《靈寶領教濟度金書》Vol. 168

The Lingbao Lingjiao Jidu Jinshu (Precious Scripture for Salvation According to the Numinous Treasure Tradition), Volume 168, records the "Noon Court Ritual" (Wuchao Yi) procedure from Daoist purification ceremonies (Zhaijiao). This passage describes the liturgical sequence performed at noon on the third day of the ritual.

The ceremony begins with priests performing the "Pacing the Void" (Buxu), a sacred Daoist choreographed movement, while burning incense and reciting scriptures. Following protocol, all participants pay homage to the patriarchs and chant corresponding incantations. This transitions into the "Guardian Spirits" (Weiling) segment, praising the primordial virtue of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism, in generating all existence: "The Primordial Void Sovereign gathers the Qi of prior heaven, dwelling within the Three Luminaries to initiate the cosmos; through seven transformations and nine voids, harmonizing the dual forces of Yin and Yang, manifesting ten thousand spirits and opening heaven and earth."

On this auspicious occasion, all demonic influences retreat. Bathed in sunlight, the priests silently circulate primordial Qi. Holding ritual scepters and command banners, they scatter flowers into the air, praying that all realms may celebrate, that kalpic calamities cease forever, and that all merge with the Dao.

Next, the ceremonial drum is struck twenty-four times (symbolizing the twenty-four solar terms), initiating the "Kindling the Furnace" (Falu) rite. The priest intones: "By the decree of the Three Pure Ones (Sanqing)—the Mysterious, Primordial, and Beginning Qi of the Supreme Three Heavens—the Supreme Dao Lord summons us. We invite the Five Meritorial Officials of the Central Heaven, the Left and Right Envoy Messengers, the Golden Youth of Incense Tending, the Jade Maiden of Transmitted Words, the Five Thearchs' Direct Talismans, and the Thirty-Two Day Officers of Fragrance to descend." These deities must arrive solemnly and properly attired to open the Mysterious Altar (Xuantan), while local earth gods (Tudi Shen) and city gods (Chenghuang) are swiftly notified to assist.

The priest declares their mandate to conduct the Noon Court ritual for the patron, ascending the altar to practice the Dao. They beseech the Dao-Qi of the Jade Purity Realm and the wondrous light of the Numinous Treasure to descend and flow into their being. This purifies the altar's interior and exterior, ensuring no defiled Qi lingers in heaven and no baleful miasma persists on earth. The resonance of ritual instruments shakes the ten directions, repelling ten thousand demons, while sincere devotion ascends to the celestial court.

Finally, the priest and all attending officers devoutly petition the Supreme Limitless Great Dao, the Jade Emperor (Yuhuang Shangdi), the Celestial Worthy of Primordial Beginning, the Supreme Dao Lord (Taishang Daojun), the Supreme Elder Lord (Taishang Laojun), the Thirty-Two Heavenly Thearchs, and other venerable deities to grace the assembly. This grand purification rite is performed as preparation for the Yellow Register (Huanglu) ceremony—a ritual for the salvation of the deceased.

This passage depicts the celestial abodes of Daoism's highest deities and the solemn setting of a zhaijiao (purification ritual).

In the Purple Tenuity Upper Palace (one of Daoism's supreme celestial realms), the Most Precious Ultimate Illumined Sovereign Dao Lord resides alongside eminent immortals including the Great Masters of the Mysterious Center from the Thirty-Six Sections of Sacred Scriptures, high-ranking celestial officials like the Prime Minister and Chief Minister, as well as renowned transcendents such as the Twenty-Four Perfected Ones, the Western Citadel's Sovereign Perfected Prince, the Great Unity Perfected Being, and the Eastern Peak's High Minister Director of Destinies Mao Jun. Also present are realized adepts from various grotto-heavens, officials from the Three Realms (celestial, earthly, and underworld domains) - all numinous beings assemble here.

The scripture recounts the world's primordial beginnings: during the Dragon Han era (an ancient cosmic cycle in Daoist cosmology), the warp and woof of heaven and earth were established, while Hongjun (the creator deity) initiated the movements of yin-yang and the four manifestations. The divine continent rotated, and the Crimson Province (referring to China) had its boundaries demarcated. It describes the celestial scenery: nine-colored clouds connect the obscure darkness, three thousand worlds link without boundaries, four seas encircle, and the Five Sacred Peaks tower into the clouds. The Jade Terrace and Mystic Garden (celestial palaces) serve as dwellings for divine spirits, while Penglai, Yingzhou and other immortal isles are abodes of true sages. These sacred beings command wind and rain, govern the sun and moon's movements, nurture all creatures, and oversee the assembly of spirits.

The text then describes how the ritual master (zhai host) exists within the cosmos, receiving the qi of yin-yang and sensing the essence of mountains and rivers. Human life resembles a boat carrying the shen (spirit), like a deer wandering aimlessly in pursuit, with the heart-mind struggling to control destiny. Life is fleeting and easily lost, with endless cycles of rebirth - only the sacred power of the Nine Precepts (key Daoist commandments) and the numinous efficacy of the Two Talismans (essential Daoist fu) can provide refuge. Through devout offerings of golden palace scriptures (celestial texts) and sincere practice during life, one may receive protection after death.

Finally, it portrays the ritual master with metal-and-stone steadfast devotion, purifying the ceremonial space to pray to heaven according to the protocols of the Nine Heavens (highest celestial realm) and the precepts of the Three Caverns (Daoist scriptural classification). They seek absolution from transgressions and blessings of prosperity, preparing to recite the green memorial (ceremonial document) to express pious supplications to the divine.

This passage describes the scene and devotional content of a Daoist midday ritual. At high noon, Daoist priests conduct ceremonies while gazing skyward at jade-white radiance and golden divine manifestations, with purple qi swirling amidst resplendent celestial light. The ceremonial procession is magnificent—emerald hues reflect heaven like phoenixes spreading wings and dragons soaring through auspicious clouds. The moon-shaped qing chimes resonate melodiously while cloud-borne bells ring with crystalline clarity, as celestial music reverberates through the air. The procession raises rainbow-hued banners to welcome white cranes, while feathered canopies guide azure luan birds in dance. Throughout heaven and earth, the Three Luminaries (sun, moon, stars) emanate brilliance, illuminating the Ten Directions (the Daoist cosmological conception of the entire universe) with radiant splendor.

The priests beseech the heavens to bestow blessings, that all beings across time and space—both in the yang world of the living and yin realms beyond—may receive divine grace. The ritual involves three incense offerings: the first is dedicated to the supreme "Treasure of the Dao" (the primordial essence of Dao), praying for the emperor's sagacity and the nation's prosperity, as impregnable as "golden walls and boiling moats," with civil and military governance shining brightly. The second offering is made to the peerless True Scriptures, seeking blessings for the ritual patrons—may their wisdom shine clear, their scholarly lineages endure, and their blessings and longevity extend eternally. The third expresses devotion to the masters and perfected saints, praying that upon attaining the Dao, practitioners may transcend physical form and unite with the Dao. After each incense offering, all participants harmoniously chant "Unite with the Dao in Truth." The entire ceremony is solemn and majestic, overflowing with reverent devotion to the celestial deities and ancestral perfected beings.

This scripture describes the solemn scene of a Daoist Yellow Register Grand Ritual (Huanglu Dazhai) – a major ceremony for delivering deceased souls and praying for blessings – where the ritual master leads devotees in pious supplication to the divine.

Holding incense, the master prays that its fragrant smoke may ascend to the celestial realms as an offering to the venerable deities. With body and mind fully devoted, the assembly prostrates before the Supreme Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), hoping their virtuous merits may pervade all directions of heaven and earth. They beseech the sacred mountains and rivers to manifest auspicious signs – like the legendary River Chart (Hetu) and Luo Writings (Luoshu), celestial diagrams bestowed by heaven – that divine dragons may bring nourishing rains and phoenixes convey blessings, making forests flourish and all beings prosper.

The master humbly identifies as an insignificant practitioner, fortunate to encounter the Dao's teachings in this prosperous era while carrying sacred scriptures and talismans (Fulu). Though still dwelling in the mundane world, they remain ever mindful of their teacher's grace and diligently cultivate the path. Now the ritual patron (Zhaizhu) kneels devoutly, hoping through this ceremony to purify karmic obstructions and accumulate blessings for both present and future lives.

The text concludes by enumerating the invoked deities: the Three Pure Ones, Celestial Master Zhang Daoling (Tianshi Zhang Daoling), realized immortals from all regions, and the guardian spirits of the Thirty-Six Daoist Scriptures. The master vows to conduct the liturgy (Keyi) with utmost dedication, assisting the patron in fulfilling their sacred aspirations.

This scripture describes the harm caused by human indulgence in sensory desires and the prayer for salvation through Daoist cultivation.

When people recklessly indulge in the "Three Poisons" (greed, hatred, and delusion) and become deluded by the "Six Dusts" (sights, sounds, smells, tastes, touches, and thoughts): their eyes crave dazzling colors, their ears confuse musical harmonies, their noses pursue strong fragrances, their tongues covet rich flavors, their minds obsess over material pleasures, and their bodies chase lightweight finery. These "Six Thieves" (referring to the six senses' attachment to their objects) pollute humanity's innate spiritual nature. People confuse right and wrong, compete for fame and profit, abandon virtue to pursue superficial glamor, and disregard moral principles.

The celestial "Three Officials and Nine Bureaus" (referring to the Three Officials' divine administration and heavenly institutions) maintain strict celestial laws, while the "Six Caverns and Ten Palaces" (referring to various immortal abodes) enforce thunderous heavenly regulations. Such transgressions bring calamities in this life and suffering in future incarnations. Therefore, we pray for the Celestial Worthy's grace to issue an edict allowing ignorant people to repent and reform, demonstrating the sages' impartial compassion.

We pray for these blessings: harmonious movement of wind and fire Qi (vital energy) to erase transgressions from the "Black Registers" (records of misdeeds); radiant sun, moon, and stars to accumulate merit in the "Green Registers" (records of virtuous deeds). May the six desires cease disturbing the "Golden Blossoms" (referring to essential Jing in the body), while the five viscera's true Qi nourishes the "Jade Tree" (referring to the foundation of cultivation). May spirit (Shen) grow increasingly vibrant, with Qi and blood flowing harmoniously; may the "Spiritual Passes" (key acupoints) receive nourishing "Cloud Nectar" (cultivation-generated fluids) during meditation, and the "Mystic Cauldron" (Dantian) be infused with revitalizing "Rosy Nectar" (cultivation-generated Qi).

We pray for longevity with names recorded in immortal registers, for surviving calamities with prolonged lifespans, for returning postnatal existence to prenatal unity with the Dao (the Way), for liberation from rebirth in future lives, and for enjoying peace and joy in this existence. Simultaneously, we pray for earthly tranquility, clear mountains and rivers, the elimination of natural disasters, abundant harvests, the cessation of warfare, prosperous communities, and a society that honors poetry, literature, and ritual music.

The liturgy concludes with specific ritual procedures: After making vows, practitioners visualize deities while offering incense prayers. They invite the "Incense Official Messengers" (celestial emissaries), "Dragon-Tiger Guardians" (protective deities) and other divine beings to descend to the altar, causing the cultivation space to spontaneously generate "Golden Fluids" and "Cinnabar-Jade Mushroom Essence" (both representing refined substances of internal alchemy). May practitioners attain immortality, sponsors receive blessings, and both yin-yang realms share these graces. May the "Jade Maidens and Immortal Youths" (divine attendants) from all directions guard the incense smoke, swiftly conveying these prayers to the "Supreme Jade Emperor of Infinite Dao and Ultimate Truth" (one of Daoism's highest deities).