《洞玄灵宝三师名讳形状居观方所文》

Wanfu says that the scripture declares, “Without a master, one cannot receive ordination or attain the Dao (the Way),” and also states, “Before practicing the Dao, one should first visualize and hold the Three Masters in mind.” Whenever one reads scriptures, recites and expounds them, practices the Dao, burns incense, enters the chamber, or ascends the altar, one must first pay reverence to the master and visualize the master in the mind, and only then make a vow, praying for the deliverance of the nine ancestors (nine generations of forebears) and of oneself. If these rites are not observed, the true spirits will not descend.

When paying reverence to the master, one must know the direction and the place where the master resides; when visualizing and holding the master in mind, one must clearly remember the master’s appearance. At the time of receiving the Dao, the master should personally point out these matters. Therefore, from the Zhengyi (Orthodox Unity) method—a Daoist mode of transmission—to the Dongzhen (Cavern of Perfection) method, the one who receives the Dao must record the taboo names, appearances, and abbeys (Daoist monasteries) of the Three Masters, and fill in the liturgical text according to the following form.

The taboo names of the Zhengyi masters are set out as follows. In such-and-such a kingdom, in such-and-such a year, on such-and-such a month and day, the male or female officer So-and-so, of such-and-such a prefecture, county, township, and village, aged so many years, received at the Daoist abbey of such-and-such a prefecture, commandery, township, and village a certain register of the Zhengyi Mengwei, the Covenant with the Powers of Orthodox Unity (a Fulu, that is, the talismans and registers, of the Zhengyi school). The surnames, names, and titles of the three masters are as follows. The Ordination Master (Dushi): the male or female officer of the Daoist abbey in such-and-such a prefecture, commandery, township, and village, with parish and Qi (vital energy), name, age, and appearance. The Register Master (Jishi): the male or female officer of the Daoist abbey in such-and-such a prefecture, commandery, township, and village, with parish and Qi, name, age, and appearance. The Scripture Master (Jingshi): the male or female officer of the Daoist abbey in such-and-such a prefecture, commandery, township, and village, with parish and Qi, name, age, and appearance. The Sponsoring Ritual Master: sponsored by the male or female officer So-and-so of such-and-such a parish and Qi. The format for the five persons is the same as above.

The taboo names of the masters of the Five Thousand Characters.

In a certain kingdom, in a certain year, when the Grand Year (Taisui) stood in a certain station, on a certain month and a certain day, in a certain prefecture, commandery, county, township, and village, the male or female disciple So-and-so, of a certain age and styled So-and-so, receives, upon a certain mountain or in a Daoist abbey or residence of a certain prefecture, commandery, and county, the Five Thousand Characters of the Dao (the Way) and the De (Virtue/Power)—that is, the Daodejing—together with the Essential Precepts of the Three Grades, the precepts of the Daoist tradition.

The names of the three masters are as follows. The Ordination Master (Dushi) is a male or female Daoist teacher of a certain prefecture, commandery, county, township, and village, surnamed So-and-so, whose taboo name is So-and-so, of a certain age, and styled So-and-so. The Register Master (Jishi) is a male or female Daoist teacher of a certain prefecture, commandery, county, township, and village, surnamed So-and-so, whose taboo name is So-and-so, of a certain age, and styled So-and-so. The Scripture Master (Jingshi) is a male or female Daoist teacher of a certain prefecture, commandery, county, township, and village, surnamed So-and-so, whose taboo name is So-and-so, of a certain age, and styled So-and-so.

In addition, six classes amounting to thirty-eight persons in all—fellow students, persons profound in the Dao and the De, relatives and friends, or disciples and talents of outstanding cultivation—join in signing their names and setting forth their declarations, encouraging one another. They too are to be revered just as the masters are revered, and are called “honored persons” (zunren). The first class consists of the three masters, who are called Ritual Masters (Fashi). The second class consists of five upholders, who are called Chief Lecturers (Dujiang). The third class consists of six persons of clear understanding, who are called Overseers of Aid (Jianji). The fourth class consists of seven witnesses, who are called Attendants of the Scripture (Shijing). The fifth class consists of eight upholders of the rite, who are called Attendants of Incense (Shixiang). The sixth class consists of nine upholders of the rite, who are called Attendants of the Lamps (Shideng).

A kerchief and a knife are offered, signifying the brushing away of dust and grime and the cutting through of bonds, the loosening of the net of vexations and the breaking of the obstructing web of hindrances, so as to seek liberation and attain a realm of carefree wandering, purity, and lucid clarity. Those of shallow insight and still slight learning should not take part rashly. The names of all these persons should be entered in order after the taboo names of the three masters.

Taboo Names of the Divine Incantation Masters

In a certain kingdom, on a certain year, month, and day, the male or female disciple So-and-so of a certain prefecture, county, township, and village, of a certain age, now receives in a certain commandery and county the Scripture and Precepts of the Covenant Registers of the Divine Incantations of the Cavern Abyss (Dongyuan)—the divine incantations, Fulu (talismans and registers), and precept methods of the Dongyuan lineage. The names of the three masters are recorded after the taboo names of the three masters.

Taboo Names of the Divine Incantation Masters

On a certain day of a certain month in a certain year, in a certain kingdom, a man or a woman, So-and-so Jia, of a certain prefecture, a certain county, a certain township, and a certain village, aged a certain number of years, today receives, in a certain commandery and a certain county, the Scripture and Precepts of the Divine Spells, Covenants, and Registers of the Cavern Abyss (the divine spells, covenant documents, Fulu (talismans and registers), Jing (scriptures/classics), and precepts of the Dongyuan lineage). The taboo-names of the three masters are as follows.

The Degree Master (the master who presides over transmission and confers the methods): a ritual master of a certain abbey and a certain cavern in a certain prefecture, with surname and taboo-name, age, and physical features. The Register Master (the master responsible for conferring the register of names or for entering one on the ritual rolls) and the Scripture Master (the master responsible for transmitting the scriptures) are to be filled in according to this same format.

Taboo-names of the Dongshen Master

On a certain day of a certain month in a certain year, in a certain kingdom, the Dongshen disciple So-and-so Jia, of a certain abbey in a certain prefecture and a certain county—Dongshen being one of the Three Caverns (Dongzhen/Dongxuan/Dongshen)—today receives, at a certain place, the scriptures and precepts of Dongshen, the covenant documents of the registers of taboo-names, and the “Great Characters of the Three Sovereigns” (writing associated with the transmission of the Three Sovereigns). The taboo-names of the three masters are as follows.

The Degree Master: a ritual master of a certain abbey and a certain cavern in a certain prefecture, with surname and taboo-name, age, and physical features. The other two masters are to be filled in according to this same format.

The taboo-names of the three masters who witness the rite at the altar are likewise to be filled in according to the format above. “Witnessing at the altar” means giving testimony on the spot during the rite in which the teachings are conferred and received.

Taboo-names of the Shengxuan Master

On a certain day of a certain month in a certain year, in a certain kingdom, the Shengxuan disciple So-and-so Jia, of a certain abbey in a certain prefecture and a certain county, today receives, at a certain place, the Great Covenant in Seventy-Two Characters of Shengxuan, the One Hundred and Twenty-Nine Precepts of the Great Unity, together with the related scriptural texts and covenant documents. The taboo-names of the three masters are as follows.

The Degree Master, the Register Master, and the Scripture Master are to be filled in according to the format given above.

Taboo-names of the Dongxuan Master

On a certain day of a certain month in a certain year, in a certain kingdom, the Dongxuan disciple So-and-so Jia, of a certain abbey in a certain prefecture and a certain county, aged a certain number of years, receives the Natural Covenant Documents of Lingbao in the pure chamber of the Numinous Mountain (a quiet chamber in which Daoists cultivate themselves or perform rites) in a certain prefecture and a certain county. The Degree Master, the Register Master, and the Scripture Master are to be filled in according to the format given above. What is involved in “sealing off the six registers” is not further explained in the original text at this point.

Taboo-names of the Dongxuan Master

On a certain day of a certain month in a certain year, in a certain kingdom, the Dongxuan disciple So-and-so Jia, of a certain abbey in a certain prefecture and a certain county, aged a certain number of years, receives, in the pure chamber of the Numinous Mountain in a certain prefecture and a certain county, the Natural Covenant Documents of Lingbao, together with the Superior Precepts for Sealing the Six Passions, the Great Superior Precepts of Wisdom of the Middle Covenant Scripture, the One Hundred and Eighty Precepts of the Three Primes of the Great Covenant, and the Two Registers of Perfected Script (materials of the sort transmitted as Daoist documents and Fulu). The taboo-names of the three masters are as follows.

The Degree Master, the Register Master, and the Scripture Master are to be filled in according to the format given above.

The taboo-names of the three masters who witness the rite at the altar are likewise to be filled in according to the format above.

Taboo-names of the Shangqing Master

The disciple of the Great Cavern of the Three Luminaries (a disciple who cultivates the Shangqing method of the “Great Cavern of the Three Luminaries”), Perfected So-and-so Jia of a certain Marchmount and a certain Thearch, aged a certain number of years, today, at a numinous peak and in a secluded valley at a certain place, respectfully receives the Seven Covenants and Four Contracts of Shangqing, the Great Precepts for Contemplating the Body, the precious scriptures and Fulu, and the divine writings of the Most High. The taboo-names of the three masters are as follows.

The Scripture Master (Jingshi)—the teacher who transmits the methods of the scriptures (Jing)—should have recorded the prefecture, county, and Daoist abbey in which he resides, together with his Daoist name or ritual office, his surname, his personal name, his age, and his appearance. The Register Master (Jishi) and the Ordination Master (Dushi) are to be recorded in the same way.

The Master of the Three Caverns who attests at the altar—the ritual master who, upon the altar, witnesses the transmission of the methods and is versed in the scriptures and methods of the Three Caverns (Dongzhen, Dongxuan, and Dongshen)—should have recorded the mountain where he resides, the title of the Imperial Lord (Dijun) or Perfected One (Zhenren) whom he serves, his name, and his age. The other two attesting masters are to be recorded in the same way.

All of the above is written in ink on plain yellow silk. After the master has burned incense, he bestows it upon the disciple. Each time the disciple receives the personal name of one master, he performs three bows. If a master possesses a lineage register, it too, as the scripture states, is to be copied separately and conferred upon the disciple. Once the disciple has thoroughly memorized and practiced these, the documents should be sealed and stored together with the ritual objects.

Among these, the “Six Clarities” (Liuming), the “Five Guarantors” (Wubao), and the “Three Attestations” (Sanzheng), though they are not matters that must be specially visualized in the course of cultivation, are nevertheless the rites upon which the transmission and the accomplishment of the ritual depend. They should also be remembered as a ladder by which one enters the true Dao (the Way), and for this reason they are compiled and recorded here.