《太上黃籙齋儀》Vol. 19

This scripture records the morning court ritual compiled by Tang Dynasty Daoist master Du Guangting for the Yellow Register Retreat (a major Keyi liturgy for salvation of souls and dispelling calamities), specifically the ceremonial protocol where court officials perform rituals to avert national disasters and pray for blessings.

At dawn when performing the liturgy, the ritual master first enters the fasting altar (the ceremonial space), paying homage to ancestral masters and visualizing true deities according to prescribed protocols. Next comes the recitation of the "Guardian Spirit Incantation" to summon protective deities: envisioning the Azure Yang morning light revealing divine generals like the Divine Tiger Commander and celestial messengers like the Flying Heaven Bell Envoys descending - these beings can disperse evil influences and subdue demonic forces. The Nine Heavenly True Lords circle in protective formation while the Eight Directional Mighty Spirits suppress malicious entities; a thousand immortals examine records of good and evil as the Three Officials of Heaven, Earth and Water purify the cosmos. Flanking the ritual space stand the Central Yellow Great Unity Deity and the Six Ding Jade Maidens in attendance, with the Seven Stars rotating and Eight Trigrams interlocking, circulating the celestial principles of the Dao.

The master strikes the ritual drum twenty-four times (a prescribed sequence in Daoist liturgy), summoning the thirty-two body deities (the Daoist belief that deities reside within human physiology) such as merit officers and jade maidens cultivated through internal practice, who solemnly array themselves to open the sacred altar. Simultaneously, local earth deities and city gods are urgently summoned to guard the ceremonial space.

The master declares this Zhaijiao ritual is established for national disaster relief, praying for the Dao-Qi from the Jade Pure Realm (highest level of the Sanqing heavens) and the wondrous light of the Lingbao Heavenly Lord to descend, infusing the master's body so the altar becomes purified inside and out, with no evil remaining between heaven and earth. Amidst the resonant vibrations of ritual instruments, the ten directions become solemnly purified and ten thousand demons dare not intrude. May this sincere devotion reach the Jade Emperor (one of Daoism's supreme deities).

Participating Daoists each announce according to their liturgical rank (hierarchical positions in Daoist ritual): "Disciples of the Shangqing Mystic Capital lineage so-and-so, reverently petition the Primordial Heavenly Lord of Void Non-Being (foremost of the Sanqing), the Supreme Lord of the Great Dao, the Golden Tower Jade Emperor and all celestial deities, the Thirty-Six Heavenly Emperors, the Four Directional Thearchs, the assembled immortals of the Mystic Capital Jade Capital (celestial abode), along with the Thirty-Six Honored Scriptures (collective term for Daoist canons) and transmission lineage masters." They declare that all immortals who resonate with the Dao may bear witness to this devotion during today's ritual.

This passage describes the memorial text recited during the Yellow Register Purification Ritual (Zhaijiao), a Daoist ceremony for salvation and blessings, expressing sincere prayers for national welfare.

It begins by establishing the natural order of the Three Powers (Heaven, Earth, and Humanity) and the sovereign's governance under the Mandate of Heaven. As rulers emulate celestial principles to administer the state, they require divine assistance, necessitating adherence to traditional sacrificial rites. Now that calamities have befallen the nation, an official, moved by concern for the people, reverently prepares this purification ritual to seek divine protection. As the minister overseeing Daoist affairs, it is his duty to convey this petition to Heaven.

The memorial's content then unfolds: The state has received the grace of Heaven and Earth, yet without seeking the Mystic Gate (Daoism), divine blessings remain elusive. Thus, a purification altar is solemnly erected at dawn to perform the ritual. During the first incense offering, prayers ascend that the fragrant smoke may reach the celestial court to venerate the Supreme Dao Treasure (ultimate truth), with merits dedicated to ancestral spirits in the imperial temples, that they may enjoy eternal glory in the immortal realms. Petitions are made for national peace and enduring prosperity.

The second incense offering venerates the Supreme Scripture Treasure (Daoist canons), praying that the emperor's virtue shines like sun and moon, nurturing all beings as Heaven and Earth do. May the empress and consorts assist governance, the crown prince uphold the dynastic legacy, and civil-military officials collaborate harmoniously to bring universal peace. The text concludes with homage to masters and perfected saints, aspiring to merge completely with the Great Dao.

This scripture exemplifies the standardized procedure for national benediction in Daoist purification rituals. Through incense offerings and recitations, it seeks divine protection for the nation's stability and the imperial lineage's longevity.

This passage describes part of the ritual procedures from the Daoist Yellow Register Retreat (Huanglu Zhaijiao), a ceremonial practice for redeeming deceased souls and praying for blessings while averting disasters. It consists of several key components:

First, it extols the virtues of the supreme Daoist deities, the "Venerable Teachers and Great Sages of Utmost Perfection," who attained the Dao and became one with heaven, earth, and the Great Way itself. During the morning ceremony, priests and devotees perform the ritual of offering incense with three prostrations, allowing the fragrant smoke to ascend directly to the highest heavens as an offering to these supremely perfected sages.

Next comes the prayer text, wishing that these merits may benefit the deities of the Three Realms (the realms of desire, form, and formlessness) and the Ten Directions, bringing stability to the nation and harmony to the seasons. It seeks to eliminate calamities, vanquish malevolent forces, nurture all living things, and ensure the well-being of both officials and common people. The prayer also asks for the cessation of warfare, that all sentient beings (including birds and beasts) may receive blessings.

The worship ceremony then follows: first paying homage with full prostration to the "Supreme Ultimate Great Dao" (the highest ontological principle in Daoism), the "Thirty-Six Sacred Scriptures" (the collective term for Daoist classics), and the "Great Master of Mysterious Centrality" (referring to Laozi). The priest, identifying as a "Disciple of the Supreme Purity Mysterious Capital," again presents a memorial, declaring devotion to the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun) as well as to all celestial deities at various heavenly levels.

Finally, it emphasizes the essence of Daoist cultivation: one should dedicate a lifetime to practicing the Dao, treasuring the scriptures as precious jewels. Through precepts, one restrains the six senses (eyes, ears, nose, tongue, body, and mind), and through mindfulness of the Dao, eliminates desires. Maintaining simplicity and detachment stabilizes upright Qi (vital energy), leading to a state of serene tranquility where even celestial demons would revere and protect the practitioner, granting great blessings across lifetimes.

This passage fully demonstrates the ritual structure of "offering-prayer-worship-cultivation" in Daoist ceremonies, encompassing both reverent devotion to deities and concrete guidance for spiritual practice.

This passage is a prayer text from the Daoist Supreme Yellow Register Purification Liturgy, detailing how emperors and officials seek national peace through Daoist zhaijiao rituals. Here's the modern interpretation:

A ruler governing the world must align with the Dao of Heaven, emulating the ancient sage-kings' approach of Wuwei (non-action) governance to receive blessings from Supreme Mysterious Origin (Laozi). The current emperor, bearing the Mandate of Heaven, diligently serves the people with compassion. Yet amidst turbulent times and frequent disasters, only the supreme Daoist methods can stabilize the nation.

A loyal minister (referred to as "official so-and-so" in the text), having rendered outstanding service, sincerely shares the emperor's burdens. He meticulously prepares floral offerings and incense, reverently paying homage to the Three Pure Realms (the highest Daoist heavens of Jade Clarity, Upper Clarity, and Great Clarity where the supreme deities dwell) and all celestial beings, hoping the zhaijiao ritual will bring divine blessings.

The prayer primarily seeks: celestial armies from the Nine Heavens and storm spirits from Eight Directions to cleanse malevolent Qi (vital energy) between heaven and earth, eliminating disasters to pacify the nation; the repentance of wicked individuals and the dissipation of plagues like scattering clouds and vanishing lightning; universal adherence to moral teachings among all people under the emperor's enlightened rule. It further prays for the loyal minister's longevity like sacred mountains, that he may eternally serve his sovereign with unwavering loyalty.

The text concludes with fivefold vows: First, may practitioners harmonize with nature, with the ritual master's ancestors across seven generations liberated from suffering and ascending to paradise. Second, may the emperor morally transform the world, ushering in a golden age that attracts universal allegiance. Third, may the presiding Daoist master perfect his merits and attain immortality. Fourth, may fellow practitioners achieve enlightenment swiftly and support one another. Fifth, may families cultivate harmony, upholding benevolence and virtue as models for society.

The mentioned "Yellow Register Purification" represents a major Daoist salvation ritual for redeeming souls and dispelling calamities, embodying the religious ideal of "repaying four kindnesses above while delivering three suffering realms below."

This scripture records the ten devotional vows and ritual procedures from the Daoist Yellow Register Retreat (Huanglu Zhai) - a major purification ritual (Zhaijiao) for salvation of the deceased and dispelling misfortunes.

First are listed ten virtuous thoughts practitioners should constantly nurture: The sixth vow expresses willingness to sacrifice oneself in providing for Daoist priests and those suffering hunger and cold, so all people under heaven may live in peace and prosperity. The seventh hopes all creatures, however small, may receive blessings. The eighth seeks absolution for transgressions across past and present lives, making amends through accumulating virtue (De) by good deeds. The ninth prays for national prosperity, the continuity of ancestral temples, and the emergence of worthy talents in the world. The tenth pledges reverent adherence to masters' teachings and scriptural (Jing) instructions, maintaining devout focus while universally delivering all beings with equanimity, ultimately cultivating to attain the realm of superior immortals - achieving daytime ascension to meet the Supreme Dao Ancestor (Taishang Dao Zu), riding cloud chariots with feathered wings to unite with the Dao (Dao).

The "Returning to the Brazier" (Fu Lu) constitutes a crucial concluding ritual segment: The presiding priest invokes the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (guardian deities), and attending incense deities, that this worship space may spontaneously produce golden liquid elixirs (Jinye Xiandan) and numinous mushrooms, enabling numerous perfected immortals to gather within this incense-pervaded altar space to assist the practitioner's cultivation toward immortality.

Finally comes the "Exiting the Portal" (Chu Hu) procedure: Prayers are offered that the nation may receive divine favor, with blessings extending to both yin and yang realms, as celestial youths and jade maidens from the ten directions guard the incense smoke, swiftly delivering the memorial petition to the supreme Jade Emperor's (Yuhuang Shangdi) divine presence. This passage originates from the 19th scroll of the Supreme Yellow Register Retreat Liturgy (Taishang Huanglu Zhai Yi), comprehensively presenting the ritual framework of vow-making, merit dedication, and memorial delivery in Daoist purification ceremonies.