《太霄琅书琼文帝章诀》

Master-Disciple Conduct: The Rules for Copying Scriptures

Once a Jing (scripture) has been obtained, another copy should be made. The originally received copy is to be kept as the treasured archival edition, used solely for veneration. The newly copied Jing must be carefully proofread and properly prepared. If financial resources and personal ability permit, three copies should be made separately: one for long-term precious storage, one for use in Zhaijiao (purification ritual) ceremonies, and one for personal study.

The Jing intended for personal study should be brought along to one's dwelling and placed separately on a scripture stand. Handling it when taking it out or putting it away must be done personally; it should not be casually given over to others. Family members or disciples who share the same aspirations and sincerely respect the Jing may be allowed to help, but it must not be entirely entrusted to them. This is not from a desire to be stingy, but because some people possess only shallow learning and inadequate understanding, which may cause them to violate taboos and bring calamity upon both parties. Therefore, one must be thorough and cautious in order to avoid misfortune and invite good fortune.

When copying the Jing, one should maintain Qingzhai (pure fasting and ritual purity), copy it personally by hand according to the rules, and exchange the copied volume with one's master. If a disciple of the lineage is occupied with miscellaneous labors and lacks time to copy it oneself, or is unskilled with brush and ink and writes slowly and clumsily, a wealthy person may hire someone to copy it; a poor person may likewise save up wages to engage a copyist. In all cases, one must employ a person of refined calligraphy; it cannot be treated casually.

Mistakes in the characters of the scripture, or images that fail to capture the true likeness, will all be investigated and punished; how then could blessings be obtained? If the Jing contains images, even when the images are bound as a separate scroll, there are corresponding attendant officials, true clerks who oversee the images, as well as jade youths and jade maidens who protect them, receiving guardianship essentially the same as that of the scripture text itself. Therefore, one must not, merely because the text is easy to manage while the images are troublesome, keep the text and discard the images.

Should the paper of the Jing become soiled or damaged in places, it may be washed and repaired, but a single sheet may be treated in no more than three spots; the same rule applies to bamboo-slip volumes. If more than three spots are affected, the sheet should be replaced, and the defective old piece properly burned and purified. In mounting, the scripture scroll should be dyed, trimmed evenly, fitted with a proper head, roller, and ties, then wrapped in a cloth bag, covered with a cloth, and stored in a sturdy cabinet, so that it remains complete and clean; there is no need for excessive splendor.

Instruction in the world should lead people to abandon ostentation. If ornate decoration cannot yet be entirely discarded, moderate ornamentation may be used as an expedient, so that people transfer what was formerly devoted to worldly luxury toward the support of ritual services and gradually come to know the principle of simplicity. Once they have experienced the benefits of simplicity, they will naturally lessen their attachment to ornate display; this is not a matter of forcing change upon them, but of guiding them in accordance with the natural order. Therefore, one should not remain confined within worldly magnificence.

Scripture altars, halls, and traveling utensils should be arranged according to each person's financial means and station, whether ample or modest, and must not be forced. When the wealthy deliberately affect poverty, or the poor force themselves into extravagance, whether through excessive luxury or studied austerity, none of these accord with the regulations of the Dao (the Way). The system of the Dao emphasizes moderation, so that inner and outer correspond.

If a Jing or a utensil is lost or damaged without intent, one should sincerely confess the fault, observe fasting in repentance, and handle the matter according to the Tai Zhen Ke (the fasting and liturgical methods of the Tai Zhen lineage). If the damage has already existed for a long time, it should be replaced, following the specific procedures of the Tai Zhen methods. When burning incense, lighting lamps, and performing worship, the mind must be concentrated and cultivation carried out with reverence. Only through sincere and dedicated practice can one hope to attain the sacred realm and unite in truth with the Dao.

After the disciple’s karmic conditions are fully sufficient, he relies upon the master to request transmission of the methods. Once a suitable candidate for transmission has been confirmed, he should first copy the scriptures and draw the related diagrams and registers. Upon completion, an auspicious day is selected for fasting and purification, and during the fasting period an announcement ritual is held. The general procedure is as follows.

Although there are many methods of fasting, they all take the Three Origins Fast (Sanyuan Zhai) as the standard. The Keyi (liturgy) of the Three Origins Fast encompasses all categories of fasting methods. When transmitting superior scriptures, the Upper Origin Fast (Shangyuan Zhai) is generally used. The specific content of the announcement may be flexibly adjusted according to the origin of the matter and the circumstances at the time; the wording should be concise and not cumbersome.

Before conducting the fasting announcement, a petition document must first be prepared; it cannot be written carelessly or negligently, lest one offend the divine Perfected. The petition should clearly state: the designation of the state, the Tai Sui of the current year, the month, date, and double-hour, as well as the names of the prefecture, commandery, county, and village; it should also record the names of the relevant male and female officials, libationers, Daoist priests, masters, Perfected Ones, Primordial Ladies, and Ladies. It then explains that a certain person, at a certain mountain hermitage, administrative seat, palace-temple, or residence in a certain prefecture, commandery, county, and village, will receive from a certain male or female Daoist priest or ritual master the Dadong Zhenjing (Scripture of the Great Cavern), with the scripture catalog as follows.

The scripture catalog should list in sequence the number of scrolls and chapter titles contained in the Dongzhen (Cavern of Perfection) section. If the complete set is to be transmitted, they should be listed in order down to the final scroll; if only a portion is transmitted, there is no need to list the untransmitted contents, and the titles and quantities may be specified according to the actual situation. The number of scrolls need not be specially filled in, but simply listed as they actually are. Finally it is stated: the above totaling a certain number of scrolls are now announced in the fasting ritual, and the transmission ceremony is held; this is respectfully submitted.

Subsequently, the disciple receiving the scriptures is to state: I am fortunate to have received good karmic affinity, serving year after year the Mysterious Ultimate (Xuanji, the supreme divine Perfected Ones honored in Daoism), and have thereby been able to participate in receiving these precious scriptures, feeling in my heart both reverence and joy. Although my allotted lifespan is finite, I am resolved to seek longevity; although I possess an aspiring heart, I also wish to know my proper measure and when to withdraw. Encountering this auspicious occasion, I earnestly request to receive the aforementioned several scrolls of scriptures, and in accordance with the Keyi have prepared a certain number of kinds of ritual pledges (faxin, the tokens presented when transmitting the methods). I respectfully present this statement and report it, earnestly requesting the Master Lord’s permission. The disciple vows to cultivate with concentrated mind and not to fail the teacher’s Dao; should there be any transgression, I willingly accept the punishment, dare not harbor resentment, and will conduct everything according to the clearly established Keyi. This is respectfully requested.

In a certain year, Tai Sui such-and-such, on a certain month, day, and hour, performed at a certain mountain hermitage.

“Chuan Hui Jue” is the title of the next formula item, meaning the formula for transmitting the secret Daoist names (hui).

When transmitting the Jing (scriptures), the most important thing is to keep in mind the lineage of masters (the master-disciple relationship through which the Jing are transmitted). One must remember one's own teacher, the teacher's teacher, and the transmitters of even earlier generations; one must also record the villages they resided in, whether male or female, their titles, names, courtesy names, ages, the places where the Jing were transmitted, and the disciples who received the Jing. All this information is to be written on yellow silk (huangsu) and carried on one's person, never to be lost. If lost, one must be punished according to the precepts and regulations of texts such as the Taizhen.

The Jing repeats this requirement regarding the recording of the lineage and the wearing of the yellow silk. If it is inconvenient to wear it at all times, attach the yellow silk to the scripture scroll, wrap it further with a cloth, and tie it securely. One must also keep in mind the Steadfast Master (Jianshi), the Received Master (Suoshi), and the Mysterious Master (Xuanshi), as well as the two spirits, the Great Lord of the Azure Youth (Qingtong Dajun) and the Lesser Lord (Xiaojun); visualize them according to the rules, pay homage, and offer prayers.

Faxin Jue (The Formula of the Dharma Tokens)

The regulations that govern the faxin (tokens of sincerity and of receiving the teaching during the transmission of the Dharma) are not entirely identical to those set forth in the Jing; different lineages have their own oral formulas, and the reasons behind them also differ. With changes in the times and in ritual affairs, the regulations may be adjusted, so one should not be puzzled by this. One should act in accordance with what has been transmitted by one's master. If there is no master to guide one, there are corresponding rituals for making petitions to the mysterious realm, and one should prepare the faxin according to the rules, without going against them.

Each volume of the Jing is transmitted separately, and the various regulations must also be passed down step by step. In transmitting them, one should refer to both the Jing and the regulations, with master and disciple jointly determining what is suitable. Even if a lighter token is used in place of a heavier one, or an easily obtained token in place of one that is hard to obtain, one must still carefully consider whether the tokens and the ritual are in proportion, without violating the principles involved, so as to be in keeping with the purpose of the transmission.

The items used for receiving the teaching all at once are as follows:

The first item is nine liang of superior gold. The second is one hundred twenty chi of purple brocade. The third consists of patterned silks in five colors, forty chi of each. The fourth is one thousand two hundred chi of plain white silk. The fifth is twenty-four zhang of purple patterned cloth. The sixth comprises destiny-colored silks chosen to correspond with the heavenly stems and earthly branches of the recipient’s birth year, the number of bolts as well as the zhang and chi of patterned silk being determined according to that year.

The seventh item is three jin of silk thread of each of the five colors. The eighth is nine jin of each of five kinds of incense. The ninth consists of three dragons and three fish fashioned of jade. The tenth consists of five dragons and five fish fashioned of gold. The eleventh consists of one wild goose and one sheep fashioned of jade. The twelfth consists of one wild goose and one sheep fashioned of gold. The thirteenth consists of three jade tablets.

The fourteenth item is nine pairs of gold rings and nine pairs of silver rings. The fifteenth is three hundred sixty pearls the size of paulownia seeds. The sixteenth is five-colored thread prepared according to the jin quantities prescribed for each of the directions. The seventeenth is three hundred sixty sheets of large writing paper. The eighteenth is five pairs of brushes. The nineteenth is five dragon-headed writing knives.

The twentieth item consists of one purple cover and one red wrapping, accompanied by two pairs of vermillion-dyed heads and utensils of matched gold and silver. The twenty-first consists of five cyan covers and azure wrappings, accompanied by three pairs of black-dyed heads and utensils of matched ivory and copper. The twenty-second is one bright mirror measuring one chi in diameter; should this prove unobtainable, a mirror of nine cun may be used. The twenty-third is one set each of ritual vestments, cap, shoes, and ceremonial tablet, of moderate quality, which must be clean and fragrant. The twenty-fourth is one clean jar and one platter, of gold, silver, copper, or pottery as may be obtained at the time.

These twenty-four items are the tokens of faith presented when a person receives the Jing (scriptures) and methods. Each item possesses its corresponding significance and ought to be prepared completely, without any omission. Should one reside in a remote region where materials are scarce, other items of similar nature may be substituted, yet such substitutions must be weighed carefully and must not violate the original pairing regulations. If no suitable substitute is available for the time being, one may note which item is currently lacking and arrange to supply it after receiving the transmission.

When beginning the Zhai (purification ritual) and preparing to present the petition, related matters should be arranged in advance and reported to the master for instruction. Whether or not sacrificial offerings have been set out, they must all be clearly recorded, then written after the scripture catalog and before the petition. At the commencement of the announcement, these contents are to be read out together. When the formal ceremony for transmitting the scriptures and methods takes place, official documents are issued and memorials presented; the relevant circumstances should also be fully explained at that time, and one must not be negligent in this.

After the master accepts this token, it should be handled in accordance with the clear Keyi (liturgy) regulations so that it is put to proper use. Only when both master and disciple jointly safeguard it can the true Dao be achieved. If the ritual of the Xuanmeng (secret covenant) is followed, the same procedure applies. If one relies on the distribution ritual listed after the Golden Book, yet the scriptures contain no corresponding record, this method should not be used. Cultivators of lofty aspiration should observe this with care.

The Nine Regulations of Taizhen

The Most High Supreme True King (Taishang Taizhen Wang) established various regulations, whose contents appear scattered among the many scriptures, some placed earlier and some later, making them difficult for readers to distinguish. Therefore the related original texts should be consulted. These original texts consist of three volumes and are secretly preserved within the master's lineage. Upon obtaining them, one must study them in secret in order to become a teacher capable of instructing both heaven and humanity. Here nine essential points are briefly indicated; they are the norms jointly followed by the True Persons of the Nine Heavens. If these are not observed in the course of instruction, one's actions will incur faults. When a person of wisdom and intelligence seeks to receive precious scriptures, these important precepts should first be made known to him. Transmission is then carried out according to the nine regulations, and by extension from these the related rules can be mastered. Those who have not deeply realized the true Dao must not add to or subtract from them at will. All scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen) should take these norms as their reference. The Taiji (Supreme Ultimate) True Person, Wangjun of the Western City, immortal officials and gentlemen of high rank, and persons of outstanding talent and virtue should all treasure and keep these contents in strict confidence, never leaking them.

The first regulation: Once the Zhai fasting and ritual observances have been completed, the precepts are transmitted; after the precepts have been received, the scriptures are then transmitted according to the ritual. The year in which the scriptures are transmitted is taken as the stipulated term, serving to constrain the resolve of the recipient.

The first article states that after fasting and purification have been completed, the master transmits the precepts to the disciple. Once the precepts have been received, the Jing (scriptures) are then transmitted according to ritual. The year in which the Jing is transmitted becomes the starting point of the prescribed period. The time limit is set in order to restrain the mind’s thoughts; once the period has elapsed, one hopes to realize the Great Dao (the Way). The Great Dao is the root of all mysterious and wondrous things; only by contemplating these mysterious transformations can one perceive their origin.

Eliminating desire is best; next best is to reduce desire. The depth of cultivation depends upon individual aptitude, while the height of achievement is judged according to De (Virtue/Power). There is no boundary to the degree that De may attain, yet the great periods for transmitting the Jing are divided into six ranks: the first is forty thousand kalpas, the second forty thousand years, the third four thousand years, the fourth four hundred years, the fifth forty years, and the sixth four cycles. When the corresponding period has ended, transmission may be made to at most nine persons. Such a strict limitation on numbers is meant to demonstrate the nobility of the Dao and the preciousness of De.

Should the times be urgent and the days pressing, in order to save living beings on a wide scale, one may transmit the Jing upon encountering a person of worthy De, without being bound by the stipulated number. Those who have newly received the Jing, however, must proceed with caution and seek verification of their practice within the allotted period.

If, in the course of cultivation, one encounters danger and is pressed by vicious forces, and if one’s own wisdom and strength are insufficient to resolve the situation, one ought to withdraw humbly and comply so as to avoid calamity. The meaning of the received Jing must be firmly held in the heart; the scrolls themselves must not be allowed to fall into the hands of others, lest the mysterious true Dao be harmed.

If one is oppressed by those in power and the master is thereby coerced, and if the disciple is confident of later being able to subdue the opponent and preserve the original resolve, then the disciple may request that the master temporarily accede to the other’s wishes. Lacking such assurance, it is better to hold firm even unto death than to treat the master with disrespect or to abandon the correct Dao. If one knows one’s capacity to be insufficient, one must not claim the ability to subdue the other; failure to weigh De and strength may result in a futile death that neither succeeds nor merely adds to one’s transgressions. This matter requires careful consideration.

Should the Jing be lost unawares or seized by robbers, so that it cannot be ascertained whether the scriptures remain, one must observe a prolonged fast of repentance, offering up body, life, and possessions, relying upon the master’s years of labor, exhausting every sincerity, and generating neither resentment nor slackness; only then may one receive the Jing once more. If after reception the Jing is lost three times, one should not receive it again lightly, but should repent still more deeply until sincerity moves the spirits; thereafter one may receive the Jing anew and will surely attain the true Dao.

If there is no spiritual response and the reception of the Jing is in vain, then even having received it one will achieve nothing. Nevertheless, receiving the Jing can still plant the causal conditions for future cultivation; it is always better to receive and hold the scriptures than not to do so. If one continues to receive and hold them, the mind and Shen (spirit) will gradually be transformed; even if there is no accomplishment at first, one will ultimately attain the Dao.

The second article says that after receiving the Jing (scripture/classic), one must earnestly take the teacher’s instruction to heart, restrain any display of sharpness, allow the inner mind to become bright, and refrain from ostentation. Only after the prescribed years of transmission have been fulfilled may the methods of the Jing be passed on to a person of worth and virtue. Such worthy and virtuous people are not easily encountered, and therefore the transmission must not be given casually to those who are unsuitable. Improper transmission brings severe punishment upon both parties, with calamity extending to ancestors and descendants; those whose sins are especially grave may even have their lineage cut off and remain for a long time among the ranks of ghosts.

If disasters occur within the stipulated years—such as a death in the family, public or private strife, injury involving bloodshed, imprisonment, flood, fire, or theft, or if one suffers a serious illness or falls into hardship—then even after the years have elapsed, the Jing still may not be transmitted. One must first confess one’s faults, diligently perform good deeds and establish merit, and, following the prescribed rites, report the matter and pray for pardon; only thereafter may transmission take place.

If it is a case of the Three Venerables (the sacred positions honored in Daoism) reaching advanced age and completing their allotted span, ascending and being delivered according to destiny, or if someone without any offense is innocently subjected to imprisonment, these circumstances do not impede transmission, which may proceed on schedule.

The third article says that one proves one’s true intent through sincere and unadorned conduct and elucidates the subtle principles contained in the Jing. Transmission must be carried out with thorough care so that the recipient truly comprehends according to principle. Preparations should be made according to regulation, resources properly accumulated and kept in secret readiness; there must be neither boastful publicity nor stinginess with the necessary expenses.

Under no circumstances may one seek the methods of the Jing by heterodox means, or obtain the Jing texts through barter, begging, coercion, or theft and then regard oneself as meritorious. Such actions only increase culpability and bring no blessing. After master and disciple have received the Jing, the offerings should be used properly: one third for holding a zhai (purification ritual) for the disciple and for supplying incense, oil, and Jing texts; one third for relieving those who dwell in the mountains practicing cultivation and living in poverty; and one third for providing the teacher’s ritual robes, whether of fine or coarse material, and for offering to the Three Venerables. These offerings must not be privately diverted or scattered.

The distribution of offerings must follow the established rules. One must not give rise to a stingy heart, nor greedily hoard them; otherwise disaster will be invited, harm will come to oneself, the methods of the Dao (the Way) will be corrupted, and one will be ridiculed by both humans and Shen (spirits). In cases of emergency, relief may be given first as an expedient according to the circumstances of the moment; one must first report to the Three Treasures—Dao (the Way), Jing (scripture/classic), and Shi (master)—and afterward find means to make up the amount. Violation of these regulations incurs punishment, even to the point of being treated as theft. Practitioners of Lingbao who share the same altar (those who cultivate and perform rites together at one altar) shall handle matters according to the twelve-article regulations.

The fourth article states that after receiving the Jing (scripture), one should always observe the rites and regulations with reverence and must not allow any deficiency. If one is absent because of sudden illness or because of obstruction by accident, public affairs, or private matters, one should immediately upon returning offer apology, sincerely declare remorse, cleanse the inner heart, and demonstrate one's utter sincerity. If one violates the rites through unrestrained wandering, craving for pleasure, pride, or negligence, the fault will cause a person to remain trapped for a long time in Fengdu, the netherworld of Daoist legend.

The fifth article provides that according to the regulations one ought to maintain prolonged zhai (purification fasting). If this cannot be done, one should choose suitable auspicious days and cultivate with a sincere heart. Each year six months are suitable for prolonged zhai, and each month has ten additional zhai days. Those still unable to complete all of these should nevertheless strive to cultivate on the new-moon day (the first of the month), the mid-month day (the fifteenth), the last day of the month, the four seasons and eight solar terms (the seasonal transitions and important seasonal nodes), and one's own natal birthday, and must not abandon them all, otherwise there will be no merit. Forgetting the methods of the Dao (the Way) and discarding the precepts will invite calamity. If one breaks the zhai through accident, one should repent and apologize; if one repeatedly violates the precepts without reforming, one will later fall among the demonic kinds.

In cultivation one should persist without interruption, neither breaking the precepts nor retreating, uphold the Great Dao and propagate the teaching, so that the myriad things and oneself may all attain unobstructed penetration. Then there is hope of becoming a sage, and one may obtain the title of “Xuan De” (Mysterious Virtue/Power). The six months suitable for prolonged zhai are the first, third, fifth, seventh, ninth, and eleventh months, that is, the six odd-numbered months of the year. Each month has ten zhai days: the first, the eighth, the fourteenth, the fifteenth, the eighteenth, the twenty-third, the twenty-fourth, the twenty-eighth, the twenty-ninth, and the thirtieth.

The sixth article states that while holding zhai one should recite the Jing and the precepts, become thoroughly familiar with them through repeated study, explain and proclaim the principles they contain, and seek a deeper understanding every day. After understanding them one must put them into practice and must not violate the precepts one has understood. If a violation occurs, one should repent and apologize and must not commit it again. Whether walking or sitting in stillness, one should keep the scripture in mind and must not grow slack or forget. If one conceals and does not carry it out...

The sixth article states that during fasting and the observance of precepts one must recite the scriptures (Jing) and the disciplinary rules, become thoroughly familiar with their contents, study and chant them repeatedly, and explain and elucidate their principles to others. Every day one should seek a deeper understanding; once this understanding is attained, one must put it into practice and must not violate the precepts one has come to know. Should a violation occur, one must repent and make amends, and never commit the same offense again. Whether walking or sitting in stillness, one must keep the scriptures firmly in mind and never grow slack or forgetful.

If one secretly violates the precepts while knowing the truth yet deceiving others; if one fails to remain vigilant about success or failure in cultivation; if one is lazy in answering questions and inquiries; if one becomes annoyed at others’ questions and envies those who surpass oneself; if one’s speech is ambiguous and deceitful; or if one pretends to understand and falsely claims knowledge, creating clamor that misleads the many; if one disrupts the punctuation of the scriptures and arbitrarily adds or deletes passages; if one fabricates heretical doctrines, casually generating heterodox views that contradict the true and deviate from the proper Dao (the Way)—all such acts will bring about grave calamities.

The seventh article states that one should proclaim and propagate the scriptures and precepts, accumulate De (Virtue/Power) and establish meritorious deeds, helping others in order to perfect oneself, and especially exhort people to turn toward goodness. One must hold fast to the correct Dao, guide and instruct others, and never become arrogant or contrived. Using flexible and suitable methods to assist others requires wisdom and talent; if one’s insight remains shallow, one must not act rashly, lest one violate the original intent of skillful teaching and fall into empty words.

One ought to rely on the true purport of the scriptures, guide like-minded companions to enter the teacher’s lineage together, study the scriptures, observe the precepts, confirm the wondrous principles contained therein, and awaken wholesome minds. Enable them to take part in fasting, precepts, visualization, and other practices, to hear and put the teachings into practice, to encounter fortunate affinities, to give rise to joy in their hearts, to be harmonious with one another, and to achieve completion together. One must not scold or revile, nor allow anger to provoke disputes and increase faults. Analogies may be used to persuade so that people progress gradually, yet one must not force or coerce them. One should consider the other person’s capacity to receive, maintain proper measure, balance firmness and gentleness, sometimes giving and sometimes withdrawing, patiently guiding in different ways. Even if the other remains stubbornly unrepentant, one should still pity and treat them with forbearance, never withholding compassion; one must never give rise to a mind of abandonment. One should seek a virtuous and learned teacher-friend capable of leading others toward goodness, vow to ascend together to the mysterious and wondrous realm, respect one’s teachers, cherish those who support and aid cultivation, and ultimately realize the Highest True One, the supreme realized state spoken of in Daoism.

The eighth article states that a teacher should cherish the disciples, treating all of them equally without favoritism. Rewards and punishments must be clearly distinguished: punishment serves to halt evil conduct, while reward serves to encourage good conduct. Nothing, however subtle, may be overlooked, and even the slightest error must not be handled improperly. If one acts with partiality, calamity will follow, and one will be subjected to severe scrutiny both in the unseen netherworld and in the visible world.

The ninth article teaches that disciples should be respectful and cautious, serving their master with single-minded devotion. They should act little and speak little, remaining calm and concentrated, attentively watching the master’s expression, respectfully seeking instruction in the sublime methods and formulas, and always considering how to achieve results that help uphold the Three Treasures of Dao (the Way), Jing (scripture), and Shi (the master). Disciples must concentrate their efforts fully; once the master has given an instruction, they should carry it out at once. Whether facing the perils of water and fire or journeys near or far, they must not refuse. When doubts arise, they should promptly request instruction and inquire with prudence. If the master permits correction, they should repent and amend; if the master does not permit it, they should continue to follow the original rules. Even when life itself is in danger, they must not evade.

The master tests the disciple in order to temper the will and make it steadfast, and also thereby to observe the disciple’s foundation in cultivating the Dao and capacity for insight, distinguishing the higher and lower levels of practice. The master will arrange the pace of progress according to the disciple’s circumstances and will continually urge and encourage, so that the disciple becomes ever more diligent and ultimately propagates the Great Dao. If a master’s awe-inspiring De (Virtue/Power) and cultivation are insufficient, that master must not casually put others to the test. A sagely and enlightened master, even when testing a disciple, will never cause the disciple to suffer harm. Whether in fortune or misfortune, in favorable or adverse conditions, one should follow the guidance of an enlightened master.

If one encounters an evil master, in principle one still must not harbor hatred. Should evil consequences follow, they should be regarded as self-invited; even in death one should not blame the master, but rather reflect upon oneself, correct what is past, and cultivate what is to come. If one harbors doubt toward the master, one should not take that person as teacher and serve. Once one has decided to serve, one should be obedient and not go against, otherwise one will lose the Dao and remain long trapped in suffering. All should be cautious at the beginning and strive to persevere to the end.

The above nine articles are important principles reaffirmed by the Perfected One of the Nine Palaces (Jiugong Zhenren, a legendary Daoist immortal); the immeasurable great sages of the Ten Directions who have already attained the Dao all jointly observe them, and thereby save and deliver all sentient beings.