《雅宜集》Vol. 9

Here is the translation of the selected passages from Yayi Ji describing traditional festivals, rendered in contemporary language:

At the beginning of spring, all things between heaven and earth renew themselves. As the seasonal cycle commences anew, people adjust musical tones to welcome the season. Households light firecrackers and replace their peachwood charms (tao fu, demon-expelling door ornaments), while pond ice begins to melt and willow branches by doorways show tender yellow buds. This is the perfect time to pray for abundant harvests and hold ceremonies to welcome blessings.

On this day, the authority over celestial movements belongs to the Green Emperor (Cangdi, Daoist deity of spring). People follow ancient customs of "whipping the spring ox" in eastern suburbs for divination, while southern women compete to wear colorful silk swallow ornaments. As the Six Qi (Liuqi, cosmic energies) begin their circulation, mountains, rivers, and vegetation all take on fresh vitality—an auspicious moment marking winter's departure and spring's arrival, perfect for praying for the wellbeing of both humans and livestock.

The seventh day of the first lunar month, known as "Human Day," is considered particularly auspicious. With plum blossoms blooming like exquisite palace decorations, people celebrate with wine and poetry. Since the Jin dynasty, customs of cutting colorful paper and wearing golden ornaments have flourished. When sunlight bathes the earth during these ceremonies, it becomes truly worthy of grand commemoration.

The Lantern Festival graces spring nights with perfect timing. Nighttime curfews are lifted as various lantern displays (like the Ao Mountain lanterns) shine brilliantly. Streets adorned with silver blossoms and fiery trees see perfumed carriages and fine horses passing through. This is the day when the Celestial Official (Tianguan) bestows blessings, and people hold welcoming ceremonies (Yingxiang jiao) to pray for peace.

By the first day of the second month ("Zhonghe Festival"), yang energy has grown strong. Green willows and red peach blossoms complement each other, while orioles and swallows herald spring. Farmers prepare for agricultural work and sacrifice to the God of Crops (Mangshen) for good harvests. The crisp air carries the aroma of communal wine as all things burst with vibrant vitality.

The "Flower Festival" during the spring equinox witnesses a riot of blossoms. Amid birdsong and dancing swallows, nature explodes in color—peach flowers by Wuling Stream resemble crimson brocade, while willows along Jinjiang's embankments appear like mist. This also marks the beginning of silkworm-rearing season, with spring's essence permeating everywhere.

(Note: The text retains Daoist deity names like "Cangdi" and "Mangshen," along with Daoist terminology such as "Liuqi" and "Yingxiang jiao" with brief explanations. Traditional customs like "peachwood charms" and "spring ox whipping" are also contextualized.)

On the fifth Wǔ day of spring (an ancient calendrical designation using heavenly stems and earthly branches), the traditional Earth God festival arrives. Villages far and wide brew spring wine, while gentle breezes coax blossoms open and drizzling rain stirs reverence for the She deity. Elderly farmers beat ceremonial drums, and embroiderers set aside their needles. Pine and cypress branches are offered in rituals preserving rites passed down through three dynasties, as local altars host ceremonies for eternal blessings. Shadows lengthen beneath mulberry and cudrania trees as people return home; when the pear blossoms bloom in abundance, swallows too come winging back.

The Shangsi Festival (originally the first Sì day of the third lunar month, later fixed on the third day) arrives in late spring. By Wuling Stream, fallen petals drift with the rain; along Sui Dyke, willow catkins brush against colorful banners. People raise cups in elegant gatherings like those by the Luo River, emulating the famed Orchid Pavilion purification feast. Field orioles sing as palace butterflies dance. In this season of renewal, crowds cross dragon bridges to pray for blessings, while mountain mists coalesce into phoenix-shaped auspicious signs.

The Cold Food Festival (one or two days before Qingming, when fire was traditionally forbidden) marks the season for renewing the communal fire. Spring rain patters through elm groves as faint mist veeps the willow-lined embankments. Ancient customs of painted ducks and cockfighting continue, with households exchanging wheat porridge. Women don fresh attire, and ornate sedan chairs vie for splendor. This traditional occasion becomes an ideal time for accumulating virtue through good deeds.

Qingming arrives as springlight wanes and chill recedes. Willow catkins float like snow across a thousand trees, while purple paulownias unfurl new blossoms. Peach petals stain the waves crimson, and duckweed spreads emerald across ponds. Lake surfaces shimmer as new-fire smoke rises from villages. Those who wandered green fields have departed—from where come the rain-drenched visitors seeking wine?

The Dragon Boat Festival (fifth day of the fifth lunar month), also called Celestial Center or Earth La Festival, sees households hang green mugwort over doors and tie five-colored threads around wrists. Peachwood charms adorn gates as sweetflag wine perfumes cups. Dragon boats race on rivers, painted vessels bobbing on waves; embroidered banners crisscross aboard, their reflections dancing. These Han-dynasty sacrificial customs gain renewed vitality in prosperous times.

At summer solstice's triple-heat period, the sun blazes like fire. When the Pleiades dominate the cloudless sky, only heatwaves shimmer; occasional breezes ripple through bamboo curtains, offering fleeting relief. Cloudscapes shift fantastically across peaks, while pine-shaded pavilions exude tranquility. Scriptures exposed on sunning stones remain clearly legible, and the legend of rotting grass transforming into fireflies manifests outside windows.

During the triple-heat days when the sun reaches the third Geng cycle (beginning after the third Geng day post-solstice), though autumn's golden season hasn't arrived, all things gestate beneath summer's intensity; within extreme heat lies the subtle mystery of Yin-Yang transformation.

This passage depicts six significant seasonal scenes from traditional Daoist festivals, each paragraph beginning with natural imagery that reveals the Daoist philosophy of cosmic harmony through phenological changes.

On the Double Seventh Festival, the first hints of autumn emerge in the night, as dewdrops bring a refreshing coolness, and the orchid-scented pond exudes a delicate fragrance. The golden breeze sweeps through the tranquil evening, while auspicious signs linger in the locust-tree courtyard. Here, folk customs like magpies forming a bridge and spiders weaving webs intertwine with Daoist rituals—such as the glow of Jiuhua lanterns and the incense of lilies—reflecting the festival’s atmosphere of communion between humans and the divine.

The Ghost Festival (Zhongyuan) arrives in early autumn, a time when Daoism teaches that the Earth Official (a deity of the underworld) reviews the registers of life and death. The text alludes to the passage of time through imagery like fallen leaves in a golden well and the dripping of water clocks, subtly symbolizing the shift between Yin and Yang. By juxtaposing Su Shi’s boat excursion at the Red Cliff with the Daoist Zhaijiao (purification ritual) held in the Mystic Capital (a celestial realm), it emphasizes the importance of virtuous cultivation during this period.

The Mid-Autumn Festival portrays a sky so clear it seems washed clean, with the full moon hanging like a luminous wheel, its reflection shimmering amidst the stars on the sea. Daoist motifs like the immortal’s raft (a legendary vessel traversing the heavens) and jade flutes blend the mortal act of moon-gazing with celestial visions, evoking the mystical imagery of "fragrant osmanthus drifting from the Moon Palace."

The Double Ninth Festival opens with the vibrant red of dogwood and the delicate scent of yellow chrysanthemums, as the golden wind and jade-like dew mark the deepening autumn. The poetry subtly incorporates the recluse tradition of picking chrysanthemums and drinking wine, alluding to Tao Yuanming’s fence-side libations while also mentioning the literati gatherings at the Tengwang Pavilion—embodying the Daoist ideal of "effortless transition between seclusion and engagement."

The Lower Primordial Festival (Xiayuan) arrives in early winter, a time when Daoism holds that the Water Official (a deity governing aquatic realms) examines the records of human merits and faults. The crimson plum blossoms and poetic inscriptions on the Red Cliff resonate with the Daoist practice of "testing warmth amid gathering cold," revealing the subtle interplay of Yin and Yang during this "Little Spring" season.

The Winter Solstice, marking the rebirth of Yang energy, is vividly illustrated through seasonal signs like the floating of reed ash (an ancient method of measuring solar terms) and the lengthening of daylight. By referencing ancient practices such as measuring sun shadows and observing atmospheric changes, the text unveils the Daoist cultivation principle of "observing the patterns of Heaven."

The following is a modern interpretation of seasonal customs and natural phenomena from the ancient text Yayi Ji:

The twelfth lunar month (after the third Xu day following Winter Solstice) marks an important time for worshipping the Eight Deities. People mold clay oxen to dispel cold energy and hang peachwood-carved tigers on doors to ward off evil. According to ancient rites, dog sacrifices are offered while welcoming the Cat Deity (traditionally invoked to hunt field mice). By bridges, plum blossoms brave the snow, while willow buds secretly emerge along riverbanks. During year-end La sacrifices, people scatter prickly ash to prevent epidemics and erect altars for Zhaijiao (Daoist purification rituals) to welcome deities.

On New Year's Eve, a thousand firecrackers bid farewell to the old year. Beyond the five bridges, snow-dusted plum blossoms herald spring. Golden cups brim with "ant-green wine" (referring to the froth of newly brewed liquor), while silver candles illuminate rolled crimson flowers. As Pei Du's land-fire ceremony (a lantern ritual) extinguishes, Jia Dao's poetry proves perfect for sacrificial rites. Dragon banners and embroidered robes adorn the scene, while Fengzhuan (Daoist talismanic scripts) and jade caskets await reverent study.

The first lunar month begins the new year as the Three Yang energies (heaven-earth-human Qi) harmonize. With the east wind's first breath and melting winter snow, mountains and rivers brim with auspicious energy. Plum blossoms lead with white stamens, willows sprout green buds—this is the most potent time for sincere prayers.

By the second month, Yang energy strengthens. Peach blossoms blush like cheeks in the gentle breeze, while willow leaves unfurl like coy eyes swaying in spring. Orioles sing from branches, purple swallows dart under eaves. Emerald hues cloak the mountains like jade locks, river surfaces stretch like unrolled silk—an ideal season for cultivating virtuous karma.

The third month (Chen month in the lunar calendar) finds the sun in the Wei constellation (one of the 28 lunar mansions). Elm seeds scatter like raindrops, peach petals drift on water currents. Palace candles emit wispy smoke, willow catkins dance along embankments. Purple swallows seek nests, orioles call mates, as cooking smoke rises from countless households—a sacred hour for incense offerings.

The fourth month, called "Locust Summer," coincides with wheat harvest (anciently termed "Wheat Autumn").

In the fifth lunar month, the first hints of yin qi emerge. Warm breezes ripple across Mirror Lake (a lake in Shaoxing, Zhejiang), its ten-mile expanse glimmering with dancing light; summer clouds drift over Jade Peak Ridge (a mountain near Dujiangyan in Sichuan), their rosy glow flickering between the mountain peaks. Here we often see immortals drunkenly reclining by the waterside, and only then understand why lofty sages still wear fur coats in summer heat. Outside windows, emerald bamboos sway gently while pomegranate blossoms burst aflame on their branches. At this auspicious hour, we solemnly establish the sacred altar for ritual ceremonies.

The sixth month brings midsummer's scorching sun. People capture fireflies in gauze lanterns for illumination, enjoying chilled melons and fruits by cool pavilions near the water. Snow-white railings and jade-green bamboo tubes dispel the heat, while Fanxi Stream's (a creek in Shaoxing, Zhejiang) "ice well" drives away the swelter. Willow branches trail their shadows along the banks as scarlet lotuses perfume the ponds. With the year at its zenith, this becomes the perfect time to accumulate virtuous deeds.

The seventh month arrives with autumn breezes bearing crystalline dew. Cool winds weave through towers and pavilions while chilly light penetrates latticed windows. Crickets chirp their verses as recorded in the "Bin Wind" chapter of the Classic of Poetry, and the Qixi Festival's customs have endured since Tang times. People yearn for Jiangnan's delicacy of sliced perch, while cicadas gather upon vermilion headdresses. Parasol leaves dance through the air as willow mists dissolve along the embankments.

The eighth month deepens autumn's hues. Mountain mists disperse to reveal ripened bean pods in the fields; under clear skies, duckweed sways by the water's edge. A few stray fireflies flit past window lattices as pounding laundry echoes from the village. The full moon hangs like a golden mirror while stars shimmer upon the cold waves below.

The ninth month brings autumn's full chill. By the waterside, red knotweed withers as chrysanthemums bloom beneath the fences. Cotton roses blossom adorned with dew while wild ducks chase the sunset glow. Before frost's descent, wild geese form character-shaped formations flying south; after rain clears, fishing boats return singing at dusk. During this Double Ninth Festival, one should cultivate goodness with sincere heart.

The tenth month heralds winter's arrival (xuanying denotes winter). This month appears in Qin dynasty historical records, with Han dynasty ministers establishing its ceremonial observances. Crows startle awake by night rains as red plums begin flowering on the branches.

The Yayi Collection depicts the natural scenery and Daoist festival activities from the eleventh lunar month to the intercalary month, divided into several sections:

In the eleventh month, cold mists rise over the Yangtze River, heavy frost spreads, and moonlight appears hazy. This marks the time when the Dao's movement reaches its fullness, and people should cultivate virtuous hearts. The Big Dipper now points due north as bitter northern winds blow, geese migrate south, and crows flit through frost-laden woods under the moon. Icicles form on roof tiles, and pond fish seem cloaked in snow. Plum blossoms already bloom in the mountains while imperial astronomers calculate solar terms. The winter solstice brings the first stirring of Yang energy—an auspicious time for widespread good deeds.

The twelfth month, called "Jiaping," is ideal for holding pure sacrificial rites. Snowstorms whiten entire mountain ranges, yet pines and bamboos retain their verdure. Riverbanks showcase jade-white plum blossoms while willow branches gleam golden. The Chu region preserves its drum-beating customs, and the ancient Bin area's ice-chiseling poems still circulate. Master Lü (likely referring to Lü Dongbin) records celestial phenomena during this final month, preparing for divine visitations.

During the intercalary month, the Big Dipper's handle points simultaneously to two directions as the sun's path divides time equally. Accumulated surplus days form this additional month, calculated through the sixfold divination method. Daoists select auspicious dates during this period to conduct grand liturgical ceremonies (Keyi).

Subsequent passages describe Daoist festival scenes: On the ninth day of the first lunar month—the Jade Emperor's birthday—palaces adorn themselves magnificently as devotees in formal attire bow before divine statues, raising cups to toast longevity. The fifteenth marks the Upper Primordial Festival (Shangyuan), when the Primordial Yang Palace hosts celestial banquets. Immortals arrive riding rosy clouds and violet Qi, while followers burn incense to beseech the Heavenly Official's blessings and disaster relief. The nineteenth celebrates another deity's glorious birth, with miraculous flowers blooming across paradisiacal realms. Disciples present fire-dates and flat-peaches (huozao pantao—legendary Daoist fruits of immortality) as birthday tributes, extolling the deity's merits in transmitting the Dao and compassionate vows.

The text mentions specialized Daoist cosmological concepts: "Three Offices" (Sanfu) denote the celestial, terrestrial, and aquatic bureaucratic realms; "Nine Heavens" (Jiugai) references the layered cosmos. These reflect unique aspects of Daoist worldview.

Hymn to Emperor Wenchang (Patron Deity of Literary Arts):

In the mid-spring equinox's gentle season, peach blossoms gleam like brocade while willow branches sway as misty smoke. Spring's vitality ripples through Shanglin Park as the Literary Star Palace hosts its longevity banquet. Devotees raise aurora-lit cups in ceremonial dance, playing rainbow-robed immortal melodies with reverence. Legend tells of divine phoenixes descending when sensing piety, inscribing faithful names before the Wild Goose Pagoda (where examination laureates were recorded).

Hymn to the Supreme Lao Jun (Taoism's Highest Deity):

When February's harmonious Yang energies merge, amidst spring's riot of colors, the immortals of Mystic Metropolis gather to venerate the Supreme Dao Ancestor. Incense from cinnabar crucibles (alchemical vessels) swirls around the jeweled throne as auspicious clouds gild the Jasper Pool. May this creative mechanism bring boundless blessings, filling heaven and earth with perennial harmony.

Hymn to the Dark Heavenly Emperor (Northern Guardian Deity):

Today we extol infinite blessings in this resplendent palace, as fivefold Yang energies converge auspiciously. Silver platters bear fragrant fruits while golden halls resonate with jade-like tones. Divine dragons jointly drive cloud-borne chariots as transcendents ride celestial steeds. The deity silently responds to mortal devotion, bestowing profound grace upon the dusty world.

Hymn to Nüwa the Creation Goddess:

Fresh incense kindles in burners as slow-paced ritual chanting (Daoist liturgical steps) begins. Azure smoke from precious tripods forms longevity characters while jade steps reflect spring in emerald wine. Amid nine-hued auroras descends the divine carriage, revealing sky-mending stones in five-colored clouds. Witnessing mortal sincerity, she grants blessings for myriad households to celebrate boundless grace.

Hymn to the Three Divine Mothers (Guardians of Women/Children):

These three sacred goddesses embody earth's creative virtue in nurturing life. Their protection manifests in every infant's wellbeing, with compassionate miracles recounted through generations. Temple rites continue from antiquity, blessings extending to descendants. All beings pray for the Mothers' eternal vitality, wishing prosperity to multiply like locust swarms (symbolizing abundant offspring).

Hymn to Mazu (Goddess of the Sea):

The numinous Meizhou Isle bore this divine maiden, Putian's holy lady of peerless virtue. Her enduring grace bathes the mortal realm, with frequent miracles guiding sea voyagers. Her jade-like longevity rivals celestial abodes, while millennia-old temples stand by clear rivers. Each third-month birth anniversary sees her descend amid colorful banners to answering cheers.

Hymn to the Great Emperor of Eastern Peak (Mount Tai Deity):

Peony-red silks carpet the city for solemn longevity rites. Hornless-dragon censers coil seal-script smoke as auroral chariots gleam on embroidered pennants. Dharma rain (nectar) sprinkles the feast while transcendent music stirs pipes and reeds. The Eastern Peak sovereign bestows renewed fortune, a thousand auspicious signs brimming with joy.

(Note: The original comprises liturgical poems for Daoist deities, each with distinct rhymes. Translation preserves terms like "cinnabar crucible" and "ritual steps" while clarifying cultural references like "sky-mending stones" or "locust swarms" through contextual adaptation, maintaining the heptasyllabic rhythm.)

These passages from the Yayi Collection are celebratory verses honoring various Daoist deities, expressing reverence through elegant poetic form.

The first passage venerates Lord Xiao (a revered Daoist divinity). Amid summer breezes through scholar-tree shade, Lord Xiao's birthday blessings know no bounds. His divine majesty safeguards rivers spanning a thousand miles, with temple incense perpetually flourishing. Unable to offer celestial fire-dates (legendary immortal fruits), devotees present fine wine with pure devotion. The people of Wu region pray with utmost sincerity, wishing the triple auspices (abundant blessings, longevity, and progeny) may endure forever.

The second passage extols Patriarch Lü (Lü Dongbin of the Eight Immortals). Attaining the golden immortal fruit through cultivation, he left sacred traces at Yellow Crane Tower. His refined Golden Elixir harmonizes Yin-Yang (symbolized by water and fire), while jade flute melodies pierce through misty clouds. Often visiting true companions on fairy-isled sacred mountains, he also descends to inspect mortal birthday feasts. Today's celebrations surely resonate with his presence, showering blessings vast as the Winnowing Star's radiance.

The third passage praises the Five Manifest Numinous Officials (Daoist guardian deities). Under the scorching summer sun at Dragon Boat Festival, pomegranate blossoms blaze like brocade amid fragrant calamus wine. At splendid banquets, incense smoke curls like seal script while celestial music ascends the heavens. The Five Manifest Officials display majestic numinosity, eternally safeguarding mortal welfare.

The fourth passage honors the River-Pacifying King (water deity). Achieving Dao in youth to govern waterways, his awesome power bestows widespread blessings. Violet clouds envelop his incense-laden temple where hidden dragons stir no waves in jade-green seas. This millennial birthday coincides with heaven-sent auspiciousness, accompanied by immortal melodies. Henceforth river currents flow propitiously, rendering fortune-telling unnecessary.

The fifth passage venerates Emperor Guan (Guan Yu). As Willow Star transits the summer sky, generations celebrate the martial god's birthday. Cities overflow with temple offerings while towers resound with music. His red-faced majesty perpetually protects the mortal realm, with pious devotion reaching celestial truth. May his sacred presence grace this feast, bestowing boundless longevity blessings.

The sixth passage honors the Fire God. Under clear summer skies, the ritual begins with Bu Xu (Daoist ceremonial steps). Golden cups brim with purple aurora wine as cloud-patterned cases present offerings to the Fire Virtue Citadel (the deity's abode). Endless birthday hymns illuminate civilization's dawn. Applying the Yijing's Kan-Li (water-fire hexagram) mysteries, he regulates Yin-Yang to safeguard all beings.

The seventh passage extols the Horse King (equine deity). Midsummer scenery appears extraordinary with sunshades against fiery skies. As stars reach the Zhang constellation (28 lunar mansions) bringing summer's might, temples are built to repay divine deeds. Han-dynasty hymns resound devoutly, praying the deity rides clouds forth. Where his grace shines, stables prosper, ensuring steeds remain eternally dragon-swift.

These passages from the Yayi Collection depict major Daoist festivals including the Zhongyuan Festival and the birthday of Immortal Xu. Here’s an interpretation of their poetic imagery:

The Zhongyuan Festival passage portrays the scene on the 15th day of the seventh lunar month: autumn deepens as dewdrops glisten like pearls on locust leaves, and the river reflects the full moon. People gather flowers for the Zhaijiao (purification ritual) at the Mystic Capital (a Daoist celestial realm), reverently welcoming the descent of immortals. With sincere devotion to virtuous practice, one's memorials can reach the Great Canopy Heaven (the highest Daoist paradise).

The birthday celebration of Immortal Xu describes early autumn in the eighth month: wild geese migrate south as cassia shadows sway. Incense smoke rises straight to the Heavenly Court (abode of the Jade Emperor), while candlelight connects with the Great Void (cosmic origin). Before the Palace of Ten Thousand Longevity, the sacred procession is welcomed as celestial chariots descend from beyond the Nine Heavens. A rain of blossoms showers blessings upon the people of Wu region.

The River Lord ceremony commemorates Li Bing and his son's flood control achievements: they carved through mountains to channel a hundred rivers, matching Yu the Great's accomplishments. During birthday celebrations, incense curls from altar tripods—when hearts resonate with sincerity, divine favor moistens fields in all directions.

The Grand Moon Gathering depicts a moonlit festival: radiant moonlight bathes the land during the Chaoyuan Festival (important Daoist observance), with colorful lanterns glowing and crimson candles blazing. Immortal maidens dance upon clouds amid fragrant mists. May the cassia seeds from the Moon Palace scatter blessings upon the mortal world.

The Nine Emperor Ritual portrays autumn star worship: when phoenix tree leaves turn gold, people venerate the Nine Emperor Stars (the Big Dipper's seven stars plus two auxiliary ones). Starry chariots descend as celestial winds carry divine music. Lanterns illuminate the Milky Way while worshippers follow the Dipper Liturgy (ritual protocol). May the all-night vigil receive divine attention, bestowing blessings upon humanity.

The Ox King Festival describes the winter solstice ceremony: early winter rituals celebrate the Ox King's birthday. Cloud-patterned brocade welcomes deities, while tangerines and fresh fruits grace the altar. Red plum blossoms adorn the shrine as incense smoke spirals upward. Prayers ascend to the Ox King upon his Lotus Throne, seeking protection for livestock and granary abundance.

The Xiayuan Festival passage depicts the 15th day of the tenth month: when the Water Official (one of the Three Divine Officials) celebrates his birthday, the Plum Immortal (Daoist flower deity) blooms with a thousand blossoms. Talismanic messengers (celestial couriers) depart with memorials as phoenix escorts accompany the divine procession from heaven. To comprehend the mystery of divine resonance, observe the fragrant celestial breeze stirring mountain mists.

The Solar Assembly (Daoist ritual honoring the sun) coincides with the season of Yang energy's renewal, where winter plum blossoms exude subtle fragrance in the cold. Reed ash (ancient calendrical instrument) flies from the pitch pipes announcing the new solar term, as golden cups brim with fine wine for longevity toasts. May we harness the Six Dragons (symbolizing the sun's course) through virtuous deeds, bathing the Nine Provinces in radiant light. All creation basks in this brilliance, like the eternal flame of jade candles (Daoist ritual objects) giving thanks for celestial blessings.

For a father's memorial: Stern father departed through Yin-Yang's divide, each recitation of "Lush and Luxuriant" (elegy from the Classic of Poetry) renews our grief. Before us only falling tears like rain, no more hoping for father's returning form. Through his surviving household instructions and portrait we recall his voice and face, relying solely on Daoist mystical rites to pray for his ascension to immortal realms.

A mother's elegy: The northern chamber (mother's quarters) awakens to fifth-watch chill, no more chances to serve her with nourishment. The kindly face by the loom has vanished, as cuckoo branches bear mournful moonlight. With crimson sincerity reaching the Azure Void (celestial sphere), we erect the Mystic Altar (Daoist ritual platform) to perform sacred rites. May the Celestial Venerable of Primordial Beginning show compassion, guiding mother to stroll through white-jade immortal palaces.

Remembering grandfather: A thousand streams of tears recall our ancestor, his kind smile preserved only in memory. The inkstone he left transmits family learning, yet at the mound's edge (grave site) his spirit remains unfindable. Night rain patters on the burial ground, as furnace smoke spirals upward to heaven's ear. By the profound methods of the Three Vehicles (Dao, scriptures and masters), may grandfather return to original purity and enter the immortal gate.

Longing for grandmother: She who fed me malt sugar now rests in the Nine Springs, grief like Li Mi composing his "Memorial of Devotion." Mournful sounds rise with the moon on cold nights, as tear-rain soaks the moss before the courtyard. Brocade-scroll portraits cannot summon her spirit, yet through zhaijiao (Daoist purification rites) we respectfully welcome her immortal chariot. May grandmother's merciful light guide her, ascending cloud-steps with measured grace.

Honoring uncles: So recently present before our eyes, now suddenly separated by Yin-Yang forever. The market's scallion stall (allusion to Wang Pou's grief in Jinshu) stirs profound sorrow, as bamboo groves weep crystalline rain. For their transcendence to immortal realms, we devoutly kowtow before the Celestial Emperor's palace gates. May the Southern Palace (Daoist celestial abode) open its salvation doors, with golden boys guiding them into the Heaven of Clarity and Subtlety (one of the Three Pure Realms).

Mourning brothers: How cruelly swift fate's demands, that brothers should suddenly part. Beneath the quince tree (symbol of fraternal harmony) new regrets take root, as kerria shade (brotherly metaphor) shrouds our broken hearts. Former joys have turned to mourning, voices and faces lost beyond recall. Bearing the pain of larks' plain (classic fraternal allusion), we perform sacred rites wishing brothers transcendence to blissful immortal lands.

Memorial for husband: (Original text missing; reconstructed according to convention) Should express grief over the Yin-Yang separation of spouses, praying through Daoist salvation rites for the husband's spirit to return to immortal realms. Likely references the Cowherd and Weaver Girl's celestial separation, with Mystic Altar rituals guiding the departed soul.

This is a collection of mourning poems, each dedicated to loved ones of different relationships. The verses express profound grief for the departed and the hope of guiding their souls through Daoist rituals of salvation.

The first poem is a wife's lament for her deceased husband. She reminisces about their loving life together, having hoped to grow old together, only to be abruptly separated by the veil of Yin-Yang. She prepares a Zhaijiao (Daoist salvation ritual), praying that the power of Daoist practice may help her husband achieve swift liberation.

The second poem is a husband's elegy for his departed wife. Their harmonious marital life was suddenly severed as she returned to the Yellow Springs. The empty chamber echoes with endless longing. Through conducting a grand Hongzhai (major Daoist ritual), he prays his wife may be received by the Jade Maidens of the Jasper Pool and ascend to the paradise.

The third mourns a father-in-law. The poet sighs at life's impermanence as the father-in-law departed abruptly. Holding continuous overnight Zhaijiao rituals, he hopes the noble soul may be liberated, riding five-colored auspicious clouds heavenward.

The fourth commemorates a mother-in-law. The poem describes endless nights after her passing, preserving only her kind image in memory. Grateful for her maternal love, the family conducts three days of ritual ceremonies, praying the Jasper Pool's immortal maidens might guide her to the celestial realms.

The fifth honors a maternal uncle. Recalling their affectionate bond, the sudden loss brings deep sorrow. Burning incense at the city gate where they once parted, the poet prays his uncle may ascend to the Hall of Supreme Bliss (a Daoist paradise).

The sixth mourns a merchant who died far from home. It depicts the desolate scene of a solitary inn under the night moon, evoking the wanderer's homesickness. Through incense offerings and scripture recitation, the poet prays the wandering soul may find liberation to roam freely among the Ten Isles of the Immortals.

The seventh commemorates a fellow Daoist practitioner. The poem describes how this friend had long transcended worldly ties, devoting himself to spiritual cultivation. Having now perfected his practice, he follows the immortal crane back to the Langyuan paradise, descending to the mortal realm like a soaring waterfowl.

These poems collectively embody the Daoist concept of "salvation rituals" (chaodu), believing that through Zhaijiao ceremonies and the merit of scripture recitation, souls can be liberated to ascend to immortal realms. The verses frequently employ Daoist imagery of paradises like the Jasper Pool, Langyuan, and the Ten Isles, along with descriptions of religious observances such as Zhaijiao and incense offerings.

This poetic couplet is used in Daoist zhaijiao (purification rituals), expressing remembrance for the deceased and prayers for the salvation of departed souls.

The first section laments the sudden passing of a friend. Years of deep camaraderie, as inseparable as glue and lacquer, ended abruptly with their return to heaven. Passing by the wine shop evokes sorrow—mountains and rivers remain unchanged while the person is gone forever, with no chance to reunite even amid wind and rain. The silk sashes and hemp robes once exchanged now belong to the past, and the profound friendship akin to the famous "high mountains and flowing waters" has dissolved into nothingness. A special ritual arena is constructed to conduct this dharma assembly, praying for the departed soul to ascend to the ultimate blissful realm.

The second section recalls a master's kindness. A teacher's grace is like parental love, passing down the lineage's traditions through generations. Having long bathed in the master's dharma rain and teachings, disciples follow their path of spiritual cultivation. They once believed they could seek guidance forever, never imagining the day would come when scriptural lectures would cease. Now, through the Daoist method of "five refinements" for salvation, they pray for the master to soar freely to the Penglai immortal palace.

The third section mourns the successive deaths of both parents. The underworld's register of life and death mercilessly demands their lives, and with both parents gone, reunion becomes impossible. Their voices and faces have departed the mortal world, leaving only dreams as a fragile hope. Grief weakens the body further, but now a grand zhai (purification) ritual is initiated to collectively guide the parents' ascent to the heavenly realm of the gourd (hutian).

The following couplets describe the grand land-and-water zhai ritual held at the Wumiao Temple in Guanyi:

• At the imperial altar, supreme scriptures are expounded. With sincere devotion, heaven and earth resonate, blessing clouds and auspicious light shining everywhere.
• Dharma banners hang from the ritual platform, their brilliant characters resembling phoenix seals and dragon scripts, bridging the realms of yin and yang.
• The solemn altar resembles the nine-layered celestial palace, with all ten directions of the dharma realm concentrated within this small space.
• The ritual arena is arranged like an immortal abode—with beautiful landscapes, harmonious chimes of gold and jade welcoming the descent of divine envoys.
• Earnest prayers seek heavenly blessings: for national peace, people's well-being, and the return of an era as prosperous as the reigns of Yao and Shun.
• The zhaijiao ceremony proceeds with utmost solemnity. The six departments of divine officials fulfill their duties, beseeching compassion to relieve suffering across the three miserable paths and protect all sentient beings.

The conclusion reminds us: do not assume the mortal world is separate from the immortal realm—this ritual's majestic display is itself another cosmos. By proclaiming Daoist sacred texts and performing meritorious deeds through "youwei" (intentional action), the gates to myriad blessings are opened.

The Yayi Collection scripture depicts a grand and solemn Daoist ritual ceremony. At this assembly, multitudes of deities (qún líng) stand in orderly formation amidst the glow of silver candles, resembling the structured ranks of civil and military officials at court (yuān bān lù xù). This ritual gathers virtuous connections from the Three Realms (Desire Realm, Form Realm, and Formless Realm), while sacred processional symbols like phoenix carriages and dragon chariots manifest upon the Golden Truth Altar.

The palace towers stand near the Southern Mountain, where auspicious qi intermingles with the mountain mist. The ceremonial procession arrives from the east, with incense smoke and cloud shadows swirling together. The Great Unity (Tàiyǐ, one of the supreme Daoist deities) unfurls a dharma-realm tableau across the azure heavens, while willow branches of early spring lend their auspiciousness to the ritual. The Great Emperor of Green Radiance (Qīnghuá Dàdì, one of the Four Celestial Sovereigns) governs the myriad directions, and through the virtuous deeds of sentient beings, his nine-colored lotus throne emits sacred light.

The Great Emperor of the Eastern Peak (Dōngyuè Dàdì, the deity of Mount Tai who governs the underworld) rules over heaven and earth. The sovereign Dao has stood supreme since ancient times, and all beings, past and present, receive its benevolent grace. The altar venerates the sacred truth, and the purification ritual (zhāijiào, Daoist sacrificial ceremony) encompasses vast karmic connections, with both the yin and yang realms joining in celebration. Spiritual petitions ascend to the heavens.

At the mountain gate, the Gate of Ten Thousand Virtues opens wide, benefiting not only beings of land and water but also drawing the attention of all celestial and earthly divinities who come to witness the ceremony. To pass through the mountain gate, one must enter with sincere devotion, adjusting robes and caps in reverent prostration, thereby taking refuge in the Dao.

The scripture mentions that the kalpa’s cycle nears its end, and the souls trapped in the distant underworld (quán tái) await deliverance. This purification ritual seeks to transcend them through the profound mysteries of the Dao (fàn jié zhāo xuán), with merits as fine as millet grains.

Multitudes of underworld beings (yōu qù jí qún líng) traverse mountains and rivers, crossing the golden and silver bridges (liǎng jīn) to reach the assembly. Beings from the ten directions also depart their towers and palaces, journeying from afar to attend.

The Great King of Ghosts (Guǐwáng Dàshì, an emanation of Kṣitigarbha Bodhisattva) guides the ten categories and five tones (various classes of souls) with his compassionate dharma-body. As the sovereign of the underworld, he wields sacred power to deliver beings from the Three Paths (fire, blood, and blades) and the Six Realms (heavens, humans, asuras, hells, hungry ghosts, and animals).

The guest hall hosts feasts for devotees from all directions. Though the vegetarian offerings consist only of wild greens and mountain celery, the alms of gold and silver reflect noble virtue. The Hall of Silent Contemplation is where Daoist priests study scriptures, and all fellow practitioners must remain reverent and diligent, never slacking.

The kitchen prepares five-spiced vegetarian offerings for the deities. The meals for a thousand participants nourish not only the body but also embody the merits of cultivation. The Dharma Bridge symbolizes the deliverance of souls—those inscribed on the Ascending Immortal Pillar traverse ten thousand miles, while the traces of the stone bridge across the sea bear the wondrous method of universal salvation. The ritual staff is cast forth, transforming into a rainbow bridge, and the path to heaven paved with nine-grade lotus thrones guides souls to transcendence.

The Yayi Collection scripture depicts the sacred scenes and essential principles of Daoist zhaijiao (large-scale purification rituals). The opening passage expounds the path of cultivation: while minor shortcuts may seem convenient, true realization of the primordial source must be comprehended through the character "wu" (non-being). Practitioners must begin by sincerely accumulating virtuous thoughts, for only through active cultivation can one perceive the true Dao.

The text vividly portrays ritual scenes: The fu emissaries (divine generals executing rituals) ride clouds and mists, traversing three thousand realms in an instant. The Divine Tiger (guardian beast) relies on embroidered-robed messengers to deliver documents, with colorful banners summoning souls while cloud-mounted cavalry swiftly moves through all directions. Purple qi swirls around the eastern and western ritual platforms, as auspicious signs descend and the Solar Deity (Donghuang) bestows blessings upon the ceremonial assembly.

The ritual gateway connects the mundane world with celestial realms, serving both as a human passage and a bridge to the divine. Here, the text emphasizes cultivation states: While stillness can dissolve illusions, visualization (cunsi) still requires specific methods. The Supervisor of Fasts (Jianzhai) values the purity of offerings, and harmonizing the ritual cauldron depends on divine power.

During the purification ceremony: Practitioners cleanse body and mind with the Threefold Pure Water (san jing zhen shui), washing away the defilements of the six dusts (sensory attachments), then pay solemn homage to true immortals in dignified form. When reaching a state of complete purity, one awakens to the primordial origin within the Lotus Pool (realm of purity).

Finally, the scripture describes soul salvation: In the Hall of the Departed (wangtang), the deceased awaken from life's dreamlike state at the third watch (midnight), establishing karmic connections for future rebirths through the Land and Water Ritual (shuilu fahui). Wounded spirits and wronged ghosts receive liberation, while those who died untimely deaths attain salvation through the ritual's merits. Souls from the Ghost Gate (gui hu, passage to the underworld) are summoned, relieved from hunger and cold, and guided toward celestial rebirth. The Shrine of the Noble (guichang) records loyal patriots who shall cultivate immortality in the Vermilion Palace (zhugong, abode of immortals).

At the ritual platform's center, incense smoke coils into talismanic patterns (fulu), divine light illuminates the underworld, and moonlight bathes the sacred space—revealing the numinous communion between humanity and the divine.

The supreme patriarch of the celestial realms (referring to the highest Daoist deities) teaches all beings through scriptures, delivering salvation whether manifested in the human world or hidden in the netherworld. The Celestial Master (Zhang Daoling) recorded alchemical secrets in the Nine Tripod Elixir Texts, while the Three Officials (Heavenly Official, Earthly Official, and Water Official) descended on cloud-borne chariots with feathered escorts. Immortal officials from the Jun Heavenly Realm occupy the three ministerial positions, fulfilling covenant vows during ritual assemblies.

The Five Directional Thearchs manifest compassion through the Five Virtues (De), as the Supervising Ritual Envoys uphold cosmic laws and oversee corrections. The creative forces harmonize the Three Powers (Heaven, Earth, and Humanity), assisting the Mysterious Gate in recording virtuous deeds and merits.

The Supreme Dao Ancestor (Laozi) observed: turbid energies sank to form Earth while pure energies ascended to form Heaven—this division of cosmic darkness and light emerged from the Taiji diagram. The cyclical principles of Yin-Yang, elucidated since the Red Brilliance kalpa (a Daoist cosmic cycle), reveal the fundamental laws of Dao and De.

When Laozi established Daoism, purple vapors (an auspicious omen) extended thirty thousand li eastward (legend says this appeared when Laozi departed through Hangu Pass). His scripture Dao De Jing has propagated teachings for five millennia. Each of its five thousand characters contains profound truth, synthesizing Buddhist and Confucian principles into their essential roots. In the Mystic Capital's immortal realms, countless strands of primordial Qi (cosmic energy) circulate naturally, permeating Heaven and Earth to nurture the Three Powers.

The convergence of Metal and Fire: The Great Dao aligns with the Five Phases (Wood, Fire, Earth, Metal, Water), differentiating creation within the golden-fire alchemical furnace. Ultimate truth permeates all methods, containing pivotal mysteries between Qian (Heaven) and Kun (Earth). Patriarchs manifested from primordial states to establish cosmic laws, while their vast teachings transmitted to posterity standardized Golden Elixir (Jindan) practice. The sages' primordial Qi encompasses the creative power of the Three Powers—how could Metal and Fire alone receive such grace?

The Fire Deity (Southern Divine Lord) wields authority in spring, embodying the Li trigram's (Fire) virtue to bestow blessings widely. The Earth Mother (Houtu) resonates with Qian's (Heaven) Yang energy, initiating the Three Yangs' (Heaven-Earth-Humanity) auspicious signs. Spring's hues fill the cosmos as the Green Emperor (Eastern Deity) inaugurates new cycles; numinous protection spans antiquity and modernity, awaiting the Red Emperor's (Southern Deity) civilizing influence. The Fire Deity manifests Li Fire's essence to descend blessings—entering temples requires reverence. Divine beings assist Qian Heaven in nurturing all things—sacrificial rites demand utmost sincerity. Spring's vitality originates from Heaven-Earth harmony; eternal grace perpetually harmonizes Kan (Water) and Li (Fire) to safeguard beings.

Sagely virtue shines like spring light as all under heaven celebrate renewal; divine grace endures eternally as earthly beings perpetually venerate. The Li trigram's southern position coincides with spring's dawn when Heaven's Dao integrates the Three Powers, bestowing a hundred blessings upon humanity.

This passage is a collection of spring couplets commonly used in Daoist temples, expressing auspicious prayers for divine protection and seasonal harmony. Let me explain it section by section:

The celestial movements follow natural laws, with the Five Phases (Metal, Wood, Water, Fire, Earth) cycling to bring auspicious fortune, protecting countless households. At this fortunate time when the Three Yang energies (the three stages of rising Yang after winter solstice) converge, exceptional people and blessed lands bask in the gentle spring warmth. We reverently worship the Five Sacred Emperors of the directions, praying for the people's peace and abundant harvests, with favorable winds and rains.

As the stars complete their heavenly circuits and the Six Climatic Energies (wind, cold, summer heat, dampness, dryness, and fire) cycle through, spring marks the year's beginning. We offer pure rituals to the eternal Five Phases, among which Earth's Virtue (De) sustains all seasons. Heaven and Earth's creative transformations operate through the Five Phases' movements, with auspicious signs beginning when the Green Emperor (spring deity of the east) initiates the new year's blessings. As Qian (Heaven) and Kun (Earth) open the Three Yang periods, the Cinnabar Pole (southern direction) radiates with literary brilliance when spring arrives.

Spring scenes display auspicious signs as flowers bloom in fresh colors. Divine grace blesses the entire region with protection during this prosperous era. As auspicious fortune rises, human affairs shine as brightly as spring light; with the arrival of abundant harvests, Heaven's benevolence and sages' grace renew all things.

Plum blossoms flowering in snow decorate the scene of Three Yang bringing prosperity; as spring returns to earth, Heaven bestows the grand vision of Five Blessings (longevity, wealth, health, virtue, and peaceful death). The spring scenery foretells bumper harvests with affordable grains praising celestial grace; divine favor reaches virtuous households, satisfying hearts with precious blessings.

The deities' teachings are formless yet evident - know that their awe-inspiring power assists Heaven and Earth's transformations as the supreme Virtue (De). The year manifests joyous celebrations as this radiant spring light harmonizes with sun and moon to welcome the new year. Eternal purity in rituals shall be maintained forever; flowers adorn colored glass lanterns while incense smoke curls from precious tripods, condensing spring's essence.

The City God Temple's couplet reads: Don't claim the underworld leaves no traces - the wicked cannot escape the demon-revealing mirror (Qin mirror symbolizing perfect discernment). Though spring light shines everywhere, auspiciousness gathers only in households accumulating goodness. If you truly practice filial piety, righteousness, and loyalty, you'll naturally enjoy this beautiful spring; but those who commit violence and evil will face the unwavering law of the Three-Foot Divine Justice (the City God).

Good deeds bring blessings while wickedness invites calamity - this principle is clear as day. Spring governs growth while autumn oversees retribution, as deities weigh matters according to cosmic principles. Throughout Heaven and Earth, spring's energy expands to nurture all things, with spring light now illuminating the land. Maintain virtuous thoughts and good deeds - blessings will surely grace your family. Governing both the visible world and the unseen realm (the City God's dual jurisdiction), this hundred-mile domain secretly aligns with celestial timing to initiate auspiciousness.

The text depicts a grand Daoist ritual ceremony held at the Changsheng Temple, featuring both birthday celebrations for deities and a Water-Land Dharma Assembly (a major rite for the salvation of wandering souls). With the arrival of spring and the renewal of all things, people conduct religious ceremonies to pray for auspicious signs.

The temple stands upon the sacred Liwei Mountain, known as a "blessed land," where towering pavilions pierce the clouds, seemingly connecting to the Nine Heavens. Flower-laden isles encircle holy waters, and a solemn three-tiered altar purifies defilements. When sincere prayers ascend to the celestial realm, auspicious clouds and fragrant mists appear, as immortals descend from rosy-hued skies in jade carriages. Offerings of longevity peaches are presented with raised cups, while devotees bow before golden statues in the treasure hall to extend birthday blessings.

During the ceremony, celestial beings clad in crane-feathered robes arrive from afar on flying chariots (vehicles of the immortals) to join the celebrations. Daily scripture lectures are held punctually, reciting sacred texts adorned with dragon-and-phoenix script (an honorific term for Daoist scriptures). Before the Seven Treasures Altar, devotees devoutly proclaim virtuous deeds, expressing reverence through fasting and ablutions—prompting divine light to descend amidst five-colored auspicious clouds.

Couplets adorn the temple gates and side entrances: "The splendor of rivers and mountains unfolds before our eyes, as bell and chime sounds open paths of virtue." "Cultivating virtue brings true distinction; accumulating goodness ensures natural well-being." "The seed of enlightenment (Bodhi) springs from a virtuous heart; boundless merit comes only through practice." "The heart itself is the Dao, without diverging paths; virtuous deeds naturally yield blessings." A thousand sincere prostrations before the Buddha altar invite pure auspiciousness.

The passage concludes with the Water-Land Dharma Assembly held at Taoguan Pass around the winter solstice in the eleventh month, initiating the Guangji Rite of Universal Salvation. Deities of the Three Realms (Heaven, Earth, and Water) descend upon the altar. As the Yellow Bell pitch (the first of the twelve musical tones, corresponding to the solstice) heralds the rebirth of Yang energy, the ritual follows the Danjian (Daoist liturgical texts) to liberate souls from both Yin and Yang realms. Prayers seek divine blessings for all within the region—soldiers, civilians, and merchants alike—while the universal salvation rite elevates souls perished in war. Through establishing virtuous deeds and pleading for compassion, the ceremony extends deliverance to orphaned spirits with no one to care for them.

This passage consists of eulogistic verses and couplets used in Daoist Zhaijiao (purification rituals), describing divine protection, ritual scenes, and the majestic power of the Zhenjiang King (Water Deity). Below is a section-by-section interpretation:

The first segment explains how during Zhaijiao ceremonies, devout prayers invite deities to descend and bestow blessings upon communities. The ritual offerings displayed enable salvation for beings across both Yin and Yang realms, safeguarding virtuous people with peace and prosperity.

The following depicts a Shuilu Zhai (grand Daoist ritual for salvation of wandering souls): Immortals extend their compassion through devotees' accumulated merit, elevating departed spirits to celestial realms. The Great Emperor of Qinghua (Taiyi Jiuku Tianzun) grants boundless grace like lotuses ferrying souls across suffering; Daoist talismanic scripts (Chishu) reveal profound mysteries while Five Directions cloud-script Fulu (talismans) stir winds of true Dao.

When the ritual master ascends the altar, reverence must be maintained as if standing before celestial dignitaries; when preparing to distribute ritual food, practitioners visualize deities present at the site. The ceremony aligns with cosmic principles, employing Lingtu (spiritual diagrams) of water-fire refinement for soul salvation, while invoking the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures to harmonize heaven-earth cycles and bless the mortal world.

Immortals arrive astride cranes as civil-martial officials array in solemn ranks, paying homage to the celestial throne with dignified robes. Recited scriptures resonate like jade chimes, their cadence resounding through the void. The ritual's blessings reach the Three Miserable Paths (hell, hungry ghosts, animal realms), with sacred chants pervading both Yin-Yang domains.

Subsequent verses extol the Zhenjiang King (river-taming water deity): This divinity attained realization through youthful cultivation, whose martial prowess calms turbulent seas and safeguards waterways; across dynasties, his compassionate manifestations ensure prosperity and sustainable livelihoods for people. Wielding a jade battle-axe radiating awe, his heroic aura spans oceans while governing countless river branches through perpetual miracles; golden pellets (emblems of divine authority) shine like the sun, his majestic qi securing the Min River as millennial temples eternally proclaim his sacred presence.

As sovereign of aquatic realms, the Zhenjiang King ensures placid waters, particularly venerated in the Nanmu Garden region where communities thrive under his protection. A divine axe commands riverine domains, manifesting authority across myriad tributaries; thousand-year temples with unceasing incense attest to his benevolent guardianship over devotees.

Concluding with spring couplets for the Music Pavilion (venue for religious performances): Beneath clear spring skies celebrating the new year, all sing of fine seasons and the "Four Beauties" of ideal moments; five-colored auspicious clouds greet dawn as countless blessings gather, spring hues illuminating towers. The new year brings celestial favors with golden swallows and butterflies dancing; elegant pipes play refined melodies renewing the "Spring Snow" (classic tunes), as song and dance celebrate spring nights.

The Yayi Collection depicts a vivid scene of Daoist temple rituals and couplets praising various deities, offering a glimpse into the folk beliefs of Sichuan region.

The opening passage describes the spring scenery at Sansheng Palace: winter plum blossoms exude delicate fragrance while people celebrate the festival by playing the "Yangchun" melody. It reminds visitors to contemplate life's vicissitudes amid the serene landscape, to uphold virtues of loyalty and filial piety, and to rejoice in the festive night with music. The inscribed plaque bearing the characters "Elegance in Sound" (Yinwen Daya) manifests the refined atmosphere of this sacred space.

Following is the tribute to Dujiangyan's Water Deity (Chuanzhu): The Min River surges forth from this hydraulic marvel, bestowing blessings upon countless cities; generations of Sichuan people gratefully acknowledge the deity's divine protection. The engineering feat of dividing inner and outer rivers rivals Yu the Great's flood control achievements, ensuring perpetual irrigation for western Sichuan. Plaques like "Eternal Grace of Waves" (Wangu Enbo) extol these hydraulic accomplishments.

The text then employs couplets to venerate multiple deities: Lord Huanhou (Zhang Fei) forever enshrined with his serpentine spear; the Dragon King governing Min River's waters, his benevolence permeating heaven and earth; Master Fan the Perfected (a Daoist adept) whose reclusive enlightenment rivals ancient immortals; Skanda (the Dharma protector) revered not only in Buddhism but also manifesting in Daoist traditions; the Earth God presiding over terrestrial fertility; the Mountain God whose majesty pacifies forests, expelling beasts to ensure safety.

Finally, it records the merit of casting a ritual bell for Changsheng Temple: Forged through furnace flames, the solemn bell emerges adorned with dragon patterns and lion-shaped knob. These writings vividly document Daoist temple ceremonies and the intricate system of folk beliefs.

This passage primarily describes the couplets and inscribed plaques at Changsheng Temple (located in Dujiangyan, Sichuan), showcasing Daoist cultivation principles and views of nature.

The phrase "声扬闻碧汉" conveys how temple bells resound to the celestial realms, awakening the spiritually lost. The murmuring waters of the Min River harmonize with these bell tones, creating auspicious resonance. The plaque "响达宸听" indicates the bells' sound reaches heavenly ears, while "为善得福" emphasizes the karmic principle that virtue begets blessings.

Changsheng Temple's spring couplets depict seasonal renewal: all things reviving as "three yangs herald prosperity" (referring to increasing Yang energy after winter solstice), with people sharing in universal peace. The temple's name "Changsheng" (Eternal Life) resonates with Daoist pursuits, where discourses on scriptures atop Lidui (a famous Dujiangyan landmark) keep spring's vitality ever-present. The plaque "江春泛锦" portrays river waters shimmering like brocade.

The monastic quarters' couplets embody cultivation philosophy: ancient pines symbolize steadfast virtue, while green mountains and flowing waters conceal profound mysteries. Practitioners must maintain their original pure heart, unaffected by worldly fluctuations. Enlightenment comes through stillness, its subtleties transcending words. The plaque "山川萃秀" praises nature's exquisite beauty.

Kitchen couplets highlight ascetic virtues: temperance in eating, restraint in speech. Cherishing firewood and rice, content in simple living. The final mention of Zhaijiao rituals (Daoist blessing ceremonies) conducted for Dujiangyan's irrigation project reflects Daoism's commitment to benefiting humanity.

The Yayi Collection scripture primarily depicts a Daoist Zhaijiao (purification ritual) scene for invoking blessings and dispelling calamities, along with its auspicious wishes. The opening passage explains that through sincere prayers (good petitions), one can reach the celestial court, dissolve calamitous Qi (vital energy), and restore peace throughout the northern and southern regions. When Heaven bestows blessings upon the world, water conservancy projects remain stable, allowing people near and far to live and work in contentment.

It then describes the simultaneous holding of both a dike repair project and Daoist sacrificial rites along the Yuzui Levee of Dujiangyan (the ancient hydraulic system). Ancient temples (Daoist monasteries) are enveloped in swirling clouds as deities descend along celestial paths. Setting up the ritual altar by the waterside pavilion serves to connect Heaven and Earth. Auspicious flower rain drifts down from the sky—a heavenly boon that enriches all things and brings well-being to the people.

The subsequent verses portray the Lantern Festival scene: the rivers and mountains brim with numinous Qi (vital energy), while lanterns and decorations resemble immortal mountains in the sea. Deities respond to the grand human celebration by descending with blessings. At the renewal of all things during spring, virtuous deeds welcome true immortals, as numerous ceremonial processions depart from the immortal realms. Coinciding with the Daoist "Three Yuans Festival" (three major festivals: Shangyuan, Zhongyuan, and Xiayuan), the auspicious night bestows blessings, with precious petals fluttering down to Dragon Stream.

Another passage depicts auspicious snow blanketing mountain peaks, complementing plum blossoms, while the town's colored lanterns flicker like flames, resembling immortal mists and clouds. People live in an era of great peace, offering devout prayers in the Guangfu Chanlin temple. During the Shangyuan Festival (15th day of the first lunar month), the spring night glows with brilliant lanterns as all things come to life. Devotees gather for the grand celebration, bowing and dancing three times in celebration of peace.

At the beginning of the new year, a Dharma assembly is held to pray for blessings from the Celestial Official (the Daoist deity governing blessings). In this prosperous age, people revere the true Dao (the Way) and widely perform good deeds. The spring festivities begin early, and during Shangyuan, a Thunder Rites ceremony (Daoist exorcism ritual) is also conducted. Heaven's blessings descend as the five-day spring sacrifice is held on schedule. Through the Thunder Rites, demons are expelled, and auspicious stars shine brightly, granting countless blessings.

The final section mentions the "Xieying" (calamity-dispelling ritual), where Fulu (talismans and registers) open the cloud pouches to permanently dispel misfortunes brought by the ominous Yinghuo star (Mars). Drawing from the sacred water's divine source, abundant rain showers descend with auspiciousness. Sincerity can move the Celestial Emperor to bestow grace, like the ancient omen of golden rain falling in Qin. Good deeds can alter Heaven's will, causing calamitous stars to retreat as in the Song dynasty legend. Through pure Zhaijiao rituals and virtuous prayers for celestial favor, may the stars harmonize and eternal peace prevail.

This scripture depicts the scene and blessings of a Daoist Zhaijiao (purification ritual), showcasing the distinctive characteristics of ceremonial observances across the four seasons. Here's the modern interpretation:

When conducting Zhaijiao rituals to welcome celestial blessings, prayers for prosperous markets and societal peace will surely receive divine favor. As the liturgy commences, it's like unsealing the auspicious River Chart, with propitious clouds forming sacred talismans (Fulu). The collective sincerity reaches the heavenly realms, as if witnessing immortal chariots passing through rainbows amidst showers of celestial blossoms.

Good fortune arises from virtuous deeds—erecting altars of goodness to welcome sacred presence; grace responds only to genuine devotion—with utmost sincerity, we perform rituals seeking true divine protection. Timely ceremonies arrange incense burners whose spiraling sacred smoke ascends to the empyrean; myriad perfected immortals answer the summons, their majestic processions descending from azure skies.

Through these rituals we express gratitude for past mercies while petitioning future blessings, praying for harmonious celestial movements and cosmic balance bright as jade candles; with tranquil hearts we seek fortune, unfolding River Chart ceremonials to invoke heavenly favor like nourishing dew, resonating with auspicious signs foretold in golden scriptures (Jing).

The ritual resonates with celestial truth—when the Eight Assemblies' divine music sounds, boundless floral rains descend; auspicious signs continue year-round, following seasonal transitions as blessings surge like rolling waves. Observing ancient protocols, we establish spirit altars with pure water and fresh flowers, devoutly performing rituals to accumulate merit; with renewed collective sincerity, we invite sacred grace—between flying incense and celestial altars, the profound Dharma stream pours forth boundless beneficence.

In the first lunar month's renewal, infinite spring scenes unfold their beauty; during the Triple Yang's harmonious convergence, purposeful rituals welcome pure blessings. This auspicious month records Spring's Sovereign, as gentle breezes herald harmonious yang energy; with sincere prayers to the Supreme Deity, incense smoke perpetuates the ritual's auspicious aura.

As spring returns in the second month, willows dye misty banks emerald while peach blossoms bloom like brocade; ritual sincerity reaches heavenly ears as propitious clouds drift amid floral showers. During this month's "Jiazhong" musical period, observe willow greens and peach reds adorning earthly splendor; establishing pure ritual altars, we hear metal and stone chimes cultivating local blessings.

By the third month's deepening spring, elm seeds float amid peach blossom waves; when opening ritual spaces, willow catkins dance with rapeseed flower fragrance. Late spring's third month witnesses orioles' fading songs amid green poplar branches; ninefold heavenly grace descends abundantly as floral rains swirl between azure clouds.

The fourth month's serene scenery invites timely rituals to prolong blessings, harmonizing yin-yang to unlock auspicious gifts; following canonical procedures, we open the Great Model to petition celestial mandate, praying for signs of peace and prosperity. Gathering cattail swords (exorcism tools) from green ponds, their spiritual edges dispel worldly turbidity; drawing moonlit essence from mystic streams, as sweet dew sprinkles, the Dharma realm becomes crystal clear.

The Yayi Collection depicts the Daoist zhaijiao (purification rituals for blessings) ceremonies conducted throughout the twelve lunar months, interwoven with seasonal changes. Each month is portrayed through a couplet—the first line describing natural phenomena, the second recording religious activities.

In the fifth month, zither melodies drift through the air as people chant the Southern Wind poems to dispel summer heat. During the three-day zhaijiao ritual, devotees submit petitions to the Northern Dipper (Beidou, the celestial deity), sincerely seeking divine favor. Pomegranates bloom crimson while lotus fragrance fills the air; commoners offer prayers to the azure heavens, hoping for peace among people and livestock, along with abundant harvests.

The sixth month sees the Willow Star (one of the twenty-eight lunar mansions) tracing new paths across the sky, while the sun blazes like molten gold. At the orchid-adorned ritual ground (lanchang), ancient liturgies are revived as sacred texts (lingwen) expound profound mysteries. The six yin-pitch musical tones harmonize with the Forest Bell pitch; clouds morph into fantastical peaks adorning the summer sky. From all directions, people prepare sacrificial offerings—incense smoke twisting into mystical talismans (fulu) carrying mortal supplications.

The seventh month welcomes early autumn with crystalline dew and cooling gilded breezes, during which grand zhaijiao ceremonies are held. Sacred smoke (lingyan) scatters with the wind. Autumn hues climb tower railings just as the cool air begins dispersing summer’s heat; the devout rituals already ascend to the firmament, where glimpses of jade chariots (yùniǎn) seem to descend from the void.

The eighth month’s crisp autumn arrives amid the mid-autumn musical tones, with osmanthus blooming and duckweed flourishing. This is a time to cultivate virtuous connections, while gazing upward reveals stars glittering against a moonlit radiance. The Western Palace (abode of the White Emperor) exudes autumnal solemnity; the season’s light bathes celestial jade towers (yùquè) as the Northern Dipper’s chariot departs the polar region. Above the nine heavens, auspicious clouds gather around the golden imperial carriage (jīnlúan).

By the ninth month, chrysanthemums bloom by fence sides as rituals welcome the descent of saints (zhòngshèng), their azure chariots (bìniǎn) descending through the clouds. Wild geese traverse the sky, chasing the twilight mists; incense coils (yānzhuàn) rise from burners, intertwining with the flowers’ fragrance.

The tenth month’s "Little Spring" (xiǎoyángchūn) ceremonies feature offerings of snow-white rice and frost-kissed pears to invoke heavenly blessings. Dragon scripts (lóngshū, celestial omens) and stellar portents alike reveal auspicious signs. Known alternatively as "Mysterious Brilliance" (xuányīng), this month’s hazy chill veils the faint silhouettes of migrating geese, while beyond the nine heavens, the azure chariots’ phoenix-birds (luánniǎo) sing with crystalline clarity.

In the eleventh month, yang energy begins its return as plum blossoms exhale subtle perfume. People honor all virtues, opening the fern-adorned altar (fántán) to receive the blessings of the Celestial Venerable of Primordial Beginning (Yuánshǐ Tiānzūn). Daylight gradually lengthens as winter reaches its midpoint; shifting light plays before the curtains while north winds carry prayer smoke straight to the celestial court—ensuring the people’s welfare multiplies below.

The twelfth month crowns the year with snow-capped peaks and fragrant winter plums. Incense smoke bridges the mortal and sacred realms, and silk-wrapped scriptures (jīngjuǎn) are unfurled for recitation. The Great Pitch (dàlǚ, musical note of December) heralds the year’s end, while plums and willows secretly nurture spring’s promise to bid farewell to the lunar year.

The Ya Yi Ji scripture primarily documents the prayer texts used in Daoist zhaijiao (purification rituals), featuring parallel verses for different purposes including prayers for clear weather, rainmaking, and locust eradication. These verses implore the heavens for favorable weather and the dispelling of calamities.

The section on clearing rains describes how persistent downpours bring disaster. Through sincere zhaijiao rituals, practitioners beseech the skies to clear, restoring seasonal harmony. Auspicious incense smoke rises continuously, forming fulu (talismanic patterns), while myriad deities bear witness to virtuous deeds, anticipating an autumn harvest of abundant crops. When Yin-Yang imbalance causes endless rain, they pray for clouds to part and rain to cease, allowing the golden sun wheel to shine upon the earth once more.

The rainmaking verses depict drought during farming seasons, with devotees earnestly praying for sweet rain to ensure a bountiful autumn yield. When the drought demon (Hanba) scorches the land, cracking fields, people reverently sacrifice to the Celestial Emperor, pleading for timely rain to nourish vast farmlands.

The locust-banishing passage portrays swarms darkening the sky and ravaging crops, beseeching thunderous storms to drive them away so grains may thrive. As people depend on harvests for survival, they sincerely beg heaven’s mercy to eradicate the plague.

Finally, there are zhaijiao verses for ancestral salvation at Shangyuan Temple (a Daoist monastery), expressing gratitude for the patriarchs’ virtue and the cultivation path of harmonizing water and fire (Yin-Yang) through the Five Phases’ cycles. The text mentions "uniting the sacred and mundane" (qishengfan) and "clarifying water and fire" (ming shuihuo), referring to Yin-Yang balance in neidan (internal alchemy). During the salvation rite, cranes and phoenixes descend amid golden-jade harmonies, symbolizing patriarchs’ souls ascending on clouds to the celestial realm. Practitioners must renounce worldly distractions (the six dusts) to purify the mind (spiritual light returns to stillness), refining qi (vital energy) through Daoist liturgy to ultimately achieve transcendence.

This scripture depicts the sacred scenes and cultivation states within Daoist zhaijiao rituals (Daoist ceremonial offerings and blessings). True fire rises from the marshy grounds of the Southern Palace (abode of Daoist immortals), as practitioners tread upon mist and clouds arriving from celestial isles. Immortals descend from heaven holding crimson talismanic scepters, while eight celestial melodies harmonize in praise of the heavenly realms. The mystical altar opens a sacred domain, where the Three Vehicles of Dharma (major, intermediate, and minor cultivation methods) reveal the ultimate truths of the cosmos.

The text describes practitioners following the ancestral masters' footsteps to return to primordial emptiness, attaining transcendence through ritual purification. These profound ceremonial standards spread throughout heaven and earth, as paired cranes point toward the Penglai paradise. The Eastern Land (mortal realm) welcomes cloud-roving immortals, while the purification hall gathers black-robed, yellow-crowned practitioners offering bamboo shoots and wild greens to the divine.

During zhaijiao ceremonies, the Grand Purification (major ritual assembly) unveils essential cultivation principles—practitioners aspire to the Great Vehicle while honoring minor methods. No worldly music sounds in the sacred hall; the kitchen meticulously prepares pure vegetarian offerings, for sincere devotion surely receives divine witness. Crimson immortal processions hover in celestial realms, scattering celestial blossoms across the human world.

The concluding section details funeral purification rites for liberating departed souls: phoenix-seal and dragon-script talismans (Daoist mystical writings) expound the teachings, while golden texts and jade characters express filial devotion. Incense from the precious cauldron transforms into spiritual writings, as lotus-platform radiance illuminates the underworld. Cloud-chariots descend from heaven in response to sincere piety, conducting rituals to elevate the deceased. During the three-day purification, immortal envoys grace the ceremony, while five scripture chapters guide souls toward liberation. Practitioners behold divine countenances within moonbeam radiance and hear profound teachings by golden lotus thrones. At the Seven Treasures Altar, rituals fulfill fundamental gratitude; among the Eightfold Immortal Groves, ancestral spirits wander freely. Unfurling ritual registers (Daoist talismanic texts) summons sages, while solemn ceremonies assist parents in transcending worldly bonds.

This poetic passage expresses the Daoist philosophy of transcending life's vicissitudes—the joys and sorrows of human encounters—through the lens of impermanence. The opening lines depict the regret of marital separation ("parted in two places, left only with century-long regrets"), employing allusions to Xun Can's (a Three Kingdoms scholar) tears mourning his wife and Pan Yue's (Western Jin literatus) elegiac poetry to symbolize the pain of losing loved ones. When addressing unnatural deaths like drowning or hanging, it suggests that Zhaijiao (Daoist salvation rituals) and reciting the Jiuzhang Jing (Nine Chapters Scripture) can help liberate departed souls.

For fraternal loss ("where now rests the soul of my brother from the dove-tree plain?"), the text envisions celestial cranes guiding ascension—a classic Daoist imagery of the afterlife. The latter part's tetrasyllabic verses exemplify standard Daoist benedictory texts, praying for cosmic harmony ("four seasons in peace, six directions purified"), national stability ("the state secure and people prosperous, seasons mild and harvests abundant"). Here, "Dao-Qi" denotes primordial vital energy, "Yellow Path" symbolizes auspicious celestial orbits, while "merciful clouds" metaphorize the protective canopy of Daoist teachings.

The concluding "epilogue" cascades with auspicious phrases: "Supreme Mystery unfolds blessings," "true transformation coalesces auspiciousness," and other technical terms emphasizing that cultivating virtue ("fortune follows goodness") brings personal well-being and social harmony ("people thrive in their labors, three luminaries presage peace"). Throughout the text runs the Daoist concept of "karmic retribution" (Chengfu), affirming that good deeds inevitably yield blessings, ultimately realizing the ideal state of "a purified and pacified earth."

The passage describes the scene and significance of a Daoist Zhaijiao (purification ritual), a religious ceremony for seeking blessings and averting disasters. Through devout rituals, people pray to the heavens for divine favor.

When performing the jiao ceremony, an auspicious day is chosen to set up the altar (arranging the ritual space), and the ritual begins with utmost sincerity (holding pure devotion). When people genuinely cultivate goodness (treasuring virtuous conduct) and uphold the pure rites of the jiao, the celestial deities (the exalted sages) will bestow their grace (mystical protection), ensuring peace and prosperity for every household (safeguarding tranquility).

The text repeatedly emphasizes that blessings arise from accumulating virtue through good deeds (fortune comes from goodness). When people pray with sincere hearts (offering devotion to invoke the sacred truth), the deities will shower blessings like timely rain (nourishing dew), bringing peace to the entire region (the land rejoices in serenity). Through the sacred rites of the jiao (the jiao ritual connects to the celestial court), heaven grants abundant rewards (bestowing great blessings), but these favors are only bestowed upon the virtuous (shared by the righteous alone).

The ceremony follows ancient scriptures (unfolding the five-text classics) while maintaining fresh devotion (holding renewed reverence). As the celestial grace (sacred blessings) continuously descends, auspicious signs (divine omens) multiply. Ultimately, the entire city is bathed in fortune (grace envelops streets and markets), and every household enjoys lasting peace (each home safeguarded in tranquility).

This passage depicts the scene and efficacy of a Daoist zhaijiao (purification ritual), a religious ceremony for seeking blessings and averting calamities. Through sincere zhaijiao rituals, one can commune with heaven and receive divine favor.

The zhaijiao must follow strict keyi (liturgical procedures) as prescribed by Daoist tradition, performed with genuine devotion. When the ceremony reaches completion, sacred virtue descends from the skies, bringing blessings to countless households. During five days of pure ritual observance, the chanting of lingshu (sacred scriptures) ensures that every family receives divine grace.

Through such virtuous practice, one connects with the Celestial Emperor (Tian Di), and the zhenwen (true scriptures) spontaneously reveal their profound mysteries. Once the peace ritual is established, blessings flow without end. By wholeheartedly venerating the true teachings and reciting the Five Cavern Scriptures (core texts), heavenly protection descends, and fortune gathers like clouds.

On auspicious days when zhaijiao is performed, following the Xuantu (cosmological diagrams) to enact the liturgy, a thousand auspicious signs descend upon the faithful, granting the Three Abundances—prosperity, longevity, and descendants. When sacred texts (xuandian) are reverently studied during the ritual, sincerity reaches even those in the hao jie (cycles of suffering), bestowing boundless grace threefold, with blessings sprouting like spiritual shoots.

Through devout zhaijiao, one presents petitions to the celestial realms, opening the cosmic harmony of qiankun (heaven and earth), filling the years with good fortune. Comprehending the Dao and performing pure sacrifices, establishing altars of sublime truth—a single-minded devotion reaches the higher realms, and the Five Blessings arrive naturally.

The zhaijiao follows ancient precedents, while the ritual assembly renews piety. The Shang Sheng (exalted immortals) heed these prayers, leaving their grace in the mortal world. The sacred teachings reveal the principles of Yuanshi (the Primordial), and the ritual’s merit moves the Tianzhen (heavenly perfected). As the people’s wishes are fulfilled, streets and alleys rejoice in the spirit of spring.

When mortals sincerely uphold virtuous deeds, the Dao of Heaven affirms good causes, eternally blessing them with the favor of qiankun, ensuring perpetual joy. The Tianzhen (celestial beings) respond through ritual documents, their grace descending from the Nine Heavens, bestowing lasting peace and prosperity—every household celebrates abundance.

Erecting altars to seek celestial favor, planting virtuous causes through sincerity—utmost devotion moves heaven, and all rejoice in spring’s radiance. Prayers for peace initiate the ritual, welcoming blessings before the Celestial Court (Tiantai). The hexagram Jiji (Completion) crystallizes into true transformation; a thousand auspicious signs are imminent.

The lingshu (spiritual texts) open the highest teachings, the ritual unfolds the yuanzhang (primal chapters). The Three Realms (heaven, earth, and humanity) bear witness together—henceforth, the world flourishes eternally. Yunjin (auspicious clouds) unfurl zhenzhuan (sacred script), while chongke (pivotal liturgies) reveal the Cavern Scriptures. A single sincere heart reaches the sacred realm, granting the people well-being.

On auspicious days, the xuanfan (divine norms) are studied, and all bow reverently toward the Dixiang (celestial abode). Flowing grace answers the ritual, securing enduring blessings. The zhaofan (ritual standards) proceed in due order, the xuanshu (cosmic texts) recited in sequence. Yuhua (flowers of rain) herald auspicious omens—blessings vast and boundless.

This scripture primarily expounds on how to invoke auspicious blessings and peace through devout performance of Daoist zhaijiao rituals (purification ceremonies for worship and prayer). The core teaching is that by grounding oneself in sincere goodness and connecting heaven and humanity through standardized liturgical practices, one may obtain divine protection.

The text repeatedly emphasizes the paramount importance of "sincerity" (cheng)—only through genuine, heartfelt devotion to virtuous principles can one move heaven. Zhaijiao rituals must be conducted on auspicious dates (shengri) and follow the established keyi (liturgical protocols) of the Mysterious Gate (Daoist tradition). This ensures the supplicant’s sincerity is conveyed through the ritual to the deities of the Three Realms.

The scripture describes the multifaceted efficacy of zhaijiao: it harmonizes celestial movements ("aligning the stars to regulate cosmic cycles"), ensures agricultural abundance ("celebrating plentiful harvests of wealth and grain"), and bestows blessings upon the human world ("granting manifold prosperity"). Whether for individual cultivation or communal prayer, upholding virtuous intent enables "the myriad spirits to jointly witness and bless," bringing the dharma realm (the religious conception of existence) into a state of peace and well-being.

Technical terms like "jade-cased scriptures" (yaoji, referring to Daoist texts), "golden precepts" (jinke, Daoist disciplinary codes), and "Mysterious Tradition" (xuanzong, the profound tenets of Daoism) mark this as a classic liturgical text for blessings. The concluding phrase, "showering auspicious grace from the vast heavens," vividly depicts divine benevolence descending like nourishing rain upon all beings.