《洞玄灵宝三洞奉道科戒营始》

The Seven Perfected of Golden Radiance says: An examination of the great scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) shows that they generally contain rules governing ritual conduct and disciplinary precepts. Daoist priests and nuns should follow the teachings of the scriptures in everything they do: in their movements and behavior, sitting and resting, clothing and food, and daily life at home. Whether establishing a Daoist temple, guiding others, making divine images, copying scriptures, making offerings and paying homage, burning incense and lighting lamps, reciting and expounding scriptures, transmitting teachings, invoking the spirits, performing Zhaijiao (purification rituals), or observing rules for cultivation, each matter has its own requirements, already set down in the regulations.

Yet the relevant writings are vast, making it difficult to consult them comprehensively. Some people read them once and soon forget; some read them but do not follow them; some put them into practice only in part; and others act as they please, relying on their own opinions. Each person adopts a different ritual for ascending the altar or entering stillness. People also devise their own rules for rites of repentance and scripture recitation, then criticize one another, with few following a common standard. As a result, beginners have no way to judge which practice is correct. Conflicting methods lead people away from the right path; those with limited understanding lose their way, negligence grows, and proper ritual conduct gradually falls into disuse.

Moreover, people compete to display their eloquence and show off their abilities. They continually invent new rituals for invoking the spirits, yet abandon the old rules entirely when making confession. Over time, disciplinary precepts are gradually lost. Once a habit takes hold, it is treated as the norm, until hardly one in ten of the original rules remains. Anyone who acts according to the scriptural precepts is instead mocked. In this way, the orthodox scriptures are violated and undermined: confusion becomes common, understanding rare, and those who believe themselves well versed only become more perplexed. When the rules are not observed carefully, errors and abandonment are the eventual result.

Looking back, we see that the standards of earlier generations have already declined. Thinking of what lies ahead, we fear that confusion will grow deeper still. We have therefore collected five hundred and twelve essential points for cultivation, arranged them into eight chapters of ritual forms and compiled them in three volumes, entitled Regulations and Precepts for Upholding the Dao in the Three Caverns. All of this has been organized on the basis of the scriptures, not invented without foundation. We hope that people from ancient times onward will follow a single standard and that all communities will observe it together. Those who share this purpose should help spread it. The sections, items, and their titles are listed at the beginning of the text.

Chapter One: Causes of Sin

The scripture says: Those who destroy statues or images of the Celestial Worthy (a revered Daoist deity) and the Great Dao will fall after death into the Eighteen Hells of the Ninefold Abyss. Only after enduring countless kalpas will they be reborn as people afflicted with leprosy.

The scripture says: Those who slander the scriptures of the Great Dharma of the Three Caverns (the Daoist canon) must pass through the Eighteen Hells of the Ninefold Abyss after death. Only after a hundred kalpas will they be reborn as beasts. If they are later reborn as humans, the root of their tongue will rot.

The scripture says: Those who slander the Dharma-body of ordained Daoist practitioners—the body through which a practitioner embodies the Dao and its teachings—will suffer a parasitic skin disease in this life. In a past life, they were reborn among the six domestic animals.

The scripture says: Those who destroy Daoist temples and ritual altars will be reborn as beasts. If they are later reborn as humans, the root of their tongue will rot.

The scripture says: Those who slander the Dharma-body of ordained Daoist practitioners will suffer a parasitic skin disease in this life. In a past life, they were reborn among the six domestic animals.

The scripture says: Those who destroy Daoist temples and ritual altars will lose their eyebrows and beards and suffer bodily sores in this life. In a past life, they were reborn as venomous snakes.

The scripture says: Those who show no reverence for the Celestial Worthy and the Great Dao will be foolish in this life. In a past life, they were reborn among the six domestic animals.

The scripture says: Those who do not believe what the scriptures and teachings say about fate and karmic retribution will be blind or deaf in this life. In a past life, they were reborn as birds or beasts.

The scripture says: Those who do not believe in the causes and conditions of sin and blessing will become servants in this life. In a past life, they were reborn among peoples such as the Six Yi.

The scripture says: Those who treat the Dharma-body of ordained Daoist practitioners with contempt will be lame in this life. In a past life, they were reborn as pigs or dogs.

The scripture says: Those who defile sacred grounds belonging to the Three Treasures—the Dao, the scriptures, and the masters—will give off a foul, fishy odor in this life. In a past life, they were reborn amid filth.

The scripture says: Those who commit adultery with ordained Daoist practitioners will be lonely and without support, and others will despise them in this life. In a past life, they were reborn in filthy places such as latrines.

The scripture says: Those who engage in illicit sex and covet beauty will suffer wind-related illness in this life. In a past life, they were reborn as pigs awaiting slaughter.

The scripture says: Those who steal property belonging to the Three Treasures will be poor in this life. In a past life, they were reborn as servants or among the six domestic animals.

The scripture says: Those who steal communal property held in trust by a religious community, such as a Daoist temple, will suffer wind-related illness in this life. In a past life, they were reborn as livestock such as pigs or sheep.

The scripture says: Those who steal property will be poor in this life. In a past life, they were reborn as servants or among the six domestic animals.

The scripture says: Those who steal communal property held in trust by a religious community will suffer wind-related illness in this life. In a past life, they were reborn as livestock such as pigs or sheep.

The scripture says that lay followers who steal property donated by the four groups of disciples of the Buddha, the Dharma, and the Sangha will go mad in this life and be born into ignorance in the next.

The scripture says that those who eat the fruits and vegetables offered to the Three Treasures will suffer illnesses such as wasting thirst and starvation in this life, and in the next will be born among ravenous tigers, venomous snakes, and similar creatures.

The scripture says that those who steal food set aside for a purification meal, or food used in offering one, will be struck by lightning or killed by evil spirits in this life. In the next, they will be reborn as pythons and, after death, fall into the realm of hungry ghosts.

The scripture says that those who steal goods intended for a purification meal will be reborn as servants in this life, enduring prolonged hunger and cold and going without clothing and food. In the next, they will be reborn as starving dogs or enter filthy places.

The scripture says that those who steal scriptures, images of Buddhas, Daoist deities, or the offerings made to them will suffer leprosy in this life. After death, they will fall into various hells and remain unforgiven through countless kalpas.

The scripture says that those who revile monastic practitioners will suffer illnesses such as wind epilepsy in this life and be reborn as mad dogs in the next.

The scripture says that those who bully and insult monastic practitioners will be shackled as punishment and imprisoned in this life, then be reborn as fly maggots in the next.

The scripture says that those who violate the precepts will face the Three Calamities in this life and be reborn as venomous wasps, or as people who are deaf, mute, blind, or disabled, in the next.

The scripture says that those who break their purification fast will suffer illnesses such as difficulty swallowing food in this life and be reborn as ravenous tigers in the next.

The scripture says that those who kill living beings will have short lives and suffer prolonged imprisonment in this life, then be reborn as domestic livestock in the next.

The scripture says that those who eat meat will be afflicted with a hundred illnesses in this life and be reborn as deer in the next.

The scripture says that those who indulge in alcohol will become mentally deranged and suffer disasters of raging fire in this life, then be reborn in muddy, filthy places in the next.

The scripture says that those who delight in eating meat, pungent foods, and filthy things will have foul-smelling bodies in this life and be reborn amid filth and excrement in the next.

The scripture says that those who are irresolute and enjoy mocking monastics will be reborn as monkeys or apes in this life and, after death, fall into boiling cauldrons.

The scripture says that contracted hands and feet and a limping gait are karmic consequences of failing to honor the Three Treasures—the Buddha, the Dharma, and the Sangha—in a past life.

The scripture says that missing or curled-up hands and feet are karmic consequences of having failed to show reverence for the Three Treasures in a past life.

The scripture says that blindness in both eyes is a karmic consequence of having disbelieved the teachings of the scriptures and shown contempt for the Three Treasures in a past life.

The scripture says that people suffer serious illnesses during their lives because they have been negligent in supporting the Three Treasures—the Buddha, the Dharma, and the Sangha; here, the Daoist Dao, scriptures, and masters.

Ulcers on the tongue arise from slandering the scriptures of the Great Vehicle of the Three Caverns (the Three Caverns are a classification of Daoist scriptures). Losing the ability to speak or becoming blind arises from disbelief in the scriptures and teachings and contempt for the Three Treasures.

The scripture also says that losing the ability to speak arises from slandering monastics and the Dharma-body of the Three Treasures (the Dharma and Dao embodied by the Three Treasures). A blocked nose and loss of smell arise from greed for meat, wine, and the Five Pungent Foods, such as scallions and garlic. Sores over the body arise from destroying the Three Treasures, and falling eyebrows arise from slandering them.

Turned-out lips, protruding teeth, and a sunken nose bridge arise from damaging a Daoist sanctuary, a place for religious rites and cultivation. A bent waist, crooked chest, hunched back, and short legs arise from arrogance, carelessness, and contempt toward the Three Treasures. Mental confusion and delusion by malign influences arise from disbelief in causal conditions and the karmic rewards for good and evil deeds.

Sores and swellings on the body, and an ugly appearance, arise from insulting the Three Treasures. Red eyes, a crooked mouth, and a crooked nose arise from mocking monastics and the Dharma-body. Ignorance, frequent illness, and impaired mental faculties arise from deceiving and misleading the Three Treasures and treating them with contempt.

Being robbed, killed or injured by others, or suffering the loss of property arise from having stolen the property of the Three Treasures. Drowning arises from behaving impurely and negligently after drinking wine. Burns from fire arise from squandering the property of the Three Treasures. Being swallowed or bitten by a venomous snake arises from harming or killing monastics.

The scripture says that when venomous snakes crawl into a person through the mouth or nose, it is because in a past life they made evil, poisonous curses. Being swallowed by tigers, wolves, or other fierce beasts is because in a past life they secretly plotted against others and committed wrongdoing.

To go hungry and cold, with too little food and clothing, is because in a past life one stole food offered in the vegetarian hall, or took the shared property of the Three Treasures—the Dao, the scriptures, and the masters—or of a Daoist temple. To be separated from one’s parents, spouse, and children, unable to live together, is because in a past life one acted out of jealousy, committed adultery, disrupted the harmony of others, and split up families.

Poverty and hardship come from breaking the rules of purification in a past life; becoming a servant or slave, or occupying a low position, comes from theft and greed. To be disliked by others throughout this life comes from having been arrogant, loud, and disrespectful in a past life.

In this life, to be consumed by lust without regard for closeness, distance, beauty, or ugliness, comes from having been born as a dog or other domestic animal in a past life. To drink excessively and behave without restraint comes from having been born as a fish, turtle, toad, or similar creature. To crave meat and delight in killing comes from having been born as a poisonous insect or fierce beast. To have an unclean body comes from having been born as a tadpole-like creature. A foul-smelling body, unclean conduct, and lechery come from having enjoyed eating the five pungent plants—in Daoist precepts, pungent vegetables thought to hinder pure cultivation—and pork and dog meat.

To be born as one of the six domestic animals comes from having killed living beings in a past life; in this life, one must repay the lives one took. To be born as a wild animal such as a muntjac or deer comes from having eaten meat and stolen in a past life. To be born as a venomous python comes from having been jealous and harmed others. To be born as a starving tiger comes from having oppressed and robbed others. To be born as a worm in the filth of a latrine comes from having indulged in lust and behaved uncleanly.

The scripture says that rebirth as a tadpole comes from failing in a past life to make offerings to the “Three Treasures” (the Dao, the scriptures, and the teacher). Rebirth as a fish or turtle comes from treating precious scriptures with contempt or revealing them. Rebirth as small insects or ants comes from violating the teachings of the scriptures. Rebirth as a swallow, dog, or wild boar comes from betraying one’s teacher and forgetting one’s roots. Rebirth as a sparrow comes from talking too much about the teachings of the scriptures. Rebirth as a dove or pigeon comes from always believing oneself to be right and practicing arts that depart from convention.

Rebirth as an eagle or other bird of prey comes from breaking precepts, violating the scriptures, or showing contempt for the teachings. A life of loneliness and poverty comes from violating monastic precepts, having an abortion, or harming one’s children. An ugly appearance comes from mocking the “Three Treasures” or arrogantly looking down on monastics. Suffering from wind disorders, epilepsy, or frequent bouts of mad speech comes from accepting alms without repaying them, having an abortion, or causing a fetus to die. A swollen belly and thin neck come from violating precepts and indulging in sexual desire at a sacred sanctuary or a mystic altar, places used for Daoist practice or ritual.

Being imprisoned and put in shackles comes from sycophancy, malice, and forming factions for personal gain. Being beaten with a whip comes from harming living beings and lacking compassion. Rebirth as a cat comes from eating meat at a sacred sanctuary or mystic altar. Rebirth as a fupan insect comes from eating meat or pungent foods while in the company of the “Three Treasures.” Rebirth as a jackal or wolf comes from being miserly and refusing to give alms. Rebirth as a fox or badger comes from deceit and fraud. The scripture also mentions rebirth as a rat or weasel, but does not explain the cause.

The Dongxuan Lingbao Sandong Fengdao Kejie Yingshi says that being reborn in this life as a rat or weasel results from failing to observe the precepts while following a vegetarian fast in a past life, and still drinking wine and eating meat.

The codes and precepts list eighty-one rules concerning the causes and conditions of sinful karma, drawn from the Taishang Yebao Yinyuan Jing. These entries explain that after breaking the precepts, beings die and enter hell, where they are punished according to the codes and precepts. Only after their karmic punishment has run its course can they be reborn in the form they have in this life. Some people also suffer retribution in their present life, born with a corresponding physical appearance; all of this stems from offenses committed in past lives. Related teachings appear in many scriptures. Daoist men and women alike should devote themselves to believing in these teachings and explain cause and effect to the public, so that people within and beyond the community do not break the codes and precepts and may thus hope to attain the truth of the Dao.

Chapter Two: Wholesome Conditions

The scripture says that those who widely build scriptures and images, establish Daoist temples and welcome people into the Dao, give alms, observe vegetarian fasts and precepts, relieve the dead and guide beings toward deliverance, help all living things everywhere, and broadly practice virtue and benefit others will be reborn as heavenly kings or rulers of states.

Those who recite scriptures, uphold the precepts, chant and make prostrations, and widely cultivate fields of merit—accumulating virtue through good deeds—will be reborn as empresses or mothers of rulers.

Those who make offerings to the Three Treasures—the Dao, the scriptures, and the masters honored in Daoism—burn incense and light lamps without fail morning and evening, and produce scriptures and cast divine images will be reborn into a heavenly king’s household.

Those who believe in the scriptures and teachings, practice according to the codes and precepts, observe vegetarian fasts and contemplate the Dao, and give alms and do good will be reborn among the wealthy and honored.

Those who uphold the scriptures and precepts, recite the teachings, and remain faithful to them will be reborn as intelligent people.

Those who take joy in cultivating the Dao for seven consecutive generations, uphold the precepts and recite scriptures, give alms to relieve the poor, help the living and deliver the dead, practice compassion at all times, and tirelessly make offerings to the Three Treasures will be reborn as monastics who cultivate the Dao.

Those who accumulate good deeds over many generations, widely cultivate fields of merit, observe vegetarian fasts and uphold the precepts, honor the Three Treasures, recite Mahayana scriptures, and practice in accordance with the teachings without breaking the precepts will be reborn as virtuous masters of the Dharma, respected and admired by all.

Those who believe in the great teachings of the Three Caverns—the Daoist scriptures and teachings of the Three Caverns—practice according to them and make offerings will be reborn among the heavenly beings. In their present life, too, they will enjoy a pure and long life.

By supporting the Dharma bodies of those who have left home to cultivate the Dao, one may gain longevity and a handsome, well-formed body.

By building Daoist temples and altars for the mysterious (places where Daoist deities are worshiped and rituals are performed), one may gain a wealthy and honored station in life.

By believing in and revering the Celestial Worthies and the Great Dao, and by focusing one’s heart and mind on taking refuge in and admiring them, one may gain a life fulfilled with blessings.

By honoring the scriptures and precepts, and believing in karmic causes and conditions and destiny from past lives, one may gain a station in life respected by others.

By giving away wealth, relieving the poor, and building up merit without reservation, one may be born in the Central Land and enjoy a long, wealthy life.

By refraining from killing, stealing, drinking alcohol, and eating meat, one may gain a long life filled with blessings.

By delighting in reciting the scriptures and precepts, and maintaining the fast while serving the Dao over many years, one may gain a life of leaving home to cultivate the Dao and being held in respect.

By supporting those who have left home to cultivate the Dao, and cherishing and remembering the Dharma bodies of the Three Treasures—the Dao, the scriptures, and the teachers—one may gain a pure and well-formed life.

By showing compassion for all beings at all times and treating all things with kindness, one may be born into an eminent and wealthy family.

Emperors and rulers come from cultivating the fast over many lifetimes and widely establishing fields of merit—opportunities to do good and accumulate blessings.

Empresses and mothers of the state come from performing good deeds throughout immeasurable lifetimes and supporting the Celestial Worthies and the Great Dao.

The honored ranks of imperial sons, heavenly grandsons, imperial daughters, and consorts come from cultivating goodness and accumulating De over many lifetimes.

Longevity and advanced age come from maintaining the fast and the precepts, and rescuing living beings with a compassionate heart.

A flourishing line of descendants, long life, and wealth come from supporting the Celestial Worthies and the Great Dao.

Fathers and sons, husbands and wives, men and women can live together for a long time because they treat one another with gentleness and respect, live in harmony, and do not sever the bonds of affection.

Being admired wherever one goes, and having comfortable clothing and ample food, come from regularly supporting the fields of merit at the permanent community—the good works of shared places of Daoist cultivation, such as temples.

High status, dignity, and the respect of others come from reverently believing in the Three Treasures of the Dao, the scriptures, and the teacher.

Abundant wealth comes from giving generously, observing fasting precepts, cultivating fields of merit by accumulating good deeds and sowing blessings widely, and aiding the poor.

Intelligence and wisdom come from delighting in reciting scriptures and teachings, and taking on the responsibility of protecting and spreading them.

A dignified appearance comes from making offerings to the Three Treasures and leaving home to practice the Dao.

The respect shown to those who leave home to practice the Dao comes from teaching the Dharma, guiding others, observing fasting precepts, and cultivating fields of merit.

Lasting wealth and prominence come from giving continually and establishing and protecting enduring fields of merit.

Being respected and loved wherever one lives comes from giving, reciting scriptures, and observing the precepts.

Purity of body and mind, and clear, penetrating wisdom, come from protecting and upholding the Great Vehicle teachings of the Three Caverns (the Daoist scriptures of the Three Caverns and their Great Vehicle teachings).

Peace and freedom from calamity wherever one goes come from releasing living creatures, helping beings, and causing them no harm.

A clean, fragrant body and the affection of others come from abstaining from alcohol, meat, and pungent foods, and maintaining purity.

Many descendants and complete prosperity come from giving generously and accumulating blessings and merit.

A woman’s ability to bear children, and mutual respect and affection between spouses, come from receiving guidance and establishing faith at a Daoist sanctuary.

A clear, pleasing voice in this life comes from singing hymns and praises at a Daoist sanctuary.

Joy in this life and blessings that arrive naturally come from taking part in activities at a Daoist sanctuary with focused sincerity, listening to teachings and scriptures, and giving generously.

The thirty-eight good deeds and blessings listed in the scripture come from the Scripture of the Supreme High One on Karmic Retribution and Causal Conditions. These blessings may stem from a person’s actions and accumulated merit in this life or a previous life, or from the deeds and merit of their ancestors. They may also arise when a person practices goodness in this life and receives the corresponding reward in the present. Daoist priests and nuns should explain these teachings to male and female lay followers in accordance with the liturgical rules and precepts—the standards of conduct and disciplines in Daoism—and guide them to observe those rules and precepts so that they may gain boundless blessings.

Third: General Examples

According to the Statutes of Xuandu and the Ritual Text of Zhengyi, Daoist priests, nuns, and ordinary people who violate the scriptural precepts have their “life tallies” taken away or reduced. A “tally” refers to a person’s allotted lifespan, so having tallies taken away means that one’s life is shortened. Some accounts say that one tally equals sixty days; other accounts differ, and the scripture records both. After a person’s life tallies have been taken away or reduced, whether they have already died or are still alive, they must bear the guilt prescribed by the relevant rules. The punishment described is the taking away or reduction of life tallies. Conversely, “adding tallies” means increasing a person’s life tallies and extending their lifespan. Daoist priests and nuns should know the liturgical rules and precepts well and follow them in accordance with the law.

The offenses and guilt described in the scripture for violating liturgical regulations should be judged according to the provisions of the relevant rules.

Fourth: Establishing Temples

In the highest realms of the Three Pure Ones (Sanqing), the Ten Isles and Five Sacred Peaks, the various famous mountains and grotto-heavens, and throughout the great void, there are places where sages reside and govern. In some of these places, gathered Qi forms towers, halls, and palaces; in others, clouds converge to form terraces, pavilions, palaces, and dwellings.

The liturgical text says: In the highest heavens of the Three Pure Ones (Sanqing), among the Ten Isles and Five Sacred Mountains, in famous mountains and grotto-heavens throughout the world, and in the vast reaches of space, there are places where sages reside and govern. Some of these dwellings are pavilions and halls formed from primordial Qi; others are terraces and palaces gathered from cloud Qi. Some lie among the stars, sun, and moon; others are set amid mists, clouds, and rosy skies. Some appear naturally, some are built through divine power, some are constructed over a long period, and others are raised in a short time.

Among these immortal realms are Penglai, Fangzhang, Yuanjiao, Yingzhou, Pingpu, Langfeng, Kunlun, and Xuanpu. There are also countless places bearing such names as the Twelve Jade Towers and the Three Thousand Golden Gates. These are all places where the Celestial Worthies and the Most High manifest, and where sages, perfected beings, and immortals reside and govern. Their accounts are recorded in the various scriptures, so they will not be described further here.

Daoist temples are established so that beings in heaven and on earth may have a place to turn, and so that both the worthy and ordinary people may receive guidance. Temples on earth should therefore be built in imitation of the celestial realms. A temple is both a place for accumulating blessings and a dwelling for immortals. Temple sites and layouts follow different rules and fall into six types: mountain gates, walled cities, palace precincts, villages, secluded and remote sites, and places near populated communities. These temples should be protected by emperors, built by chief ministers and other officials, and staffed and supported by Daoist priests and ordained women. This is an important beginning for promoting good deeds, and its merit cannot be measured.

A Daoist temple may include a hall of the Celestial Worthy, a lecture hall where the Celestial Worthy expounds the scriptures, a hall for teaching the Dao, a scripture library, a bell pavilion, priests’ quarters, covered walkways, galleries, gate towers, gate buildings, a Mysterious Altar, a fasting hall and kitchen, a scripture-copying workshop, halls for collating, expounding, and fumigating scriptures, a bathhouse, an incense-burning courtyard, a courtyard for ascending to transcendence, an ordination courtyard, a meditation courtyard, a quarters for attendants, as well as stables, cart and ox sheds, quarters for lay visitors, quarters for guests from all directions, and a mill. It may also have a Terrace for Seeking the Perfected, a Terrace for Refining Qi, a Terrace for Praying to the Perfected, a Terrace for Absorbing the Radiance, a Terrace for Scattering Flowers, a Terrace for Gazing Toward the Immortals, a Terrace for Receiving Dew, and a Terrace of the Nine Purities; pavilions for Wandering Immortals, Gathering Spirits, Riding the Clouds, Flying Luan Birds, Extending the Spirits, and Welcoming the Wind; and towers named the Nine Immortals, Extending the Perfected, Dancing Phoenix, Carefree, Silent Contemplation, Welcoming the Wind, Nine Perfected, and Incense Burning, as well as a hall for compounding medicines. These buildings may be constructed according to the means available at the time. Their size, proportions, and style—whether grand or simple—should suit the resources at hand.

The grounds should also include medicinal herb plots and orchards, with rare trees and unusual medicinal plants. Clear ponds should be maintained and fragrant flowers planted to support the temple. Such a place is called a land of blessing, or a pure dwelling. A Daoist temple should be maintained for generations and never abandoned. In this way, one may receive boundless blessings and attain the highest merit.

The regulations state that the Hall of the Celestial Worthy may be built with three bays and serve as a blessed sanctuary, also called a “Pure Abode,” a place of purity. It should be maintained for a long time and never abandoned. Building and making offerings there bring immeasurable blessings and the most excellent merit.

The regulations state that the Hall of the Celestial Worthy may have three, five, seven, nine, eleven, or thirteen bays. Its scale may be adapted to the circumstances, and its ornamentation arranged according to available means. The overall layout should be open on all sides, with an unobstructed view in every direction. The dwelling place of a sage is called a “hall”; the ordinary dwellings of the secular world are generally called “halls” as well.

Buildings broadly take six forms: first, those built from precious timber; second, those made with materials gathered locally; third, those ornamented with gold and jade; fourth, those laid out and constructed in stone; fifth, those decorated with painted designs; and sixth, those roofed with thatch and built with earthen or stone steps. They may be adorned with carved phoenixes and dragons, painted clouds and the moon, inverted water caltrops and planted lotuses, creating ponds of lotus and seas of flowers. They may also be embellished with bright jade, carved balustrades, and decorated galleries; fitted with red steps and blue stone tiles; and furnished with blue-green ornamentation, golden door fittings, and silver bolts. Their beams may resemble rosy clouds and their rafters drifting clouds. Doors and windows may be arranged according to the sun and moon, Yin-Yang, and the upper spaces of the building should be spacious, while the lower parts may be encircled with cloudlike ornament. The width, length, and overall size of the buildings may all be adapted to the circumstances of the time; there are no fixed specifications.

The regulations state that the Hall of the Celestial Worthy may have one, two, three, or five bays. Its size and width should likewise be determined according to the circumstances.

The regulations state that the Dharma Hall is where scriptures are expounded, the Dao taught, and people instructed. It is best located behind the Hall of the Celestial Worthy. It should be built to accommodate as many listeners as possible, though it may also be constructed in another suitable place.

The regulations state that preaching halls should be built separately on the left and right sides of the Hall of the Celestial Worthy. They should be spacious enough to hold listeners, and the more people they can accommodate, the better. Their interior rooms and facilities may be arranged flexibly according to the circumstances.

When building a scripture hall, its height and size, and whether its decoration is ornate or plain, may be determined according to the available labor and resources. The most important thing is that it can house the Three Caverns (Dongzhen, Dongxuan, and Dongshen) and the Four Supplements, the existing categories of Daoist scriptures and writings, while remaining well ventilated and lit, and protected from rain and dew. Meeting these conditions makes it a suitable place to store them; convenience of use should also be considered. These guidelines are not fixed rules that must be followed forever.

When building a bell pavilion, its scale and style may follow those of the scripture hall. It must be sturdy, with suitable openings on all four sides, so that it can house the existing Three Caverns and Four Supplements while remaining well ventilated and lit, and shielded from rain and dew. This is a suitable arrangement, and convenience of use should also be considered; it is not a fixed rule that must be followed forever.

The bell pavilion should likewise follow the example of the scripture hall. It must be sturdy, with suitable openings on all four sides, so the bell’s sound can carry freely and ring clearly at each of the six daily periods. The pavilion should stand in front of the Hall of the Celestial Worthy, facing the scripture hall, with the bell pavilion on the left and the scripture hall on the right. If a Jing Si courtyard, a place for Daoist priests to cultivate stillness, is built separately, it should be arranged in the same way.

The fasting hall is usually placed in a separate courtyard on the east side. Its size and width should suit the needs at the time, and its doors and windows should be well placed. A curtained seat should be set directly opposite the entrance, positioned to either side of the image of the Celestial Worthy. Beds, mats, felt coverings, and bedding should all be laid out according to the prescribed rules. Before the image, prepare an incense burner, banners, flowers, and clean cloths; also set out the tables and sitting cushions for offerings of food. All should be provided according to the rules.

The fasting kitchen should be near the dining hall. Cooking pots and stoves, storage rooms, and all the facilities needed for fasting offerings should be provided and arranged compactly, without placing them too far apart.

The regulations state: A Daoist temple must first build a scripture copying hall specifically for transcribing scriptures, with its own separate courtyard. Ordinary people must not be allowed to mix with the scribes there by building halls or taking up residence. If only a corridor building or small rooms are available, a scripture collation hall should still be established. The copying hall must also be equipped with a bathhouse, a stove for boiling paper, a place for preparing paper, and tools such as boards, wooden mallets, trimming knives, and knives and boards for chopping paper bark. Clean towels and clothes for bathing must be provided, along with the racks, incense burners, incense mortars, and pestles needed to fumigate, lay out, and repair scriptures. Everything required for copying scriptures should be kept in the hall and maintained in a clean condition. No secular clutter or unclean objects may be brought in, and the necessary tools must not be found missing only when they are needed. This is the matter that must be avoided above all.

The regulations also state: A Daoist temple should build a bathhouse, preferably in its own courtyard or a separate room. This is of the utmost importance. Before performing ritual processions, reciting scriptures, ascending the altar to enter stillness, presenting prayers, or repenting of transgressions, one must first wash away any traces of worldly dust, breaches of the precepts, sweat, grime, or other impurities. Even the slightest lack of cleanliness is considered an offense against the spiritual authorities and a slight to the immortal officials, obstructing the pure and upright Qi. One must therefore bathe and purify both body and mind, leaving the body fragrant before performing the rites. On every day when ritual processions are held, one should bathe in scented water. The necessary pots, well, stove, bed and mats, incense, and powders must all be prepared.

The regulations further state: A place for focused cultivation is established to shut out noise and withdraw from worldly concerns, creating a quiet environment. A separate courtyard should be built in a secluded spot; its orientation, distance, and size may be arranged according to practical circumstances. The courtyard should contain a hall for the Celestial Worthies, a quiet chamber for entering stillness and cultivating the breath, a bathhouse, and a medicine hall. Everything the master and senior teachers require must be provided, with nothing lacking.

The regulations state that places used for seeking out perfected beings, cultivating Jing and Qi, praying to immortals and perfected beings, absorbing the essences of the sun and moon, scattering flowers and gazing toward immortals, receiving the Qi of the Nine Heavens of Purity, or engaging in wandering among immortals, gathering numinous Qi, and riding clouds with phoenixes are all places where Daoist priests and female Daoists gather their spirit and turn toward the Dao, gaze into the distant immortal realms, and hope for immortals and perfected beings to descend. These activities differ from ordinary affairs, so such places should be built in secluded, quiet settings.

These places should be near a courtyard for concentrated contemplation and practice, or may be set in a separate courtyard between two halls. Their buildings should be sheltered from wind and dew, leave the view of clouds and rosy mists unobstructed, and offer a distant view of the Celestial River and the stars. Outside the courtyard, it is fitting to open gates onto the Four Vistas and windows to the Eight Winds, so that the conveyances and mounts of immortals might seem free to come and go. The place should be spacious, lofty, and open, inspiring admiration. In this way, one may hope to travel hand in hand with the immortals of legend from the Jin dynasty, or meet the divine beings known as Changsheng.

The regulations also say that the Gate of the Myriad Mysteries is the passage through which the assembled perfected beings come and go, and the portal by which they enter and depart. To a Daoist temple, it is as indispensable as the eyes are to a face. The main gate of every temple should have a pavilion or tower built above it, with a plaque hung high to emphasize its height. The number of stories and the scale may be adapted to the circumstances of the time. The number of side gates, and whether they are built lavishly or simply, may likewise depend on contemporary conditions. Every separate courtyard should be built and decorated with suitable carvings; there is no need to adhere to a fixed style.

To the left and right of the main temple gate, separate gates should also be opened for the passage of carts, horses, oxen, and donkeys. They must not pass through the main gate.

The masters’ rooms, where Daoist priests live or attend to their duties, should be arranged around the hall of the Celestial Worthy, with rooms on all four sides. Their number and the scale of their construction may be determined according to the building circumstances of the time.

All men and women who enter the Daoist path must receive and uphold the scriptures, precepts, and Fulu (talismans and registers). A separate initiation courtyard must also be established, with an altar site built and a dining hall and meditation rooms provided. Every facility required for ritual services must be in place.

When a Daoist priest or priestess dies, a separate Ascension Courtyard must be established to house the deceased and conduct funeral rites. It must have its own buildings and rooms, with all the vessels and implements needed for offerings and worship.

When a Daoist priest or priestess dies, fellow members of the community must support one another and perform rites together to guide the deceased onward. An incense-burning courtyard should be established near the Ascension Courtyard, with tables, mats, beds, seats, and all other necessary furnishings provided there.

In front of a Daoist temple’s Hall of the Celestial Worthies, an earthen altar platform must be built, or one constructed of brick and stone. If the altar is made of wood, it may have three, five, or as many as twelve tiers. Railings, decorative latticework, and entrance plaques must all follow the rules laid down in this scripture; these regulations must not be violated.

Covered corridors, walkways, verandas, and rooms should be built around halls, pavilions, terraces, and courtyards, connecting and enclosing the entire compound.

The attendants’ quarters, where those who serve the temple and handle daily chores live, must occupy a separate courtyard, equipped with gates, wells, stoves, and all other necessary facilities. They must not adjoin the masters’ quarters. Guests must also be housed in a separate courtyard, with all the necessary facilities provided.

The attendants’ quarters must occupy a separate courtyard, with gates, wells, stoves, and other necessary facilities; they must not adjoin the masters’ quarters. Guests must be housed in another courtyard.

Carts, oxen, mules, and horses must be kept near the attendants’ quarters in separate animal shelters. These shelters must not connect to the masters’ quarters, and livestock must not enter the courtyard where ritual meals are prepared and offered. The shelters should be near a well and stoves.

Daoist friends from elsewhere who come to the temple to practice or attend to personal matters must have their companions and livestock housed separately; they must not be accommodated according to the masters’ living arrangements. A separate guest courtyard must be built. If no guest courtyard is available for the time being, they may stay in the attendants’ quarters, while donkeys and mules are kept in a designated stable. Any damage they cause to temple property must be compensated at its full value. Compensation may not be waived, even when the guests belong to the same lineage as the masters.

According to the regulations, lay visitors, disciples, and officials of the community should all be accommodated separately in the area designated for lay residents. Their attendants and livestock must not damage the monastery’s communal property. If losses occur from keeping livestock such as donkeys or mules, they must be compensated at the full value; the matter must not be ignored. The same rules apply to masters and fellow practitioners in the religious community. The original text repeats a clause requiring lay guests and others to stay separately in the lay quarters. Its final words, “if the one who redeems stays,” are unclear; taken literally, they seem to concern accommodation.

Medicinal ingredients are needed for treating illness, so a separate herb garden should be set aside and planted with medicinal plants, with arrangements made according to local conditions.

Flowers and fruit offered to the Three Treasures—the Daoist objects of reverence: the Dao, the scriptures, and the masters—should be grown in the monastery grounds and in the areas inside and outside its covered walkways and dormitories. Trees, flowers, and precious plants should be planted there and harvested in season for offerings.

Vegetables for ritual meals should also be grown. Apart from the five pungent plants—usually understood to include scallions, garlic, Chinese chives, Chinese onion, and asafoetida—this should include seasonal vegetables, melons, and similar crops.

Manor lands and grain mills, facilities needed for the monastery’s daily life, should be sought in suitable locations and established according to regulations. Clean and unclean areas must be kept distinct, and everything should be inspected and managed carefully so that arrangements meet practical needs.

Those who leave home to cultivate the Dao should remain pure and plain, keep far from arrogance and extravagance, and live frugally. Their quarters must not be decorated in a lavish or luxurious manner, and their bedding and utensils should be simple, unlike the extravagant furnishings of the secular world. Their rooms should be open and well ventilated, with no barriers between the inside and outside; curtains or drapes must not be used to hide the rope bed on which they sleep. Fly whisks, ruyi scepters, incense burners, and ritual implements should be plain and kept close at hand. They must not keep other objects, clothing, or playthings that violate the regulations. This is an important precept for Daoists.

A separate courtyard should be built within the monastery, with buildings constructed according to regulations. It should be used for enshrining and making statues of the Celestial Worthies and other deities, and for storing items needed for merit-making activities. Bathing facilities, cooking stoves, and other such amenities should also be provided.

The precepts stipulate that fruit trees and flowering plants, green bamboo, and clear ponds should be cultivated in the halls of the Celestial Worthies, throughout the courtyards, and in all the rooms, both inside and out. Precious plants and fragrant herbs should also be grown. Stone paths should divide the garden, with its steps laid out in orderly fashion. The flowers, trees, ponds, and bamboo should complement the halls, while branches and leaves screen the buildings. Their fragrance should drift on the breeze, and their blossoms brighten the scenery. Birds should sing from time to time, as if summoning the exalted perfected beings—the high-ranking divine immortals of Daoism. The overall design should take its inspiration above from the Jade Terrace, where immortals dwell, and below from the Golden Gate, a symbol of the immortal realm. In this way, the place should resonate with the heart and become a home for practicing the Dao and entrusting one’s aspirations.

End of Volume One.

Volume Two

Fifth Section: Making Images

The precepts say: “The image of the Great Dao has no visible form, and the realm of utmost truth has no fixed color. It is clear, still, and empty; the eyes cannot see it, and the ears cannot hear it. Yet it can respond wondrously to things as they change…”

The scripture says: The vast body of the Dao has no fixed form, and the realm of ultimate truth has no color. It is clear, still, empty, and silent, beyond the reach of sight and hearing. Yet it manifests forms as things change, appearing for a time before returning to obscurity. To help people keep the true Dao in mind, the mind is directed toward the images of the holy ones. Their sacred forms are therefore depicted in paint, gold, silver, and other materials, or made into statues. Anyone who wishes to focus their thoughts in this way may begin by making an image of a deity.

Images of deities fall broadly into six kinds, which should be made in accordance with one’s practice. First are images of the Supreme Dharma King, the Celestial Worthy Primordial Beginning; the Great Dao of the Jade Dawn, the Supreme Sovereign of the Great Void; and the Celestial Worthy Great One, the Most High Laozi. Second are images of the Three Pure Ones and the many holy, perfected, and immortal beings in the heavens below the Great Luo Heaven and above the Great Clarity Heaven. Third are images of the boundless holy ones of the past, present, and future. Fourth are paintings of perfected immortals among the stars of the heavens. Fifth are images of perfected holy immortals of every kind, in any number. Sixth are the countless forms of perfected holy ones who appear in response to people’s feelings and circumstances.

Those who set their minds on making painted or sculpted images of deities may use eighteen methods. First, carve precious materials such as jade, fine stone, or langgan gem. Second, cast them in gold. Third, cast them in silver. Fourth, cast them in red copper. Fifth, cast them in blue iron. Sixth, cast them in metals such as tin or lead. Seventh, carve fragrant woods such as sandalwood or agarwood. Eighth, weave them. Ninth, embroider them. Tenth, model them in clay. Eleventh, make them from layers of lacquer, hemp cloth, and other materials. Twelfth, paint them in outline. Thirteenth, paint them on walls. Fourteenth, carve niches for them. Fifteenth, sculpt them in stone. Sixteenth, set up steles. Seventeenth, press them from fragrant clay molds. Eighteenth, print them on paper, cast them in clay molds, model them in earth, carve them in tiles, polish them from bone, carve them from ivory or wood, shape them from gathered snow, or draw them in ash.

Simply resolve to make an image of a deity, and you will gain immeasurable merit and virtue. Images may be one, two, three, four, or five cun tall, up to one chi; their size is unrestricted, as is their number. The images themselves, the areas where they stand, their platforms and niches, painted panels, offering seats, rooms, and halls may begin with one place, seat, or room and increase to ten, a hundred, a thousand, or ten thousand, beyond all counting. The figures honored may include one Celestial Worthy or many, numbering in the billions, trillions, quadrillions, or beyond. They may also include perfected beings, immortals, sages, Jade Boys and Jade Maidens, the rulers of the heavens, Vajra Divine Kings, incense officials and messengers, incense attendants, dragons and tigers, lions, and warding beasts, as well as halls, canopies and seats, banners, flowers, ornate canopies, flying immortals, musical instruments, and all kinds of attendants and guardians.

Those who make offerings may provide these in keeping with their means. Through bowing, burning incense, and keeping the images in mind day and night, they should do so as if standing before the holy ones themselves. In this way, whether in this life or in lives to come, they will gain immeasurable merit and virtue and ultimately attain the true Dao.

Regulations: Whenever divine images are made, they must be based on the scriptures, with their appearance and ritual forms complete. The Heavenly Worthies (revered Daoist deities) have five hundred billion forms, the Dao Lords have seventy-two, the Old Lords have thirty-two, and the Perfected Ones (immortals who have attained the Dao) have twenty-four. Their robes, headdresses, and splendid seats must all conform to the prescribed rules.

The sash worn by a Heavenly Worthy should be made of nine-colored silk, or of fabric patterned with five-colored clouds, rosy mists, and mountains and rivers. It should be paired with a yellow skirt woven with assorted brocades, and the figure should wear a gold or jade crown. Attendants on both sides should wear necklaces and pendants, and also gold or jade crowns, with their colors arranged in alternating combinations. The sash must not be a single solid color such as purple, cinnabar, blue, azure, or green. Perfected Ones must not be sculpted with loose hair, long ears, or a single horn growing from the head. They should wear crowns such as the Lotus Crown, Flying Cloud Crown, or Primordial Beginning Crown, and must not wear crowns such as the Two Principles Flat Crown or Deer Placenta Crown.

Perfected Ones on either side should present offerings. Some may offer gifts; others may hold scriptures or bamboo slips, or carry incense and flowers. Their bearing must be reverent and composed. They must not behave casually, make improper gestures with their hands or feet, or wear their garments askew. A Heavenly Worthy should sit upright and gaze straight ahead, gently touching the realm of Great Nonbeing, as Daoism calls the realm of emptiness. The figure should hold neither a wish-granting scepter nor a whisk, but keep both hands empty.

Regulations: On both sides of images of Heavenly Worthies, Dao Lords, and Old Lords, there should be attendants and guardians: Perfected Ones, Jade Boys, Jade Maidens, incense attendants, scripture attendants, incense officials and messengers, the Left and Right Dragon and Tiger Lords, the Left and Right Official Messengers, Heavenly Soldiers and Strongmen, Diamond Divine Kings, lion guardians who ward off evil, fierce dragons and qilin, divine serpents and tigers, phoenixes and peacocks, golden-winged vermilion birds, the Four Spirits and Eight Mighty Ones, and benevolent Dharma protectors. Which figures to include may be determined according to each person’s means.

Regulations: The titles of the Perfected Ones are so numerous that they cannot all be counted. They include beings born in the kalpas of ages past, as well as lion guardians who ward off evil, fierce dragons and qilin, divine serpents and tigers, phoenixes and peacocks, golden-winged vermilion birds, the Four Spirits and Eight Mighty Ones, and benevolent Dharma protectors. These should be arranged on either side as guardians. Which figures to include may be determined according to each person’s means.

The perfected ones have countless titles, too numerous to enumerate. In ages past, they planted good causes and successfully cultivated the Dao, thereby attaining this status. They serve at the sides of the Celestial Worthies, Dao Lords, and Old Lords, protecting them and conveying their petitions. They can transform freely, and wherever a Celestial Worthy goes, they accompany and guard them.

Jade boys and jade maidens are formed from the Qi of the Dao; they are not conceived and born from a womb. Each has different duties: some attend to scriptures and burn incense, some scatter flowers and convey words, and some serve immortals or people who have attained the Dao. They also differ in rank and standing.

Those who attend to scriptures and incense are likewise born from gathered Qi of the Dao. They are often found wherever a Celestial Worthy resides and around the true scriptures. Their duties include conveying memorials, spreading the teachings of the scriptures, and recording good and evil deeds.

The Four Pole Gods of the Vajra Heaven guard the four corners of heaven, as well as the gates of heaven and the portals of earth. They stand twelve hundred zhang tall, carrying swords and staffs. Clad in heavenly robes and wearing flying-cloud jeweled crowns, they tread upon giant mountain beasts, great stones, and demons, assuming the aspect of slaying ghosts. They command all ghosts and spirits in heaven and earth that defy the right way. Their angry glares and cries strike fear into evil spirits and strange beings, forcing them to submit. Images of them stand at the gates and beside the halls where Celestial Worthies reside, serving as guards. These spirits can transform without limit, and their forms are not fixed. They arise from the Dao’s forceful Qi; they are not born into the world from a womb. Today, their images are also placed at the gates and in the halls and scripture repositories of Daoist temples.

Spirit Kings rule over the many gods. In general, there are three kinds. The first are formed from gathered Qi of the Dao; the second arise in response to merit and virtue; the third arise from karmic causes. To be formed from gathered Qi of the Dao means to take shape from natural Qi without being born from a womb. To arise in response to merit and virtue means that ghosts and spirits, through their service to the Dao, are able to be reborn in such a form.

Karmic retribution means bearing the causes, conditions, and consequences accumulated over many lifetimes. It governs the affairs entrusted to a person in this life. Whenever ordinary people cultivate themselves into perfected beings, attain the Dao, and become immortals, divine spirits come to inspect, protect, and guide them. The divine kings have many titles. They wear armor and helmets and carry spears, swords, and other weapons; some stand, others sit, and their forms vary. They command ghosts and drive away baleful forces. Their duties are recorded in various scriptures and admonitions, so there is no need to describe them one by one here.

The ritual texts say that demon kings also belong to the class of divine kings. They are generally divided into three kinds: the Demon Kings of the Three Heavens, the Demon Kings of the Five Emperors, and the Flying Demon Kings. They test cultivators by means of precepts, protect them, and recommend them. Thus the “Demon King of Great Merit” will recommend you.

The ritual texts say that the Celestial Warriors and Strongmen—valiant divine generals of the heavens—the Dragons and Tigers on the left and right—protective spirits—and the Incense Officials and Messengers—divine envoys who convey incense communications and decrees—are all spirit officials who arise through the transformation of Qi and appear in response to karmic conditions. They subdue demonic obstacles, summon and dispatch ghosts and spirits, carry messages, and protect the Daoist teachings.

The ritual texts say that the Eight Awe-Inspiring Beasts are the venomous dragon, ferocious tiger, winged serpent, lightning beast, long-tusked beast, charging ox, sky-leaping ape, and thunder crystal. These were originally malevolent beings formed from accumulated karma. Later, the Heavenly Worthy subdued them through divine power and assigned them to guard entrances and gates, protecting grottoes and walls from the intrusion of evil.

The ritual texts say that the Four Sacred Creatures are the tortoise, dragon, qilin, and phoenix. They respond to the unusual Qi of the stars and gather the essences of the Five Phases (Wood, Fire, Earth, Metal, and Water). Some can recite numinous texts; others bear talismans and registers upon their bodies. They can foresee the rise and decline, fortune and misfortune, of worldly affairs, and descend among humankind at the appointed time. They are also auspicious birds and beasts in the Heavenly Worthy’s garden.

There are eight kinds of seats for the Celestial Worthy: first, a thousand-petaled lotus seat; second, a five-colored lion seat; third, a golden couch adorned with the Seven Treasures; fourth, a nine-tiered jade seat; fifth, a seat for subduing the Nine Dragons; sixth, a seat for overcoming the Eight Poisons; seventh, sitting upright above the clouds; and eighth, traveling while riding upon mist and rosy clouds. These seats can all change their forms according to circumstances, appearing and abiding in ways suited to the capacities of living beings. The canopies and seats set up today are merely decorated with the Seven Treasures, the Eight Precious things, pearls, jade, gold, and fine colors, in imitation of the sacred seats; they do not truly possess those wondrous forms.

Statues and images of the Celestial Worthy, the Dao Lords, the Old Lords, and the various perfected sages and immortals may be damaged by wind and rain over time. They should be repaired regularly, so that the adornments on the sacred images do not peel away or fall into ruin. In this way, one can accumulate immeasurable merit and blessing.

If an image of the Celestial Worthy is made of gold, bronze, precious stones, or jade, a purification feast should be held on the fifteenth day of each month, and the image should be washed and refreshed with fragrant water. If the sacred image is made of lacquered hemp or carved wood, it should be wiped clean until it shines brightly. Such acts can accumulate great merit.

Chapter Six: On Writing Scriptures

Scriptures are the means by which sages leave behind their teachings, record them, and pass them on. They serve to guide and transform the heavens and to bring forth the sages. Through the scriptures, people can understand the Great Dao, and through awakening to the Dao, become perfected. The scriptures can reveal the way and deliver five hundred million celestial beings, transforming three thousand realms. They are the path by which practitioners cultivate perfection, and the condition that enables them to transcend the world.

The Code says: Scripture is the teaching handed down by the sages, meant to be recorded, transmitted, and circulated. It guides and instructs the heavens and brings forth the saints. Through scripture, people awaken to the Dao; having awakened, they become perfected beings. Scripture reveals the way of salvation to five hundred million celestial beings and instructs three thousand realms. It is a path to perfection and a condition for transcending the ordinary world. It has endured through the ages and is the model eternally followed by the Three Pure Ones.

Scriptures are formed through the coalescence of flying, numinous Qi. They give forth chapters of supreme purple radiance and take forms such as phoenix seal script, dragon writing, jade texts, and precious registers. Some characters are as large as ten feet, with light shining from their eight corners. The scriptures are arranged in ten divisions and contain the profound teachings of the Three Vehicles. They are stored in cloud-patterned cases and sealed for protection with rosy-cloud coverings. Each of the Three Caverns has its own categories, and each of the Four Supplements its own system. Scriptures are like healing medicines for celestial beings and bridges across the passage between life and death: they enable all beings to cross the ford of the Five Turbidities and arrive together at the far shore of the Six Perfections.

There are twelve forms for making authentic scriptures: texts engraved on gold slips, seal characters on silver plates, writing carved into flat stone, writing on wood, writing on plain silk, lacquer writing, gold characters, silver characters, bamboo slips, writing on walls, writing on paper, and writing on leaves. Script styles may be ancient or modern, and may use seal script or clerical script. One may also use celestial writing and jade characters, or imitate the shapes of clouds and golden emblems. The Eight Styles and Six Methods of Writing may all be chosen freely.

The copying and offering of scriptures is divided into a general practice and a particular practice. The general practice includes all the treasures of the Three Caverns and the profound texts of the Four Supplements, copying them in the twelve forms described above and circulating them widely. The particular practice may involve copying just one character, one sentence, one scroll, or one entire scripture, according to one’s inclination, and making copies widely as offerings.

When copying, one should work with care and refinement, using clean, bright paper and ink; the mounting should be neat, the scrolls properly arranged, and the scriptures stored in cases. One should also burn incense, pay reverence, and make offerings over a long period. In this way, one may gain immeasurable and inconceivable blessings.

According to the rules of ritual procedure, scriptures should all be stored in a “Canon Repository.” There are two kinds: a general repository and separate repositories. In a general repository, the scriptures of the Three Caverns and Four Supplements are kept together. They may be stacked vertically or arranged in layers from left to right or front to back, with each section labeled accordingly, for example, “Repository of the Treasured Scriptures of the Three Caverns.”

In separate repositories, the Three Caverns and Four Supplements are stored apart, in seven categories: the Repository of the Great Cavern’s True Scripture; the Repository of the Treasured Scriptures of the Cavern of Mystery; the Repository of the Immortal Scriptures of the Cavern of Spirit; the Repository of the Great Mystery Scripture; the Repository of the Scripture of Great Peace; the Repository of the Great Clarity Scripture; and the Repository of the Orthodox Unity Scripture. Each repository must be clearly labeled by name so that it can be distinguished, and the repositories must be arranged in sequence.

Whether the scriptures are stored separately or together, the repositories should be placed on scripture stands or on either side of the front of the Hall of the Heavenly Worthies, with the Three Caverns on the left and the Four Supplements on the right. Each repository must rest on a stand and must not be piled directly on the ground. It should also be wrapped in cloths and fur blankets as prescribed. A small table and incense burner should be placed nearby; Dragon Jade incense should be burned, lamps lit, and the mind held in focused contemplation. Every part of the arrangement should be properly attended to. The size of the repositories may be adjusted to suit the circumstances and need not remain fixed.

Chapter Seven of the “Section on Deliverance of Humanity”

The scripture holds that the Dao must be spread through people, and that its teachings must be transmitted by teachers and elders. If others are not guided and brought to salvation, the transmission of the teachings will come to an end. Therefore, the first priority in spreading the teachings is to guide people to leave home and become monastics.

The scripture names twelve kinds of people suited to be guided into monastic life: descendants of emperors, imperial ministers and aides, empresses and consorts, and other nobles; as well as those who are bright and perceptive, wealthy and upright, benevolent and trustworthy, diligent in practice, well versed in studying and reciting scriptures, or brave and vigorous in their efforts. The list also includes anyone who aspires to the Dao. Guiding people from among these groups when the opportunity arises, regardless of their number, helps sustain the teachings and spread the scriptures.

The scripture also lists twenty-five kinds of people suited to become monastics. In general, they include those whose family or personal faith is in Daoism and who love its scriptures and teachings; those of honest character who follow the correct path; those deeply learned in the scriptures and diligent in practice; those experienced in practices such as refining Qi (vital energy) and abstaining from grain; those devoted to observing precepts and determined to spread the Dao and transmit its scriptures; and those who have practiced the Dao for a long time and are pure in body and mind. They should be free of envy and comparison, worldly cravings, competitiveness, hatred and arrogance, hypocrisy and deceit, and concern with praise or blame. They should wholeheartedly seek to leave home and be willing to continue the transmission of the True Teaching. They may also wish to establish blessings and virtue for the emperor, the state, and the people of the realm, or to serve as a “field of blessings in life and death” for sentient beings—that is, as a support through which they can accumulate virtue and attain liberation—by teaching the Mahayana and bringing understanding to the ignorant.

The scripture also names ten kinds of people who should not be allowed to become monastics: those who betray their ruler or defy their parents; those guilty of killing; those who kill their teachers or betray the Daoist community; those who do not believe in the True Teaching; those who make their living through slaughter, selling wine, or sexual immorality; thieves and fraudsters; those who drink wine and eat meat; those who do not understand sin and blessing or the causes and conditions of past lives; those with severe physical disabilities; and those who are violent and incorrigible. The scripture holds that allowing such people to become monastics would harm the Daoist community’s standards and undermine the teachings.

The scripture further lists twenty-five circumstances that make a person unsuitable for entering the Dao. These include a family background, social environment, or personal attitude marked by slander of the scriptures and teachings or disbelief in the correct path; greed for wine and meat, a heart turned away from the Dao, disregard for the Great Dao, or neglect of the scriptures and teachings; indulgence in sexual desire and exclusive pursuit of worldly affairs; impurity of body and mind, along with envy, fault-finding, craving for sensual pleasures, contests over winning and losing, hatred, arrogance, delusion, and wantonness. They also include unwillingness to uphold the teachings, greed for worldly gain, lack of focus, laziness and negligence, or seeking only one’s own benefit while refusing to benefit sentient beings.

When guiding people, one should choose carefully in accordance with the liturgical rules and precepts. Only after confirming that they meet the requirements may they become monastics. People may be guided for the sake of the ruler and emperor, Heaven and Earth, the sun and moon, the ancestral temples and the state, one’s parents or oneself, one’s wife and children or other family members, or the dead or the living. The rites may also be held when a new ruler ascends the throne or a child is born. They may be performed to pray for peace throughout the realm, timely winds and rains, the orderly movement of the stars, freedom from epidemics among the people, and protection of the crops from floods and droughts. Among all ways of accumulating blessings and practicing goodness, guiding people is regarded as the most important; its merit is beyond measure.

The scripture lists thirty qualities and vows that those who leave ordinary life to cultivate the Dao should embody. They should practice diligently and avoid entanglement in worldly affairs; pursue the Dao with courage and never turn back; remain compassionate, care for all living beings, and relieve suffering; be patient and yielding, without resentment or anger; guide others with joy; and keep good thoughts, upholding the Three Treasures of the Dao, the scriptures, and the master.

Cultivators should also make far-reaching vows: to build sacred temples and monasteries, spread the teachings of the scriptures, guide living beings toward the right path, and expound the Mahayana teachings to enlighten those in ignorance. They should pray for emperors, rulers, and court ministers, and vow that all beings be freed from suffering, rulers enjoy long lives, the realm remain secure, the world be at peace, and the crops be abundant. They should also wish for the teachings to spread widely so that everyone may understand them, and for all beings throughout the world to return together to the Great Dao.

In daily practice, they should observe the fasting precepts, follow the scriptures and ritual methods, and cultivate themselves continually. Before the Celestial Worthies, they should burn incense and perform the rites; copy and circulate the teachings widely; build sacred temples and monasteries; and guide living beings back to the right path. They should strengthen their Dharma body—the pure body attained through cultivation—so that it never falters, perform good deeds that build merit, practice compassion and generous giving, and always uphold the rules and deportment of the Daoist tradition.

Finally, they should vow to save beings in the Three Destinies—the realms of suffering such as hell, hungry ghosts, and animals—and use the supreme, wondrous teachings to help them ascend beyond these states and escape darkness and pain forever. These are the thirty qualities and practices expected of those who leave ordinary life to cultivate the Dao. Across the three ages of past, future, and present, cultivators should never turn back, remain steadfast in the Dharma body, and never grow weary. They should carry on and spread the Great Dao, bringing boundless blessings to all beings, so that those with awareness and those without may all attain the supreme Dao.

The precepts stipulate that after Daoist men and women leave home to become monastics, they must first establish a system of administration and put Daoist affairs in order. Administrators may be appointed from among five kinds of people. First, those whose Daoist practice is sincere and deep, who keep the protection of the teachings in mind, seek no personal gain, and are willing to advance Daoist affairs. Second, those who are honest and upright, do not harm others, and are committed to accumulating merit and doing good. Third, those of lofty virtue who understand the teachings, earn the trust of both monastics and laypeople, and know how to teach in ways suited to different people and circumstances. Fourth, those who understand the times and act in keeping with worldly circumstances without going against the scriptures and teachings. Fifth, those who work diligently, are capable administrators, and can benefit the teachings.

Once people from these five categories have been selected and appointed as administrators, they should put Daoist affairs in order and establish standards for spreading the teachings. Anyone among them whose conduct could harm the teachings in even one respect must not be appointed. People who are false and pretentious, who feign propriety and claim not to violate the teachings, or who cultivate a reputation and appearance of virtue while seeking only their own gain, must especially be rejected. As for those who are sincere, genuine, and cautious, yet unwilling to take on the position, their suitability should also be carefully considered.

There are also ten kinds of people who must not be pressed into service. First, those who do not believe in destiny or in the karmic causes and effects of sin and merit. Second, those who have no sense of shame and seek only their own benefit. Third, those who rely on power and family background and refuse to benefit the wider community. Fourth, those whose every thought and action in managing affairs harms the common establishment—the shared property and work of the Daoist temple. Fifth, those who habitually scheme when handling matters. Sixth, those who neither understand nor respect the scriptures and precepts. Seventh, those who fail to understand current affairs and are ill-tempered, stubborn, and self-willed. Eighth, those who appear pure but are inwardly corrupt, seem foolish but are inwardly calculating, appear sincere but are inwardly deceitful, seem honest but are inwardly greedy, or agree aloud while opposing something in their hearts. Ninth, those who neither harm the community nor work for its benefit, but simply occupy a religious office without purpose. Tenth, those who use their office to gain personal advantages and exploit their administrative authority for private gain.

Anyone who falls into these ten categories must not hold such a position. If appointments are made without examining candidates according to these rules, and people use favoritism to recommend those who share their own interests, they will forfeit 3,600 counts of life-span—the allotted years or measure of life spoken of in Daoism.

The Rules and Precepts (Kejie) set out twenty-five principles that should be observed. Those who cultivate the Dao should put them into practice continually.

First, do not let the property of the Three Treasures—the Dao, the scriptures, and the teacher—give rise to thoughts of deception or misappropriation. Second, do not misappropriate communal property kept for long-term use by a Daoist temple or religious community. Third, do not misappropriate offerings made by the four groups of believers, who differ in status and role. Fourth through seventh, do not slight or insult eminent and respected elders, one’s peers, middle-aged people, or the young; nor look down on people of low status.

Eighth, observe the liturgical rules and precepts in your own conduct, and do not transgress them. Ninth, treat others with kindness and harmony, and care for people at every level. Tenth, skillfully guide those who cultivate the Dao by using flexible methods. Eleventh, recognize the right time and measure for the many kinds of beneficial work. Twelfth, always keep the Three Treasures in your care. Thirteenth, protect the community’s permanent residence and keep it from harm.

Fourteenth, do not become attached to or make distinctions among what you receive, and do not favor some over others because of likes or dislikes. Fifteenth, treat everyone equally and do not show partiality. Sixteenth, do not handle affairs by acting alone and imposing your will. Seventeenth, keep your heart upright and do not take what belongs to others. Eighteenth, in everything you undertake, make a vow to bring it to completion. Nineteenth, do not misappropriate any property, however small a portion. Twentieth, seek to benefit, repair, and adorn all that belongs to the Three Treasures and the community.

Twenty-first, judge the right moment and handle worldly affairs properly, so that the Three Treasures suffer no harm. Twenty-second, be able to manage and protect the community of the Dao, so that its members are not subjected to outside harm. Twenty-third, continually teach the community of the Dao to act in accordance with the liturgical rules and precepts. Twenty-fourth, enable people of high and low status, within and outside the community, to take refuge; keep the resolve of those who are new to the path firm and consistent with the resolve of those who have followed it longer. Twenty-fifth, extend your sincere commitment widely and help the Daoist tradition flourish without being destroyed, making it a field of merit for all ages and leaving future beings a place to nurture their roots of goodness.

Those who cultivate these twenty-five principles and accomplish their merit will receive boundless blessings, whether they lived in the past, live now, or will live in the future.

The disciplinary rules list thirty kinds of conduct that must not be violated. They regulate the religious community and oversee its shared property and affairs.

First, to harbor a constant intent to deceive or embezzle property belonging to the Three Treasures—the Dao, the scriptures, and the teachers. Second, to harbor the same intent toward property held in common by the community. Third, to harbor it toward property donated by the four groups of adherents, both ordained and lay. Fourth, to show contempt for respected elders. Fifth, to show contempt for middle-aged peers. Sixth, to show contempt for juniors and young people. Seventh, to violate the disciplinary rules oneself and commit many transgressions. Eighth, to be unable to live harmoniously with people above and below oneself. Ninth, to be unable to guide fellow practitioners in the religious community. Tenth, to be unable to handle properly matters that benefit everyone. Eleventh, to be unwilling in one’s heart to protect and maintain places dedicated to the Three Treasures. Twelfth, to harbor a constant desire to damage the community’s premises. Thirteenth, to be unable to tolerate others’ opinions and instead feel hatred or favoritism. Fourteenth, to fail to treat everyone in the religious community equally. Fifteenth, to insist on making decisions unilaterally when handling all kinds of affairs.

Sixteenth, to act deceitfully and falsely. Seventeenth, to initiate projects that never come to completion. Eighteenth, to claim property as one’s own whenever it comes to hand, even if it is only a small amount. Nineteenth, to bring no benefit to the Three Treasures or the community, while seeking gain only for oneself. Twentieth, to fail to judge the circumstances and act against reason, inviting outsiders to interfere and thereby harming the Three Treasures. Twenty-first, to fail to protect members of the religious community and instead allow more improper conduct. Twenty-second, to fail to instruct the community’s disciples, allowing them to repeatedly violate the disciplinary rules. Twenty-third, to undermine the devotion to the Three Treasures of people of every rank and from both inside and outside the community. Twenty-fourth, to be inconsistent in one’s intentions, never settling on any firm principles. Twenty-fifth, to act with partiality and impropriety, making it difficult for matters to succeed and causing the religious community to decline and lose its field of merit—the conditions for cultivating goodness and accumulating virtue. Twenty-sixth, to attach oneself to the powerful and engage in trade in goods belonging to the Three Treasures. Twenty-seventh, to use the religious community to seek fame and profit, thereby defiling the teachings of the scriptures. Twenty-eighth, to use the power or name of the Three Treasures for profit, indulging oneself and turning right and wrong upside down. Twenty-ninth, to respond to others’ criticism and admonitions by committing even more violations. Thirtieth, to seize or damage property belonging to the Three Treasures and the community, and to let oneself act without restraint.

None of these thirty kinds of conduct may be committed. It is said that anyone who violates these precepts will, in a future life, fall into the state of an animal, subject to being killed or dealt with as others please, and will lose human form forever. In this life, too, such a person may suffer retribution in the form of blindness, deafness, muteness, contracted limbs, a limp, or bodily deformity. Daoist priests and nuns should understand these disciplinary rules, observe them, and avoid violating them.

Those among the Daoist priests and nuns who are responsible for managing religious affairs must act in accordance with the established rules. They must diligently teach the ritual regulations and precepts (the rules and disciplines of Daoism) and instruct their followers. Anyone who violates them must, as prescribed, make an offering of incense and lamp oil and strike the bell in worship. Anyone who transgresses again and does not mend their ways must undertake more onerous service duties. If someone stubbornly refuses to obey while construction work is underway at a monastery, they should likewise be dealt with according to the rules and sent back to their former master. In guiding people toward the Dao and teaching them to observe the ritual regulations and precepts, those in charge must act impartially and fairly. They must not show favoritism or pursue private interests, thereby corrupting the ritual code. Anyone who violates these requirements will have 2,400 years deducted from their allotted lifespan.

End of volume two of The Foundations of the Ritual Regulations and Precepts for Following the Dao in the Three Caverns of the Dongxuan Lingbao Tradition.

Volume Three of The Foundations of the Ritual Regulations and Precepts for Following the Dao in the Three Caverns of the Dongxuan Lingbao Tradition

Eighth: Ritual Implements

The various ritual implements—objects used by Daoists in ceremonies and offerings—are essential to worship and to the proper appearance and dignified bearing of Daoist priests and nuns. They cannot be dispensed with. Ritual implements also include scriptures; all such objects used in a monastery or private room for worship are collectively called ritual implements.

The bell is indispensable when the four assemblies (a general term for Daoist followers) gather and when rites are performed at the six daily periods. Without a bell, a ritual assembly cannot be conducted according to proper form. A scripture says, “At the Long Purification Assembly in the Mysterious Capital, the jade bell rings.” Another passage says that striking the ritual drum gathers the assembled immortals, whereupon everyone chants praises together.

Bells are cast from five kinds of material: gold, silver, a combination of five metals, copper, and iron. They may have nine, eight, four, or two corners, or none at all. Their size varies according to time and place: the largest may weigh ten thousand shi, and the smallest one dou. Once cast, every bell should be inscribed with the reign title, year, commandery and county, monastery name, and reason for casting it. This provides a record for later generations and allows the daily rites at the six periods to continue.

The Ritual Code states: Chimes, instruments struck during Daoist rites to regulate their rhythm and the conduct of participants, are indispensable to ritual observances. They may be made from six materials: jade, gold, silver, copper, iron, or stone. They may have two, four, or nine corners, no corners at all, or a hook-like shape. Inscriptions may also be placed on them as identifying marks, so they can be preserved and passed down through generations of worship. Both bells and chimes should be hung from specially made frames.

The Ritual Code states: In every hall dedicated to the Celestial Worthies, and wherever scriptures and divine images are kept, curtains and seats should be provided, along with such furnishings as banners and canopies, standards, ceremonial staffs, incense burners, floral ornaments, pendants, tables, cloths, banner poles, lamp stands, lamp frames, candle stands, lanterns, altar decorations, door plaques, and implements for the incense path. Curtains may be made from patterned silk, gauze, or brocade and adorned with gold and jade. Feathers, kingfisher-blue plumage, painted designs, pearls and jade, colored glass, and tortoiseshell may also be strung together, inlaid, and arranged in varied patterns to make the furnishings splendid and pure. These offerings should be prepared according to ritual regulations to honor the Celestial Worthies and accumulate lasting blessings and De. None should be omitted; all should be made and provided. This is a great merit.

According to ritual regulations, there are twenty-one kinds of banners used in Daoist ceremonies: those adorned with gold, strung with jade, decorated with pearls, threaded with silver, embroidered with patterned silk, woven, made of brocade, made of gauze, embellished with colored designs, carved, knotted with silk, fringed with tassels, patterned with clouds and rosy mists, bearing transformed script, made by threading, in a single color, in contrasting colors, dyed with patterns, painted with characters, in five colors, and in nine colors. Banners may be made in different lengths and widths, with dimensions ranging from three, five, seven, or nine chi to one zhang, two zhang, forty-nine chi, one hundred chi, or even one thousand chi. They may also be made in quantities ranging from one or two to ten, one hundred, one thousand, or ten thousand, according to the circumstances at the time.

Banners made for the deceased have purposes such as guiding the spirit onward, transforming the soul, and carrying the dead to the Nine Heavens and the Three Paths of Rebirth. Those made for the sick are intended to guide them past misfortune, dispel calamities, remove afflictions, prolong life, and ensure safety. Banners kept for regular worship at home may also be used to pray for blessings and good fortune, protection and longevity for a year, a longer life, or an increase in one’s allotted years. They should be made according to one’s means. Banners are hung from long poles in the courtyard; they may also be hung beside scriptures or divine images, or in corridors and courtyards, as offerings.

The Dongxuan Lingbao Sandong Fengdao Kejie Yingshi states that there are fifteen kinds of incense burners. They are made from materials including jade, gold, silver, brass (a copper-zinc alloy), copper, iron, the Seven Treasures, wood, painted wood, lacquer, porcelain, earthenware, stone, and bamboo. Another kind, called “made to suit the occasion,” is crafted according to the circumstances at the time. An incense burner’s size depends on its intended use. It may be decorated with dancing phoenixes and coiling dragons, or with drifting clouds and swirling mists; it may also be carved in the shape of a thousand-petaled lotus or Incense Mountain. Some have raised carved designs, while others are plain and smooth. The burner may have three, six, or nine legs, or just one, according to its use and the available materials.

Daoist cloths and scarves come in eight kinds: brocade, gauze, damask, woven patterns, embroidery, multicolored patchwork, solid colors, and painted designs. Their size and length are determined by need and ritual regulations. They may be decorated with gold trim, hanging jade pieces, strings of beads, or attached flowers, and are stored in boxes or cabinets.

Scriptures give many names for the divine kings. The divine kings described here are responsible for overseeing, protecting, and guiding those who cultivate the Dao, enabling them to attain perfection and the Dao. They differ in appearance and bearing: some wear armor and crowns and carry weapons; some stand, while others sit upright. They command ranks of ghosts and drive away baleful forces. Many related scriptures and teachings describe them, so they are not listed here one by one.

Demon kings are also a kind of divine king, and are divided into three groups: the Demon Kings of the Three Heavens, the Demon Kings of the Five Emperors, and the Flying Demon Kings. They are responsible for examining, testing, and recommending those who cultivate the Dao. The text says that the Great Merit Demon King recommended those who had received salvation.

The scripture says that the Celestial Warriors, the Dragon and Tiger attendants at the left and right, and the Incense Officials are all guardian spirits born from the transformation of primordial Qi and appearing in response to circumstances. They are responsible for subduing demons, conveying commands, and swiftly delivering messages.

The Eight Awe-Inspiring Beings are the venomous dragon, the ferocious tiger, the flying serpent, the lightning beast, the long-fanged creature, the charging bull, the heavenly ape, and the thunder crystal. These are fierce beings formed through the accumulation of evil deeds. The Celestial Worthy commands and subdues them with awe-inspiring authority, setting them to guard gates and passes, as well as caves and walls, and to prevent evil influences from intruding.

The Four Auspicious Beasts are the tortoise, dragon, qilin, and phoenix. They respond to the special Qi of the stars and gather the essences of the Five Phases (Wood, Fire, Earth, Metal, and Water). Some recite sacred texts from their mouths; others display talismans and registers on their bodies. They can foresee the rise and decline of the world and descend among humanity at the proper time. They are also auspicious birds and beasts in the Celestial Worthy’s gardens.

The Celestial Worthy has eight kinds of ritual throne: a thousand-petaled lotus, a five-colored lion, a golden bed adorned with the Seven Treasures, a jade seat with nine tiers, a seat supported by nine coiled dragons, a seat for subduing eight kinds of venomous creatures, a seat among the clouds, and a seat borne through the mist and rosy clouds. These thrones appear in response to changing circumstances, and the Celestial Worthy dwells in them according to the occasion. Today, canopies and seats decorated with the Seven Treasures, rare objects, pearls, jade, and gold and green ornamentation merely imitate the forms of these thrones; they do not truly possess their supernatural qualities.

Images of the Celestial Worthy, the Dao Lords, the Lords Lao, and the various holy perfected beings and immortals may, over time, be eroded by wind and rain or become damaged. They should be repaired promptly; do not allow the images to become broken or ruined. Doing so brings immeasurable blessings.

Images of the Celestial Worthy made of gilded bronze or precious jade should be ritually purified on the fifteenth day of each month, washed and cared for with fragrant water. Images made of lacquered cloth or carved wood should be wiped clean and polished. This is a deed of great merit; it also prevents the images from becoming damaged and brings immeasurable blessings.

Chapter Nine: On Transcribing the Scriptures

Scriptures are classics in which the sages preserved, compiled, and spread their teachings. They guide and transform the myriad beings of the heavens and nurture the assembled sages. By reading the scriptures, people come to understand the Great Dao; through understanding it, they cultivate themselves into perfected beings. The scriptures reveal the way to save five hundred million heavenly beings and transform three thousand realms. They are a path to perfection and a cause for transcending the world of dust. Passed down through the ages, they have become an enduring model followed by the Three Pure Ones (Sanqing), the three highest deities revered in Daoism.

The scripture texts gather the subtle energy of flight and unfold as writings of the Great Purple. Some are written in sacred forms such as phoenix seal script or dragon script; others are precious heavenly texts, such as jade writings and treasured registers. Some characters are a zhang square, with eight corners radiating light; their patterns and principles are divided into ten sections. The profound teachings of the Three Vehicles, which classify methods by levels of cultivation, are stored in cloud scrolls and sealed with rosy clouds. Thus the scriptures belong to the Three Caverns, the three major divisions of Daoist writings, while the Four Supplements, four categories of texts that complement the Three Caverns, each have their own transmission. Scriptures are a healing medicine for heavenly beings and humans alike, and a bridge across life and death. They can ferry all beings across the ford of the Five Turbidities, the disorderly conditions of the world described in Buddhist and Daoist texts, to the far shore of the Six Perfections, six methods of cultivation.

There are twelve ways to make an authentic scripture: first, engrave the text on gold tablets; second, engrave seal script on silver plates; third, carve it into smooth stone; fourth, write it on wood; fifth, write it on white silk; sixth, write it with lacquer; seventh, write it in gold characters; eighth, write it in silver characters; ninth, write it on bamboo slips; tenth, write it on walls; eleventh, write it on paper; and twelfth, write it on leaves. The style may be archaic and elegant or suited to the customs of the time. The script may be seal script, clerical script, or another form; one may also use heavenly scripts and jade characters, or forms modeled on clouds and golden seals. Any style may be chosen freely, including the eight script forms and the six methods of writing.

Transcribing scriptures also has two forms, “comprehensive” and “particular,” suited to people of every kind. “Comprehensive” means gathering all the treasured writings of the Three Caverns and the profound texts of the Four Supplements, then copying and circulating them in any of the twelve forms described above. “Particular” means copying just one character, one sentence, one scroll, or one chapter, and making copies widely and presenting them as offerings according to one’s own wishes. The writing should be careful and beautiful; the paper and ink should be clean and bright. The text should be mounted as a scroll, kept in a case, and accompanied by the burning of incense and acts of reverence. It should be maintained as an offering for a long time. In this way, one may gain boundless blessings beyond reckoning.

All scriptures should be placed in a collection. There are two kinds of collections: comprehensive and particular. A comprehensive collection brings together the scriptures of the Three Caverns and Four Supplements, and is honored with a single stick of incense and maintained as an offering for a long time. In this way, one may gain boundless blessings beyond reckoning.

According to the rules of the liturgy, scriptures must all be placed in scripture repositories. There are two kinds of repositories. The first is a combined repository, in which scriptures from the Three Caverns and Four Supplements are kept together. They may be arranged in layers above and below, or side by side, front to back, and each repository is titled “Repository of the Precious Scriptures of the Three Caverns.” The second is a separate repository, in which the scriptures of the Three Caverns and Four Supplements are stored apart, making seven repositories in all: the Repository of the Great Cavern of True Scriptures, the Repository of the Precious Scriptures of the Cavern of Mystery, the Repository of the Immortal Scriptures of the Cavern of Divinity, the Repository of the Great Mystery Scripture, the Repository of the Scripture of Great Peace, the Repository of the Scripture of Great Clarity, and the Repository of the Zhengyi Scripture. The name of each repository must be clearly marked for identification, and the repositories must be placed in the proper order.

Whether scriptures are kept together or separately, they should be placed on scripture stands. They may also be arranged in the left and right bays on the sunlit side of the hall of the Celestial Worthy: the Three Caverns scriptures on the left and the Four Supplements on the right. Every repository must rest on a stand and must never be placed directly on the ground. In keeping with the rules, cloths and fur mats should be used to cover and cushion them. A table and incense burner should be placed nearby; Dragon Jade incense should be burned, lamps should be lit, and the mind should be held in focused contemplation. All furnishings must be arranged appropriately.

The size of the scripture repositories should follow the regulations in force at the time; there is no fixed standard.

Chapter Ten: On Delivering People.

Daoist teachings depend on people to spread them, and its doctrines can be received only through instruction from a master. If people are not guided to leave home and enter religious life, the means of transmitting the teachings will be cut off. Therefore, the first task in spreading Daoist teachings is to guide people to enter religious life.

There are twelve kinds of people suited to this path: the descendants of emperors and kings; ministers and officials who assist in governing; noblewomen such as empresses and consorts; the intelligent and wise; those with broad knowledge and quick minds; wealthy men and women; those of dignified and solemn bearing; the benevolent and trustworthy; those who persevere diligently in cultivation and conduct; those skilled in explaining and reciting the scriptures; those who are resolute and vigorous in their efforts; and all who sincerely aspire to the Dao. Suitable candidates should be chosen from among them and guided to leave home. They may be one person or many, so that they can carry on and strengthen Daoism and proclaim the scriptures.

There are also twenty-five signs that a person is suited to leave home. First, their family has served the Dao for generations and cherishes the scriptures and teachings. Second, the generations in which they live serve the Dao and cherish the scriptures and teachings. Third, they themselves serve the Dao and cherish the scriptures and teachings. Fourth, their family line is honest and kind and believes in the orthodox Way. Fifth, the generations in which they live are honest and kind and believe in the orthodox Way. Sixth, they themselves are honest and kind and believe in the orthodox Way. Seventh, they are thoroughly versed in the scriptures. Eighth, they cultivate diligently. Ninth, they refine and nourish the breath and abstain from grain. Tenth, they devote themselves to upholding Daoist precepts. Eleventh, they vow to spread the Great Dao. Twelfth, they resolve to teach the scriptures and doctrines. Thirteenth, they have cultivated the Dao for a long time. Fourteenth, their body and mind are pure. Fifteenth, they have no thoughts of jealousy or greed. Sixteenth, they are not attached to worldly things. Seventeenth, they do not contend over worldly status or victory and defeat. Eighteenth, they bear neither hatred nor arrogance toward others. Nineteenth, they are not hypocritical or deceitful. Twentieth, they do not dwell on worldly blame or praise. Twenty-first, their sole aspiration is to leave home. Twenty-second, they are willing to leave home in order to carry on the orthodox Dharma. Twenty-third, they are willing to leave home and devote their body, life, and possessions to the Dao. Twenty-fourth, they are willing to leave home to plant the seeds of merit for emperors, rulers, and all the people of the realm, from ministers to commoners. Twenty-fifth, they are willing to leave home and become a field of merit for all beings amid birth and death—a support through which beings may accumulate merit—and to teach the Mahayana, widely awaken the ignorant, and enable all beings to realize the Great Dao.

There are also ten kinds of people who should not be allowed to leave home: those who betray their ruler or defy their parents; descendants of people executed for crimes; those who kill their masters or betray the Daoist community; those who do not believe in the Great Dharma; those whose trades are slaughtering animals, selling wine, or sexual misconduct; those who steal or engage in adultery and deceit; those who drink wine and eat meat; those who do not understand sin and merit, or the causes and conditions of past lives; those with bodily impairments; and those who are vicious and intractable. If such people leave home, they will damage the dignity of the Daoist community and undermine its teachings.

There are also twenty-five circumstances that make a person unsuitable for entering the Dao. First, their family line slanders Daoism and does not believe in its scriptures and teachings. Second, the generations in which they live slander Daoism and do not believe in its scriptures and teachings. Third, they themselves slander Daoism and do not believe in its scriptures and teachings. Fourth, their family line is frivolous and deceitful and does not follow the orthodox Way. Fifth, the generations in which they live are frivolous and deceitful and do not follow the orthodox Way. Sixth, they themselves are frivolous and deceitful and do not follow the orthodox Way. Seventh, they are greedy for wine and fond of meat. Eighth, they do not serve the Dao in their hearts. Ninth, they undermine the Great Dao. Tenth, they do not recite the scriptures and teachings. Eleventh, they are absorbed in sexual desire. Twelfth, they devote themselves to pursuing worldly affairs. Thirteenth, their body and mind are impure. Fourteenth, they harbor jealousy and greed. Fifteenth, their minds constantly sort things into right and wrong. Sixteenth, they are attached to sights and sounds. Seventeenth, they compete over worldly victory and defeat. Eighteenth, they hate others and are arrogant. Nineteenth, they are habitually deceitful. Twentieth, they are always inclined to be undisciplined and lax. Twenty-first, they have no intention of practicing the teachings. Twenty-second, they covet only worldly gains. Twenty-third, their resolve is not focused. Twenty-fourth, they are lazy and lax and do not keep the rules. Twenty-fifth, they care only for their own interests and are unwilling to benefit other beings.

When guiding people, one should carefully select candidates according to these precepts and regulations. Only those who meet the requirements may leave home. People may cultivate merit and pray for the ruler or emperor; Heaven and Earth, the sun and moon; ancestral temples and the altars of the land and grain; their parents and themselves; their wives, children, and dependents; the dead or the living; a newly enthroned ruler or a newborn child; unrest in border regions; beings of every kind; irregular winds and rains; unusual celestial signs; epidemics afflicting the people; or crops suffering from floods or droughts. There are many kinds of fields of merit, but guiding people is the most important. The merit of guiding people is inconceivable.

The precepts state that those who leave home to cultivate the Dao should embody thirty qualities.

First, they should cultivate diligently, living in the world without becoming entangled in worldly concerns. Second, they should pursue the Dao with courage and never turn back. Third, they should remain compassionate and never kill living beings. Fourth, they should care for living beings, helping and guiding all forms of life. Fifth, they should patiently endure and yield with humility, harboring no anger. Sixth, they should remain joyful and guide all living beings. Seventh, they should continually nurture wholesome intentions and spread the Three Treasures (Buddha, Dharma, and Sangha). Eighth, they should make a great vow to build Daoist temples and monasteries. Ninth, they should make a great vow to proclaim the teachings of the scriptures. Tenth, they should vow to instruct living beings and guide them toward the right path. Eleventh, they should vow to teach the Mahayana doctrines and awaken those who are ignorant. Twelfth, they should vow to establish meritorious works for the emperor and the state. Thirteenth, they should vow to sow abundant fields of merit for ministers and high officials. Fourteenth, they should vow that all living beings may be freed from suffering. Fifteenth, they should pray for the king’s long life and the peace of the realm. Sixteenth, they should pray for peace throughout the land and abundant harvests. Seventeenth, they should pray that the scriptures and teachings spread widely and that everyone may understand them. Eighteenth, they should pray that all living beings in the world turn their hearts toward the Great Dao. Nineteenth, they should observe purification and fasting practices without ever relenting. Twentieth, they should uphold the scriptures and teachings, practicing them at all times. Twenty-first, before the Celestial Venerables, they should offer incense and perform the Dao—bowing, reciting scriptures, and carrying out other rites according to ritual procedure. Twenty-second, they should copy the scriptures and teachings widely and circulate them throughout the world. Twenty-third, they should build temples and monasteries on a broad scale, guiding living beings to direct themselves toward the Great Dao. Twenty-fourth, they should pray that their own Dharma body—the pure body attained through cultivation—remain firm and never falter. Twenty-fifth, they should perform good deeds on a broad scale, bringing benefits to all. Twenty-sixth, they should seek material resources widely in order to accomplish various meritorious works. Twenty-seventh, they should embrace compassion and help and guide all kinds of living beings. Twenty-eighth, they should practice compassion widely, extending kindness to every living being. Twenty-ninth, they should always maintain the dignified bearing of one who upholds the teachings, never abandoning ritual observances and proper conduct. Thirtieth, they should save all beings in the Three Destinies of Suffering—hell beings, hungry ghosts, animals, and others on the evil paths—and use the supreme, wondrous teachings to raise them up, freeing them forever from darkness and pain.

These are the thirty qualities that those who leave home to cultivate the Dao should embody. Cultivators should continually make vows and, whether in the past, future, or present, remain steadfast in every thought. They should abide in the Dharma body, never grow weary, and spread the Great Dao, bringing immeasurable blessings to all living beings. In the end, all beings in the world, whether sentient or insentient, should attain the supreme Dao.

Daoist precepts and regulations state that after Daoist men and women leave home to enter religious life, they should first establish order and discipline and put the religious community in order. Its administrators should be chosen from among five kinds of people. First are those of steadfast Daoist practice, who keep the spread of the teachings in mind, seek no private gain, and are willing to help the religious community flourish. Second are those who are honest and upright, do no harm to others, and are resolved to cultivate merit and blessings for the community. Third are those of noble De (Virtue), who understand the teachings, earn the trust of both monastics and laypeople, and are skilled at guiding others in ways suited to different circumstances. Fourth are those who know how to read the times, handle matters in ways suited to current needs, and do not violate the scriptures and teachings. Fifth are those who work diligently, are skilled at initiating undertakings, and can benefit the tradition.

Administrators should be selected from among these five kinds of people to put the religious community in order and provide a standard for spreading the teachings. Anyone whose conduct in even one respect would harm the tradition must not be appointed. Deceitful people who pretend to have a reputation for virtue but in fact seek only their own gain must certainly not be appointed. As for those who are sincere, unassuming, and cautious in their conduct, but do not wish to take on this role, their suitability should also be carefully considered.

There are also ten kinds of people who must not be appointed against their will. First are those who do not believe in past lives or in the causes and conditions linking sin and blessing. Second are those without a sense of shame who seek only their own advantage. Third are those who rely on power and wealth and refuse to benefit the wider community. Fourth are those whose thoughts and actions can only deplete the permanent communal holdings—the shared property and assets of a Daoist institution. Fifth are those who approach every task with scheming calculation. Sixth are those who do not understand the scriptures and precepts and show them no respect. Seventh are those who cannot read the times and are perverse, obstinate, and self-willed. Eighth are those whose inner character contradicts their outward appearance: outwardly honest but inwardly corrupt, outwardly dull but inwardly calculating, outwardly sincere but inwardly deceitful, outwardly upright but inwardly greedy, or outwardly agreeing while inwardly opposed. Ninth are those who do not harm the community but cannot benefit it either, and merely occupy a position in the religious institution. Tenth are those who use their office to secure personal advantages and abuse their authority over the institution’s rules and discipline solely for their own gain.

Anyone who fits one of these ten descriptions must not hold this office. If appointments are made without examining candidates according to these rules, and someone uses favoritism to recommend a friend, that person’s allotted lifespan will be reduced by three thousand six hundred years.

The Code of Precepts also sets out twenty-five guiding principles that those who cultivate the Dao should observe at all times.

First, do not deceive or seek to appropriate the property of the Three Treasures (Dao, scripture, and teacher). Second, do not deceive others in order to take communal property held in perpetuity, such as goods for shared use by a Daoist temple or its religious community. Third, do not deceive others in order to take offerings made by the four groups of believers, who differ in status.

Fourth through seventh, do not show contempt for eminent elders, middle-aged peers, religious practitioners of lower rank or younger age, or people of humble status. Eighth, follow the ritual rules and precepts—the Daoist codes of conduct—and do not act in violation of them.

Ninth, treat people with kindness and attend properly to those of every rank. Tenth, use skillful means to guide disciples in their religious study and practice. Eleventh, when handling matters involving various interests, understand the circumstances fully and recognize the right moment to act. Twelfth, always uphold and protect the Three Treasures. Thirteenth, do not damage the buildings, facilities, or possessions of the community.

Fourteenth, let go of improper attachments and do not give rise to hatred or favoritism. Fifteenth, treat all members of the religious community equally, without bias. Sixteenth, do not handle affairs in an arbitrary or overbearing manner. Seventeenth, be upright in heart and do not take what belongs to others. Eighteenth, undertake each task with the sincere intention of bringing it to completion.

Nineteenth, do not appropriate any property, no matter how little. Twentieth, seek to increase and adorn the possessions of the Three Treasures and the community. Twenty-first, judge circumstances well and handle worldly affairs appropriately, so that the Three Treasures suffer no harm. Twenty-second, protect and care for members of the religious community, helping them avoid violations of the precepts. Twenty-third, regularly teach them to act in accordance with the ritual rules and precepts.

Twenty-fourth, enable people of every rank, both within and beyond the community, to take refuge, and help them remain steadfast and of one mind from beginning to end. Twenty-fifth, extend sincere devotion widely and bring the Daoist community’s religious rites to completion, so that the tradition is not damaged and may become a lasting field of merit, while also providing future generations with a place to cultivate roots of goodness.

By following these twenty-five principles to uphold the tradition and cultivate merit, people of the past, present, and future can all receive immeasurable blessings.

The precepts list thirty kinds of conduct to avoid. They are meant to regulate affairs within the Daoist community and ensure proper management of the communal holdings—property and assets owned collectively by a monastery:

First, to harbor thoughts of appropriating or cheating the Three Treasures—the Dao, the scriptures, and the masters—of their property; second, to harbor such thoughts toward the community’s common property; third, to harbor such thoughts toward offerings made by the four groups of followers of Buddhism and Daoism. Fourth, to habitually show disrespect to elders of great virtue; fifth, to show disrespect to people of similar seniority; sixth, to show disrespect to those of lower rank or more recent standing in the community. Seventh, to break the precepts and act in ways that violate proper standards; eighth, to be unable to live harmoniously with people of every rank; ninth, to be unable to guide fellow practitioners; tenth, to fail to handle properly matters that benefit the Daoist community.

Eleventh, to fail to devote oneself to protecting and upholding the Three Treasures; twelfth, to constantly seek to undermine the community’s affairs; thirteenth, to be intolerant of differing views and let hatred or favoritism take root; fourteenth, to fail to treat members of the religious community equally; fifteenth, to insist on making decisions alone when handling affairs; sixteenth, to act deceitfully and falsely; seventeenth, to habitually leave tasks unfinished and fail to bring them to completion; eighteenth, to demand one’s share of every possession down to the last bit; nineteenth, to bring no benefit to the Three Treasures or the community’s common property, while seeking only one’s own gain; twentieth, to lack a sense of what the moment calls for, act against the ways of the world, invite outsiders to interfere, and harm the Three Treasures; twenty-first, to fail to protect members of the religious community and instead increase unlawful conduct; twenty-second, to fail to teach fellow practitioners, allowing them to repeatedly break the precepts; twenty-third, to undermine the commitment to take refuge among people inside and outside the community, of high and low status; twenty-fourth, to be inconsistent in one’s intentions, without any steady principles; twenty-fifth, to act out of partiality, ultimately accomplishing nothing while causing the religious tradition to decline and its field of merit—the conditions for cultivating goodness and virtue—to be diminished; twenty-sixth, to attach oneself to the powerful and influential and conduct trade in the name of the Three Treasures; twenty-seventh, to use the Daoist community’s name to seek fame and profit, thereby bringing disgrace upon the scriptures and teachings; twenty-eighth, to seek profit in the name of the Three Treasures and allow right and wrong to go unchecked; twenty-ninth, to respond to criticism and reproach by becoming even more reckless in breaking the law; thirtieth, to seize or damage the property of the Three Treasures and the community, indulging one’s desires without restraint.

Committing even one of these thirty acts brings grave consequences: in a future life, one may be reborn as a bird or beast, to be slaughtered or released at another’s whim, and lose the human form forever. In this life, too, one may suffer blindness, deafness, loss of speech, contracted or crippled limbs, or bodily deformity. Daoist priests and nuns alike should understand these precepts and follow them, taking care not to violate them.

The Daoist code and precepts stipulate that Daoist priests and priestesses who serve as disciplinarians or manage Daoist affairs must act in accordance with the rules and diligently teach the code and precepts. Those who are blind, deaf, mute, have contracted limbs or difficulty walking, or are missing limbs must understand and observe these precepts and must not violate them.

The Daoist code and precepts stipulate that all Daoist priests and priestesses who serve as disciplinarians must act in accordance with the rules and diligently teach the code and precepts to their disciples. Anyone who violates them must be punished according to the regulations, pay for incense and lamp oil, and ring the bell and make obeisance. If the offender repeats the violation and remains unrepentant, a more severe punishment of compulsory service must be imposed. If someone assigned to repair or maintain the monastery acts arrogantly and refuses to obey, the matter must be handled according to the code and precepts, and the person returned to their original supervisor, so that all understand the need to turn toward the Dao and observe the precepts. All such cases must be handled impartially, without favoritism or distortion that would undermine the canonical code. Anyone who violates this rule will have 2,400 days taken from their lifespan.

Scripture-Recitation Liturgy

On entering the scripture hall, offer prayers and rinse the mouth according to the ritual. First present three sticks of incense, circle the scriptures once, then present another three sticks of incense. Everyone then takes their assigned place, joins their hands or holds a ritual tablet, and stands upright. The presiding officiant chants, “Let everyone show reverence.”

With sincere hearts, bow in homage to the Supreme, Infinite Great Dao (the highest Dao revered in Daoism).

With sincere hearts, bow in homage to the Thirty-Six Honored Collections of Scriptures (the collective classification of Daoist classics).

With sincere hearts, bow in homage to the Great Master of the Mysterious Realm (an honorific title for a patriarch revered in Daoism for transmitting its teachings).

After the chanting, everyone sits upright according to ritual procedure. When the water-sprinkling purification rite is complete, one person carries an incense burner around the room to fumigate it. Once the fumigation is finished, the scriptures are handed out; incense is then passed over them. The assembly next chants the prescribed hymns and recites the incantation:

“In ages past, there were people who believed in this Dao, yet the world looked down on it, thinking it empty and unreal. People always want to see results with their own eyes at once. When something passes from view, they say again that it is distant and hard to believe. The great sage understood the teachings of the Great Dao and took pity on the ignorant. Grieving for their suffering, he taught them with earnest care, and so worried on their behalf.”

Next, the assembly chants “Silent Contemplation” according to ritual procedure. Everyone sets down the scripture slips held during recitation on the altar table, sits upright with hands joined, and clicks their teeth thirty-six times. With eyes closed, they visualize five-colored clouds covering the entire room. They then visualize the Azure Dragon, White Tiger, lion, Black Tortoise, Vermilion Bird, and phoenix guarding the front and rear, while immortal youths and jade maidens, the numinous officers of the Five Emperors, the armies of the immortals, and nine hundred million beings surround and protect them on either side. Afterward, they shake their bodies three times and offer this prayer:

“Silent and still, without a sound, one reaches the source of utter nonbeing. Lofty in the void, one passes through kalpas. The scriptures of the Cavern of Mystery are vast and profound; who can fathom their hidden subtleties? Once one enters the path of the Great Vehicle, who would count how many kalpas have passed? Neither born nor dead, one may gain new life through birth from the lotus. The road beyond the Three Realms loosens the world’s snares with a compassionate heart. The Perfected possess supreme De and, life after life, become immortals.”

After the prayer, the assembly chants “All Recite” according to ritual procedure, and each person says “Most High Venerable One” seven times. Next comes the chant “Invite the Dharma Wheel to Turn,” after which everyone opens the scriptures together. If someone has separately been appointed to sit in the place of honor and recite, the assembly chants “Invite the Dharma Master to Ascend the High Seat.” The Dharma Master rises, holding the scripture slips, and performs three bows before the images of the scriptures. Facing south, the master then turns west and north before facing the place of honor. Turning to the left toward the east, the master clicks the teeth and visualizes according to ritual procedure. The master then descends from the seat, withdraws toward the south, and makes three bows. This is the ritual procedure of the Cavern of Mystery; the rites of the Cavern of Reality and the Cavern of Spirit each follow their own methods. Those who practice the scriptures and rites should likewise follow the ritual procedures of their own traditions; these are not described further here.

When the recitation ends, one person gathers the scriptures, performs the water-sprinkling purification, and then carries an incense burner around the room to fumigate it. When the purification is complete, the assembly chants the prescribed hymns and sings, “Let everyone show reverence.” Everyone offers incense three times, then stands upright holding the scripture slips and sincerely entrusts themselves to the Three Venerables of the Most High and all the sages of the ten directions. A person of profound virtue praises the scriptures and voices this prayer:

“These Three Caverns’ precious scriptures are the most sublime laws among the heavens. They formed from flying, mysterious Qi and became characters of cloud seal script. Their meaning stands above the beginning of all things, and their writings endure through eternal kalpas. Thus heaven and earth are distinguished and set in motion by them, the sun and moon move by them, ghosts and spirits honor them and manifest their transformations, and the people uphold them to open the way to deliverance. Those who recite them may raise their bodies to the crimson firmament; those who hear them may bring their spirit-consciousness to birth in the blue heavens. Both heaven and humanity depend on them, and both the living and the dead take refuge in them. They are the bridge by which all beings cross beyond suffering, and the gateway through which the August Sovereigns and Perfected Sages enter the Great Dao. Surely these are profound teachings of the Great Vehicle, whose full meaning cannot be exhausted in words.”

The person presiding over the purification ritual first announces: “For a particular purpose today, we shall turn and recite a certain scripture for a specified number of scrolls and repetitions.” “Turning the scripture” means reciting it according to the ritual and offering prayers through that recitation.

When opening the scripture case and expounding the scripture’s profound principles, the voice should resound throughout the three thousand worlds. When holding the scripture and reciting its mysterious words, one’s renown should reach the five hundred million worlds. May Jinyuan, the celestial maiden who attends to incense in Heaven, form characters of incense in the air, and may Yulang, the immortal official who oversees the scriptures, set their words down on bamboo slips.

May this dispel the offenses accumulated in past kalpas and bring blessings in the present. May the living and the dead alike receive the gift of peace, and may all plants and animals benefit from the virtue of nurturing and transformation. May this supreme good deed be dedicated universally, so that the Three Paths—hell, hungry ghosts, and animals—are spared suffering, and the Nine Dark Regions of the underworld are freed from anguish. May countless beings and every kind of life together board the boat of the Six Perfections, a symbol of the practices that save beings, and reach the shore of the Three Pure Ones (Sanqing), the highest heavens revered in Daoism.

After the scripture has been recited, may the myriad good deeds offer protection, and may a thousand kinds of calamity gradually fade away. With utmost sincerity, we bow to the Three Treasures of the Dao, the scriptures, and the masters. May the blessings from reciting the scripture reach both the underworld and the human world, and may its merit benefit those far and near. With utmost sincerity, we bow to the Three Treasures. May the merit of reciting the scripture be dedicated to all beings, freeing them from suffering and bringing them liberation. With utmost sincerity, we bow to all the assembled sages.

When this scripture ritual is performed regularly, one should circumambulate while reciting seven verses of the “Hymn of Praise to the Taiji,” four verses of the “Hymn to the Four Heavenly Kings in the Numinous Writings,” the “Hymn of Praise to the Eight Radiances of the True Writings,” and the hymns to the upper scriptures. These are not listed here one by one.

The ritual precepts stipulate that all scripture recitation must follow the rites described above. Anyone who violates them will have 2,400 years deducted from their allotted lifespan.

Ritual for Expounding the Scriptures.

The ritual master washes and dresses in accordance with the liturgy. A disciple holds incense and fresh flowers, bows, and invites the master to lead the ceremony. All the other steps follow the prescribed liturgy. The master ascends to the seat before the scriptures and sacred images, stands upright, and holds an incense burner before the chest, then chants: “All present, show reverence and wholeheartedly take refuge in the Great Dao. May all beings understand the true and authentic Dao and awaken the unsurpassed aspiration for the Way. Take refuge in the scriptures and teachings; may all beings’ wisdom open wide, deep and vast as the sea. Take refuge in the Mysterious Master, the teacher who transmits the wondrous Daoist teachings; may all beings discern what is subtle and hidden, resolve their doubts and uncertainties, and spread the orthodox Way.”

The master ascends to the lectern, stands steadily, and chants: “Take your seats in accordance with ritual.” After offering three sticks of incense, the master chants, “Quiet contemplation.” Everyone settles their minds and visualizes in accordance with the ritual. When the contemplation is complete, the master chants, “Hymn of praise,” and then recites the spell:

“Utterly still, unfathomably deep: in the void stands high the Dharma gate, enduring through kalpas. What appears suddenly is the scripture of Dongxuan; who can fathom its hidden depths and breadth? Once one has set out on the Mahayana path, who would reckon the length of years and kalpas? Neither born nor dying, one is born through the lotus when transformation comes. The path beyond the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—unties the world’s snares with compassion. The perfected ones possess unsurpassed De, and age after age become immortals.”

Next, the master chants, “Request the turning of the Dharma wheel,” followed by, “All recite.” Together, everyone recites “The Most High Venerable One” seven times. The scripture reader then recites and chants the text. In accordance with the ritual, the master instructs those seated below to bow once before the scripture. When the explanation of the text is complete, music such as “Peace and Harmony” and “Joy Without End” is played.

At the end of each lecture, the master holds the incense burner, offers incense, and prays: May the merit of explaining the scripture adorn the emperor, the crown prince, the princes and nobles, the governors and county magistrates, the people of the realm, the faithful who have come to listen, the Daoist disciples living in the world, all sentient beings, and those suffering in the Three Destinies—the hells, the realm of hungry ghosts, and the realm of animals. May they all, through this root of goodness, understand the Mahayana, turn toward the orthodox Way, leave behind the river of desire and affliction, and journey together through the sea of the Dharma.

The master then chants: “All present, show reverence and wholeheartedly entrust yourselves to the Three Venerable Ones of the Most High and the sages of the ten directions.” The prayer asks that the emperor be endowed with a hundred blessings and gather ten thousand virtues. Everyone sincerely bows before the Three Treasures of truth and authenticity, and prays that the merit of explaining the scripture may benefit all beings, helping them leave suffering and attain liberation. Finally, everyone sincerely pays homage to the sages who have attained the Way and to the disciples who practice in accordance with the teachings. Following the ritual, they escort the master back to the original place with incense and flowers, and bow in homage.

All scripture lectures must follow these rules. Anyone who violates them will have 1,200 days deducted from their lifespan.

The ritual ranks, order of precedence, and titles of Daoist men and ordained women (women who have left home to cultivate the Dao) each have their own grades. Distinctions of rank must be observed clearly; titles must not be assumed improperly or used in confusion. The relevant regulations are set out below and should be studied carefully. Anyone who violates them will have 1,200 days deducted from their lifespan.

“Daoist adherent,” “worthy one,” “faithful devotee,” “good man,” “good woman,” and “practitioner” are honorific terms for Daoist men, ordained women, or people cultivating the Dao. They are not appropriate in documents such as petitions or complaints. “Dharma Master,” “Great Virtuous One,” “Revered Master,” and “Superior One” are respectful titles for ordained men outside the Daoist community; they are also unsuitable for documents addressed to deities, such as memorials, petitions, or requests. “Poor Daoist” is a humble self-designation for an ordained person; “disciple” is a humble self-designation for a lay believer. Neither may be used before the Three Treasures (the Dao, the scriptures, and the teacher). These usages also differ from titles such as “disciple of the Three Caverns” and “Dharma Master,” and should be carefully distinguished. The titles are listed below:

“Man” and “woman” refer to ordinary people who have not yet undertaken the scriptures and precepts. “Household head” refers to someone who sincerely takes refuge in Daoism and is registered in its household rolls. “Disciple of the Great Dao,” “disciple of the Celestial Worthy,” and “disciple of the Three Treasures” are titles for those who devote themselves to the Great Dao and diligently cultivate the teachings of the scriptures. “Pure and faithful disciple” is a title for those who undertake the Celestial Worthy’s Ten Precepts, the Fourteen Precepts for Conduct, the Twelve Permissive Precepts, the Six Precepts on the Senses, or other such precepts. “Boy” and “girl” are titles that may be used for children aged seven or eight after they receive the Register of the General Who Directs Commands, an elementary Daoist register. “Register initiate” is a title that may be used for those aged ten or older after they receive the talismans of the Three Generals or the Ten Generals and undertake the Three Refuges and Five Precepts.

When people belonging to any of these ten categories write petitions, memorials, or similar documents and state their identity before the Celestial Worthy and the Great Dao, they may use the appropriate title. In every case, however, they must write “so-and-so” after the title as a first-person self-reference; they must not write the title alone without identifying themselves. Anyone who violates this rule will have 360 days deducted from their lifespan.

Men and women who hold one of the Ten Titles—that is, Daoist men and women granted the corresponding titles after receiving registers—may use these titles before the Celestial Worthy or the Great Dao when presenting a statement, making a petition, or submitting a report. They must begin by saying “I, so-and-so” and must not refer to themselves directly by their title. Anyone who violates this rule will have their register removed for 360 days.

Those who have received the Register of the Youth of the Zhengyi Ritual Rank, the Register of One General, the Register of Three Generals, the Register of Ten Generals, the “Three Precepts for Register Disciples,” or the “Precepts of Zhengyi” may be called “Zhengyi register disciples” if they are seven or eight years old, or ten years old and above.

Those who have received the Register of Seventy-Five Generals, the Register of One Hundred and Fifty Generals, the “True Register of Zhengyi,” the Twenty-Four Governance Centers (the twenty-four administrative centers of the Zhengyi school), the “Zhengyi Morning Liturgy,” or the “Eight Sincerities of Zhengyi” may be called “male officials of the Qi of such-and-such Governance Center” or “female officials of the Qi of such-and-such Governance Center.” Here, “Qi of the Governance Center” is a clerical title for Daoists of the Zhengyi school; male and female officials refer respectively to men and women Daoists.

Those who have received the Yellow and Red Covenant, the Yellow Writ Covenant, the Five-Color Covenant, the Eight Births and Nine Palaces Covenant, the True Heaven Six Jia Covenant, the True Heaven Three Ones Covenant, or the Five Paths and Eight Covenants may be called “disciples of the Three Ones” or “Perfected Ones of Red Yang.” Covenants and talismanic commands are credentials and Fulu transmitted in Daoism; “Three Ones” is a specialized term in Daoist cultivation.

Those who have received the Nine Heavens Rite for Breaking Miasma, the Nine Palaces Rite for Repelling Calamity, the Seals of the Great Zhang and Bi, the Fourfold Prohibition of Qi, the Divine Talismans of the Six Palaces, the Nine Heavens Commander-in-Chief, or the rites for cutting off the True Heaven Three Ones Covenant and the Five Paths and Eight Covenants may also be called “disciples of the Three Ones” or “Perfected Ones of Red Yang.” These names mostly refer to ritual methods, talismans, seals, or commands used to ward off calamity, summon spirits, and impose restraints.

Those who have received the Nine Heavens Rite for Breaking Miasma, the Nine Palaces Rite for Repelling Calamity, the Seals of the Great Zhang and Bi, the Fourfold Prohibition of Qi, the Divine Talismans of the Six Palaces, the Nine Heavens Commander-in-Chief, the Great Talisman for Cutting Off Evil, the Commands of the Nine Provinces’ Altars, the Heavenly Spirit Red Officials, the Three-Five Covenant, or the Register of the Three Primordial Generals may be called “disciples of the Zhengyi Alliance of Awe of the Qi of such-and-such Governance Center.” “Zhengyi Alliance of Awe” is the name of a register tradition within the Zhengyi school.

Those who have received the Yangping Governance Center Register, the Dugong Tablet, the Nine Heavens True Talisman, the Nine Heavens Military Talisman, the Summons of the Higher Spirits, the Summons of the Immortal Spirits, the Register of the Seven Stars, the Register of the Twenty-Eight Lunar Mansions, or the Register of Primordial Destiny may be called “the Supreme Central Qi of the Yangping Governance Center, holder of the Twenty-Four Living Qis, disciple of the Zhengyi Alliance of Awe, Perfected One of Primordial Destiny.” This is a series of titles indicating ritual rank, the living Qis one holds, and one’s status in the tradition.

Those who have received the Register for Expelling the Ghosts and Spirits of Heaven and Earth, the Secret Register of the Purple Terrace, the Immortal Register of the Eight Diamond Tablets, the Register for Traversing the Celestial Ladle, the Register for Commanding Heaven, the Register of Ten-Thousand-Fathom Ghosts, the Registers of the Green and Red Armor, the Register of Red Bing, or the Register of Taiyi without End may be called “disciples of the Alliance of Awe of the Registers of Heaven and Earth, Perfected Ones of Primordial Destiny.”

The scriptures and registers conferred include Register for Driving Away the Ghosts and Spirits of Heaven and Earth, Secret Register of the Purple Terrace, Immortal Register of the Eight Diamond Tablets, Register for Walking the Celestial Dipper, Register for Commanding Heaven, Register of Ten-Thousand-Fathom Ghosts, Register of the Green and Red Armored Spirits, Register of Bing Fire, Register of the Great One Without End, Register of Heaven and Earth, Register of the Three Origins for the Household, Register of the Six Ren Divination Board, and Register of the True Spirits of the Board. They also include The Twelve Hundred Great Chapters on the Supreme Mystery’s Prohibitions and Qi, The Three Hundred and Sixty Chapters, the twenty-seven scrolls of the Zhengyi Scripture, the One Hundred and Eighty Precepts of Lord Lao, the Zhengyi purification liturgies, and the three divine talismans of Laozi. Those who receive these scriptures, registers, and precepts are called “Taixuan Duzhengyi Pingqi.” They are affiliated with the Supreme Central Qi at the Yangping Seat of the Celestial Master and are supervised by the Twenty-Four Life Qi. They belong to the system of the Twenty-Four Seats and the Three-Five Great Offices. Those who practice the Zhengyi Covenant’s Authority methods are titled “Perfected Ones of the Primordial Mandate.”

Those who receive the ten scrolls of the Scripture of Dongyuan Divine Incantations, the Divine Incantation Covenant and Register, the Diagram for Contemplating the Spirits, the two scrolls of the Scripture of Immortal Prohibitions and Incantations, the methods of the horizontally marching Jade Maidens’ incantations and seals, and the Yellow Spirit’s Red Memorial are called either “Great Masters of the Three Samādhis of Dongyuan Divine Incantations” or “Perfected Ones of Divination.”

Those who receive Laozi’s Golden Button and Blue Silk, the Ten Precepts, and the Fourteen Precepts for Conducting Oneself are called “Disciples of Laozi’s Blue Silk and Golden Button.”

Those who receive the two scrolls of the Dao De Jing, the two scrolls—upper and lower—of the Commentary by the Perfected One of the Riverbank, the one scroll of Miscellaneous Discourses on the Court Rituals for the Five Thousand Words, the one scroll of the Inner Biography of the Guardian of the Pass, and one scroll of precepts are called “Disciples of High Mystery.”

Those who further receive the two scrolls of the Wondrous Truth Scripture of Laozi, along with the two scrolls of the Scripture of Laozi’s Ascent to the West, one scroll each of the Jade Calendar Scripture, the Scripture of the Hidden Calendar, and the Central Scripture of Laozi, two scrolls each of Laozi’s Inner Explanations and Laozi’s Section-by-Section Explanations, one scroll of the Inner Biography of the Most High Laozi, and the Three-Ones memorial texts of the Sovereign Person, together with the scriptures mentioned above, are called “Masters of the Highest Mystery of the Most High.”

After receiving the Immortal Register of the Eight Tablets of Taiyi’s Dunjia (a register of immortals in the Taiyi Dunjia method), the Great Register of the Purple Palace’s Shifting Cycles (a large register used to record the shifts in the degrees of the Purple Palace star deities), the Lord Lao’s Secret Talismans of the Six Jia (secret talismans and methods of the Six Jia passed down by Lord Lao), and the Yellow Spirit’s Crossing Seal (a seal belonging to the Yellow Spirit), the recipient of the registers is called a “disciple of the Most High.”

The Register of the Vajra Youth (talismans for commanding the Vajra Youth), the Bamboo Credential (a credential made of bamboo or associated with bamboo), the Universal Proclamation Tablet (a tablet document issued broadly), and the Inner Essence of the Three Sovereigns (the essential methods secretly transmitted by the Three Sovereigns).