《金箓大斋补职说戒仪》

The officer on duty stands before the Shibao (the sacred emblem venerated in Daoist ritual as the exalted station of the master’s teaching) and reads aloud the opening declaration:

In the performance of the Jinlu Dazhai (the Golden Register Great Retreat, a Daoist Zhaijiao, or purification ritual), the assembly is arrayed in strict ceremonial order, in accord with the law of the Sanyuan (the Three Origins: Upper, Middle, and Lower). Offices are separately established and duties conferred, and every gesture must conform to the norms of the celestial realms of the four quarters. The gods of the various heavens come to the altar to inspect merit and fault, and the Perfected are seated there in oversight. Each office has its particular charge, and every movement and step should be circumspect. All the more, then, do the Jade Statutes contain the ordinances of inspection and recording, and the Golden Code set forth the system for selecting and appointing officers. All should exert their utmost sincerity, ascend the jasper altar, and act with reverence; each, according to the duty conferred, should open the scriptures and documents and proclaim the teaching. The selection of officers must not be undertaken lightly, for the gods themselves will observe from the side.

First, one Gaogong (the presiding ritual master of the Zhaijiao) is appointed to fill the office. One who holds this post should possess within the cultivation of the Dao (the Way) and De (Virtue/Power), and without a solemn bearing; win the allegiance of heaven and humankind and the reverence of ghosts and spirits; be able to tread as if in flight and to ascend at dawn; receive the exalted command and proclaim the Dao and De; extend grace throughout the Three Realms; and stand in ritual dignity above the other offices. So-and-so is now invited to assume this office. The Zhitan (the officer in charge of the affairs of the altar) confers upon him the Gaogong’s appointment tablet. He kneels to receive the tablet and performs the rite of three bows.

Next, one Dujiang (the officer in the Zhaijiao who assists in expounding the scriptures, intoning the praises, and leading the ritual ranks) is appointed to fill the office. One who holds this post should be versed in the mysterious principles and the way of counsel and support, and familiar with the regulations; able to preside over the intoning of praises, to order the ritual sequence, to lead the several ranks, to pace the Xuantan (the Daoist ritual altar) according to protocol, and to ascend the seat to expound, so that the rite openly accords with the mandate of the state and secretly accords with the mind of Heaven. The appointment tablet is now conferred upon this person. He kneels to receive the tablet and performs the rite of three bows.

Next, one Dujiang is appointed to fill the office. One who holds this post should be versed in the mysterious principles and the way of counsel and support, and familiar with the regulations; able to preside over the intoning of praises, to order the ritual sequence, to lead the several ranks, to pace the Xuantan according to protocol, and to ascend the seat to expound, so that the rite openly accords with the mandate of the state and secretly accords with the mind of Heaven. So-and-so is now appointed Dujiang. The Zhitan confers the appointment tablet upon him. He kneels to receive the tablet and performs the rite of three bows.

Next, one Jianzhai (the officer who supervises the Zhaijiao and upholds the rules of the altar) is appointed to fill the office. One who holds this post should have overall charge of the regulations and preside over the prohibitions of the retreat, inspect and correct the officers within the altar, and bring order to the discipline of the rite; observe faults with thorough care, and confer the appointment tablets with composure. In conducting affairs one must be both strict and upright and careful in giving support, neither abusing authority nor neglecting duty. So-and-so is now appointed Jianzhai. The Zhitan confers the appointment tablet upon him. He kneels to receive the tablet and performs the rite of three bows.

Next, one person is chosen to serve as Scripture Attendant. The duties of the Scripture Attendant are to clean the scripture table with reverence and to put the scrolls in order; to open the scripture cases and read out the memorials and petitions; to put the scripture scrolls away again and then set out the documents required for the rite; and to coordinate everyone’s recitation so that the various offices work together in good order, those present hear with harmony and pleasure, and the unseen realm and the manifest world communicate and rejoice with one another. So-and-so is now appointed Scripture Attendant. The altar director—the person who presides over the affairs of the altar—hands him the office tablet; he kneels to receive it and performs three bows.

Next, one person is chosen to serve as Incense Attendant. The duties of the Incense Attendant are to arrange with care the censers and other ritual vessels, and to keep the offering table and the seats clean; and to make the rounds and light the incense sticks, so that the fragrance continues without break from the beginning of the rite to its end. In this way the mysterious power of inspection is clearly revealed, and sincere intention can be expressed and conveyed. The incense fire must not be allowed to fail, lest the original sincerity be betrayed. So-and-so is now appointed Incense Attendant. The altar director hands him the office tablet; he kneels to receive it and performs three bows.

Next, one person is chosen to serve as Lamp Attendant. The duties of the Lamp Attendant are to prepare the lamp cups and lamp stands and to tend the lamps and candles with care, so that the light is bright above and below and luminous within and without; to keep the lamps burning in succession through the night and, after daybreak, to put away the flames, illuminating with brightness the realm of the Dao (the Way) and the altar of the zhai. So-and-so is now appointed Lamp Attendant. The altar director hands him the office tablet; he kneels to receive it and performs three bows.

All those appointed above ought to have some attainment in the study and cultivation of the Dao and to understand the essential pivots of Daoist method. They should be familiar with Zhaijiao (purification ritual) and Keyi (liturgy), and not newcomers who have received only a preliminary ordination. They should be proficient in the scriptures and the ritual methods, and not juniors who have only just received Daoist robes and are still in training. Since examination for appointment and dismissal has already been made clear, the worthy and capable must be distinguished from the unworthy, and the two must not be confused. Among one another, De (Virtue/Power) as shown in conduct should be given first place; one must not force concessions out of personal feeling. Only by acting in reverence for the Dao can one respectfully undertake the appointment conferred by the court. All must hold fast to their proper duties and together promote the mysterious guiding principles of the Dao.

The Three Officials and Five Emperors—celestial deities revered in Daoism—will examine you in person, and the Nine Bureaus and Four Offices—divine offices of Daoism—are likewise watching over you. The majesty of Heaven calls for vigilance, and the prohibitions of the altar are strict. Do not violate the articles of the codes and precepts; only then may one hope to be spared punishment under the law. Everything is to be carried out in accordance with the statutes and ordinances of the Lingbao Mysterious Altar.

The Hymn of Wisdom.

Wisdom is the root of the precepts, and the true Dao (the Way) gives first place to the precepts. From this arise the Three Treasures—the Dao, the scriptures (Jing), and the masters revered in Daoism—and they are also the method that exalted immortals honor and transmit. Board this boat bound for deathlessness, and one can swiftly cross to the realm of “Dayou” (Great Existence). When the precepts are proclaimed at this moment, all the heavens bow their heads in reverence.

Turning the altar: the gaogong, the ritual master who presides over the Zhaijiao (purification ritual), stands before the altar facing west, while the assembly faces east, each lying prostrate. All the officers bow head and body to the ground and silently pay homage to the celestial realms of the ten directions, one obeisance to each. Beginning from the north, and once the homage is complete, they circle the ten directions in turn and devoutly receive the precepts.

The gaogong proclaims the precepts.

The officers kneel upright.

At noon on the first day of the seventh month in the first year of the Kaihuang era, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), a deity revered in Daoism, in the Grove of Tall Mulberries of Mount Yucha and Mount Fuluo in the Jade Kingdom of Xina, transmitted the Scriptural Text of the Supreme Great Precepts of Lingbao Wisdom to the Most High Lord of the Dao (Taishang Daojun), likewise a deity revered in Daoism.

At that time the Lord of the Dao faced north, prostrated with all five limbs upon the ground, turned to pay homage to the ten directions, and then lay prostrate facing east. The Celestial Worthy of Primordial Beginning said to the Lord of the Dao: “Now the voice of the teaching should be proclaimed far and wide, awakening all living beings so that they may be freed from calamity and may seek blessing and peace. All who cultivate purification and practice the Dao should wholeheartedly observe the Ten Precepts, single-minded in sincerity, silently holding them in recollection, and deeply discerning the Dao of spontaneity. They must not let stray thoughts arise to disturb body and mind. Those who can do this should listen to the precepts with a quiet heart.”

The assembly falls silent.

The first precept: Do not give rise to malice or jealousy in the heart, and do not harm others in secret. Restrain your speech, examine yourself, and amend your faults; your thoughts should accord with the correct Dao.

The second precept: Hold fast to humaneness and do not take life. Pity living beings and come to their aid, practicing relief widely through compassion, so that grace extends to all.

The third precept: Hold fast to the correct Dao, yield with humility, and keep to what is right. Do not commit sexual misconduct or theft; always cherish good intentions, and rather diminish yourself in order to help others.

The fourth precept: Do not crave desire or sensual beauty, and do not let the inner mind run loose. Remain upright and pure, watchful and self-restrained, and let your conduct be without stain.

The fifth precept is to speak without ill will and to avoid florid, exaggerated language. In dealing with others and handling affairs, one should be consistent within and without, upright and sincere, and commit no faults of speech.

The sixth precept is to abstain from alcohol, restrain one’s conduct, and harmonize one’s disposition and Qi (vital energy), so that the Shen (spirit) is not injured, and to refrain from every kind of evil deed. Here, “restraining conduct” means the regulation of behavior.

The seventh precept is not to envy those stronger than oneself and not to contend for merit and fame. When matters arise, one should often yield, be willing to step back, and leave room for others.

The eighth precept is not to comment lightly upon or slander the scriptural teachings and the Jing (scripture/classic) of the sages. One should receive instruction in person and with a devoted mind, and remain at all times as reverent as if facing the deities.

The ninth precept is not to sow discord or blame one another, and not to pass judgment on the various kinds of people within the tradition of the Dao (the Way)—the “four classes” refers to four kinds of cultivators or adherents, and its precise meaning varies with the context. Still less should one speak ill of others or harbor envy and suspicion, lest the Shen and primordial Qi be harmed.

The tenth precept is that in every movement and action, and in all one’s dealings with the world, one should treat everyone with an impartial mind, bring harmony and peace between human beings and the deities, and make this attitude a matter of daily habit.

Can you uphold these ten precepts? The assembly replied: We can uphold them.

The Celestial Worthy said: In cultivating and observing the Ten Precepts—the ten disciplinary rules of Daoism—each one accords with the will of Heaven. One should always cherish compassion, keep all living beings in mind, and deliver them universally so that they may be freed from calamity. One must reverently follow the honored teaching and must not grow slack halfway. It is better to hold to the path of goodness and establish oneself than to turn against the great Dao (the Way) and drag out an ignoble existence. If one persists without retreat, one will receive the protection of the many heavens and the reverence of the myriad spirits. By long keeping the fast and upholding the precepts, one will naturally transcend the mundane world.

The Celestial Worthy said further: The great Dao is exalted, its methods profound and subtle, and human life is likewise most precious. Therefore the Dao opens the gate of cultivation and leaves behind scriptures of the precepts, in order to deliver body and mind. Once body and mind have been delivered, one can ascend and unite with the great Dao; therefore one ought to cultivate with single-minded devotion.

When keeping the fast and observing the precepts, one should make the mind calm and quiet, the will clear and undivided, the heart wholly turned toward the great Dao, concentrated and free of distraction, and wash away the defilements of body and mind. After noon one takes no further food, so that within and without are pure, empty, and still. All of this accords with the natural Dao, and is the cultivation proper to a day of fasting. On a fasting day, when one offers incense and makes a prayer, the heart’s wish communicates upward. The patrolling divine generals of the Four Heavens and the mighty spirits of the Ten Divisions then descend at once, carry out their duty of inspection, hear the sound of the teaching being expounded, and examine your inner heart. If one cultivates the Dao according to the precepts, merit is recorded in the many heavens, and fortune and misfortune become manifest accordingly. The great Dao does not fail a person. So long as one cultivates diligently and receives instruction in earnest, one must not let the words of deviant demons disturb oneself.

The Celestial Worthy said: When a fasting rite is held and one cultivates by reverencing the Dao, the sovereigns of the Four Heavens all come riding cloud carriages, green carriages, and jade carriages of the Eight Effulgences. Perfected beings, Jade Lads, and Jade Maidens attend at their sides, holding splendid banners. In front, phoenixes lead the way in song; behind, the music of the Balanced Heaven follows. White cranes and lions cry out and sing. They burn incense and scatter flowers, coming through the void. The host of the fast gazes upward, bows in worship, and practices the Dao, while the assembled spirits watch and listen to the sound of the teaching. When the Heavenly Kings descend, the myriad spirits all come to audience. Only by doing this can one accord above with the mind of the Celestial Emperor, so that the blessings of the fasting rite are broad and complete. How could one fail to exert oneself in practicing according to the ritual forms?

The Ten Precepts should first be transmitted; only then may one practice the Dao. One’s movements should follow due order, one’s bearing should be dignified, the mind inwardly quiet, and the intention calm and settled. In sitting, rising, sleeping, and resting, one must never lose proper ritual deportment. In this way the divine Perfected of the heavens will rejoice and report the matter upward to Shangqing—the higher heavenly realm spoken of in Daoism. This may be called attaining the Dao within the square inch of the heart.

Hymn on Upholding the Precepts

The Dao (the Way) takes no-mind as its root, and can turn all things into paths for accumulating blessings and cultivating goodness. Establishing merit has no fixed standard; each person acts according to their own original vow. One should meet others with an open heart and respond to all living beings, remaining impartial wherever attention is set. The Great Sage honors the orthodox teaching and bestows it universally, like sweet rain sent down from heaven. No lofty hill fails to be moistened by the rain; only when the ground remains low can waters gather into a deep abyss. The sea becomes king of the hundred rivers precisely because it can contain the streams and dwell in the lower reaches. That wisdom and the working of De (Virtue/Power) can be preserved through myriad kalpas—does this depend only on the span of a single life? In practicing and upholding the precepts one must not slacken for a moment; generation after generation one must form affinity with wholesome teachings. By fixing the mind on the Great Vehicle, one will at last return to the true realm of the Great Dao.

Returning to Place

The officiating officers take their seats in order, and the articles of prohibition in the purification liturgy are read aloud.

The method of the purification rite requires purity and stillness; the precepts are solemn and of great weight. All who cultivate and study together in the rite should observe the liturgical procedure. The Taiji (Supreme Ultimate) Ritual Master, the master who presides over the purification liturgy, has already received and observes each of the prohibitions. These precepts are now expounded so that those who have not previously heard them may come to know them. The Supervisor of the Purification Rite, the officer charged with overseeing the liturgy, is to direct the assembled officers to hear and receive the articles one by one. Anyone who violates the liturgical rules and prohibitions will certainly be punished according to regulation, with no pardon granted.

On the days when purification and the observance of the precepts are held, conditions within and without must be kept pure and quiet. Incense oil must not be lacking, nor may the articles required for the rite run short. When Daoist priests ascend the altar, each brings their own headcloth, russet robe, and ritual shoes—the footwear worn for the purification liturgy. These must not be exchanged at the last moment, leaving one another short of what they need, nor may anyone take clothing that does not belong to them. After a priest enters the purification hall, whether rising or sitting, they first report to the Supervisor of the Rite and then pay respects to the ritual master: one bow in reverence to the incense, followed by three bows, and then they withdraw. On returning, they perform the bows in the same manner.

If one enters the purification hall with shoes and dress in disarray, the penalty is twenty bows. If one’s rising, sitting, or bearing lacks dignity, the penalty is five bows. If one’s seated posture is improper, the penalty is five bows. If, while the ritual service is underway, one converses with an outsider, the penalty is twenty bows. If one disturbs the incense fire, the penalty is ten bows. If one discusses worldly affairs, the penalty is ten bows. If one jokes and makes merry, the penalty is ten bows.

The latter part of the original text repeats the items concerning improper seated posture, conversation with outsiders, and overturning the incense fire; the vernacular reading has already combined these explanations.

If one speaks in a florid and disrespectful manner, or dozes off while seated, the penalty is five bows.

If one spills the lamp oil, the penalty is forty bows.

If the headcloth and ritual robes are not worn neatly, the penalty is ten bows.

If the Dujiang (the person who leads the assembly in recitation and exposition during the zhai ritual) behaves improperly while intoning the praises, the penalty is twenty bows.

If the Zhijiu (the person charged with monitoring ritual propriety) discovers a fault yet does not expose the private circumstances concealed within it, the penalty is sixty bows.

If the Shijing (the person responsible for matters concerning the scriptures, Jing) fails to set the high seat properly in order, so that vessels collide and are damaged or something is missing, the penalty is ten bows.

If the incense attendant allows the incense fire to be interrupted, the penalty is forty bows.

If the lamp attendant allows the lamp flame to go out, the penalty is twenty bows.

If the ritual officers fail to remind and correct one another, so that voices become excessively loud and high-pitched, the penalty is fifty bows.

If, while listening to the scripture, one sits leaning back and does not hold the scripture tablet in hand, the penalty is ten bows.

If one cannot concentrate on realizing pure stillness and empty quiescence, and mind and spirit grow slack and weary, and this is noticed by the assembly, the penalty is thirty bows.

If one enters or leaves the zhai hall (the place where the zhai ritual is held) without reporting to the Jianzhai (the person responsible for supervising the zhai ritual), the penalty is twenty bows.

If one’s hair hangs loose and one hurries about at a quick pace, the penalty is twenty bows.

If, when reciting the scriptural text, one misreads or confuses it, and when seeking instruction also misspeaks the sentences, the penalty is thirty bows.

If the voices chanting the praises are not in unison, the penalty is twenty bows.

If one ascends the altar without first washing the hands and rinsing the mouth, the penalty is twenty bows.

If one’s bearing is improper when rising, taking one’s seat, or yielding in the performance of ritual courtesy, the penalty is five bows.

If, when circumambulating, one does not follow the proper order, or walks in the reverse direction, the penalty is ten bows.

If, when rising to walk, returning, or sitting down again, one does not pay reverence to the scripture scrolls, the penalty is three bows.

If one leaves without authorization, the penalty is twenty bows.

If one suddenly moves about as the time for burning incense draws near, the penalty is ten bows.

If there is any negligence in the duties of offering and preparation, the penalty is twenty bows.

If one receives a guandie (the documents and directives transmitted in the zhai ritual) yet does not report it to one’s superiors, the penalty is thirty bows.

Several items in the text repeat one another in content, and the numbers of penalty bows they list also differ slightly; each is translated here separately according to the original wording of the respective entry.

During the period of purification and fasting, if someone, on account of affairs of daily life, leaves without authorization, shirks, and does not return, and is reported by the assembly, that person shall be punished by performing worship one hundred times.

If someone violates the proprieties of bearing and ritual etiquette and, having been subjected to inspection and punishment, refuses to submit, the matter shall be reported to the Three Treasures—the Dao (the Way), the Jing (scripture/classic), and the Master, whom Daoism venerates—and that person shall be expelled from the purification ritual.

If a lower-seat ritual master (a ritual master who takes part in the purification ritual and holds a lower rank) or the assembled officials commits from one to three faults in the course of the ritual service, they shall be inspected and corrected according to the liturgical articles; if the faults exceed three, they must withdraw from the purification ritual. If the person charged with inspection discovers faults yet does not impeach them, that person shall share the same guilt as the offender.

If a higher-seat ritual master (a ritual master of higher rank) commits from one to three faults in the course of the ritual service, they shall be inspected and corrected according to the liturgical articles; if the faults exceed three, their merit shall be suspended for one hundred days, and they may not again ascend the ritual seat to preside over the ritual service.

The prohibitions and precepts above are all established laws and ancient regulations clearly ordained by the Upper Palace of the Mysterious Capital (the celestial palaces and offices of which Daoism speaks). Whoever is slack and remiss, and whose conduct is at fault—if the faults number from one to three, they shall be inspected and corrected according to the liturgical articles; if they exceed three, their merit shall be suspended for one hundred days, and they may not again ascend the ritual seat.

These prohibitions and precepts are all established laws and ancient regulations clearly ordained by the Upper Palace of the Mysterious Capital. When the purification ritual is held, the sovereigns of the Four Heavens and the celestial perfected and supreme sages all come in person to the place of purification. They watch the worship and the ritual practice of the Dao, observe the words and conduct of the assembly, and examine whether they are sincere in heart. If someone commits a fault, the deities command the Four Bureaus and Five Emperors (the divine offices in the heavens that oversee inspection, reward and punishment, and related affairs) and transmit orders to the Three Officials (the deities in Daoism who govern the affairs of Heaven, Earth, and Water), to investigate and punish according to the particular circumstances and to impose calamities and ordeals as trials.

The Heavenly Worthies and Great Sages, pitying the ignorance of the people of the world, are unwilling to send down censure directly. They therefore open ways of inspection and punishment, so that people may recognize their faults and correct them; in this way, offenses can also be cleared away. Those who are punished ought willingly to reproach themselves and respectfully accept the disposition. They must not conceal their faults, quarrel and clamor, or offend the spirits. Only by doing so can discipline be set in order and calamities removed, charges of the past dissolved, and blessings of the future continued.

How, then, can those who ascend the altar to perform the rites fail to be cautious and careful, and vigilant at every moment? If one can be as reverent as if personally serving the Great Sages and personally paying homage before the Most Exalted, one will be able to move and commune with the true spirits and usher in fortune and auspiciousness. All who ascend the altar to perform the rites ought to strive to observe these precepts.