《太上黃籙齋儀》Vol. 12

This passage records the Daoist ritual procedures for celebrating a prince's birth, as compiled by Du Guangting of the Tang Dynasty in the Supreme Yellow Register Purification Rites.

The ceremony begins with priests paying respectful homage to their masters according to protocol while maintaining focused awareness. They then recite the "Guardian Spirit Incantation," which describes the auspicious Qi emanating from the Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) and the gathering of deities by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity). The incantation speaks of heaven and earth merging in harmonious operation, with jade talismans (Fulu) and precious ritual instruments capable of commanding the underworld. It mentions divine light dispelling darkness as ten thousand deities descend, spreading blessings across the divine land.

Following this, the ritual drum is struck twenty-four times (the number twenty-four symbolizing the solar terms' cyclical nature in Daoist ceremonies). The priests then reverently invoke the "Supreme Dao Lord of Mysterious Origin" (i.e., Lord Laozi), summoning the "Three-Five Merit Officials" (protective deities) within participants' bodies, along with thirty-two incense officials and local earth deities, preparing to submit petitions to the celestial realm.

During the ritual, supplications are made for the Dao's Qi and numinous treasures' radiant light from the Jade Pure Realm (Daoism's highest heaven) to descend, illuminating participants' bodies and minds while securing protection from the Five Elderly Lords (deified rulers of the five directions) and ten thousand emperors. Finally, reports are made to the Celestial Worthy of Primordial Beginning, the Great Lord of the Dao, and the Jade Emperor, with invitations extended to the Thirty-Six Celestial Emperors and various sacred beings from palaces like the Purple Tenuity to descend upon the ritual altar.

This scripture fully presents the sacred tableau of an advanced Daoist purification ritual (Zhaijiao), where through incantations, ritual implements, and devout prayers, communication is established between human and divine realms to bless the prince's birth. The mentioned "Yellow Register Purification" stands as one of Daoism's three most solemn purification rites, specifically used for soul salvation and disaster-alleviation blessings.

This passage describes the deity-invocation and incense-offering segments of the Yellow Register Zhai (Huanglu zhai) ritual, a major Taoist ceremony for salvation of the deceased and dispelling calamities. During the ritual, Taoist priests reverently invite various deities to descend upon the sacred altar.

The text first enumerates key Taoist divinities: the Great Master of Mysterious Midst (a legendary patriarch), the Southern Lord of Life-Giving, the Lord of Culture and Immortals (deity overseeing literary fortunes), the Life-Register Director Han the Elder (deity in charge of the book of life and death), along with the Twenty-Four Perfected Persons of Taiping's Earthly Teachings (enlightened immortals). The priests affirm that these deities, along with all numinous beings of the Three Realms (heaven, earth, and underworld), can perceive this zhaijiao (purification ritual).

The passage then expounds the fundamental meaning of the Dao: The Great Void (Taixu, cosmic origin) has no concrete form, yet the Dao constitutes the root of all existence. All things in heaven and earth depend on the Dao, with celestial bodies moving according to its principles. The highest deities reside in the Nine Pure Heavens (highest Taoist celestial realm) and the Eight Radiances Palace (abode of Lord Lao), generously bestowing blessings upon the mortal world.

The priests declare their long-term study of mystical scriptures, now selecting an auspicious day ("the hour of double brightness shining") to conduct the ritual, inviting myriad saints to confer blessings. They solemnly recite the emperor's green-paper prayer (qingci), activating the Court of Multitudinous Mysteries (sacred ritual space) through profound esoteric methods (chongxuan mifa).

The ceremonial procedure includes: lighting incense and lamps, scripture recitation with circumambulation (xingdao), and maintaining mental serenity. All participants pray with utmost devotion for auspicious signs. At dusk (luojing), the ritual master leads the assembly in two incense offerings:

The first offering is presented to the "Supreme Treasure of Ultimate Truth" (Dao's primordial essence), with participants performing full prostration before the Three Supreme Venerables (typically Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Merit is dedicated to imperial ancestors across dynasties, that they may ascend on eight-hued jade chariots to celestial purple palaces, attaining eternal liberation.

The second offering honors the "Supreme Treasure of Ultimate Scriptures" (Taoist canon), again with triple veneration, praying for the scriptures' power to universally deliver sentient beings. The ritual emphasizes the ultimate goal of "uniting with the Dao in truth" — transcending material form to merge completely with the Great Dao.

Note: The Yellow Register Zhai ranks among Taoism's most solemn salvation rituals. This text manifests the Taoist cosmology of "Dao-Qi's eternal presence and divine-human resonance," demonstrating religious practices that connect heaven and humanity through liturgical rites (keyi).

The Emperor reverently prays: May blessings be as vast as the ocean, with auspicious signs gathering; may longevity rival high mountains, surrounded by good omens. May the achievements of sages be incorporated into statecraft, and the wisdom of ancient enlightened rulers infused into governance. May the imperial consorts assist in cultivating sacred virtue, and may nobles and ministers together uphold prosperous rule—bringing peace to the world, an end to warfare, abundant harvests, and honorable official positions. Now, with burning incense, we devote ourselves to the Masters and all Perfected Saints who have attained the Dao, praying that upon attaining the Dao, we may transcend physical form and merge as one with the Great Dao.

At this hour of sunset, the ritual is conducted, inviting the masters to offer incense in three rounds. May this fragrant smoke rise straight to the heavens, making offerings to the supreme Masters. We entrust our lives and bodies, prostrating in reverence to the Supreme Three Pure Ones (Yuqing, Shangqing, and Taiqing—the highest triad of deities). May this merit be dedicated to the Crown Prince, praying that the Eastern Palace (the residence of the heir apparent) receives blessings and the imperial house enjoys eternal peace. May the Prince shine like the sun and moon, his blessings as high as Mount Kunlun, his longevity like the great toon tree, his filial virtue, loyalty, and righteousness illuminating the world.

Once again, with burning incense, we devote ourselves to the Masters and the assembly of saints, praying that upon attaining the Dao, we may transcend form and substance, merging with the Dao.

Next follows the ritual of bowing to the directions and repenting for transgressions. Three times the supplication is made, three times the prostration performed. The Great Dao is mysterious and formless, yet sincere prayers will surely receive a response. Through cultivation, one may become an immortal Perfected, attaining a diamond-indestructible body, transcending the sufferings of the Three Realms, and liberating oneself from the Five Torments of hell (birth, aging, sickness, death, and separation). With single-minded recitation of the Supreme Scriptures and reverent bowing in worship, we pay homage.

With utmost sincerity, we bow in veneration: the Supreme Limitless Great Dao (the highest truth), the Thirty-Six Sacred Scriptures (the complete canon of Daoist scriptures), and the Great Master of Mysterious Centrality (referring to Laozi). We reaffirm the ritual identity: "We, your humble servants, so-and-so, reverently address the Supreme Limitless Great Dao, the Celestial Worthy of Primordial Beginning, the Lord of the Dao, Laozi, and all the sacred beings of the Ten Directions, the guardian deities of the Thirty-Six True Scriptures, the immortal officials of the Celestial Master’s lineage, the True Kings of the Four Poles, the Great Sage of Longevity, and all the Perfected Immortals of the Three Realms. We have heard that at the dawn of the cosmos, the Primordial Jade Calendar (Daoist cosmogonic texts) and the Great Existence Golden Texts (key Daoist scriptures) recorded the supreme truth."

Note: This Huanglu Zhai ritual is a Daoist liturgy performed to bless the imperial family, containing prayers for the Emperor and Crown Prince, as well as ceremonies involving incense-burning, bowing, and repentance to beseech national peace and prosperity. Terms like "Eastern Palace" and "Dragon Tower" refer to the Crown Prince’s residence, while "Pheasant Halberds" denote his ceremonial regalia. The ritual emphasizes that sincere cultivation can transcend suffering, embodying the Daoist ideal of "simultaneous perfection of body and spirit" (xingshen jumiao).

This scripture records the prayer text for the Daoist "Yellow Register Retreat" (Huanglu Zhai) – a grand purification ritual (Zhaijiao) for delivering deceased souls and praying for blessings. It comprises three main sections:

The opening depicts the sublime setting of this ritual assembly: In the supreme realm of the Great Void, numinous winds gather the subtle and true Dao (the Way), where secret methods for longevity, world-transcendence, and ascension to immortality are transmitted. These precious teachings have endured countless eons to reach us, inspiring reverence even among celestial officials. Emperors throughout history have devoutly practiced this path to stabilize nations and bestow blessings upon humanity.

The middle section details imperial benedictions: Prayers for the emperor (symbolized by Penglai's immortal mountains) to attain longevity rivaling sacred peaks and blessings vast as the heavens, enjoying celestial mandate like sage-kings Yao, Shun, Yu, and Zhou; supplications for imperial consorts and princes to assist governance, pacifying all lands and securing borders; aspirations for the crown prince (represented by cosmic directions Li and Zhen) to cultivate the world through loyalty, filial piety, and virtue. The blessings extend universally to include hermits, deceased souls, and even creatures great and small sharing in cosmic harmony.

The conclusion presents ten profound vows: From the widespread transmission of the Great Dao (Dadao) and universal enlightenment, to the deliverance of souls and world peace; from upholding loyalty, filial devotion, and righteousness to reconciling karmic adversaries; from eradicating illnesses to ensuring material abundance. These aspirations embody the Daoist cultivation state of "universal compassion and equanimity."

The epilogue summons guardian deities like the Incense Official Envoys and Dragon-Tiger Lords, praying for the ritual altar to spontaneously manifest golden elixirs (Jinye) and auspicious fungi – alchemical symbols of perfected celestial-human resonance. The entire text manifests Daoism's religious devotion to national blessings and universal salvation.

This is the prayer incantation recited by the Daoist priest (addressed as "your servant") when reporting to the deities during the Yellow Register Zhai (a major ritual for the salvation of departed souls). Standing before the incense burner at the altar (dong'an), the priest prays to be enveloped in golden light, severing all ties with mortal flesh and bones ("baogen" refers to the root of physical existence), enabling the salvation of seven generations of ancestors (qixuan), while transforming all bodily meridians (baiguan) into immortal essence.

The prayer seeks to erase the records of death (siji), allowing the soul to dwell securely in the Muddy Pellet Palace (the crown chakra, a vital point in spiritual cultivation). The Emperor of Eastern Florescence (deity overseeing immortal registers) inscribes the aspirant's name among the immortals, guiding them into the profound mysteries of the formless void. Youths and jade maidens from the ten directions of the celestial realm descend to welcome and attend with incense offerings. The priest hopes these petitions may swiftly ascend to the ultimate source of the Dao—the golden tower and jade throne (symbolizing the celestial court of the highest deities) where form and name dissolve into spontaneous emptiness.

This passage is noted as originating from Volume 12 of the Supreme Yellow Register Zhai Liturgy, specifically recited when the priest completes the indoor segment (chuhu) of the ceremony. Rich in Neidan terminology and celestial imagery, it embodies the Daoist religious ideal of bridging heaven and humanity through ritual practice.