《玉籙資度設醮儀》

The Yulu Zidu Shejiao Yi (Jade Register Salvation Ritual) is a liturgical text used in Daoist rites for the salvation of deceased souls. This scripture meticulously documents the complete procedure for establishing the ritual altar:

First, all participating Daoist priests must perform ceremonial bows according to protocol, concentrating their minds to silently invoke their lineage transmission. This is followed by reciting sacred incantations that primarily extol the powers of the Five Directional Deities (Wuling, Wudi): the Azure Emperor of the East protects the hun soul, the Red Emperor of the South safeguards the physical form, the White Emperor of the West nurtures the po soul, the Black Emperor of the North governs life essence, while the Yellow Emperor at the Center commands all deities. Through these invocations, the ritual seeks to absolve the deceased's karmic burdens in the underworld, enabling their name to be registered in the immortal records (Nanchang refers to the celestial registry). After purification in the Vermilion Palace Fire Mansion (a sacred Daoist site for refining souls), the deceased may ultimately ascend to the celestial realms.

The ritual involves sounding the ceremonial drum twenty-four times, symbolizing the connection between heaven and earth. The priests solemnly invite the supreme Daoist deities—the Three Pure Ones (Yuanshi Tianzun, Taishang Daojun, and Taishang Laojun)—to descend, while simultaneously summoning their internal guardian spirits (such as Gongcao messengers, emissaries, golden boys, and jade maidens) to assist in the ceremony. All these deities are envisioned in full ceremonial attire, manifesting their majestic presence.

The presiding priest must clearly declare the purpose of the ritual (detailed in the green-paper memorial), beseeching the numinous qi and wisdom of Taishang Daojun to descend upon the altar, ensuring the sincerity of the petition reaches celestial awareness. Subsequently, the ritual proceeds to reverentially invite various Daoist deities in sequence, including:

• The supreme Three Pure Ones
• The Jade Emperor and other Four Sovereigns
• The Eastern Pole Azure Mysterious God (Taiyi Jiuku Tianzun)
• The Ten Directions Salvation Deities
• The Nine Heavens Sovereigns and Thirty-Two Heaven Sovereigns
• The Five Directional Ancient Sovereigns
• Solar, lunar, and stellar deities (Eleven Luminaries and Twenty-Eight Lunar Mansions)
• The Three Origin Officials (Heavenly, Earthly, and Water Officials)
• The Northern Dipper Four Saints and other guardian generals

Through this rigorous ceremonial sequence, the ritual establishes a channel of communication between humans and deities, harnessing divine power to liberate deceased souls—a profound manifestation of Daoism's compassionate mission to deliver all beings.

This scripture passage describes the ritual procedures for inviting celestial beings to descend upon the altar during the Daoist Yellow Register Retreat (Huanglu Zhai) - a grand ceremony for the salvation of deceased souls. The content unfolds in several key sections:

The text first enumerates the diverse pantheon of deities being summoned:

• High-ranking immortals from the celestial bureaucracy (Tiancao), including True Lords and Salvation from Suffering Perfected Ones
• Divine officials from major Daoist institutions like the Mysterious Life Bureau of Great Unity (Taiyi Xuansheng Fu) and the Yellow Register Court of Green Mystery (Qingxuan Huanglu Yuan)
• Earthly deities such as the Five Marchmount Emperors (Wuyue Wudi) and the Great Emperor of Fengdu (Fengdu Dadi), ruler of the underworld
• Local deities including city gods (Chenghuang)

It then vividly portrays the majestic descent of these deities: riding on dragon banners and phoenix canopies, arriving in cloud chariots and rainbow carriages, accompanied by numinous winds and sweet dew. Their divine majesty permeates the ten directions (the entire cosmos), while their wisdom penetrates the Three Realms (heaven, earth, and water).

The passage expresses the priests' profound devotion: having purified body and mind through fasting and spiritual practice, they approach with the humble sincerity of ants, gathering fragrant flowers and fresh fruits as offerings to beseech the deities' presence.

The actual invitation ritual follows this sequence:

1. First summoning all Perfected Ones participating in the ceremony

2. Requesting all beings of the Three Realms to arrange their celestial ranks in preparation for receiving the highest deities

3. Solemnly welcoming the Nine Sovereigns (the supreme deities)

4. All immortals paying homage according to ritual protocol

5. Ritual masters offering incense and presenting the first round of wine libations

6. Commencing the flower-scattering ceremony (offering petals to the deities)

Through elegant literary language, this passage captures the solemn sacredness of the deity-invitation segment in Daoist ritual liturgy (Keyi), simultaneously depicting the magnificent vision of descending deities while documenting precise ceremonial steps. The text exemplifies how Daoist ritual combines poetic imagery with structured practice to create transformative sacred space.

This scripture is the invocation chant used by Daoist priests during the "Jade Register Salvation Ritual" (Yulu Zidu Shejiao Yi), a zhaijiao (purification ritual) for the salvation of deceased souls. The main content can be understood as follows:

We, the officiating priests and ritual assistants gathered at this altar, sincerely petition the venerable deities: the Supreme Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Great Pure), the Compassionate Lord of the Eastern Pole (Taiyi Jiuku Tianzun), and the countless perfected immortals of the Three Realms. We have heard that within the celestial clouds where the heavenly sages dwell, the vital Qi of life condenses, while the mortal realm remains shrouded in delusion. The underworld governs the realms of Yin and Yang, commanding water and fire—unless we dispel these obscuring mists, how can illumination be revealed?

With utmost reverence, we carry out the celestial decree by performing this Jade Register Salvation Ritual, beseeching heavenly blessings for a certain departed soul to assist its realization of the Dao's truth. Only by petitioning the Wondrous and Solemn Celestial Worthy can this soul transcend to the heavenly realms. We have purified the altar space and offer sincere repentance, praying for divine grace. Though deeply aware that such kindness can never be fully repaid, we present these humble offerings with reverent trepidation. Now we respectfully recite the green petition (the written document addressed to the deities).

(Recitation of the petition text)

The petition has been fully presented. We pray the Celestial Worthy may lend an ear. May your boundless grace absolve the sins of the departed soul. With myriad perfected beings as our witnesses, we offer our heartfelt gratitude.

(Offering of sacrifices)

Once more we reverently invoke: the Supreme Three Pure Ones, the Compassionate Lord of the Eastern Pole, and all assembled saints. We have heard that in the Great Brahma Heaven (the highest Daoist celestial realm), the wondrous Qi of Nine Radiances coalesces, while throughout the three thousand worlds, the true form of the Dharma manifests. Compassionate clouds shine universally upon the East, their sacred light receiving the primordial essence from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). May the golden radiance of the Celestial Worthy illuminate the Nine Darknesses of hell. Shower sweet dew to nourish the wandering souls.

This profound teaching offers protection to all who seek it with sincerity. May the five viscera of the departed soul become pure as ice, its vital Qi lucid as water, its mind suddenly awakening to the source of the Great Dao, its original nature realizing the nameless origin—like a luminous pearl illuminating the vast ocean.

This scripture describes the scene from the Daoist "Jade Register Salvation Ritual" (Yulu zidu shejiao yi), a ceremonial practice for guiding departed souls. The main content can be understood as follows:

Under the azure sky, the bright moon shines in solitary splendor, while emerald mists envelop the Purple Tenuity Palace (one of Daoism's highest celestial realms). Immortals holding jade-green talismans (fulu) attend to the Crimson Orb (symbolizing the solar deity) in the Palace of Eternal Joy (a Daoist paradise). Golden lingzhi mushrooms adorn their robes as indigo clouds veil Mount Fangzhu (a legendary immortal mountain).

May heaven and earth be pure and tranquil, bathed in auspicious radiance. Mountain deities offer blessings as river gods present good omens. May the people dwell in peace with abundant harvests, and all borders remain free from conflict. Without worries of nature's disruption, all beings flourish freely. May souls trapped in the Three Paths (hell, hungry ghosts, animal realms) and Five Sufferings (birth, aging, illness, death, etc.) find liberation in blessed lands, while all nations bask in longevity and harmony.

May the emperor's foundation endure eternally, with ancestral temples thriving. We reverently present the threefold wine offering to complete the ritual. Officials devoutly petition the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity), the Eastern Pole Benevolent Lord (Taiyi Jiuku Tianzun), perfected immortals of the Three Realms (heaven, earth, and humanity), and countless sacred beings: The vault of heaven shines clear as an abyss, its light illuminating all directions. The virtuous draw near to the Dao (the Way), which circulates without cease. With awe-filled hearts, we beseech divine mercy upon our sincerity.

As the ceremony concludes, ritual incense dissipates gradually. Celestial vanguards prepare to return as rear banners reflect the glow of the Jade Pool (abode of the Queen Mother of the West). Moon chariots advance slowly while cloud-dragons soar high. Myriad saints return to their stations as hundred spirits convene in the Muddy Pellet Palace (upper Dantian), where infinite Qi (primordial energy) achieves perfect fusion through mysterious transformation.

Finally, we entreat the Incense Official Messengers, Dragon-Tiger Lords, and other protector deities to manifest golden nectar (elixir) and cinnabar-jade herbs (xiancao) spontaneously within this ritual space. May all immortals gather before this incense burner to perfect the ceremony's merit, spreading blessings widely. May jade maidens and immortal youths from the ten directions receive this sacred smoke, swiftly conveying our devotion to the Supreme Three Pure Ones, the Jade Emperor, the Eastern Pole Benevolent Lord, and all highest deities.

(Note: "Muddy Nine" in the text should be corrected to "Muddy Pellet" (niwan), referring to the upper Dantian; "Qi" specifically denotes primordial vital energy)

This passage documents the concluding procedures of the Daoist "Jade Register Salvation and Offering Ritual" (Yulu Zidu Shejiao Yi), a ceremony for liberating departed souls:

1. "Treasure Blossom Perfected Celestial Worthy" (Baohua Yuanman Tianzun): This is the title of the principal deity venerated in the ritual, meaning "the Supreme Celestial Worthy whose merits are perfected."

2. "Escorting the Sacred" (Song Sheng): Refers to respectfully seeing off the various deities who descended to the ritual altar as they return to the celestial realms.

3. "Transmuting Offerings" (Hua Cai): The burning of paper money and other offerings, symbolizing the transmission of these material goods to the deceased through fire transformation.

4. "Retrospective" (Xiang Lai): Indicates the ritual's imminent conclusion by reviewing the entire ceremonial process.

5. "Dedication of Merit" (Hui Xiang): A standard concluding procedure in Daoist rituals where the accumulated merits are dedicated to benefit the departed souls or specific recipients.

Though concise, this text fully records the closing sequence of a Daoist salvation ritual: from ceremoniously sending off the deities and transforming offerings, to summarizing the ceremony and dedicating its merits. It embodies the Daoist religious ideal of "delivering souls from darkness" (Ji Du Youming). Such rituals commonly appear in Daoist purification ceremonies (Zhaijiao), aiming to assist souls in their ascension through liturgical practices (Keyi).