《传授经戒仪注诀》

The teacher said: Lord Lao is the supreme sage who has realized the Great Dao (the Way). He is the teacher jointly venerated by both the netherworld and the human realm. He transforms in accordance with the resonances of sentient beings; when his merit is complete he conceals his traces and constantly abides within the Great Dao. Though he has a dwelling, he has no fixed abode, and is therefore present everywhere. His existence transcends the realm of form and dwells in the Limitless; the highest realm of the Limitless is the Supreme Mystery (Taixuan, the profound and mysterious original-source realm spoken of in Daoism). Taixuan is the dwelling of the ancestral masters of the Great Dao, and also the place toward which those ancestral masters who have not yet reached the ultimate realm mutually guide one another and ultimately return. Here there are no boundaries; it encompasses all things and reaches everywhere. It is incomparably vast, and so is called “Tai” (the Supreme). Though it exists, it is hard to see, and so is called “Xuan” (the Mysterious).

Ordinary people’s eyes cannot see Taixuan; only the Wisdom Eye (the eye of wisdom that perceives mysterious principles) can glimpse it. By studying the scriptures (Jing), performing good deeds and accumulating De (Virtue/Power), and constantly holding the ancestral master in mind without forgetting even for an instant, one can obtain this Wisdom Eye. The ancestral master originally has no name; he is called “Taishang” (the Most High) merely to designate him. When a person resonates with the Dao, the Wisdom Eye thereby appears. The reason the Wisdom Eye can be accomplished lies in favorable karmic affinities; these affinities come from an enlightened teacher. The Dao transmitted by the teacher is not two, and what the scriptures record likewise returns to one—both returning to Dao and De. The utmost of Dao and De is formed by the conjunction of three, returning to the unique Supreme One, who dwells in the capital of Taixuan, transforms the ten directions, and exercises the mysterious functions of being and non-being.

The utmost of mystery returns to Lord Lao. Lord Lao is the ancestral teacher; his original substance universally coincides with the Great Dao, and his attainment of the Dao is especially lofty, therefore he is called Taixuan Gaoshang Laojun (Most High Lord Lao of the Supreme Mystery). Through long periods of study and cultivation, advancing stage by stage, he reached the rank of Sage-Perfected, able infinitely to respond to circumstances and receive sentient beings—too numerous to recount one by one.

In a recent manifestation, Lord Lao was born in the Shang dynasty, descending into the human world and appearing among the people in ordinary form. Thereby he illustrated the process of embryonic birth and nurturing, so that people might learn to cultivate perfection; though dwelling in the lower realm, he remained unburdened by the dusty world and still attained the Dao. His mother once wandered at ease among plum trees, her heart set upon the Dao of purity and stillness. Lord Lao’s appearance was like jade; at birth his physical form was complete and undamaged. As the two bodies of father and mother united, he took Li as his surname and “Er” as his given name. He resided at Quren Lane, Lai Township, Ku County, in the state of Chu.

Lord Lao traversed the six directions of heaven and earth, teaching and transforming the Three Realms. He appeared in the world to preach among humans and also transmitted the teachings within the mundane world, thoroughly versed in both the Dao of deliberate action and Wuwei (non-action). In the time of King Wen of Zhou he served as Keeper of the Archives (the official in charge of the canonical records), sometimes taking office and sometimes withdrawing into seclusion, spanning more than two hundred years. On the twenty-eighth day of the twelfth month of the year Guichou, in the twenty-fourth year of King Zhao of Zhou, he expounded the Five Thousand Words (that is, the Daodejing) for Master Yin, the Guardian of the Pass.

The scripture issues from the beginningless Dao, and what it expounds is likewise inexhaustible. Within it, sometimes it is clear and sometimes obscure; wisdom leads one back to the original source. Lord Lao’s compassionate teachings appear according to resonance, now manifest and now hidden, operating among all sentient beings. Those who transmit them differ from one another, and understanding likewise follows each person’s karmic affinities; do not criticize one another. So long as one diligently reflects, carefully remembers what has been learned, and practices over the long term, one can induce the descent of spiritual beings who transmit the essential words, naturally becoming as penetrating as a mysterious bright mirror, arriving at the root of wisdom.

There are twenty-four articles of scriptures, precepts, and ritual methods, used to assist in accomplishing the Three Vehicles (the upper, middle, and lower stages of cultivation); they are suitable for practitioners of every kind. Those of middling spiritual capacity and below often easily violate them or grow slack; those of middling capacity and above can cultivate diligently without cease. Sustained practice depends upon firmness of aspiration; those who are courageous and vigorous in progress can ultimately benefit all sentient beings as well. This is the capacity of the Great Vehicle, the realm to which the wise and clear-sighted aspire. Those of shallow insight and slack will find it difficult to accomplish anything; they make little progress, and once they fall back it is hard to turn around. The cultivation of the Middle and Lesser Vehicles is already rather limited, to say nothing of ordinary mortals. Those of lofty aspiration who thoroughly understand principles should devote themselves to propagating the mysterious Dharma, transcending the Three Realms and ranking alongside the superior sages.

In high antiquity affairs were simple and methods of cultivation few. As generations receded the prevailing customs gradually thinned, and various precepts and regulations were successively formulated, different methods being applied to different problems. The methods of cultivation differed in gravity and in complexity or simplicity; techniques accumulated ever more, and the written articles and precepts likewise grew gradually more intricate. This was occasioned by the transformations of the age and could not be entirely abolished at a single stroke.

A sagely teacher of utmost De (Virtue/Power) will proclaim and implement the teachings according to actual circumstances. Daoists taboo the continual multiplication of articles and value principles that are concise and essential; yet the essential purport is not something ordinary people can all discern, and both the dull-witted and the intelligent may gain some comprehension of it. Complexity and simplicity ought therefore to be balanced, the crucial point being to grasp what is correct. Correctness consists in not leaning toward the deviant; to distinguish the orthodox from the heterodox one must be thoroughly versed in all manner of principles. Only after such thorough penetration can one attain the Dao (the Way), and once the Dao is attained there will be no obstruction.

Those who find the articles too numerous blame those with few articles, while those who cling to numerous articles ridicule those with few; none of these are people of thorough understanding. All who study the body of the Dao should earnestly contemplate this principle. Thereby they will surely be able to resonate with the Shen (spirits); the Shen open the great Dao for human beings, who can then enter a sublime realm.

Now the main text of the Jing (scripture/classic) has been compiled, the transmission comprising ten volumes in all, with the True Jing appended. All this content originates from the personal oral transmission of the sages. When one encounters wholesome methods and diligently cultivates them, one will not become confused thereby. In former times Yinzi first received the “Three Chapters of Large Characters”; the Zhongjing is included in the Taiqing section. He therefore transmitted the two volumes of Han script, upper and lower. By means of sincere devotion he achieved resonance, and a Zhenren descended beside him, transmitting these chapters and verses. Yinzi thereby penetrated what he had not previously understood, ascended to the Jinhua realm, and became fellow-practitioners of the Dao with the beings of the various heavens.

If one can thoroughly comprehend the Heshang chapters (the Heshang Gong commentary on the Daodejing), one can ascend to the Jade Capital of the Most High (the celestial capital of the heavenly realm in Daoism). The immortals of all the heavens will join their palms in praise and spread this matter throughout the Three Realms; even the Demon Kings will salute in the air, and the spirits of Fengdu (the deities of the underworld) will respectfully kowtow to the Dharma master.

People are often entangled by many affairs. If they can understand the verses of the scripture, they will receive inspiration, and so the “Great Character” scripture is discussed next. After the Lineage Master (referring to Zhang Daoling) attained the Dao, he taught the people in western Shu. The customs of Shu were superficial, and the people did not yet understand profound principles, so he used the Xiang’er (the Xiang’er Commentary on the Laozi) to instruct beginners. Beginners, like the people of Shu, tended toward shallow understanding; thus the language of the Xiang’er is close to everyday life, using concrete things to illustrate principles. The “Three Grades of Essential Precepts” within it is an important method for delivering the masses, and so it is placed after the Heshang.

The commentaries of the Heshang and the Xiang’er originally differed from each other; the style and purport of the “Great Character” text are also distinct. These scriptures were all composed in response to the needs of their times, elucidating the principles through different explanations. Although the wording appears different, they ultimately return to the same. How far an explanation can go depends on each person’s understanding: where one can comprehend all schools together, understand them jointly; where one can grasp only one aspect, explain according to that aspect first. Understanding only one school has not yet reached comprehensive mastery; before achieving such mastery, one must never ridicule others. Ridiculing others incurs faults and causes one to suffer in the cycle of birth and death. To leave suffering and attain joy, one must rely on thorough and comprehensive understanding; the path to complete comprehension is long and cannot be grasped immediately. As long as one persists in practice and refrains from blaming others, this is already superior good conduct.

The highest good is to comprehend both ornate and plain explanations, to understand both empty and substantial principles, and only then to penetrate the true source. If the age esteems florid language, use elegant words; if the times are simple, use plain expression. Sometimes ornate speech is used to inspire the simple, or plain words to encourage those who favor the ornate. Explanations may be brief at first and elaborate later, first giving something and later gathering it in, or saying much at the beginning and little at the end, introducing people at the outset without yet reaching the final destination. Profound expression may sometimes appear clumsy and should not be lightly ridiculed; straightforward statements may sometimes seem like they are speaking in reverse, and should not be casually questioned. As long as one thinks vigorously and strives for comprehensive understanding, one can set one’s aspiration on reaching the Jade Capital and need not worry about failing to comprehend the Great Dao. Penetrating the Great Dao is the most important matter in study and cultivation.

Cunsi (visualization, the practice of concentrating the mind and visualizing deities or specific scenes) has corresponding methods, and transmission from teacher to disciple also has regulations; morning and evening worship, fasting, and prayer each have their own ritual systems. Studying these ten volumes of scripture is sufficient to comprehend all schools; for questions that remain unclear, one should investigate carefully and strive for clarity. If one still cannot understand deeply, one should rely on more complete explanations; as long as one earnestly follows these paths, one will certainly obtain the wondrous fruit. The wondrous fruit has its own time of arrival and there is no need to seek other methods; while the karmic fruit has not yet ripened, one may first read other chapters. As for fasting and prayer, they too have specific ritual systems.

The content cited at the beginning has a separate explanation, listed later. If one has surplus energy, one may also read it without hindrance. The content that most requires attention is listed below:

The Taixuan Division comprises ten volumes in total, and the materials it contains are as follows. The first volume presents Lord Lao’s large-character edition of the upper Dao Jing (Jing, scripture/classic of the Way). The second volume presents Lord Lao’s large-character edition of the lower De Jing (Jing of Virtue/Power). The third volume includes Lord Lao’s Dao Jing in both its upper and lower parts, together with the chapter-and-verse commentary of Heshang Gong, which explains the scripture chapter by chapter. The fourth volume includes Lord Lao’s De Jing in both its upper and lower parts, likewise accompanied by Heshang Gong’s chapter-and-verse commentary.

The fifth volume presents the upper part of Lord Lao’s Dao Jing along with the Xiang’er Commentary (Xiang’er xun), an exegetical interpretation of the Daode jing. The sixth volume presents the lower part of Lord Lao’s De Jing together with the Xiang’er Commentary.

The seventh volume contains Lord Lao’s Diagrams, Annotations, and Oral Instructions on Visualizing the Spirits, which explain the illustrated notes and mnemonic formulas for the method of visualizing and contemplating the deities. The eighth volume contains Lord Lao’s Ritual Annotations and Oral Instructions for the Transmission of Scriptures and Precepts, which explain the ceremonies and formulas used in transmitting the scriptures and precepts. The ninth volume contains Lord Lao’s Ritual Annotations and Oral Instructions for the Audience Ceremony of Nature, which explain the rites and formulas for paying homage to the Dao of Nature. The tenth volume contains Lord Lao’s Liturgy of the Natural Fast, which sets forth the contents of the purification ritual associated with Nature. At the end of the original text, the titles of the seventh through tenth volumes are listed once more.

The ten volumes of Jing on the right should be delivered by the Master at his discretion on the day the scriptures are transmitted. When receiving the Jing, one must not ask questions at random. At this moment the Three Officials of Heaven, Earth, and Water, the various offices of the Ten Directions, and all the divine bureaus within and beyond the Three Realms jointly oversee and examine a person’s good and evil as well as their words and conduct. The recipient of the Jing must therefore be wholly respectful and solemn, acting with caution, neither making excuses to delay nor shifting responsibility onto others.

If difficulties or doubts arise, wait until the ritual has ended before seeking instruction so that the Master may explain them clearly. Should anything be forgotten or omitted, consult the Keyi (liturgy) clauses of the Jing and proceed according to the original text; do not add, delete, or alter them on one’s own authority, lest the sequence become disordered and improper. If one conceals one’s own faults and thereby misleads others, drawing them into the same entanglement, one may fall into suffering and lose the path to blessings; by then recovery would be extremely difficult, like a great rock that has sunk to the ocean floor and can scarcely be retrieved. Such sins and bitter retribution are to be feared and must be avoided with every effort. One must be thoroughly careful and prudent so that both the netherworld and the human realm may know, neither deceiving Heaven, Earth, humans, or spirits nor breaking one’s promises. Those who can accomplish this may together realize the True Dao.

Nevertheless, the subtle principles and essential secrets within the Jing often must be transmitted orally by the Master; the oral teachings are themselves contained within the meaning of the Jing. The doctrines of the related texts are profound and require the Master’s oral analysis, which must accord with the Jing and not go beyond the classics. Sometimes the contents needed for the ritual may also come from other texts, yet these texts are not easy to find and searching for them is extremely difficult. This ritual commentary merely outlines the general meaning, raising the main principles of origin and purpose; a person of wisdom who reflects carefully will already have grasped the greater part.

Transmission of the Zhai Method, Second

Transmitting the methods of the Jing is a solemn and major affair, held in reverence by sages and worthies. When a person of upright conduct performs the transmission, they must observe the Zhai precepts. Whether the Zhai offerings are prepared lavishly or simply may be arranged according to the conditions of the time.

(Here the original text again repeats the earlier sentence concerning the outline of the ritual commentary: “This ritual commentary merely outlines the general meaning, raising the main principles of origin and purpose; a person of wisdom who reflects carefully will already have grasped the greater part.”)

The transmission of scriptures and precepts is a solemn and important matter that sages and worthies hold in high regard. People of upright conduct who conduct the transmission ceremony must observe fasting and purification. The sacrificial offerings for the fast may be abundant or simple, arranged according to the conditions at the time; the Great Dao is pure, still, empty and silent, so it is preferable for the rites to be simple.

Those who have long practiced fasting and purification, whether worthy or foolish, may receive the transmission, provided they first make it known and perform the conferral ceremony. If the recipient has already taken life-nourishing substances, has long fasted and cultivated together with fellow practitioners, and has diligently served the master's school, there is no need to set up an additional fast. Having like-minded companions jointly serve as witnesses and support one another can help more worthies generate the resolve to cultivate the Dao, and merit is easily accomplished. Studying in isolation with limited insight makes advancement more difficult.

If the conditions are not yet complete and no suitable persons can be found, the master and disciple may fast facing one another and should devote even greater concentration to contemplation and sincere cultivation; this is more important than inviting others to assist.

If scriptures are transmitted, teachings preached, or lectures and studies conducted in the world, both parties in the transmission should first jointly observe the fast, for only then is it considered joint cultivation. The so-called joint fasting and thorough investigation of the principles does not consist merely of master and disciple sitting silently opposite each other; one should also invite the teacher's friends, disciples, and family members, men and women alike. The number of participants is determined by the capacity to provide offerings and may be large, with a maximum of thirty-eight people and a minimum of no fewer than six.

A joint fast of six people is called Tongzhai. One of them serves as the teacher, and the remaining five serve as Bao (guarantors). Bao carries the meanings of cherishing, undertaking, witnessing, assisting in crossing over, and accomplishing: the participants treasure one another as precious, undertake the responsibility of instruction, witness sincerity and the wholesome deeds of cultivation, help to pass through trials, and together accomplish the Dao of Ultimate Truth.

If living in the mountains or along streams and valleys in a remote area with insufficient people, the ceremony may be conducted jointly by two or three persons according to actual circumstances; however, they must all be like-minded. Unrelated persons must not be invited to participate, lest disagreements spoil the wholesome work of cultivating the Dao. The master and disciple should discuss carefully and make proper arrangements.

Fasting periods are of nine days, seven days, five days, or three days; a fast of only one day is not permitted. A gathering lasting only one day is called a Hui (assembly) and does not constitute fasting; distributing wealth and providing meals to worthies is termed a Hui. When holding a fast, documents must be prepared, submitted in announcement, and supervising officials invited to preside and oversee. Even a one-day assembly must be conducted according to the regulations pertaining to three days.

The Method of Inviting Teachers and Guarantors, Third

When holding the purification ritual of receiving the Dao (Shoudao Zhaiyi), it is appropriate to select a Wangxiang day; the practitioner’s own natal day, a Jiazi day, the new moon day (the first of the lunar month), and the full moon day (the fifteenth) are also suitable. If arrangements have already been properly made, the ritual must be held as soon as possible, and one may also forgo selecting a date. However, when inviting the Shibao—those who preside over, supervise, and assist in the ritual—suitable candidates are often difficult to gather together; if one invites them during times of leisure, the matter is instead more easily accomplished. Therefore particular care must be taken to respectfully request worthy and virtuous people to come and lend their assistance. After the date has been selected, invitation cards are submitted and the proceedings follow the usual ritual protocol. Those invited fall into the following categories in sequence.

The first category is called the Three Masters (Sanshi), consisting of three persons: one serving as Principal Master (Zhengshi), one as Supervising Transmission Master (Jiandu Shi), and one as Witnessing Alliance Master (Zhengmeng Shi). The second category is called the Five Guarantors (Wubao), consisting of five persons serving as Lecturers (Dujiang), who assist in reciting the scriptures. The third category is called the Six Luminaries (Liuming), consisting of six persons serving as Ritual Supervisors (Jianzhai), who oversee the purification ritual. The fourth category is called the Seven Witnesses (Qizheng), consisting of seven persons serving as Scripture Attendants (Shijing), who tend to the scriptures during the ritual. The fifth category is called the Eight Transmissions (Badu), consisting of eight persons serving as Incense Attendants (Shixiang), who tend to the incense. The sixth category is called the Nine Completions (Jiucheng), consisting of nine persons serving as Lamp Attendants (Shideng), who tend to the lamps and candles.

The above six categories total thirty-eight persons. If it is not possible to invite them all, the numbers may be arranged according to actual circumstances. These people should be fellow students of the ritual host (Zhaizhu), relatives and friends of lofty moral character, or persons of keen spiritual insight and outstanding talent and virtue. They jointly sign their names, mutually encourage one another, and respect each other as they would honor their teachers, being called “Honored Persons” (Zunren).

The offering of a cloth and a knife signifies brushing away dust and defilement, cutting through entanglements, untying the net of afflictions, and breaking through obstacles and obstructions, so that one may obtain liberation and roam freely in a realm of purity and brightness. Those of shallow learning who have not long entered the Dao should not rashly be included among these designations; they may participate in the ritual and temporarily serve as guarantors, assisting in guaranteeing and witnessing, but they cannot sign their names on the documents, nor should they receive the offering of cloth and knife. They should participate in the ritual affairs as usual according to their status as ritual officials (Zhaiguan).

The Method of Copying Scriptures, Fourth

Within the designated period of a purification ritual, if the scriptures cannot all be copied completely within three days, one should first copy the precept texts, and next copy the court liturgy (Chaoyi). Being within the teacher’s gate…

The purification and fasting ritual lasts only three days. During these three days, if there is not enough time to finish copying all the scriptures, first copy the precept texts and then the audience liturgy. Disciples already accepted into the master’s lineage may also begin copying ahead of time and gradually complete the collection; they need not wait until the fasting period. When there are not enough people during the fasting period, others may be invited to help. If no one can be found, after the fasting period ends and the teachings have been received, one may slowly look for someone skilled in copying.

The copyist should be an upright and rigorous Daoist or a person of sincere reverence and faith. Copying should be done while staying separately in a quiet, secluded place, and all materials used must be clean and new. The disciple should personally request the scripture scrolls from the master and receive each volume with a bow. After the copying is complete, the scrolls should likewise be returned with a bow. The attitude must be respectful and cautious. All received scriptures (Jing) and precept texts should be copied. The copies should be made on fine, tightly woven silk (jiansu). If paper is used, one should wait until there is a sufficient supply of paper before copying. The master personally copies one set to give to the disciple, and the disciple also personally copies one set to present to the master’s school.

Copying scriptures takes time and effort. If one is not skilled at writing, another person may be asked to copy on one’s behalf, but the work must be carefully proofread to ensure it is clear and free of error. One must never omit anything or copy incorrectly. The scriptures say that errors in copying will shorten one’s lifespan and bring disaster, and the punishment is extremely severe. Only by repeatedly proofreading five or ten times and cross-checking against the lecture and study content can one receive the protection of the mysterious spirits, extend one’s years, and become a sage. In this way one bestows grace and aid upon many people; the benefit is not for oneself alone.

After receiving and upholding these scriptures and precepts, two copies of each should be prepared. One copy is kept for long-term offering. It is placed in a cypress-wood box (a case made of cypress wood) and set on a high shelf or a dedicated stand, then sealed. It must not be opened casually. If it needs to be aired, it should be taken out during a fasting period. After airing it is stored tightly again, and it must not be allowed to leak. The other copy is kept with oneself and used during fasting invitations, contemplation, and recitation. The covers, paper, mounting, rollers, and wrapping implements of the scripture scrolls must all be kept clean and proper and must not be mixed with other items. Unless the person is of like mind and shared aspiration, the scriptures must not be lent to others. Privately copying or stealing scripture scrolls incurs especially heavy guilt.

When a scripture scroll decays, it should be copied anew and preserved. Of those who transmit or protect the scriptures, the texts say they must not be allowed to sink in water or be placed in dark caves. If a scroll is lost, one should investigate, repent, and recopy it to make merit. If a later master transmits a different method and even requires the old scriptures to be burned, one must not do so. Even after attaining the Dao, one must not abandon the scriptures and precepts originally received. When encountering content not yet understood, one should for the time being offer it with proper care. The covenant sworn with the former master when receiving the teachings must not be violated. Only when master and disciple are of one heart can one transcend the Three Realms.

Fifth: The rules for writing and memorials.

Yellow silk two chi five cun in length, the amount of writing determined according to need. Draw the grid lines and write with cinnabar in a format resembling a zhangbiao (a document presented to the deities). It is even better if the text can be divided into four columns totaling twenty-four lines. Honorific titles such as “Three Pure Ones (Sanqing), Jade Emperor, Celestial Worthy (Tianzun)” and others should be written in the text. Presenting these honorific titles constitutes a report made to the deities of the Three Realms (Heaven, Earth, and Water).

Fifth: The Method of Writing Zhangbiao

Yellow silk two chi five cun in length, the quantity of text determined as needed. Use cinnabar to draw the ruled grids and to write, following the conventions of the zhangbiao; it is preferable to divide it into four columns with a total of twenty-four lines. The text is to include honorific titles such as “Three Pure Ones (Sanqing), Jade Emperor, Celestial Worthy (Tianzun).” When these honorific titles are presented, the first character of each must be written raised and suspended one space higher; the remaining titles need not be so raised. Repeated characters must not have extra dots added; the two characters “si zui” (capital crime) must not be written exposed; repeated honorific names must neither be written incorrectly nor written exposed.

The distances between successive lines should be arranged so that the rows of characters are suitably spaced, neither too dense nor too sparse. When writing the most exalted titles, leave a blank space of two cun below; the upper and lower margins should be three cun apart. According to regulation, leave a space equivalent to one character, then leave one cun beneath the character “bai” (worship), and also leave sufficient space for the character “zou” (memorial). The character “zou” is to be written raised and suspended; if the space is too cramped, it should be moved to the upper section. The upper part is divided into three segments of nine lines each, all written in the zhangbiao format; such a document is also called a “zhang.”

The paper zhang employed by the Three Masters (the three teachers who transmit the scriptures and precepts) all use plain silk as the memorial; in the absence of plain silk, paper may be substituted. The zhangbiao may be written by the disciple with his or her own hand.

Sixth: The Method of Writing the Names and Taboo Names of the Three Masters

In a certain year (according to the Taishui dating), on the first of a certain month, the male or female disciple so-and-so, of such-and-such age, from a certain locality, commandery, county, and village, received at a certain mountain lodge in a certain prefecture, commandery, county, and village the transmission of the Five Thousand Words of Dao and De (Daodejing) together with the Three Grades of Essential Precepts. The surnames and taboo names of the three teachers are as follows:

Transmission Master (Dushi): the male or female official Daoist priest of a certain prefecture, commandery, county, and village, surname so-and-so, given name so-and-so, of such-and-such age, courtesy name so-and-so.

Register Master (Jishi): the male or female official Daoist priest of a certain prefecture, commandery, county, and village, surname so-and-so, given name so-and-so, of such-and-such age, courtesy name so-and-so.

Scripture Master (Jingshi): the male or female official Daoist priest of a certain prefecture, commandery, county, and village, surname so-and-so, given name so-and-so, of such-and-such age, courtesy name so-and-so.

The above is written in ink on yellow silk five cun in length.

The Method of Preparing Tokens of Faith

The Taiji Zhenren (Perfected of the Supreme Ultimate), a venerated Daoist deity, said: The rules for transmitting the Five Thousand Character Text (that is, the Daode Jing) are the same as those for the Lingbao Jing. Those of outstanding aptitude and firm aspiration who delight in reciting the Jing (scriptures) and seek the Dao of naturally becoming flying immortals should prepare fifty chi of white patterned silk as the token of faith (patterned silk being a silk fabric with textures) and receive it together with the Lingbao Jing through fasting and purification on a famous mountain. If the time has not yet arrived and one cannot yet receive the Lingbao Jing, one may receive only the Daode Jing, performing quiet fasting and purification at home without needing to go to the mountains and forests.

Preparing the tokens of faith demonstrates sincerity in seeking the Dao and has mainly three layers of meaning. By giving away wealth to seek the Dao, one is gradually imbued with a noble atmosphere. By relying on a concrete object to comprehend the teachings, one gradually enters the essential purport of the Dao from understanding the Jing. By using this to examine one's existing knowledge, temper the principles not yet mastered, let go of attachments that hinder cultivation, and seek thorough comprehension. Therefore patterned silk is used to symbolize the profound and mysterious principles, while fifty chi is specified according to the corresponding numerical principles. Thereby one discerns the correct principles, exhausts the numerical principles and the mysterious, making understanding of being and non-being both thorough, then comprehends the essential purport of the Dao, attains a higher realm, roams freely and exists long, benefiting both those who leave home to cultivate the Dao and worldly people.

The situations of inner disciples and outer disciples differ, yet there are also commonalities. Some remain outside the gate yet cultivate diligently, while some are inside the gate yet are slack and do not advance. Slack people, even if they come and go frequently, will appear distant; diligent people, even if they visit infrequently, can become close. Whether one is close depends on whether one can draw near to benevolent De and cultivate virtuous conduct.

Diligent people need not rely on wealth to demonstrate sincerity; slack people are suited to using the tokens of faith to urge their aspirations. However, the slack should not be trapped by wealth, and the diligent may not yet have been able to let go of attachment to wealth. Some have the affinity to seek the Dao yet are poor, while some who are wealthy need encouragement from others. If teachers, friends, and relatives can contribute on their behalf, distributing wealth according to the rules, widely exhorting people to establish merit, perform good deeds, and accomplish virtuous acts, the merit and virtue will be even deeper.

If the locality is poor and cannot prepare patterned silk, other items may be used as substitutes. If one is temporarily short of funds, it can be supplemented later. As long as one is detached and concentrates on seeking the Dao, content with poverty, studying with the teacher, respecting the worthy and virtuous without valuing wealth, that is also acceptable. If there is truly nothing that can be prepared, one need only explain the situation and may receive the transmission directly; how to handle it is decided by the enlightened teacher according to circumstances.

The Eighth Method of the Items Required for Transmission and Ordination.

Prepare eight strands of dark silk, twist them into a single cord, and arrange it to a length of nine chi. Prepare one gold button one cun in diameter; if a button of that size cannot be obtained, an ordinarily forged gold button may be used. Size need not follow a fixed standard, provided the metal is genuine gold. Also prepare one knife and one chen mallet. The chen mallet is made from hard woods such as sandalwood, catalpa, or golden-thorn wood; the knife must be just capable of splitting the gold button.

Paper, brush, and thread are likewise to be readied: wrap the gold button in paper and bind it with thread; then write on the outside the year, month, day, and the person’s name, adding the notation “Button of the Five Thousand Characters (Wuqianwen).” Vermilion ink may be chosen by each according to preference.

Elixir water (danshui) must also be prepared: take one liang of cinnabar, grind it finely in a bowl until uniform, pour it into a second bowl, add water, and mix to a suitable thickness, filling the bowl more than halfway.

Towels and knives are prepared according to the number of masters and guardians (shibao), one towel and one knife for each person.

All six of the above items must be brand-new and clean; public or private property may not be appropriated, and everything should be assembled well in advance. Do not wait until the ceremony is imminent before urging one another and making hurried preparations, thereby delaying the Heavenly Ritual (tianyi, a ceremony conducted according to the Heavenly Dao) and bringing fault upon both host and guests, for regret will then come too late. Labor first in the preparations so that the rite itself may proceed with ease; there is no need to fear the extra effort required at the outset. Friends should fulfill and assist one another, discussing the matter carefully together and striving to have every item needed for the ritual fully prepared.

Method of Clothing, Ninth

Clothing serves as the external marker of the body. Those who leave home to cultivate the Dao and ordinary worldly people must not mix their attire. If one has already left home and aspires to transcend the dusty world, a single set of clothing will suffice. As for those who roam freely with unbound hair, merely preserving their physical form, having clothes or not having them is equally acceptable, and there is no need to be particular about quantity. If one still lives at home and engages with worldly affairs, clothing must not exceed three sets. Any excess beyond three sets should be promptly given away to others. Only by being able both to accumulate and to disperse can one transform the false into the true. Realized persons (zhenren, those who have attained the Dao) who establish learning, cultivate themselves, and lead others should prepare two sets of clothes, always keeping them clean, and therefore give away any surplus at any time.

Almsgiving should be directed to those who observe the precepts and cultivate the Dao. Those who do not accord with the law must not accept these garments, lest they defile the pure items; this point must be carefully guarded against. If a suitable recipient truly cannot be found, then purify them by burning according to the regulations.

Not only clothing, but also houses, groves, sitting mats, curtains, footwear, bedding, eating utensils, letters and documents, and the like: whatever items are suitable for giving should be given to others, while those unsuitable for giving should be subjected to purification. Headscarves, hats, vestments, upper garments, skirts, everyday clothing and arm-coverings, and all such items should each be prepared in two pieces: one stored separately elsewhere, worn when performing ritual services, and removed after the ceremony. Clothes should be placed in different boxes and baskets; inner and outer articles must not be mixed, and they must always be kept clean and orderly, with quantities in due proportion. The size and thickness of the clothing, as well as whether the fabric is cloth or silk, should be arranged according to actual circumstances: the affluent must not be extravagant or wasteful, while the poor must not wear filthy or tattered garments. All should be moderate and appropriate, and carried out in accordance with the ritual norms of the master's lineage.

When first receiving the teachings, one ought already to have prepared the required clothing. If those in poverty cannot yet assemble a complete set, they must first prepare the basic vestments needed for entering the Dao. These are roughly as follows: a kudzu-cloth headscarf, a single robe, a quilt, shoes, and a hand tablet (the board held during salutations or rituals).

The above five items should all be new and clean; worn or old things must not be used. It is said that when Lord Lao left the Zhou lands and when Zuo Ci was in the kingdom of Wei, both wore kudzu-cloth headscarves and single robes rather than coarse hemp garments. Therefore this ritual form was adopted from the Son of Heaven down to the common people. Wearing coarse hemp while concealing fine jade within should be prepared according to one's personal circumstances. Women wear gui-bai, yellow skirts, and black shoes, and must not decorate them with gold, jade, or embroidered brocade.

The Method of Paying Respects to the Master and Submitting a Petition, Number Ten.

Anyone who receives the mysterious methods of the Dao (the Way) ought to go in person to the master’s gate to seek instruction, and should not cause the master to condescend by coming to one’s own humble dwelling. If the ritual master is an itinerant one, he may be invited at any time. When the student of the Dao comes forward of his own accord, his resolve appears sincere; if the master instead goes out to teach, the matter is easily treated lightly. Few are those who can grasp the true meaning of the Dao’s methods while forgetting external forms, and for this reason especial caution is required.

The period of the zhai (purification ritual) should allow sufficient days for master and disciple to confer with each other, discuss the sequence of the rites, and prepare the offerings and ritual objects, thereby expressing sincerity. Before the formal zhai begins, master and disciple may have relatively ample time for careful consultation. Should master and disciple encounter circumstances of differing urgency, the zhai period may be lengthened or shortened; whether the zhai is observed at three hours or six hours of the day should be arranged according to individual conditions. On the evening of the first gathering, one must according to the ritual present the petition document, write the papers, and perform the ceremonial bows and worship; the specific procedures are found in the Natural Ritual (Ziran yi). The content of the petition may be increased, decreased, or adjusted as needed, taking the old text as a reference. The ancient version is as follows:

The petition below was transmitted by the Four Hoary Ones (four recluses) and differs from the content recorded in the Natural Formula (Ziran jue). Master Yue adopted this text, which may be compared with the Natural Formula and used as deemed appropriate.

The format of the petition is as follows:

Master of the Three Caverns (the ritual master versed in the scriptures of the Three Caverns), Master of such-and-such Peak, such-and-such Daoist of such-and-such parish and such-and-such qi (vital energy) (the official titles or names in the original text, whose specific referents are unclear), together with such-and-such Register Student (an office concerned with managing registers or documents) so-and-so, male and female devotees of the Dao from such-and-such prefecture, commandery, county, and village, disciples among the common people, your humble servants of minor portent named so-and-so, of such-and-such age, born in such-and-such year, month, day, and hour; presently residing in such-and-such prefecture, commandery, county, and village, in such-and-such palace, mansion, or mountain township (the place names or designations of residence here contain omissions and corruptions).

Taking refuge, I with capital offense beg for the Dao, petition:

Owing to accumulated goodness through successive generations, my family has for ages revered the mysterious and wondrous Great Dao, and I have been able to encounter the Three Treasures (Dao, scriptures, and master), filling my heart with great joy. I do not take the measure of my own capacities; though ignorant and of shallow understanding, I still look up to more profound learning. I have heard that the Five Thousand Words of the Dao and its De (the Daode jing) contain principles that are profound and remote, and I look up in hope of receiving and studying this scripture so as to fulfill my sincere heart. Now, respectfully following the regulations of the Dao’s methods, I hold fast to sincerity, purify my mind and observe the zhai, and present this petition. I earnestly request that the ritual master grant permission, so that I may receive the teaching and attain accomplishment. I respectfully submit this petition, presenting it before the seat of the Great Ritual Master of Highest Mystery of the Most High, Master so-and-so.

In the Tai Sui year of such-and-such, on such-and-such month, day, and hour, this petition is presented at such-and-such mountain in such-and-such prefecture, commandery, county, and village.

Methods for Expanding and Reducing the Zhai Ritual, Article 11.

When receiving and practicing the methods of the Dao (the Way), although the Zhai (purification) ritual may be conducted according to the Natural Liturgy (Ziran Yi), the invitation ceremony of the preceding night, the three incense offerings, the homage to the Ten Directions, and the Great Confession text should all be increased or decreased according to actual circumstances.

If the ritual master has never received Daoist Fulu (talismans and registers, the credentials of registered ordination) and has not taken part in rites of circulating Qi (vital energy) and similar practices, then spirit officials should not be dispatched to carry out tasks during the Zhai ritual, nor should merits be announced at its conclusion. The confession of faults at the beginning of the ritual of announcing merits likewise cannot be omitted.

It is also said that after the rite of receiving the methods of the Dao has been completed, the spirit officials are to return into one’s own body. This refers to recalling the spirit officials, which should be done after the matters have been concluded; at the very beginning of the Zhai ritual one must not immediately recall the spirit officials and dispatch them to handle affairs. At the close of the ritual it is said: “Gongcao messengers and Flying Dragon cavalry officers, each report that the petitions have been completed and return into my body.” This announces that the affairs of the Zhai ritual have been finished and that the spirit officials then return; it is not a report made to the various officials who guard the Zhai altar.

The officials who guard the Zhai altar wait until the Zhai ritual has ended and all matters have been properly completed before announcing the merits and recalling the spirit officials. If spirit officials are not dispatched, it is sufficient merely to recite the invocations silently in private, perform the recalling rite before the incense burner, and present the report and prayer; the remaining ritual sections remain the same.

Method of Presenting Memorials after Completing the Zhai, Number Twelve (The method of submitting memorials after the Zhai ritual has concluded, the twelfth)

When transmitting the scriptures, the ceremony should be arranged after the zhai period has concluded. In the early morning, first perform the morning homage (chaoli). After the ritual procession (xingdao) is finished, temporarily refrain from announcing meritorious deeds, then perform fulu (returning to the incense burner, the ritual pause of returning before the censer).

When conducting a three-period zhai, perform the morning homage as usual; when conducting a six-period zhai, perform the ritual procession in the morning. If in the initial zhai rite one has already performed chuguan (calling forth the officials, inviting divine officers onto the altar and into the ritual sequence), thereafter temporarily withhold the announcement of merits; if chuguan has not been performed, fulu likewise cannot be performed. Next the fashi (ritual master) faces north and pinches incense three times; after pinching incense he turns, clasps his hands, prostrates, then sits briefly. The zhai recipient faces west and sits briefly in the same manner. The scripture recipient kneels south of the fashi, facing north and prostrating; female recipients do likewise. The fashi then strikes the drum thirty-six times and reads the memorial (biaowen, the document presented to the deities) as indicated below.

The foregoing are the rules for rites held inside the hall. If the rite is held on the altar, the fashi faces north; male disciples prostrate on the left facing east, female disciples on the right facing west, and they must not follow the hall arrangement used with the fashi. When the altar and the zhai hall are more than a hundred paces apart, every rite of the chuguan-zhai type must first announce merits and perform fulu inside the hall; chuguan is then repeated upon ascending the altar. If the fashi has not performed the zhipeng rite, he likewise omits chuguan; those who omit chuguan need only enter the zhu falu (the opening invocation and lighting of the incense burner), pinch incense directly, sit briefly facing north, then strike the drum and read the memorial. When the altar lies within a hundred paces, both morning homage and ritual procession may be performed upon the altar; the remainder follows the hall procedure, except that the memorial must be read facing north.

On the day of jietan (dismantling the altar and concluding the altar rites), the altar may be taken down once morning homage and ritual procession are finished. If other business or a shortage of implements prevents immediate dismantling, one may wait until after the noon homage, then enter the hall or the altar according to the complete rite and proceed as in the morning. If wind and rain arise in the morning, first perform homage and procession according to rule inside the hall; later, when the weather clears or by evening, quietly ascend the altar, enter zhu falu, then perform chuguan and present the memorial. On days that are not those of the principal rite, homage is unnecessary; one need only light the incense burner, perform chuguan, and follow the liturgical sequence. After the entire transmission-and-reception ceremony is finished, perform fuguan (returning the officials); if chuguan was never performed, there is likewise no handling or fuguan. Those who have already made the announcement to the zhai originally need not perform chuguan; once all matters are completed, after fulu one may withdraw.

If, after ascending the altar at dawn, homage has not yet been performed and the ritual procession remains unfinished when wind, rain, or sudden calamity strikes, first withdraw, then keep stillness and continue the rite as usual. Homage and procession may thus be shifted to the afternoon; after homage is completed, the memorial is read.

The Master of the Three Caverns (Dongzhen/Dongxuan/Dongshen)—that is, a Dharma Master who has received the Jing (scriptures) and methods of the Three Caverns and is qualified to transmit them—Master of such-and-such Peak, in the matter of practicing the Five Thousand Words of the Dao (the Way) and De (Virtue/Power), your servant So-and-so. The methods of the Three Sovereigns are called Dongshen; the methods of Lingbao are called Dongxuan; the methods of Jade Clarity are called Dongzhen. Those who have received these Jing and methods are designated “Three Caverns”; those who have not received them are called only “Dharma Master of the Most High Dao and De.”

After receiving the Dao, one must also assume the office of teacher. Only when the disciples one has initiated reach the prescribed number, and the master then submits a memorial reporting the merit, may one be called “Dharma Master.” Those who have not completed these procedures may not serve as teachers of others. If one serves as a Zhai host (the person who presides over Zhaijiao (purification ritual)), only those who have received the methods of the Three Caverns are called “Three Caverns”; those who have not received the methods are called only “Dharma Master of the Most High Dao and De.” After receiving the Dao, assuming the office of teacher, initiating the prescribed number of disciples, and having the master submit a memorial reporting the merit, one may then be called Dharma Master; otherwise one may not serve as a teacher of others. If one is merely a Zhai host, one may only be called “Disciple of the Three Treasures” and may not be called Dharma Master.

Even if one has received only a single Cavern among the Three Caverns, one should still indicate that one is a disciple, in the matter of practicing the Five Thousand Words; those who have not received the methods may not presume to style themselves thus. If one has received the methods of Lord Lao, or of one Cavern, or two Caverns, up through the methods of all Three Caverns, one should be styled “Dharma Master of the Most High Dao and De, practicing such-and-such method of the Three Caverns.” Men refer to themselves as “your servant”; women refer to themselves as “your handmaid.”

When a woman has not yet married and studies the methods at home, she is called “female student”; after marriage, although status distinguishes wife from concubine, both refer to themselves as “your handmaid.” What does “handmaid” mean? It means to receive and to be prompt: to serve elders diligently, to take on errands, to assist in good time without delay or negligence; otherwise one would go against the correct Dao. Women who study the methods at home and have not yet been betrothed are all called “female student”; those who have not received the Lu (registers; the ritual conferring a Daoist office or identity) are called “disciple.” In stating the surname, at home one uses the father’s surname; after marrying as a wife, one uses the husband’s surname. If the husband repudiates her, she reverts to her original surname; a concubine may not claim the master’s surname as her own, and therefore does not follow the master’s surname. After the husband dies, even if the woman receives the Dao only later, she may not sever ties with the husband’s family and still uses the husband’s surname. If she remarries and becomes a principal wife, she is treated according to that status.

Anyone who has not yet entered the Dao and received the methods, or who changes surname after receiving the methods, as well as anyone granted a surname by the sovereign, must petition the Great Dao before using the new surname. Documents written previously need not be altered retroactively. Thereafter, when receiving the methods of the Three Officials (the Officials of Heaven, Earth, and Water worshipped in Daoism), the Three Officials will of themselves know that the petition has already been made; one need only state the reason for the change of surname and report the matter to the Three Officials, and there is no need to worry about error. Thereafter, in preparing documents, one need not repeatedly write out old years and old affairs, lest interlinear notes become cumbersome and hinder concentrated cultivation of the Dao.

If a woman, after receiving the methods, possesses the qualifications to serve as a teacher of others, she is called “Dharma Master” or “Master,” in general the same as for men. As for titles such as Yuanjun (Primal Sovereign) and Lady, each has its distinctions. “Master” is used to indicate noble De, standing ahead of the multitude, and the capacity to endure without perishing; therefore one is called “Master,” and one may not assume the title of one’s own accord. According to the conventions of the lineages of the Five Sacred Mountains, those who have long taken part in study and cultivation, whose De benefits the present age, and who are revered both in the netherworld and among the living, must have a joint petition submitted by teachers and companions before they may be granted the title “Master.”

If the administrative peak to which a practitioner’s birth year belongs (the Daoist administrative seat that governs the registry of one’s birth year) is far distant, yet the practitioner’s spiritual powers penetrate wondrously and their teaching transforms the four quarters, it is not necessarily required to prefix a particular peak’s name. One may be specially honored with titles such as “Wandering Mystery,” “Mystery Unimpeded,” “Far Wanderer,” “Wandering the Peaks,” “Propagating the Dao,” “Dao and De,” “Penetrating Perfection,” “True Hermit,” “Lofty and Exalted,” “Wuwei (non-action),” “None Higher,” or “Zhengyi (Orthodox Unity).” These twelve are among the higher honorific titles. Other titles of merit may be determined according to the time and the occasion; they number in the tens of thousands and cannot be listed one by one. If one has not been recommended by teachers and companions, one may not presume to assume a title.

When performing the rite, first kowtow and then bow twice; after bowing, rise, then kneel long and read the petition of announcement. In the portion announcing to the Most High, when one reads as far as the word “statement,” one may sit briefly; after finishing the reading, rise and bow again.

The text of the announcement says:

“We announce above to the Most High Limitless Utmost Perfection, the Unsurpassed Wuwei Great Dao, the Lofty Sage Mysterious Numen Bright Kings of the Nine Heavens, the Jade Emperor God on High, the Thirty-nine Perfected Upper Numina, the mysterious Shen (spirits) of the Thirty-two Heavens, the Eighty-one Lords, the Thirty-six Heavenly Emperors, the Thirty-six Earth Sovereigns, the Dao Lords of the Myriad Immortals, the Envoys Who Oversee the Numina, the Jade Gentlemen Who Attend the Immortals, those Who Lead the Perfected and Oversee the Sages, the Perfected Officials Who Attend the Jing, the Wondrous Lords of the Great Canopy, the responsive true Jing (essence), as well as the immeasurable great sage multitudes of the ten directions who have already attained the Dao, and all divine beings within and without the Three Realms:

Your servant has had the good fortune to be born into this Dao, to receive the Jing and precepts, to follow them day and night, to praise the wondrous transformations of the Great Dao, and to succor ordinary people and the heavenly hosts. Yet your servant’s talents are meager and the responsibility is heavy, and the heart is filled with anxiety. Looking upward, I hope for the compassionate protection of the Great Dao, which will surely make all complete; your servant is willing to exhaust mind and strength, swearing to propagate the Great Dao, never to slacken. Because of what has been seen and felt, I dare not fail to report according to the facts. Now I write this petition of announcement, with earnest words and diligent aspiration. Your servant deeply feels that this matter is of the utmost sincerity.

I respectfully submit this memorial of announcement: Your servant formerly followed Master So-and-so, whose name is such-and-such, and in such-and-such year, month, day, and hour, at such-and-such place, received the transmission of the venerable Jing of Dao and De, the precepts, and the Keyi (liturgy). The master once instructed that only upon encountering a person of worthy De may one transmit. Your servant now turns this back toward the Great Dao, hoping to accord with the covenant of the Mysterious Gate. After receiving the methods, your servant will act according to the text of the covenant, swearing an oath to the Nine Heavens, and will surely observe the cultivation.

Your servant carefully keeps the precepts, closes the mouth and does not speak rashly, visualizes the spirits and holds the true Dao in thought, reduces private desires, seeking thereby to accomplish the way of the immortals and spirits. According to the years prescribed by the regulations—the inquiry of six and four, the great number of five and eight (the years and numbers that must be observed in transmitting the methods)—when encountering a worthy person, one announces according to the Keyi, communicating the matter through to the Nine Heavens. Only after the conditions of sincerity and of the regulations are all complete may one transmit; one may not leak them lightly, nor casually transmit them to worldly people.

Above I announce to the myriad numina; below I announce to the Five Sacred Mountains, the Three Rivers and the Nine Sources, requesting that the divine beings take knowledge and serve universally as witnesses, so that the meritorious work of cultivating the Dao may be accomplished. If one violates the covenant-oath and breaks faith, seven generations together sink into perdition. The recipient of the Jing, So-and-so, will long sink as a lower ghost, examined by the officials to left and right; walking the mountain of knives, passing through forests sharp as swords, swallowing fire and charcoal, embracing iron into boiling fire, going back and forth through the twenty-four hells, suffering torment for immeasurable kalpas of years. Even so, one willingly bears the affliction and dares not resent.

If one is able to accumulate goodness according to the methods, then the ancestors of nine mysterious generations will together be raised up. The recipient of the Jing, So-and-so, will have wisdom that penetrates and lifespan that is extended, will ascend as an immortal and become a sage, becoming a teacher of gods and humans; relatives too will receive blessing and celebration, and all sentient beings will receive the grace.

I respectfully submit this memorial of announcement and await with reverence the notice in reply. Your servant So-and-so, in sincere trepidation and fear, kowtows, bows twice, and submits this announcement.”

After bowing twice, one still kneels long and reads the following text.

The petitioner, surnamed so-and-so and native of such-and-such prefecture, commandery, and county, respectfully submits a memorial to the Most High (a Daoist honorific for the supreme sacred), the Formless and Nameless, the Vacuous and Perfectly True, the Unsurpassed Primordial Honored One of the Great Dao. This honored deity dwells above the Seven-Treasure Jade Steps of the Golden Palace.

In the Taisui year of such-and-such, on the first day of such-and-such month at such-and-such hour, the petitioner at such-and-such prefecture, county, township, and village respectfully submits the foregoing memorial.

The ritual of transmitting the scriptures and precepts, together with the related secret instructions, concludes here.

The later repeated wording such as “name, the Vacuous and Perfectly True…” carries the same meaning as the preceding text and appears to be a duplicated record at the close of the memorial. The placeholders “so-and-so” are blanks left in the ritual document to be filled with the specific name, year, month, day, hour, and location.