《太上黃籙齋儀》Vol. 15

This scripture records the ritual procedures for dispelling calamities and averting misfortunes for court officials during the Yellow Register Retreat (Huanglu Zhai), a major Daoist purification ritual (Zhaijiao) for salvation of the deceased and communal blessings, as compiled by Du Guangting of the Tang dynasty.

At the ritual's commencement, the master priest first enters the altar space (the sacred ceremonial ground) to recite the "Guardian Spirits Incantation" (Weiling Zhou), summoning protective deities. The incantation depicts the majestic vision of the Five Planets (Wood, Fire, Earth, Metal, Water) radiating auspicious Qi, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity) assembling all divinities, and the harmonious communion of heaven and earth. Through sacred implements like jade talismans (Yufu) and precious commands (Baojie), coupled with divine illumination, malevolent forces are dispersed, enabling myriad deities to descend and bestow blessings.

The priest strikes the ritual drum twenty-four times (a fixed count in Daoist liturgy), invoking the internal guardian officials (Gongcao), golden boys and jade maidens (Jintong Yunü) from within his own body to assist. Local earth deities (Tudishen) and other orthodox spirits are simultaneously invited to bear witness, while prayers are offered for the Dao's energy from the Jade Pure Realm (Yuqing Jing, highest celestial realm) to descend into the priest's body, granting him divine communion abilities.

Thereupon, the priest—assuming formal ritual titles like "Upper Clarity Disciple of the Mystic Metropolis' Great Cavern Three Radiances"—devoutly petitions the Three Pure Ones (Sanqing, Daoism's supreme trinity: Yuanshi Tianzun, Taishang Laojun, etc.), the Jade Emperor (Yuhuang Shangdi), and the Thirty-Six Celestial Sovereigns. Notably, the invocation mentions the "Nine Celestial Sovereigns of Divine Empyrean" (Shenxiao Jiuchen), a Song-dynasty pantheon of nine celestial emperors, revealing the ritual's synthesis of Daoist divine systems from different periods.

The entire passage demonstrates how Daoist purification rituals construct a sacred space for human-divine communication through incantations, ritual implements, and deity invocations to achieve their beneficent purposes. The ceremony integrates elements from both the early Lingbao tradition (emphasizing scriptures and liturgy) and the later Shenxiao school (focusing on thunder rites), showcasing Daoism's evolving ritual synthesis.

This scripture is a ritual document from the Daoist Yellow Register Retreat (Huanglu Zhaijiao), describing a blessing ceremony conducted for the emperor. The main content can be divided into three sections:

First, the Daoist priests declare that due to virtuous karma from past lives, they have been granted access to authentic Daoist teachings. Following the liturgical procedures outlined in the Dongxuan Jing (Cavern Mystery Scripture) and Lingbao Jing (Numinous Treasure Scripture), they now sincerely perform this purification ritual for the emperor. Through incense burning and scripture recitation, they prepare to deliver their memorials of supplication to the celestial court.

The second section details the ritual process: using floral offerings provided by the imperial household, they establish an altar according to Shangqing (Highest Clarity) liturgy. Through dragon-embroidered tokens and orchid incense conveying their sincerity, they anticipate the descent of auspicious cranes and phoenixes, allowing the phoenix chimes and dragon smoke to carry their prayers heavenward. At sunset, the priests perform the "Luojing Xingdao" (Procession at Dusk) ceremony, offering incense in three successive rounds to honor the Three Treasures (Sanbao) — the treasure of the Dao, the treasure of scriptures, and the treasure of the master.

The concluding section specifies the blessings sought: merit is dedicated to the imperial ancestral temples, wishing the emperor a reign as enduring as the Zhou dynasty and territories as vast as Emperor Yao's domain. Special prayers request the Northern Dipper's (Beidou) divine protection to prolong the emperor's lifespan and consolidate his sovereignty. The entire ceremony embodies the Daoist concept of "celestial-human resonance" (Tianren Ganying), maintaining that through sincere ritual practice, one can commune with deities to dispel misfortunes and invoke blessings for the ruler.

(Note: The Yellow Register Retreat is one of Daoism's three major purification rites, primarily used for salvation of the deceased and disaster-averting blessings; "Luojing Xingdao" refers to the twilight procession ritual; "San Nian Xiang" denotes the threefold incense-offering liturgy)

This scripture records a portion of the prayer text from the Daoist Yellow Register Purification Ritual (Zhaijiao), a ceremony for liberating deceased souls and seeking blessings while dispelling misfortunes. The main content unfolds in several sections:

First, it depicts the imperial setting of the ritual: The emperor and empress shine eternally like the North Star and the sun, while the crown prince and nobles assist their sagely brilliance, and officials uphold court discipline—all ensuring peace across the land and widespread blessings. Incense is lit in devotion to the Daoist deities, praying that upon attaining the Dao, one may transcend physical form and merge completely with the Great Way (Dao).

Next comes the detailed ritual procedure: At dusk, the "Sunset Procession" ceremony is performed. Daoist priests hold three sticks of incense, wishing its smoke to rise straight to the Nine Heavens as an offering to the supreme Daoist masters. The assembly kneels devoutly, dedicating their virtuous merits to the Ten Directions (east, south, west, north, etc.) and the Nine Netherworlds, hoping the profound teachings of Daoism will permeate both the realms of the living and the dead, bringing blessings to all.

Following this is a section praying for specific officials: May their ancestors across nine generations (Jiuxuan) and relatives spanning seven lifetimes attain perfection through virtuous deeds. May all their kin, near and far, receive divine grace—absolving sins and calamities, prolonging life, and gathering blessings.

The latter portion outlines repentance and veneration rites: Repeated bows are made to the supreme deity "The Great Dao of Limitless Supremacy," the Thirty-Six Sacred Scriptures (the canonical corpus of Daoism), and the Great Master of Mystic Centrality (referring to Laozi). Finally, the ritual reaffirms the officiant's spiritual rank, presenting memorials to all Daoist deities including the Celestial Worthy of Primordial Beginning, the Great Lord of the Dao, and the Most High Lord Lao (Laojun). It praises the ineffable profundity of the Dao, dwelling beyond the Ninefold Heavens, and the radiant glory of divine merit.

The entire passage embodies the core purpose of Daoist purification rituals (Zhaijiao)—communicating with deities through incense, prostration, and repentance to seek deliverance from misfortune and salvation for the deceased. Special emphasis is placed on reverent veneration of the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and essential scriptures in the ritual framework.

This scripture records the prayer text from the Daoist "Yellow Register Retreat" (Huanglu Zhai) - a grand purification ritual (Zhaijiao) for redeeming lost souls and praying for blessings. It consists of three main sections:

The first section explains the principle of cosmic resonance, where just as shadows follow forms and echoes respond to sounds, sincere prayers inevitably reach the celestial court. Particularly when the emperor personally initiates such rituals, the celestial venerables (Sanqing) are certain to bestow blessings. The text mentions the emperor appointing a specific official to oversee the ceremony, who harnesses the dual energies of Yin-Yang (Shen Erxiang) and concentrates the Qi of the Three Powers (heaven, earth and humanity) to compose "green petitions" (Qingci - memorials to deities) and "vermilion memorials" (Zhubiao), beseeching the descent of celestial blessings.

The second section enumerates specific prayer contents: Through mandating the Four Offices (Daoist departments overseeing karmic records) and Five Emperors (Wudi - rulers of the five directions), proclaiming to the Three Realms and Ten Directions (the entire cosmos), opening the Purple Yang Upper Palace (celestial abode), and issuing the Nine Dragon Edicts (Jiulong Fuming - dragon-sealed decrees), officials seek absolution from past karmic debts and erasure of sin records. Twelve specific blessings include longevity, calamity removal, family prosperity, and even the ascension of nine generations of ancestors (Jiuzu Qixuan). Prayers extend to cosmic harmony - clear heavens and earth, proper celestial movements, border peace, and bountiful harvests.

The conclusion presents Twelve Great Vows, beginning with cosmic clarity (Qiankun Mingsu) and ending with universal merit from the ritual (Zhaigong Guangbei), encompassing natural harmony, enlightened governance, and family ethics. Notably, "three paths and nine nights" (Santou Jiuye) refers to suffering beings in hell realms, while "six destinations" (Liuqu) denotes all sentient beings within the six rebirth paths - reflecting Daoism's great compassion for universal salvation.

This is an excerpt from the Huanglu Zhaijiao (a ritual for the salvation of deceased souls) in Daoist liturgy, specifically the "Returning to the Furnace" segment (the concluding ceremony of paying respects to the incense burner). The ritual master (referring to himself as "your servant" in the text) offers these prayers during the ceremony:

First, he prays for the continuous descent of auspicious signs and blessings. The Incense Officials (divine messengers overseeing ritual offerings), the Left and Right Dragon-Tiger Lords (guardian deities), and all attendant incense spirits are now gathered at this altar paying homage to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The master prays that before this incense burner may spontaneously arise the Golden Nectar (a Neidan term denoting sacred elixir) and cinnabar-hued lingzhi mushrooms of immortality, creating a convergence point for numerous transcendents and divine beings.

Next comes the prayer for personal cultivation achievements: may his body radiate golden light, severing the karmic roots of rebirth (Daoism teaches that humans carry innate karmic obstructions from conception); may the seven generations of ancestors (qixuan) attain liberation; may all energy channels become unobstructed to manifest an immortal form. He further petitions to erase the records of death from the underworld registers, allowing his original spirit (Yuanshen) to dwell peacefully in the Muddy Pellet Palace (the crown-point Dantian, a crucial cultivation center).

Finally, he invokes the Lord of Eastern Florescence (Donghua Dijun, the deity overseeing immortal registers) to record these merits. May the jade maidens and immortal youths from all ten directions of the void come to receive the incense smoke, swiftly conveying the prayers just uttered to the supreme origin of the Dao—that formless, nameless realm of spontaneous emptiness—directly to the Divine Empyrean's Nine Heavenly Sovereigns (nine high-ranking celestial emperors in Daoism) beneath the golden towers and jade steps.

This passage fully demonstrates the core Daoist ritual concept of "divine-human resonance," where incense smoke and prayers serve as mediums connecting the mundane world with the sacred realm.