《太上出家传度仪》

Today incense is burned in reverence to the supreme sages of the Three Pure Ones (Sanqing)—the honored deities of the three realms of Jade Clarity, Upper Clarity, and Great Clarity venerated in Daoism—the lofty perfected of the ten extremities, exalted divine perfected of every quarter, the Jade Emperor the Great Celestial Thearch, the Purple Tenuity Celestial Sovereign Great Emperor, the Purple Tenuity Emperor of the Northern Pole, the Empress Earth the Sovereign Earth Deity, the Holy Ancestor Celestial Worthy Great Emperor, and the Great Sage Empress of Primordial Heaven, together with the sovereign lords of the thirty-two heavens, the perfected lords of the ten spirits and Grand Unity, the star officers of the eleven luminaries, the Three Officials of Heaven, Earth, and Water, the star officers of the Northern and Southern Dippers, the star officers of the twenty-eight lunar mansions of the four quarters, the perfected lords of the Four Saints, the perfected lords of the Three Primordials, the Great Ritual Master of the Mysterious Center, the Three Masters of Scripture, Registers, and Ordination—the three revered masters who preside over the transmission of scriptural methods, the classics, and the precepts of ordination—the Perfected of Zhengyi (Orthodox Unity), the Holy Emperors of the Five Sacred Peaks, the immortal officers of the Great Caverns who serve as designated deputies and assistants to the mandate, the immortal officers of the Thirty-Six Grotto-Heavens, the Seventy-Two Blessed Lands, the Thirty-Six Pure Lodges, the immortal officers of the Twenty-Four Dioceses, and other divine perfected. Reverence is also offered to the Source Kings of the Four Rivers, the water emperors and dragon kings of the Four Seas and Nine Rivers, the Northern Emperor of Fengdu in the underworld, as well as the natal star officers of the disciples who have left the household, the divine perfected of the place where the abbey stands, the gods of the celestial bureaus and the earthly courts, and all deities possessed of awe-inspiring numinous power.

Today there is respectfully a disciple, so-and-so, who from youth cast off worldly entanglements and early on admired the pure and tranquil ethos of the Dao (the Way). Now, by the gracious permission of the state, the rite of leaving the household has been completed. Today an altar is established and the rites are performed; at an auspicious hour, within the abbey, the Daoist cap and Daoist robes are put on. The disciple hopes to cultivate with wholehearted devotion so as to repay the various perfected sages, and earnestly entreats the compassionate worthies of the three realms, the true sovereigns of the ten directions, the gods of the celestial bureaus and the earthly courts, and all sages and worthies to condescend to descend and bear witness to the rite, briefly staying their immortal carriages. The disciple kowtows and takes refuge in the Limitless Great Dao.

Next, the ordination master (the teacher who presides over the ordination ceremony) arranges a seat and table before the three masters (the three senior teachers in the ritual) and sits down. Huaxia (the guide in the ritual) leads the disciple in making three bows to the ordination master. Facing north, the disciple kneels upright and listens to the reasons for leaving the household. After incense and fresh flowers have been set out as offerings, the ordination master offers incense.

According to the account in the Zhenyi Benji Jing (Scripture of the Original Juncture of True Unity), the Azure Lad at that time asked the Celestial Worthy, “What is the principle of leaving the household?”

The Celestial Worthy said, “The meaning of leaving the household is profound, and it can bring benefits that are lasting and far-reaching. There are two kinds of leaving the household: one is to depart from the ties of affection, and the other is to free oneself from the bonds of every form of existence.

When a beginner meets an enlightened teacher, he should resolve to work with diligence and perseverance, devote himself wholeheartedly to his duties and to serving his teachers, and receive their subtle instruction. What would happen if he still lived at home? The attachments of affection among parents, wife, and children would bind him like a prison, so that he could not be at ease, nor could he freely and unhurriedly come and go, near or far, as he wished, in order to follow his teacher and seek instruction in the mysterious methods of the Dao (the Way). He must therefore inform his parents, ask to part from his wife and children, leave the family home, travel far into the mountains and forests, and take up residence in a Daoist abbey; put off secular clothing and belongings, and instead wear a yellow-brown Daoist robe and a black headcloth; abandon worldly glory, beg for food as conditions allow and practice charitable giving, widely perform good deeds and accumulate merit and blessings, and cultivate the Dao with a single mind. This is called the initial departure from the household of affection.

After one has already left the household, one must still diligently cultivate purification and the precepts, so as to escape the three paths (the three evil destinies of hell, hungry ghosts, and animals). Once the foundation of faith has been established, one then learns to sit in stillness and enter the chamber, cuts off craving for the three realms, and ascends to the Nine Clarities (the pure, empty, and loftily remote realms of which Daoism speaks). This is called leaving the household of bondage to all forms of existence.”

The Azure Lad said, “I have now already left the three evil paths, and I also hope to free myself from the household of all existences, yet I do not know what may be called establishing the orthodox teaching.”

The Celestial Worthy said: Only when a scripture possesses the “Twelve Divisions” and accords with the system of the Three Caverns can it be called an orthodox scripture (Jing). As for other scriptures, one must first distinguish the orthodox from the deviant before receiving and upholding them (accepting and putting them into practice). One should consult one’s master in person and ask him to examine and discern them. When Lord Azure Youth had heard these words, he leapt with joy, bowed his head in reverence, and withdrew.

From that time on, all who have left the household life, having already taken leave of kin and worldly affection and entered the gate of the Dao (the Way), ought to make a vow to cultivate immortality. Practice lies above all in benefiting both oneself and others; one should cast off a vicious heart and constantly harbor good thoughts, respect one’s elders, treat the young kindly, and be gentle in bearing and action. Whenever sacred images are set out for offering, one should devoutly trust in all the sages and perfected ones, without a divided mind. In the morning one burns incense, and at night one lights the lamps, circling the images in praise and worship, prostrating the five limbs to the ground, and making offerings with sincerity. One wishes only that in this life and the next one may form a bond with the Dao, wear the moon-mantle and star-crown, ride the cloud chariot and feathered carriage, obtain a rank above the Nine Heavens, and dwell in an immortal station among the Three Isles.

The golden slips and jade writings (symbolizing precious Daoist scriptures and credentials of transmission), however, must not be transmitted at will; nor may those who have committed the Five Rebellions and the Ten Evils, or whose conduct is defiled, receive transmission and ordination. If one violates the clear precepts and regulations, the master who confers transmission incurs guilt. Moreover, the Most High has sent down the scriptures and the Celestial Worthy has expounded the precepts: if one meets a suitable person yet does not transmit them, calamity falls upon oneself; if one transmits them to an unsuitable person, calamity extends to one’s ancestors. Therefore, when transmitting the gate of the teaching, one must first carefully observe the precepts. Now your mind devoted to the Dao is profound; you have been fortunate to be born in the Central Realm, and you are able to abandon worldly causes and conditions and turn instead to seek the true teaching.

The scripture says: A human body is hard to obtain, and birth in the Central Land is also hard to obtain; even if one is born in the Central Land, it is hard to encounter the true Dharma. Many people lose the true Dao, enter deviant paths, and give free rein to wrongdoing. You, however, are able to abandon worldly causes and conditions and turn instead to seek the true teaching.

The scripture (jing) records that a human life is hard to obtain, and that to be born in the Central Plains is no easy thing either. Even if one is born, it is still difficult to encounter the true teaching. Many people lose the true Dao (the Way) and stray into deviant paths. Some indulge in evil and act with cunning and deceit; some sink into lust and killing; some are eager to form connections and cling to greed and anger. In the end they fall into hell and lose the chance to obtain a human body again. Sentient beings are drawn along by all kinds of causes and conditions yet do not awaken, and they do not understand the true Way, so those who are deluded are many.

I feel compassion for these beings, and therefore I hand down the teaching, pointing out wholesome conditions for them, so that they may understand that a person’s body and mind, and nature and life, all arise from the Dao. If one can comprehend this principle, one may long preserve the human form, so that the foundation for cultivating the Way continues from generation to generation; one will not be born in a place without the true Way, nor will the root of being human be cut off. If one goes further and single-mindedly cultivates the true Way, one can gradually enter the Way of the immortals, forever leave the cycle of rebirth, and rise beyond the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm).

Since, amid conditions hard to obtain, you have gained a human body and have also met the true teaching that is seldom encountered; since you have not lost the true Dao or entered a deviant school, and have not indulged in evil, cunning and deceit, lust and killing, or greed and anger—your innate capacity and character accord with what the classics require, and you are fit to become one who receives the teaching of the Dao. You may transmit the scriptures, propagate the teaching, assist the state, and bring deliverance to the many.

Now an auspicious day has come, and you already possess the conditions for leaving the household to cultivate the Way. You should understand the causes and conditions of this departure from household life, and not let doubt arise in your heart. If you harbor some other intention, you will fall to become a lowly ghost (a class of ghosts of inferior station). Listen carefully, and observe the precepts with caution.

Now I declare to you once more: as you leave home to cultivate the Dao (the Way), you yourself receive blessings and good fortune, and nine generations of ancestors in your family likewise partake of this grace. What is more, your inborn endowment is suited to the cultivation of immortality, and your spiritual temperament accords with the Dao. You look with longing upon the sacred realm of clarity, stillness, and emptiness, and wish to cast off the bonds of worldly defilement. Though your aptitude is not quick, you are willing to cultivate with earnest effort and turn forever toward the true sages, cleansing body and mind and putting off secular dress. When the rite begins, the hundred spirits are to be summoned to oversee the ordination ceremony, with the Five Emperors as witnesses. May your name be entered on the jade slips (the registers of the immortals), and may you be clothed in robes of rosy cloud, thereafter accompanying the immortals as they pay homage in the true realm, soon obtaining the immortal elixir and transcending the dusty world.

You should now first pay homage to the sovereign, then take leave of your parents, and thereafter become a lofty person risen above the secular world, forever a cultivator who ascends into the realm of the immortals. From this day on, you may venerate only the true immortals and holy spirits, and must not offer sacrifice to ghosts and deviant spirits. The merit you establish should first be used to bring blessing upon family and realm. Please now, in the courtyard, bid farewell to your kin, and afterward receive the ordination rite.

The disciple is then led into the courtyard to face north and pay homage to the sovereign.

If you wish to inquire into the mystery of the myriad things and awaken to profound principles, you should take off the wide-sleeved robes of the Confucian scholar and put on a Daoist robe like colored clouds. Thenceforth you will long attend the Jade Emperor and express your thanks to the sovereign, and so may long enjoy untroubled freedom, no longer hurrying about and bowing low for the sake of worldly etiquette. The Golden Mother (the Queen Mother of the West) once taught the cultivation of the Dao, and Xuanhuang (the Yellow Emperor) likewise exhorted such practice. You should face north and offer four bows to the emperor.

One then bows in thanks to the ancestors.

You have received the blessings and De (Virtue/Power) accumulated by your ancestors, a grace that extends to later generations. You therefore set aside the ties of worldly splendor and come to uphold the teaching of clarity and stillness, relying chiefly on the burning of incense and the recitation of the Jing (scriptures) to pray for blessings and ritual deliverance on behalf of your ancestors. Whenever you offer sacrifice to the ancestors, you should perform the rite of kneeling and bowing. Please now face the direction of the ancestral graves and offer four bows.

One then takes leave of one’s parents.

You will leave the clothing and food with which your parents have cared for you and enter the Dao to cultivate the teaching of clarity and stillness, relying chiefly on the burning of incense and the recitation of scriptures to pray for blessings and cultivate merit on behalf of your parents. Whenever you offer sacrifice to your parents, you should perform the rite of kneeling and bowing. Please now face the direction of the ancestral graves and offer four bows.

One then takes leave of one’s parents.

You have voluntarily left the life of ease given you by your parents and entered the Daoist order. Although in doing so you fall short of your parents’ profound and boundless kindness, it is also because you revere the wondrous great Dao (the Way) of Wuwei (non-action—according with nature and not acting recklessly). It is hoped that you will hold fast to the scriptures (Jing) and their methods, and so repay your parents’ toil. From this point you take leave of your family and can no longer greet them morning and evening as before; you should therefore make four bows each to your parents, your paternal uncles, and your elder brothers.

Next, you take leave of your relatives and friends.

You have long attended upon your teachers and grown distant from your friends; you have set aside the pleasures of spring outings and have come instead to delight in cultivation and roaming in places of purity and stillness. Now that you have put on the feathered robe (the attire of a Daoist priest), you no longer observe the courtesies of the secular world, and you should bid farewell to your relatives and friends with four bows.

Next, Huaxia leads the disciple to stand before the Three Masters, and the Zhiqing (the one who, during the rite, strikes the qing chime and other ritual instruments) invites the Three Masters to preside over the ritual.

Next, the Three Refuges are performed (taking refuge in the Dao, the scriptures, and the masters).

The disciple then kneels erect, presents a memorial, and states his own intent. If he cannot recite it from memory, it may be written on a wooden slip; if a wooden slip is not used, writing it on paper is also acceptable.

Disciple So-and-so sincerely recites: I was originally a lowly and defiled ordinary person, as insignificant as an ant or a cricket. Though I do not rightly measure my own strength, I pour out all my foolish sincerity, hoping to draw near to the Dao of the myriad wonders. Now I am fortunate to have received the gracious permission of the honored superior and to have been allowed to wear the Daoist cap and Daoist robes. I now come before the Ordination Master (Dushi—the master who presides over transmission and ordination and leads people into the Dao) and respectfully request instruction and the precepts. If this cannot be recited from memory, it may be written on a wooden slip; if a wooden slip is not used, writing it on paper is also acceptable.

Disciple So-and-so sincerely recites: I was originally a lowly and defiled ordinary person, as insignificant as an ant or a cricket. Though I do not rightly measure my own strength, I pour out all my foolish sincerity, hoping to draw near to the Dao of the myriad wonders. Now I am fortunate to have received the gracious permission of the honored superior and to have been allowed to wear the Daoist cap and Daoist robes. I now come before the Ordination Master and respectfully request instruction and the precepts, hoping that what I wish may be fulfilled and that I will never go against it. Should I violate the precepts set down in clear writing, I willingly accept punishment in the unseen realm. Disciple So-and-so, in fear and trembling, respectfully submits this statement. After performing three bows, he rises.

The Ordination Master then reads the memorial aloud:

With reverence it is said: the Three Caverns (Dongzhen, Dongxuan, and Dongshen—the three great divisions of the Daoist scriptures) have transmitted the scriptural texts, and the Seven Perfected (Qizhen—the seven Perfected beings venerated in Daoism) have set forth the teachings. All of them instruct people to don the robes and receive ordination, and thus to enter the profound gate of the teaching. This merit is hard to fathom; heaven and the human world alike celebrate it. These are the graded stages of cultivation leading from the ordinary toward the sacred realm, from the shallow into the deep. One’s name is reported to the Celestial Bureau (Tiancao—the offices of the heavenly realm), and one’s person is enrolled among the immortals. If there were no affinity from a former life, how could there be such an opportunity? Since you have yourself shown that your heart set on the Dao is firm, you should repay the Four Kindnesses (the four kinds of kindness that ought to be repaid), realize the Three Realms of Existence (Sanyou—the Realm of Desire, the Realm of Form, and the Formless Realm), and stand alone in Chongxuan (the profound and mysterious realm of the Dao). Now the hundred spirits descend and the myriad sages cast down their light. You must silently sustain a heart of devout sincerity, and you must not be careless or profane. The Sponsoring Master and the Ordination Master should be asked to remove your worldly clothing and to give you the bearing proper to the Daoist order.

The Sponsoring Master then removes the disciple’s secular clothing and first puts the shoes on him. The Ordination Master offers praise, saying:

You first put shoes on both feet. This symbolizes that from now on you keep away from the “six dusts” (a term shared by Buddhism and Daoism, referring to the external realms that disturb the mind, such as form, sound, scent, taste, touch, and mental objects). As the scripture says, “A journey of a thousand li begins beneath the feet.” This step means that cultivation begins from here. May you devote yourself wholeheartedly to serving the Dao (the Way) and step onto the numinous altar; in your daily comings and goings, do not go to places of danger and evil; take part often in ritual assemblies, and ascend the immortal ranks step by step. Whenever the time of the “two leakages” comes, you should change your clothing.

Next, tie on the skirt. The ordination master offers this praise:

The skirt has the sense of bringing under order and gathering together. It signifies uniting one’s companions in the Dao and guiding them by the way of purity. The skirt is also called the chang: what is worn on the upper body is the yi, and what is worn on the lower body is the chang. Wearing the chang symbolizes taking humility as one’s daily rule. If one can do this, disasters will not arise, and one will also receive the protection of the sages.

Next, put on the cloud sleeves. The ordination master offers this praise:

Soft yellow clouds are cut into ritual garments; the upper body is lined with a cape of frost-gauze, and the lower body is matched with a skirt of the soaring empyrean. This is the garment worn in the middle, and it must not leave the body even for a moment.

Next, put on the Daoist robe. The ordination master offers this praise:

The Daoist robe is the ritual vestment of the Celestial Worthies and Lord Lao. True sages guard it, and it is revered by both the human world and the heavenly realms. Once it is worn on the body, one ought to honor it. It can remove the sins of the three times—past, present, and future—and can also bring deliverance to the ancestors of nine generations. When walking, standing, sitting, or lying down, one must at all times protect and uphold the Daoist robe. It must not be placed beside filth, nor kept together with the clothes of ordinary people. If this is not observed, evil retribution will follow.

Next, the keeper of the chime raises the “immortal robe” and sings in praise:

This is the clothing worn by the divine immortals of the upper realms, a precious garment formed naturally by Heaven. It is light, fine, and wondrous, weighing only six zhu; once it is worn, one may stand equal with the radiance of the sun, moon, and stars. May I now put it on, wander free and at ease, and enter the land where there is no death.

Next, put on the hairpin crown. The ordination master takes the crown in his hands and offers this praise:

You put on the star crown, the crown worn by a Daoist priest when receiving the registers or performing ritual, symbolizing the stars. What is called a “crown” is the cap worn upon the head. The crown of the head is the highest point of the whole body, and the crown gathers the hair together; the stellar images on the star crown shine in splendor, and its form rises as lofty as the mountains. It symbolizes perfected immortals who have attained the Dao (the Way) paying court to the Celestial Venerable of the Primordial Beginning, and it also symbolizes the practitioner as a person of lofty attainment in the teaching of the Three Caverns (the Daoist scriptures, Jing, being divided into three parts: Dongzhen, Dongxuan, and Dongshen). Once you wear it, you no longer regard yourself as an ordinary mortal. You should therefore cherish and protect it morning and evening, and not allow dust to soil it. If you treat it with contempt, the Celestial Bureau, the divine offices in heaven that oversee merit, fault, and the reckoning of lifespan, will reduce your allotted years; if you keep it constantly in mind and uphold it with reverence, you may hope to become an immortal.

The disciple is then made to kneel beside the master’s seat. The transmission master, the teacher who presides over the rite of transmission, places the crown upon the disciple and says, “In union with the Dao,” three times in all.

The keeper of the chime, the one who strikes the chime and accompanies the ritual, then intones the Hymn of the Star Crown:

The seven-star crown shines with radiant splendor and descends lightly from heaven. Its conferral has its own liturgy (Keyi) and precepts, as though one were destined by fate to become an immortal. May you wear it this day and long preserve a great span of life like that of the great chun tree.

The transmission master then takes up the tablet, the tablet held in the hand during the ritual, and offers this praise:

The tablet serves to simplify affairs; its function is to gather in the mind and concentrate the intention. Only when thought is single-minded does observance have something to rely on. Gaze up at the stars, worship the Northern Dipper, pray to the holy perfected, wear the crown, and revere the Dao: may your life be as long as that of the great chun tree.

The transmission master again takes up the tablet and offers this praise:

The tablet serves to simplify affairs; its function is to gather in the mind and concentrate the intention. Only when thought is single-minded does observance have something to rely on. Gaze up at the stars, worship the Northern Dipper, pray to the holy perfected, and pay homage to the true gods, so that you yourself become an embodiment of the splendor and solemn dignity of the methods of the Dao, and a model for both the human world and the heavens. Only one who can do these things is worthy to hold this tablet.

The keeper of the chime then chants aloud the “Hymn of the Three Invitations,” the hymn of praise in the ritual that invokes the deities section by section.

Next, the transmission master proclaims the Ten Precepts, and the disciple kneels upright to listen.

A precept is what stops evil conduct and prevents fault, upholds the correct Dao, and subdues deviant thoughts. One must not be arrogant or negligent, nor treat the precepts with contempt. The Ten Precepts are now transmitted to you in order to guard body and mind. Listen and receive them with care, keep them firmly in mind, and practice them; do not grow slack.

The first precept: Do not give rise in the heart to malice or jealousy, and do not secretly harbor the intention to harm others; restrain your speech and carefully avoid fault, and keep your thoughts always on the correct teaching. Can you do this? The disciple answers, “I can.” The question and answer are the same for each of the precepts that follow.

The second precept: Hold to a heart of benevolence and love, and do not kill living beings; pity and aid all beings, broadly rescue and protect them with a compassionate heart, and let your kindness extend to all.

The third precept: Hold to the correct Dao, be humble and yielding in accord with what is right, and neither deceive nor steal; always keep the thought of doing good, and be willing to suffer loss yourself in order to help others.

The fourth precept: Do not covet or indulge desire, and do not let the mind run loose and unrestrained; remain pure and cautious, and leave no stain upon word or deed.

The fifth precept is this: do not speak evil words, and do not utter vain or florid speech; let both the inner mind and outward words and deeds be upright, and commit no faults of the tongue. Do not indulge the mind; remain pure and cautious, and leave no stain upon your conduct. Can you do this?

The fifth precept is this: do not speak evil words, and do not utter vain or florid speech; let both the inner mind and outward words and deeds be upright, and commit no faults of the tongue. Can you do this?

The sixth precept is this: do not give way to anger; harmonize your own disposition so that the spirit is not injured, and commit no evil deeds of any kind. Can you do this?

The seventh precept is this: do not envy those who surpass you, and do not contend for merit and fame; in all matters be humble and yielding, stepping back yourself and bringing others to fulfillment. Can you do this?

The eighth precept is this: do not casually criticize the scriptural teachings or slander the classics (Jing) of the sages; practice the sacred teachings with a sincere heart, and at all times be as reverent as if standing before the gods. Can you do this?

The ninth precept is this: do not dispute over right and wrong, nor pass judgment on the Four Classes (the four kinds of believers, usually meaning male monastics, female monastics, male lay devotees, and female lay devotees). To do so brings the reproach and resentment of deities and human beings, and also injures the spirit and vital energy (Qi). Can you do this?

The tenth precept is this: let all one’s bearing and actions accord with the mind of the Heavenly Dao (the Way); ever cherish a heart of great compassion, and universally aid those who meet with calamity and distress. Can you do this?

The Celestial Worthy said: The precepts are of two kinds. One is the precept of having attainment, and the other is the precept of non-attainment. What is called the precept of having attainment includes the Three Precepts, the Five Precepts, the Ten Precepts, the Twenty-Seven Precepts, the One Hundred and Eighty Precepts, and the Three Hundred Great Precepts. These precepts serve to stop evil and prevent faults, yet they have not penetrated the expedient principle of applying the precepts with flexibility; they are therefore called “precepts of attainment.” They can lead a person far from the Three Paths (the three evil destinies, usually meaning the hells, hungry ghosts, and animals) and also far from the sufferings of the human world, but they have not yet brought one into the realm of the Dao. If one can recognize mind-consciousness and phenomena and realize that they are ultimately empty and still, this is called the “correct precept”: there is neither holding nor violation. From this one opens the gate of correct contemplation, which becomes the foundation of cultivating the Dao. This is the precept upheld by those who have left the household life.

Next, the Hymn of Wisdom is proclaimed.

One then listens to the instruction of the Master of Transmission (the teacher who presides over the rites of conferral and the bestowal of precepts). The disciple kneels formally to receive it.

Since you have already assumed the ritual bearing of one who enters the Dao and are newly entering the gate of the teaching, from this day forward—whether speaking or silent, in movement or at rest—you should constantly be mindful of the Dao, mindful of the scriptures, and mindful of the master. These three are called the “Three Treasures,” and they are the refuge upon which you rely.

Contemplating the “Treasure of the Dao (the Way)” can subdue and eliminate every evil appearance, just as a vajra blade can cut through anything, and just as a fierce fire can burn all things away.

There are two ways of contemplating the Dao. First, one visualizes the body of the Dao—the majestic form in which the Dao manifests—fully endowed with the seventy-two marks and eighty-one excellences, subtle and perfectly complete, the most venerable throughout the human world, the heavens, and the Three Realms, the place where I take refuge and on which I rely for protection. Second, one contemplates the Dharma-body, the fundamental substance of the Dao; like empty space, it is perfect and pure, and it is precisely the true Dao, also called the true body and Dao-nature. To remain constantly concentrated in right mindfulness, without letting other thoughts interrupt, is what is called “contemplating the Dao.”

Next is contemplating the “Treasure of the Jing (scripture/classic),” which is of three kinds: the Three Caverns (Dongzhen/Dongxuan/Dongshen), the classification of Daoist scriptural teachings. To fix the mind upon these scriptures and uphold them, always cherishing faith and reverence, visualizing without wavering, and knowing with certainty that this is the method of the Dao by which one transcends the secular world, without mixing in any other thought—this is called “contemplating the scriptures.” If one understands that all dharmas originally have no fixed written words, and through correct contemplation discerns their true aspect and penetrates their essential meaning, this too is called “contemplating the scriptures”; this is to understand skillfully what contemplating the scriptures means.

Next is contemplating the “Treasure of the Master.” The Treasure of the Master is the master. If I had no master, I would be unable to……

Next, one is to contemplate the “Treasure of the Master” (the teacher who transmits the methods of the Dao (the Way)). The master is like a father: without a master, I could not attain the Dao. Therefore, whether near or far, one should follow the master, concentrating on visualizing the master as always before one’s eyes, never forgetting for a moment and giving rise to no stray thoughts. This is called “contemplating the master.”

After contemplating the Three Treasures, one should repay four kinds of kindness: first, the kindness of Heaven and Earth; second, the kindness of the sovereign; third, the kindness of one’s birth parents; and fourth, the kindness of one’s master. Next, one should come to the aid of the “three realms of existence” (the desire realm, the form realm, and the formless realm in which sentient beings dwell): aiding beings of the heavenly realm, beings of the earthly realm, and beings of the watery realm.

You should give rise to a vast heart of goodness, burning incense in the morning and lighting lamps in the evening, reciting the Jing (scriptures) and cultivating the Dao. Before the honored deities of the Great Dao, set out banners, flowers, and fruit, and make obeisance and offerings. First, pray that the emperor enjoy long life and the realm be at peace; next, pray that one’s birth parents and the ancestors and deceased of nine generations (ancestors and the departed traced back through nine generations) all receive grace, so that the living and the dead in the underworld alike obtain benefit, and that one oneself may also attain the Dao; further, pray that the revered master enjoy long life and the gate of the teaching flourish; further, pray that devotees and patrons of the ten directions constantly receive the protection of the methods of the Dao; and also pray that family, kin and friends, and fellow students of the Dao who share the same aspiration soon realize their original resolve, bringing honor to the family.

Next, one should guide and instruct all sentient beings, so that they form a deep and wholesome affinity with the sages of the Three Pure Ones (Sanqing). One may build temples and abbeys, print and produce scriptures and sacred images, or guide those who have an affinity to leave the household and cultivate the Dao. This is conduct that benefits both oneself and others, and its merit is immeasurable.

In daily life one should be humble, gentle, and yielding, and must not be rigid and forceful. The scriptures say: “The soft can overcome the hard; the weak can overcome the strong.” At morning worship, when the quiet session ends (concluding seated meditation), one rises; when one enters stillness (beginning seated meditation), one becomes quiet. Before the assembly one must not speak in a loud voice; one’s walking should be steady and unhurried, and one’s bearing must not be coarse. Except when ill, one must not drink wine or eat meat. When attending a purification assembly, one should be careful and quiet, neither laughing nor chatting, and sit upright and composed, so that both people and beings of the heavenly realm may hold one in respect.

When receiving guests, one should first show a kindly expression. Whether poor or rich, noble or lowly, all are to be treated equally and answered as the situation requires; one must not look down on the poor and lowly or flatter the rich and noble. Skirts and robes, caps and hats, shoes, sleeves, and other items of dress must be kept neat and clean; one should not pursue splendor. Nor may one kill any living being; if one sees another taking life, one should find a way to dissuade them.

Do not speak of others’ shortcomings; even if one knows another’s private affairs, one must not expose them. Those who violate these precepts will, after death, fall into evil paths, be reborn as hungry ghosts or animals, and suffer all manner of painful retribution. One should constantly draw near to good teachers and beneficial friends, and not associate with vicious persons. Nor may one make offerings to ghosts and spirits or cultivate deviant methods; to do so both defiles the pure and clear teaching and invites punishment from the underworld.

When ascending the numinous altar or attending a scripture-recitation assembly, one should hold the audience tablet with dignity and care, as if facing one’s sovereign and one’s father. When relieving oneself by day or by night, one must not face north; one should loosen one’s robes, go to a secluded place, and avoid shrines of the gods and places of honor. Only after washing one’s hands may one touch the ritual vestments. If one suddenly encounters one’s master or an elder of high virtue and great esteem—even if the other is wearing a warm cap or a square headcloth and dressed in informal leisure robes—one should quickly remove one’s cap, straighten one’s clothing, and respectfully bow and offer greetings.

One should constantly cherish a heart of compassion and relieve those in danger and distress. Do not covet fame and profit or amass wealth; do not delve into heterodox doctrines or cultivate illusory arts; do not abandon this teaching and rashly draw near to other gates of practice; and do not let envy of others’ circumstances shake one’s resolve in the Dao. These are all essential points of cultivation. Everyday conduct should observe the ten forms of dignified deportment, and thus one will not incur blame for violating the precepts of the Keyi (liturgy).

Since you have already left the household, you must inherit and propagate the teaching, enter the profound and wondrous realm, and unite in perfection with the Great Dao. You should cast aside the three kinds of evil conduct and cleanse away the six kinds of sensual desire, and exhort others to loyalty, filial piety, and the practice of good. You must not secretly plot harm, must not stir up gossip or mock and slander, must not crave sensual desire, must not slight others, and must not rely on strength to bully the weak or use position to oppress others. You must not steal the permanent property of the Three Treasures (property offered to the Three Treasures and held in common for the use of the monastery), nor steal sacred images, caps and robes, or ritual vestments. If one steals these things, one’s eyebrows and beard will fall out, one’s hands and feet will be maimed, and after death one will fall into the cold springs and suffer all manner of painful retribution.

One should constantly show filial respect to one’s revered master and one’s parents. When one meets male or female Daoist priests, all should support one another without distinction of mine and yours, regarding one another as kin of a single family. Clothing, daily necessities, and such things as the five grains and vegetables should all be cherished. When one meets male or female disciples, one should constantly expound the scriptures and explain the teaching for them, guiding and instructing them so that they enter the gate of this teaching, awaken to “Chongxuan” (the realm spoken of in Daoism that transcends distinctions and enters deeply into the profound and wondrous), pay homage to the sages and perfected ones, and prostrate with the five limbs upon the ground.

In serving one’s master, one inquires after their well-being morning and evening; when the master goes out one sees them off, and when they return one welcomes them, bowing the head in respect. One should uphold purity and clarity, remaining tranquil, plain, and in Wuwei (non-action), not letting wealth and rank, reputation, or profit disturb body and mind. One should also do good in secret, accumulating wholesome causes for this life and the next, in hope of encountering immortals and realizing the unsurpassed Great Dao.

Whether the ancestors of nine generations can be delivered depends on you; whether the ancestors of nine generations sink into perdition also depends on you. You should cleanse body and mind, make your resolve firm, and sustain your contemplation with single-minded concentration, without the slightest deviation; all sages and worthies clearly perceive all of this. Now first pay respects in order to the three masters, and vow to abide by the teaching and the precepts.

Then those who have newly received the precepts are led to pay homage to the three revered masters.

They pay homage to the Scripture Master (Jingshi).

O immortals and perfected ones, you should cleanse your inner hearts and apply yourselves with undivided concentration; not a single thought may wander in the least. All sages and worthies clearly perceive everything. Now first pay homage to the three revered masters, and vow to cultivate in accordance with the teachings and the precepts.

Then those who have newly received the precepts are once more led to pay homage to the three revered masters.

They pay homage to the Scripture Master.

The scriptures (Jing) are the solemn and beautiful teachings of the immortals and the perfected, and also the words handed down by the supreme sages. Treasured within them are the precious scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen; the system by which Daoist scriptures are classified), and recorded in them are the golden codes and jade statutes of the Nine Heavens. In the blue satchels and purple cases—the bags in which treasured scriptures are kept—and within the jeweled pavilions and cloud chambers are preserved eight thousand scrolls of numinous and wondrous writings, and transmitted as well are the methods of the Dao (the Way) that have endured forty thousand great kalpas. Since one has already become a Daoist priest, one should first revere the Scripture Master. Whenever the scriptures are recited or upheld, they must not be allowed to suffer defilement or offense. With a heart of utmost sincerity, one should pay homage to the Scripture Master three times.

They pay homage to the Register Master (Jishi).

The exalted perfected of the jade registers and the supreme sages of the golden talismans preside over the dragon writs and phoenix seal script of the Eight Effulgences (the celestial realms spoken of in Daoism), and they keep the precious documents and immortal charts of the Three Pure Ones (Sanqing; the three revered deities honored in Daoism). Among these are the numinous and wondrous voices of the host of sages, and the secret words of the many heavens. Everyone who becomes a Daoist priest should revere the Register Master. Whenever one wears the ritual registers and performs talismanic methods, one should above all strive to do good and widely bestow grace and virtue. With a heart of utmost sincerity, one should pay homage to the Register Master three times.

They pay homage to the Ordination Master (Dushi).

The Ordination Master is the perfected teacher who guides and instructs disciples, the supreme sage who lifts people beyond the secular world. Those who receive his deliverance may wear the star crown and don the moon cape; those who receive his direction may accept the great precepts and the profound liturgy (Keyi). In this way one gradually leaves the life of the dusty world and enters the ranks of the immortals. Since one has had the good fortune to become a Daoist priest, one should revere the Ordination Master, forever bear in mind the grace of one’s master, always hold a heart of faith and reverence, and with utmost sincerity pay homage to the Ordination Master three times.

The Twelve Vows are then intoned.

The Hymn on Learning Immortality is then recited.

The dedication of merit then follows, together with the recitation of thoughts of goodness.

Those who have newly received the precepts are then led to pay homage to the merit and virtue of the Great Dao.

Finally, homage is paid to the Ordination Master and the others.