《玉籙資度解壇儀》

The Jade Register Ritual for Releasing the Altar (Yulu Zidu Jietan Yi) — Modern Interpretation:

This text outlines the complete procedure for a Daoist altar-releasing ceremony. The ritual begins with participants paying homage to ancestral masters while calming their minds in meditation. Next comes the recitation of divine incantations to invoke the protection of the Five Directional Deities (the Green Emperor of the East, Red Emperor of the South, etc.), all governed by the Yellow Emperor of the Center. Through these mantras, karmic obstructions are dissolved, enabling deceased souls to be registered in celestial records. After purification at the Vermilion Palace (the Daoist realm for refining souls), these spirits ascend to heaven.

The ceremony involves striking the ritual drum twenty-four times to solemnly invite the Three Pure Ones (Yuqing, Shangqing, and Taiqing) — the highest Daoist deities — along with Lord Lao (Taishang Laojun) to descend. The ritual master summons thirty-six divine protectors, including celestial messengers (Gongcao) and incense officials (Xiangguan) from within his own body and the cosmos, requesting their assistance in full ceremonial attire. Burning incense, the master performs repentance, reporting the purpose of the ritual to heaven and praying for the descent of Dao-Qi (the energy of the Way).

Identifying himself by rank and name, the master takes refuge in the Ten Directions' Salvation Deities (specialized saviors of deceased souls). He declares that this ceremony follows canonical Daoist scriptures (Jing), modeling cosmic patterns to establish the ritual altar, where Yin-Yang harmony stabilizes the sacred space. Having witnessed the descent of countless sages and immortals, the master now announces the ritual's completion and prepares to deconsecrate the altar. Final prayers entreat the ascent of souls while seeking blessings for the nation and lineage, invoking auspicious signs through golden dragons and jade radiance. All petitions will be transmitted to the celestial court.

(Note: The altar-releasing ceremony concludes Daoist rituals, dissolving the temporarily consecrated sacred space while returning deities to their realms and reporting the ritual's merits.)

Before the Supreme Dao

(The ritual begins as the master of ceremonies strikes the qing chime) All present offer reverent praise

Salutations are made to the Ten Directions (east, south, west, north, and the other six directions)

After the salutations, all kneel in deep prostration, offering sincere repentance

We, the cultivators, devote our bodies, minds, and lives with utmost sincerity to

the Ten Directions’ Compassionate Celestial Worthy, the Supreme and Boundless One of Mercy. We gaze upon Your vast compassion, beseeching the descent of Your grace. Now, as the ritual altar is about to dissolve, we burn incense, bow, and repent.

We have heard: The Three Pure Realms (Jade Pure, Upper Pure, and Great Pure) bestow boundless grace, their numinous light manifesting the benevolence that nurtures all things; the Nine Dark Underworlds receive this virtue, as the Primordial Ancestral Qi (the most fundamental life energy) circulates to accomplish the merit of liberating lost souls. By the illumination of Heaven, we rejoice that the purification ritual (Zhaijiao) has been perfectly fulfilled. Now, we offer our utmost sincerity, gazing upon the transformative power of the Dao.

Though we cultivators dwell in the mundane world, our words and deeds inevitably bear its dust, we remain mindful of the precepts of the Dao, revering the scrutiny of the Three Officials (Heavenly Official, Earthly Official, and Water Official). We strictly uphold the teachings of the scriptures, following the norms of the Four Extremities. We humbly beseech the Dao’s forgiveness and embrace, that its numinous light may illuminate the Nine Heavens, the True Path of the Mysterious Gate may spread far and wide, and the Dharma rain may nourish beings of the Three Wretched Realms (hell, hungry ghosts, and animals).

With utmost sincerity, we bow and prostrate before

the Supreme Three Treasures (Dao, Scriptures, and Masters)

(Repeat the prostration three times)

(Repeat the praise three times)

(The presiding ritual master declares his spiritual rank)

We, the cultivators, reverently invoke:

The Ancestral Qi of Azure Mystery (the fundamental energy of the Celestial Worthy Who Rescues from Suffering), the Primordial Celestial Worthy of Emptiness and Naturalness, the Supreme Lord of the Dao, the Supreme Venerable Sovereign, the Jade Emperor, the Great Emperor of Purple Tenuity and Celestial Sovereign, the Great Emperor of Purple Tenuity and North Pole, the Empress of Earth, the Venerable Sovereign of Azure Mystery in the Eastern Extremity, the Sovereign Who Preserves the Origin and Illuminates Destiny, the Celestial Worthy Who Rescues from Suffering, the Celestial Worthy Who Extracts from the Nine Darknesses, the Celestial Worthy Who Rescues from Suffering in the Ten Directions, the Perfected Being Who Rescues from Suffering, the Perfected Being of Great Compassion, the Perfected Being Who Inscribes Life, and all other divine beings, as well as the Thirty-Six Sacred Scriptures, the Great Master of the Mysterious Center, the Great Master of the Three Heavens, and all other holy ones who have descended upon this ritual altar.

We, insignificant cultivators—our minds fleeting like wild horses, our beings as humble as vinegar gnats—have been blessed by the divine beings of the Nine Heavens to encounter the scriptures of the Three Caverns (Dongzhen, Dongxuan, Dongshen). Though we bear golden talismans (the ritual implements of Daoist priests) and our names are inscribed in the immortal registers, our thoughts remain as elusive as shifting clouds. Though we aspire to pure cultivation, we still dwell in the dust of the world. Our many faults remain unwashed, and numerous karmic obstructions still entangle us. Yet with hearts sincere in seeking the Dao, we often vow to aid the world and liberate beings, hoping not to betray the nurturing grace of Heaven and Earth.

This scripture describes the concluding ritual of thanksgiving (Xietan) after performing the Taoist "Jade Register Salvation" (Yulu Zidu) purification ceremony (Zhaijiao). The general meaning is as follows:

We dare not neglect to report to Heaven: From the appointed day this month, we have devoutly carried out the imperial decree by conducting the grand "Jade Register Salvation" ceremony spanning several days and nights. Through written petitions expressing our sincerity, we invited the true spirits to descend, hung the ten supreme banners, and lit the nine ritual lamps to resolve karmic grievances and elevate departed souls to the realm of light.

Now that the ritual is successfully completed, both celestial and human realms rejoice, and the divine spirits are pleased. As the ceremonial procession prepares to return to the heavenly courts, we submit our merits according to ritual protocol, humbly requesting the Supreme Venerable Sovereign of the Mysterious Firmament (the highest Taoist deities) to bear witness. During the ceremony, we invited various divine beings to safeguard the altar: the Three Caverns (Dongzhen/Dongxuan/Dongshen) officials, the Nine Heavens' true spirits, and the guardian deities of the ritual space. Should there be any oversights, we earnestly seek forgiveness.

With utmost reverence, we prepare the memorial documents, dispatching the true officials within our bodies (Taoism teaches that deities reside within human form) and the merit officers (celestial messengers) dressed in full regalia, bearing documents, swords, and seals to deliver the petitions to the Three Heavens' administrative offices (the highest celestial bureaucracy). Should there be errors in the documents, let the accompanying scribes correct them promptly to ensure smooth delivery before the Supreme Venerable Lord's throne (the abode of Laozi, the highest Taoist deity), without delay. May all attending officials perform their duties diligently to guarantee the successful transmission of our petitions.

This passage demonstrates the meticulous thanksgiving procedure following Taoist rituals, including memorial submission and divine messenger dispatch, embodying the core Taoist concept of "celestial-human resonance" in ceremonial practice.

This scripture describes the complete procedure for "Jietan" (ritual conclusion) in Daoist Zhaijiao (purification rituals), comprising several key stages:

The invocation section begins by acknowledging that all summoned deities have arrived, departed souls requiring salvation have been liberated, memorial documents have been properly delivered, and all prayers have been answered. Any lower-ranking spirits daring to obstruct the celestial petitions shall be apprehended and punished.

The energy retrieval phase follows, where the ritual master (referring to himself as "this humble servant") must reintegrate the invoked celestial messengers (Gongcao), immortal officials, and spirit soldiers back into his body. These divine beings return through the "Gate of All Wonders" (acupuncture points), with those from the left side returning leftward and those from the right returning rightward—each must be properly repositioned without confusion.

The repentance segment involves both the master and participants kneeling in contrition, acknowledging their inadequate cultivation and potential ritual improprieties while seeking divine forgiveness. Special mention is made of the "Ten Precepts of Supreme Wisdom" (essential Daoist commandments) invoked at the ritual's commencement, which are now respectfully escorted back to their celestial abodes.

Subsequent steps include casting prayer slips (Toujian), dismantling ritual boundaries (Qizhen), and making final vows. During incense burning, the master visualizes golden elixirs (Jinye), luminous cinnabar, and celestial mushrooms (Zhiying) manifesting before the censer, with various immortals gathering at the site. Prayers are offered that the ritual's merits may universally benefit all, with jade maidens and immortal youths conveying the incense smoke swiftly to the Three Pure Ones (Sanqing), the Jade Emperor, and the Celestial Worthy of Universal Salvation (Taiyi Jiuku Tianzun).

The ceremony concludes with a Jietan hymn bidding farewell to the Three Treasures (Dao, scriptures, and masters). This meticulously structured process reflects the rigorous formality of Daoist liturgy and profound reverence toward celestial beings.

Time flows swiftly as the sun's shadow shifts. Incense smoke disperses like luminous jade radiance, while the Daoist methods return to the Golden Tower (the celestial abode of immortals in Daoism).

The sacred charts endure eternally upon the earth, and the divine longevity (referring to the Daoist deities) equals the heavens. (All bow in unison) We prostrate and bid farewell to the Dao Treasure (one of the Three Treasures of Daoism) of the Ten Directions (the cosmos in all dimensions).

Golden Boys (attendant youths in Daoism) present virtuous deeds, while Jade Maidens (attendant maidens in Daoism) report accumulated merits. Names are inscribed upon golden tablets, and scriptures are enshrined within precious caskets. The spirits ascend in transcendence, and families and nations receive divine blessings. The sages return to the Great Void (the ultimate state in Daoism), their merits pervading both the realms of Yin and Yang. (All bow in unison) We prostrate and bid farewell to the Scripture Treasure (the sacred texts of Daoism) of the Ten Directions.

The jade bell ceases its chime, and the biqing (jade chime) stills its lingering resonance. The ritual master returns to the Great Clarity Realm (one of the Three Pure Realms in Daoism), his name exalted in the Purple Mansion (the celestial abode of immortals). The Three Paths (the realms of hell, hungry ghosts, and beasts) halt their judgments, and the Five Sufferings (birth, aging, sickness, death, and other hardships) no longer cycle in rebirth. (All bow in unison) We prostrate and bid farewell to the Master Treasure (the Daoist ritual masters) of the Ten Directions.

May all sentient beings: abstain from evil deeds and cultivate good. May they avoid calamities and forever dwell in peace and prosperity. May all living beings together realize Wuwei (the highest state of Daoist cultivation). (All bow in unison) We prostrate and bid farewell to the assembled sages of the Ten Directions.

[Context Note] This is a passage from the Daoist ritual text "Jade Register Rite for Deliverance and Closing the Altar," used during ceremonies to respectfully conclude and thank the deities. The recurring phrase "prostrate and bid farewell" is a key ritual gesture in Daoism, expressing deep reverence toward the divine. The ceremony completes the dissolution of the ritual altar by bidding farewell to the Dao Treasure, Scripture Treasure, Master Treasure, and the assembled sages.