《太上黃籙齋儀》Vol. 53

This passage details the proper duties of the "Dujiang" (liturgical cantor) position in the Taoist Yellow Register Zhaijiao (purification ritual) and critiques contemporary deviations from ancient protocols.

It begins by explaining that in ritual ceremonies, those of high virtue serve as Fashi (ritual masters), while those well-versed in liturgy assume the role of Dujiang. The Dujiang's responsibilities include: first striking the ritual drum (referring to bells and chimes) to guide participants in maintaining solemn decorum, then chanting praises to lead the ascension to the altar. In the Jiangnan region, the Dujiang typically oversees the chime and directs ceremonial chanting.

However, recent years have seen improper practices: some elderly Dujiang casually assign others to handle the chime and chants, while others appoint separate chime operators beyond the six standard ritual offices—both violations of ancient tradition. More seriously, some Gaogong Fashi (chief ritual masters) only perform the "Falu" (opening the furnace) and "Fulu" (closing the furnace) segments, delegating the rest to substitutes. This is likened to a dragon's roar followed by a turtle's croak—utterly improper.

The text emphasizes that the Jianzhai (ritual supervisor) must strictly enforce liturgical standards and correct errors impartially. Violators should accept penalties willingly, ensuring both external propriety and internal sincerity. Disputes during supervision not only offend the deities but also invite public ridicule. Additionally, the Shijing (scripture attendant) is responsible for altar arrangements.

This passage primarily reflects Du Guangting's criticisms and regulatory demands regarding the various irregularities observed in contemporary Zhaijiao ceremonies.

In the arrangement of the Daoist Yellow Register Purification Ritual (Zhaijiao, a major ceremony for the salvation of departed souls), special attention must be paid to the proper setup of the altar. According to traditional liturgical rules, two elevated seats should be placed within the purification hall for scripture recitation during the three daily periods of morning, noon, and evening. The ancient text Jianwen refers to this process as the "three-period recitation and chanting," while other classics mention guarding these scripture lecture seats like protective lions. Those listening to the recitation must hold their ritual tablets (hu) properly, and any questions raised must not disrupt the integrity of the scripture.

However, modern practice has simplified this considerably. Typically, only three circumambulations (xingdao, walking around the altar) and three scripture rotations (zhuanjing, chanting scriptures) are performed within the ritual space, with the lecture sessions and dual seating arrangement rarely preserved. During scripture rotation, all ritual masters take their seats, with specific roles assigned: the Scripture Attendant (shijing) manages the sacred texts, while the Incense Attendant (shixiang) tends to the incense offerings. After recitation, scriptures must be returned to their proper places, the altar area cleaned and prepared with offerings, and outsiders strictly prohibited from trampling upon the sacred space—all responsibilities of the Scripture Attendant. Negligence in these duties, allowing altar disarray or unauthorized access by servants, or worse, violating sacred prohibitions, would incur karmic consequences for the attendant. Even after formal altar consecration, unnecessary movement should be avoided, let alone permitting frequent kitchen staff traffic.

The Incense Attendant must likewise fulfill duties conscientiously. Common modern lapses include interrupted incense flow, cooled ash in burners, or even attendants presumptuously replenishing incense before the High Priest (gaogong) ascends the altar—all violations requiring strict prevention. The Lamp Attendant (shideng) must ensure the eternal flame remains unextinguished throughout the night; only by maintaining illumination until dawn can one be considered competent.

Recently, some uninformed practitioners have introduced superfluous positions like "Altar Supervisor" (zhitan) beyond the standard six attendants (including scripture and incense roles). True ritual masters should reject such false practices to avoid becoming objects of ridicule for future generations. According to the Ancient Golden Register Liturgy (Jinlu Guyi) and traditional Yellow Register rites, on the eve of formal ceremonies and during blessing segments, practitioners must first perform the "Spontaneous Audience" (ziran chao, simplified court ritual), completing three prostrations before announcing the purification period, assigning roles, and proclaiming precepts. Only at dawn the following day should formal rituals commence according to established liturgy.

This passage discusses the transmission and standardization issues in the Daoist Yellow Register (Huanglu) purification ritual. The early ritual methods passed down through generations of eminent Daoists—from Celestial Master Zhang Daoling (founder of Daoism), Lu Xiujing, Kou Qianzhi, and others—all revered the "Natural Audience" (the most primitive form of ritual) as fundamental. However, some contemporary priests, ignorant of ancient practices, presumptuously add steps like "supplementing the six offices" or "proclaiming the liturgy and receiving the bamboo slips" before ascending the altar in the presence of the Mysterious Master (presiding ritual master), falsely claiming these as methods transmitted by Lu Xiujing (Master Jianji). Such behavior both disrupts orthodoxy and slanders the ancient sages.

Two common errors are specifically noted: First, during the initiation of the ritual (qizhai) and merit declaration (yangong), practitioners should properly venerate the Heavenly Worthy of Numinous Treasure (Lingbao Tianzun), yet some erroneously pay homage to titles like the Jade Treasure Sovereign Emperor. Second, there are textual errors in the transmission of ritual details. The author emphasizes having corrected these mistakes and hopes future generations will jointly uphold orthodoxy.

The text then details the ceremonial regulations for the Yellow Register altar. On the night of ritual initiation, all ritual masters take their positions while designated officers read the duty roster (assigning responsibilities). The patron of the ritual (zhai zhu) must bow to the Mysterious Master, offer incense, and present the written petition (cihan) containing the ritual's purpose before kneeling to hand it to the High Merit Master (chief ritual officiant). After receiving the petition, the High Merit Master offers incense and bows before the Mysterious Master to formally announce the ritual commencement.

Subsequent procedures include: chanting the "Threefold Refuge" (taking refuge in the Three Treasures—Dao, scriptures, and masters), the cantor (dujiang) leading hymns, offering incense to the Three Officials (Heavenly, Earthly, and Water Officials) and Three Masters (scripture master, register master, and ordination master). The masters then consecrate the altar (creating a protective boundary), recite entrance incantations, offer incense to the Ten Directions at the Heavenly Gate, and finally return to their positions. The cantor prompts all to "venerate their masters and maintain contemplation according to the method," followed by twenty-four beats of the ritual drum. Participants declare their ritual ranks and collectively pay homage to the Infinite Supreme Heavenly Worthy of Numinous Treasure of the Northern Quarter (this veneration extends equally to all Ten Directions). The entire process, solemn and orderly, reflects the meticulousness of Daoist ritual (zhaijiao) practice.

This scripture describes the specific procedures of the Daoist Yellow Register Retreat (Huanglu Zhaijiao), a grand purification ritual for liberating departed souls and seeking blessings. The ceremony unfolds in multiple stages:

The ritual begins with repentance, where participants devoutly prostrate before the Three Treasures (the highest objects of veneration in Daoism): first to the supreme origin of the Dao itself, second to the thirty-six foundational scriptures, and third to the patriarchs who transmitted the teachings. This is followed by reaffirming one's ritual identity and performing the Great Repentance.

Next comes worship toward the Ten Directions, starting from the north and proceeding clockwise—northeast, east, southeast, south, southwest, west, northwest, above, and below—with a full prostration at each cardinal point. After these obeisances, participants sit in meditation while the presiding priest explains precepts and protocols.

The ordination ceremony follows: a senior high priest (Gaogong) of profound virtue and dignified bearing is selected as chief officiant, one whose inner cultivation and outer demeanor make him worthy to represent both humanity and the celestial realm. After kneeling to receive his appointment tablet, other ritual assistants receive their respective duties in sequence.

Subsequent steps include reciting ritual prohibitions, making the Twelve Great Vows, and performing the Furnace Closing ceremony (Fulu). Participants then study immortal teachings and chant exit incantations.

The Ritual Narrator (Dujiang) reports completion of repentance merits to the Mystic Master (Xuanshi, the presiding deity), while the Ritual Supervisor (Jianzhai) examines participants for any transgressions. At dawn on the first day, all focus their minds to take refuge in the Three Treasures before processing into the altar space.

Within the altar, they venerate patriarchs, recite protective incantations, and sound the ritual drum twenty-four times (summoning celestial beings) to perform the Furnace Opening ceremony. After further drumming, participants declare their ritual ranks and offer incense three times. Finally, all ritual assistants assemble west of the altar, facing eastward, to collectively worship the Infinite Supreme Numinous Treasure Celestial Worthy of the East.

[Note: Technical terms include "Gaogong" (chief officiant priest), "Dujiang" (ritual narrator), "Jianzhai" (ritual supervisor), "Xuanshi" (presiding deity), and "Furnace Opening/Closing" (symbolic alchemical rituals within the ceremony).]

This scripture describes the worship ritual in the Daoist Yellow Register Purification Ceremony (Zhaijiao). During the ceremony, devotees must sequentially face eight directions (east, south, west, north, northeast, southeast, southwest, northwest) as well as the zenith and nadir to perform obeisances.

At each cardinal point, devotees kneel and bow three times, sincerely repenting their transgressions. They then chant while facing specific directions, expressing devout surrender to the Limitless Supreme Numinous Treasure Celestial Worthy (Wuji Taishang Lingbao Tianzun), one of Daoism's highest deities. Each direction has its corresponding Qi Celestial Lord (Qi Tianjun, deities governing cosmic energies) and hosts of immortals and celestial officers (Lingguan) who receive these devotions.

The detailed procedure unfolds as follows: First, devotees bow eastward to the Three Qi Celestial Lords and the eastern immortals and celestial officers, then sequentially turn south, west, north, and so forth. When facing diagonal directions (northeast, southeast, etc.), they stand at designated positions and chant toward specific orientations. Finally, they pay homage upward (to the celestial realm) and downward (to the terrestrial realm), corresponding respectively to the Thirty-Six Heavenly Emperor Lords and the host of perfected immortals in the Jade Capital's Mysterious Metropolis and Purple Tenuity Palace (Yujing Xuandu Ziwei Shangong), as well as terrestrial deities like the Ninefold Earthly Sovereigns and the Four Bureaus with Five Thearchs.

The entire ritual embodies the Daoist practice of "circumambulating the cosmos to venerate the perfected" (Zhou Tian Chao Zhen). Through systematically paying homage to the sacred beings of all directions, practitioners aim to purify body and mind while establishing communion between heaven and earth. Each directional pantheon represents distinct cosmic forces and stages of spiritual cultivation.

This scripture records the ritual protocol for paying homage to various deities in the Daoist Yellow Register Retreat (Huanglu Zhaiyi), a ceremony for delivering deceased souls. Devotees reverently bow toward different directions in sequence, each representing a specific pantheon of celestial beings.

First, facing northeast, they bow southwest three times to honor the solar palace deities: the Perfected Beings of the Sun Palace, the Great Sage Solar Emperor, the Luminous Perfected Beings, the Haloed Youths, and the Crimson Jade Maidens. Next, turning due south, they bow northward to venerate the lunar palace divinities—the Supreme Perfected Great Sage Lunar Emperor, the Pure Perfected Beings, and the Radiant Jade Maidens.

Then, facing due west, they bow eastward to worship the celestial star deities: the Seven Stars of the Northern Dipper (Xuanji Beichen), the Nine Palaces, the Three Platforms, the Twenty-Eight Lunar Mansions, and the 365 degrees of heavenly stars. Subsequently, they bow toward the Five Sacred Peaks (Mount Tai in the east, Mount Heng in the south, Mount Hua in the west, Mount Hengshan in the north, and Mount Song in the center), corresponding to the Five Directional Emperors (Green, Red, White, Black, and Yellow Emperors) along with their attendant flying immortals and locally realized sages.

Next, facing due south, they bow northward to honor the water palace deities: the Fusang Great Emperor, the Yang Valley Divine King, the water emperors of the Three Rivers, Four Seas, and Nine Tributaries, and the twelve river-source deities. Finally, they venerate the supreme Daoist scriptures: the Thirty-Six Sacred Texts, the True Script Talismans (Fulu), and the Celestial Books of Natural Revelation.

After each directional invocation, devotees perform three bows while sincerely confessing transgressions and reciting corresponding penitential texts. Through this systematic directional rotation, the ritual constructs a complete celestial hierarchy, embodying the Daoist cosmological vision where "all stars of the heavens are within one's grasp."

This passage describes the complete procedure of the Yellow Register Retreat (Huanglu Zhaijiao), a Daoist ritual for the salvation of deceased souls. The ritual begins with the officiating priest (Fashi) and the cantor (Dujiang) taking their respective positions at the Ghost Gate (northwest) and Celestial Gate (southeast), facing specific directions according to ritual protocol.

The priest first guides participants in visualizing the Nine-Colored Circular Radiance (a meditative state in Daoist practice), swallowing saliva while silently reciting incantations to subdue demonic obstructions. The priest then enters a state of concentrated communion with deities (Cunshen), as the assembly begins chanting the Pacing the Void Hymns (Buxuci) while circumambulating, performing a complete cycle of ten mystical verses from the Cavern Scriptures (Dongzhang).

Returning to their positions, the priest burns incense while the cantor leads the congregation in paying homage to the highest objects of Daoist veneration: first to the Supreme Ultimate Great Dao (Taishang Wuji Dadao, the primordial source of Daoist cosmology), then to the Thirty-Six Sacred Scriptures (the canonical texts of Daoism), and finally to the Great Master of Mysterious Centrality (Xuanzhong Dafashi, referring to Laozi). The ritual then reconfirms each participant's ceremonial rank (Fawei) before all kneel in prolonged gratitude and repentance (Daxie), followed by standing hymns expressing tenfold aspirations—for cosmic harmony, luminous sun and moon, national stability, and peace for all people.

Subsequent stages include: the Closing of the Furnace (Fulu, concluding the visualization), the Cultivation of Immortality (Xuexian, an alchemical practice), recitation of the Void Cavern Incantation (Kongdong Zhou for mental purification), and the Exit Invocation (Chuhu Zhou when leaving the altar). Before the Senior Master (Xuanshi), merit is dedicated through ritual redirection (Huixiang), while the Supervisor of Observances (Jianzhai) examines any procedural errors before all return to their positions with final bows.

The ceremony may be paused during thunderstorms or other extraordinary circumstances. Finally, all participants offer incense three times with sincere repentance, optionally continuing with Pacing the Void visualizations or directional hymns. This entire sequence repeats daily in three sessions, with additional prostration rites (Chonggui Chuguan) required after the initial Furnace Opening on the first day, and the Guardian Spirit Incantation (Weiling Zhou) recited each dawn after paying respects to the masters.

This scripture describes the specific procedures of the Daoist Yellow Register Retreat (Huanglu Zhaiyi), a grand purification ritual (Zhaijiao) for redeeming lost souls and praying for blessings while dispelling calamities. When time is limited or the formal altar-ascension period has been missed, a simplified version called the "Universal Repentance" (Du Chan) ritual may be adopted.

The ceremony begins with participants performing three full prostrations toward the Ten Directions' Supreme Infinite Numinous Treasure Celestial Worthy (one of Daoism's highest deities), along with the gods of sun, moon and stars, the mountain deities of the Five Peaks, and the water deities of rivers, lakes and seas. They sincerely confess their transgressions before chanting eulogies including the "Names of Supreme Merits." Only then does the formal altar ascension commence.

Upon ascending the altar, the "Entry Incantation" (a sacred mantra for entering consecrated space) is recited as participants symbolically pass through the Heavenly Gate. After offering incense, each takes their designated position. The "Threefold Refuge" ceremony (taking refuge in the Three Treasures of Dao, scriptures, and masters) follows, with participants holding ceremonial tablets (hu) while seated upright and chanting hymns.

Throughout this process, the ritual master must maintain focused visualization (a meditative state) while reciting the names of merits. The scripture-revolving (Zhuanjing) segment then begins—as each scripture volume is completed, the chief lecturer (the ritual's presiding officiant) strikes the qing (a ritual chime) to signal the scripture attendant to collect the text. The ceremony concludes with final hymns: the "Scripture-Sending Eulogy" and "Seat-Releasing Eulogy."

The entire sequence emphasizes ritual protocol, employing repentance, praise, and scripture recitation to commune with divine beings and achieve its purpose of seeking blessings while averting misfortune. Key elements like the "Threefold Bows," "Scripture Revolving," and "Mindful Visualization" are distinctive features of Daoist purification rituals.

In the Daoist Yellow Register Purification Ritual (Zhaijiao)—a major ceremony for the salvation of departed souls—the liturgical sequence generally proceeds as follows:

First, the presiding priest recites scriptures, either following traditional texts or using newly composed hymns. This is followed by chanting three auxiliary scriptures (xianjing), after which all participants circumambulate the altar while reciting the Seven Perfected Praises (qizhen zan)—the number of hymns may vary between five, seven, or eight.

At a designated stage, the chief ritual master leads the assembly away from the altar platform while reciting the Exit Incantation (chuhu zhou). The group then performs the Dedication Praise (huixiang zan) before the Mystical Master (xuanshi, the presiding officiant), marking a temporary pause in the ceremony.

Depending on the duration of the purification retreat (three, five, or seven days), a Lamp Offering Ritual (li deng fashi) may be conducted at dusk. Upon re-entering the ritual space, all priests assemble at the Earth Portal (dihu, a specific altar orientation). The chief master or appointed deacon then directs the liturgy (keyi) according to the ritual manual, guiding participants through prostrations, incantations, and other procedures.

Traditionally, the master would lead circumambulations around the lamps while chanting, though contemporary practice often simplifies this to distant prostrations toward the Three Pure Ones (Sanqing)—the supreme Daoist deities (Jade Pure, Upper Pure, and Supreme Pure)—from the Earth Portal position. These completed, typically in the early hours or midnight, the assembly reforms before the Mystical Master.

The core ritual sequence then unfolds:

1. Collective mindful refuge in the Three Treasures (Dao, scriptures, and master)

2. Recitation of Merit Praises (gongde zan) with incense offerings to the ten-directional deities

3. Veneration of perfected masters through visualization (cunxiang) of their true forms

4. Chanting of Guardian Spirit Incantations (weiling zhou) for protection

5. Striking the ritual drum twenty-four times (symbolizing penetration through the Three Realms)

6. Invitation for divine presence

7. Sequential prostrations and repentance before the Ten Directions' Limitless Supreme Numinous Treasure Celestial Worthy

8. Confession of transgressions through body, speech, and mind (sanye)

9. Threefold Homage: to the Great Dao, sacred scriptures, and the Mystically Central Great Master (Laozi)

The latter phase includes:

• Altar circumambulation
• Retrieval of the Five Directions' True Writs (wufang zhenwen, talismans of directional deities)
• Recitation of writ incantations
• Renewed divine summons
• Prolonged kneeling with incense
• Presentation of memorial petitions (biao)
• Display of petitions
• Dispatching divine messengers (gongcao) to deliver documents
• Visualization of deities
• Sealing of petitions
• Final burning of petitions beyond the Celestial Gate

The entire ceremony maintains rigorous structure, employing specific movements, incantations, and visualizations to bridge heaven and earth for soul salvation. Each element carries symbolic meaning—the twenty-four drumbeats represent solar terms, the Five Directions' Writs correspond to Five Phase (Wuxing) orientations—creating a holistic cosmic resonance.

During the Daoist Yellow Register Retreat (Huanglu Zhai) — a major ritual for the salvation of deceased souls — the Cantor (Dujiang, the presiding ritual master) leads the assembly in chanting the Twelve Great Vows. These vows typically include prayers for national prosperity, peace for the people, and the liberation of all sentient beings.

The Chief Ritual Master then performs the "Returning the Censer" (Fulu) ceremony, symbolically restoring the incense burner to its original position to mark the ritual's conclusion. The Chime Master (Zhiqing), responsible for striking the ritual chime, leads the congregation in chanting the "Hymn of Departure from the Altar" (Chutang Song) while guiding participants to exit the ritual space in an orderly manner. The master bows once toward the sacred altar.

The assembly is then directed to the Hall of Silence (Jingmo Tang, a resting area during retreats) where they stand in proper order. The master approaches to burn incense, formally reporting the ritual's completion to the deities. The Chime Master strikes the chime again as all present join in the "Closing Hymn of Homage" (Xianglai Song).

Finally, the Chime Master announces: "The morning practice of truth is now complete," after which all participating Daoist officials exchange ceremonial bows. Following standard protocol, the altar arrangements are dismantled, marking the successful conclusion of the entire Yellow Register Retreat. This account, recorded in the 53rd scroll of the Supreme Yellow Register Retreat Liturgy (Taishang Huanglu Zhai Yi), details the closing procedures of large-scale purification rituals (Zhaijiao).