《洞玄灵宝玉箓简文三元威仪自然真经》

The Celestial Worthy said: In the Lingbao (Numinous Treasure) Palace of the Central Prime there were originally three collections of ritual protocols, totaling two thousand four hundred articles. After the Longhan era, in the first year of the Chiming era, the supreme sages recompiled and corrected them, selecting what was essential and transmitting it to the Perfected of the lower world who were destined to attain the Dao (the Way)—eighty articles in all. What circulates today is precisely this selection.

The Jade Register Slip-Text of the Central Prime, on the Ranks of Immortals, says: The ritual of serving one’s teachers

When cultivating the way of the immortals, one should burn incense, visualize in the mind the direction in which the Scripture Master (the teacher who transmits the scriptures, the Jing) resides, bow silently to him three times, and pray: “May my teacher attain the immortal Dao, and may I too leave the dusty world and ascend into the realm of the immortals.”

After visualizing and bowing to the Scripture Master, one then visualizes the direction in which the Register Master (the teacher who keeps the registers of life and death and transmits the related ritual registers) resides, bows silently three times, and prays: “May my teacher become a flying immortal and, on my behalf, deliver my ancestors of seven generations and my father and mother, so that they may soon ascend to the heavenly realm; may I attain the Dao and become a Perfected, ascending into the formless realm.”

After visualizing and bowing to the Register Master, one then visualizes the direction in which the Salvation Master (the teacher who transmits the scriptural methods and guides the practitioner through calamities) resides, bows silently three times, and prays that the teacher may soon ascend and be delivered.

Another prayer concerning the Salvation Master is: “May my teacher ascend and be delivered, rising to a high immortal rank, and release me from the five sufferings and eight difficulties (the various afflictions and calamities of which cultivators speak), so that my name may be entered in the registers of the immortals and I may forever become a Perfected.”

The Scripture Master transmits the scriptural methods, and so should be revered in the manner of revering the foremost of the Three Treasures (the Dao, the Jing, or scripture/classic, and the Master). The Register Master is the teacher of one’s teacher, and so should be revered in the manner of revering the registers of life and death. The Salvation Master transmits the scriptural methods and helps one pass through the hardships of the five paths (the various difficulties within the cycle of rebirth), and therefore should also be revered. If a student of the Dao does not honor these three teachers, the Three Treasures will not descend to protect and bless him, the Three Realms will not respect him, and ghosts, specters, and evil spirits will still harm his person.

The ritual of serving the Scripture Master

When greeting the Scripture Master, one should first call oneself “Disciple So-and-so,” then say respectfully, “With trepidation I report.” Afterward, one bows respectfully once more.

The “Ranks of Divine Immortals” section of the Brief Text of the Jade Registers of the Middle Prime (Zhongyuan Yulu Jianwen, Shenxian pin) states:

When paying respects to the master who confers the registers, one must greet the master according to ritual. First announce one’s name, saying, “Disciple So-and-so, recipient of the record,” then kowtow, and afterward perform two bows and state the purpose of one’s coming.

When paying respects to the ordination master (the master who presides over the rite of transmission and ordination), one must likewise first greet the master. Announce one’s name, saying, “Disciple So-and-so, recipient of the record,” then kowtow, and afterward perform two bows and state the purpose of one’s coming.

When greeting the ordination master, after announcing one’s name one should say, “Disciple So-and-so, recipient of the record,” and then perform two bows and state the purpose of one’s coming.

When the master replies to the disciple, a corresponding etiquette applies: the master is to give his own name and title, first express thanks, and then say, “With respectful thanks.”

Whenever one converses with the master, one should refer to oneself as “Disciple So-and-so begs to address you,” and must not say only “disciple.”

When a male Daoist official converses with the master, he should use his personal name and not his surname; to say only “disciple” is likewise improper.

When a female Daoist official converses with the master, she should also use her personal name; she must neither use only her surname nor say only “disciple.”

When requesting something of the master or inquiring about ritual matters, one should first bow once each, separately, to the scripture master (the master who transmits the methods of the Jing, or scriptures) and to the master; only afterward does one bow twice to the ordination master and explain one’s request.

When going to pay respects to the master, one should fast and purify oneself in advance, dress in complete and orderly ritual robes, wait reverently and upright until daybreak, and set out with a joyful heart.

When paying respects to the master, one should hold oneself upright and advance with quick steps; when bowing and kowtowing, the movements should be unhurried and orderly, the face joyful, and one should face the divinities with a reverent mind.

When paying respects to the master, one should also cross the hands, keep the feet together, conduct oneself with care, draw the hands inward, and hold in mind the Supreme Perfected (the exalted perfected deities revered in Daoism).

The “Ranks of the Immortals” in the Brief Text of the Jade Register of the Middle Prime says that, when paying respects to one’s master, one should be single-minded and reverent, keep the hands composed, perform the rite with a sincere heart, and make one’s thoughts clear and undivided.

When paying respects to the master, one should set oneself upright and concentrate fully, so that the mind becomes pure, still, and empty. In bowing and presenting oneself, one should be solemn and respectful, with a bearing that is steady and unhurried.

When performing the bow and the full prostration, one should revere the Dao (the Way) of Wuwei (non-action) and, with a heart of awe and joy, enter the mysterious realm of emptiness and stillness; auspiciousness and gladness will then follow of themselves.

Before paying respects to the master, one should wash the hands and feet, wear clean and plain clothing, and let the body carry a fragrance, so that one’s own breath accords with the numinous radiance of the deities.

After the rites of greeting, one should enter the purification hall—the place where abstinence and ritual are performed—burn incense and offer prayers, and pay reverence to the Three Treasures: the Dao, the Jing (scripture), and the Master.

One should put on the ritual vestments, arrange the positions and order of those on the left and the right according to the ritual regulations, listen and reflect with upright calm, and respond with reverence in every respect, both inward and outward.

The heart should be joyful yet earnest, the countenance composed, and the gaze upright. Holding a mind of awe and caution, one should be as careful as if walking on thin ice.

One should sit upright, rest the hands properly, and keep a dignified bearing without lapse, becoming a model for all who look on.

When the rites are finished, one should examine oneself, reflect on the faults committed since one received life, and remind oneself to rouse one’s effort and take heed.

After reflecting on one’s faults, one should quietly contemplate the realm of purity and empty stillness, visualize Shen (spirit) and Qi (vital energy), and keep the mind from separating from spirit and vital energy.

When all these contemplations and rites have been completed, one should rise and sweep within and without, expressing reverence through diligent practice.

When paying respects to one’s master, the rites should be solemn and dignified. After repenting of one’s transgressions and completing the ritual that has been recited, one should quiet the mind so that it is clear, luminous, empty, and still, and concentrate on visualizing Shen (spirit) and Qi (vital energy), so that they do not separate and disperse.

When paying respects to the master, once the recitation is finished, one should rise and sweep both inside and outside, expressing reverence through diligent action.

If there has been any lapse in propriety, one should rise and make a bow, then sit down again and explain one’s intentions to the master.

Speech and breathing should both be calm and unhurried, and inhalation and exhalation should be gentle. One must not let voice or breath grow harsh and forceful, lest the true Qi be injured.

One should speak with caution. What is said ought to accord with the correct Dao (the Way) and with proper norms. One must not be rash, and still less should one casually discuss private matters or coarse topics.

One should diligently uphold the correct Dao, and must not wander about in idleness or waver in indecision.

When men and women come seeking instruction, each should present their matter in turn and in order. They should neither push ahead nor fall behind, nor should the difference in their pace be too great.

Both men and women should conduct themselves with propriety. They must not lower their heads to whisper together, nor look upon one another with licentious glances.

If one has a matter to consult about or a request to make, one should report it truthfully according to the facts. One must neither evade nor conceal anything, nor take anything privately without leave.

When coming to take a master, one should bring one’s own provisions, so as not to burden the master’s household, and one must not make demands without limit.

Both inside and outside should be kept neat and clean. One must not leave behind excrement, filth, or weeds, making the place foul and disorderly.

The “Immortal Ranks” (Shenxian pin) of the Middle Prime Jade Register Slip Text (Zhongyuan Yulu Jianwen)—that is, the “Immortal Ranks” section within the Zhongyuan Yulu Jianwen—states that, when one goes to pay respects to the master, one should set oneself upright and seek the Dao (the Way) with a sincere heart, and must not harbor distracting thoughts or be unfocused in speech and conduct.

When paying respects to the master, one should remain solemn both within and without, and must not be careless or breach ritual propriety.

When paying respects to the master, one should quiet body and mind and speak with caution, devoting oneself wholly to receiving the orthodox Dao; one must not drink wine, lest its fumes disturb the spirit.

When paying respects to the master, one should be reverent and circumspect and attend single-mindedly to proper business; one must not, under the name of discussing methods of the Dao or transmitting doctrine, falsely claim to have encountered sprites and baleful spirits, and thereby delude those of shallow understanding.

When paying respects to the master, one’s countenance should be dignified and one’s speech cautious; one must not laugh, romp, or tease one another.

When paying respects to the master, one should listen to instruction with upright reverence; one must not sit askew, lean against something, or prop the body on one’s elbows.

When paying respects to the master, one should proceed directly and return in accordance with ritual; one must neither tug at nor cling to others, nor linger and stroll idly about.

When paying respects to the master, one should preserve dignified bearing and must not lapse in propriety. (The original text is defective at this point, and what specifically is meant cannot be known.)

When paying respects to the master, one should proceed directly and return in accordance with ritual; one must neither tug at nor cling to others, nor linger and stroll idly about.

When the master puts a question, one should compose one’s demeanor, bow prostrate to the ground, announce one’s name, and then reply with reverence. “Lianban” refers to the ritual act of gathering and holding a hu tablet or the like, and it expresses reverence.

When paying respects to the master, one should keep the precepts and restrain oneself, remaining unshaken even in the face of life and death; one must not admit stray thoughts, nor become engrossed in worldly concerns such as fame, rank, and profit.

When paying respects to the master, one should bring fellow practitioners to a state of calm in body and mind and uniformity of conduct; one must not broadly recruit people who are not of the same kind as those who cultivate the Dao.

When one retires to rest at night, one should likewise remain properly clothed, with the mind pure and settled; one must not strip off one’s clothes or bare the body.

When paying respects to the master, one should maintain a proper and dignified bearing. Whether lying down to rest, rising to move about, or walking, one’s pace should be calm and unhurried. One must not be rough or impatient, nor run about noisily, lest one startle and disturb others.

Caps, clothing, and headcloths should regularly be kept neat and in order. One must not go about with the hair uncovered, lest one appear to slight elders and superiors. When paying respects to the master, the heart should hold both reverence and joy, as if facing a great sage. One must not give way to anger, nor turn that anger upon fellow disciples or other people.

One’s mood should be peaceful and glad. Do not blame Heaven and reproach others, or weep and wound yourself with sorrow. In dealing with people, observe ritual propriety: know how to bow and how to yield, advancing and withdrawing in due measure. Do not rely on strength to bully the weak, or treat one another with contempt, and so lose respect.

One should cherish generosity, loyalty and filial piety, kindness and compassion, and a sincere, steadfast devotion to what is right. Do not envy others, and do not harbor thoughts that run counter to the true Dao (the Way). Toward others, conceal their faults and make known their good deeds. When associating with fellow disciples and other people, do not slander them or press upon their shortcomings.

One should think of awakening and instructing others, so that still more beings of heaven and humankind may attain deliverance. Do not hide the true Dao, or cut off the stubborn from any chance to seek the Way. Enlighten those of shallow understanding and lead them into the gate of the teaching. Do not obscure the Great Dao or conceal the truth, still less use this to monopolize fame and merit for oneself. One should also find ways to dissuade the stubborn from straying from the true Way.

One should hope that people everywhere under Heaven may come to know and encounter the teaching. Do not harbor strange thoughts, or set the mind upon deviant and crooked paths.

When paying respects to the master, one should constantly keep the teachings of the lineage in mind. In this way one may gain the power of flight, and thereby attend upon and accompany the perfected immortals, ascending to the realm of the great sages.

When paying respects to the master, one should ask the master about Keyi (liturgy) and the precepts, and must not peek at or divulge the Jing (scriptures).

When paying respects to the master, one should concentrate on a single matter, and must not be arrogant or playful, nor toy with the master’s clothing and implements, or open chests and cabinets without permission.

When paying respects to the master, one should bring paper along, and must not casually take the master’s brush and ink for one’s own use.

When paying respects to the master, one should inquire about the Jing and the precepts, receive them with reverence, treasure and carefully preserve them, and must not proclaim them at will; one should choose persons of good repute and virtue from whom to seek instruction.

When paying respects to the master, one should teach one another with fellow students and help each other in cultivation, and must not be jealous or discordant, quarrel with one another, or compete in boasting of oneself.

When paying respects to the master, if one sees that another has erred or does not understand, one should promptly guide and explain, so that the person knows their own fault; one must not mock others or stand by watching their success or failure.

When paying respects to the master, if the master is away, one should pay respects in the zhai hall (the place where purification fasts and rites are held), just as when meeting a respected elder, and must not simply depart.

When paying respects to the master, one should keep both inner and outer bearing neat and dignified, and must not write or draw on the walls or pillars of the zhai hall.

When paying respects to the master, one should dress plainly and wear one’s shoes properly; one must not carry blades or staves, nor speak of matters of force and arms.

When paying respects to the teacher, one should be humble and reverent, frugal and yielding, neither presuming to act on one’s own nor boasting of oneself or envying others.

When serving the teacher, one should offer greetings and bows morning and evening. Whether moving about or resting quietly nearby, one should attend with reverence and a mild demeanor, honoring the teacher as one would a sovereign or a father.

When one has left the teacher’s side, one should still, morning and evening, bow from afar in the heart, with focused reverence, as if in the presence of an elder.

When the teacher meets with a joyful occasion, all the disciples should rejoice from the heart. When the teacher’s work in the Dao (the Way) comes to attainment, the blessings that follow will be vast and boundless.

When the teacher is sorrowful, the disciples should hold that grief in their hearts and be cautious in every coming and going.

When the teacher falls ill, the disciples should remain close at hand, warm and attentive, tending to the teacher as they would to their own parents.

When the teacher meets with disaster or distress, the disciples should lead their fellow students in holding a Zhai (purification rite) and offering prayers, and thereby accumulate merit.

When praying for the teacher, one should wish that the teacher may teach and transform the four quarters and turn the multitude toward the gate of the Dao, that the teaching may spread widely and all under heaven may come to attainment, that grace and kindness may flow broadly from below upward, and that the disciples may flourish.

One should also wish that, after receiving instruction, the disciples may become intelligent and perceptive, that their learning may advance and their wisdom increase, and that their resolve may grow firmer day by day.

Having given their hearts to the Dao, disciples should be all the more sincere and diligent, praying that their cultivation may bear fruit, that they may soon leave the prison of desire, and ascend to the realm of the great sages.

The “Shenxian Pin” of the Zhongyuan Yulu Jianwen (the section of the Zhongyuan Yulu Jianwen that discusses the ranks of immortals) says:

A master should be solemn and dignified in bearing. The disciple should take refuge with a sincere heart, single-minded in feeling and wholly devoted in sincerity. The master should observe fasting and quiet contemplation, so that the inner mind corresponds with outward conduct, and should neither conceal anything from the disciple nor deceive him.

The scripture further says that a master should keep away from the “prison of attachment” (the condition of being bound by affection and desire) and thereby ascend to the realm of the great sage.

A master should be solemn and dignified in bearing. If a disciple’s cultivation falls short in any respect, the master should instruct and urge him, and strictly set the teaching in order. Even when the disciple is at fault, he should be guided as one would guide a son.

If a disciple has cause for joy, the master should rejoice from the heart and wish that his work in the Dao be accomplished and his De (Virtue/Power) advance, so that blessings continue without end.

If a disciple meets with sorrow, the master should comfort and receive him, keeping his circumstances in mind morning and evening, just as one would worry over one’s own affairs.

If a disciple encounters calamity or illness, the master should establish a zhai rite (fasting together with the performance of a prayer ritual) and entreat the deities morning and evening, thereby accumulating merit so as to help the disciple escape disaster.

When a master expounds and puts into practice the transformative teaching of the Dao, he should treat disciples and the four classes (practitioners of differing status or category within Daoism) alike, so that all are of one heart and one mind and harbor no divided loyalty.

The Celestial Worthy told the Most High Lord of the Great Dao (the Way): The catalogue of immortal names in the Jade Register slip texts of the Palace of the Middle Prime, as recorded in the Dongxuan Lingbao Jing (the Dongxuan Numinous Treasure scripture), was originally divided into three sections of dignified observances—the Upper Prime, the Middle Prime, and the Lower Prime—each containing eight hundred articles, the three sections together totaling two thousand four hundred. All these writings were inscribed on golden slips and jade tablets, placed under the general charge of the Left Lord of the Immortal Capital, and stored in the Palace of the Middle Prime. After the Longhan kalpa (the remote cosmic catastrophe of which Daoism speaks), these texts sank into chaos; their wording changed, and in many places they were no longer the old versions. In the first year of Chiming (a Daoist era reckoning), the Supreme Sages compiled and collated them anew, copying and gathering what was essential, selecting eighty articles from each section, two hundred forty articles in all across the three sections, and treasured them in the Palace of the Three Primes. Two hundred forty Jade-Blossom Maidens and two hundred forty Jade Lads of the Golden Dawn were charged with burning incense and attending the scriptures, and with inspecting and recording whatever had been lost or omitted. According to the Mysterious Statutes (the secretly transmitted precepts of Daoism), transmission occurs only once every forty thousand kalpas. The divine perfected ones sent down a decree of instruction, for the moment to save all living beings was urgent; yet this Dao must be taught by a perfected person who descends into the world once every four hundred years, and within any span of forty years it may be transmitted only three times. If, before the appointed term has arrived, one rashly divulges the numinous texts, seven generations of ancestors will be imprisoned in hell, the body will suffer the punishment of the wind-knives, and even after ten thousand kalpas there will be no pardon.

The Celestial Worthy said: The Natural Dignified Observances are the rules governing how the spirits of the various heavens carry themselves in advance and withdrawal, and they are also the ritual forms followed by perfected persons who have attained the Dao. Those who are able to see and proclaim these numinous texts all possess causes and conditions accumulated over a hundred million kalpas; in former lives they already held golden slips and jade names, were entered in the registers of the immortals, and were from the outset destined to receive immortal deliverance. For this reason they are able to behold these scriptures and, through them, to accomplish the true Dao.

Those who cultivate these methods may ride dragon chariots and ascend in broad daylight; for those who revere these scriptures, seven generations of ancestors may likewise leave hell and rise into heaven, roaming freely in the Jade Immortal Palace of the Middle Prime. There the palace gates are pure and tranquil, calamity cannot intrude, the Three Realms extend their protection, and the myriad spirits come to pay homage. This Great Dao is exceedingly exalted, and so it ought to be treasured and carefully preserved.

The Most High Lord of the Great Dao bowed his head and paid homage, respectfully receiving these essential teachings.