《玉籙大齋第二日晚朝儀》

This is the liturgical text for the evening service on the second day of the Jade Register Grand Purification (Yulu Dazhai) ritual in Daoism. The main content includes:

First, following ritual protocol, the Daoist priests pay respects to their patriarchs and focus their intention. They then praise the majestic virtue (De) of the celestial deities: the Golden Perfected (high-ranking Daoist divinities) descend, the Divine Tiger (guardian beast) patrols, the Jade Emperor (one of Daoism's supreme deities) is robed in radiant light, and various celestial beings manifest. The Nine Luminaries (sun, moon, and seven planets) revolve, subduing countless demons. The Nine Subtleties (refined primordial Qi) flow swiftly as divine majesty overpowers spirits and specters. Flowing golden flames (symbolizing divine power) eradicate all calamities, while sacred light shines through the night, eternally vitalizing the underworld. The sacred Dao (the Way) is vast and boundless, purifying all ten directions, protecting beings through cosmic cycles and granting them the four auspicious states (yuan-heng-li-zhen).

Next comes the "Kindling the Censer" ritual (identical to the morning ceremony). The priests declare their ritual rank and join all present officials in solemn invocation: They petition the formless and spontaneous Celestial Worthy of Primordial Beginning (Daoism's supreme deity), the Supreme Lord of the Dao, the Supreme Elder Lord, the Jade Emperor, and other highest divinities; the perfected sages and immortals, the Thirty-Two Heavenly Emperors, the Jade Void Supreme Emperor, and other exalted beings; the honored deities of the Four Directions (Eastern Florescence, Southern Pole, Western Numen, Northern Perfection); the venerable ones from celestial palaces; the guardian spirits of the Thirty-Six Sacred Scriptures (key Daoist texts); the Great Master of Mysterious Centrality (Laozi) and his principal disciples; the Twenty-Four Perfected Ones; the Lord Wang of Western City, the Great Unity Perfected Being, the Three Lords of Maoshan (Mao Ying, Mao Gu, Mao Zhong), and other renowned immortals; the realized beings of sacred mountains; and all divine beings of the Three Realms.

The priests proclaim: They have heard that within heaven and earth lies concealed the Primordial Ancestral Qi (fundamental life energy), and that the Five Phases' movement opens the sacred celestial realms. Divine light illuminates all, governing the stars, initiating cosmic cycles since antiquity in correspondence with the numinous diagrams of the Supreme Ultimate (Taiji). This differentiation creates various sacred realms, transforming beings and generating holy scriptures. Now, following the talismanic calendar, they work for universal salvation. Though their cultivation is shallow, they are honored to participate in this sacred ritual, bathed in the wondrous radiance of yellow blossoms (sacred light), studying scriptures and observing liturgical norms. All petitions are truthfully presented as they now read the green memorial (prayer text on blue paper).

After reciting the prayer, they state: These words come from sincere hearts, beseeching the Great Dao's compassion. They have heard that within the Jade Void Celestial Palace (abode of the Celestial Worthy) are nurtured the essences of sun, moon, and stars, while the Purple Clarity Heaven (one of the highest realms) floats with the Nine Qi (fundamental energies) of yin-yang. Through quiet cultivation, one may commune with the divine in meditation and summon true numinous presences.

This passage describes the evening worship segment during the second day of the Jade Register Grand Rite (Yulu Dazhai) in Daoist liturgy. Here's a modern interpretation:

Tonight we devoutly practice wondrous methods in this auspicious evening, as swirling clouds and mist illuminate the scenery from all directions. The Big Dipper traverses past the constellation Ji (Winnowing Basket), while the Three Luminaries (sun, moon, and stars) shine brilliantly. The precious canopy (a Daoist ritual instrument) summons the descent of celestial immortals, as jade censers release nine-colored incense smoke. We reverently transmit the incense flame to perform this Zhaijiao (purification ritual).

Now as sunset marks the beginning of ritual procession, we invite all masters to perform the first incense offering. May this fragrant smoke ascend directly to the celestial realm, making offerings to the Primordial Heavenly Worthy (Yuanshi Tianzun) - the supreme truth of emptiness and spontaneous Great Dao (Daode). Through the merit of this incense offering, we pray for the emperor's boundless longevity. May the Five Phases (Wuxing) follow proper order and the six pitch standards harmonize, with timely sunshine and rain. May the Seven Luminaries (sun, moon and five planets) move with the precision of the celestial sphere (Xuanji), and the four seasons maintain jade-like mildness. With Yin-Yang in harmony, shining like sun and moon, may the world know peace, harvests be abundant, and life span equal heaven's. Now we burn incense and take refuge in the Dao and all sacred beings, praying that after attaining the Dao, we may seek eternal celestial longevity.

During the second incense offering, we make offerings to the Jade Dawn Supreme Sage, the spontaneous Lingbao Heavenly Worthy (Lingbao Tianzun). Through this merit, may we deliver beings from the Three Wretched Paths (hell, hungry ghosts, animals), the Nine Nights of suffering, the Six Realms of rebirth, and the Four Modes of birth (womb, egg, moisture, transformation). May they eliminate evil karma, escape suffering, return to original truth, and all ascend to the azure heavens (Biluo). May they transform their substance, ascend to the Vermilion Mound (Zhuling paradise), receive refinement for departed souls, and attain immortal transformation. May enmities be resolved as they transcend the Three Realms (desire, form, and formless realms), roaming freely in the Nine Pure Heavens (highest Daoist celestial realm).

The third incense offering venerates the Great Sage of Chaotic Origin, the spontaneous transforming Lord of Dao and De (Daode Tianzun, Laozi). Though the Great Dao cannot be spoken, it manifests compassion; though the true origin has no form, it reveals methods of salvation. This is the eternal truth followed through the ages and revered by both humans and celestials.

This scripture fully presents the complete threefold incense offering procedure in Daoist ritual, encompassing veneration of the Three Pure Ones (Sanqing), blessings for the emperor's longevity, and salvation for all beings. It embodies the Daoist religious sentiment of "repaying the four kindnesses above while delivering the three wretched paths below."

This scripture is a prayer from the second evening service of the Taoist "Jade Register Grand Purification" ritual, primarily expressing repentance to the deities and seeking salvation for departed souls. Here's the modern interpretation:

We pray to the assembled deities: May the departed souls be forever freed from worldly disturbances, transcending the constraints of the material realm. Severing karmic obstacles from past lives, may they merge with the primordial Qi (the cosmic source energy in Taoism) and nurture their innate true nature within the mysterious realms. Returning to the original state of cultivation, may they comprehend the truth of the Dao. Let their Shen (spirit) roam the void, soaring freely to the celestial realms. Now we devoutly offer incense, taking refuge in the assembled celestial venerables. May the departed souls, upon attaining the Dao, transcend physical form and ascend to the formless realm.

(The assembly performs the three prostrations with nine kowtows)

We, the participating Taoist priests, reverently declare to:

The Three Pure Ones (the highest Taoist deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Ten Directions Celestial Venerables, the Jade Capital's Golden Palace Heavenly Emperors, all immortal beings, the Ten Directions' teachers and sages, and the deities of the Three Realms.

We have heard: The Six Heavens' demon kings have been subdued and now obey commands; the Three Origins precepts (the Upper, Middle, and Lower Origin festival disciplines) teach us to purify body and mind through ritual bathing. Having bathed in the mysterious Dharma stream, we should internally cultivate the Zhonghuang Qi (internal true energy), nourish the Dantian (lower abdominal energy center), concentrate the spirit to contemplate the Taisu primordial energy (cosmic primal energy), and ingest the jade nectar and golden elixir. Having long received the ascension talismans and opened the impurity-dispelling scriptures, we vow to universally deliver all beings in the underworld and propagate the way of purity and tranquility.

Now we perform salvation rites for certain departed souls: These wandering spirits and lingering souls, due to various transgressions in past and present lives, failed to maintain compassion and gentleness. Some violated the Three Precepts (likely referring to basic prohibitions against killing, stealing, and sexual misconduct), acting violently; others harmed others in moments of impulse; still others bullied the weak, harboring hatred and speaking harsh words. Accumulating such unrepented karma without correcting their path, they fear difficulty in transcendence. We now beseech the deities' compassionate salvation, invoking divine generals like the Nine Phoenix Generals and Five Numinous Youths, along with immortal officials like the Impurity-Cleansing Officer and Lady Washer, to collect sacred waters including the Mysterious Divine Water and Sweet Dew Golden Nectar, blending them with true Qi to create fragrant purification water. May the departed souls, after bathing, wash away worldly toil, dispel all shadows, and attain clear consciousness. Through purification of the Five Mao (likely referring to the five viscera) and harmonization of the Eight Scenes (key bodily passages), may they don immortal robes and feathered regalia, soaring to the nine heavens, leaving behind the Five Turbid Worlds (kalpa-turbidity, view-turbidity, affliction-turbidity, being-turbidity, and lifespan-turbidity), forever liberated from the Three Evil Paths (hell, hungry ghosts, and animals).

This passage describes the liturgical procedures for the evening service on the second day of the Daoist "Jade Register Grand Purification" (Yulu Dazhai), a major ritual ceremony. It consists of two main parts:

The first part is a repentance and prayer text, which essentially conveys:

Through purification rituals to cleanse sins, the Six Bowels (gallbladder, stomach, large intestine, small intestine, bladder, and triple burner in Chinese medicine) generate vital fluids, severing worldly attachments and purging bodily impurities. May perpetual afflictions and feverish disturbances be eradicated, attaining a state of cool tranquility. Transforming the old self into renewed being, washing away flaws and polishing away stains, elevating one's essence to sublime heights, allowing the spirit (Shen) to dwell serenely in the mystically pure immortal realm. Forever departing from the mundane world, collectively ascending to the other shore of the Dao (the Way). This manifests both the compassionate teachings of the Celestial Worthy (the highest Daoist deity) and our sincere devotion.

The second part presents the "Ten Contemplations" cultivation method:

These are ten visualization practices, each corresponding to a specific meditative state:

1. Visualizing the manifestation of pure innate nature

2. Visualizing the harmonious flow of Yin-Yang energies (Qi)

3. Visualizing the illuminating presence of the Three Pure Ones (Sanqing)

4. Visualizing the balanced convergence of seasonal energies

5. Visualizing the radiant glow of Five Phases (Wood, Fire, Earth, Metal, Water) characters

6. Visualizing the simultaneous appearance of six supernatural powers

7. Visualizing the auspicious interplay of the seven stars of the Northern Dipper

8. Visualizing the smooth operation of the Eight Trigrams (Bagua)

9. Visualizing the swirling circulation of nine-colored divine light

10. Visualizing the ethereal ascent of one's hun and po souls to the immortal realm

The passage concludes by noting that the "Returning to the Censer" procedure follows the same format as the morning service (referring to the ritual step of burning talismans [Fulu] in the incense burner). This scripture exemplifies Daoist cultivation methods that employ purification rituals and visualization to purify body and mind while communicating with the divine.