Jīnlù xuánlíng zhuǎnjīng wǔcháo xíngdào yí 金籙玄靈轉經午朝行道儀
Noon-Audience Way-Practice Liturgy for the Recitation of the Mystic-Numinous Scripture in the Golden-Register Fast
About the work
The second piece of the xuánlíng zhuǎnjīng triad, transmitted with KR5b0183 and KR5b0185 as 三儀同卷軆八 (“three liturgies in one fascicle, Tǐ 8”). The noon cháo of the set occupies the central, mediating position in the day’s three-fold xíngdào 行道 (way-practice) framework.
Abstract
The noon xíngdào is structurally a duplicate of the morning rite (cf. KR5b0183) — same opening hymn, same dispatch of the celestial messengers, same enumeration of the qǐngchēng fǎwèi 請稱法位 — with substitutions reflecting the zhōng 中 / yáng 陽 position of noon in cosmological hour-symbolism: invocations of the noon-time Dōnghuá 東華 powers and of the Sīmìng 司命 of the southern (yáng) realm. Per Lagerwey (Taoist Canon 2: 996–997), the structural redundancy across the three cháo is deliberate: it inscribes the cosmic three-fold (morning/noon/evening, Heaven/Earth/Man, sānyuán 三元) into the temporal articulation of the Jīnlù fast, while the recitation of the Dùrén jīng in each cháo effects the universal salvific turning of the scripture for the cosmos’s three temporal phases.
Translations and research
- Schipper, Kristofer, and Franciscus Verellen, eds. The Taoist Canon: A Historical Companion to the Daozang. Chicago: University of Chicago Press, 2004. 2: 996–997 (DZ 495, entry by John Lagerwey).