《太上黃籙齋儀》Vol. 29

This passage from Du Guangting's Tang dynasty compilation The Supreme Yellow Register Purification Ritual documents the morning zhaijiao (purification ritual) performed to dispel calamities and cure illnesses. At the ceremony's commencement, Daoist priests reverently pay homage to their patriarchs while visualizing (meditating upon) the divine spirits.

The subsequent recitation of the "Guardian Spirit Incantation" depicts sacred visions: golden auroras illuminate the Three Pure Heavens (Sanqing, the highest Daoist realms), as immortals ride cloud-borne chariots to greet the rising sun, dispersing all darkness. The Nine Subtle Stars tremble across the firmament while the Five Planets (Wood, Fire, Earth, Metal, and Water Stars) revolve in their cycles, invoking the descent of ten thousand perfected transcendents. These mysterious manifestations arise spontaneously, their radiance multiplying into countless emanations. Jeweled orbs illuminate the ritual platform, bestowing grace upon all living beings across the cycle of life and death. Golden springs (symbolizing immortal elixirs) purify body and mind—even demon kings bow in fearful submission—as Jing (essence), Qi (vital energy), and Shen (spirit) unite within the three Dantian (energy centers).

The ritual master then strikes the ceremonial drum twenty-four times, symbolizing communication across the Three Realms. This is followed by solemn invocations to the supreme Daoist deity, the "Supreme Dao Lord of the Three Primordial Qi from the Three Heavens Beyond Compare," while simultaneously summoning thirty-two assisting divinities cultivated within the practitioner's body—including merit officials (Dharma-protecting deities) and golden boys and jade maidens. With utmost gravity, the master petitions: "May the numinous qi from the Jade Purity Realm (highest heaven) descend, enabling these prayers to reach the celestial court directly."

The liturgy proceeds to enumerate all invited deities: from the highest—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Supreme Venerable Lord (Taishang Laojun), and the Jade Emperor—to the Four Directional Celestial Sovereigns (Eastern Florescence, Southern Pole, etc.), followed by the Thirty-Six Heavenly Deities and the host of perfected transcendents dwelling in the Jade Capital of Mysterious Metropolis (Xuan Du Yu Jing). The ritual extends to protective spirits of the Thirty-Six Daoist Scriptures (Daozang divisions). The master declares: "Heaven and Earth follow their natural rhythms of Yin-Yang waxing and waning; human fortunes are molded like pottery by the transformations of creation. Only the Three Pure Ones (Yuanshi, Lingbao, and Daode Tianzun) broadly disseminate teachings, establishing liturgies (Keyi) to deliver beings across life and death. Thus, the Ten Thousand Sages (innumerable immortals) perpetuate this compassionate grace of salvation."

This scripture records the prayer text from the Daoist Yellow Register Retreat (Huanglu Zhai) – a major purification ritual for the salvation of departed souls. The presiding Daoist priest, humbly referring to himself as "your subject," addresses Heaven to convey the patron's (ritual sponsor's) supplications.

It begins by describing how the patron, tainted by worldly defilements (the six dusts: form, sound, scent, taste, touch, and thought) and trapped within the physical body (composed of the four elements: earth, water, fire, and wind), suffers from illness due to disrupted Yin-Yang balance. Now, with sincere devotion, they beseech the divine for deliverance. Following the liturgical procedures (Keyi), the priests erect an altar and perform the Morning Audience (early ritual segment).

During the first incense offering, the sacred smoke is presented to the supreme "Treasure of the Dao" (embodiment of the Dao), dedicating the merit to the emperor and the state. May imperial authority stand firm like heaven and earth, and virtue shine as universally as the sun and moon. They pray for harmony among the royal family, civil and military officials, and peace throughout the realm.

The second incense offering honors the "Treasure of the Scriptures" (sacred manifestation of Daoist texts), specifically transferring merit to the patron's ancestors. Through the profound power of the Yellow Register Retreat, may generations of ancestors (nine generations and seven lineages) ascend to the Vermilion Paradise (Zhu Ling, the southern celestial abode). May their souls be purified in radiant light, refined by flowing fire to dissolve sins, erased from the dark registers of the underworld, and inscribed in the azure archives of the immortal realm—liberated forever from suffering to wander in boundless freedom. Simultaneously, they seek blessings of safety and prosperity for living relatives.

Finally, incense is burned once more to express devotion to the Three Treasures of Daoism (Dao, Scriptures, and Master), aspiring to merge with the Great Dao. The passage exemplifies the religious sentiment of Daoist rituals: "repaying the four kindnesses above and relieving the three paths of suffering below." It balances upholding worldly order with profound compassion for the salvation of the departed.

This passage describes the morning ritual procession (zaochao xingdao) in the Daoist Yellow Register Retreat (Huanglu zhaiyi), a ceremony for the salvation of deceased souls. Practitioners engage in ritual steps such as incense burning, prostrations, and repentance to invoke divine protection.

The ceremony begins with the triple offering of incense (san nian xiang), the rising smoke symbolizing a direct connection to the celestial realm as an offering to the supreme Three Pure Ones (Sanqing) — the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Celestial Worthy of Numinous Treasure (Lingbao Tianzun), and the Celestial Worthy of the Dao and Its Virtue (Daode Tianzun). Participants kneel in reverence, dedicating their merits to the retreat patron (zhaizhu), praying for the elimination of calamities, recovery from illness, and resolution of karmic grievances.

The text mentions the Southern Chang Directorate of Fate (Nanchang Siming), a southern deity governing life and death, extending the patron's lifespan, while the Northern Mansion Sovereign (Beifu Dijun), ruler of the underworld, erases records of death. Prayers are offered for the salvation of departed souls, blessings for the living, and universal grace from the Dao's benevolence.

During the repentance segment, practitioners visualize a nine-colored halo (a meditation technique in Daoist cultivation) while silently reciting esoteric incantations. This is followed by the Threefold Hymn (sanqi song), verses emphasizing precept observance, desire purification, and transcendence of the Three Realms' sufferings through cultivation — enabling seven generations of ancestors to ascend to heaven while achieving personal immortality.

The ceremony culminates in three solemn prostrations: first to the supreme Dao itself, then to the Thirty-Six Sacred Scriptures (representing the complete Daoist canon), and finally to the Great Master of Mysterious Center (Xuanzhong Dafashi, referring to Laozi). Concluding the rite, participants reaffirm their ceremonial rank (fowei) and devoutly petition the Three Pure Ones and all sacred beings.

This passage comprehensively presents the core sequence of Daoist purification rituals (zhaijiao), integrating offerings, repentance, hymns, and prostrations — embodying the Daoist religious practice of connecting heaven and humanity through ceremonial observance.

This Daoist Yellow Register Purification Ritual (Zhaijiao) memorial text is a document where the ritual master petitions the deities on behalf of the patron to confess transgressions and seek blessings. The main content comprises several sections:

First, the master identifies himself as a practitioner following the profound teachings of Daoism, who while living in the mundane world maintains reverential devotion. Due to the patron (a devotee) facing life-threatening illness and misfortune, this purification ritual is established according to Daoist liturgical procedures to assist in repentance and disaster resolution.

The specific confession includes several aspects: First, possible transgressions committed by the patron and his nine generations of ancestors, such as past actions violating hidden virtue (Yin De, accumulated unseen merit) or intentions diverging from divine will. Second, deficiencies in the Five Phases (Wuxing) destiny revealed in his birth chart, possibly encountering malefic stellar influences or unfavorable fortune. Third, unintentional harm to living beings creating karmic debts, or suffering from pestilence and pathogenic Qi invading the body.

The text then beseeches the Most High Lord Lao (the supreme Daoist deity) and the Three Luminaries (sun, moon, stars) for mercy—seeking absolution for these karmic obstacles across lifetimes and resolution of karmic entanglements with creditors and adversaries. It prays for the patron's restored health, increased blessings and longevity, family safety, extending these wishes to the nation—for the emperor's long life, favorable weather, world peace, neighboring peoples submitting willingly, elimination of evil persons, and emergence of virtuous talents.

Finally, three virtuous aspirations are expressed: First, that spiritual practitioners harmonize with Heaven, Earth and nature, with the patron's seven generations of ancestors liberated from suffering and ascending to heaven. Second, that the nation's ruler governs with Dao and De (Virtue), fostering flourishing education admired by all regions. Third, that the presiding master's meritorious deeds reach fulfillment, ultimately attaining Daoist immortality. The entire text embodies the Daoist cultivation concept of "repaying four kindnesses (to Heaven-Earth, ruler, parents, and teachers)" and the religious sentiment of benefiting society and aiding humanity.

This passage is from the Supreme Yellow Register Purification Liturgy (Taishang Huanglu Zhaiyi) of Daoism, containing ten virtuous aspirations and the concluding steps of the zhaijiao (purification ritual).

First, it enumerates ten virtuous thoughts practitioners should uphold:

1) May fellow seekers of immortality attain the Dao swiftly, supporting one another along the path;

2) May family members live in harmony, valuing benevolence and virtue over wealth, becoming models for society;

3) May I practice selfless giving to Daoist masters and those in hunger and cold, enabling all people to find their proper place;

4) May even the smallest creatures achieve fulfillment;

5) May karmic transgressions from past and present be absolved through virtuous deeds that amend faults;

6) May clans and nations prosper, ancestral lineages continue, and worthy talents multiply in the world;

7) May I reverently follow my master’s teachings without negligence, liberating all beings with impartial compassion;

8) May I ultimately attain supreme immortality, ascending in daylight to behold the Supreme Dao Ancestor, becoming a perfected being (Zhenren), riding clouds and cranes to unite with the Dao.

The subsequent "Returning to the Brazier" ritual segment invokes divine guardians like the Incense Official Messengers and the Left-Right Dragon-Tiger Lords to protect the sacred space. Here, the incense fire spontaneously generates golden elixirs (Jindan) and jade-green numinous herbs, while celestial beings gather before the brazier. The practitioner prays for successful cultivation, the patron’s blessings, and grace extending to both the visible and spirit worlds. Ten-directional jade maidens and immortal youths guard the sacred smoke, swiftly conveying these petitions to the celestial courts.

The concluding "Exiting the Sanctuary" section identifies this text as originating from Volume 29 of the Supreme Yellow Register Purification Liturgy, paying homage to the supreme "Limitless Great Dao of the Most High." This ultimate Dao is formless and nameless, abiding in the natural state of primordial emptiness, dwelling in the highest celestial realm of golden towers and jade stairways.