《太上黃籙齋儀》Vol. 9

The Supreme Yellow Register Purification Liturgy (Taishang Huanglu Zhaiyi) compiled by the eminent Tang dynasty Daoist Du Guangting stands as a crucial classic of Daoist ritual practice (Zhaijiao Keyi). This passage details the twilight procession ceremony on the third day of the Grand Yellow Register Retreat.

The ritual commences with masters paying ceremonial homage to ancestral teachers while visualizing (cunxiang) divine beings. They then recite the Guardian Spirit Incantation (Weiling Zhou), summoning seven Mysterious Yin deities and the primordial Qi (Jiu Tian Zhenqi) of the Nine Heavens to protect the altar. The incantation depicts the magnificent interplay of solar and lunar radiance, the cosmic flow of celestial and terrestrial energies, and notably mentions how even demon kings (disruptive rulers of the demonic realm in Daoist cosmology) come to pay homage to the celestial court. This chant aims to universally aid sentient beings and extend grace to the underworld (Youming).

The ritual master strikes the ceremonial drum twenty-four times, symbolizing the summoning of deities. The text meticulously enumerates the invoked pantheon: first, the guardian generals cultivated within the practitioner’s body—such as the "Three-Five Merit Officers" (Sanwu Gongcao)—including thirty-six Left and Right Emissaries, Incense-Bearing Dragon Riders, Golden Boy Attendants, and Jade Maiden Messengers (reflecting Daoist belief in an internal divine system). Next, local earth deities (Tudi Shen) and city gods (Chenghuang Shen) are invited to assist.

The master declares the purpose of the Grand Yellow Register Retreat—conducted for a specific official or family to deliver deceased souls—emphasizing days and nights of continuous cultivation. At dusk on the third day, while ascending the altar, they beseech the primordial Qi from the Ten Directions (the entire cosmos) to descend, ensuring their memorial swiftly reaches the supreme deity, the Jade Emperor (Yuhuang Shangdi).

Finally, the text lists all honored deities addressed in the petition, showcasing Daoism’s vast celestial hierarchy: the Three Pure Ones (Sanqing)—Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Supreme Lord of the Dao (Taishang Dadao Jun), and Supreme Elder Lord (Taishang Laojun); the Jade Emperor; the Five Directional Thearchs; the Thirty-Six Heavens’ Sovereigns (representing Daoist cosmology’s layered celestial realms); and perfected beings (Zhenren) of all orientations. These titles reflect both the grandeur of the Yellow Register liturgy and the comprehensiveness of Daoist theology.

This scripture records the ritual procedures and prayer contents of the Daoist Yellow Register Retreat (Huanglu Zhai) - a major ceremony for the salvation of departed souls. The Daoist priests first extol the profound mystery of the Great Dao (Dao, the cosmic origin) that encompasses the Three Realms (desire realm, form realm, and formless realm), expressing gratitude for the privilege of upholding the precious Daoist scriptures (Jing).

At dusk (luojing), the ritual master leads devotees in establishing the altar and begins the scripture-revolving procession (a ritual involving chanting while circumambulating). During the first incense offering, they pray that the fragrant smoke may ascend to the celestial court to venerate the "Supreme and Utmost Treasure of Dao" (the highest truth), while dedicating the merit to the imperial ancestral temples. They offer wishes for the emperor's virtue (De) to match that of legendary sage-kings Yao and Shun, for harmony in the imperial court, and for peace throughout the realm.

The second incense offering venerates the "Supreme and Utmost Treasure of Scriptures," with merit dedicated to the nine generations of ancestors (jiuxuan qizu) of the retreat's sponsor family. Prayers are made for departed souls to be released from the criminal registers of Fengdu (the underworld) and ascend to the immortal realms of lotus thrones. The text mentions the "Nine Dragons Mandate" (jiulong fumìng) as the salvific decree for souls, while the "Five Emperors' Witness" (wudi jianmeng) refers to the celestial contract being observed by the five directional deities.

Through ritual elements including incense offerings, scripture chanting, and vow-making, the ceremony simultaneously prays for national prosperity in the yang world while delivering souls in the yin realm. This embodies the Daoist religious sentiment of "repaying the four kindnesses above while relieving the three suffering paths below."

This passage describes the incense offering and worship ritual within the Huanglu Zhai (Yellow Register Purification Ceremony) of Daoist practice. The ritual master leads devotees through ceremonies of incense burning, repentance, and prostration to seek divine blessings.

As the ritual commences, participants light three sticks of incense, their curling smoke symbolizing the ascent of sincere devotion to the celestial realm, making offerings to the supremely authentic masters. The devotees bow deeply in reverence, taking refuge in the Three Supreme Venerables (referring to Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), praying that their accumulated merit may be transferred to their family members, hoping they may receive blessings, dispel misfortunes, and cultivate virtue.

The ceremony then proceeds to the "Ritual Directions" segment, comprising three invocations and three prostrations. Participants devoutly worship the Three Treasures of Daoism: the supreme truth of the Limitless Dao, the doctrinal scriptures of the Thirty-Six Divisions of Sacred Texts, and the teaching lineage of the Mysterious Great Masters. The ritual master identifies as a disciple of Shangqing Xuandu (Supreme Clarity Mysterious Metropolis), making supplications to various celestial venerables, heavenly emperors, and true kings, acknowledging that through virtuous karma from past lives they have encountered the Dao's teachings, and despite the profound mystery of celestial mechanisms, they remain devoted to cultivation.

The entire ceremony, through offerings of incense, confession of transgressions, and veneration of deities, expresses reverence for the Dao while praying for the dispelling of calamities and attainment of blessings, ultimately seeking union with the authentic Dao. The mentioned "Three Teachers and Four Companions" refers to mentors and fellow practitioners on the path of cultivation, "mysterious merit" (Xuangong) denotes the virtue accumulated through practice, and "shore of blessings" (Fu'an) metaphorically represents the other shore of happiness.

This scripture passage describes a practitioner (referring to themselves as "this disciple") engaging in the Huanglu Zhaijiao (a Daoist ritual for redeeming deceased souls) to confess transgressions and beseech salvation from the Celestial Worthy. The content unfolds in four main sections:

First, the practitioner acknowledges the collective karmic obstacles created by themselves and their ancestors through indulgence in the "six dusts and six desires" (sensory attachments to form, sound, scent, taste, touch, and mental phenomena). The ears became addicted to music, eyes craved beauty, nose pursued fragrances, mouth coveted delicacies, body sought luxury, and mind wallowed in pleasure. These transgressions obstructed pure cultivation, trapping ancestral souls in the "three wretched paths" (hells, hungry ghosts, and animal realms) without liberation.

Next, the text explains the purpose of the ritual: having heard of the boundless compassion of Yuanshi Tianzun (the supreme Daoist deity) who illuminates the darkness of hells. The practitioner prepares ritual implements and offerings, establishing an altar according to scriptures like the Lingxian Pinmu. Through recitation and repentance, they seek divine connection, praying for the Celestial Worthy to send down "five-colored divine light" to brighten the Ninefold Darkness and issue the "Nine Dragons Mandate" (a powerful talismanic document) commanding the Three Officials (celestial, earthly, and aquatic deities) to pardon the sinful souls.

The specific petitions include: redeeming nine generations of ancestors from hell; cleansing karmic transgressions from present and past lives; averting future calamities; and prolonging life blessings. Simultaneously, prayers extend to worldly welfare: may the emperor's reign endure, the nation enjoy favorable weather and abundant harvests, borders remain peaceful, mountains and rivers stay tranquil, and officials faithfully serve the country.

The passage concludes with twelve vows (though only the first two are shown here): first, that the Dao may spread widely with universal virtue; second, that all living beings attain auspicious fruition. These aspirations embody both personal redemption and the Daoist religious ideal of universal salvation. The entire passage manifests core Daoist teachings about connecting heaven and humanity through Zhaijiao rituals, confessing transgressions, and delivering all beings.

This passage is a prayer text and ritual sequence from the Daoist Yellow Register Retreat (Huanglu Zhaijiao) — a ceremonial practice for redeeming deceased souls and praying for blessings while dispelling calamities. It contains ten universal vows and concluding ritual procedures.

The first section presents ten compassionate vows for universal salvation: The first vow seeks liberation for suffering souls; the second vows rebirth for orphaned spirits with no descendants to care for them; the third prays for peace and abundant harvests; the fourth calls for rulers and subjects, parents and children to fulfill their roles with benevolent governance and paternal kindness; the fifth aspires to dissolve grievances across the land; the sixth ensures safe births for both human infants and oviparous creatures; the seventh petitions swift recovery for chronic and acute illnesses; the eighth wishes ample clothing and food for the destitute.

The "Returning to the Censer" (Fulu) marks the ritual's conclusion, where the officiant addresses the deities: "May the Incense Officer Emissaries (divine stewards of ritual incense), the Dragon-Tiger Guardians (protective generals), and all numinous officials cause this sacred space to spontaneously manifest golden nectar (elixir of immortality) and cinnabar-jade herbs (celestial flora). Let all true spirits gather before this censer, granting blessings to devotees participating in this retreat — whether living or deceased — and bestowing grace upon the nation."

The final "Seeing Off the Deities" (Songshen) segment describes immortal maidens and jade attendants from the Ten Directions escorting the curling incense smoke, swiftly delivering the priest's petitions to the supreme Jade Emperor's celestial court. "Exiting the Altar" (Chuhu) signifies the priest's departure from the ritual space, concluding the ninth scroll of the Supreme Huanglu Retreat Liturgy.

Note: The Yellow Register Retreat is the most significant among Daoist salvation rituals, primarily used to redeem souls and aid the living. Through incense offerings, scripture recitation, and visualization, it bridges the human and divine realms, embodying Daoism's compassionate ideal of "universal salvation" (pudu zhongsheng).