely from this understanding.

Daoist scriptures establish regulations based on specific matters, divided into nine major categories. Historically, Lu Xiujing (a renowned Southern Dynasties Daoist) first implemented these practices, Du Guangting (a late Tang Daoist leader) later compiled them, and by Emperor Shenzong's reign in the Song Dynasty, lost texts were reorganized by Yang Jie into a compendium. Now the current emperor continues this tradition, commanding officials to further refine the works.

The text emphasizes that from the Duke of Zhou to Confucius, all valued sacrificial rites to deities—this was done to relieve the people's suffering. Though the transformations of Heaven and Earth operate constantly, the common people use them daily without awareness—how then can those governing the nation neglect them? It proceeds to list major Daoist deities: Supreme are the "Thirteen Venerable Sovereigns," the "Three Supreme Sovereigns of Void-Augustity" (Xuhuang Taishang Sanzun) representing the Dao's origin, the "Three Pure Heavenly Sovereigns" (Yuqing, Shangqing, and Taiqing) manifesting the Dao's profundity, the "Jade Emperor of Vast Heaven" presiding over the Thirty-Two Heavenly Sovereigns who govern the world, the "Great Emperor of Heaven" and "Purple Tenuity Imperial Lord" as astral deities, while the "Empress of Void-August Earth" generates the Three Origins and Nine Qi (essential cosmological concepts denoting the nine vital energies of Heaven, Earth, and Humanity).

The author clarifies that while these divine titles are numerous, all have scriptural foundations verified through the Three Realms (Desire, Form, and Formlessness Realms) and Yin-Yang principles—none are arbitrarily added or subtracted. Previous ritual manuals suffered from disordered sequences and inappropriate abridgments. Now the nine categories are reorganized, sacred positions properly sequenced, titles streamlined, and doctrines supplemented. The first principle is "Inviting the Master," for without a presiding ritual master (Fashi), ceremonies cannot proceed.

This passage outlines nine essential procedures for conducting the Golden Register Retreat (Jinlu Zhai), a major Daoist purification ritual (Zhaijiao):

First, hosting a ritual assembly requires clear division of responsibilities—without designated personnel, the liturgical rites (Keyi) cannot be properly performed.

Second, all participants must observe precepts. Those with impure bodies or minds may not enter the sacred altar space.

Third, the altar must first be purified. Without cleansing defiled energies (Qi), celestial immortals cannot be invited to descend.

Fourth, when ascending the Celestial Gate (a ritual segment), circumambulation must follow the directional sequence from the Qian position (northwest) to the Xun position (southeast), otherwise the ritual cycle remains incomplete.

Fifth, when presenting memorials to deities, only properly sealed talismanic registers (Fulu) conforming to ritual standards may be used—otherwise communication with celestial realms fails.

Sixth, arranging the Jade Texts of True Script must precisely correspond to the Five Phases (Wuxing) directions, harmonizing with the energies of Heaven and Earth.

Seventh, constructing the Altar of Myriad Wonders should follow the ritual model established by Sima Ziwei of Mount Wangwu (a renowned Tang dynasty Daoist).

Eighth, the Celestial Treasure Platform must mirror the design of the Mystic Altar, relocated within the hall to facilitate ascending/descending ceremonies while providing weather protection.

Ninth, Dao practitioners must thoroughly study and master these ritual protocols. The text concludes by noting these teachings were preserved through the preface of Shang Ying (a Song dynasty Daoist master).