《靈寶領教濟度金書》Vol. 149

The Noon Court Ritual recorded in Volume 149 of the Lingbao Lingjiao Jidu Jinshu was transmitted by Master Xue Quanzhen, the Dongwei Adept and Salvation Sage of Radiance, and compiled by Lin Lingzhen as part of the Yellow Register Zhai (a Zhaijiao purification ritual for salvation of the deceased). This ceremony is typically performed at noon on the first day.

The ritual begins with Daoist priests performing prescribed pacing movements (Buxu) while lighting incense and chanting hymns. All participants bow to the patriarchs according to protocol, maintaining reverent concentration. The Weiling Zhou (Guardian Spirit Incantation) is then recited to protect the altar, simultaneously visualizing the Five Directional Thearchs descending to record merits, while the Three Officials (Celestial Official, Earthly Official, and Water Official) bestow Fulu talismans.

Priests guard the four gates of the ritual space to expel malevolent forces, shaking ritual bells (Liuling) and casting fire talismans to purify defiled energies. Practitioners wear golden talismans, cultivating until their countenances glow like luminous ganoderma mushrooms, their minds merging with emptiness while consciousness penetrates the three Dantian energy centers (upper, middle, and lower). They visualize themselves riding dragons and cranes, protected by constellations, impervious to a thousand demonic obstructions, perpetually abiding in Dao-Qi (primordial energy) with myriad immortals' protection, ultimately becoming one with the Great Dao.

Twenty-four drumbeats (symbolizing the twenty-four solar terms) then initiate the "Kindling the Brazier" ceremony. Priests petition the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) to summon thirty-two guardian deities from within their bodies—including the Three-Five Merit Officers, Left and Right Emissaries, Golden Incense Youth, Jade Maiden of Flower Scattering, and direct emissaries from the Five Directional Thearchs—to assist in communicating with the celestial court.

Subsequently, local earth gods and city deities are invited, declaring the Noon Court Ritual's commencement while beseeching the primordial Dao-Qi from the Jade Purity Realm and Lingbao's wondrous light to descend. This sanctifies the ritual space internally and externally, ensuring purity between heaven and earth, with ritual implements resonating clearly, the ten directions solemnly silent, and ten thousand demons held at bay. The congregation prays this sincerity may reach the Jade Emperor's divine presence.

Finally, the presiding priest identifies as "Your humble servant officiating this Great Yellow Register Zhai," leading all participants to devoutly invite the Three Pure Lords and the Ten Directional Celestial Sovereigns to the assembly. Through this rigorous Keyi liturgical procedure, the ritual constructs sacred space, facilitates heaven-human communication, and achieves its purpose of redeeming the deceased.

This scripture passage depicts the sacred scene of inviting celestial deities to descend during a Daoist zhaijiao (grand purification ritual), which unfolds in three main parts:

First, it enumerates the honorific titles of the divine beings attending the assembly, including the highest deities of Daoism such as Lingbao Tianzun (Numinous Treasure Celestial Worthy), the Jade Emperor, and the Thirty-Two Celestial Rulers, along with astral deities like the sun, moon, stars, and the Northern and Southern Dippers. Each deity governs specific domains—for instance, the Donghua Emperor oversees immortal registers of the East, while the Southern Pole Longevity Great Emperor governs lifespan, and the Thirty-Six Sacred Scriptures represent the complete canon of Daoist classics.

The text then describes the ritual setting: upon the altar spread with yaozeng (ceremonial silks) and arrayed with golden-jade offerings, rainbow-hued banners flutter as celestial music resounds. Red-crowned cranes circle amidst clouds, purple luan birds dance in the Moon Palace, and heavenly blossoms drift from all directions—all these images symbolize auspicious signs of divine manifestation.

Finally, it explains the ritual's purpose: through prostration, devotion, and sincere prayer, the ritual master (zhai host) seeks to "melt away a thousand transgressions like ice thawing" and attain the "five blessings descending like clouds." Ritual implements such as golden pendants and jade ornaments emit azure mists and purple vapors, representing the sacred energy connecting heaven and humanity. The entire ceremony aims to extend divine grace across present and past, benefiting both earthly and celestial realms.

Terms like "Dragon Han" and "Crane Cry" reference early Daoist scriptural traditions, while "three vehicles of sublime mystery" denotes the three levels of spiritual cultivation, and "seven sections" refers to the classification system of Daoist scriptures. Together, these elements construct the sacred framework of Daoist salvation rituals.

At the dawn court ritual, practitioners holding incense begin the first offering. The curling smoke rises in homage to the supreme Dao Treasure (the first of Daoism's Three Treasures, representing the essence of the Dao). With body and mind surrendered in devotion, all prostrate before the Three Supreme Venerables (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), praying that these meritorious deeds may bless the emperor with divine wisdom and valor. May the realm witness auspicious signs—the phoenix gracing the court and the sacred turtle presenting its auspicious shell—as imperial benevolence spreads across the four seas.

During the second incense offering, the smoke honors the supreme Scripture Treasure (the second of the Three Treasures, representing sacred teachings). Again, all bow with deep reverence, praying that the ritual patron (the devotee sponsoring the Zhaijiao) may receive heaven and earth's blessings, bringing harmony and well-being to their household. Like fragrant spring algae in mountain streams and auspicious orchids sprouting before the steps, may calamities dissolve and good fortune prevail. All vow to take refuge in the enlightened masters, aspiring to attain the state of "dissolving into formlessness," merging completely with the Dao.

The third incense offering venerates the supreme Teacher Treasure (the third of the Three Treasures, representing the lineage masters). As practitioners bow, they visualize towering clouds parting to reveal the Purple Tenuity Imperial Palace (celestial abode), with cosmic winds swirling around the gates of the Mysterious Heaven. They pray that their vital Qi (energy) may circulate ceaselessly like the radiance of the sun, moon, and stars, extending blessings to the Three Masters and Four Companions (including preceptors and guardians) and reclusive adepts. May they all refine the Golden Elixir (Neidan term for the union of Jing, Qi, and Shen) in sacred cultivation sites.

This scripture describes the scene and devotional content of a Daoist purification ritual (zhaijiao). The ritual master (identified as "Your Servant So-and-So holding this position") reverently petitions various Daoist deities, including the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the Supreme Lord of the Great Dao (Taishang Dadaojun), the Supreme Venerable Lord (Taishang Laojun), the Jade Emperor (Yuhuang Dadi), and other sacred beings such as the Thirty-Six Sections of Venerated Scriptures and the Great Master of Mysterious Centrality.

The master confesses that although dwelling in the mundane world, his heart turns toward the Daoist path. Seizing the opportunity after great calamities, he finds himself fortunate to encounter Daoist teachings in this enlightened age. He studies precious scriptures (referred to as "jade-case texts" and "jade-box volumes"), yearns for the reclusive life among forest springs, and gratefully receives the grace of the Great Dao. Resolute in strictly observing precepts (qinglü), he pledges to assist in propagating the Daoist teachings with his meager capacity (likened to "ant-like sincerity").

The ritual patron (the devotee sponsoring the ceremony), through purifying body and mind ("cleansing the five organs" and "clarifying the dual qi"), reverently performs the Purple Tenuity Treasure Canon and the Yellow Register liturgy (huanglu keyi), praying to avert celestial and terrestrial disasters while seeking blessings for the family (referred to metaphorically as "thatched home" and "elm hometown"). The text observes how people often err by benefiting themselves at others' expense, being strict with others while lenient with themselves, lacking the virtues of humility and yielding. Consequently, their names are recorded in the Black Registers (hei bian) rather than the Immortal Registers (qing jian).

Representing the patron, the master performs repentance at the immortal altar ("treading the immortals' platform") according to dragon-text rituals, and observes purification at the lunar palace ("moon steps") following phoenix-script procedures. He entreats the deities to bestow abundant grace, cleansing all transgressions "whether great or small." Specific mention is made of sending missives to inform the Five Directional Thearchs and issuing mystic calls to summon the Three Officials (Heavenly Official, Earthly Official, and Water Official) to witness this ritual.

The text employs vivid imagery like "mystic tigers roaring and dragons chanting" to depict the sacred atmosphere of the ceremony, while "golden pupils illuminating night and jade faces flushed with spring" describes the majestic countenance of the deities. Metaphors such as "hares chasing red dust" and "colts galloping under white sun" illustrate the futility of worldly fame and gain-seeking. Through comparisons to "chickens and dogs" or "horses and apes," it points to how people's heavenly nature becomes clouded and their heart-ground obscured by smoke-like delusions of desire.

This passage is a votive text from the Daoist scripture Lingbao Lingjiao Jidu Jinshu, expressing the practitioner's benevolent aspirations for heaven, earth, and all beings. In modern terms, it can be understood as follows:

First, it describes the state of cultivation: When one attains a pure and untainted state, it resembles the clarity of sunlight on fresh snow. Though few comprehend this realm (like rare harmonious music), it transcends the mundane like the radiance of the bright moon. The entire temple courtyard brims with auspicious harmony—young and old rejoice, noble and humble coexist peacefully, as if bathed in clouds of blessing. Granaries overflow with gold, silver, and grain; fields yield abundant mulberry and hemp; classics of poetry and literature emanate wisdom, while people wander freely in the winds of Dao (the Way) and De (Virtue).

Next come six grand vows:

The first vow prays that the Great Dao (supreme truth) maintains its empty, serene nature, widely opening the gates of teaching to transform even the stubborn. Practitioners refine themselves diligently, ascending to the void with fellow adepts to abide eternally with heaven and earth.

The second vow wishes the pure Qi (vital energy) of all celestial realms to coalesce, enveloping the cosmos with harmonious seasons. May nations stabilize, people prosper, all beings receive salvation, and perpetual peace prevail.

The third vow desires the earth to remain eternally steadfast, supporting all things without collapse. May households and nations be secure, people dwell in contentment, and both life and death find peace. Crops flourish, trade thrives, and all beings receive the earth’s nourishment.

The fourth vow hopes the sun and moon shine forever without eclipse, their pure radiance illuminating all heavens and dispelling darkness. May the world remain stable, showering grace universally upon living beings.

The fifth vow prays the stars glow alongside sun and moon, their light reaching all directions. May constellations move orderly, shielding nations from calamity, bringing universal peace and prosperity.

The sixth vow seeks the seasons’ timely rotation with temperate climates, free from plagues or disasters. May all things grow naturally according to solar terms, without aberrant catastrophes.

These aspirations embody the Daoist cosmology of "Heaven, earth, and I coexist; all things and I are one." Through these vows, practitioners establish spiritual communion with the cosmos, pursuing harmony with nature and universal salvation.

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture of Lingbao for Salvation through Teaching) contains this liturgical text used in Daoist purification rituals (Zhaijiao), expressing benevolent wishes for all beings in the universe. The scripture comprises twelve great vows and a concluding ceremonial section.

The twelve vows depict an ideal era of great peace: The first vow prays for the elimination of all poisons, bringing universal peace, abundant harvests of the Five Grains, national prosperity, and joyful citizens. The second vow describes celestial realms where auspicious clouds swirl and pure Qi condenses, as immortals gather to discourse on the Dao, showering grace upon all living beings. The third vow invokes harmonious winds and timely rains to nurture all creation, ensuring full state treasuries and prosperous communities.

The fourth vow petitions that the Five Sacred Mountains (the cardinal peaks of Daoist geography) remain steadfast as abodes of perfected beings while safeguarding the nation's enduring stability. The fifth wish hopes for expansive rivers and seas that nourish all creatures, creating cosmic celebration between heaven and humanity. The sixth vow blesses rulers with firm governance, peace across the four directions, absence of warfare, and contented populations thriving in their occupations.

Vows seven through twelve extend blessings to all lifeforms: may winged creatures and four-legged beasts, crawling insects and rooted plants, beings already born or yet to be—all find security for growth; may orchards and groves remain verdant through the seasons; may all sentient beings unite with the Dao, returning to primordial purity.

The concluding section outlines ritual procedures: "Returning the Censer" marks the ceremony's conclusion by restoring the incense burner. This passage visualizes the ceremonial space—messenger spirits like the Incense Officials and protective deities such as the Dragon-Tiger Lords encircling the altar as perfected beings descend. The ritual master prays that through this Zhaijiao, Dao-seekers may attain realization, immortality-seekers achieve transcendence, and ritual sponsors receive blessings that benefit both the visible and invisible realms. Finally, the text expresses hope that the scripture's sincere intentions may swiftly ascend to the celestial court for the Jade Emperor (one of Daoism's supreme deities) to acknowledge.

The "Chant for Processional Departure" serves as a closing hymn marking the ceremony's successful completion. The entire scripture embodies Daoist ideals of universal salvation and cosmic harmony, using ritual to invoke national stability, popular wellbeing, and the balance of all existence.