《太上黃籙齋儀》Vol. 33

This passage documents the ritual procedures of the "Three Origins Central Procession" segment within the Daoist Yellow Register Retreat (Huanglu Zhai) — a major purification ceremony for redeeming lost souls and dispelling misfortunes.

The ritual masters first pay homage to their patriarchs according to established protocols while maintaining meditative focus. They then chant the "Spirit-Guarding Ballad" to summon deities, extolling the "Emperor of the Primordial Void" (one of Daoism's supreme divinities), simultaneously visualizing the Five Directional Thearchs descending to the altar to record their virtuous deeds. During the ceremony, they receive protective incantations from the Three Officials (Celestial, Earthly and Water Officials), stationing guardians at the altar's four gates to expel malevolent forces.

Shaking gilded bells and scattering purifying flames, the masters cleanse impure Qi while burning residual offerings. Practitioners wear golden talismans (Fulu), refining their vital essence (Jing) through consuming celestial mushrooms until their faces glow with divine radiance. When their spirit (Shen) merges with the mysterious Dao, the Three Passes (upper, middle and lower Dantian) within their bodies naturally open, enabling them to command divine lions and cranes, or steer dragon-phoenix chariots. At this stage, myriad stars guard their physical forms — no demonic obstruction can intrude while the Qi of the Great Dao eternally circulates within, attracting protection from ten thousand immortals.

After twenty-four beats of the ritual drum, they reverently invite the Supreme Dao Lord to summon the guardian spirits residing within each master: including the Three-Five Merit Officers (Daoist protector deities), Left-Right Emissaries, Incense-Tending Golden Boys, Flower-Scattering Jade Maidens, and thirty-two other divine officials. These radiantly attired deities jointly open the mystical altar space while summoning local earth gods and city deities to descend.

With utmost devotion, the masters pray: "May the Dao Qi from the Jade Purity Realm (highest of the Three Pure Realms) and numinous treasures' wondrous light pour into our beings, that these petitions may swiftly ascend to the celestial court, directly reaching the 'Supreme Limitless Great Dao'" — that formless, nameless, supremely quiescent ultimate reality embodied by the golden-gated, jade-stepped supreme divinity.

Finally, participating masters declare their ritual ranks (Daoist ecclesiastical titles), collectively inviting the Three Pure Ones (Yuanshi Tianzun, Supreme Dao Lord, and Supreme Elder Lord), Thirty-Six Celestial Thearchs, the Jade Emperor, and directional sovereigns like the Eastern Florescence and Southern Extremity, along with the Dao Lords of the Mystic Metropolis' Jade Capital (Daoist celestial abode). They affirm their identity as inheritors of the Great Dao's teachings who, though properly dwelling in mountain seclusion for cultivation, have descended to conduct this ritual to propagate sagely wisdom and benefit humanity.

This scripture describes the specific procedures and devotional content of the "Noonday Liturgy" (Wuchao Xingdao) performed during the Daoist Yellow Register Retreat (Huanglu Zhaiyi) – a ritual for redeeming deceased souls and seeking blessings while averting calamities.

The ceremony begins with the presiding priest reciting invocations to inform the deities of the purpose for holding this purification rite: to pray for the prosperity of ancestral temples and the nation, as well as to seek blessings for all living beings. It emphasizes that this auspicious day and hour were chosen because the Jade Emperor (Yuhuang Dadi, the supreme deity in Daoism) is presiding over the celestial court at this time, while all immortals in the Three Pure Realms (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity) are evaluating the merits and faults of sentient beings.

Following the classical liturgy (Keyi), the Daoist priests purify their hearts and minds, performing reverent rituals within the meticulously arranged altar space. They pray for the celestial beings to descend upon the ceremony in their feathered canopies and cloud-borne chariots, bestowing blessings upon the Three Realms of heaven, earth, and humanity. The ritual involves three incense offerings:

The first incense offering honors the "Supreme Treasure of Ultimate Truth" (the highest Daoist truth), dedicating the merit to the nation and imperial ancestors. It seeks blessings for the emperor to embody the virtue of ancient sage-kings (Fuxi, Shennong, Xuanyuan), ensuring peace under heaven, harmonious weather, and longevity for the crown prince and all officials.

The second incense offering venerates the "Supreme Treasure of Sacred Scriptures" (Daoist classics), transferring merit to redeem souls suffering in the Nine Dark Netherworld (the Daoist underworld), particularly the ancestors of the sponsoring family. It prays for their liberation from infernal suffering and ascension to the celestial realms.

Through incense burning, prostrations, and scripture recitation, the ritual expresses profound devotion to the deities while seeking earthly well-being and posthumous salvation – embodying the Daoist ideal of "universal deliverance" (Pudu Zhongsheng). The ceremony ultimately aims to achieve the state of "union with the Dao" (Yu Dao He Zhen), where the practitioner merges completely with the Great Dao.

This passage describes the liturgy of the "Noonday Audience" segment in the Daoist Yellow Register Retreat (a ritual for salvation of the deceased and dispelling misfortunes), where the ritual master leads devotees through ceremonial procedures including incense offering, repentance, and visualization practices.

The text first describes how the burning of devotional incense carries sincere prayers to the celestial court. The rising smoke makes offerings to the supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). Prostrating with utmost reverence, participants dedicate their merits to all beings between heaven and earth, that all living creatures may receive the profound grace of Daoist teachings. Special prayers are made for the retreat patron (principal benefactor) to dissolve calamities, eliminate karmic obstructions, and secretly increase blessings for all spirits across the Three Realms (Desire Realm, Form Realm, and Formless Realm).

The text then outlines essential cultivation techniques: visualizing nine-colored circular radiance (a luminous meditative image), swallowing saliva, and silently reciting incantations. Through the "Pacing the Void" (a special ritual walking pattern) around the altar, practitioners visualize the resplendent image of Lord Lao (Laojun) while bowing and rising. When gazing left and right, they gather the essences of sun (Yuyi) and moon (Jielin), using the Six Perfections (generosity, precepts, etc.) as their crown to daily refine their Daoist virtue.

The poetic section describes how accumulated merit and scripture recitation lead to extraordinary wisdom and virtue. By harmonizing the qi of Supreme Harmony (Taihe) and absorbing radiant essences, practitioners achieve embryonic respiration (a profound breathing technique) that permeates all meridians. When the Niwan Palace (a key cranial energy center) radiates brilliant light, the golden immortal body is perfected—even demon kings bow in reverence. All cultivation begins with fasting and precept observance; only through accumulated merit can one ascend to the celestial realms.

Finally, the text depicts immortals touring the ten directions in dragon-drawn chariots: gazing up at cloud-piercing celestial terraces, looking down upon violet-clouded nets, wandering freely in Lord Lao's paradise. It emphasizes that only through prolonged practice can one become a Perfected Being (zhenren), when qi and blood naturally harmonize. Compared to eternal celestial longevity, even ten thousand years of earthly life pale into insignificance. The Great Dao takes profound stillness as its master; ascension requires befriending the Prince of No-Blossoming (a celestial immortal), until dragon chariots arrive and the Celestial Master guides the flight on cloud-borne vehicles amid swirling celestial blossoms.

The concluding "Threefold Homage" refers to paying respects to the Three Treasures (Dao, scriptures, and masters), the standard closing ritual procedure.

With utmost sincerity, we pay homage to the supreme Dao (the highest truth in Daoism). We reverently bow before the Thirty-Six Sacred Scriptures (collective term for major Daoist classics) and offer our respects to the Great Master of Mysterious Centrality (an important Daoist patriarch).

As practitioners, we reaffirm our identity and solemnly address the most exalted deities: including the Celestial Worthy of Primordial Beginning, the Great Lord of the Dao Supreme, the Most High Lord Lao (Laozi), and other supreme Daoist patriarchs; the sacred beings within the Thirty-Six Scriptures; and all divine beings across the Three Realms (Desire Realm, Form Realm, and Formless Realm). Though humble in status, we are blessed to be touched by the mysterious Dao wind, privileged to stand among the ranks of Daoist cultivation, studying the profound meanings of the Three Caverns and Five Scripts (classification of Daoist scriptures), and delving into precious texts.

Though we have not yet reached the stage of retreating to mountain forests and severing worldly ties to attain ascension, from the moment we received the Daoist teachings, we made sacred vows with the Three Officials (Celestial Official, Earth Official, and Water Official) to prioritize saving the world and assisting the state in educating the people. Now the fasting master (leader of the ritual) prepares incense and floral offerings with utmost sincerity for the nation and its people, piously establishing an altar, hoping through this Yellow Register Fast (a Daoist ritual to liberate souls) to repay the kindness of rulers and ancestors.

On this auspicious occasion of the Three Primes Festival (Upper, Middle, and Lower Prime festivals), a time for pardon and blessings, the light of heaven and earth shines universally, and both yin and yang realms receive grace. The Purple Subtle Palace of Mysterious Capital (highest heavenly realm in Daoism) holds grand assemblies where deities gather to review merits and faults. Following classical ritual procedures, we piously set up altars and perform rites, modeling the movements of heaven and earth, burning incense and lighting lamps to illuminate the underworld, allowing the curling smoke to reach celestial ears as we await the descent of true sages.

We pray that the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure - the three supreme deities) and the eight-directional venerable deities may show compassion to our world, protecting the nation's stability, ensuring the state's security, and bringing peace under heaven. May the emperor shine with the brilliance of sun and moon, with longevity matching the Five Sacred Mountains and blessings everlasting; may conflicts cease across the four seas and nine provinces with peaceful borders; may favorable weather bring abundant harvests, creating radiance and harmony as in the eras of legendary sage-kings Yao and Shun.

This passage is the votive text from the Taishang Huanglu Zhaiyi (Supreme Yellow Register Purification Ritual) of Daoism, outlining seven grand aspirations for cosmic harmony through zhaijiao (Daoist sacrificial rites). The fasting master (ritual officiant) seeks to eliminate karmic obstacles through repentance, bringing salvation to ancestors and all sentient beings.

The general introduction expresses prayers for universal peace: may the world know tranquility, borders remain secure, plagues not arise, and calamities dissolve of themselves. May souls in the Nine Nether Hells (the Daoist underworld), beings trapped in the six paths of rebirth, along with the fasting master's nine generations of ancestors and three teachers (scripture master, register master, and ordination master) all receive deliverance. The officiant repents past transgressions, beseeching the Perfected Spirits to dispel misfortunes, bringing auspiciousness to both family and community, allowing all things to fulfill their proper nature.

The seven specific vows follow:

First vow: May the Great Dao (cosmic origin) maintain its state of serene emptiness, widely opening the gates of transformation so even the stubborn may receive grace. Through diligent cultivation, may adepts ascend to celestial realms, attaining eternal communion with heaven and earth.

Second vow: May the pure qi of all celestial spheres clarify, with harmonious climates and orderly seasons. May the nation know stability, people enjoy abundance, peace prevail under heaven, and all beings receive succor.

Third vow: May the earth remain steadfast in supporting creation—mountains unshaken, seas contained. May the land know tranquility, people dwell securely, crops flourish abundantly, and all things receive the nurturing bounty of fertile soil.

Fourth vow: May sun and moon shine perpetually, unobscured by eclipse or erosion. May their immaculate radiance dispel darkness, safeguarding the world through kalpic trials, bestowing moistening blessings upon all life.

Fifth vow: May stars blaze brightly alongside sun and moon, illuminating the night sky. May celestial bodies maintain their proper courses, shielding the nation from disasters, bringing serenity to the four seas.

Sixth vow: May seasons alternate punctually with temperate, disaster-free weather. May epidemics retreat, grains ripen abundantly, the state prosper, and people rejoice.

Seventh vow: May vapors coalesce into auspicious clouds, floating high to canopy the firmament. Here "the profoundly mysterious" (xuanxuan) signifies the unfathomable cosmic mysteries, implicitly expressing reverence for celestial operations.

These aspirations embody the Daoist principle of "cosmic-human unity," combining respect for natural laws with religious compassion for universal salvation. Through zhaijiao rituals, practitioners seek to realize the harmonious integration of heaven, earth, and humanity—the three realms of existence.

This scripture records the Twelve Great Vows and the Furnace-Returning segment from the Taoist Yellow Register Retreat (a ritual for universal salvation and deliverance of departed souls). The Twelve Vows express the cultivator's grand aspirations to universally liberate all beings:

The first vow speaks of harmony between immortals and mortals, where Perfected Immortals (those who have attained the Dao) widely establish virtuous connections, spreading blessings throughout the world. May nations prosper and people live in peace, with all beings safely traversing calamities.

The second vow prays for favorable weather, enabling all things to flourish. May state provisions be abundant and people enjoy ample clothing and food.

The third vow asks that the Five Sacred Mountains (including Mount Tai of the east) each maintain their proper positions. May these towering peaks serve as grotto-heavens for immortal dwellings, simultaneously safeguarding the nation's fortune and protecting all beings' spiritual practice.

The fourth vow invokes expansive rivers and seas that nurture all living things, where even the tiniest creatures receive moistening grace. May the Three Realms of heaven, earth and humanity rejoice together, enduring as firmly as bedrock through the ages.

The fifth vow petitions for the ruler's domain to grow increasingly prosperous, with peace throughout the four directions and no warfare. May celestial and human realms harmonize in joyful chorus, with auspicious signs frequently appearing. May teachings spread widely and virtuous influence extend far, granting people lasting peace and happiness.

The sixth vow encompasses all living beings—whether already born or yet unborn—that they may obtain safety, enjoy life's growth, and perceive the primal Qi of heaven and earth. Even grasses, trees and fruit may survive winter without withering. May all life receive deliverance and radiate brilliance, merging with the Great Dao.

The Furnace-Returning ritual describes the ceremony's conclusion: Divine emissaries like the Incense Official and the Left-Right Dragon-Tiger Guardians (protective deities) gather before the altar. Through incense burning, cultivators pray for the spontaneous manifestation of golden elixirs, cinnabar jades, and numinous herbs (Xianyao), with hosts of Perfected Ones descending. Practitioners aspire that their Dao-study may lead to realization and their immortal-seeking to attainment. They beseech Jade Maidens and Immortal Youths to convey these fragrant prayers swiftly to the supreme Ultimate Great Dao of Infinite Nonbeing—that formless, nameless golden palace of jade (celestial abode) within the void's natural spontaneity.

The concluding characters "exit the chamber" mark the ritual's end as participants depart the altar. This passage fully demonstrates the Taoist ritual structure of "vow-making, ceremonial performance, and dedication of merit," embodying the religious sentiment of universal salvation.