《玉籙大齋第三日早朝儀》

The Jade Register Grand Rite (Yulu Dazhai) morning ceremony on the third day follows this liturgical sequence, primarily involving Taoist priests ascending the altar at dawn to pay homage to various deities. Here are the essential elements:

Before commencement, participants first bow to their masters according to protocol, maintaining reverent concentration. The ceremony unfolds through multiple phases:

• Offering incense with prostrations ("each follows the master's guidance in proper contemplation")
• Recitation of celestial pardon texts ("heavenly documents of absolution are promulgated")
• Striking the ritual drum twenty-four times (equivalent to modern drumming sequences)

During the deity invocation segment, priests summon various celestial beings:

• The Three Pure Ones (Sanqing): Yuanshi Tianzun, Supreme Lord Laozi, and Lingbao Tianzun
• The Jade Emperor (Haotian Supreme Golden Tower Jade Emperor)
• The Four Directional Sovereigns (Eastern Florescence, Southern Pole, Western Numen, Northern Perfection)
• Thirty-six scripture guardian deities of the Taoist canon

The liturgy notably references the "Seven Primitives" (sun, moon and five planets) and "Five Primordial Energies" (Qi of the Five Phases) - core Taoist cultivation concepts symbolizing cosmic energy circulation.

Through formal petitions ("declaration"), priests express devout intentions, beseeching the descent of Dao-Qi (primordial energy) to ensure their sincerity reaches the celestial realm.

This meticulously structured ceremony employs specific rituals, chanting, and visualization (deity contemplation) to construct a sacred space for divine communication. As part of major Taoist purification rites (Zhaijiao), it requires trained priests for proper performance, with the complete liturgy belonging to the Orthodox Unity (Zhengyi) tradition's grand ceremonial system.

This scripture is chanted during the morning liturgy of the third day in Taoist Zhaijiao (purification rituals), comprising several key sections:

First, it depicts cosmic creation: The Five Planets (Five Phases) carry celestial essences, suspended in the void while governing the spiritual Qi (vital energy) of the highest Brahma Heaven. This primordial energy first manifested as radiant white light, initiating countless cosmic cycles during the initial Yan-kang kalpa (Taoist cosmic period). The pure jade records of the immaculate spirits crystallized into sacred texts, expounding the treasured scriptures of the Yellow Emperor and Laozi (revered Taoist patriarchs). Mystical Fulu (talismans) appeared in the void, as eight divine powers stabilized the four directions to transform and generate all beings.

Next comes the practitioner's devotion: We disciples are blessed to belong to the Mystic Gate (Taoism), our names inscribed in the purple registers of immortals, studying the natural Dao (the Way) at the golden celestial palace. With tranquil hearts we recite supreme truths, receiving precious scriptures from brocade pouches, reverently following ritual protocols. All petitions are truthfully conveyed, while our Zhaijiao intentions are solemnly presented through Qingci (memorials to celestial deities).

The text then praises the Celestial Worthy of Primordial Beginning (highest Taoist deity): This profoundly serene supreme sovereign rules the Qingwei Heaven without dominating creation, comforts all sentient beings, and follows the mysterious celestial order without partiality. He widely disseminates the karmic connections of the wondrous Dao, resolving suffering along the profound path of the Taiji (Supreme Ultimate).

The dawn practice scene unfolds: At daybreak we adepts visualize divine beings. During morning rituals, purple mists illuminate the sun as the Azure Dragon (eastern constellation) rises from Fusang (sunrise location), crimson light streaming across the sky marking the symbolic chariot of principle journeying eastward. The whirlwind chariots of returning immortals weave through cloudy Taixu (cosmic void). We respectfully transmit messages through incense during Zhaijiao.

First incense offering: May this incense reach the void, making offerings to the supremely authentic Celestial Worthy of Primordial Beginning. Through this meritorious act, we pray for the emperor's boundless blessings, auspicious signs, and smooth governance. May auspicious grains and vermilion herbs symbolize earthly harmony, while sweet dew and propitious stars jointly manifest celestial blessings. May dragon-horses come from the west and phoenixes gather at the Purple Court. May all blessings assemble, the Four Auspicious Beasts (Azure Dragon, White Tiger, etc.) convene, rare talismans appear successively, and auspicious Qi (vital energy) permeate all directions. Now we offer incense and take refuge in the Dao and all sacred beings, praying to attain longevity equal to heaven upon realizing the Dao.

Second incense offering: This incense makes offerings to the supremely sacred Jade Dawn Lingbao Celestial Worthy. The scriptures mention how jade caskets reveal texts that become models for humans and celestials, while golden immortals expound the Dao as the bridge beyond life and death. We praise the ineffable marvels of the Dao's manifestations. Through this incense merit we offer to the Celestial Worthy.

This scripture is a prayer text used in Daoist zhaijiao (purification rituals), containing several key elements:

First are the prayers for salvation of departed souls. The text invokes the "Nine Mysteries and Seven Ancestors" (referring to all ancestral generations), praying they may escape the underworld and ascend to the immortal realms, where they would roam with the "Nine Elders" (nine celestial venerables) and listen to the hymns of the "Ten Splendors" (immortals from ten directions). It expresses hope that ancestors may evade the pursuit of underworld officers, enter the "Southern Palace" (Daoist celestial abode of longevity), and attain eternal life. These meritorious deeds would also bless their descendants.

Next comes the incense offering ceremony. Through the ritual of "threefold incense offering" (repeating the incense offering three times), priests present fragrant smoke to the "Great Sage of Primordial Chaos, Natural Transformation Lord, Celestial Venerable of Dao and De" (i.e., Lord Laozi). The rising smoke symbolizes sincere devotion reaching the celestial realms.

The repentance section follows. References to practices like "seven methods for opening the passes" (seven cultivation techniques) and "binding the qi of nine yang" (gathering pure yang energy) acknowledge that despite cultivation aspirations, practitioners inevitably commit transgressions. Thus the "three invocations and three prostrations" repentance ritual is performed, confessing present and past-life offenses before the "Three Pure Supreme Ones" (Celestial Venerables of Primordial Beginning, Numinous Treasure, and Dao-De) and other Daoist deities.

Finally comes the practitioners' self-expectation. The priests vow to continue cultivating internal alchemy techniques like "forming the embryo" (a neidan term for consolidating primordial qi) and "blending the vital breath" (harmonizing yin and yang energies), aspiring to attain spiritual transformation. They also commit to universal salvation and propagating the Daoist teachings.

This scripture describes the liturgy (Keyi) for the morning of the third day in the Taoist "Jade Register Grand Purification" (Yulu Dazhai) ritual, comprising three main components: repentance, salvation of souls, and blessings.

First, the Taoist priest confesses potential violations of cultivation precepts, fearing rebirth into the human realm to endure worldly suffering. Having failed to nurture life (Xingming) and cherish the spirit (Shen), they became mired in sensory pleasures, straying from their true nature—depleting vital energy (Qi) and allowing the roots of death to solidify. Thus, they seek transcendence through the refining ritual (Liandu).

Next comes the invocation for saving departed souls: beseeching the Celestial Worthy to pity sentient beings by dispatching the Nine Radiance Youths (Taoist immortal attendants) and Five Venerable Lords (five high deities) to nourish souls with five-colored crystal sugar and ninefold yang energy (Jiuyang zhi Qi). Golden Elixir (Jindan) elixirs are invoked to clear meridians and dissolve blockages, purifying body and mind. Through the Heavenly Physician Officials (healing deities), divine medicine is distributed to help souls shed their mortal forms and regain life force.

This is followed by twelve specific vows: from clearing heaven and earth to illuminating sun and moon; from manifesting auspicious signs to showering dharma rain; from resolving karmic grievances to relieving suffering; culminating in scripture revelations, true immortals descending, and ultimately the salvation of all departed souls.

The ritual concludes with the "Returning to the Furnace" ceremony: the priest visualizes deities, inviting the Incense Officer Messengers and Attendant Incense Officials to convey the burning incense's petitions to the Three Pure Ones (Sanqing, highest Taoist deities) and the Jade Emperor, hoping the fragrant smoke swiftly reaches celestial ears.

The entire ceremony embodies Taoism's religious function of saving souls and averting disasters through purification rituals (Zhaijiao), showcasing the complete procedure of the vital "refining and salvation" (Liandu) practice.