《太上黃籙齋儀》Vol. 32

This passage records the opening section of the "Morning Ritual of the Three Primes" from the Supreme Yellow Register Liturgy compiled by Du Guangting during the Tang Dynasty, depicting the sacred setting and deity-invocation process in Daoist zhaijiao (purification ritual) ceremonies.

At the ritual's commencement, the Daoist priests reverently bow to their masters, maintaining deep focus. The text portrays a divine vision: golden light illuminates the celestial realms of the Three Pure Ones (Sanqing), auspicious clouds swirl, and heavenly immortals descend upon cloud-borne chariots as dawn dispels darkness. The ninefold heavens tremble, the Five Phases (Wood, Fire, Earth, Metal, Water) move in harmony, and countless celestial beings resonate with the profound mystery of the Dao (the Way). The radiance of sacred pearls bathes the altar, divine dew nourishes all beings, and even demon kings bow in awe.

Next, the ritual drum is struck twenty-four times (a prescribed number in Daoist liturgy), solemnly invoking the Supreme Dao Lord to summon the body's guardian deities—the divine generals cultivated through inner practice. These include thirty-two celestial officials such as merit officers, divine messengers, golden boys, and jade maidens. The spirits must array themselves in solemn dignity to announce the ritual to the heavenly courts. Simultaneously, local earth deities are invited to descend upon the altar, beseeching the primordial Qi (vital energy) of the Jade Purity Realm and the wondrous light of the Numinous Treasure to infuse the practitioners, ensuring swift transmission of prayers to the heavens.

The liturgy then respectfully petitions the celestial pantheon: from the highest—the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Dao Lord, and the Supreme Elder Lord—to the Jade Emperor, the Four Directional Thearchs, the Three Officials (Heavenly, Earthly, and Waterly), and the thirty-six guardian deities of the sacred scriptures. It recounts how, before the separation of heaven and earth, the Celestial Worthy of Primordial Beginning disseminated teachings of Wuwei (non-action); when chaos first parted, perfected beings widely extended salvific methods. Thus, the Dao's Qi was distributed among the Three Primes (heaven, earth, and water), compassion spread to all beings, the Three Officials were established to examine good and evil, and the Five Thearchs governed the cosmos—all to encourage virtue and deter wrongdoing.

This passage fully presents the solemn process of deity-invocation and divine communication in Daoist ritual, embodying the tradition's cultivation principle of "resonance between heaven and humanity."

This scripture describes the incense offering segment within the Daoist Yellow Register Purification Ritual (Zhaijiao) – a ceremony for redeeming lost souls and praying for blessings while dispelling misfortunes. On this auspicious date (one of the Eight Solar Terms and Three Primordial Days), the ritual masters establish an altar space to confess transgressions and seek divine favor through incense burning and scripture recitation.

The text first explains how this propitious moment was chosen for the purification rite to repent sins and invoke blessings. Following classical instructions, the masters construct the altar with ritual lamps, floral offerings, and silk tributes, sincerely expressing devotion to the deities of the Three Realms (celestial, human, and underworld domains). Through utmost sincerity, they hope to move the Supreme Pure Ones to bestow grace, sending celestial messengers bearing the Nine Dragons Mandate (an important Daoist document) to announce the ritual merits throughout the Three Realms and Four Offices (administrative bureaus overseeing yin-yang affairs).

During the first incense offering, the rising smoke venerates the "Supreme Treasure of Ultimate Truth" (the primordial Dao). Prostrating reverently, the masters pray these merits may bless the nation, enabling ancestral spirits across generations to ascend to the Golden Tower and Jade Capital (Daoist celestial realms) where they may serve in the upper palaces. Simultaneously, they invoke longevity for the emperor like Penglai immortals, with achievements rivaling legendary sage-kings Shun and Yu; they pray for harmony in the imperial household, prosperity for crown princes and nobles, loyalty among officials, and universal peace under heaven.

The second incense offering venerates the "Supreme Treasure of Sacred Scriptures" (Daoist canonical texts), again with solemn prostrations to transfer these merits for blessing the ritual sponsor's ancestors through nine generations. The entire ceremony embodies Daoism's religious function of bridging heaven and humanity while aiding both the living and deceased – offering blessings for the living while redeeming departed souls.

This passage describes part of the ritual process and prayer content from the Daoist Yellow Register Retreat (Huanglu Zhai), a ceremony for the salvation of departed souls.

First, it explains how the merits of the ritual can liberate seven generations of ancestors (Qixuan) and the Three Masters and Four Companions (spiritual guides in Daoist practice) from the eternal darkness of the underworld, bathing them in radiant light. The departed souls are elevated to celestial realms, while the living also receive blessings. The ceremony eradicates the suffering of the Three Wretched Paths (hell, hungry ghosts, and animals) and the Five Paths (heaven, human, hell, hungry ghosts, and animals) of reincarnation, erasing records of sin and redeeming all lost souls.

Next comes the incense-burning prayer, where devotees reverently bow to the Supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). The rising smoke carries offerings to the highest heavens, beseeching the deities to transfer the merits to the sponsor’s family, absolving sins and misfortunes, prolonging life, and ensuring peace and prosperity. The prayer also extends to all living beings, wishing them liberation and the attainment of carefree transcendence.

The ritual then proceeds to the "Ritual of the Directions" (bowing to the four cardinal directions) and the "Confession" phase, where practitioners visualize nine-colored halos, swallow saliva (a cultivation technique), and silently recite incantations to dispel demonic obstructions. During the "Pacing the Void" (a ritual dance imitating the steps of immortals), participants chant praises to the Supreme Dao, describing the wonders of the celestial realm: seven generations of ancestors ascending to paradise, heavenly music resounding, and fragrant blossoms scattering. Through refining primordial essence (Yuanjing), one can strengthen the foundation of life and achieve the liberated state of "roaming the void."

The passage concludes with homage to the Mystic Metropolis Mountain (Xuandu Shan, a Daoist paradise) and the Heavenly Treasure Terrace, reiterating that by absorbing primordial Qi and refining the body, one can ultimately attain immortality, radiating golden light and achieving supreme liberation. The entire scripture illustrates the Daoist belief in ritual salvation for the dead, blessings for the living, and the ultimate pursuit of transcendence through cultivation.

With utmost sincerity, we bow in reverence to the Supreme Dao (the primordial truth of the cosmos). We devoutly worship the thirty-six sacred scriptures (the collective canon of Daoist classics), and respectfully venerate the Great Master of Mysterious Center (an honorific title for Laozi, the founder of Daoism).

Having reaffirmed our spiritual identity, we practitioners solemnly declare before all divine beings: including the Three Supreme Deities (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun), the Great Master of Mysterious Center and his three spiritual teachers, the four ministerial deities, the Five Directional Emperors, and all immortal officials across the Three Realms. We ordinary beings are fortunate to live in an era of flourishing Daoism when sacred teachings descend from celestial realms—precious scriptures containing the wisdom of ten thousand sages now circulate widely. Though having received our masters' teachings, we have yet to attain the ascetic achievement of spiritual ascension. Only through benefiting humanity and repaying Heaven and Earth's nurturing grace can we accumulate merit and virtue.

The patron of this ritual (Name) has learned that the Three Primes festivals (Shangyuan, Zhongyuan, and Xiayuan—three major Daoist holy days) mark celestial periods of pardon and blessing when both yin and yang realms receive divine grace. Recognizing that hosting religious services constitutes the highest form of filial piety toward rulers and parents, and that conducting purification rituals creates supreme merit for nation and family, the patron now reverently prepares the sacred altar. Ritual implements and offerings transform this space into a Daoist sanctuary. Jade pendants and pearl banners shimmer brilliantly as the whale-bell and phoenix-chime (two ceremonial instruments) resonate with celestial music, inviting divine presence to witness our sincerity.

We pray for divine protection upon our nation: May our emperor's wisdom surpass Fuxi (the legendary sage-king), his virtue rival Yao and Shun; may all hearts unite under heaven, borders remain peaceful, and war forever cease; may tributaries come from all directions, sustaining eternal prosperity. May stars follow their proper courses, winds and rains come seasonally, sparing people from war and plague, shielding the land from flood, drought, and locusts. For the patron's family we pray: may nine generations of ancestors receive salvation, relatives live in harmony; may virtuous deeds be recorded in the Palace of Southern Longevity (Nanchang Gong), while transgressions are erased in the Northern Office of Judgment; may misfortunes disperse and blessings renew perpetually, with celestial palaces adding to their store of fortune and longevity.

This scripture records the vow-making and dedication sections of the Yellow Register Retreat (Huanglu Zhai), a major Daoist purification ritual for redeeming deceased souls and praying for blessings while dispelling calamities.

The text first describes the miraculous transformations achievable through ritual merit: the deceased can extend their celestial longevity, the frozen hells (Cold Court) and Fengdu's ghostly realms become purified spaces, hell realms dissolve into void, all beings return to their original nature, myriad things revive, and all eternally bathe in the Dao's transformative teachings. This demonstrates both the Heavenly Worthy's (Tianzun, the supreme Daoist deity) compassion and the devotees' piety.

Following are the ten vows:

The first vow prays for harmony between cultivators and Heaven-and-Earth, that the retreat patron's ancestors for seven generations may escape suffering and ascend to celestial bliss.

The second wishes rulers would govern with Dao, fostering flourishing education, world peace, foreign tribes submitting, evil influences vanishing, and sages continually emerging.

The third seeks perfection of ritual masters' merits, complete mastery of Daoist methods, and their ultimate ascension as immortals.

The fourth desires fellow cultivators' swift attainment of the Dao while mutually supporting one another.

The fifth prays for familial harmony upholding benevolence and righteousness, valuing the Dao over wealth, becoming models for society.

The sixth aspires to generous almsgiving supporting Daoist priests and the impoverished, enabling all people's peaceful livelihood.

The seventh wishes universal salvation for all living beings.

The eighth seeks absolution for past and present transgressions, compensating through meritorious deeds.

The ninth hopes for prosperous lineages producing virtuous talents across generations.

The tenth vows sincere scripture devotion without negligence, universally saving beings with equanimity, ultimately achieving immortality to ride clouds and cranes in union with the Dao.

The concluding "Returning to the Brazier" section (Fulu) invokes incense officials, dragon-tiger lords and other divine beings to generate golden nectar (immortal elixir) and jade-green mushroom blossoms naturally at the incense burner, gathering perfected immortals. It prays cultivators may attain the Dao, with jade maidens swiftly conveying these petitions to the Supreme Ultimate Great Dao (Dao's primordial source).

The "Exiting the Altar" (Chuhu) marks the ritual's conclusion as masters step from the sacred space, completing the entire ceremonial sequence. This passage fully presents the standard Daoist ritual procedure of "vow-making → dedication → brazier-returning."