《道門科範大全集》Vol. 2

The second volume of Daomen Kefan Daquanji (Comprehensive Collection of Daoist Liturgical Norms) records the ritual protocols compiled by Master Guangcheng (Du Guangting). This passage details the procedure for the "Noon Court Liturgy" (Wuchao Xingdao) within the "Birthday Destiny Ritual" (Shengri Benming Yi) — a blessing ceremony performed for devotees' birthdays.

The ceremony commences with the Chief Cantor (Dujiang) guiding participants in paying homage to the patriarchs while maintaining reverent focus. The High Priest (Gaogong) then recites the "Guardian Spirit Incantation" (Weiling Zhou), which depicts sacred cosmological imagery in Daoist thought — vermilion flames interweaving with rosy clouds, celestial wheels turning to summon eight-directional divine winds, and golden talismans (Fulu) capable of summoning dragons and subduing demons. The incantation concludes by beseeching deities to descend upon the ritual assembly, harmonizing heaven and earth while returning all beings to their authentic nature.

Next, the Chief Cantor strikes the ritual drum twenty-four times (symbolizing the connection between heaven and earth). The High Priest performs the "Kindling the Furnace" (Falu) rite: first invoking the Three Pure Ones (Sanqing) — Yuanshi Tianzun (Celestial Worthy of Primordial Beginning), Taishang Daojun (Supreme Lord of the Dao), and Taishang Laojun (Supreme Elder Lord) — followed by summoning thirty-six guardian generals from the priest's own body, including Messengers (Gongcao), Emissaries (Guanshi), Golden Lads (Jintong), and Jade Maidens (Yunü), requesting their full ceremonial attendance. The priest declares that the noon liturgy's petitions have been properly documented, entreating the ten-directional Dao-Qi to descend so these sincere intentions may reach the Three Pure Ones, the Jade Emperor (Yuhuang Shangdi), and the Purple Tenuity Emperor (Ziwei Dadi) — key sovereigns of the Daoist celestial court.

Finally, the Chief Cantor requests the presiding priest to declare his ritual identity. Identifying himself as "Your Subject, the Appointed Official [Name]," the High Priest leads all ritual participants in reverent petitions to the stellar deities of the Big Dipper pantheon: the Three Pure patriarchs, the Jade Emperor, and the seven stellar lords corresponding to the Dipper's stars (such as the Greedy Wolf Lord and Giant Gate Lord). This constitutes a classic "Inviting the Saints" (Qingsheng) segment within Daoist Dipper Liturgies (Douke), the ceremonial worship of the Northern Dipper.

This scripture describes the important divine system and ritual liturgy (Zhaijiao Keyi) within Daoist Big Dipper worship. Each of the seven stars of the Northern Dipper corresponds to specific deities: the True Lord of Public Works (Luchen Jun of the Star of Wealth), the Jade Morning Lord of Literature, the Jade Morning Lord of Red Origin and Chastity, the Jade Morning Lord of Martial Excellence at the North Pole, etc., collectively known as the "Nine Imperial Stars of the Northern Dipper" (which actually includes seven visible and two hidden stellar lords). Each stellar lord has specific functions, such as governing lifespan or dispelling disasters.

The "Three Terraces and Canopy Stellar Lords" mentioned in the scripture refer to the three stars above the Big Dipper, while the "Three Officials and Five Emperors" denote the celestial, terrestrial, and aquatic officials (San Guan) along with the five directional emperors. The "Sixty Jiazi Destiny Stellar Lords" correspond to guardian deities based on one's birth year. Together, these deities form a complete celestial administrative system.

Daoism holds that the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) established the secrets of longevity cultivation. Through purification rituals (Zhaijiao), one can repent for transgressions and accumulate merit. Particular emphasis is placed on the "Destiny Seven Stars" (the Big Dipper constellation corresponding to one's birth time) - reciting divine incantations and wearing sacred talismans (Fulu) can prolong life. The text mentions the "Three Fields" (San Tian), referring to the upper, middle, and lower energy centers (Dantian) in the human body. During cultivation, one must resolve karmic obstacles from past lives to allow the solar essence (Yang Qi) to circulate throughout the body.

The latter part explains the significance of performing rituals on one's birthday: the Director of Fate reviews records of good and evil deeds, the Primal Lord opens the register of destiny, and myriad deities from the Three Realms descend to the ritual altar. Through such ceremonies, one can eliminate karmic offenses and extend lifespan. Because human birth represents the sacred event of receiving the vital energy (Qi) of heaven and earth, sincere prayers offered on one's birthday can obtain protection from the Three Treasures (Dao, scriptures, and masters) of the ten directions. The entire ritual embodies the Daoist cultivation principle of "resonance between heaven and humanity."

This scripture describes the complete liturgy of the Daoist Noon Court Ritual (Wuchao Keyi). Following traditional ceremonial protocols, Daoist priests erect an altar and offer incense in three stages (san nian shangxiang) using ritual-grade xinxiang incense.

During the first incense offering, devotees kneel in reverence to present the sacred flame to the "Supreme Treasure of Ultimate Truth" (the highest principle of Dao). As the fragrant smoke ascends to the celestial realms, they pray these meritorious deeds may protect the nation, guide past emperors' spirits to immortal realms, bless the current sovereign's prosperous reign, and bring peace to all people. Simultaneously, they perform salvation rites to liberate the ritual patron's nine generations of ancestors from the underworld into radiant light.

The second offering is presented to the "Supreme Treasure of Sacred Scriptures," invoking blessings for the emperor's wisdom and longevity, loyal governance by officials, harmonious celestial movements, balanced seasonal cycles, abundant harvests, universal peace, and the ultimate realization of a harmonious world where all nations pay tribute to the civilized center.

The third incense honors the "Supreme Treasure of Spiritual Masters" (Daoist patriarchs through the ages), dedicating the accumulated merit to the patron and their community for robust health, mental serenity, and enduring blessings.

After each offering, participants reaffirm their commitment to the Three Treasures (Dao, Scriptures, and Masters) - the core of Daoist faith - aspiring to unite with the Great Dao through authentic cultivation and attain enduring life. The entire ceremony embodies Daoism's threefold purpose: state blessings, salvation of the deceased, and self-cultivation.

This scripture depicts a Daoist purification ritual (Zhaijiao) for supplication and exorcism, with the content structured in three main sections:

First, it describes how the ritual master seeks divine protection through the ceremony. He prays to be spared from the Three Calamities and Nine Misfortunes (major disasters and adversities in Daoist belief), to maintain his family's tradition of loyalty and filial piety, and to preserve peace and auspiciousness. Through incense offerings and prostrations while taking refuge in the Daoist deities, he aspires to unite with the Great Dao (Dao) and attain longevity.

Next, it details the ritual procedure. The master leads devotees in presenting memorials to the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the highest triad of deities), the Ten Directions' Sacred Ones (various celestial beings), and the stellar divinities of the Dipper Palace (Northern Dipper Lords). They affirm their belief that the Great Dao manifests through the Three Vehicles of teaching (Daoist cultivation methods) to universally deliver sentient beings. Choosing an astrologically significant day (birthdate or important anniversary), the master conducts repentance rituals involving scripture recitation and ritual circumambulation to seek blessings and grace.

The concluding section specifies the repentance content. The master confesses transgressions on behalf of himself, his six relations, and ancestors through nine generations (including the seven generations of paternal lineage). These include violations of cosmic and social order like disloyalty, unfilial conduct, inhumanity, and injustice, as well as faults such as indulgence in pleasures, harming living beings, envy of the virtuous, and greed-driven destruction. Particular emphasis is placed on breaking 180 precepts from the Three Primes Commandments (key Daoist ethical codes), hoping such repentance may eradicate these karmic obstructions.

Post-repentance, threefold blessings are sought: first, national prosperity and world peace with harmonious celestial movements; second, society's return to simple virtues through peaceful transformation; third, illumination reaching even the underworld realms so all six paths of existence may share in auspiciousness. Finally, personal petitions are made for the master's longevity, descendants' virtue, and household tranquility.

This scripture describes the complete liturgy of the Daoist Noon Court ritual (Wuchao Keyi). It begins by invoking the hidden protection of the Three Realms' (Desire Realm, Form Realm, and Formless Realm) true spirits, expressing gratitude for the Heavenly Venerables' (Tianshi, the highest Daoist deities) boundless grace while demonstrating the devotees' sincere devotion.

During the ceremony, the Bell Master (Zhiqing, the ritualist in charge of the chime stone) leads the assembly in reciting the Twelve Great Vows, while the Scripture Master (Dujiang, the lead reciter) presides over the Spirit Visualization (Cunshen) and incense-burning rites. The Chief Ritualist (Gaogong) performs the Furnace Restoration (Fulu) ceremony, simultaneously inviting the Incense Official Messengers, the Left and Right Dragon-Tiger Lords (protective deities), and the Attending Incense Spirit Officials to descend upon the altar.

The text describes how the ritual space for the Noon Court procession naturally generates Golden Nectar (Jinye, an alchemical term for refined vital essence), Cinnabar Essence (Danbi, cinnabar-like elixir), and Mushroom Blossoms (Zhiying, lingzhi mushroom essence), with various immortal beings gathering before the incense burner. The prayer requests that the Jade Maidens and Immortal Youths from all directions receive the incense smoke, swiftly conveying the devotees' sincerity to the supreme deities.

Finally, the scripture enumerates the honored deities receiving these petitions: the Three Pure Ones of the Three Realms (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor of the Vast Heaven (supreme ruler of the celestial court), and the Great Emperor of the Northern Dipper (deity governing the stars). The ceremony concludes with the Bell Master leading the assembly in chanting the Exit Hymn, after which the ritualists withdraw from the altar to guide devotees to the Six Curtains Hall (Liujuan Tang) for continuing the liturgical services.