《太上黃籙齋儀》Vol. 28

This passage describes the opening sequence of a Taoist Zhailu purification ritual (Zhaijiao) from the Tang dynasty text Taishang Huanglu Zhaiyi compiled by Du Guangting. The ceremony begins with priests performing a series of preparatory rites:

First, they pay homage to ancestral masters according to protocol, calming their minds for visualization (focused contemplation of deities). Next, they recite the Weiling Zhou incantation to summon guardian deities: "Golden true light descends, the Divine Tiger General patrols the altar, the Jade Emperor radiates celestial hues. All heavenly deities manifest, the Northern Dipper's nine stars revolve in protection, subduing countless demons. The Nine Subtle Stars blaze forth, divine might repels malevolent forces—within flowing golden flames, all calamities dissolve. Sacred radiance illuminates the dark night, the profound Dao realm abides in eternal spring..."

They then sound the ritual drum twenty-four times (a prescribed sequence in Taoist liturgy), symbolizing communication across the Three Realms. The priests invoke internally cultivated "Merit Officials" (Gongcao, divine guardians) along with thirty-two protector deities from the celestial realm—including the Golden Lad who tends incense and the Jade Maiden who conveys messages—while notifying local earth gods to attend and safeguard the ceremony.

The presiding priest solemnly declares: "We now prepare to open this mysterious altar, beseeching the primordial Dao-Qi (Daoist vital energy) from the Jade Pure Realm (highest Taoist heaven) and the numinous treasures' wondrous light to permeate our beings. May the altar be purified within and without, with no defilement or demonic interference between heaven and earth." Amidst the resonant tones of ritual instruments, the ten directions become solemnly still—all demonic obstructions are barred, allowing this sincerity to reach the celestial court.

Following liturgical protocol, they announce the ceremony to all venerable deities: from the highest—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord Lao (Taishang Laojun), and the Jade Emperor (Yuhuang Shangdi)—down through the Thirty-Six Celestial Emperors, the Immortals of the Four Directions (such as Donghua and Nanji, directional lords), the sages of the Jade Capital of Mysterious Metropolis (Xuandu Yujing, Taoist paradise), the Thirty-Six Sacred Scriptures (Taoist canon), and all guardian spirits.

Finally, they express devotion: "We reverently acknowledge that before heaven and earth divided, before the myriad beings emerged, the Great Dao already existed in primordial chaos—born before creation, it is the supreme truth." This passage fully captures the solemn liturgical procedure of "Inviting the Sacred" during the opening phase of a Taoist purification ritual.

This passage describes part of the ritual procedures and prayer texts from the Daoist Yellow Register Retreat (Huanglu Zhaijiao), a ceremony for delivering deceased souls and praying for blessings while dispelling misfortunes.

It begins by stating that when rulers govern in accordance with the Dao (the Way), peace naturally prevails in the nation, blessings spontaneously gather, and calamities naturally dissolve. The presiding Daoist priests declare their mastery of authentic teachings and their intention to perform virtuous deeds for saving humanity and supporting the state, thus reverently presenting their petitions to Heaven.

After reciting the prayers, the priests establish the ritual altar according to prescribed ceremonial norms, seeking through the Zhaijiao ritual to eliminate karmic obstacles and resolve disasters. Upon ascending the altar, they announce their invocation of the Five Directional Emperors (Wudi) and the Three Officials (Sanguan) of Heaven, Earth, and Water as witnesses, affirming their ritual performance for universal salvation. Following the instructions of esoteric scriptures, they arrange the altar to mirror cosmic patterns, offering ten splendid ritual objects with utmost sincerity while making petitions to the eight directions.

During the first incense offering, the rising smoke is dedicated to the supreme Treasure of the Dao (embodying the Dao's essence). The priests kneel in profound reverence, relying on the majestic virtue of the Three Pure Ones (Sanqing), praying that the merit be transferred to imperial ancestors—may their souls ascend to celestial realms, riding imperial chariots that manifest auspicious signs. May the imperial foundation endure like Heaven and Earth, with benevolence as vast as rivers and seas. They pray the emperor governs in harmony with the Dao, attaining parity with the Three Sovereigns and Five Emperors, unifying all under Heaven in lasting peace.

The second incense offering venerates the supreme Treasure of Scriptures (Daoist sacred texts), again with devout prostration, praying that merits extend to participating devotees' families. May their ancestors' souls be liberated from the underworld, purified in the Southern Palace (Daoist purgatory for soul refinement), ultimately realizing true enlightenment, while blessings shower upon living descendants.

Each incense offering concludes with taking refuge in enlightened masters and perfected saints, ultimately merging with the Dao. The entire passage demonstrates the Daoist ritual framework of communicating with celestial realms through incense offerings and invocations.

This passage describes the ritual scene of the Daoist Yellow Register Retreat (Huanglu Zhai) - a grand ceremony for salvation of the deceased and dispelling misfortunes. Through rituals of incense offering, prostrations, repentance, and scripture recitation, practitioners seek divine protection.

First, the assembly offers incense to the perfected immortals, with the fragrant smoke ascending to the celestial realms as offerings to the supreme 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. With devout prostration, they dedicate the merit to disciples and their families, praying for calamities to be dissolved, longevity extended, and blessings widely bestowed.

Next follows the "Pacing the Void" ritual (Buxu) - where priests circumambulate the altar while chanting scriptures. The assembly circles the ritual platform with sincere hearts reaching to the celestial court. The chanting reverberates as they pray for harmony across the divine land, misfortunes dispelled from all beings, and auspicious signs from the sun, moon, and stars. A vision of the immortal realm appears: cranes carrying feathered transcendents descend, celestial officials arrive on divine sandals, jade cups brim with elixir wine, and jade caskets reveal the Great Elixir (Dadan).

The ceremony proceeds with "Water Sprinkling" (Shuixun) to purify and exorcise, and the "Lamp Ritual" (Dengyi) to illuminate the underworld - subduing demonic palaces and brightening the netherworld. Prayers ascend for tranquil winds across the Nine Heavens (the Daoist cosmological concept of nine celestial layers) and purified energies in all directions. The assembly arrives at the Vermilion Mansion (abode of the Southern Pole Long-Life Emperor) and the White Jade Capital (immortal realm) to chant scriptures, invoking prosperity for the nation.

Finally, the assembly performs three heartfelt prostrations: first to the Supreme Ultimate Great Dao (the source of Dao), then to the Thirty-Six Sacred Scriptures (collective term for Daoist classics), and lastly to the Great Master of Mysterious Center (referring to Laozi). They reaffirm their ritual roles (Fayi) and invoke the descent of celestial dignitaries including the Primordial Heavenly Worthy, the Great Lord of Dao, and Lord Lao the Most High.

This scripture describes the prayer recitation by a presiding Daoist priest during the Yellow Register Purification Ritual (Zhaijiao) - a ceremony for delivering deceased souls and seeking blessings while dispelling misfortunes.

The priest declares himself originally a Dao cultivator who should be practicing in mountain seclusion, yet has undertaken this ritual specifically for the disciple (name omitted) to fulfill Daoism's purpose of aiding the world and delivering beings. The disciple, plagued by continuous misfortune, seeks through sincere offerings of incense, flowers, and ritual silks to petition the deities for dispelling calamities and obtaining blessings for both the living and deceased.

The text meticulously enumerates various transgressions ordinary people may commit: failing to comprehend true principles, violating cosmic laws, killing living beings, and creating karmic obstructions through the six senses (eyes, ears, nose, tongue, body, and mind). These offenses are recorded in the ledgers of the Nine Bureaus and Three Officials (Daoist underworld institutions overseeing human morality), causing imbalance between Yin-Yang and frequent disasters.

Having erected the ritual platform to reverently invite divine presence, the priest petitions for: the nation's enduring peace, the emperor's virtuous governance spreading widely, celestial phenomena operating normally, border regions maintaining harmony, stability throughout the Five Sacred Mountains and Four Seas (symbolizing the entire world), and abundant harvests of the Five Grains. Simultaneously, he prays for the disciple's health and safety across nine generations of ancestors and relatives, while beseeching Supreme Lord Lao's (Taishang Laojun) compassionate deliverance for souls in hell, that all sin-bound spirits may receive the salvific grace of Celestial Truth.

This scripture documents the core prayer segment of the Daoist "Yellow Register Retreat" (Huanglu Zhai) – a ritual for liberating departed souls and delivering all beings. During the ceremony, the presiding priest articulates ten grand vows on behalf of devotees to the Celestial Worthy (Tianshi, the supreme Daoist deity):

First, they pray for the Dao to spread universally, enabling all living beings to comprehend ultimate truth. They beseech liberation for souls trapped in the Nine Nether Hells, and rebirth for wandering orphaned spirits. The petitions include wishes for seasonal harmony and abundant harvests in the human realm, where rulers and subjects, parents and children each fulfill their proper roles. They seek reconciliation of grievances across the land, even praying for the safe growth of unborn fetuses. Further supplications ask for the sick to be healed and the impoverished to receive adequate clothing and sustenance.

During the "Returning the Censer" (Fulu) segment – when the incense burner is restored at ritual's end – the priest summons protector deities like the Incense Official Envoys and the Dragon-Tiger Lords. The rising smoke transforms into golden elixirs (Jindan) and numinous jade blossoms to attract immortal beings to the altar. Through this purification ritual (Zhaijiao), practitioners may attain immortality, sponsors receive blessings, and both the visible and spirit worlds share in divine grace. Finally, jade maidens and immortal youths are invoked to deliver these prayers directly to the "Supreme Ultimate Great Dao" – that formless, nameless source beyond manifestation, called the "Golden Portal of the Three Sovereigns" (highest Daoist sacred realm).

The ceremony concludes with the "Exiting the Altar" (Chuhu) movement, embodying Daoism's great compassionate heart that seeks both worldly well-being and transcendent liberation beyond life and death.