《太上黃籙齋儀》Vol. 39

This passage records the ritual procedures from Volume 39 of the Great Supreme Yellow Register Purification Liturgy compiled by Du Guangting during the Tang Dynasty, specifically detailing the "Salvation of the Departed" ceremony (Qianba Luojing Xingdao).

At the ceremony's commencement, Daoist priests first pay reverent homage to their lineage masters while maintaining pure mental focus. They then recite the "Guardian Spirit Incantation" (Weiling Zhou), which depicts a sacred vision of the Five Planets shining brightly amidst auspicious qi (vital energy). In this vision, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) summons all deities as heaven and earth enter perfect harmony, with jade talismans and precious registers manifesting to subdue malevolent forces in the hidden realms. The incantation describes divine illumination dispelling darkness as myriad deities descend, showering blessings across the sacred land.

The master priest then sounds the ritual drum twenty-four times, symbolizing the summoning of divine beings. This is followed by solemn invitations to: the Three Qi (Xuan, Yuan, and Shi) from the Three Supreme Realms (Jade Pure, Supreme Pure, and Grand Pure); the Supreme Lord of the Dao (Taishang Daojun); and thirty-two protective deities including the Merit Officials (Gongcao), Messengers (Guanshi), Golden Lads (Jintong), and Jade Maidens (Yunü) that reside within the practitioner's body - thus preparing the ritual altar.

With utmost devotion, the priest petitions for the descent of the Jade Pure Dao-qi and the numinous radiance of the Lingbao tradition to empower his person, ensuring his prayers may ascend to the celestial court and reach the Jade Emperor's Golden Palace of Supreme Infinity - the embodiment of the Dao's spontaneous naturalness.

Concluding these preparations, the priest formally declares his ritual authority and humbly invites: the Celestial Worthy of Primordial Beginning, the Supreme Great Lord of the Dao (Taishang Dadaojun), and the Supreme Elder Lord (Taishang Laojun); the Thirty-Six Heavenly Emperors; the Jade Void Supreme Emperor (Yuxu Shangdi); and the Four Poles Perfect Lords (Siji Zhenjun). He also honors the Thirty-Six Supreme Scriptures and the Great Master of Mysterious Center (Xuanzhong Dafashi). The priest acknowledges his fortunate encounter with the Daoist teachings, following the doctrines established by the Empty Sovereign (another name for Yuanshi Tianzun) and the ritual traditions transmitted by the Supreme Ones. His ultimate prayer seeks divine grace to illuminate the dark realms of Fengdu (the Daoist purgatory), allowing the Southern Immortal Courts to manifest their compassionate methods for delivering departed souls.

This scripture describes the ritual procedures of the Daoist Yellow Register Retreat (Huanglu Zhai), a grand ceremony for the salvation of departed souls. The officiating priests light incense and make supplications to the celestial realms through specific ceremonial sequences.

First, the priests declare their intention to propagate the esoteric methods of Daoism, facilitating communication between the living and the deceased. They solemnly recite the petitioner's (the ceremony's sponsor) written supplication, which expresses sincere cultivation practices and the hope to deliver souls suffering in the underworld. Following the liturgy of the Scripture of the Numinous Treasure (Lingbao Zunjing), they arrange the ritual altar with offerings of silk, candles, and fragrant flowers, reporting to the celestial deities and praying for blessings to extend to both the departed souls and the petitioner's family and nation.

The ceremony then proceeds with two incense-offering rituals. During the first offering, the priests kneel and bow deeply, presenting incense to the supreme "Treasure of Dao" (the essence of Dao itself). They pray for the merit to be dedicated to the imperial ancestors, that the sovereign's foundation may remain firm, bringing peace to the realm with favorable winds and rains. The second incense offering is presented to the "Treasure of Scriptures" (the sacredness of Daoist texts), with prayers that the petitioner's ancestors and all departed souls may be released from underworld punishments, freed from karmic debts, and attain cool tranquility in the netherworld, while also protecting living relatives with peace and auspiciousness.

Throughout the ceremony, the priests maintain an attitude of reverent devotion. Through prescribed rituals and invocations, they construct a bridge between the human and divine realms, embodying the Daoist religious ideal of universal salvation and benefit to both families and the state.

This passage describes the deity invocation, repentance, and blessing segments of the Yellow Register Zhaijiao (a Daoist ritual for redeeming the deceased and dispelling misfortunes).

Those perfected masters and sages who have attained complete cultivation have transcended physical limitations, merging wholly with the great Dao. Now, as the sun sets, we conduct this ceremony, inviting all ritual masters and devotees to light three sticks of incense. May this fragrant smoke rise straight to the celestial realm as an offering to the supreme Sanqing (Three Pure Ones: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun). With utmost reverence, we prostrate ourselves, dedicating body and mind entirely, beseeching the protection and blessings of the Three Pure Ones.

May the merit of this Zhaijiao benefit all living beings under heaven, granting them peace and tranquility. Especially for those souls suffering in the six paths of rebirth, may divine light shine upon them, liberating them from torment and guiding them to the heavenly realms. May the power of the sages spread widely, so that all who hear the sacred teachings may awaken to the great Dao. We pray that the relatives of the ritual patron may be spared calamities, their karmic obstacles dissolved, and their blessings and longevity increased. May all beings share in this grace and together embark upon the path of cultivation.

Next is the repentance segment, expressed through the Three Declarations (three verses of resolve):

• To regard the pursuit of the Dao as one’s lifelong companion,
• To treasure the scriptures as one would precious jewels,
• To discipline the six desires (of the eyes, ears, nose, tongue, body, and mind) through precepts.

By maintaining simplicity and tranquility, allowing upright Qi to flourish, even celestial demons will revere and protect such practitioners, ensuring blessings for generations.

Cultivating the Dao brings prosperity to family and nation, spreads the teachings widely, and fulfills the aspirations of both celestial and human beings—ultimately transcending the mundane to enter the realm of the Great Vehicle (Mahayana). Through refining the heart and accumulating merit, the Dharma Wheel (symbolizing the teachings of the Dao) turns ceaselessly. Thus, ancestors from seven generations may ascend to the heavenly realms, and the practitioner may achieve ascension in broad daylight.

The Dao is profound and mysterious, yet sincere prayers will always elicit a response. Through cultivation, one may attain the body of an immortal, surpassing the suffering of the Three Realms (the realms of desire, form, and formlessness) and liberating oneself from the five torments of hell. With tranquil hearts, we recite the scriptures and bow in reverence.

Finally, we perform three solemn prostrations:

• The first bow is to the supreme origin of the great Dao,
• The second bow is to the thirty-six venerable scriptures,
• The third bow is to the Mystic Masters (referring to the patriarchs of Daoism).

Then, we reaffirm our spiritual rank and once again invite the Three Pure Ones and all virtuous celestial lords of the ten directions to descend.

This passage describes the contents of the Yellow Register Purification Ritual (Zhaijiao) in Daoism—a ceremony for the salvation of departed souls—where priests confess sins to the deities and pray for the deliverance of the deceased.

First, it enumerates the various deities revered in Daoism: the Celestial Emperor (Tiandi), the Celestial Masters (Tianshi Jun), the High Ministers (Shangxiang and Shangzai), the Four Directors and Five Thearchs (Sisi Wudi), the Great Master of Mysterious Centrality from the Thirty-Six Divisions of Sacred Scriptures, as well as all the responsive and manifest holy sages across the Three Realms (Desire Realm, Form Realm, and Formless Realm). The officiating priest refers to himself as "your servant," acknowledging that although he is merely mortal, he has been fortunate enough to participate in propagating the great teachings of Daoism, witnessing the evolution of the Three Vehicles (three stages of cultivation) and beholding the manifestation of the supreme Dao. He has received precious Daoist scriptures—dragon-seal and phoenix-script texts, celestial writings, and jade-key instructions—and strives to follow them in practice.

The priest then confesses his shortcomings in cultivation: failing to retreat to the mountains and forests for dedicated practice, instead mingling with worldly affairs and accumulating many transgressions. Though devoted to spreading the teachings, aiding the world, and assisting the state, his cultivation remains insufficiently focused. Now, the patron of the ritual (Zhaizhu) has reverently composed a prayer document and, in accordance with the classical liturgy (Keyi), set up an altar—a sacred space for Daoist worship—where he sincerely repents beneath the Three Lights (sun, moon, and stars) and before the myriad saints.

During the ritual, the Ninefold Netherworld Divine Lamps (a sacred instrument for salvation) are lit to illuminate the Three Paths (the three evil realms of hell), dispel darkness, and bring forth light. Through scripture recitation and ritual walking, heartfelt repentance is offered, with concern for the departed souls in their cycle of rebirth: they may be reborn in heaven or the human realm, in the Central Lands or foreign regions, into wealth or poverty. Their sins may stem from disbelief in the true Dharma, slandering the virtuous, greed and wicked deeds, harming living beings, licentious sacrifices, killing, and other transgressions of the Ten Evils and Three Karmas (evil actions of body, speech, and mind).

Specific sins of the deceased are highlighted: hoarding wealth, abandoning familial bonds, harming animals, worshiping malevolent spirits, exploiting others for personal gain; excessive killing during hunting or fishing; disloyalty in office or blasphemy against the divine; unresolved grievances from past lives. After death, their souls are imprisoned in the Nine Springs or hell realms, enduring endless suffering for eons without release, or condemned to hard labor—such as carrying mountains, hauling stones, or drawing water from the Netherworld River.

The entire passage reflects Daoist understanding of samsara (rebirth), karmic retribution, and the religious practice of redeeming souls through purification rituals (Zhaijiao).

This passage is a devotional text and ritual procedure from the Daoist Yellow Register Purification Ceremony (Zhaijiao), a major rite for the salvation of deceased souls. It primarily contains elements of repentance, prayers for the deliverance of departed spirits, and wishes for universal peace.

The text begins with practitioners earnestly confessing their transgressions, acknowledging their heavy karmic burdens that can only be relieved through the compassionate protection of the Celestial Worthy (Tianzun, the highest Daoist deity). With sincere hearts turned toward the Great Dao, they seek absolution from boundless suffering, praying that ancestors across generations and all wandering souls may attain liberation—escaping the torments of hell and being reborn in celestial realms. Simultaneously, they petition for peaceful gravesites, the resolution of underworld litigation, the illumination of the dark netherworld, and blessings for all beings within the six realms of existence (devas, humans, asuras, animals, hungry ghosts, and hell beings).

This is followed by ten great vows: First, may the Dao spread widely throughout the world; second, may all beings awaken to its truth; third, may souls in hell attain liberation; fourth, may orphaned spirits receive transcendence; fifth, may the world know peace and abundant harvests; sixth, may rulers and subjects, parents and children each fulfill their proper roles; seventh, may harmony prevail across the seas and grievances between kin be resolved; eighth, may fetuses and unhatched creatures survive and thrive; ninth, may illnesses be cured; tenth, may impoverished beings obtain ample clothing and food.

The conclusion describes the "Returning to the Furnace" ritual marking the ceremony's end: The incense official messengers, Dragon-Tiger Lords, and other divine beings are invoked to manifest the Golden Nectar (immortal elixir) and numinous herbs upon the altar as host of perfected beings descend. Practitioners pray to attain Dao through their studies and achieve immortality through their quests, beseeching jade maidens and immortal youths to convey their petitions before the Supreme Ultimate Great Dao (the highest truth in Daoism).

The phrase "exiting the space" signifies the ritual's conclusion as participants depart the sacred altar. The entire passage exemplifies Daoism's compassionate ethos of universal salvation and its religious practice of connecting heaven and humanity through purification rituals (Zhaijiao).