《玉籙資度午朝儀》

Interpretation of the "Jade Register Noon Ritual for Salvation" (Yulu Zidu Wuchao Yi):

This describes the procedure for a midday Zhaijiao (purification ritual) in Daoist practice. The ceremony begins with participants paying respects to their master while calming their minds and focusing their Shen (spirit). They then recite divine incantations depicting visions like vermilion flames in the alchemical furnace and rotating crimson Dharma wheels—these mantras possess the power to exorcise evil, destroy demonic forces, and summon celestial beings.

The ritual involves striking the ritual drum twenty-four times, symbolizing communication between heaven and earth. The officiant then solemnly invites the supreme Daoist deities—the "Three Original Qi of the Supreme Three Heavens" (referring to the Three Pure Ones: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun)—to descend, while simultaneously summoning the protective deities residing within the practitioner's body (including thirty-six each of the Merit Officials, Messenger Officers, Golden Boys, and Jade Maidens) to assist in the ceremony. These deities are envisioned arriving in full ceremonial attire to jointly open the sacred altar.

The presiding master declares the commencement of the midday ritual, praying for the "Dao-Qi" (primordial energy) and light of wisdom from the ten directions to infuse his being, enabling his sincere heart to reach the celestial courts. The liturgy then sequentially invites major Daoist deities: the Three Pure Ones, the Jade Emperor, the Purple Tenuity Emperor, the Earth Mother Goddess, the Eastern Extremity Azure Splendor Emperor, along with various Perfected Persons and celestial officials to attend the ritual assembly.

Note: This represents a classic Daoist Keyi (liturgy) that employs rigorous ceremonial protocols, incantations, and visualization techniques (Cunxiang) to facilitate communication between humans and deities for blessings and disaster alleviation. The "Three-Five Merit Officials" mentioned are among the protective deities believed to reside within the human body according to Daoist cosmology.

This scripture passage describes the ritual petition performed by the Daoist priest during the Jade Register Noon Ceremony for Salvation (Yulu Zidu Wuchao Yi). The main content is as follows:

The priest addresses the Three Venerable Masters of Lingbao (scripture transmission, textual study, and salvation) and all deities of the Three Realms, declaring: We have heard how myriad deities encircle the sacred light that illuminates all realms, as all beings take refuge in this benevolent wind of virtue. The divine radiance shines like a rainbow, while its majesty intimidates like drawn swords. With compassionate hearts, these honored deities can open the underworld to summon departed souls and employ the primordial Qi of heaven to subdue malevolent spirits. All karmic obstructions melt like ice and snow as the divine power of the Ten Directions manifests mightily.

We practitioners carry the precious Daoist teachings in our bodies and hold the essential cultivation methods in our hearts. Alone amidst mist and clouds, we harmonize the dual energies of Yin and Yang; shining alongside sun and moon, we transcend worldly turmoil. Cherishing each moment with diligent practice, though small as ants, we reverently follow divine instructions, vowing to manifest sincere devotion to the Dao.

Now, in accordance with sacred decree, we perform this Jade Register Salvation Ritual (a ceremony to liberate departed souls), assisting a certain deceased individual to ascend to the celestial ranks. With devout prayers, we beseech that this soul may be inscribed in the immortal registry. We envision the jade platforms of paradise opening to welcome the descent of the Mysterious Sovereign (the supreme Daoist deity), with celestial processions arrayed in solemn dignity and divine music resounding.

At this noon assembly, we offer incense with prayers, hoping its fragrance ascends directly to the celestial court as an offering to the supreme Dao treasures. With body and mind surrendered in devotion, we kneel in supplication before the Three Pure Ones (Sanqing) and all sages of the Ten Directions. May these meritorious offerings liberate the departed soul, enabling service in the Jade Capital (celestial paradise), receiving the mysterious Dao Qi—blessed with auspicious fortune like the qilin and flourishing virtue like the phoenix.

Finally, we vow: Taking refuge in our masters and all true sages, may our cultivation bear fruit, uniting us with the Great Dao to endure eternally with heaven and earth.

(Note: The character "和" indicates where the congregation chants in unison)

This passage describes the noon ritual from the Daoist Jade Register for Salvation Noon Ceremony (Yulu Zidu Wuchao Yi), depicting the scene of priests ascending the altar at midday to perform rites. I'll explain it in sections:

The first part details the ceremony's commencement:

The Daoist priests ascend the ritual platform and perform the threefold incense offering (a key Daoist rite). They pray the incense smoke reaches the celestial realms, making offerings to the supreme Daoist scriptures and treasures. All participants devote body and mind in reverence, prostrating before the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the saints of the ten directions. Through the merit of incense burning, they seek salvation for departed souls, petitioning the three perfected lords of the Shangqing Yellow Register Bureau (the Daoist institution overseeing talismans) to bestow fulu (talismans and registers), enabling attainment of perfection according to liturgical tradition.

The second section contains the prayers:

They pray for the departed souls to be recorded in the Azure Blossom Immortal Register, eternally dwelling in blessed realms; to ascend to the Vermilion Mound celestial domain, wandering freely in Daoist paradises. The assembly again burns incense in devotion to their masters and various perfected beings, praying that upon attaining the Dao, they may rise to formless realms and unite with the Dao.

The third part continues the incense ritual:

Here they specifically invoke the Great Emperor of Long Life at the South Pole, the Great Spirit Sima who delivers the world, Elder Han Jun (a deity governing life and death), along with the Nine Radiance Perfected Ones and Flying Celestial Kings to jointly escort departed souls heavenward. The prayers seek for these souls to gather the essence of sun and moon, the qi of yin-yang, condensing into the elixir ("forming pearls into images" refers to neidan/internal alchemy practice), ultimately attaining immortal fruits and roaming the Jade Capital (the highest Daoist celestial realm).

The conclusion outlines ritual procedures:

Fixed liturgical sequences including chanting (changfang), repentance (chanfang), demon-subduing (mingmo), three invocations (sanqi), and threefold prostrations (sanli). The presiding priest leads all participants in the ritual space to again petition the Three Pure Ones, the saints of ten directions, and all celestial officials throughout the three realms.

Note: The term "certain soul" (mou ling) is a placeholder for specific salvation recipients in the liturgy, while "your subject" (chen) is how priests refer to themselves before deities. The entire ceremony embodies the Daoist religious practice of communicating between heaven and humanity through keyi (liturgical rites) to save departed souls.

This passage is from the noontime liturgy (midday ceremonial ritual) in the Daoist Jade Register Salvation Rite (Yulu Zidu Wu Chao Yi). It consists of three key components:

1. Prayer Section:

The ritual master declares devout adherence to celestial decrees, using the "Jade Register" (a Daoist document for soul salvation) to liberate a deceased spirit. The prayer seeks for the departed to receive pure primordial Qi (ancestral energy), attain spiritual clarity, and ultimately ascend to immortal realms (the Flowery Grove and Azure Heavens). Concurrently, it invokes cosmic harmony, flourishing of all beings, peaceful livelihood for people, and prosperity for the nation.

2. Incense Offering for Divine Communication:

Before the incense burner, the master burns sacred incense while summoning celestial messengers like the Incense Palace Envoys and Dragon-Tiger Lords. This act facilitates the ascent of fragrant smoke to heavenly realms. Through sincere resonance, the ritual aims to transform the deceased into an immortal while extending these merits to benefit both the family lineage and the state. Special prayers request immortal attendants (jade maidens and golden boys) to swiftly convey the master's devotion to the supreme deities.

3. Veneration Recipients:

The ceremony honors the Three Pure Ones (Sanqing) - the highest Daoist trinity of Jade Clarity, Upper Clarity, and Supreme Clarity - along with major deities like the Jade Emperor and the Savior from Suffering Celestial Worthy (Compassionate Lord of Eastern Extremes).

Note: This ritual text for posthumous salvation employs incense burning, scripture recitation, and prayers to assist souls in liberation and celestial ascension, while simultaneously seeking divine protection for the living. References to "Yu's traces" (Great Yu's flood control achievements) and "Shun's governance" exemplify ancient sage-kings' golden ages as metaphors for an ideal peaceful world order.