《玉籙濟幽判斛儀》

Section 8 "Ritual Performance" of the Jade Register Salvation of the Departed Judgment Rite interpreted in plain language:

We practitioners reverently address all sacred beings: the Heavenly Venerables of the Three Purples and Three Realms (the highest deities in Daoism), the sages of the ten directions, the Great Compassionate Heavenly Venerable Who Rescues from Suffering of the Eastern Extremity Palace (the deity specifically responsible for saving wandering souls), the Azure Mysterious Supreme Emperor and other Heavenly Venerables and Celestial Rulers, along with the true immortals of the Great Canopy Heaven and the sovereigns of all beings throughout the Three Realms. We humbly beseech your compassionate attention to witness our sincere devotion.

All things in the world follow the patterns of Yin-Yang transformation, with the cycles of life and death never ceasing. When humans die they become ghosts, and ghosts may again be reborn as humans - endlessly revolving through the Six Paths (heavenly, human, asura, animal, hungry ghost, and hell realms), with the karmic consequences of good and evil perpetually cycling. Among these, the most tragic is the endless wandering through the Six Paths, and the most painful is the constant sinking and floating among the Four Births (womb-born, egg-born, moisture-born, and transformation-born). Those who accumulate virtue through good deeds ascend to favorable paths, while those who commit evil deeds ultimately fall into wretched destinies.

Thanks to the compassion of the Daoist Patriarch Laozi (founder of Daoism), who established the Zhaijiao Keyi (Daoist rituals) to extensively deliver sentient beings. At this special moment of Yin-Yang transition when spirits gather, the breath of departed souls stirs mournful winds, while sounds from the spirit realm bring gloomy mists. When the Dharma sounds resonate, even the underworld can hear them. We look up to the Mysterious Heavenly Emperor of the Purple Subtlety North Pole and the Azure Splendor Imperial Lord (the Salvation Heavenly Venerable), praying they will light the lamp of wisdom to illuminate the underworld and transform Fanqi (primordial energy) into a Dharma bridge to guide the departed souls.

The soul-summoning emissaries are now inviting departed spirits throughout the ten directions, with local earth deities assisting in the gathering. We pray that all beings of the Six Paths - celestial immortals, human ethics, hell realms, hungry ghosts, animals - and even all living creatures including fish, turtles, and insects, may instantly hear the Dharma sounds. May this summons reach all corners of heaven and earth, enabling all wandering souls to sense this sincerity and respond to the call, coming together in groups. May the blind regain sight, the lame walk again, without any hindrance. The departed souls come one after another, successively guided by the emissaries.

Practitioners should take compassion as their foundation, and those accumulating merit must consider the salvation of all beings as their duty. We often deliver departed souls through scripture recitation and ritual performance, using sincere cultivation to commune with the sacred truth. Now through the power of this ritual, we pray to open the gates of Fengdu (the underworld capital) and liberate souls from the icy hells. Next we shall devoutly chant the divine incantations...

This passage from a Daoist scripture for delivering deceased souls describes the solemn ritual (Zhaijiao) performed for wandering spirits:

On an auspicious day and at a propitious hour, accomplished Daoist masters gather to erect an altar of great dignity, preparing abundant offerings. The souls to be delivered remain bound by karmic obstructions, unable to liberate themselves from the suffering of samsara. With specially prepared food offerings, we humbly invite the local earth deities (Jiuzhou Sheling) and mountain spirits (Wuyue Lingguan) to bear witness to this act of compassion.

Through sincere prayers reaching the celestial realms, we petition the Supreme Venerable Sovereign (Xuhuang Shangdi) - the highest Daoist deity - beseeching heavenly mercy. By the divine power of the gods, we summon all wandering souls: infants who died young, childless elders, travelers who perished far from home, those executed for crimes, victims of sudden calamities, and all who met unnatural deaths - whether by wild beasts, drowning, difficult childbirth, poisoning, or suicide.

These souls endure torment in the netherworld: their throats burn as if scorched by fire while their bellies remain empty; they yearn for loved ones across the yin-yang divide, adrift without refuge; denied proper graves yet bound by underworld constraints. Like caged birds, trapped fish, or beasts ensnared in forests, they remain entangled in afflictions, unable to ascend.

(This scripture exemplifies the Daoist philosophy of "delivering the suffering dead" (Jiyou Duwang) through ritual compassion. The detailed enumeration of over ten types of unnatural deaths common in ancient society reflects traditional emphasis on achieving "peaceful demise.")

This scripture describes the harrowing scenes of hell and the salvation rituals depicted in the Daoist "Jade Register for Saving the Departed" (Yulu Jiyou Panhu Yi), a liturgy for redeeming lost souls. Those who committed evil deeds in life suffer various tortures after death: some transform into horned beasts struggling in swamps, others become scaled creatures suffering in deep pools; some are cast into boiling oil cauldrons, while others endure the agony of swords and knives. These are all karmic retributions resulting from accumulated misdeeds during their earthly existence.

The text enumerates the judicial institutions of the underworld: the 120 Infernal Courts (Yinjian judicial organs), 84,000 hell realms, the prisons governed by the Three Officials (Tianshi - Celestial Official, Diguan - Earth Official, and Shuiguan - Water Official), the underground dungeons beneath the Five Sacred Mountains (Wuyue), along with the Northern Capital's Eternal Night Court (Beidu Changye Zhi Ting) and the Eastern Peak's Dark Prison (Dongyue Youjiong Zhi Fu). Departed souls cycle through the Three Miserable Paths (Santu - paths of blood, blades, and fire) and Five Sufferings (Wuku - including birth, aging, sickness, and death), enduring various hellish torments like being crushed by iron chambers, pierced by freezing ice, or having flesh torn from bones - forever trapped among mountains of knives and forests of swords with no hope of liberation.

Yet through performing this Zhaijiao (purification ritual) and invoking the sacred names of the Tianzun (Daoist supreme deities) - such as the ten great Tianzun titles including "Most Compassionate and Boundless Tianzun" and "Tianzun Who Absolves Sins in the Northern Courts" - the lost souls can attain deliverance. The scripture prays that souls drowning in rivers of desire and seas of suffering, upon hearing these sacred names, may witness their hells transform into lotus ponds, their mountains of blades become gardens, ultimately transcending the ghostly realms to ascend the immortal ladder.

This scripture describes a Daoist ritual for delivering departed souls along with its essential precepts:

Ritual Section:

The once-boiling oil cauldron (symbolizing hellish tortures) suddenly extinguishes, entirely through the divine power of Supreme Mysterious Origin (Taishang Xuanyuan, referring to the highest Daoist deity Laozi) and the karmic connection of Dao-De (Virtue-Power). Now brilliant lanterns illuminate the underworld while sandalwood incense permeates the ten directions. To liberate souls from hell requires grand rituals offering food and monetary tributes. We implore the record-keepers of good and evil from the Four Bureaus and Six Palaces (Daoist underworld administration) and the Yin-Yang officials of the Three Origins and Nine Offices (celestial governance system of Heaven, Earth and Water realms) to show mercy and extend universal salvation. Ordinary food transforms into delicacies of a hundred flavors, modest offerings multiply into treasures filling a thousand carts, universally nourishing hungry ghosts across infinite worlds.

Precept Section:

Daoism considers "precepts" (jie) as restraints that curb wicked thoughts and guide people back to the proper path—much like the Confucian saying "knowing where to stop brings stability." Among all precepts, the Supreme Cavern Mystery Numinous Treasure Nine Perfect Precepts stands as the most exalted, revered by heaven, earth, humans and spirits alike. These nine precepts integrate the Three Powers (heaven-earth-humanity) and discipline the six sensory roots (eyes-ears-nose-tongue-body-mind). Divided into nine articles to accord with yang numerology (nine being the ultimate yang number), they're called "perfect" (zhen) because their practice requires absolute sincerity. The first precept demands filial piety to parents, granting uprightness and longevity; the second requires loyalty and diligence... (remaining precepts not fully shown here).

The ritual further includes chanting numinous verses, burning talismanic charms (fulu), and food-transmutation incantations. Through this compassionate dharma-rain, the sins of departed souls are cleansed, enabling their liberation and ascension.

This scripture expounds the contents of the Daoist "Nine Truth Precepts" (Jiuzhenjie) and the merits of upholding them, concluding with ritual texts for the salvation of departed souls. Here's a modern vernacular explanation:

[The Nine Truth Precepts]

First Precept: Reciting these sacred precepts and persisting in cultivation brings wisdom, but requires steadfast dedication.

Third Precept: Abstaining from killing while compassionately delivering sentient beings (called "upholding true precepts") leads to prosperity and renown when practiced consistently.

Fourth Precept: Renouncing lust while rectifying body and mind (called "guarding true precepts") brings auspicious peace through sustained practice.

Fifth Precept: Refraining from theft while selflessly serving others (called "preserving true precepts") nurtures one's inherently pure and virtuous nature.

Sixth Precept: Overcoming anger and avoiding oppression (called "cultivating true precepts") results in noble official rank.

Seventh Precept: Abandoning arrogance while treating others sincerely (called "attaining true precepts") leads to perfect physical form.

Eighth Precept: Rejecting deception and never harming the virtuous (called "perfecting true precepts") grants access to orthodox Daoist methods.

Ninth Precept: Single-minded precept observance without distraction (called "ascending true precepts") enables realization of supreme Daoist fruition.

[Precept Admonition Verse]

These mysterious precepts resemble the Yellow Register talismans (Huanglu) and White Tablets of immortality registers. Having revealed these profound truths, they should be received reverently. Though the human heart proves difficult to tame, these nine precepts can return it to the Great Void (Taixu, cosmic origin). Though the physical form remains unliberated, through talismanic cultivation one may reach celestial realms.

[Salvation of Departed Souls]

We admonish all departed souls: Throughout countless rebirths, never forget these precepts, eternally safeguarding your talismanic credentials (Fuquan). Only by purifying the spirit and severing worldly attachments can favorable rebirth be attained. Such blessings extend to family and nation, with endless prosperity. Now we recite the Precious Register of Longevity (Changsheng Baolu) and the Merit Document (Gongde Shuwen).

[Concluding Ritual]

The sacrificial prayers approach completion, with all offerings prepared. Yet separation persists between yin and yang realms:

• In clear weather: The Silver River shifts as the water clock (Tonglou) runs dry
• Under cloudy skies: Heaven's Gate darkens while mist veils the Moon Palace
• During rainfall: The Shangyang rain deity dances as stone swallows (Shiyan) take flight

(Note: These meteorological depictions symbolize the ritual's concluding phase, representing the interpenetration of yin and yang realms.)

This scripture depicts the scene and devotional content of the Daoist "Jade Register Salvation of the Netherworld and Alms Distribution Ceremony" (Yulu Jiyou Panhu Yi) for delivering deceased souls:

(The opening describes celestial scenery) Snowflakes gently descend upon jade trees, silently blanketing the steps of jade terraces. Immortals prepare their cloud-chariots, ascending together to the heavenly realms. The Dao of Heaven cycles eternally as divine beings return to their appointed stations. Mortals dwell within the Three Realms, while departed souls fall under the jurisdiction of the Nine Netherworlds.

We pray that all suffering souls, hungry ghosts, and prisoners of hell may receive deliverance, sharing equally in the merit of this ritual. May celestial delicacies and worldly offerings be transformed into sustenance, beseeching divine grace and blessings. After receiving the incense offerings, the departed souls depart in orderly procession, spiraling upward toward the heavens. They gain rebirth in immortal abodes, treading upon auspicious clouds as they journey to numinous palaces, ultimately reaching the realm of carefree liberation.

We pray that all creatures—from soaring birds to roaming beasts—may be nourished. May they be spared from arrows and snares, avoiding traps and weapons, swiftly escaping wretched paths to obtain favorable rebirths. Though our power to aid all beings is limited, we express our sincere devotion. All present bow toward the celestial stairway of stars, reverently seeing off the departed.

(The conclusion portrays the ascension scene) Celestial music resounds as cranes and phoenix-like birds dance through the nine heavenly gates. Holding sacred talismans (fulu), they transcend the dharma realm to audience at the golden palace before the Celestial Worthy (Tianzun). Chanting hymns of ultimate bliss, they bid farewell to the liberated souls, concluding by burning the ritual talismans to complete the ceremony.

Note: This is a Daoist ritual for delivering deceased souls. "Hu" refers to containers for ritual offerings, and "panhu" means the distribution of these alms. Through incense burning, scripture recitation, and offerings, the ceremony delivers souls from the suffering of hell, enabling their ascent to the immortal realms.