《道門定制》Vol. 5

This passage documents the specific procedures of the Daoist Yellow Register Retreat (Huanglu Zhai)—a major salvation ritual for deceased souls—as compiled by Lü Yuansu, a Daoist priest from Western Shu during the Southern Song dynasty. It outlines the four-night, three-day ceremonial sequence:

The ritual commences with the presiding High Priest (Gaogong, the chief ritual master) leading several priests including the Cantor (Dujiang, responsible for liturgical chanting) through standard Daoist ceremonial protocols. At the Shen hour (3-5 PM), the altar is activated through: the High Priest's ceremonial bows and incense offerings before the altar, the assembly of priests receiving their ritual appointments, the presentation of memorials to deities of the Three Realms (Heaven, Earth, and Water), the kneeling acceptance of the Ten Precepts for Cultivating Truth (essential Daoist cultivation precepts), and the proclamation of ritual discipline.

The first night's Evening Invocation (Suqi) includes: submitting petitions to summon deities, the Cantor's water purification of the altar, the High Priest's memorial presentation to the gods, the Ritual Supervisor (Jianzhai) leading collective repentance, recitation of the Three Sovereigns' Esoteric Texts (ancient scriptures transmitted from the mythical Three Sovereigns), and the reading of altar-opening invocations.

Subsequent days follow three daily sessions:

Morning Liturgy (Zaoke) includes: state-blessing ceremonies, deployment of divine generals and officers, recitation of the Heaven-Pacifying True Texts (scriptures that stabilize celestial realms), and the reading of benedictions and penitential texts.

Noon Liturgy (Wuke) features: midday invocations, disaster-dispelling prayers, and the Twenty-Direction Repentance Rite (confessions to deities of twenty sacred orientations).

Evening Liturgy (Wanke) comprises: nighttime rituals, sacrificial invocations to deities, and comprehensive penitential texts.

The final day emphasizes soul salvation, incorporating additional elements: the Refinement and Salvation True Texts (scriptures for liberating souls), prayers for guiding the deceased, along with specialized Thirty-Direction Repentance Rites for the Underworld and Water Palaces, plus Six Paths Salvation Prayers (reflecting Buddhist influences on the concept of transmigration through six rebirth paths).

Note: The character "䟽" is interchangeable with "疏" (memorial documents to deities); "僊科" (immortal protocols) refers to standardized Daoist ceremonial regulations.

This scripture documents a complete Daoist ritual for dispelling calamities and seeking blessings, conducted in four main phases:

At dawn, the "Morning Procession" ceremony begins: First, the True Text for Dispelling Calamities is recited, followed by five segments of repentance verses to confess transgressions.

At noon, the "Midday Procession" ceremony takes place: Scriptures expressing gratitude for parental kindness are chanted, accompanied by repentance rituals directed toward twenty sacred directions.

During the deep night, the "Silent Night Procession" is performed: Nighttime calamity-dispelling scriptures are recited, petitions are presented to the deities, comprehensive repentance is conducted, and a vermilion memorial (Zhuzhang, a formal Daoist document addressed to the gods) is submitted.

At the Zi hour (11 PM - 1 AM), a grand sacrificial altar (Zhaijiao) is erected: The presiding high priest (Gaogong) reports to celestial immortals, dispatches heavenly troops and generals, presents merit-accounting vermilion documents, and conducts the Cosmic Grand Offering (Luotian Dajiao, Daoism's highest-ranking sacrifice). The ritual invites deities from the Three Realms, features three ceremonial offerings, flower-scattering around the altar, recitation of purification vows and closing verses, concluding with the ceremonial sending-off of deities.

Additional rites are performed at the outer altar: These include opening the Five Directions' pathways (for divine passage), summoning temple deities, deceased spirits, and beings from the Six Realms (a Buddhist concept of existence), preparing fragrant baths for departed souls, and constructing ritual bridges for their transcendence. Repentance is conducted for the deceased, the Nine Perfect Precepts (Jiuzhen Miejie) are transmitted, salvation talismans (Jiuku Zhenfu) and longevity charms are presented, deliverance documents are distributed, nectar ritual food (Ganlu Fashi) is offered, hell-shattering lanterns are lit to guide souls through the Nine Springs, and the Seven Primordial Star Lamps (corresponding to the Big Dipper) are illuminated.

The ceremony concludes with blessings for the emperor: All priests collectively recite the Purifying Heaven-Earth Divine Incantation, Purifying Heart-Mouth Divine Incantation, and Pacifying Earth Deity Incantation. They then successively invoke the sacred names of Daoist deities including the Three Pure Ones (Yuqing, Shangqing, and Taiqing - the supreme triad), the Jade Emperor, the Sacred Ancestor Celestial Worthy, and numerous other divinities, praying for national protection, people's welfare, and universal peace.

This scripture records four key stages in Daoist zhaijiao (purification ritual) ceremonies, each serving distinct purposes of blessing and calamity prevention. Every stage requires reciting specific celestial venerable names and scriptures to achieve corresponding religious functions.

The first part focuses on praying for national peace and averting disasters. Practitioners repeatedly chant twelve celestial venerable names ten times each, including "Celestial Venerable of National Prosperity" and "Celestial Venerable of Peaceful Reign," while reciting the Daode Jing (Classic of the Way and Virtue). These celestial beings govern national stability, cessation of warfare, and epidemic control—particularly addressing the "yang-nine-hundred-six" calamities (Daoist term for catastrophic years) involving war, disease, floods, and fires.

The second part specializes in dispelling natural disasters. Participants recite ten celestial venerable names governing celestial bodies—such as "Supreme Celestial Venerable of the Solar Palace"—ten times each, accompanied by scriptures like the Great Scripture of Eleven Luminaries for Calamity Dispelling. These deities regulate the movements of sun, moon, and stars, capable of eliminating droughts, floods, and locust plagues caused by celestial irregularities.

The third segment offers blessings for meritorious national deities. Through chanting seven celestial venerable names including "Celestial Venerable of Mysterious Origin's Teachings," and reciting the Scripture of Ascending Mystery for Disaster Relief and Life Protection, this ritual strengthens the spiritual power of local temple deities to better safeguard the nation.

The fourth part exclusively performs soul deliverance. The ceremony begins with three purification incantations—cleansing the space, speech, and land—before reciting seven salvation-oriented celestial venerable names like "Jade Purity Celestial Venerable of Emptiness." Paired with relevant scriptures, this assists designated deceased souls to escape suffering and attain rebirth in pure realms.

Each stage concludes with the phrase "immeasurable merit" as dedication, transferring the accumulated功德 (merit) to the beneficiaries. This meticulously structured keyi (liturgy) exemplifies Daoist religious practice of harmonizing heaven, earth, and humanity through sacred recitation.

This scripture records a complete Daoist salvation ritual divided into specific time periods. Each segment involves offerings to particular deities, recitations of sacred names and texts, with corresponding purposes for blessings.

The text first mentions four celestial venerables (Tianshi) including "Celestial Venerable Who Expounds the Dharma in the Fragrant Grove," along with two perfected beings (Zhenren) such as "Great Compassionate Savior from Suffering." These are Daoist deities specifically responsible for delivering beings from suffering and guiding departed souls. After chanting each sacred name ten times, practitioners recite one chapter of the Supreme Pervasive Mysterious Numinous Treasure Scripture of Infinite Salvation (Duren Jing). This segment aims to elevate the spiritual ranks of underworld officials in the Earth Office and Water Office while eliminating karmic obstacles for the deceased.

Next, eight celestial venerables including "Celestial Venerable of the Dharma Treasury's Jade Texts" and two perfected beings like "Perfected Being of Wondrous Practice" are enumerated. Following ten recitations of each name, practitioners read one chapter each of the Supreme Scripture of Ascension to Heaven and Realization of the Dao and the Supreme Laozi's Scripture of Constant Purity and Tranquility (Changqingjing). This phase primarily focuses on delivering various wandering souls from the cycle of rebirth, liberating them from suffering.

The subsequent section presents eight celestial venerables including "Celestial Venerable Who Transforms the Three Paths" and two perfected beings such as "Perfected Being Who Untangles Karma." After recitations, practitioners chant the Supreme Scripture of Salvation from Suffering in Ten Directions and the Supreme Scripture of the Nine Darknesses' Mind Seal for Extinguishing Guilt. This stage emphasizes disaster elimination and longevity blessings for the ritual sponsor's household.

The final segment specifically invokes blessings for the sponsor. It begins with three divine incantations: Purifying Heaven and Earth, Purifying Heart and Speech, and Pacifying the Earth Deity. Then follows the recitation of twelve celestial venerables including "Jade Purity Bestowing Blessings Celestial Venerable" and two perfected beings. These deities each oversee specific domains—some specialize in disaster relief, others govern longevity, while some provide protection—collectively safeguarding the sponsor's household with blessings of happiness and health.

Note: The "Three Paths" refer to the hell, hungry ghost, and animal realms; "Eight Sufferings" include birth, aging, sickness, death and other fundamental human miseries; "Nine Springs" generally denotes the underworld; "Six Realms" indicates the six destinations of rebirth. These concepts originate from Daoist understanding of samsara and the afterlife.

This passage describes the specific procedures and scripture recitations within a Daoist Zhaijiao (grand purification ritual). The ceremony is divided into multiple segments, each with designated scriptures and sacred invocations (sheng hao) to be chanted.

The eighth segment primarily focuses on expressing gratitude for parental nurturing on behalf of the ritual officiants (zhaiguan) and their families. Participants recite one scroll each of the Supreme Mysterious Numinous Great Dipper Scripture for Prolonging Life and the Supreme Southern Dipper Six Offices Scripture for Extending Life and Delivering Humanity, followed by ten repetitions of various Celestial Worthy (Tianzun) invocations including the Boundless Transformation Celestial Worthy and World-Saving Sage-King Celestial Worthy. The segment concludes with recitations of the Supreme True Unity Scripture on Repaying Parental Kindness and True Warrior's Numinous Response Scripture on Repaying Parental Virtue.

The ninth segment involves blessings for the divine troops, Three Realms messengers, and local earth deities associated with the priestly registers (falu). Participants similarly chant ten repetitions of various Celestial Worthy invocations including the True Numinous Response Celestial Worthy and Infinite Numinous Response Celestial Worthy, followed by recitations of the Supreme Great Clarity Heavenly Youth Life-Protection Marvelous Scripture and Cavern Mystery Numinous Treasure Wisdom Body Contemplation Scripture.

Subsequent sections enumerate various hymns to be chanted throughout the ritual, including Opening Hall Hymns, Precept Observance Hymns, and Triple Opening Hymns, covering all stages from commencement to conclusion. Various Bu Xu Ci (ritual verse forms used in processions) are also listed, such as the Jade Capital Bu Xu and Golden Palace Bu Xu, along with different styles of Daoist ritual music including Shangqing Melodies and Taiqing Melodies.

The complete ceremony spans three days and four nights, incorporating comprehensive scripture recitation, praise hymns, and musical performances, fully demonstrating the solemnity and complexity of Daoist purification rituals.

This scripture documents the various ritual procedures and required offerings for Daoist zhaijiao (purification rituals, sacrificial ceremonies for blessings). The process is divided into several main components:

First comes the scripture recitation and incantation segment, which includes chanting specific mantras such as the "Shi Bao Zhang" chapter, the Nine Luminaries incantation (related to the Nine Luminaries Star Lords), and the Demon-Subduing secret mantra, along with specialized portal-crossing incantations. Practitioners must also pronounce the Twelve Great Vows while paying respects to the Ten Directions Celestial Worthies (divine beings of all realms), the Limitless Great Dao (the supreme truth of Daoism), the Three Caverns (Dongzhen/Dongxuan/Dongshen) authentic scriptures (core Daoist classics), and the Lingbao true masters.

The second part involves preparing offerings. These include 39 feet of purple silk inscribed with the beneficiary's birth details (mingwen zeng), 36 feet of yellow-path silk, decorative fabrics for the Ten Directions, and scholarly implements like brushes, ink, paper, and inkstones. Ritual implements such as dragon-patterned jade discs, purification cloths, banners, bronze mirrors, and sacred swords must also be prepared, along with daily necessities including 3,600 copper coins, 12 sheng of rice, 12 jin of oil, and 120 jin of charcoal. Several pairs of treasure streamers are to be crafted as well.

The third component is the tribute presentation. Offerings include nine sets of spirit money, horse effigies, and dragon chariots for the Nine August Sovereigns (the nine supreme deities), 1,200 spirit money and horse sets for the celestial host of the Luo Heaven realm, three sets for the Three Sovereigns, and sixty spirit money sets for various temple deities.

The final section covers post-ritual arrangements. At three sacred locations—the Treasure Immortal's Nine Chambers Cavern-Heaven on Qingcheng Mountain (a Daoist sacred site), the river palace of a specified waterway (abode of water deities), and the household's central earth shrine (residence of the local earth deity)—golden dragon jade discs and plain bamboo slips (ritual jades and inscribed tablets) are to be deposited. Twenty-four memorial documents are presented through additional zhaijiao ceremonies.

For the salvation of deceased souls, nine types of Daoist documents are issued: the Nine Authentic Precepts diploma, the Salvation from Suffering true talisman (jiuku zhenfu), the Longevity numinous talisman, the Heavenly Ascension precious edict, among others. A set of scriptures and underworld currency (mingbi) are also offered. The entire procedure concludes with a memorial submitted in the name of a subject to the Jade Emperor of the August Heaven (the supreme deity in Daoism).

This document outlines the ritual procedures for a Huanglu Zhaijiao (a major Daoist salvation ritual for deceased souls), recording the complete sequence for conducting a memorial service. The term "某" (certain) throughout the text serves as a placeholder to be filled with specific information during actual use.

Before the ceremony begins, the presiding Gaogong (high-ranking ritual master) prepares a petition (a formal document addressed to deities), detailing the deceased's native place, the salvation date, and the number of participating Daoist priests. The entire ritual follows the liturgical standards of the "Ziyang Jade Repository" (Ziyang Yugui) and consists of several key phases:

On the first day during the Shen period (3-5 PM), the altar is consecrated: The Gaogong first offers incense to announce the ceremony to Heaven and Earth, then presents the memorial documents. The Dujiang (chanting master) conducts the altar purification ritual. Preparations continue into the night.

At dawn on the second day, the Morning Court Liturgy (Zaochao Keyi) is performed, including repentance and the invitation of sages. At noon, the Midday Court Liturgy (Wuchao Keyi) focuses on reading the salvation documents. In the evening, the Evening Court Liturgy (Wanchao Keyi) includes rites to resolve grievances and release karmic bonds.

On the third day during the Zi period (11 PM-1 AM), the grand Jiao offering is held: The Mingyang Dajiao (a major ritual bridging the realms of Yin and Yang) is conducted, reverently inviting deities from the Three Realms. The red salvation petition (Zhuzhang) is presented, followed by the farewell to deities and dismantling of the altar.

Concurrently, auxiliary rituals are performed in the outer altar: opening the five directional paths for the deceased souls, summoning them for ritual purification, bestowing the Nine Perfect Precepts (Jiuzhen Jielü, ethical codes granted to souls during salvation), and issuing certificates for ascension to heaven. Through scripture recitation, repentance, and petition submissions, the entire ceremony aids the deceased in shedding karmic burdens and ascending to the immortal realms.

Note: "Huanglu Luotian Jiao" refers specifically to large-scale salvation rituals for the deceased, while "Mengzhen Dazhai" denotes solemn fasting ceremonies involving oaths with deities. "Three Caverns Daoists" (Sandong Daoshi) are priests proficient in the three Daoist scriptural traditions: Dongzhen (Cavern of Perfection), Dongxuan (Cavern of Mystery), and Dongshen (Cavern of Spirit).

This scripture describes a Daoist ritual for the salvation of departed souls, conducted in three distinct phases, each with specific deity invocations and scripture recitations.

The first phase focuses on redeeming the deceased. The Daoist priests begin by chanting purification mantras (the Purification of Heaven and Earth Mantra, Purification of Heart and Mouth Mantra, and Pacification of Earth Spirits Mantra). They then invoke sixteen Celestial Worthy (Tianzun) and Perfected Being (Zhenren) titles ten times each, including the highest Daoist deity Yuqing Yuanshi Tianzun (Celestial Worthy of Primordial Beginning of Jade Purity) and Taisheng Jiangsheng Tianzun (Celestial Worthy of Supreme Clarity's Descent). This is followed by recitation of the Supreme Cavern Mystery Numinous Treasure Limitless Salvation Supreme Scripture (Taishang Dongxuan Lingbao Wuliang Duren Shangpin Miaojing), aimed at liberating souls from the underworld and guiding them to rebirth in pure lands.

The second phase extends salvation to all beings in the six realms of existence. Nine Celestial Worthy and Perfected Being titles are invoked ten times each, including Huasantu Tianzun (Celestial Worthy Who Transforms the Three Wretched Paths) and Baku Tianzun (Celestial Worthy Who Extracts from Eight Sufferings) - each epithet symbolizing liberation from specific sufferings. The priests then recite the Supreme Numinous Treasure Spontaneous Perfection Nine Heavens Spirit-Generating Scripture (Taishang Lingbao Ziran Zhizhen Jiu Tian Shengshen Zhangjing), designed to assist all underworld beings in achieving swift liberation.

The third phase offers blessings for the assisting spirits. Five Celestial Worthy and Perfected Being titles are invoked ten times each, including Lingying Wuqiong Tianzun (Celestial Worthy of Boundless Numinous Response) and Chang Zengshangshan Tianzun (Celestial Worthy Who Constantly Increases Supreme Goodness), petitioning for the enhancement of divine power. The recitation of the Supreme Ascension Mystery Disaster-Dispelling Life-Protecting Marvelous Scripture (Taishang Shengxuan Xiaozai Huming Miaojing) follows, intended to strengthen the spirits' efficacy in delivering memorial documents to the celestial court.

The ritual concludes with offerings: nine golden paper "cloud horses" are presented to the Nine August Sovereign Perfected Beings (Jiuhuang Shangzhen, high-ranking celestial deities), while 120 paper spirit-money horses are offered to the Three Offices' Arrayed Perfected Beings (Sanfu Liezhen, underworld deities). Corresponding offerings are also made to the deceased. These ritual objects symbolize reverence for the divine and sustenance for the departed souls.

This document presents a complete liturgy for a Daoist Zhaijiao (grand sacrificial ritual), detailing ceremonial arrangements for both the salvation of deceased souls and disaster-alleviation blessings for the living.

The text begins by listing ritual implements: one set each of golden talismans (Jinlu), white bamboo slips (Baijian), Nine Perfect Precepts credentials (Jiuzhen Jiedie), and jade seals for celestial ascent (Shengtian Yuzhuan), along with a portion of scriptural incantations and underworld currency (Jingzhou Yincai). These ritual objects are employed to guide a specific departed soul toward awakening its original nature through Daoist practice, enabling it to follow golden tablets out of the underworld. After cleansing its karmic burdens, the soul enters the Vermilion Fire Palace (Zhuling Huofu) — a Daoist purgatorial realm — for refinement and rebirth.

The disaster-alleviation ritual procedure is then meticulously recorded:

The High Priest (Gaogong Fashi) leads several Daoist priests in conducting the ceremony according to Keyi (standard liturgical protocols). The ritual unfolds across multiple phases:

• 3-5 PM (Shenshi) - Altar Opening: The High Priest offers incense and submits memorials, kneeling to receive the Ten Wisdom Precepts. The Assistant Ritual Master (Dujiang) purifies the altar with sprinkled water and consecrates the ceremonial space.
• Dawn the Following Day: The High Priest petitions the deities with morning disaster-dispelling rites, while the Assistant confesses transgressions and recites cloud-shaped talismanic incantations (Xiaozai Yunzhuan).
• Noon: The disaster-alleviation ritual repeats, with confessions for sins committed in all ten directions.
• Midnight: A third disaster-dispelling ceremony comprehensively atones for transgressions across twenty cosmic directions.
• 11 PM-1 AM (Zishi) - Libation Offering: The High Priest presents vermilion petitions on yellow silk (Huangsuzhuzhang), performs the Triple Offering (Sanxianli), and reverently escorts the Three Offices (Sanfu) deities (Heavenly, Earthly, and Water Officials).

Throughout the ritual, priests repeatedly chant incantations including: the Divine Mantra for Purifying Heaven and Earth, the Divine Mantra for Purifying Body and Mind, and the Divine Mantra for Stabilizing the Land. The ceremony culminates in paying homage to Daoism's highest deities: the Jade Pure Primordial Heavenly Worthy (Yuqing Yuanshi Tianzun), the Supreme Pure Numinous Treasure Heavenly Worthy (Shangqing Lingbao Tianzun), and the Great Pure Dao-Virtue Heavenly Worthy (Taiqing Daode Tianzun) — collectively known as the Three Pure Ones (Sanqing) — along with the Jade Emperor of the Vast Heaven (Haotian Yuhuang Shangdi).

This integrated ritual serves dual purposes: extending longevity and averting calamity for a household while simultaneously liberating departed souls, embodying Daoism's religious function of delivering salvation to both the living and the dead.

This scripture documents the specific procedures of Daoist Zhaijiao (purification rituals) and Keyi (liturgical ceremonies) for making offerings to deities and reciting scriptures. The ritual is divided into three time periods:

The first period involves offerings to several important Tianzun (Celestial Venerables) and Zhenren (Perfected Ones), including:

• The Supreme Celestial Emperor of the Upper Palace (one of Daoism's highest deities)
• The Great Emperor of the North Star (the Big Dipper deity)
• The Empress of Earth (deity of the earth)
• Eight Tianzun who govern longevity and disaster relief, such as the Tianzun of Longevity and Life Preservation
• Two Zhenren including Qingluo Zhenren and Miaoxing Zhenren

Each deity's sacred name is recited ten times, accompanied by recitation of the Supreme Mysterious Numinous Big Dipper Scripture of Original Destiny and Life Extension to resolve misfortunes caused by astrological conflicts for devotees' families.

The second period continues with offerings to another eight Tianzun, including:

• The Tianzun of Jade Purity Bestowing Blessings (manifestation of Yuanshi Tianzun)
• The Tianzun of Jade Palace's Wonderful Dao (manifestation of Lingbao Tianzun)
• The Tianzun of Eight Trigrams Protection
• The Tianzun of Nine Palaces Disaster Prevention

Again, each sacred name is recited ten times while chanting the Supreme Scripture of Great Disaster Dispelling for the Eleven Luminaries, enhancing the dignity of celestial, earthly, and human realm deities to facilitate the delivery of petitions to heaven.

The third period involves offerings to six responsive Tianzun, such as:

• The Tianzun of True Numinous Response (deity of miraculous manifestations)
• The Tianzun of Harmony and Beneficence (deity who harmonizes all things)
• The Tianzun of Unobstructed Divine Power (deity of vast supernatural abilities)

After the ritual, two scriptures are recited: the Supreme Scripture of Ascending Mystery for Disaster Dispelling and Life Protection and the Supreme Scripture of Great Clarity's Heavenly Youth Life Protection.

Finally, offerings are prepared:

• Nine sets of paper offerings (money, horses, and dragon carriages) for the Nine Imperial Sovereigns (Big Dipper's nine star deities)
• One hundred and twenty portions of paper offerings for the Three Pure Ones (Sanqing)

The text concludes with the format of a Shuwen (Daoist petition), specifying the ritual time and chief officiant's name, requesting the Great Dao to bear witness. Through scripture recitation, invocation of sacred names, and offerings, the entire ceremony aims to fulfill devotees' prayers for disaster relief, longevity, and divine protection.