《太上黃籙齋儀》Vol. 38

This passage records the ritual procedures for salvation of the deceased from the Supreme Yellow Register Purification Liturgy compiled by Du Guangting during the Tang dynasty. At the ceremony's commencement, the ritual master first pays homage to ancestral masters, focusing his spirit to enter the proper state.

He then recites the "Guardian Spirit Incantation" (a protective charm against evil), describing crimson flame-like energy circulating between heaven and earth that can dispel demons and dissolve malign influences. The incantation mentions summoning deities with golden talismans (fulu), riding cloud-dragons, ultimately bringing peace to the four directions as all beings submit to the Celestial Emperor.

The master strikes the ritual drum twenty-four times, symbolizing communication between heaven and earth. He then summons the internally cultivated "Three-Five Merit Officers" (Taoist guardian deities) and various divine assistants, including golden boys and jade maidens who convey messages, along with deities overseeing the day's affairs. Local earth gods and righteous deities are also invited to witness the ceremony.

The master prays for the descent of Supreme Purity Dao-Qi (the highest cultivation energy) into his person, ensuring his petitions swiftly reach the supreme deities. This is followed by formal invitations to various venerable gods: the Three Pure Ones (Sanqing) including Celestial Worthy of Primordial Beginning, Supreme Laozi Lord, and the Jade Emperor; the Four Assistants; Thirty-Six Celestial Emperors; realized adepts from all regions; and deities overseeing scriptures.

Finally, the master declares his privilege in receiving Daoist methods—though he should ideally be in secluded cultivation—yet out of compassion to aid the world and save souls, he specially conducts this purification ritual (zhaijiao) to liberate the deceased and fulfill devotees' wishes. This text completely presents the solemn ceremony of communicating with deities and transcending wandering souls in Taoist liturgy.

This passage describes the incense-offering ceremony within the Daoist Yellow Register Retreat (a ritual for the salvation of deceased souls). With utmost devotion, the ritual masters make three incense offerings to beseech the deities for deliverance.

During the first incense offering, the masters kneel and bow, presenting the fragrant smoke to the supreme "Treasure of the Dao" (the essence of the Dao itself). They pray that these meritorious deeds may protect the nation and its altars of soil and grain, enabling the imperial ancestors' souls to ascend to the immortal realms. They specifically request these souls to dwell in the Southern Palace (a Daoist celestial abode), ensuring the eternal stability of imperial authority and the flourishing of the nation's fortune. The prayer concludes with the benediction "union with the Dao in perfection."

The second incense offering is dedicated to the "Treasure of Scriptures" (Daoist sacred texts), specifically invoking blessings for the ancestors of the retreat's patron. The masters pray that nine generations of ancestors may be liberated from the sufferings of the underworld, receiving blessings at the Vermilion Mound (where Daoist rituals transform deceased souls) and purifying their spiritual essence at Danhuo (a sacred cultivation site). They beseech the deities to absolve the deceased of their transgressions, enroll them in the celestial registers at the Azure Palace (a Daoist immortal residence), and ultimately guide them to eternal bliss.

Each incense ceremony follows the same sacred sequence: first declaring the performance of the "Central Path Procession" ritual by the incense-bearing masters; then expressing the aspiration that the fragrant smoke may ascend to the celestial courts; next specifying the recipient of the offering; and finally concluding with the "union with the Dao in perfection" benediction. Through the medium of incense smoke, the entire ceremony serves as a bridge between humans and deities, petitioning for the salvation of the deceased and blessings for the living.

This scripture describes the core ritual sequence of the Daoist Yellow Register Retreat (a salvation ritual for deceased souls). The practitioner kneels in devout reverence, entrusting themselves completely to the supreme Daoist deities known as the "Three Pure Ones" (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), praying that the merit of the ritual may be dedicated to the retreat's sponsor and their relatives.

The ceremony involves several crucial stages: First, incense is burned to express veneration for the celestial teachers and perfected saints who have attained unity with the Dao. This is followed by ritual actions including "paying homage to the four directions" (lifang), repentance, visualization (contemplating nine-colored images), swallowing saliva, and reciting esoteric incantations. The "pacing the void and circling" segment depicts priests walking in special star-step patterns (gangbu) around the altar, imagining themselves riding celestial winds among the constellations and traversing immortal palaces in feathered robes.

The text mentions "Vermilion Nether Palace" (Zhuling Fu), a southern realm of fiery refinement, and "White Jade Capital" (Baiyu Jing), the abode of Yuanshi Tianzun—both representing important Daoist celestial realms. The ritual concludes by purifying the altar with sprinkled water and lighting ritual lamps to subdue demonic realms and clarify heaven and earth. The ceremony ends with three prostrations honoring the Three Treasures (Dao, scriptures, and teachers), followed by renewed invocations to various deities, explaining that the ritual is performed to ferry departed souls beyond suffering. The entire passage exemplifies Daoist religious practice of connecting heaven and humanity through sacred ritual.

From ancient times to the present, as fate turns its wheel within this dreamlike mortal realm, the six senses (eyes, ears, nose, tongue, body, and mind) of humanity ceaselessly generate desires, while the ten afflictions entangle our innate nature, making it all too easy to accumulate transgressions. These sins may offend the divine, violate taboos, transgress the Dao of Heaven, and disturb the order of Earth. Some intentionally take lives or inadvertently harm living beings, covet wealth while abandoning righteousness, lose the virtues of kindness and humility, disrupt the harmony of rites and music, and wantonly destroy life—all such karmic transgressions are recorded in the archives of the Three Officials (Heavenly Official, Earthly Official, and Water Official), their registers circulating through the offices of the Five Directional Emperors.

After death, the soul may be detained in the underworld or drift through the six paths of rebirth, sinking in the endless night with no hope of liberation. Thus, we sincerely pray for divine blessings, using colorful silks (ritual offerings in Daoism) to perform life-invoking ceremonies, preparing dragon-patterned brocade as tokens of communion with the divine. We light the Ninefold Netherworld Lamps to illuminate the dark realms and bow in reverence to the Ten Directions’ Sacred Names to deliver the departed. We beseech the celestial deities and earthly spirits—including the Five Sacred Peaks, the infernal realms of Luofeng (a Daoist hell), and all beings trapped in the three wretched paths (hell, hungry ghosts, and beasts) and the six realms of rebirth.

May sweet dew quench the torment of scorching thirst, and may the wind of compassion disperse the fever of afflictions, reconciling enmities and dissolving debts. May the black ledgers of sin be burned at Mount Fengdu, and may the crimson scrolls of merit be inscribed at the Palace of Longevity in the Southern Pole. May countless transgressions be absolved, allowing the soul to be tempered in the Court of Flowing Fire and purified at the Gate of Lesser Yin, ultimately ascending to the immortal realms and soaring through the heavens.

May the sun, moon, and stars shine brightly upon all; may Heaven and Earth harmonize in the dance of Yin and Yang; may war cease and the five grains flourish. May the August Heaven bless the nation with enduring prosperity, the sage ruler with longevity, and the dragon spirits with unseen aid—bringing favorable winds and timely rains. May all living beings be preserved; may both the living and the departed of this household receive divine grace, and may souls in the netherworld awaken to the true Dao. Thus shall the compassion of the Celestial Worthy be made manifest, and our sincere devotion bear fruit.

Here are three vows:

First vow: May the Great Dao (Dao) unfold naturally, the void remain serene, and the gates of teaching open wide—guiding even the most obstinate to receive its grace. Through diligent practice, may all cultivators ascend to the celestial realms, sharing the longevity of Heaven and Earth, free from sorrow.

Second vow: May the pure Qi (vital energy) of the heavens clarify and envelop the cosmos, sheltering all beings. May the seasons flow in harmony, the nation stand secure, and the people prosper—bringing peace to all under heaven. May boundless compassion relieve suffering, preserving Heaven and Earth for countless ages.

Third vow: May the earth eternally bear all things without exhaustion, steadfast and unshaken; may the seas never flood and the mountains never crumble.

This scripture records the Twelve Great Vows from the Daoist Yellow Register Retreat (Huanglu Zhai) – a ritual for liberating souls and dispelling misfortunes – expressing the grand ideals of Daoist salvation and universal deliverance.

The first vow prays for national stability and prosperous livelihoods, where all beings receive nourishment. May crops flourish, commerce thrive, and the earth's generous virtue (De) sustain all life in harmonious coexistence.

The second vow wishes for perpetual radiance of sun and moon, free from eclipses or anomalies. May pure light illuminate all celestial realms, dispelling darkness to safeguard the world through tribulations, maintaining an era of peace where blessings shower upon every living creature.

The third vow desires stars to shine alongside sun and moon, their brilliance reaching the ten directions. May each celestial body follow its proper course, protecting homes and nations by eliminating calamities, ushering in universal peace and prosperity.

The fourth vow hopes for orderly seasonal transitions with temperate climates free from disasters. May plagues vanish, the world know tranquility, harvests abound, and nations prosper with joyful citizens.

The fifth vow envisions clouds coalescing into auspicious formations, floating as celestial canopies. Their gathering and dispersal mirror the Dao's subtle patterns, where immortals and mortals coexist as perfected beings (Zhenren) extend grace to relieve suffering and bestow longevity.

The sixth vow seeks timely winds and rains to nourish all growth. May state reserves overflow and people's lives be abundant.

The seventh vow prays the Five Sacred Mountains (Wuyue) stand majestically as celestial palaces guarding their respective directions. May they ensure enduring national fortune, protect all beings, and remain revered sacred sites.

The eighth vow wishes rivers and oceans boundless capacity to embrace creatures great and small. Even abyssal dwellers receive nourishment as celestial and earthly beings celebrate wellbeing, their lifespans enduring like eternal stone.

The ninth vow desires enlightened governance where rulers bring prosperity and four quarters remain free from conflict. May heaven send auspicious signs, teachings spread widely, and people forever sing of peace in carefree joy.

The tenth vow seeks protection for all living things – born and unborn alike. May all beings feel the primordial Qi (vital energy), where plants endure winter without withering. Every life flourishes in unity with the Dao's supreme truth.

Finally, petitions address divine envoys like the Incense Officials and Dragon-Tiger Guardians, praying the ritual altar attracts immortal presence and manifests golden elixirs (Jindan) and jade-blue auspices. May cultivators achieve transcendence before this incense altar, and seekers fulfill their aspirations. This text embodies the Daoist cultivation principle: "The Way of Immortals values life, delivering beings without measure."

During Daoist zhaijiao (purification rituals), the immortal attendants (celestial youths and maidens who serve the deities) receive the rising incense smoke, swiftly conveying the words just spoken by the presiding priest (who humbly refers to himself as "your servant"). These prayers ascend directly to the supreme sacred presence—the Great Dao of Limitless Sublimity (an honorific title for the Sanqing, the Three Pure Ones, highest deities in Daoism). This supreme being resides within golden palaces and jade stairways of the void's natural purity.

This passage comes from the 38th volume of the Taishang Huanglu Zhaiyi (Supreme Emperor's Yellow Register Liturgy), documenting the ritual procedure of the "exiting the chamber" segment in the Huanglu Zhai—a major zhaijiao ceremony for the salvation of deceased souls. The "exiting the chamber" refers to the transitional moment when the ritual master, having completed the indoor rites, steps out of the altar space to continue the ceremony. The text describes the sacred moment when, through the medium of incense smoke, the priest communicates with celestial beings, transmitting human supplications to the heavenly realm.