《正一威仪经》

The Most High says that disciples of the Zhengyi (Orthodox Unity) school should observe the following rites when they enter the Dao (the Way).

When first entering the gate of the Dao, a disciple must go to his master to receive the quanqi (certificate of entry into the Dao). If he does not receive the quanqi, the true officials who guard the territories of the soil, mountains, and rivers will not register his Daoist name, and the parish officers to whom he belongs will obstruct and delay him, making it difficult for him to cultivate the Dao and attain perfection. After he receives the quanqi, the gates of heaven and earth will not bar him.

Next, he must go to his master to receive the zhilu (the name-register that records his identity upon entering the Dao) and the Three Refuges and Five Precepts (refuge and precepts). If he does not receive these, the parish office will not register him, and the gods of the soil will not know his identity; he cannot command the Five Qi (the five kinds of vital energy that constitute heaven, earth, and the myriad things), nor can he reach the Four Offices (the celestial bureaus in charge of different affairs). After he receives the zhilu, the demon kings will bow in submission and call themselves his subordinates.

Then he must go to his master to receive the xianling Fulu (talismans and registers used to summon and communicate with spirits). If he does not receive the Fulu, the spirits will not descend when summoned, nor will they protect the cultivator; matters reported upward cannot be delivered; when he acts according to the Keyi (liturgy), the spirits will not respond, and the Three Realms and Five Emperors (the deities who govern the three realms) will not respect him. Only after he receives the Fulu can the rites of fasting and presenting memorials, subduing ghosts and demons, and expelling evil spirits be put into practice.

Next, he must go to his master to receive the Jiuzhou sheling and the Jiuzhou dutong (the offices and name-registers that govern the spirits of the Nine Provinces). If he does not receive these, when he travels through the Nine Provinces the spirits of the mountains, rivers, and soil in each place may block him, so that the roads are not open.

After he receives these Fulu, ghosts and spirits will revere him; he will no longer be under the jurisdiction of the earth offices and the demon kings, and he will receive protection.

Finally, he must go to his master to receive the zhanxie Fulu and the zhanxie falu (talismans and ritual registers used to expel evil and suppress malevolence). If he does not receive them, evil beings such as demonic essences and ghostly hauntings may wantonly harass him, bringing military disaster or illness; after he receives them, he can slay evil and subdue malevolence, cause the myriad spirits to conceal themselves, and be protected, escorted, and welcomed along the way by the spirits of the soil, mountains, and rivers.

The ritual of receiving the Dao (the Way) in the Zhengyi (Orthodox Unity) school: Next, one should go to the master to receive the “Divine Talismans of the Nine Palaces for Warding Off Calamity and of the Six Harms,” Fulu (talismans and registers) used to resist disasters and malevolent harms. Those who do not receive them will again encounter nine kinds of calamity and six kinds of harm; the fierce ghosts of the Six Heavens will seize the opportunity to wreak havoc. Those who receive them cannot be invaded by any disaster or misfortune, and every kind of evil spirit will keep away; the Three Realms and the Five Emperors will also protect and uphold your bodily form.

The ritual of receiving the Dao in the Zhengyi school: Next, one should go to the master to receive the “Military Talismans of the Nine Heavens” and the “True Talismans of the Nine Heavens,” Fulu used to summon protective troops and generals and to protect the body. Those who do not receive them will not be followed by the divine soldiers of the Three and Five; no matter where you go, in all your comings and goings in the human world, they will not come to guard you. Those who receive them will be accompanied and protected by the divine soldiers of the Three and Five, so that the myriad evils cannot intrude; you will also be able to command and summon the spirits, and the spirits will all obey with respect, while every ghost and spirit fears that authority.

The ritual of receiving the Dao in the Zhengyi school: Next, one should go to the master to receive the “Fulu of Primordial Destiny of the Scarlet Office of the Heavenly Numina,” Fulu related to the protection of life by the deities of heaven. Those who do not receive it will not have the deities of heaven and the spirits of earth descend to protect the body; the true officials will scatter in disorder, and the spirits within the body will likewise disperse. Those who receive it will have the soldiers and horses of heaven and earth follow as needed; the clerks and soldiers within the body will surround and protect one, so that sitting and lying are peaceful and secure, and one is not startled or disturbed in dreams.

The ritual of receiving the Dao in the Zhengyi school: Next, one should go to the master to receive the “Fulu of the Twenty-Eight Lodges and the Seven Stars,” Fulu related to belief in the Twenty-Eight Lodges and the Seven Stars of the Northern Dipper. Those who do not receive it will not have the stellar officials of the various heavens descend to protect the body, nor will the celestial officials come to attend and comply; therefore one cannot by this means prolong one’s years and preserve one’s life, and prayers to the stellar officials will receive no response. Those who receive it will have their names entered on the registers of the celestial officials, and will thereby preserve life and extend their years; when they pray to the stellar officials, the stellar officials will respond in accordance with their words, and in the end they will attain the Dao and ascend as immortals, and the gates of heaven will open for them.

The ritual of receiving the Dao in the Zhengyi school: Next, one should go to the master to receive the “Duzhang Biyin,” the seal used in rites such as presenting memorials and deploying talismans, and the “Four Divisions of Prohibitive Qi (vital energy),” methods of Qi related to prohibitive magic. Those who do not receive them will find, when presenting memorials, deploying talismans, or performing prohibitive magic, that the Qi of the spirits does not obey, and that reports and prayers conveyed to the spirits meet with no response. Those who receive them will find that, when they use talismans and memorials and perform prohibitive incantations, everything is fulfilled just as it is spoken.

The passage on the “Duzhang Biyin” and the “Four Divisions of Prohibitive Qi” is repeated once at the end of the original text, and its meaning is the same as in the passage above.

The rite by which disciples of the Zhengyi (Orthodox Unity) school receive the methods of the Dao (the Way) is as follows.

Next, you should pay respects to your master and receive the “Three Hundred Great Petitions and One Thousand Two Hundred Officials” (the complete set of petition documents in Zhengyi practice, together with the titles of their divine clerks). If you do not receive these methods, the clerks and soldiers named in the petitions will not heed your words; even if you act with caution, you may instead bring fault upon yourself. After receiving them you should carry them out, and your intention should answer to the spirits. These matters are of the utmost importance and must never be transmitted lightly; if you cultivate according to the proper regulations, you can avoid every kind of calamity.

Next, you should pay respects to your master and receive the “Great Register of the Purple Palace” (the document by which the Zhengyi school confers registers, signifying that the recipient obtains the corresponding divine office and ritual authority). If you do not receive it, you cannot dispel disasters on behalf of the state or set right the measured degrees of the Heavenly Dao’s operation, and the official deities in Heaven will not obey. After receiving it, if you cultivate with diligence, you can resonate with the mind of Heaven; what you seek and wish for may meet with the compliance of the various heavens, and in the end you attain the Dao and ascend to Heaven. The stellar officials will come down to welcome you, the gate of Heaven will open for you, and the demon kings will also protect your register of names.

Next, you should pay respects to your master and receive the “Register for Dispelling Nightmares” (a Fulu, talismans and registers, used to dispel nightmares and related evil impurities). If you do not receive it, divine Qi (vital energy of the spirits) cannot circulate, and impure Qi cannot disperse; even if you deploy talismans, command water, summon ghosts, and bind spirit-bodies, the true spirits cannot come, and baleful influences will encroach upon the body. After receiving it, you can sweep away defilement, so that both human beings and ghosts and spirits return to clarity.

Next, you should pay respects to your master and receive the Seventy-Two Precepts and the One Hundred Eighty Precepts (the precepts of the Zhengyi school). If you do not receive them, the Three Realms and Four Offices (the divine institutions that oversee the affairs of heaven, earth, and the human world) will examine and punish you: your name will be struck from the register of the good and entered in the register of offenses; even where life and death or your parents are concerned, you cannot escape falling into the “Three Paths” (the paths of suffering and evil destiny spoken of in Daoism). If you receive the precepts and observe them, all the heavens will rejoice, and ghosts and spirits will honor you; ancestors of seven generations will be born in Heaven, and you yourself will ascend to the Cloud Palace.

If the Jing (scriptures), precepts, talismans, and registers are not received by paying respects to a master, then even if you carry them out on your own they will not prove efficacious, and you will instead commit the offense of theft. You must therefore pay respects to a master, receive the methods, and cultivate according to the proper regulations. Only the essentials are briefly set out here; all the remaining items should be handled in the same way.

Whoever wishes to receive the Dao must first go before the master’s gate and bow with reverence. Only after obtaining the master’s consent do you submit an application requesting transmission of the scriptures, precepts, talismans, and registers, and write out the documents according to the rules; retreat provisions, pledges, ritual robes, and ritual implements must all be prepared as well. Only when everything is ready do you ascend the altar to report to the spirits, tear up the contracts, sever former covenants, and state your vows and circumstances. Each of these rites should be set for a chosen day, with an interval of one month from the previous occasion. They must not be performed frequently, nor may one agree casually or alter them lightly without going through the formal procedure.

When receiving the Dao (the Way) of Zhengyi (Orthodox Unity)—the ritual methods of the Zhengyi school—a disciple must go in person to pay respects to a master who truly holds the scriptures and precepts and the Fulu (talismans and registers). One must not pass oneself off as a master merely on the strength of an empty reputation, nor accept the true scriptures at will. This is a great taboo of the Daoist tradition, and those who violate it will be subject to investigation by the underworld.

If a master does not possess the corresponding ritual arts and the qualifications to transmit them, he must not casually transmit the ceremonial protocols. Should a disciple take a master through a false transmission and a false covenant, severe punishment will follow, extending even to seven generations of ancestors; one must therefore be scrupulously careful.

Among nine generations of ancestors of the same surname, relatives who fall within the scope of the mourning system must not transmit the methods of the Dao to one another or establish a master–disciple relationship. For if master and disciple violate their sworn covenant, the nine generations of ancestors will be investigated together with them.

So long as a person truly possesses the methods, he may serve as a master; there is no need to consider whether he is a bondservant or of low station. Conversely, if one has not oneself received and upheld the precepts and registers—the Daoist precepts and Fulu—then even if one is as exalted as a venerable deity of the celestial realm, one cannot become a master who transmits these methods.

When one ascends the altar for transmission and ordination—that is, when the rite of conferring the methods is performed upon the ritual altar—the Three Masters and the Five Guarantors must be established. Together they supervise the conferral and reception, examine whether any fault is present, and give account to the divine offices of the Three Heavens and the Five Emperors.

After the conferral of the methods upon the altar is concluded, the disciple is to be dressed in cap and ritual robes, and the corresponding title of rank is transmitted. Once the disciple has announced his own title, he pays homage to his own master and to the Taishang of the Ten Directions, the venerable deities of Daoism.

When the transmission of the Dao is complete, the formal names, appearances, and ages of the Three Masters are to be written on yellow plain silk, and the particulars of the Three Masters, the Five Guarantors, and the disciple at the time of ascending the altar are likewise to be recorded.

When receiving the Dao (the Way) of Zhengyi (Orthodox Unity), one should observe ritual propriety according to the high or low standing of one’s ritual rank, and must not impersonate another or confuse identities. A layperson may not sit together with a disciple of Pure Faith; a disciple of Pure Faith may not sit together with a Daoist of Pure Faith; a Daoist of Pure Faith may not sit together with a Zhengyi Daoist; a Zhengyi Daoist may not sit together with a Ritual Master of Lofty Mystery; a Ritual Master of Lofty Mystery may not sit together with a Dongshen Ritual Master; a Dongshen Ritual Master may not sit together with a Dongxuan Ritual Master; a Dongxuan Ritual Master may not sit together with a Dongzhen Ritual Master—Dongzhen, Dongxuan, and Dongshen being the Three Caverns; and a Dongzhen Ritual Master may not sit together with a Ritual Master of the Great Cavern.

Whether one ascends the altar to practice the Dao, observes purification and abstinence while lecturing and expounding, or is in a private room, and likewise when walking, stopping, sitting, or lying down, one should distinguish the honored from the humble according to these ritual ranks. Those who occupy the upper, middle, and lower seats should inquire of and consult one another; above all, one should remain humble and self-restrained, revere the ritual teaching, and do nothing that would impair the norms of decorum.

The Deportment of Zhengyi Ritual Vestments (the etiquette by which a Zhengyi Daoist wears ritual vestments): After receiving the methods of the Dao, one should first prepare a complete set of ritual vestments, including the xuanguan (a black ritual cap), the jianghe (a deep-red Daoist robe), a yellow skirt, a pei (a garment draped over the body), and a zhu (an accessory of the ritual vestment), wear straw sandals, and hold in the hand a zhi (an object used in ritual). Once the rite of transmission is complete, one should don the cap and sash and dress according to ritual.

Ritual vestments should not be made of ornate silks of the five colors, such as ling, jin, luo, and qi; they should be made of zeng cloth and cut according to the prescribed pattern. Ritual vestments must be kept constantly clean and must not be worn beyond “santong” (what this specifically refers to is unclear; the original text offers no explanation).

Ritual vestments should not be taken off at will. If they are to be washed or changed, laypersons should not be allowed to touch them, lest the sacred and the ordinary be mixed. The scripture (Jing) says that ritual garments are constantly guarded by divine males and divine females.

Ritual vestments must not be lent to others to wear; they should be provided by oneself. When ritual vestments are damaged, they may be burned with fire and thus disposed of in purity; if one dwells in a quiet place such as mountains and forests, they may also be buried. The original text repeats its statements concerning the removal of clothing, washing, and the disposal of ritual vestments; the above consolidates them according to the sense of the text.

When putting on or taking off the ritual robes of Zhengyi (Orthodox Unity)—the ceremonial dress of Zhengyi priests—one should lay the robes in a clean place. Even if one must go to the latrine or fetch something, one should first wash the hands and feet before touching the robes.

Before entering the Jing chamber—the room in which a Daoist quiets the mind, cultivates the methods, and performs rites—one should first set the ritual robes in order, bathe and rinse the mouth, offer invocations and recitations according to rule, and walk in circuit while chanting praises. All these steps must be carried out according to the liturgical procedure and must not be omitted or altered at will; otherwise one will incur the censure of the libing, the guardian spirit generals.

When ascending the altar and entering the chamber to prepare the rite, one must not rebuke others, nor converse with outsiders; one must not glance left or right, and mind and spirit must remain fully concentrated.

Everything needed in the Jing chamber should be prepared in advance. One must not discover a shortage only at the last moment and then call on an outsider to help search for it.

After entering the Jing chamber, when putting on or removing one’s shoes, one should face the Jing (scripture/classic) and the sacred images, and must not go in or out with one’s back turned toward them. In lifting the feet, left and right should likewise follow ritual propriety and the order of Yin-Yang.

When presenting a memorial—addressing the deities and offering a petition—one should stand facing west, hold the jian, the ritual tablet used to record or read aloud the written text, and incline the body slightly forward. In speaking, voice and breath should be well regulated; the wording should be plain, concise, and simple. The voice should not be too high, nor should ornate phrases be piled up. Throughout, one should face the scriptures and the sacred images, and must not enter or leave with one’s back to them; in lifting the feet one should also observe the rules of left and right and of Yin-Yang.

In presenting a memorial one should pray with a sincere heart, earnestly state one’s wishes, and express them briefly and clearly according to the matter sought, without failing in ritual propriety. Whether the petition is made for oneself or for another, one should remain single-minded and must not grow slack or negligent.

Whenever a petition is offered, one should first examine oneself and repent of one’s own faults, and only then present the request. The wording should be dignified and correct, with feeling and reason in due measure; one should not embellish it too much, lest sincerity be lost.

From beginning to end the memorial should be offered with undivided attention, and the words and the matter sought should remain consistent throughout. One must not speak differently in the morning and in the evening, nor begin in reverence and later lapse into negligence.

Before reading the scripture one should put on cap and sash, offer an invocation, rinse the mouth, take up incense, and gather one’s thoughts. Recitation must follow the text: sit with the body upright, reverent and still, even out voice and breath, and recite with full concentration. One should read from the opening of the scripture to the end of the scroll, without pausing midway.

The ritual regulations of Zhengyi (Orthodox Unity) for reading the Jing (scriptures): When reading the scriptures, one must remain fully concentrated throughout, with the mind continuing unbroken; one must not omit or forget anything midway. If one misreads words or phrases, after completing five hundred characters one should report this to the deities and offer thanks, reflecting on one’s own negligence. Upon reaching five hundred characters, one thousand characters, or the end of a scroll, one may pause briefly; one must not stop at will in the middle of the scroll.

When one reaches five hundred characters, one thousand characters, or the end of a chapter, one may swallow the saliva in the mouth or drink a little clear water, so as to moisten the throat and regulate the breath; this does not violate the ritual procedure.

After finishing an entire scroll, if some matter requires one to rise, one should put the scripture away, place it in its case, pinch incense three times, and bow; when one returns to continue reading, one should do the same.

Before reading, one should wash the hands and fumigate both the hands and the scripture with incense, and only then begin to recite. After finishing, one should likewise put the scripture away and wash the hands; one must not leave without putting things in order.

Before reading, one should in every case first learn from a teacher the pronunciation, meaning, and sentence divisions of the text and become familiar with the characters. One must not misread or fall into confusion only upon entering the scripture hall, lest the whole assembly be disturbed.

While reading, one must not accept others’ questions about the wording or meaning of the scripture, nor explain it for them, answer inquiries, or attend to other matters, lest attention be divided and the state of correspondence with the spirits during recitation be disturbed.

Where the scripture is not understood and one needs to consult a teacher, or to ask about characters or sentence divisions, one should choose another time, bow to the teacher, and seek instruction; one must not interrupt the recitation at any moment to pose questions.

The ritual regulations of Zhengyi for lecturing on the scriptures: The disciple should first report to the ritual master, stating which persons—of the male or the female assembly—for what reason and at what place request that a given scripture be expounded, and expressing the hope of thereby gaining insight and understanding.

Once the ritual master has consented, a solemn high seat is set up in the lecture hall. Whether the listeners number one hundred or one thousand, the arrangement and the bearing of those present should accord with the rules and be grave and fitting.

The etiquette of expounding the scriptures: A high seat is set up for the exposition. The seating may face east, west, south, or north, a suitable direction being chosen according to the conditions of the site. The scripture is placed on the left, and the ritual master (fashi) sits on the right. Men sit on the eastern side and women on the western side; they are not to sit intermingled, lest proper ritual decorum be lost.

The etiquette of expounding the scriptures: The ruyi scepter, the armrest table, the fly-whisk, the incense burner, the scripture case, the scripture stand, the table covering, banners and pennants, fresh flowers, curtains, and the canopy used for covering, together with the couches and mats that are spread, should all be arranged according to ritual propriety and must not be placed at random.

The etiquette of expounding the scriptures: Disciples and listeners each hold incense and flowers, prepare banners and musical instruments, chant hymns of praise and lead the rite, and burn incense in worship. The scripture stand, table covering, banners, fresh flowers, curtains, canopy, and the couches and mats that are spread should all be arranged according to ritual propriety and must not be placed at random.

The etiquette of expounding the scriptures: Disciples and listeners each hold incense and flowers, prepare banners and musical instruments, chant hymns of praise and lead the rite, burn incense in worship, and go forth to welcome the ritual master. The ritual master should come and go at the appointed times and must not be absent or negligent.

The etiquette of expounding the scriptures: According to circumstances, the ritual master should preside over repentance, worship, and prayer for those within the Daoist order and for lay devotees, transmit the precepts, urge people to keep the purificatory fast (zhai), and constantly exhort and instruct them so that they may grasp the true meaning of the Great Dao (the Way). To spread the methods of the Dao and benefit all beings is the matter of first importance.

The etiquette of expounding the scriptures: By the merit of expounding the scriptures, the ritual master should pray for blessings upon the sovereign, the ministers and officials, local magistrates, the common people, and all things, and should also offer prayers for all beings who endure the Five Sufferings and dwell in the Three Paths (santu; the realms of suffering spoken of in Daoism), so that they may comprehend the Dao and attain the orthodox Way.

The etiquette of expounding the scriptures: When the exposition has ended, the disciples and all the listeners should, according to their means and with sincere resolve, hold a grand zhai rite (a Daoist ritual of prayer for blessings, scripture recitation, and the like), so that its blessings may extend without limit.

The etiquette of serving one’s teachers: Morning and evening one should wear the ritual robes properly arranged, hold the audience tablet, and pay respects to one’s own master and to the Three Masters (the teachers who transmit the methods of the Dao, the precepts, and the like). The observances should be the same as those shown to one’s parents. If one lives with one’s teachers, one should greet them morning and evening with a gentle and pleasant countenance.

The etiquette of serving one’s teachers: The original text reads “one hundred li from the master,” which is suspected to contain omitted or corrupted characters, and its meaning is unclear.

The etiquette of serving one’s teachers: At a distance of one hundred li from one’s teacher, one visits once a month; at two hundred li, once every three months; at five hundred li or more, once a year. If the teacher is ill, aged and frail, or in some other special circumstance, one is not bound by these intervals and may write at any time to inquire after them.

The rules for serving a Zhengyi (Orthodox Unity) ritual master: when a disciple visits the master, the grain and other items needed should all be brought by the disciple, and the master’s belongings must not be used up.

The rules for serving a Zhengyi ritual master: a disciple should support the master at the proper times, providing clothing, medicines, a low table, a staff, headcloths, a fly-whisk, shoes and socks, vessels, together with rice, wheat, fruit, vegetables, and other necessities of daily life, so that the master is not left short of supplies.

The rules for serving a Zhengyi ritual master: when the master falls ill or meets with calamity, the disciple should remain at his side to care for him and accumulate merit on his behalf. One may burn incense and perform rites of repentance, release living beings to redeem life, and establish a zhai (purification rite) and practice the Dao (the Way), praying for added years and long life and for disasters to be dispelled and misfortune avoided.

The rules for serving a Zhengyi ritual master: after the master passes away, the disciple should wear mourning garments for one hundred days and observe mourning in the heart for three years. For the burial, a mountain forest should be chosen, and only a simple coffin and a cloth sack used to encoffin the remains. Thereafter one should also widely practice good deeds and often recall the master’s bearing and demeanor.

The rules for upholding Zhengyi zhai rites: whether one establishes a zhai to pray for blessings for oneself or for others, one should be single-minded, sincere, and reverent. The rice, wheat, and other offerings used must be pure; one must not substitute counterfeits, secretly steal them, or use things obtained by improper means.

The rules for upholding Zhengyi zhai rites: whether for celebrations, funerals, great matters of life and death, or the seeking of blessed rewards, one should first cultivate the zhai and broadly perform meritorious deeds. When the matter has been successfully accomplished, one should also establish a zhai in celebration.

The rules for upholding Zhengyi zhai rites: whenever a zhai rite is held, the Three Realms and the Five Emperors, together with the Numinous Officials of the Four Offices (deities in Daoism who inspect zhai rites), are present to examine the offerings supplied for the zhai. The offerings must therefore not be allowed to become defiled, nor may they be stolen.

The rules for upholding Zhengyi zhai rites: when taking part in a zhai rite and receiving offerings, whether noble or humble, old or young, all should be treated alike. One must not harbor partiality, nor form feelings of closeness or distance, affection or aversion, toward others.

The rules for upholding Zhengyi zhai rites: those invited to take part in a zhai rite should accept donations according to their own station and capacity. Such donations are called “buying blessings,” yet one must not agree with the mouth while regretting it in the heart, nor feel that the distribution is unequal, nor grow careless and disrespectful.

The rules for upholding Zhengyi zhai rites: when the zhai officers (those who preside over or are responsible for the zhai rite) begin the offerings, they should arrange themselves in sequence according to the prescribed positions, announce and present their petitions to the deities, and each declare his own name and rank. They must not mingle with one another; they must report in proper order, so as to avoid omissions or unequal distribution.

When the Zhengyi (Orthodox Unity) school holds a Zhaijiao (purification ritual), the host should set out, item by item, the reasons for requesting the purification and come in person to deliver the invitation. After the ritual master receives the invitation, he should go according to the names and the appointed time written on it. He must not break the agreement or miss the time, nor may he on that account change his plans and accept an invitation to offerings from a nearby household.

When the Zhengyi school holds a Zhaijiao, the zhai officer (the person responsible for the purification rites), after eating the meal prescribed by regulation, should return the remaining food to the host and must not take it away. Food supplied to the pure assembly of Daoists must likewise not be eaten on one’s own. Everyone should observe this with care.

When the Zhengyi school holds a Zhaijiao, auspicious days such as the Eight Liberations, the Ten Days of Uprightness, jiazi days, gengshen days, one’s day of root destiny, and the Eight Nodes are all suitable for keeping the fast. The Jing (scripture) says that divine beings, including those of the Three Realms and the Five Emperors and of the Four Heavens and the Ten Departments, will all come to inspect and oversee the observance.

In the etiquette by which the Zhengyi school receives the precepts, the Three Precepts, Five Precepts, Six Precepts, Nine Precepts, Twelve Precepts That May Be Followed, Twenty-Seven Precepts, Forty-Six Precepts, Seventy-Two Precepts, Eighty Precepts, One Hundred and Twenty Precepts, and Three Hundred Precepts should all be received and upheld according to the corresponding regulations.

In the etiquette by which the Zhengyi school confers the precepts, whether sovereigns, ministers, men and women among the common people, ghosts and spirits, or other living beings, the precepts may be conferred according to each one’s circumstances. At the conferral, the divine officials who protect the precepts are to be commanded to stand guard, so that those who receive them are protected and not troubled by calamities of any kind.

In the etiquette by which the Zhengyi school upholds the precepts, one who keeps the precepts must not share a bed or a mat with one who does not. In walking, dwelling, sitting and lying down, eating and daily life, as well as in clothing and footwear, carriages, tables, and staffs, one should keep these distinct from the other’s, so as not to be troubled by calamities of various kinds.

In the etiquette of repentance in the Zhengyi school, each morning and evening, when one pays homage to the divine perfected, ascends the altar, and enters the jing—the quiet chamber in which Daoist rites are performed—before reciting scripture and performing worship, one should first repent on behalf of the sovereign, the ministers, local officials, parents and teachers, beings in the Three Paths and Five Sufferings (a term for the realms of suffering after death), and all living beings, and only afterward repent for oneself.

Zhengyi (Orthodox Unity) Confession Weiyi (the confession rites of the Zhengyi tradition): In walking, standing, sitting, and lying down, whether in the arising of thoughts or in speech and action, a person may commit offenses, intentionally or unintentionally, as numerous as sand and dust. One should repent with a concentrated mind, never again giving rise to the same thoughts and deeds, so that body and mind become pure and the offenses are eliminated.

Zhengyi Worship Weiyi (the worship rites of the Zhengyi tradition): When entering the jing (the quiet chamber in which a Daoist priest cultivates practice and performs ritual) to pay homage to the gods and perfected beings, whether walking, standing, sitting, or lying down, and even at the arising of a thought or the stirring of the body, one must reverently honor the five hundred million heavens, together with the immeasurable Celestial Worthies (Tianzun)—in true body, response body, and transformation body—and the hosts of immortals, perfected beings, and sages throughout the worlds of the ten directions.

Zhengyi Worship Weiyi: As thought arises and the body stirs, one takes refuge in the Dao (the Way), vast as empty space. One must pay reverence, one by one, to the Limitless Great Dao of the three times—past, future, and present—endless as fine dust and grains of sand, and to Dao-bodies of every different size and of boundless forms.

Zhengyi Worship Weiyi: From the Daluo Heaven (Daluo Tian) of the upper realm down to the boundless reaches below, throughout the empty space of the ten directions, one must pay reverence, one by one, to the Limitless Great Dao of the three times—past, future, and present—endless as fine dust and grains of sand, and to Dao-bodies of every different size and of boundless forms.

Zhengyi Worship Weiyi: From the Daluo Heaven of the upper realm down to the boundless reaches below, throughout the ten directions and the Three Realms (the different levels of heaven and earth spoken of in Daoism), wherever the Great Dao responds by transformation, expounding the teaching and transmitting the doctrine—whether the thirty-six divisions of the Jing (scriptures), teachings manifested outwardly or secretly preserved within, Fulu (talismans and registers) and images, or precious scriptures—one should take refuge in them all.

Zhengyi Incense Weiyi (the incense-burning rites of the Zhengyi tradition): First one must wash and wipe the incense box, censer, incense tongs, incense spoon, incense tray, and the vessels for holding ash and placing charcoal, then arrange each of them properly so that they stand straight, clean, and bright. No red tip of flame should show in the censer, and the whole arrangement should be orderly and in due measure.

Zhengyi Incense Weiyi: The ash, charcoal, and kindling used for the censer should all be stored separately. One must not use what remains after cooking beneath the stove, nor unclean firewood, things defiled by meat and pungent foods, or ash and fire taken from places that do not accord with the rules.

Zhengyi Incense Weiyi: When taking incense, one should pinch it up with three fingers, hold the body upright, and gather in the mind. Whether sitting or standing, one’s posture should be correct, and when the moment is fitting one takes the incense with three fingers. Each time incense is offered, the smoke should continue without a break and must not cease midway.

Zhengyi Incense Weiyi: When praying, submitting reports, or inviting the deities, one should enter the jing chamber and ascend the ritual altar, keeping the incense fire continuous day and night without interruption. Because the deities have neither form nor visible appearance, one relies on the fragrance of incense to convey the petition.

Zhengyi Incense Weiyi: Whenever one reads scriptures, practices the Dao, observes Zhaijie (purificatory fasting), worships and recites scriptures, expounds the scriptures and preaches the teaching, or prays and submits reports, one should first process with incense for three circuits, and only then state the words of the prayer.

The etiquette of burning incense in Zhengyi (Orthodox Unity, the Zhengyi school of Daoism): the celestial incense of the upper realm has a thousand names and ten thousand titles; even without being burned, it naturally gives off fragrance and spreads it in all four directions.

The etiquette of burning incense in Zhengyi: whenever one recites the Jing (scriptures), cultivates and practices the Dao (the Way), observes purification and worship, expounds the scriptures and preaches, or offers prayers and petitions, one must first offer incense three times and only then state the words to be presented.

The etiquette of burning incense in Zhengyi: the celestial incense of the upper realm has a thousand names and ten thousand titles; without being burned it naturally emits fragrance, riding the wind and the clouds and reaching all ten directions. As for the human world of the lower realm, whether conditions in the world are ample or wanting, among all affairs the offering of incense alone is hard to omit.

The etiquette of lighting lamps in Zhengyi: the lamp is shaped like the stars and serves to assist the brightness of heaven; it is said to prolong life and remove calamities. One may light a single lamp, ten, a hundred, a thousand, or even myriads upon myriads of millions of lamps, all according to the conditions of the moment.

The etiquette of lighting lamps in Zhengyi: when practicing the Way, reciting scriptures, worshipping, or giving exposition, the lamps are arranged around the altar seat (the central seat of the altar space in which Daoist rites are performed), circling it as the stars are arrayed. The number of lamps is twelve thousand, corresponding to the Jing (essence) and qi of heaven; hidden by day and manifest by night, one cultivates in accordance with Qi (vital energy, the qi of which Daoism speaks).

The etiquette of lighting lamps in Zhengyi: the lamps should stand three chi above the ground. When scriptural rites, worship, or exposition are held, the lamps should be arranged around the altar seat, circling it as the stars are arrayed. Their number is twelve thousand, corresponding to the essence and Qi of heaven; hidden by day and manifest by night, one cultivates in accordance with Qi.

The etiquette of lighting lamps in Zhengyi: the lamps should stand three chi above the ground and be protected by covers, so that flying insects cannot enter and wind and dust cannot blow in and defile the flame.

The etiquette of striking the bell in Zhengyi: the bell is a solemn ritual implement, for the four assemblies (the various participants in a Daoist rite) to hear; within the six periods prescribed for each day, it is an indispensable matter of importance. The bell is placed on the left and the scriptures on the right, both set upon a raised stand so that they may be taken up and used.

The etiquette of striking the bell in Zhengyi: whether the rites of each day are held at two times, three times, six times, nine times, or twelve times, one must first arrange one’s clothing, wash the hands, and rinse the mouth, setting body and mind in proper order; then one clicks the teeth and recites the incantation, and only afterward strikes the bell.

The etiquette of striking the bell in Zhengyi: when the bell is struck, one begins from closely spaced to widely spaced, slowly striking three strokes; this is called the “three strokes.” Next, still from closely spaced to widely spaced, one slowly strikes twenty-four strokes; this section is called the “long striking.” Finally, from widely spaced back to closely spaced, one slowly strikes twelve strokes, called the “close.” From beginning to end they total thirty-nine strokes, corresponding to the “thirty-nine households.”

The ritual rules for sounding the bell in Zhengyi (Orthodox Unity) practice are these: first strike the bell three times, set the lamps in place, and arrange the seats. Those who perform the rites must wash and groom themselves neatly and put on cap and sash properly; every particular must accord with the regulations. Only when the long bell is sounded should the assembly be slowly led out into line. Each person should take a place according to station, the formation guided by the rites of incense, flowers, and hymn-leading, and the ranks must be orderly. When the bell is struck again, the chant-leader gives the voice; while the procession moves, one must not suddenly hurry or press the company at the last moment, lest proper bearing be lost.

The ritual rules for sounding the bell in Zhengyi practice are these: the bell must not be struck so as to miss the prescribed time. Each person should take a place according to station, the formation guided by the rites of incense, flowers, and hymn-leading, and the ranks must be orderly. When the bell is struck again, the chant-leader gives the voice; while the procession moves, one must not suddenly hurry or press the company at the last moment, lest proper bearing be lost.

The ritual rules for sounding the bell in Zhengyi practice are these: one must neither miss the prescribed time nor strike the bell in a manner that violates the regulations. If the assembly must be summoned outside the prescribed times, a separate small bell should be provided.

The ritual rules for sounding the qing in Zhengyi practice are these: the qing is used to regulate the rhythm of the rite. It is employed in liturgical acts such as ascending the altar and entering the chamber. At each act of worship, the qing is struck when praise is proclaimed; it is also used to lead the rite at its beginning and its end. The rhythm of bowing and rising during the liturgy, and of sitting and standing during the purification rites (zhai) and the exposition of scripture (jing), should all be matched by strikes of the qing.

The ritual rules for presenting memorials in Zhengyi practice are these: the zhangzou, the rite of submitting a memorial to the deities, is the most exacting of all and must not be undertaken lightly. Paper and ink must both be pure; the wording and the statement must be upright and truthful, and must accord with true Qi (vital energy). Nothing false or disordered may be written. What is submitted should set forth the offices of the divine clerks and spirit-soldiers and of the other deities.

The ritual rules for presenting memorials in Zhengyi practice are these: when bowing to present the memorial, one should face the direction of the deity addressed, as determined by the matter being stated. A separate seat should be set out, and both the cloth and the table must accord with the regulations. The officiant must sit upright with a lowered posture and recite in an even, calm voice, and must not be arrogant or lapse in ritual propriety.

The ritual rules for presenting memorials in Zhengyi practice are these: if one has not received the administrative registers—Fulu (talismans and registers) that confer Daoist office and the registration of one’s name—together with the Twelve Hundred Official Lords, the Three Hundred and Sixty Great Memorials, and the seal that completes the full set of memorials, one does not meet the conditions for presenting a memorial and summoning divine officials. When the memorial is presented, one should call forth the immortal officials who belong to one’s own register, and must not oversee them wrongly or summon them wrongly.

The ritual rules for the offering and invitation in Zhengyi practice are these: the jiao, the rite of setting out offerings and praying that the deities of Heaven and Earth descend—within Zhaijiao (the purification ritual)—seeks their presence to partake of the offerings. There are many forms of the jiao rite. The cakes and fruits offered must all be pure; dried meat and other fleshy, rank, or defiling things must not be offered, or the celestial officials will not extend their protection.

The ritual rules for the offering and invitation in Zhengyi practice are these: the original phrase “suo zhou pan zheng” is suspected of textual corruption, and its meaning cannot be determined with certainty. Judging from the context, what follows says that the offerings must not be passed off falsely or fall short, and that the deities must not be deceived. When the rite is over, the offerings should be distributed for the recluses who cultivate in the mountains to enjoy. There are likewise many forms of the jiao rite; the cakes and fruits offered must all be pure, and dried meat and other fleshy, rank, or defiling things must not be offered, or the celestial officials will not extend their protection.

When a Zhengyi (Orthodox Unity) jiaoqing is held—the Zhengyi school’s rite of sacrificial offering and petition—the articles prepared must not be passed off under false names, nor may shortages be filled in merely to make up the number, lest the gods be deceived. When the rite is over, the articles should be distributed to Daoist priests living in the mountains and to the elderly, the sick, prisoners, and those in labor service who suffer hunger and cold.

After the rite, once the cakes and fruit that were set out as offerings have been eaten, all that remains must be buried.

The jiaoqing should be scheduled after midnight and before noon, the time of day when what is called shengqi (generative Qi) is at its height.

The cakes and fruit offered must be fragrant and fresh. They must not be kept overnight, nor tainted by such impurities as those of a woman in childbirth or of a corpse, nor gnawed by the birds and rats of the household. Otherwise the spirits will not partake of them, and the effort expended will have been in vain.

As for the etiquette of ritual implements, those used by a Daoist priest—the incense burner, the zaoguan (a vessel for washing the hands or holding water), the table, the fly-whisk, the ruyi scepter, the ring-pendants, the sword, and the staff—should be regularly put in order and kept in good condition, properly placed and maintained, and taken up as the rite requires.

As for the etiquette of eating vessels, a Daoist priest’s tableware, including matched sets of spoons, chopsticks, cloths, and the like, must conform to the proper rule. Vessels made of gold or silver, precious jade, ivory, or animal horn may not be used, nor may this tableware be mixed with ordinary vessels, and it must always be kept clean.

As for the etiquette of utensils, the vessels a Daoist priest uses from day to day—the basin for rinsing the mouth, food trays set out for all living beings, washbasins for pouring in water and for holding water, the mortar and pestle for pounding aromatics, and the pot and the zeng (a steamer) for decocting and compounding medicines—should each be prepared according to its use and must not be borrowed as substitutes for one another.

As for the etiquette of dwelling, a Daoist priest’s lodging should be plain, open, and clean, with the interior and exterior open to each other. Curtains, hangings, screens, and the like should not be used to shut off the surroundings.

A Daoist priest’s house should be low and modest, no more than enough to shelter the person. One must not build tall, spacious halls, nor adorn them with carving and painting, coat them in bright colors, or seek splendor and conspicuous display.

A Daoist priest’s bed should be laid against the wall, and beds should not be placed one before another in a row. One should sit and sleep alone, and not live together with ordinary people.

The couch and articles of daily use should be simple—for example, a bed of chenopod stalks, a coverlet of cloth, and mats and coverings of cattail—or else a bed woven of rope, lacquered wooden vessels, and earthenware. Articles of copper, iron, gold, or silver must not be used.

(In the source text, the phrase read as “suozhou panzheng” is suspected to be corrupt; one passage on the dignity of utensils is repeated; and the sense of “zhengjing” is unclear. The reading above follows what can be made out.)

The bedding rules for Daoist priests of the Zhengyi (Orthodox Unity) tradition are as follows: a cloth sheet is spread and a cloth coverlet is used, with a stone or wooden pillow; straw sandals are worn; and the skirt, short jacket, unlined garment, and trousers that are worn should all be made of silk or cloth and dyed a plain yellow. Dyes such as jinghuang, gardenia, bamboo leaves, or yellow shavings may be used so that the color is dull and not bright.

The footwear rules for Zhengyi Daoist priests are as follows: shoes are made in the shape of a mountain, and the uppers are covered and trimmed with leather or cloth; ornate materials such as multicolored brocade must not be used. If straw sandals or wooden clogs are worn, they too must have a style distinct from the secular world and must not be the same as those worn by ordinary people.

Where a Daoist priest lives, there must first be a well or a spring, kept constantly clean, and livestock or miscellaneous refuse must not be allowed to pollute it. Separate wells and springs should be provided for washing, for food and drink, and for cattle, horses, and other livestock.

All wells and springs should be regularly cleared, scoured, and kept open, so that grasses and trees, flowers and leaves, frogs, or flies do not fall into them. The household, guest quarters, and courtyard should each have their own wells and springs, which must not be mixed with the water used for ritual fasting and sacrifice.

All water used for cooking, decocting medicines, washing the courtyard and clothing, and for bathing and cleansing must first be carefully strained through a filter. The mesh of the filter should be fine.

In food and drink, a Daoist priest seeks only to eat his fill and does not pursue refinement. In ordinary times he should observe the ritual fast, not eat outside the prescribed times, and not eat food that does not accord with the rules.

A Daoist priest should always keep a fine-meshed filter ready and strain water before using it.

When eating, the Daoist priest should first recite the food incantation, take a portion from each kind of food, place it separately in a vessel, and offer it forth. He then visualizes the “Three Ones” (the three divine perfected beings within the body contemplated in Daoist internal cultivation) eating together with himself, and strikes the vessel three times with chopsticks. His own food is placed in another vessel, and a further offering is made and distributed to all living beings.

Zhengyi (Orthodox Unity) Dietary Deportment: Each Daoist priest keeps vessels reserved for his or her own use at the ritual meal, and towels and cloths should likewise be kept clean. Each day only the utensils that are needed are supplied. One must not share vessels with others, nor lend one’s own vessels for another’s use, lest one take on impure Qi (vital energy).

Zhengyi Dietary Deportment: When a Daoist priest eats, others must not be allowed to touch the food with anything unclean. While eating, one should also mind one’s bearing, and must not let one’s breath or clothing soil the food. Leftover food should be given out promptly as alms and must not be stored up and carried away.

Zhengyi Dietary Deportment: When a Daoist priest eats, others must not be allowed to touch the food with anything unclean. While eating, one should also mind one’s bearing, and must not let one’s breath or clothing soil the food. Leftover food should be given out promptly as alms and must not be stored up and carried away.

Zhengyi Dietary Deportment: After a Daoist priest has finished eating, one should first seek repentance and only then distribute the remaining food as alms. During the ritual meal one must not raise a hand to beg food from others, nor allow servants and attendants, or chickens, dogs, and the like, to come into contact with the food. If the True Officials charged with overseeing the fast observe such lapses of deportment, they will punish them and register the offenders’ names with the Three Officials—the Heavenly Official, the Earthly Official, and the Water Official, as spoken of in Daoism.

Zhengyi Deportment in Movement and Repose: Whether walking, standing, sitting, or lying down, a Daoist priest should accord with the norms of the Dao (the Way). One should compose the countenance, restrain one’s expression, and keep the body upright, neither leaning askew nor losing proper form. Deportment is what a Daoist priest ought first to observe with care; how could one fail to attend to it?

Zhengyi Deportment when Going About: When Daoist priests go to government offices, visit and attend upon their masters, teach among the people, or are invited to lay households to take part in Zhaijiao (purification rituals) and similar observances, whether five travel together or three, they should proceed in due order according to the regulations, with composed bearing, and must not fall into disorder.

Zhengyi Deportment when Going About: When Daoist priests go to government offices, visit and attend upon their masters, teach among the people, or are invited to lay households to take part in Zhaijiao and similar observances, whether five travel together or three, they should proceed in due order according to the regulations, with composed bearing, and must not fall into disorder.

Zhengyi Deportment when Going About: When Daoist priests go among the people, or take part in Zhaijiao and the expounding of the teachings, each should bring a sitting mat and be seated in the proper place. In this way one both avoids contact with unclean Qi and distinguishes higher from lower rank. Although the upper, middle, and lower seats differ, the mats should be of one and the same standard.

Zhengyi Deportment of Dwelling in the Abbey: Once a Daoist priest has entered the Dao, one should reside in a Daoist abbey and uphold the ritual norms of the Daoist tradition. Morning and evening one burns incense, pays homage to the true spirits and performs rites of repentance, attends upon one’s master, receives and observes the prohibitions and precepts, and also seeks instruction in the methods of cultivating the Dao from elders of established virtue.

In the Zhengyi (Orthodox Unity) community, the rule for those living in a Daoist monastery is this: fellow practitioners should exhort and instruct one another, cherish their own dharma-body—the cultivator’s body and mind and the foundation of practice—do good and put a stop to evil, and constantly keep in mind reverence for the Three Treasures: the Dao (the Way), the Jing (scripture/classic), and the master. Toward others one should be compassionate, generous, and gentle, and in every matter respectful and agreeable, so that together they bring to fulfillment the sanctuary, the place where the Way is cultivated and religious activities are held. If an outsider gives offense, one should likewise set one’s mind on forbearance.

In the Zhengyi community, the rule for those living in a Daoist monastery is this: those above and those below should live together in harmony, and those of higher and lower standing should trust and yield to one another, coordinating as readily as one uses one’s own hands and feet, so that the monastery’s permanent establishment never falls into disuse. Fragrant oil, rice and wheat, firewood and straw, vegetables, and other supplies are to be raised by all in common; everyone should regard them as their own and must not spend them at will.

In the Zhengyi community, the rule for those living in a Daoist monastery is this: the monastery’s estates and milling works, its household dependents and those who labor in its service, its various articles of daily use, its livestock and implements, its fruit trees and medicinal herbs, and every other thing required, should all be cherished in common. They are to be used to provide for the ten directions—the faithful and the cultivators who come and go from every quarter—and to serve as fields in which merit and virtue may be cultivated for the future.

In the Zhengyi community, the rule for those living in a Daoist monastery is this: sacred images, scriptures, and the teachings, together with banners and flags, floral ornaments, curtains, seats, halls and storied pavilions, trees, mats, felt rugs, bedding, bells and stone chimes, tables, and fly-whisks, are all to be maintained and provided in common, kept sound and finely made, and must not be lacking.

In the Zhengyi community, the rule for those living in a Daoist monastery is this: the common property of the monastery’s permanent establishment and the property of the Three Treasures—even a single blade of grass, a single leaf, a single flower, a single fruit, or the smallest of things—must not be taken for unauthorized use, still less given away to others. The guilt of one who violates this is exceedingly grave, and after death such a person will fall into the Three Paths, the three evil destinies of hell, hungry ghosts, and animals. The scripture further says that this evil retribution extends through the three times of past, future, and present, bringing calamity upon oneself and upon one’s parents, brothers and sisters, and descendants, so that they become poor and lowly, or suffer deafness, blindness, muteness, leprosy, stupidity, madness, and contracted limbs, as well as flood, fire, the disasters of war, and injury.

In the Zhengyi community, the rule concerning death is this: when a revered master or a fellow student dies, the bell is to be struck three hundred and sixty times to announce the death. All the disciples of the household must assemble; they give three cries of lament, and then burn incense and recite scripture. When the time comes for encoffining and burial, the matter is carried out according to the appropriate rite.

The rite after the death of a disciple of Zhengyi (Orthodox Unity), the Zhengyi school of Daoism, is as follows: the remains are placed in a straw sack or a cloth bag, conveyed in a coffin to a mountainous woodland or a lakeside marsh, and simply buried in the earth. No tomb may be built, nor may earth be heaped up and trees planted, nor a burial mound raised.

The Zhengyi Fulu (talismans and registers)—Daoist talismanic charms—worn by the disciple, together with the contract documents (written vouchers) and the ring-sword, should be placed in a cloth bag and buried together with the remains.

Seventy-two talismans should be written out, set in place and fastened upon the remains according to the regulations, and reverence paid to the Wuji Petition and the Coffin-Enshrouding Petition; the ritual vestments are also to be buried with the body.

The clothing, bed, bedding, and other such items left by the deceased master, once what is needed for the funeral has been arranged, should be entered on an inventory and given over to the changzhu—the property held in common by the monastery for everyday use. Whether near or distant, whether insiders or outsiders, no one may appropriate these goods.

If the master has no property that can be used for the funeral, the changzhu property should be drawn upon, together with the zhai offerings, the futian—the provision of ritual meals and the doing of good deeds that accumulate merit—and the goods held in common by the community. Master and disciples alike depend on the changzhu in life and in death; for this reason the master is venerated as a Tianzun (Celestial Worthy).

The Most High said to Celestial Master (Tianshi) Daoling: “The above is one item among the one hundred forms of ritual dignity: if the master has no property that can be used for the funeral, the changzhu property should be drawn upon, together with the zhai offerings, the futian, and the goods held in common by the community. Master and disciples alike depend on the changzhu in life and in death; for this reason the master is venerated as a Tianzun.”

The Most High said to Celestial Master (Tianshi) Daoling (Zhang Daoling): “The dignified ritual codes of Zhengyi (Orthodox Unity) number one hundred and thirty-two in all. Long ago, when the Longhan kalpa—a cosmic era spoken of in Daoism—was drawing to its end, I went to the Side Hall of the Three Blossoms in the Jade Clarity heaven, paid homage to the Celestial Worthy of Primordial Beginning, a revered deity of Daoism, and received these ritual codes from him.

“At that time the Celestial Worthy of Primordial Beginning, facing the Most High Lord of the Dao (the Way), the Celestial Masters of the Nine Heavens, the Elder of Primordial Beginning, the Emperors of the Thirty-Two Heavens, the Supreme Perfected of the Five Elders, and the Divine Kings of the Limitless, ordered the Jade Lads of the Five Emperors to open the Jing (scripture) scrolls treasured within nine layers of cloud Qi (vital energy), entrusted this set of ritual codes to me, and charged me, saying: ‘You are to spread them throughout the Three Realms, the Ten Directions, and the limitless worlds. Whoever harbors good intentions, whether man or woman, may be taught them.’

“Since I received this set of ritual codes, five kalpas have already passed. I have taught wherever I went, transmitting them throughout the human world and the celestial realms. The highest sages and the true immortals have all received them, inscribed them on golden slips, and secretly stored them in the celestial palaces. Now they should be transmitted to you. You must honor and revere them: practice them with reverence, and you will receive blessings; divulge them, and you will bring disaster upon yourself. These are precepts clearly declared by the Celestial Worthy of Primordial Beginning. You must observe them with care.”

Daoling bowed his head in thanks and said: “Your servant has not long been cultivating the Dao and entering its realm, yet I have repeatedly received your kindness and instruction. The scriptural methods you have bestowed on me are unfathomable in their depth, and you have further explained to me the precepts—the norms and prohibitions of cultivation and ritual—whose principles are subtle and hard to put into words. How could I dare not devote myself fully to practicing them according to the rules?”

Thereupon the holy assemblies of all the heavens together praised Daoling’s words as well spoken, and then they entered the Great Void as one.