《太上黃籙齋儀》Vol. 14

This passage records the ritual procedure for officials to dispel calamities and seek blessings from the Taishang Huanglu Zhaiyi (Supreme Yellow Register Purification Liturgy) compiled by Du Guangting during the Tang dynasty. At the beginning of the ritual, Daoist priests must pay respects to their masters according to prescribed etiquette while maintaining devout concentration.

The subsequent "Weiling" (Guardian Spirits) segment involves chanting incantations to summon divine protection. The mantras depict vivid imagery of the "Danling Zhuhuo" (Cinnabar Flame of the Heart, a Daoist alchemical symbol) rotating like a crimson wheel, celestial radiance bursting with power, and flowing golden light dispelling demonic forces. It mentions using golden talismans (Fulu) to invoke deities, riding cloud-dragons, ultimately bringing peace to all directions as myriad spirits reverently attend before the Heavenly Emperor.

Next comes the ritual striking of the Dharma Drum twenty-four times (a number symbolizing the solar terms in Daoist ceremonies). This section primarily summons various divine beings: including the "Sangong Gongcao" (Three-Five Merit Officers, Daoist guardian deities), Left and Right Messenger Officials, Golden Lad and Jade Maid attendants—thirty-two deities in total—along with local Earth Gods (Tudi) and City Gods (Chenghuang).

The presiding priest identifies as a "Shangqing Xuandu Dadong Sanjing Disciple," indicating his lineage within the Shangqing (Highest Clarity) tradition. They solemnly petition supreme deities including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist divinity), the Supreme Lord of the Dao (Taishang Daojun), the Jade Emperor (Yuhuang Shangdi), the Thirty-Six Heavenly Emperors, and various Perfected Immortals from all realms.

The entire ritual aims—through the Zhaijiao (purification ceremony)—to beseech the descent of Dao-Qi (primordial energy), illuminating both body and mind of the priests so their petitions may ascend unimpeded to the celestial court. Special emphasis is placed on harnessing the Jade Clarity Dao-Qi and the wondrous light of Lingbao (Numinous Treasure) to stabilize the Five Visceral Spirits (Wulao) at their root, with myriad deities safeguarding the True Origin.

The Most Venerable Sovereign of Numinous Treasure from the Supreme Purple Tenuity Palace (one of Daoism's highest celestial realms), along with the Great Masters of Mystery who transmitted the thirty-six divisions of sacred scriptures, and all responsive numinous beings of the Three Realms (Desire Realm, Form Realm, and Formless Realm), we reverently declare: When heaven and earth first separated, the Dao gave birth to the Three Treasures (Dao, Scriptures, and Masters), creating all things that embrace emptiness. Divine responses follow like shadows, bestowing grace universally without distinction of rank. Our present Emperor's virtue matches heaven and earth, his achievements equal creation itself, dispensing both kindness and authority like nourishing rain and awe-inspiring thunder. With utmost sincerity, we pray for celestial blessings.

As a certain official has encountered calamity, we specially establish this Zhaijiao (Daoist purification ritual), preparing incense, flowers, dragon banners and other ritual implements according to Keyi (liturgical protocols), to submit a Qingci (memorial to Heaven) to the celestial court. We now respectfully recite the Qingci personally composed by the Emperor, praying that it reaches the ears of Heaven.

With the ritual offerings provided by the Emperor, we arrange the altar in accordance with the patterns of sun, moon, and stars, displaying the Eight Celestial Scripts (esoteric Daoist scriptures) to dispel malign Qi and dissolve misfortune. Now we proceed with the central altar ritual procession, inviting the masters to perform the first incense offering. May this fragrant smoke rise directly to the Nine Heavens, making offerings to the Supreme Treasure of the Dao (the highest manifestation of the Dao). With complete devotion, we prostrate before the Three Pure Ones (Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of the Dao and its Virtue), praying that their merit and blessings protect the imperial lineage and ancestral temples, assisting departed sages in ascending to immortal realms, riding phoenixes and dragons through celestial domains, and ensuring the imperial descendants receive Heaven's favor eternally.

Now we perform the second incense offering, making oblation to the Supreme Treasure of the Scriptures (the sacred essence of the classics). Again we bow in deep reverence, aspiring to unite with the Great Dao, ultimately attaining the formless and imageless highest state.

This passage describes the ritual contents of the Yellow Register Purification Ceremony (Huanglu Zhaijiao) in Daoist practice, expressing devout offerings and prayers to celestial deities.

The ceremony begins by invoking the Three Pure Ones (Sanqing) - the supreme Daoist deities of Jade Purity (Yuqing), Upper Purity (Shangqing), and Great Purity (Taiqing) - dedicating the ritual merits to the emperor. May the emperor's sagacity surpass the Yellow Emperor (Xuanyuan) and Emperor Shaohao, with wisdom akin to Fu Xi and the historian Da Nao. The prayer seeks virtuous ministers to assist the court, prosperity for imperial descendants, abundant talents for the nation, peaceful borders, and tribute from all directions.

The incense offering follows as an expression of devotion: the rising smoke ascends to the celestial realm as an offering to the supreme and most authentic masters. Participants prostrate themselves completely, surrendering body and mind to the Three Pure Ones. The prayer continues with petitions for officials to receive increased blessings and pacified calamities, seeking enrollment in the immortal registers of the Southern Palace (the Daoist celestial paradise) while erasing sins recorded in the Northern Office (the underworld bureaucracy). May nine generations of ancestors receive salvation, and may all beings in the Three Realms be bathed in the Dao's grace to obtain the joy of longevity.

The ritual then proceeds with repentance rites and threefold prostrations: first to the supreme Great Dao (Da Dao), second to the thirty-six sacred scriptures of Daoism, and third to the Great Master of Mysterious Center (referring to Laozi). Finally, the presiding priest (Fashi), identifying as a "Disciple of the Three Luminaries of the Mysterious Metropolis of Upper Purity" and "Great Master of the Supreme Three Caverns," solemnly renews the celestial petition.

The entire ceremony embodies the Daoist tradition of conducting purification rituals (Zhaijiao Keyi) for imperial and national blessings. Incorporating characteristic Daoist elements like incense burning, prostrations, and repentance, it manifests the religious concept of "resonance between heaven and humanity" (Tianren Ganying) in Daoism.

This passage describes a grand Daoist ritual known as the "Yellow Register Purification Ceremony" (Huanglu Zhai). The ceremony is witnessed by the highest Daoist deities—including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Lord of the Great Dao (Taishang Dadaojun), and the Most High Lord Lao (Taishang Laojun)—along with the thirty-six divisions of scripture guardians, Celestial Masters (Tianshi), and immortal officials.

The primary purpose of the ritual is to pray for blessings and avert calamities for the emperor and the nation. The text mentions that a certain official, experiencing unfavorable fortune, prompted the emperor to specially convene this ceremony. Through offerings of dragon-jade tablets, incense, flowers, and ritual silks, they sought to confess transgressions before Heaven and beseech the removal of misfortunes. Daoist priests meticulously followed liturgical procedures (Keyi), lighting incense lamps at night to open the altar space and direct their supplications skyward.

The ceremony's components included: repentance for the official and his ancestors (referencing nine generations of lineage through "seven dark [generations] and nine ancestors"), resolving karmic debts with adversaries ("opposing grievances"), and dispelling astrological misfortunes (drawing on concepts from stellar divination like the Nine Palaces and Eight Trigrams, Three Destinies and Five Phases, and obscure/visible stars). Through scripture recitation (zhuanjing) and acts of contrition, they prayed for ancestral liberation, blessings for the living, and the dispersal of misfortune with longevity.

The conclusion invokes prosperity for the realm: may Heaven and Earth maintain their proper course (the "two principles steadfastly manifest"), may the sun, moon, and stars shine brilliantly (the "three luminances radiant"), may the five planets move orderly (the "five [stellar] regulators follow constancy"), may the eight winds blow harmoniously (the "eight winds attuned"), may the imperial house stand firm, the crown prince prove wise, officials fulfill their duties, and commoners dwell in peace—bringing universal tranquility. Even beings in the netherworld were to receive deliverance through this ceremony, awakening to the Great Dao (Da Dao).

The entire passage embodies the Daoist ethos of "repaying the four profound kindnesses [of Heaven, Earth, sovereign, and parents] above while relieving the three paths of suffering [hell-dwellers, hungry ghosts, and animals] below." Serving both worldly blessings and posthumous salvation, it demonstrates the social function and religious significance of Daoist purification rituals (Zhaijiao).

These Eleven Great Vows from the Taoist Supreme Yellow Register Purification Ritual express the grand aspirations of practitioners who, through zhaijiao (purification rituals), seek blessings for heaven, earth, and all beings. Each vow embodies the Taoist worldview of "harmony between heaven and humanity" and the spirit of benefiting the world.

The first vow prays that the Dao (the supreme truth of Taoism) may maintain its pure and formless nature, enabling all seekers to attain transcendence through cultivation and endure as long as heaven and earth.

The second vow implores that the celestial qi remain clear and harmonious, the seasons balanced, the nation stable, the people well-fed and clothed, and all beings granted longevity.

The third vow seeks the earth’s steadfast support for all things—that seas do not flood, mountains do not crumble, the nation prospers, the people live in peace, and crops flourish.

The fourth vow wishes for the eternal radiance of the sun and moon, free from eclipses, forever illuminating the cosmos, dispelling darkness, and safeguarding generations of peace.

The fifth vow asks that the stars shine alongside the sun and moon, each in their rightful place, illuminating all realms, protecting the nation from calamity, and ensuring universal tranquility.

The sixth vow desires the orderly progression of seasons, harmonious weather, the eradication of plagues, abundant harvests, and national prosperity with people’s well-being.

The seventh vow hopes that clouds condense into radiant mists, where immortals and mortals dwell together, bestowing grace upon all beings, granting them longevity as enduring as heaven and earth.

The eighth vow prays for timely winds and rains to nourish all living things, ensuring ample national reserves and the people’s prosperity.

The ninth vow seeks the Five Sacred Peaks standing firm, guarding the four directions as abodes of immortals, blessing the nation’s enduring fortune and protecting all beings.

The tenth vow asks that rivers and seas remain vast and nurturing, sustaining even the smallest life, so that both heaven and humanity may share in blessings and enjoy longevity as steadfast as stone.

The eleventh vow beseeches wise governance by rulers, peace throughout the land, an end to war, universal celebration between heaven and humanity, widespread moral teachings, and everlasting joy for the people.

Spanning from the cosmos to the nation and its people, these vows reflect the Taoist ideal of universal harmony and shared flourishing. Through the solemn rituals of the Yellow Register Purification, these aspirations fulfill the religious functions of redeeming souls, seeking blessings, and averting disasters.

This passage describes the blessings and vow-fulfillment segment from the Daoist Yellow Register Purification Ritual (Huanglu Zhaijiao), presenting a complete ceremonial scene where divine protection is sought through ritual practice.

The text begins by articulating twelve grand vows: may all living beings—from the tiniest insects to unborn creatures—find peace; may all things under heaven flourish, nourished by the primordial Qi of heaven and earth. May plants and fruit trees remain evergreen even through winter's harshness; may all liberated souls of the deceased attain rebirth, harmoniously united with the great Dao's natural order.

During the "Returning to the Furnace" ritual phase, incense attendants, the protective deities of Dragon and Tiger (Longhu Jun), and serving incense spirits gather before the altar. At this sacred moment, the practitioner's cultivation space spontaneously manifests auspicious signs—golden elixir (a Neidan term for refined vital essence) and celestial herbs—as numerous deities converge. Through the ritual, the practitioner's body radiates golden light, severing worldly attachments ("baogen" referring to the roots of physical existence). With meridians fully unblocked, one transcends the cycle of death and rebirth, attaining the state where the primordial spirit (Shen) dwells in the Muddy Pellet Palace (upper Dantian).

The Eastern Florescence Emperor (Donghua Dijun), a major Daoist deity, records the practitioner's accumulated merit, while jade maidens and immortal attendants tend the sacred incense, swiftly conveying these petitions to the supreme divinities: the Supreme Ultimate Great Dao (Taishang Wuji Dadao, the formless cosmic origin in Daoist belief) and the Nine Celestial Sovereigns of Divine Empyrean (Shenxiao Jiuchen Shangdi).

The concluding "Exiting the Portal" marks the ritual's completion. This content originates from Volume 14 of the Supreme Yellow Register Purification Liturgy (Taishang Huanglu Zhaiyi). The entire ceremony embodies Daoism's religious practice of bridging heaven and humanity through ritual, delivering salvation to all beings.