《玉籙大齋第一日午朝儀》

Interpretation of the Noonday Liturgy on the First Day of the Great Jade Register Retreat

This ritual is performed at noon on the first day of a major Daoist purification ceremony (Zhaijiao). Participants begin by paying homage to their masters and entering a state of concentrated meditation (Cunsi).

The liturgy involves chanting hymns in praise of the "Emperor of the Great Void" (a revered Daoist deity), overseen by the Five Thearchs (Wufang Shangdi) and received by the Three Officials (Sanguan Dadi—Heavenly Official, Earthly Official, and Water Official). Guardians are stationed at the four directions to ward off malevolent spirits and deceitful influences. Ritual bells are rung, and sacred fire is cast to purify and incinerate all impure yin forces. Practitioners wear golden talismans (Fulu) and ingest elixirs to preserve their vitality, harmonizing the mysterious Qi with their innate simplicity, while their awareness penetrates the three Dantian (upper, middle, and lower energy centers). They visualize themselves riding lions and cranes, or mounting dragons and phoenixes (common mounts of Daoist immortals), with myriad stars guarding their bodies, ensuring no demonic forces can intrude. May the Qi of the Great Dao endure eternally, and may all the perfected immortals (Xianzhen) dwell in peace.

Next, the "Kindling the Brazier" (Falu) ritual is repeated, followed by an invitation for the celestial beings to descend. The presiding Daoist master (Zhufa Daoshi) leads all ritual officers in solemn supplication, invoking:

• The supreme deities, including the Primordial Heavenly Worthy (Yuanshi Tianzun), the Great Dao Lord of Supreme Purity (Taishang Daojun), Laozi (Taishang Laojun), and the Jade Emperor (Yuhuang Dadi);
• The sages of the ten directions, the Thirty-Two Heavenly Thearchs, and the Jade Void Heavenly Worthy (Yuxu Shangdi);
• The divine rulers of the four directions, such as the Lord of the Eastern Florescence and the Southern Pole, as well as the immortals dwelling in the highest celestial realms, including the Seven Treasures and Purple Tenuity Palace of the Mystic Metropolis (Xuandu Yujing);
• The True Lord of Numinous Treasure (Lingbao Zhizhen Minghuang Daojun), the guardian spirits of the Thirty-Six Sections of Scriptures (San Shi Liu Bu Zunjing), and the Great Master of the Mystic Center (Xuanzhong Dafashi);
• Celestial officials such as the Prime Ministers and Chief Ministers, the Twenty-Four Perfected Ones (Ershi Si Zhenren), the King of Western Citadel’s Assembly of Perfected (Xicheng Zongzhen Wangjun), the Great Unity Perfected (Taiyi Zhenren), and the Three Lords of Maoshan (Mao Ying, Mao Gu, and Mao Zhong);
• Immortals who attained the Dao in sacred mountains and grotto-heavens, as well as all celestial officials throughout the Three Realms (Sanjie).

The presiding master declares:

"We have heard that the sun and moon embody the Dao of emptiness, and the Qi of Heaven and Earth existed before manifestation. The Nine Heavens govern the myriad methods, and the wondrous Qi of nature is perfectly unified. Before the myriad forms took shape, the Great Dao stood alone in silent vastness. At the dawn of creation, the nameless and indistinct Qi of the Dao merged the three primordial colors (azure, yellow, and white) to mysteriously penetrate all things, condensing the spirit (Shen) to generate existence. This supreme Jade Void Qi coalesced into the scriptures of the Caverns (Dongzhen, Dongxuan, Dongshen), emerging from the realm of Supreme Non-Being (Taiwu). The crimson chaos Qi circulates endlessly, and every written character serves as a means of salvation—the ultimate Dao is beyond transcendence. By virtue of our karmic fortune, we have glimpsed these mysteries, unveiling the secret canons of the Nine Lights, revering the sacred texts, expounding the illuminated precepts of the Three Caverns, and adhering to the teachings of the scriptures. How dare we not bring our supplications before Heaven?"

A green petition (Qingci)—a prayer written on green paper—is then reverently read aloud.

Finally, the master concludes:

"All these prayers sincerely convey our devout aspirations. May the Great Dao discern and respond accordingly. We have heard that in the empty void, celestial scriptures manifest as cloud-seal script; across the vast cosmos, radiance flows freely. The practice of purity (Fanxing) reveals the essential truths of celestial authenticity. The soaring Qi of the Dao nurtures the sacred realms of the Nine Heavens (Jiuqing)."

Interpretation of the Noon Ceremony on the First Day of the Jade Register Grand Retreat

At the stroke of noon, the Daoist priests meticulously observe the auspicious hour to perform the Zhaijiao (purification ritual). A refreshing breeze swirls, while radiant light bathes the celestial palaces (referred to in Daoism as "crimson towers"), resembling the blazing brilliance of the sun (known as "red essence" in Daoist cosmology) illuminating the Cinnabar Heaven (the southern celestial realm). Immortals ride upon feathered canopies (ornate chariots) along the ecliptic (the path of the sun and moon), as jade light flows through the Mystic Altar (ritual platform). This marks the first incense offering of the noon ceremony on the inaugural day of the retreat.

May this fragrant smoke ascend to the Nine Heavens, offering reverence to the supreme Yuanshi Tianzun (Celestial Worthy of Primordial Beginning, the highest deity in Daoism). Through this meritorious act of incense, we pray: May the reigning emperor inherit the Mandate of Heaven, embodying the virtue of ancient sage-kings in harmony with the cosmos, his reign as enduring as the divine turtle bearing the sacred cauldron (symbolizing unshakable sovereignty), surpassing even the eight-hundred-year legacy of the Zhou dynasty. May he govern in accordance with the Dao, bestowing boundless blessings upon the land, with auspicious signs manifesting abundantly.

During the second incense offering, the fragrant smoke is presented in homage to the Jade Dawn Great Dao Tianzun (a revered Daoist deity). We pray that the Empress Dowager (mother of the nation) may cultivate perfection like the Lord of Eastern Florescence (leader of male immortals), her spirit returning to the immortal realms of the South Pole, ascending to the Golden Palace (celestial court) to join the ranks of the immortals, eternally abiding in the Jade Capital (abode of Yuanshi Tianzun). May the imperial lineage flourish, with auspicious phoenixes (symbols of divine favor) heralding peace across the land.

With the third incense offering, the priests extol the primordial separation of the pure Qi (vital energy) rising to form Heaven and the turbid Qi descending to form Earth—the cosmic act of creation—along with the auspicious radiance of the Purple Void (celestial realm). Now, the fragrant smoke is offered to all celestial divinities, praying that devotees may embrace the true teachings of the Daoist scriptures and ultimately transcend physical form, attaining immortality through the Dao.

Note: The Jade Register Grand Retreat is a major Zhaijiao ritual in Daoism. The "three incense offerings" represent devotion to the Three Pure Ones (Sanqing), corresponding to blessings for the emperor, the empress dowager, and all living beings. Terms such as "ecliptic" and "Cinnabar Heaven" preserve Daoist cosmological concepts.

This scripture records the liturgy (Keyi) performed during the midday ceremony on the first day of the Taoist "Jade Register Grand Purification" (Yulu Dazhai) ritual. The ceremony consists of several key components:

First, the presiding Taoist master (revered as the Great Sage of Primordial Chaos, Natural Dao-Virtue Celestial Worthy) conducts an incense-offering ceremony to beseech blessings from celestial ancestors. The prayers invoke universal illumination from Heaven and Earth, enabling practitioners to cultivate tranquility in the sacred chamber (Yellow Chamber) and ultimately attain the supreme Purple Tenuity Immortal Realm (the highest Taoist paradise). Simultaneously, blessings are sought for the imperial ancestral temples, while expressions of devotion are made to teachers and the assembly of saints.

This is followed by a repentance segment, where priests perform ritual movements including circumambulation and "Pacing the Void" (Buxu, a specialized ritual gait) to petition the Three Pure Ones (Sanqing: Celestial Worthy of Primordial Beginning, Celestial Worthy of Numinous Treasure, and Celestial Worthy of Dao and De) and the ten-directional assembly of saints. The practitioners reaffirm their commitment to follow the teachings of the Yellow Court Scripture (Huangting Jing), nurturing spirit and form internally while eliminating desires externally. They petition to receive transmission of the Jade Purity Precious Register (a key Taoist scripture) and the Golden Tower's Jade Chapters.

Next comes the recitation of twelve auspicious vows, including: celestial grace descending universally, widespread propagation of Taoist teachings, dignified ritual altars, the descent of immortal assemblies, all beings attaining the Dao, reviving the dead, universal peace, and practitioners achieving ascension through cultivation.

The ceremony concludes with closing procedures: "Returning to the Brazier" (ritual conclusion), "Exiting the Hall" (leaving the altar), and "Thanking the Masters" (expressing gratitude to ancestral teachers).

Note: The Jade Register Grand Purification is a major Taoist purification ritual (Zhaijiao), primarily used for salvation of souls and seeking blessings while averting calamities. The midday ceremony is one of its daytime liturgies, employing scripture recitation, prostrations, and vow-making to commune with divine beings.