《太上黃籙齋儀》Vol. 23

This passage details the ritual procedure for the "Central Path Procession to Pacify Dwellings" segment within the Daoist Yellow Register Zhai (a major purification ritual for salvation of the deceased). It describes the sacred ceremony as the ritual master prepares to enter the altar space.

Before entering the ritual arena, the master first pays homage to ancestral masters according to liturgical protocol, focusing the mind to visualize true deities. Next comes the recitation of the "Guardian Spirit Incantation" (protective mantra), envisioning cinnabar-red spiritual flames forming rotating wheels of light while celestial radiance shoots forth in all directions, creating a protective net encompassing heaven and earth. Amidst swirling golden light, all demonic forces are dispersed, allowing the master to ride auspicious clouds astride divine dragons, scattering celebratory flowers through the cosmos to bring peace to the four quarters.

The master then strikes the ritual drum twenty-four times (symbolizing connection with the Three Realms), summoning the supreme Daoist deity "The Most High Lord of Dao from the Three Primordial Qi of the Formless Three Heavens" to descend. Simultaneously, the master invokes thirty-two guardian deities cultivated within the body - including merit officials (Dharma protectors) and golden boys and jade maidens. These solemnly attired divine beings assist in opening the ritual arena while inviting local earth deities to bear witness.

With devout prayers, the master seeks the infusion of numinous Qi and wondrous light from the Jade Purity Heaven (highest celestial realm) into his being, purifying both altar space and surroundings so no defilement or demonic interference remains between heaven and earth. The resonant tones of ritual instruments bring solemn stillness to the ten directions as the master's sincerity ascends directly to the celestial court.

Finally, the master formally announces his spiritual credentials to all honored deities in sequence: from the highest Primordial Heavenly Worthy of Emptiness and Naturalness and Lord Lao (Laozi), through the Thirty-Six Celestial Emperors and Four Directional Thearchs, to the host of immortals in the Mystic Metropolis' Jade Capital (Daoist paradise), down to the Earth Prison's Sovereign Thearch and Five Thearchic Rulers. He declares himself blessed by Dao's grace to propagate profound mysteries, transmitting the Dao's ultimate truth through scriptures of the Three Caverns (Daoist canon classification).

This scripture reveals the sacred space construction process in Daoist ritual, where the master achieves divine communion through visualization, incantations, ritual implements, and internal cultivation - embodying the religious experience of human-divine interaction.

This scripture describes the scene of the midday court ritual (wuchao xingdao) performed by Daoist priests during the Yellow Register Retreat (Huanglu Zhai), a purification ritual for the salvation of deceased souls. The priests conduct nine memorial presentations following the protocols of the Three Pure Ones (Sanqing) - the Jade Pure, Upper Pure, and Supreme Pure, the highest deities in Daoism.

The ceremony begins with the lighting of the first incense stick, its smoke rising straight upward as an offering to the "Supreme Treasure of Ultimate Truth" (the primordial origin of the Dao). Kneeling in reverence to the Three Pure Ones, they dedicate the merit to imperial ancestors, praying for their souls to ascend to sacred realms. Simultaneously, they offer blessings for the emperor, wishing for enlightened governance and the people's peace and prosperity.

Next, the second incense is lit as an offering to the "Supreme Treasure of Ultimate Scriptures" (the sacredness of Daoist texts). This time, the merit is dedicated to nine generations of the retreat patron's ancestors, praying for the deceased souls to awaken to the Dao and ascend to heaven. They also beseech the dragon deities of the household and the officials of yin-yang realms to maintain harmony in their respective domains.

Finally, the third incense is offered to the "Supreme Treasure of Ultimate Masters" (the lineage of Daoist patriarchs). The merit is now dedicated to the patron themselves, wishing for enduring blessings. After each incense offering, the priests recite the invocation: "Upon attaining the Dao, may we ascend into formlessness and merge completely with the Dao's truth," expressing the ultimate pursuit of unity with the Dao.

Through these three incense offerings corresponding respectively to the Three Treasures (Dao, scriptures, and masters), the ceremony embodies the Daoist devotion to the Three Treasures while demonstrating the fundamental functions of purification rituals: salvation of souls, blessings, and disaster prevention.

This passage describes the practice setting and devotional content within the Huanglu Zhai ritual (a Taoist purification ceremony for redeeming the deceased and dispelling misfortunes) of Daoism.

In springtime, the Qi of the Great Dao spreads afar, as we pray for longevity, enduring blessings, the elimination of sins, and the dissipation of calamities. May all souls in the netherworld (Dark Office), the freezing hells (Frozen Halls), the three wretched paths (Three Torments: fire torment, blade torment, blood torment), and the six realms of rebirth (Six Destinies) transcend suffering and together realize the supreme truth. Thus we offer incense in devotion, revering our masters and all enlightened sages. May practitioners, upon attaining the Dao, break free from physical constraints and merge completely with the Great Dao.

Practitioners must face specific directions for ceremonial repentance, visualize nine-colored halos, swallow saliva while silently reciting esoteric incantations to subdue demonic obstructions. During the ritual pacing of Xu (a sacred star-stepping dance), they should envision the radiant splendor of Lord Lao (Taishang Laojun) illuminating their Dantian (lower abdominal energy center). When glancing sideways, imagine holding the essences of sun and moon (left hand pointing to the sun as Yuyi, right to the moon as Jielin), purifying actions through six perfections (charity, precepts, etc.), with Virtue (De) growing daily.

The scripture states: merits accumulated in past lives enable one to encounter classics in this life as if meeting beloved kin; gifted practitioners delight in reciting profound scriptures. By harmonizing the Qi of emptiness and stillness, inhaling morning auroras to enter fetal breathing (a state of deep trance), one opens all meridians until comprehending the mysteries of the three Dantians. When the Niwan Palace (crown chakra) radiates brilliant light, the golden immortal body is achieved—even demon kings bow in reverence, granting audience with celestial deities.

These attainments begin with purification practices, resolving karmic ties through accumulated merit. Practitioners may ascend to the ethereal immortal realms, guiding kindred souls to higher states. Riding divine chariots through the ten directions, resting in mysterious paradises, gazing upon towering celestial terraces and purple-cloud canopies. In the carefree realms of the Supreme Purity, sitting upon lotus thrones among immortals. Through sustained cultivation becoming Perfected Ones (Zhenren), with serene harmony of body and mind, one enjoys boundless longevity surpassing the ten-thousand-year cedar (symbol of endurance).

Final devotions: The origin of the Great Dao is mysteriously tranquil; ascension requires befriending the Prince Without Peer (a celestial immortal). Through spiritual talismans of redemption, Lord Lao upholds the Dongzhang scriptures, relics shimmer golden light, and immortal chariots suddenly arrive. The Celestial Worthy gazes upon cloud-borne vehicles, soaring effortlessly through emptiness. Fragrant blossoms fall like snow, auspicious clouds veil the Mystic Ridge.

All perform the triple bow: First to the Supreme Limitless Dao (ultimate source of Daoism), next to the Thirty-Six Sacred Scriptures (canonical corpus), lastly to the Great Master of Mysterious Center (Lord Lao). Again declaring ritual status, invoking the Celestial Worthy of Primordial Beginning, Lord Dao of Supreme Purity, Lord Lao, and all celestial emperors, together with the thirty-six scriptures, the Great Master, local deities, and every sacred being to descend upon this ceremonial assembly.

This scripture records the prayer text from the Yellow Register Purification (Zhaijiao) ritual in Daoism, a ceremony for dispelling calamities and seeking blessings. The general meaning is as follows:

In the beginning, when the Dao (the Way) first differentiated, the sages established teachings in accordance with the patterns of heaven and earth. Constructing dwellings to replace nests was originally meant to benefit all beings, yet it may inadvertently violate taboos through excavation and construction. Now, the patron of this ritual (the one conducting the ceremony), concerned about disturbing sacred grounds or offending divine spirits during building projects, has set up an altar to sincerely repent.

Following the standards of the River Chart (an ancient divination text) and the liturgical procedures of the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures, we lead practitioners in devout purification. Under the witness of the sun, moon, and stars, we confess our faults before the assembled saints and immortals, seeking their forgiveness. Through this sincerity, we hope to summon the descent of true spiritual power.

We then respectfully invite various deities, including the Lord of Azure Radiance Who Rescues from Ruin, the Lord of Heavenly Mystery Who Pacifies Buildings, and over twenty other divine beings, beseeching them to stabilize the household, expel misfortunes, dissolve malign energies (Qi), and subdue spectral entities. Special requests are made to the Han Ming Earthly Sovereign Lord and others to pacify ghosts within the dwelling, while the Lord of Leveled Stones Yang Fang is invoked to address the Yin energies from underground graves. May righteous Qi flow freely, banishing all inauspicious forces, bringing peace to the residence, and auspiciousness to the home.

We pray for the safety of the entire family, blessings for all relatives, and the ascension of ancestors; for extended lifespans, the eradication of transgressions, and the resolution of grievances; for purity within and without the household, and harmony in all actions. Further, we pray for the prosperity of the nation, peace under heaven, favorable weather, and benefit for all things. From the human realm to the underworld, may all beings receive divine grace and attain carefree liberation.

Finally, we earnestly beseech the Celestial Worthy (the highest Daoist deity) to manifest compassion and fulfill our sincere wishes. With reverence, we present this petition and solemnly declare our vows.

(Note: The dozens of deity names mentioned here are primarily specialized Daoist divinities responsible for household peace, exorcism, healing, and salvation of the deceased, each with distinct ritual functions in the liturgy [Keyi].)

This passage presents the Eleven Great Vows from the Taoist Yellow Register Purification Ritual (Huanglu Zhaijiao), expressing a practitioner's profound aspirations for cosmic harmony and universal peace. Each vow addresses different dimensions of natural forces and social order:

The first vow prays that the Great Dao (the fundamental principle of the universe) may maintain its pure and empty state, widely opening the gates of spiritual instruction so even the ignorant may attain wisdom. Through diligent cultivation, practitioners ultimately achieve longevity equal to heaven and earth.

The second vow invokes the pure Qi of the celestial realms (Taoist multiple heavens) to coalesce harmoniously, ensuring balanced seasons, national stability, abundant harvests, and universal nourishment—preserving heaven and earth eternally.

The third vow wishes the earth's enduring capacity to nurture all beings—mountains standing firm, oceans calm, nations peaceful, crops flourishing—with every life sustained by the earth's bounty.

The fourth vow seeks perpetual radiance from sun and moon, free from eclipses, their light dispelling darkness to safeguard world peace and shower blessings upon all creatures.

The fifth vow desires stars to shine in concert with celestial luminaries, maintaining their proper orbits to protect nations from calamity and ensure global prosperity.

The sixth vow petitions for seasonal transitions to occur timely, with pleasant climates eliminating plagues, abundant harvests of the Five Grains, and national tranquility.

The seventh vow welcomes clouds to gather and disperse freely, where immortals and mortals coexist harmoniously, with divine grace permeating all existence and people dwelling in contentment.

The eighth vow calls for winds and rains in proper measure, nourishing all growth, filling state granaries, and granting people ample clothing and food.

The ninth vow prays for the Five Sacred Mountains to stand steadfast as abodes of transcendents while safeguarding the nation's enduring fortune.

The tenth vow wishes rivers, lakes and oceans to embrace all creatures—even the smallest organisms receiving sustenance—celebrating in cosmic harmony through endless ages.

The eleventh vow implores enlightened rulers to govern wisely, maintaining peace across the land without warfare, with joyful populations and widespread moral instruction ensuring lasting stability.

These vows embody the Taoist principle of "harmony between heaven and humanity," addressing both the balanced operation of nature and the flourishing of human society.

This passage is a prayer text and ritual sequence from the Daoist Yellow Register Retreat liturgy. It begins by expressing twelve auspicious wishes: May all living beings—including both born and unborn insects and animals—dwell in safety and receive vital life force; may all things preserve their primordial Qi (Yuanqi) and manifest forms nourished by sunlight; may plants, trees, and fruit-bearing vegetation endure winter without withering, and all rescued lives flourish with vitality, merging harmoniously with the Dao (the fundamental cosmic principle).

The following section describes the "Returning to the Brazier" ritual: The Incense Official Messengers (divine beings overseeing ritual incense), the Left and Right Dragon-Tiger Lords (guardian deities), and all attending Spirit Officers shall cause the practitioner’s incense-burning site to spontaneously generate Golden Nectar (a precious alchemical substance in Daoist practice), the Cinnabar Lord (immortal master of elixir refinement), and auspicious lingzhi mushrooms, enabling numerous perfected spirits to gather before this incense brazier. The prayer seeks to grant practitioners enlightenment in their study of the Dao and immortal attainment in their spiritual quest, while ensuring merit for the retreat’s devotees (zhai patrons) and blessings for beings across both Yin and Yang realms. Jade Maidens and Immortal Youths from the Ten Directions will guard the sacred smoke, swiftly conveying the practitioners’ petitions directly to the golden towers and jade steps of the Supreme Ultimate Dao (the highest Daoist divinity) in the celestial court.

The concluding phrase "exit the altar" marks the end of Chapter 23, signaling participants’ permission to leave the ritual space. The entire passage exemplifies the Daoist religious vision of using zhaijiao rituals to bless all beings and pursue mystical union with the Dao.