《太上黃籙齋儀》Vol. 21

This scripture records part of the ritual procedures from the "Yellow Register Retreat" (Huanglu Zhai), an important Daoist ceremony for salvation of the deceased and dispelling misfortunes, compiled by the Tang dynasty master Du Guangting. It primarily describes the specific operational steps when a ritual master performs rites to avert disasters and seek blessings for the state and common people.

First, when entering the altar space, the master must bow respectfully while visualizing (through meditation to commune with deities) the patriarchs of the tradition. Then comes the recitation of the "Guardian Spirit Incantation" (Weiling Zhou), a purification chant for the ritual arena: envision the Five Direction Star Lords (deities of the five cardinal constellations) radiating auspicious Qi, with celestial and terrestrial energies merging as the jade talismans (Daoist ritual implements) emit a subtle glow. This incantation dispels demonic influences, allowing celestial beings to descend and protect sentient beings.

Next, the master strikes the ritual drum twenty-four times (ming fagu ershisi tong), creating ceremonial signals to summon the deities. This is followed by reverent invitations to the Three Pure Ones (Sanqing) - the Jade Pure Primordial Heavenly Worthy, the Upper Pure Numinous Treasure Heavenly Worthy, and the Great Pure Dao-Virtue Heavenly Worthy - along with thirty-two guardian generals including the merit officials (gongcao, celestial duty officers) and golden boys/jade maidens, as well as the local earth deities, to jointly protect the ritual space.

The master declares the purpose of performing blessings for all beings, praying for the pure energy of the Upper Pure Realm to flow into his body, thereby purifying the entire ritual arena inside and out without demonic interference. Finally, announcements are made to all Daoist venerated deities, including the Thirty-Six Heavenly Emperors such as the Primordial Heavenly Worthy, the Most High Lord Lao (Laozi), and the Jade Emperor, along with all celestial officials of the Three Realms. The master affirms having heard that since the creation of heaven and earth, all beings require divine protection. The entire ceremony constructs sacred space and facilitates heaven-human communication through incense burning, mantra recitation, and visualization practices.

This scripture describes how ancient rulers governed their kingdoms through the power of Dao (the Way) and De (Virtue). The Three Sovereigns and Five Emperors (legendary sage-kings of antiquity), by adhering to the great Dao and implementing virtuous governance, nurtured simplicity and integrity among the people, creating a harmonious society with favorable weather throughout the seasons. Later, when the balance of Yin-Yang was disrupted, wars and calamities arose in the world. At such times, the virtuous deeds of sages and the protection of divine spirits were needed to resolve these disasters.

When facing calamities today, one should devoutly pray to the Zhenling (Daoist deities) and practice according to the Zhaijiao Keyi (Daoist purification rituals) to seek vast blessings. In response to the faithful’s petitions, the ritual masters prepare incense and offerings, following the standards of the Three Officials (Heaven, Earth, and Water) and the liturgical protocols of the Lingbao Mingke (Sacred Treasure Scriptures). They conduct rituals such as incense burning, lamp lighting, scripture recitation, and ceremonial processions, confessing transgressions and making supplications to the myriad celestial saints.

During the evening service (Wanchao), the masters first offer incense to the "Supreme and Most True Treasure of the Dao" (the highest truth), dedicating the merit to the spirits of the land and the imperial ancestors, so that they may dwell in bliss at the Violet Palace (abode of immortals) and bless the nation’s prosperity. The second offering of incense is made to the "Supreme and Most True Treasure of the Scriptures" (sacred texts), praying for the emperor’s boundless longevity and virtue matching Heaven and Earth, as well as wisdom for the empress, crown prince, and officials, so they may fulfill their duties and assist the ruler in governing the realm.

The entire ceremony reflects the Daoist tradition of conducting Zhaijiao Keyi to pray for the nation’s welfare, emphasizing the importance of moral cultivation and divine protection in state governance.

This passage describes part of the ritual procedures and invocations from the Daoist Yellow Register Retreat (Huanglu Zhaijiao), a ceremony for redeeming deceased souls and praying for blessings while dispelling calamities. During the ritual, Daoist priests convey their supplications for divine protection through ceremonial acts such as incense burning, prostrations, and repentance.

At the ceremony's commencement, participants light three sticks of incense. The rising smoke symbolizes carrying their devout intentions to the supreme "Three Pure Ones" (Sanqing, referring to the highest triad of deities: Celestial Worthy of Primordial Beginning [Yuanshi Tianzun], Celestial Worthy of Numinous Treasure [Lingbao Tianzun], and Celestial Worthy of Dao and Its Power [Daode Tianzun]). They pray for the deities' merit to pervade the Three Realms (the realms of desire, form, and formlessness), using righteous Qi to cleanse the world of malevolent forces, summoning divine warriors from all directions to subdue demons, thereby ensuring the nation's enduring stability.

The term "so-and-so official so-and-so" (mouguan mouyi) refers generically to the chief officiant in the ritual, for whom blessings are sought—longevity, health, and perpetual loyalty and filial piety. The assembly then burns incense again to express reverence for the "Most Sacred Assembly of Perfected Immortals" (referring to Daoist immortals who attained the Dao through the ages), hoping to achieve union with the Dao (Daohe Zhen, the state of oneness with the Dao).

During the "repentance through prostrations" segment, participants recite the "Threefold Invocation Hymn" (Sanqi Song): "The Dao's mystery transcends the void, yet sincere prayer surely elicits response. Through cultivation, one may attain immortality, transcending the suffering of the Three Realms and liberation from the torments of hell. All this is made possible by the supreme scriptures of the Dao." They then perform three prostrations to the "Supreme Ultimate Dao" (the source of the Dao), the "Thirty-Six Sacred Scriptures" (a collective term for Daoist classics), and the "Great Master of Mysterious Centrality" (referring to Laozi).

Finally, the chief officiant identifies as a "disciple of the Mysterious Metropolis of Shangqing" and renews his address to the assembled deities: A sage ruler governing the world must revere heaven to receive its protection. He prays for the deities' unseen support, that human affairs may resonate with celestial harmony, bringing peace and prosperity to all under heaven.

Note: The Yellow Register Retreat is a major Daoist ritual primarily used for redeeming deceased souls and praying to avert disasters. Through procedures like incense burning, scripture recitation, and prostrations, it facilitates communication between humans and deities to seek deliverance from misfortune. Terms like "threefold incense offering," "Threefold Invocation Hymn," and "threefold prostration" are fixed components of the ritual sequence.

This scripture records a Daoist ritual known as the "Yellow Register Retreat" (Huanglu Zhai). At a time when the balance of Yin-Yang was disrupted and calamities were frequent, an official, moved by sincere devotion to his country and people, meticulously prepared this zhaijiao (Daoist sacrificial ceremony) following the standards set in Daoist texts.

Before the ceremony began, both the presiding priest and participants purified their bodies and minds through bathing and changing into clean robes, maintaining inner tranquility. They lit incense and candles on the altar, recited scriptures, and presented memorials to the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Supreme Pure, and Grand Pure) and celestial deities, beseeching divine compassion.

The prayers primarily encompassed several aspects: first, the restoration of cosmic harmony, with orderly movements of the sun, moon, and stars, and the cessation of natural disasters; second, prayers for national stability, peaceful borders, and the repentance of treacherous officials; third, blessings for the emperor’s longevity, virtuous ministers in the court, and the people’s prosperity; and finally, the deliverance of departed souls, that all beings in the underworld might attain liberation.

The scripture concludes with ten great vows, embodying the Daoist spirit of aiding the world and saving beings: the widespread dissemination of the Dao (the Way) to inspire goodness, enlightenment for all beings, salvation for the deceased, universal peace, familial harmony, healing for the sick, and sustenance for the impoverished. These aspirations reflect both hopes for worldly well-being and compassion for beings in the unseen realms.

The "Returning the Stove" (fulu) marked the ceremony’s conclusion, signifying its successful completion and the respectful sending-off of the invoked deities. The entire passage illustrates the Daoist religious vision of harmonizing heaven and earth and delivering all beings through ritual practice.

This passage describes the prayer recited by a Daoist priest during the incense offering in the Yellow Register Purification Ritual (Zhaijiao) – a ceremony for delivering deceased souls and seeking blessings while dispelling calamities. Addressing the deities as "your servant," the priest petitions: May the Incense Official Messengers (divine administrators of ritual offerings), the Left and Right Dragon-Tiger Lords (guardian generals), and all attendant incense spirits allow this ritual space to spontaneously generate Golden Nectar (essential elixir of immortality), Cinnabar-Green (celestial medicine), and Mushroom Essence (lingzhi extract), thereby attracting numerous perfected immortals to descend.

The priest prays that before the incense-burning altar, practitioners may attain the Dao through their studies and achieve immortality through their quests, that the nation may receive divine blessings, and that both the realms of Yin and Yang may be graced with beneficence. Furthermore, may the Jade Maidens and Immortal Youths of the Ten Directions guard the sacred smoke, swiftly conveying these petitions to the exalted presence of the Jade Emperor (one of Daoism's supreme deities).

The concluding phrase "exit the altar" marks the end of this ritual segment, indicating the priest's departure from the sacred space. This text originates from the twenty-first scroll of the Supreme Yellow Register Purification Liturgy, documenting the complete ceremonial procedures (Keyi) of the purification ritual.

[Note: All specialized terms follow the Daoist Studies Glossary standardized translations, with pinyin provided only at first occurrence where applicable.]