《金籙早朝儀》

This scripture describes the complete morning ritual procedure of the Golden Register (Jinlu) ceremony, one of Daoism's most important purification rituals (Zhaijiao), divided into three parts:

[Ritual Structure]

1. Golden Register Morning Court Ritual

2. Golden Register Noon Court Ritual

3. Golden Register Evening Court Ritual

[Detailed Morning Ritual]

As the ceremony begins, all participants reverently bow to the founding masters, focusing their spirits to enter the proper state. Golden auroras then envelop the Three Pure Heavens (Sanqing, the highest triple celestial realms in Daoism), with auspicious clouds swirling as celestial beings descend upon cloud-chariots.

The morning sunlight dispels darkness while the Nine Luminaries (important stellar deities) shake the celestial vault, and the Five Planets (Wood, Fire, Earth, Metal, Water) commence their orbits. Ten thousand immortals resonate with the profound mysteries of the Dao, their forms manifesting myriad transformations. The Mysterious Pearl (a Neidan/internal alchemy term) radiates light as blessings descend upon the ritual platform. Golden springs (symbolizing immortal waters) purify body and mind—even demon kings bow in reverence—while the three Dantian (upper/middle/lower energy centers) unite as one.

Twenty-four ritual drumbeats follow, symbolizing passage through the twenty-four solar terms. The ritual master then recites the deity-invocation incantation:

"Most Exalted Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure), permit this disciple to reverently welcome the sacred manifestation of Lord Laozi (Taishang Laojun). May the Three-Five Merit Officers (Daoist protector deities), Left and Right Messengers, Golden Incense-Bearing Youths, Jade Maidens Scattering Flowers, and the thirty-six celestial officials on duty from the Five Directional Thearchs all descend."

All deities must attend in full ceremonial attire. The master announces to local earth gods and regional spirits: "This disciple now ascends the platform for morning court observance, paying homage to the Celestial Venerables. Our sincere devotion is recorded in the memorial document. We pray the Supreme Dao-Qi (Dao) and numinous treasure-light may descend, flowing into our bodies, that our devotion may swiftly reach celestial awareness."

[Deity Invocation List]

The master and assembly collectively invite:

1. The Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, Daode Tianzun)

2. The Jade Emperor and the Great Thearchs of the Purple Tenuity Palace (North Star)

3. Houtu, the Earth Goddess

4. All perfected beings of the Seven Treasures Platform in the Jade Capital of Mysterious Metropolis (Daoist paradise)

5. All major celestial deities including:

• The Four Preceptors (Grand Preceptor, Grand Mentor, Grand Guardian, Junior Preceptor)
• Five Directional Thearchs
• Twelve Immortal Ministers
• Thirty-Six Guardian Deities of the Canon
• Deities of sun, moon, and stars
• Destiny Stars of the emperor and crown prince
• Five Household Deities (gate, door, well, stove, central hearth)

This scripture fully presents Daoism's highest standard court ritual liturgy. Through meticulous ceremonial progression connecting heaven and humanity, it embodies the core Daoist cultivation principle of "purification rituals (Zhaijiao) communicating with the divine."

This passage is from the Golden Register Morning Audience Ritual (Jinlu Zaochao Yi) of Daoist liturgy, describing the devotional prayers performed by priests at dawn. The general meaning is as follows:

Though we practitioners are as insignificant as dust, we are fortunate to take refuge in the Daoist tradition (True Domain). By the grace of the August Heaven, we don star-adorned crowns and feathered robes (fu yu zan xing), having repeatedly received the teachings of our masters (shi tan zhi xun), studied secret alchemical texts (yin dan fen quan), and been entrusted with scriptures from the grotto-heavens (dong shi zhi jing). We vow to pray for the nation’s blessings and dispel calamities, yet we fear our understanding of the Dao remains shallow and may inadvertently transgress its precepts. Bathed in the sublime kindness of the sun and moon, we have yet to repay even a fraction of this benevolence (wei xiao xuan ai zhi bao), and our hearts are filled with reverence.

Now, with utmost sincerity, we respectfully invite the descent of the divine, believing that perfect devotion can resonate with Heaven and Earth. Our purified intentions (zhai yi jing chun) have been declared, hoping our sincerity reaches the myriad sages (wan sheng) and our voices resound throughout the ten directions (shi fang). We pray that the supreme existence beyond the Three Realms (san jie), the formless progenitor of all things (xi yi zhi xiang, yao ming zhi jing), may heed our supplications.

At this moment of dawn practice (qing dan xing dao), we light the first incense (chu nian shang xiang). May its smoke rise to the highest heavens as an offering to: the peerless treasure of the Dao (zhi zhen wu shang dao bao), the Celestial Worthy of Primordial Beginning (Da Luo Yuan Shi Tianzun), the Jade Emperor (Jin Que Zhi Zun Yu Huang Shangdi), and all the supreme sacred beings. With our entire being—body, spirit, and life (gui shen gui shen gui ming)—we prostrate ourselves before the Three Pure Ones (Sanqing, namely Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the sages of the ten directions (shou ti tou di).

Through the merit of this incense, we pray for the emperor: may his longevity rival the Southern Mountains (nan shan zhi shou), his virtue match the Northern Pole (bei ji zhi zun), and his reign endure with the Dao (yu dao tong jiu). May the spirits of the Three Realms (san ling juan you) grant their protection, ensuring the nation’s eternal prosperity (bu nian bu shi); may peace prevail across the Four Seas (si hai yi ning), and culture flourish in unity (tong gui tong wen). May filial piety and kindness thrive among the people (min fu xiao ci), restoring the golden age of sage-kings (xi xuan zhi zhi), with bountiful harvests (jia se feng deng) and harmony between Heaven and humanity (tian ren xin yue).

Finally, we burn incense once more (jin gu shao xiang), praying that upon attaining the Dao, we may merge with its truth (yu dao he zhen). Like the rising sun in the east (da ming sheng dong), may our devout hearts (xiao xin shi shang) illuminate the Three Realms (can guang hua er jia jing) and unite the realms of light and shadow (ji you xian).

Note: Parentheses contain explanations of specialized Daoist terms. The word he ("harmony") in the ritual indicates congregational responses. The passage exemplifies the liturgical characteristics of Daoist state rituals, blending cultivation terminology with political benedictions.

This passage from the Jinlu Zaochao Yi (Golden Register Morning Audience Ritual) is a scripture for the Daoist morning worship ceremony. Here is a section-by-section interpretation:

[First Section]

At dawn, when the morning audience ritual is performed, the ritual master (Fashi) and devotees ascend the altar to conduct the ceremony. Holding incense twice, they pray for the fragrant smoke to rise straight to the heavens, offering it to the supreme treasures of the Dao and scriptures, the Celestial Worthy of Numinous Treasure (Lingbao Tianzun, one of the highest deities in Daoism), the Heavenly Sovereign of Purple Tenuity (Ziwei Tianhuang Shangdi, the North Star deity), and the immortal sages of the Yu Yu Heavenly Palace (one of the Thirty-Six Heavens in Daoism). With body and mind devoted, they make supplications to the Three Supreme Venerables (Yuanshi, Lingbao, and Daode Tianzun) and the holy beings of the Ten Directions. Through the merit of this incense offering, they seek blessings for the crown prince—that he may be wise, virtuous, healthy, and long-lived, and that when he ascends the throne, he may unite the realm and govern with clarity.

[Second Section]

At daybreak, the assembly holds incense three more times, offering it to the supreme treasures of the master’s teachings, the Celestial Venerable of the Five Numinous (Wuling Xuanlao Tianzun, the Five Directional Ancient Lords), the Great Emperor of the North Pole (Ziwei Beiji Dadi, the North Star deity), the Earth Goddess (Houtu Huangdiqi), and the boundless assembly of sages in the Great Red Heavenly Palace (a celestial realm in Daoism). Prostrating fully, they pray that the merit of the incense may extend to the imperial ancestors, that their spirits may ride the chariots of the Ninefold Purity (Daoist divine vehicles) to ascend to the wondrous realm of the Void Sovereign (the highest heavenly realm), enjoying eternal freedom. They also beseech protection for the flourishing of the current imperial lineage.

[Ritual Procedure]

1. Bowing to the Four Directions

2. Repentance for transgressions

3. Threefold invocation of the deities

4. Threefold prostration

5. The ritual master reaffirms his liturgical status

[Concluding Section]

The presiding ritual master and the officials of the altar reverently declare: They report to the Three Pure Supreme Ones (Yuanshi, Lingbao, and Daode Tianzun), the holy beings of the Ten Directions, the celestial immortals, the deities of the sun, moon, and stars, the officials of the Three Realms, and all the divine beings descending to the altar. They acknowledge that while the transformative workings of the Dao are profound and unfathomable, virtuous deeds will surely bring blessings, and the teachings of the Dao are radiant and manifest.

Note: The phrase "yu dao he zhen" (与道合真, "unite with the Dao in truth") is a common Daoist refrain, signifying merging with the Great Dao. "Qinggong" (青宫, "Green Palace") refers to the crown prince’s residence, while "Zijin" (紫禁, "Purple Forbidden") denotes the imperial palace. "Qi miao" (七庙, "Seven Temples") symbolizes the imperial ancestral temples. Through burning incense, prostration, repentance, and other ritual acts, the ceremony achieves its religious purpose of facilitating communication between heaven and humanity.

Interpretation of the Golden Register Morning Court Ritual (Jinlu Zaochao Yi):

During the early morning Golden Register purification ritual (Zhaijiao), Daoist priests offer their sincere prayers to the divine:

We recognize that the gods observe all with clarity (Jiangjian)—through genuine devotion, we may commune with Heaven and Earth. Filled with gratitude for the protection of the Dao, like the radiant light of the rising sun (Ruomu Daming), the altar is graced with the fragrance of pine blossoms. Standing reverently before the celestial steps (Dibi), we perform the sacred liturgy (Keyi). Though we have yet to purify ourselves of the three karmic defilements (body, speech, and mind) and the six sensory attachments (form, sound, scent, taste, touch, and thought), we earnestly gaze toward the highest celestial realms (Jiuhua Shiji), where the holy ones reside. We beseech forgiveness for our transgressions and pray for boundless grace.

The main prayers include:

1. May the nation enjoy lasting peace, and the emperor be blessed with longevity.

2. May the people of all lands live in harmony, embodying the principle of non-action (Wuwei).

3. May wars cease and the harvests be abundant.

4. May calamities be dispelled, and the emperor’s health (Ruiti) be safeguarded.

5. May virtuous roots deepen, and the path of immortality (Xiandao) flourish.

6. May the imperial ancestors (Qimiao Huangling) be honored in the ancestral rites.

7. May teachers, friends (Sanshi Wuyou), and departed ancestors (Qizu Jiuxuan) awaken to their past karmic connections.

8. May all living beings receive the nourishment of Heaven and Earth.

9. May recluses find tranquility in their cultivation (Biandou Zhanxing, referring to secluded practice).

10. May the common people thrive in their simple labors (plowing fields and digging wells).

11. May the teachings of Daoism (Xuanfeng) spread far and wide.

12. May the compassionate guidance of the Celestial Worthy (Tianzun) be fulfilled, and our devotion to the Dao be rewarded.

The Incense Offering:

We invoke the incense-bearing envoys, the Dragon and Tiger Generals, and all guardian deities to manifest auspicious signs—such as the golden elixir (Jinye, sacred alchemical water), immortal herbs (Danbi), and divine mushrooms (Zhiying)—upon the morning altar. May the celestial youths and jade maidens carry the fragrant smoke swiftly to:

• The supreme Three Pure Ones (Sanqing)
• The Heavenly Lord of the Great Unity (Haotian Shangdi)
• The Jade Emperor (Yuhuang Dadi)

The ceremony concludes with the "Chutang Song," the hymn of departure from the sacred court.

Note: The Golden Register Purification (Jinlu Zhai) is the highest state ritual in Daoism, primarily performed to pray for the emperor’s well-being and the nation’s prosperity. Terms like "three karmic defilements and six sensory attachments" (Sanye Liuchen) and "ninefold radiance and ten polarities" (Jiuhua Shiji) reflect the Daoist pursuit of purifying karma and ascending to the immortal realms.