《太上黃籙齋儀》Vol. 10

This passage records the morning procession of the "Prince's Birth" ceremony from the Great Supreme Yellow Register Retreat Liturgy compiled by Du Guangting during the Tang Dynasty. At the start of the ritual, Daoist priests first pay homage to their master-teacher while maintaining a focused state of visualization (cunxiang).

Next comes the recitation of the "Guardian Spirit Incantation" (Weiling Zhou), a common protective chant in Daoist ceremonies. The incantation invokes numerous divine names: Qingyang (the yang energy of the East), the Divine Tiger (an exorcistic mythical beast), Flying Sky Flowing Bells (a ritual instrument), the Nine Subtle and Eight Majestic (stellar deities), and the Central Yellow Six Ding (protective generals). These describe a scene where deities descend to sweep away evil forces and purify the altar space. The phrase "three pathways flowing harmoniously" refers to the balanced operation of the Dao of Heaven, Earth, and Humanity, while "Yellow Court" (Huangting) denotes a crucial internal cultivation area in the body.

The ritual master then strikes the ritual drum twenty-four times (a specific Daoist rhythmic pattern) to summon internal deities: the Three-Five Merit Officials (protective spirits within the body), Left and Right Envoy Attendants, Golden Lad and Jade Maiden—thirty-two deities in total—to prepare the ritual altar. Simultaneously, local earth gods (Tudi Shen) and city gods (Chenghuang) are invited to jointly safeguard the ceremony.

The master declares the retreat's purpose—to celebrate the prince's birth—and prays for the Dao's primordial energy (Daoqi) and numinous treasure's radiant light from the Jade Clarity Realm (highest celestial sphere) to descend, enabling union with the Dao. The "Five Elders" represent the five directional emperors, while "myriad emperors" collectively signify celestial immortals, describing the experience of divine energy permeating the practitioner's entire being during cultivation.

Finally, the master formally identifies with his religious rank (such as "Upper Clarity Mystic Metropolis Great Cavern Three Radiances Disciple") to petition the celestial honored ones: from the highest deities like the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Supreme Elder Lord (Taishang Laojun) to the Jade Emperor (Yuhuang Shangdi) and the Thirty-Six Celestial Emperors, demonstrating the ritual's solemnity. The "Golden Tower Seven Treasures Mystic Terrace" refers to the sacred realm of Jade Capital Mountain (Yujingshan), the supreme celestial abode in Daoism. Through this rigorous liturgical procedure (keyi), the ceremony achieves divine-human communication and fulfills its purposes of blessing and disaster prevention.

This passage describes the scene of presenting "green memorials" (prayer texts written in vermilion on blue paper) to various deities during the Taoist Yellow Register Retreat (Huanglu Zhai) — a major purification ritual (Zhaijiao) for delivering souls and dispelling calamities.

First, the hierarchy of venerated deities is enumerated: the Most True Luminous Sovereign Dao Lord of Lingbao from the Purple Tenuity Upper Palace (a high-ranking Taoist divinity), the Great Master of Mysterious Centrality who governs the Thirty-Six Sections of Sacred Scriptures, the Southern Lord of Life-Giving, the Lord of Immortals Wenchang (deity of literary fortune), the Elder Han of Longevity and Registers (deity of lifespan), the Twenty-Four Perfected Ones of Taiping who disseminate teachings, and all responsive deities across the Three Realms (Desire Realm, Form Realm, and Formless Realm).

The text then explains cosmic creation: Before the formation of all things, the Dao (the supreme source in Taoism) gave birth to the sun, moon, and cosmos, differentiating the Three Orders of Heaven, Earth, and Humanity (the tripartite cosmic structure), and establishing the cyclical patterns of the Four Elements (earth, water, fire, wind). Through this, states were founded and the world governed. As Sons of Heaven, emperors established the order of ruler and subject and the system of succession, ensuring the dynasty’s enduring legacy.

During the ritual, Taoist priests follow the liturgical procedures (Keyi) of the Lingbao scriptures, burning incense at dawn while chanting. Through the ceremonial act of "offering incense in three kneels" (a fixed sequence of triple incense offerings), they make offerings to the "Three Supreme Treasures" (the Treasure of the Dao, the Treasure of Scriptures, and the Treasure of the Master). The rising incense smoke symbolizes the ascent of their devotion to the celestial court, beseeching that the merit be dedicated to the ancestral temples of the state. They pray that the souls of past emperors may ascend to the Golden Palace (abode of immortals) and Jade Void (celestial realm), eternally safeguarding the nation’s peace and prosperity.

Finally, blessings are invoked for the emperor’s longevity, aligning his reign with the eternal Dao, while expressing the practitioner’s ultimate aspiration of "uniting with the Dao in truth" (the state of complete harmony with the Dao). The entire ritual embodies the Taoist concept of "using sacred teachings to instruct the world," bridging the human and celestial through divine liturgy to achieve harmony between the mundane and the transcendent.

This passage describes a scene from the Huanglu Zhai ritual (a major Daoist purification ceremony for redeeming souls and seeking blessings) where prayers are offered for the crown prince. At dawn, the Daoist priests light incense with three twists (a ritual gesture of triple incense offering), the rising smoke symbolizing devout offerings.

The assembly kneels in reverence before the Supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun—the three highest deities), praying that their accumulated merit may protect the crown prince: may auspicious light illuminate the Eastern Palace (referred to as "Li direction" and "Zhen palace" in cosmological terms), may his residence be as fortunate as the Jia Tower (a Han-dynasty palace structure), and may blessings gather like the mythical Jade Mountain. They pray for the prince to stabilize the nation's foundation, enjoy longevity surpassing Emperor Shun's era, and possess enduring blessings like the evergreen Chinese toon tree. These benevolent wishes are extended to benefit both the realms of Yin and Yang, bringing peace to all beings.

The ritual specifically invokes the "Ten Directions' Limitless Numinous Treasure High Lords" (supreme deities of the ten directions) and the "Five Ancient Sovereigns" (the Five Directional Thearchs), who save all beings through authentic scriptures and efficacious liturgies (Keyi). On this auspicious occasion of the prince's birthday, devotees make reverent offerings while gazing toward the Three Pure Realms (Jade Pure, Upper Pure, and Grand Pure celestial domains), beseeching countless deities to bestow blessings—may the prince's fortune and longevity be as vast as the Bohai Sea and as lofty as Mount Song.

The ceremony concludes with the Three Prostrations and Three Homages (a ritual sequence of repeated invocations and bows), emphasizing the essential Daoist practice: taking the Buddhist Dharma as companion, treasuring scriptures like jewels, restraining the Six Desires (sensory cravings of eyes, ears, nose, tongue, body, and mind) through precepts, and maintaining serene detachment. Such cultivation earns even celestial demons' reverence and protection, bringing boundless blessings across generations. With utmost sincerity, the assembly completes the ritual through final prostrations.

This scripture records the Yellow Register Purification Ritual (a major Daoist ceremony for redeeming deceased souls and praying for blessings) performed by Daoist priests to celebrate the crown prince's birthday. The main content consists of several parts:

First, the priests reverently pay homage to the highest deities of Daoism. Their prostrations are directed toward: the supreme "Great Dao of the Ultimate Non-Polarity" (the highest ontological principle in Daoist belief), the "Thirty-Six Sections of Venerated Scriptures" (collective term for all Daoist classics), and the "Great Master of the Mysterious Center" (referring to Laozi, revered as the patriarch of Daoism). These titles embody the Daoist "Three Treasures" system (Dao, scriptures, and master).

Next, the presiding priest declares his identity, calling himself a "Disciple of the Three Luminaries of the Supreme Clarity Mysterious Capital Great Cavern" (a title for high-ranking Shangqing lineage priests), and states his ritual rank (indicating his level of cultivation). They specifically mention that the ongoing "Great Yellow Register Purification" (a major Zhaijiao ritual) is being performed to celebrate the crown prince's birthday.

Then begins the formal prayer section. The priests address various Daoist deities, including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Great Dao Lord of the Supreme (Taishang Daojun), and the Supreme Venerable Lord (Taishang Laojun, representing the Three Pure Ones). They express gratitude for divine protection that allows people to study the Daoist teachings, mentioning the precious scriptures being used (such as the "Nine Heavens Precious Registers" and "Three Caverns Jade Chapters").

On this auspicious occasion of the crown prince's birthday, the priests conduct purification rituals through incense burning, lamp lighting, scripture recitation, and ritual circumambulation, sincerely praying that their petitions reach the heavens. They hope the Three Pure Ones and all sacred beings will show compassion, safeguarding the nation's stability and the imperial family's wellbeing.

Specific blessings include: the emperor receiving celestial favor, the empress and consorts assisting the ruler wisely, and ministers governing diligently with care for the people. Special prayers are made for the crown prince, wishing him the wisdom of Emperor Shun and the magnanimity of Emperor Yao's reign, that he may inherit the throne and stabilize the nation's foundation. Finally, they pray for universal peace, favorable weather, cessation of warfare, prosperous livelihoods for all people, and a harmonious society where everyone cultivates Dao and De (the Way and Virtue).

This scripture records the vow recitation and furnace restoration ritual from the Daoist Yellow Register Retreat (Huanglu Zhai) – a grand purification ceremony for liberating deceased souls and dispelling misfortunes. Practitioners first reverently pay homage to the Celestial Worthy (the supreme deity in Daoism), expressing their sincere devotion to the Dao.

The vow section contains ten aspirations, each representing the practitioner's heartfelt wishes to the divine: First, may both oneself and ancestors from seven generations be liberated from suffering and ascend to the celestial realms. Second, may rulers govern with the Dao, bringing peace to the world. Third, may the masters who transmit the teachings attain complete merit. Fourth, may fellow cultivators all achieve immortality. Fifth, may family and friends live in harmony, upholding benevolence and righteousness. Sixth, may one be able to practice charity and aid the impoverished. Seventh, may all sentient beings attain deliverance. Eighth, may karmic obstacles from past and present lives be absolved. Ninth, may both family and nation prosper. Tenth, may one diligently cultivate until achieving daylight ascension and complete union with the Dao.

The furnace restoration section depicts the ceremony's conclusion: Divine emissaries like the Incense Officials and Dragon-Tiger Lords manifest before the incense burner, enabling practitioners to receive nourishment from the Golden Elixir (Jinye) and Cinnabar Azure (Danbi), severing the roots of birth and death while having their names recorded in the immortal registers. The Sovereign of Eastern Florescence (Donghua Dijun), who oversees the immortal records, dispatches jade maidens and golden boys to receive the ceremonial smoke, swiftly conveying the practitioner's prayers to the Supreme Ultimate Great Dao of Limitless Infinity (the primordial source of Dao).

The final "exit from the altar" indicates the ceremony's conclusion, permitting participants to depart from the ritual space. The entire passage demonstrates how Daoist practitioners, through purification rituals, cultivate both the lofty aspiration for celestial attainment and the compassionate vow to deliver all beings.