《玄门十事威仪》

At that time, after the Supreme Lord Lao (Taishang Laojun) had finished explaining to the Perfected Person of No-Thought (Wuxiang Zhenren) and the others the precepts concerning ritual garments (fafu, the ritual robes of Daoism), he went on to speak of the Ten Dignified Deportments (weiyi). Lord Lao said: “These ten I have not yet told you. I now transmit them to you, for they are of the utmost importance. If a person is to walk, he cannot do without feet; if one is to enter the profound and subtle Dao (the Way), one must likewise find the gateway. The ten precepts are the gateway of cultivating the Dao. Once you have entered my gate and wish to stand alongside the immortals, you ought to keep apart from the unwholesome customs of the secular world. If ordinary people can observe these ten, they are no longer commonplace persons.

“The cycle of human birth and death arises from causes, conditions, and karmic retribution; if one does evil, one suffers within transmigration. If one damages the Dharma-body (fashen, the pure body and mind of the cultivator), treats the ritual garments with contempt, and cultivates the Dao without proper order, wholesome karma has no way to arise. If one indulges the self, prizes oneself while slighting others, and lacks any sense of shame, one will continually accumulate sinful karma, even incurring the grave offenses of the Nine Darknesses (jiuyou, the deep recesses of the underworld). Whether walking, standing still, sitting, or lying down, whether going out or coming in, there are rules that ought to be observed.

“Such people are no different from ordinary beings. The true immortals and great sages are unwilling to see them or to hear of their conduct; celestial demons, spirits, and ghosts all loathe and resent them; rulers and elders will not honor them; and men and women throughout the world will all look down upon them. They themselves possess no merit, and instead encourage the evil intentions of others, creating offenses everywhere—where, then, can the bitter retribution ever end? When I see people of this kind, my heart grieves and grows cold. Therefore today I solemnly and repeatedly admonish you: you ought to observe and practice these, and explain them to those who later come seeking to learn, guiding them by the hand so that they truly become proficient. Only then can the ten matters be accomplished, and all the heavens will inspect and protect them. Humans and heavens of the ten directions, together with celestial demons, spirits, and ghosts, will all hold them in awe, give rise to good intentions, and dare not offend them. They will accumulate blessings and virtue, broadly form wholesome fruits, and their merit will be measureless.

“Only those who can act in this way are my disciples, and only they are worthy of receiving the wondrous teaching; the path of cultivating the Dao will then quickly draw near. Those who cannot will day and night draw close to the retinues of demons, and will be unable to keep their distance.”

When the Perfected Person of No-Thought and the others heard this profound teaching, they bowed their heads and received it. In their hearts fear and shame were mingled, sorrow and joy intertwined, and tears fell. They asked to hear the Ten Dignified Deportments, and vowed to uphold them for a long time.

The Supreme Lord Lao said:

First is holding the ritual mat; second, worship and formal audience; third, entering and leaving; fourth, sitting, reclining, and rising; fifth, taking up the water vessel; sixth, washing and rinsing; seventh, using towels, cloths, and implements; eighth, taking meals while observing ritual fasting and abstinence; ninth, requesting instruction in the methods of the Dao (the Way); and tenth, upholding and protecting the methods of the Dao.

These ten matters are the everyday regulations of our religious tradition, and they ought now to be transmitted to you. You are to learn them and put them into practice, and you are also to exhort male and female devotees to observe them, so that they may ascend into the ranks of the immortals. Wuxiang (the name of the one receiving the teaching) bowed in formal salute until his forehead touched the ground, and knelt long in the upright posture, respectfully receiving the instruction.

The First Section: Holding the Sitting Mat

The sitting mat (the clean seat or worship cushion used when performing ritual bows) serves to set one apart from the secular world and to remove defilement, to guard purity and to restrain the self. One should devote oneself wholly to cultivating the Dao and De (Virtue/Power), must not act carelessly or perfunctorily, and should look up in admiration to the lofty conduct of persons of celestial genuineness.

When sitting, rising, going out, or coming in, one should carry the sitting mat at all times. If for some reason it must be set down for a moment, it must not be placed at random in a cluttered or defiled spot. First wipe the place clean with an implement, or else wrap and contain the sitting mat in something clean.

Whenever it is to be used, the sitting mat may be hung over the shoulder or laid across the left hand, with the edge turned outward.

Each time one prepares to perform the bows, first lift one corner of the sitting mat with the right hand, then grip the edge and corner with three fingers of the left hand, and lower both ends evenly so that the underside lies flat against the ground.

First raise the left foot and plant the center of the sole firmly on the second border ridge; then raise the right foot and, half-kneeling as one moves forward, spread out the sitting mat, taking care that it lie smooth, level, and properly aligned.

Bring both hands together, rise, and step back; draw the right foot in and stand upon the second border ridge. Once standing steady, perform the rite, and the three bows are complete.

Then rise. With the right palm turned upward, take up one corner of the sitting mat with two fingers, and when putting it away do not let it touch anything else; one may also grasp the middle border ridge.

After shoes and stockings have been put on, pass the sitting mat to the left hand and fold it while turned to the side, without bringing it near another person’s face.

Once it is folded, hang it on the left hand, cover it with the Daoist robe and the xiapo (Daoist garments and the ceremonial draped cape), and then rise and move forward in proper deportment.

Paying formal respects in audience—bowing and presenting oneself before another—has three layers of meaning: to lower oneself, to set one’s own reverence in proper order, and to honor the other person. Whether reverence truly dwells in the heart is not easy to see, yet the body’s performance of the rite can be seen by others. One should therefore bow with diligence and solemn care, using outward ceremony to express the esteem held within. In making the bow, the left hand is placed outermost, laid over the Daoist robe and the xiapei (the Daoist ritual vestment and its draped silk), and one steps forward to bow and offer greeting.

This rite of audience has twelve grounds: to express shame; to repent and make amends for fault; to seek the methods of the Dao (the Way); to cast off arrogance; to venerate those who possess De (Virtue/Power); to offer consolation or congratulations; to remove transgression; to admonish and awaken; to repay kindness; to present material offerings; to bring joy to people of the present age; and to inspire the respect of people throughout the world in times to come.

When paying respects to another person, one’s bearing should be calm and proper, so that one appears dignified to those who look on. When holding the jian, the ceremonial tablet used in ritual, one should set it squarely before the chest and stand with the body held erect. When performing the great obeisance, one should prostrate the five limbs to the ground—that is, the head, both hands, and both knees all lowered to the earth—with the movements before and after kept even and orderly.

Whenever one sees sacred images and the scriptures and methods (Jing and the teachings), or encounters a rite of worship and repentance, the religious ceremony of bowing and confession, one must perform the obeisance. One should likewise bow upon seeing a revered teacher, a person of lofty virtue and standing, the teacher who transmits the teaching, a worthy companion superior to oneself, and fellow disciples who have come from afar.

When attending upon one’s teacher, before taking leave or returning to one’s room to rest, one should first bow, state that one will come again the next day, and bid farewell with due solemnity. Upon arriving at the residence one should also bow, and only then inquire after the teacher’s daily comfort and well-being. If one is about to travel far and leave the locality, or if one returns after an absence of a month or a year, one should first make three obeisances, then kneel upright and prostrate, expressing gratitude and remembrance; only after the bows are completed should one inquire after the teacher’s recent condition. This is the etiquette proper to serving one’s teacher.

If the teacher resides in another prefecture or county, so that the two are separated by a great distance and have long been unable to meet, one should likewise bow and kneel at length, report one’s recent circumstances, prostrate to express longing, and, after bowing once more, inquire after the teacher’s daily welfare. When, upon meeting, the conversation turns to occasions of joy or of grief, one should bow to offer congratulations or condolences. After bowing, one should once more give voice to mourning; when the elder has finished speaking, one bows again. When one oneself receives congratulations or condolences, the same should be observed.

When an elder offers kindly instruction, or rebukes, admonishes, or punishes one, one should bow in thanks and reply in a low voice, so as to respond to the other’s teaching. When another person bows to oneself, one should clench the fist and raise the cupped hands in a gesture of declining, honoring the other and showing deference.

When bowing to one’s teacher, one should wait until the teacher is seated before performing the obeisance, and the teacher should likewise remain seated to receive it. When the teacher returns from a distance, one should escort him to the fangzhang, his residence or chamber of quiet cultivation, wait until he is seated, and only then bow; one must not hastily perform the obeisance at the doorway or in the corridor.

In the hall, facing the sacred images, or facing one’s teacher, an elder, or a person of lofty virtue and standing, one should not accept bows from others. If someone, unaware of this, suddenly bows, one should explain the situation and stop them. If in the hall one meets an elder of virtue, one should also tell that person that it is not fitting to bow there, and that one dares not accept the courtesy on the spot.

The Third Section: On Going Out and Coming In

First, in ordinary times, whether one is walking or pausing somewhere, whenever one meets with a matter that is hard to manage or about which one cannot be sure, there should always be someone along; one should not act alone, so that each may look after the other.

Second, whether one goes out nearby or far away, one must tell one’s disciples and those who live with one. If no one is at hand, one should at least tell the tongxing—the young members of the community who cultivate and serve in the Daoist monastery—where one is going and when one will return.

Third, if one must go to a place where men and women mingle and suspicion may easily arise, or if one leaves for a time in order to attend an auspicious or inauspicious purification assembly—a Zhaijiao (purification ritual) held for praying for blessings, the deliverance of the dead, and the like—one should make proper arrangements for companions and have fellow cultivators lodge together. One must not, on the pretext of visiting relatives or friends, go alone to remote and secluded places. There should be companions when one sets out, and one should return in company with the group.

Fourth, if the matter is not urgent and one merely has some need, there is no call to go in and out so often. Constantly appearing before others will make one seem frivolous.

Fifth, when going out or coming in, if one encounters an official, one should avoid him beforehand and not let oneself be exposed before him. If there is nowhere to conceal oneself, one should stand in a quiet, out-of-the-way place, or within a person’s shadow or the shadow of a tree, compose one’s expression, and remain respectful.

Sixth, if, while going out or coming in, one suddenly meets the carriage and horses or the sedan of a person of high rank, one should in every case yield the road and stand aside with body lowered.

Seventh, if there is no urgent business, one should not go out into wind and rain or tread through mud, nor go out at will in bitter cold or extreme heat, lest one’s clothing become disordered and untidy and give displeasure to those who see it.

Eighth, when going in and out of towns, villages, and other crowded places, one should keep a composed expression whether walking or standing, and must not talk or laugh loudly. If someone asks a question, one should answer politely; when there is no urgent matter, it is best to say little.

Ninth, if, while going out or coming in, one meets wicked people, foolish people, or children who speak deviant and filthy words, or who slight and mock one in speech, one should treat it all as though one had not heard, and should not change one’s countenance.

Tenth, whether one goes out near or far, one should carry the “sitting altar” spoken of in the scripture (Jing), together with a hand towel, a bottle, and the like, prepared so as to correspond to one’s ordinary life in residence and arranged according to actual need. The original text here contains repetition and textual disorder. Phrases such as “the sitting altar accompanies one” and “to be avoided in relation to the time of dwelling” are not very clear in meaning; the above is a cautious reading according to context.

Eleventh, if special circumstances, or some matter in a patron’s household, require one to stay overnight, one should first sprinkle water on the bed and mat and then wipe them with a hand towel. This is called “stilling the bed.” Only afterward may one use them, so as to avoid any offense.

Twelfth, when going in and out of towns and village lanes, if one sees others doing what is discourteous or not in keeping with proper rule, or hears inappropriate jesting, one should lower one’s head and walk straight on, and must not turn back to look.

Thirteenth, when female Daoists (nüguan) go out, whether the way is long or short and whether or not suspicion may easily arise, they must travel in company, so as not to invite criticism.

Fourteenth, when passing places where scriptures and sacred images are kept—that is, classics and images of deities—and the doorways of the residences of elders and superiors, one should not enter or leave by the central door, but should pass sideways through the smaller door at the side.

In settings where rank and seniority are observed, both rising and taking one’s seat should follow the rites. If one draws no distinction between higher and lower and does not heed the arrangements, one is no different from a person who does not understand ritual propriety.

At a ritual assembly, one of the male Daoist priests should step forward, perform the three salutations, kneel upright with hands clasped, and announce: “I invite all the junior masters to be seated.” For the female Daoist priests, two persons should extend the invitation with the same rites. If sacred images are enshrined on the site, the senior master should pay respects to the scriptures (Jing) and the images; the young attendants should do likewise. Lay men and women of faith should be placed in suitable positions.

When facing the scriptures or sacred images, or when in a place through which elders pass, one should keep a proper bearing, and must neither be arrogant and unrestrained nor speak words contrary to ritual propriety. One must not turn one’s back on the scriptures, the venerated images of the Daoist teachings, elders, or teachers.

When attending a venerable teacher or an elder, one should stand upright and must not lean against a couch, a wall, or any other object. In waiting upon teachers and seniors, one should remain solemn and orderly; unless the teacher asks a question, one should not speak at will. When the teacher is present, first stand and wait; if the teacher tells you to sit, only after the indication has been given three times should you bow in thanks and then sit. If someone still more honored than the teacher is also present, follow that person’s arrangements, thank the one who had precedence, and only then sit.

In the fasting hall (the place where purification offerings are held), and in places for expounding the scriptures, studying the classics, and performing lichan (the rite of worship and repentance), both rising and sitting must follow the assigned seats. One must not take a place out of order on one’s own, but act according to the positions fixed by the precepts and ritual regulations.

Those who arrive only after the scripture lecture has ended should take a convenient seat nearby. Even if one presumes upon higher status or greater virtue and repute, one should sit wherever space allows and not press forward, so as not to startle the assembly and disturb order. Once seated, unless there is urgent business, do not rise and go in and out repeatedly, inconveniencing others.

Whether walking, standing, sitting, or lying down, do not keep company with those with whom association is improper. When a teacher or another person is reading letters, documents, or other writings whose contents are involved and intricate and do not concern you, do not draw near to peer at them, lest you appear ignorant and discourteous.

When carrying a pure bottle, a man must not take a pomegranate bottle, and a woman must not take a betel-nut bottle. The water in the bottle should be changed often, and the bottle itself should frequently be scrubbed and washed with water, kept clean and bright so that dust and grime do not cling to it. Overnight water must not be left in the bottle: in summer it is changed once a day, and if a day passes without a change it is called “defiled water”; in winter it may be changed once every two days. An earthenware bottle may be changed once every three days, but it must not be placed in a filthy spot.

When urinating or defecating, a separate, dedicated bottle must be used. Before and afterward one must wash clean, then scrub both hands with brick or stone, and afterward cleanse them with ash and soap-pod. If this is not observed, one cannot pay homage to the true deities, ascend the hall to venerate the master, receive the worship of others, or take part in the rites of the assembly.

After the bottle has been used, it should be set in a secure place and carefully guarded against being knocked over. When someone else wishes to look at the bottle, or when a child wishes to pick it up, a hand that has touched filth must not be allowed to touch the bottle’s handle; the hands must first be kept clean. Both the inside and the outside of the bottle should be carefully maintained, and their cleanliness should equal that of the scriptures (jing) and the sacred images.

On Washing and Rinsing, the Sixth

After the words “In all washing and rinsing there are four kinds,” the original text repeats the previous section’s passages about the bottle and then breaks off. One can therefore take only the surviving wording as the opening of this section; what follows is not extant.

There are four occasions for washing and rinsing: early morning, after reading, after meals, and after waking from sleep. Each time the mouth is rinsed, it must be rinsed three times.

After meals, the mouth should be rinsed with a decoction of willow branches, which both washes away filth and relieves wind ailments of the teeth. When no willow branch is available, clean ash is used instead. The first time a willow branch is used, one must recite the Daoist incantation: “Harmonious Qi (vital energy) of the sun opens the spring and puts forth the willow. Pluck a single branch, and it can purify body and mouth. Studying the Dao (the Way) and cultivating the true, I vow to deliver the three realms of existence. Quickly, quickly, in accordance with the statutes and commands.” When ash is used, one must recite: “Washing with ash removes grime; ash is used first. Filth departs and the true arrives; purify the mind and purify the mouth. Achieving the Dao and delivering others, as long as heaven and earth endure. Quickly, quickly, in accordance with the statutes and commands.”

When rinsing the mouth or washing the face, one should turn sideways, with one’s back toward others, and must not do so in front of other people. When taking water, do not touch the water in the basin with the hands; it should be ladled out with a wooden spoon. The wooden spoon must not be left soaking in the basin, lest it come into contact with the water there. If one inadvertently touches the water or the utensils, one should voluntarily acknowledge the fault and repent, and personally take the trouble to change the water; in this way no transgression is incurred.

While rinsing the mouth and washing the face, one must not make gurgling sounds, nor let nasal mucus or saliva emerge, and still less strike the water vessel and disturb everyone. Water must not be splashed all about, nor should one tread on wet patches. The dirty water spat out after rinsing must not be sprayed in front of others, nor spat onto a clean place.

In the use of all things one ought to be sparing. This applies not only to water; other things are the same, and must not be wasted at will.

Seventh Section: Towels and Utensils: This sets forth the norms for towels and washing utensils.

The zhai cloth and the zhai vessels are used to receive and take up the zhai food. This food is offered both to the sacred assembly and to ordinary people, and is therefore a matter of great importance. Clothing should be kept clean, and the couch and mats should likewise be set straight and kept tidy; one therefore first lays out the place for sitting, and only then sits down. The zhai cloth and the zhai vessels should be kept clean, so one first washes the hands and only afterward takes up the utensils. One washes the hands with pure water, and then opens the vessels to take the food. The worthy and the wise regard food as an essential condition for sustaining life, while ordinary people regard it as that upon which life depends; for this reason the zhai food is a matter of great importance.

Although the zhai cloth and the zhai vessels are two distinct things, their use is the same, and when they are not in use they should be kept in one place. Both are to be carefully maintained in cleanliness alike, and apart from the zhai food they must not be put to any other use. The zhai vessels should be stored on a niche-stand set aside for them and must not be mixed with other utensils; the ancients called vessels of this kind “zhai vessels.” In their form they embody the “Five Matters,” and in their use they correspond to the Five Phases (Wuxing: Wood, Fire, Earth, Metal, and Water), serving to hold and receive the zhai food of the five flavors. They may be made of copper or of lacquer, and one provides them according to one’s own means. There are two zhai cloths in all, made of thick, closely woven cloth, each four chi in length, with the edges braided and sewn, and they must be kept pure white.

Section Eight: On Zhai Food

Before a zhai observance begins, one person is first chosen to serve as supervisor of the hall (jiantang), also called supervisor of the zhai (jianzhai). Here “zhai” (Zhai) means strict solemnity and uniformity. The jianzhai controls the rhythm of the bells and the qing (ritual chime) and inspects whether the rites in the zhai hall are properly observed, and is therefore called the Jianzhai fashi (Ritual Master supervising the zhai).

When one takes part in the zhai meal, dress and cap must be neat and clean. Before the zhai utensils are taken up, the hands must first be washed. The utensils are then brought into the hall, placed on the left, and wrapped in a cloth.

When the rite of repentance is held, however many people are present, all must be seated at the same time. They remove their shoes and place them beneath their seats, so as not to hinder those who are serving as they walk. Purified water is then passed along in order, and care is taken that the vessels do not strike anyone nearby. After receiving the water, one first takes a cloth, turns its middle corner toward the front, and spreads it downward about seven cun. The zhai utensils are then set in place, and a second cloth is spread over the knees. When the cloths are spread, the palms must face upward.

The zhai utensils are arranged in order from the first piece through the fifth, and this sequence must not be confused.

The supervisor of the hall stands upright in the hall beside the qing, strikes it once, and then prays for the sacred longevity of the reigning emperor. According to that particular zhai observance, prayers may also be offered that patrons of the ten directions receive blessings and be freed from calamity, or memorial rites may be performed for the deceased, and the like. Another master then reads aloud the text of benediction; the relevant wording is found in the Qizhen ke (Code of the Seven Perfected).

When porridge is bestowed, one recites: “This morning’s fragrant porridge is offered up to the Three Venerables. May it benefit household and realm, and richly benefit the patrons. May all sentient beings of the six paths alike be filled.” This means that the fragrant porridge of early morning is offered to the Three Venerables (Sanzun, the honored deities of Daoism), with the prayer that the state and the patrons may benefit, and that beings of the six paths may all eat their fill.

When food is bestowed, one recites: “Among all fields of merit, the bestowal of food comes first. May those now living receive happiness, and those who have passed away be born in heaven. May those yet to come dwell in the Pure Land, with clothing and food ever arising of themselves. Therefore this offering is now made and presented universally to all the heavens.” This means that, among the various good deeds by which merit is cultivated, the bestowal of food is the most important. One wishes happiness for the living, ascent to heaven for the deceased, and future rebirth in the Pure Land, where clothing and food are naturally never lacking. The food is therefore offered to all the heavens.

Only after the incantations have been recited does the portioning of the food begin. The jianzhai must beforehand tell those who distribute the food the name of each item. As it is given out, the names must be called clearly and in a loud voice, and the portions measured so that each person receives an equal share.

After the food has all been distributed, the jianzhai strikes the qing once and says, “Offer equally to the officers of the zhai.” Those taking part in the zhai meal must bow together and respectfully acknowledge one another; only then may they begin to eat. Each kind of food may be taken three times. One should take enough according to need, and should not leave too much uneaten or scatter it about, lest others feel disgust and fail to give rise to reverence and faith.

When a food’s name is called out, one holds the vessel in the hand to receive one’s portion. If one does not want a certain food, one may signal by hand: if there is too much, draw the hand back; if too little, extend the hand forward. One must not speak up and argue.

During the zhai meal, those in the upper and lower seats should attend to one another’s pace of eating. Those who eat slowly should go a little faster, and those who eat quickly should slow down, so that everyone eats in uniform order. The jianzhai must watch the company. If most people have already eaten half, food may be distributed once more. One should not eat fast or slow merely according to personal habit, lest those who eat more slowly be inconvenienced.

Food should be chewed finely, with unhurried movements of the mouth and a settled mind. One should not sip with an audible sound, nor let spoon and chopsticks strike against each other, for that would go against the spirit of compassion.

After the zhai meal has ended, except for military affairs, urgent incidents, and such matters as flood and fire, theft, or death, one must not converse or make a clamor at will.

Twenty-first: when direction and arrangement are needed in the fasting hall, one must personally signal and direct with the hands, and may speak only in a low voice.

Twenty-second: after each fasting meal, leftover fruit, food, and the like should be gathered and distributed to persons of lower station and to the sick who beg for food, and others of their kind. The vessels that held the food must not be carried off along with it.

Twenty-third: after eating, one first kneels and removes the cloth from the upper body, then puts away the utensils of the fasting meal. The utensils are placed on the cloth in order, from the fifth piece to the first.

Twenty-fourth: after eating, the vessels are washed with clear water, and the water used for washing is collected and put away. The chime is then sounded—struck to mark the progress of the rite—and the prayer text for almsgiving is chanted. When that is finished, the prayer text for the return offering is chanted. These prayer texts are recorded in the Codes and Precepts of the Seven Perfected (Qizhen Kejie).

Twenty-fifth: if the ritual assembly is not held for some special reason, the prayer texts need not be recited.

Twenty-sixth: the prayer text says, “The fasting rite has already ended, yet we still fear that merit is not complete. We therefore once more bring forth pure goods and return them as an offering to the Three Treasures (Sanbao). May the donors receive blessed recompense, and may merit be fulfilled.”

Twenty-seventh: when food is distributed, one recites, “The ritual food offered to the Three Treasures is now fully prepared; it is now passed on to servants and others. May the young also share in the merit of the fasting rite, without obstruction.”

Twenty-eighth: after the chime is sounded and “the meal is finished” is chanted, all recite together, “The ritual food has ended, and blessed virtue extends to all sentient beings. May beings of the ten directions attain liberation, and may the Three Realms be at peace.”

Twenty-ninth: if, during the fasting rite, someone suddenly breaks a precept, the supervisor of the fast (Jianzhai)—the one charged with overseeing the rite—should announce it openly and have the offender perform prostrations.

Thirtieth: the chime is sounded again, and a verse exhorting goodness is chanted. The prayer text says, “After hearing this teaching, our bodies and minds are pure, like a vessel of lapis lazuli. All joyfully revere this teaching and bow in worship to the unsurpassed Three Worthies (Sanzun).”

Thirty-first: the Three Salutations should be chanted. If there is a special reason, the Three Vows may also be chanted; their particular contents are not listed one by one.

Thirty-second: when the whole fasting service has ended, the chime is sounded and “at will” is chanted. Everyone bows in reverence, then takes up the vessels and departs.

Thirty-third: all rise in order, form ranks, and walk back, each to his own rooms and courtyards. They must not gather to talk noisily, lest they disturb the stillness of the Daoist assembly.

The Method is precious. If a person can receive it with reverence, that is truly a very fine thing. On the one hand, one may benefit from it oneself and also pass the Method on to others; on the other, others are helped as well, and all move together toward the good fruits of cultivating the Dao (the Way). The merit of transmitting Daoist methods can help a person enter the ranks of the path of immortality. Therefore, when one requests the Method, one must be careful and genuinely sincere.

Requesting a ritual master takes two forms. One is to invite the ritual master to expound the Jing (scripture/classic) and teach the Method, and to transmit the Keyi (liturgy) and the precepts. The other arises from a need of the moment: one invites the ritual master to transmit the essentials of the Method and resolve questions. In either case, one should perform bows, with a reverent and earnest attitude, and kowtow with due solemnity.

When inviting a ritual master to expound the Jing and teach the Method, one should, according to the importance of the matter and the distance of the place, prepare in advance the petition to be presented, that is, a document stating the request to the ritual master. The petition should be written on paper of good quality, with upright and clear characters. Both its content and its writing should accord with proper form and be neat and pure. It must not be hasty or sloppy, nor may the language be slighting.

If a petition is submitted for a minor matter, one should first make three bows, then hold the petition and kneel upright, explain the purpose of the request, and with clasped hands pass the petition to the other party. After the other party has accepted it, one bows three times again, offers thanks, and withdraws.

If a petition is submitted for a greater matter, one should hold the petition while performing the rites, bowing seven times and as many as nine; then kneel upright, explain the matter in person, and bow three times. After the bows, one kneels upright and presents the petition. When the presentation is finished, one again performs the rites and kneels upright to give thanks, saying, “I have received your compassionate assistance; I am truly most honored.”

If the other party has not yet agreed to accept the petition, one continues the rites, with no limit on the number of bows, until consent is given. If assent is still not obtained, one first withdraws and later seeks another opportunity, repeatedly kowtowing and presenting the petition. The Dingzhi Jing (Scripture on Stabilizing the Will) says that even if a great deal of blood flows, one’s resolve must not cease; unless one, with sincere and single-minded devotion, knocks and entreats the unseen numinous realm, takes refuge in the master’s lineage, and kowtows before the master’s De (Virtue/Power), one will in the end be unable to obtain transmission.

If one invites a ritual master on the spot to resolve a question, one should first perform the three rites, then kneel upright with clasped hands and explain where the doubt lies. When the ritual master has finished the explanation, one performs the three rites again, rises, clasps the hands in thanks, and says, “I am foolish and ignorant. I am grateful that the ritual master does not disdain my ordinary shallowness, and has explained the truth for me; my heart is full of joy.” One then performs the three rites once more and withdraws.

If the person who comes to present a petition, to accept an invitation to a Zhai (purification rite), or to expound the meaning of the Jing, explain its title, and discuss the principles within it is advanced in years and weighty in virtue, he may sit upright in the early morning to receive the petition. After receiving it, he should offer thanks, saying, “I am dull and ignorant, and did not originally understand these explanations. I am grateful that you have summoned me; my heart is full of trepidation.” He then performs the three rites in acknowledgment, to express respect for that person’s virtuous conduct.

If the one who receives the petition is one’s own teacher, or a master who has previously transmitted the Daoist methods, then when the master confers a petition or gives a command, the disciple first makes three bows, prostrates to receive it, and then kneels upright, holding the petition horizontally in both hands and raising it above the head. After pausing a moment, he places it on the table. He then kneels upright and performs the three rites in thanks, saying, “I, a guilty junior, have suddenly received your stern command; my heart is truly full of fear.” He does not perform a further three rites, but withdraws.

“I dare not” is used in two ways. When accepting, one says, “I dare not decline,” meaning that one dare not refuse to receive it. When declining, one says, “I dare not accept,” meaning that one dare not take it upon oneself.

In the ninth section of the Chapter on Upholding and Protection, it is said that the disciple, suddenly receiving a stern command, was filled with fear and alarm. It further says: “I dare not perform the three bows and then withdraw.” The ninth provision states that in whatever one says there must not be two different meanings; once one has accepted, one must not decline, and once one has declined, one must not accept.

Chapter Ten on Upholding and Protection

What is called upholding and protection consists of seven kinds: upholding the ritual robes, that is, the ceremonial garments worn by those who cultivate the Dao (the Way); upholding the teachings; upholding the scriptures (jing); upholding teachers and elders; upholding one’s own person; upholding the donors of the ten directions; and upholding all living beings.

All scriptures (Jing) and sacred images should be reverently enshrined with the same respect. The place where scriptures and images are kept must remain clean and be enclosed with a bamboo frame; when one steps away for a time, they should be covered with a clean cloth. When reading, one should not unroll a scripture scroll more than three lines; if some matter requires one to leave, the scroll should be rolled up at once. Before a scroll has been read through, one should not stop midway. If an urgent matter arises, one should first finish that scroll, then begin again from the start and continue the bows and the recitation of repentance.

Persons who are unclean, or whose body or mouth carries a foul odor, must not touch the scriptures or images.

To take up scriptures or images, one must first wash both hands and compose the mind, and must not hold something else in the other hand. When objects beside them need to be moved aside, one should ask another person to do so; if no one else is present, one may only nudge the objects slightly aside. Afterward one must wash the hands and also wipe clean the upper and lower surfaces of the scripture stand—the table or frame on which scriptures and images are placed. If the hands have touched anything else, they must be washed again.

Scriptures and images should not share a room with people. If they are sealed in a tightly closed case, such as one of black lacquer, and stored in a cabinet, one may rest for a time in the same room. If they are merely placed in a plain-colored case or wrapping, then even if kept in a cabinet, one must not lodge overnight in the same room.

If one spends the night in a great hall or some other place where many people gather, and is utterly worn out from performing rituals all day, one may rest only for a time. While resting, one should draw in the body and lie on one’s side; one must not stretch out the limbs at will, nor snore loudly. If someone is beside one, that person should be reminded to observe these rules. To hear a breach and fail to give a reminder is the same as slighting the teachings of the scriptures.

Among the four assemblies—the different groups of practitioners within the Daoist community—whether sitting, rising, walking, or standing, one should neither beckon outsiders for idle talk nor indulge in much joking and noise.

Diligent study depends above all on the choice of a teacher. If a teacher’s De (Virtue/Power) is shallow, one should not rashly take that person as a master. Once one has resolved to cultivate and study, one should follow an enlightened teacher and serve that teacher with wholehearted devotion, as if one had obtained a precious treasure, not forsaking the teacher until the work of the Dao (the Way) is brought to completion.

If the teacher has faults, one should not slander or gossip about them. One should instead, with tact, seek a suitable occasion to explain matters and consult the teacher again and again, and conduct oneself according to the norms of revering the Dao. When others speak of the teacher’s good or bad points, one should try to offer a clarifying account; if one is unable to respond, one should rise and leave. This is how one protects and upholds the teacher.

The teacher’s bedding, desk, armrest and staff, clothing, cinnabar and ink, and other such belongings must all be carefully cherished; they must not be touched or soiled.

At a gathering of the assembly, if someone violates the scriptural precepts, is pointed out by the community, and is due to be punished, that person should accept the penalty gladly, with a heart of shame and without resentment or anger. Such a person can dispel many offenses, and in cultivating the Dao can more quickly bring good fruits to fulfillment. This is protection and upholding of great force.

One should protect and uphold patrons from the ten directions, whether known or unknown, male or female, old or young, of high or low station, close or distant, receiving all of them with respect. Their rising and resting, their coming and going, their lodging and the tasks assigned to them, whether their food and drink are hot or cold, the state of their health, and whether their circumstances are favorable or adverse—all these should be carefully tended, and they should be comforted and encouraged. Rewards, punishments, and reproofs must also be fitting, and fairness must always be sought.

All living beings, great or small, if they fall into water, meet with fire, or find themselves in any other danger, should, whenever one is able, be rescued with every effort, so that they may be delivered from peril.

Whether walking or pausing, going out or coming in, lodging, or meeting others on the way, toward people of every place and toward men and women both close and distant, one must not take part in jesting, improper speech, or any other conduct that would cause living beings to fall into doubt. This is to protect and uphold the good fruits of all beings.

If someone repeatedly violates the scriptural precepts and disturbs the pure and quiet company of the Dao, and after being pointed out still refuses admonition and conceals the fault, the assembly should be informed and that person expelled from the Zhai (purification) hall. The concrete procedure is to be followed according to the Zhaijie Weiyi Lun (Treatise on the Majestic Deportment of Purification and Precepts).

When robes of the Dao and ritual vestments are taken off or put on, they must be folded neatly and placed in a cloth bundle or set in a clean place. Only after the rites have been completed may one change clothes.

If someone who has been invited to take part in a ritual service is arrogant and violent and fond of contention, that person’s misconduct should be reported to those above and below. One should neither associate with that person nor allow that person to join the assembly. This is called “youbin,” meaning that the person is set apart outside the community.

When accepting food or money, one should yield with humility and take only a little, upholding frugality. One must not thereby cause living beings to give rise to dislike or contempt, nor cause them loss of life or loss of De. Only in this way can protection and upholding truly be accomplished.

The Most High (Taishang) said: “Dignified deportment (the etiquette and norms of conduct that a cultivator of the Dao (the Way) should observe) is set forth in ten matters in all; together with the names of the various precepts, these come to more than one hundred and forty items. One who can thoroughly learn and recite them, and who diligently puts these norms into practice, thereby fulfills the requirements of the foregoing ten matters and of the various codes and ordinances. In general, these norms serve to guard and uphold one’s own person, so that one commits no faults.

If one further teaches these wholesome methods to others, the good fruits obtained are too numerous to reckon. All the sages will praise and look up to such a person, and the various heavens will feel ashamed of their own shortcomings. In this present life such a person can obtain ten kinds of merit and blessing and receive ten kinds of reverence. The Shengxuan Jing (Scripture of Ascending to the Mysterious) also says this, and the Regulations on Ritual Robes likewise contain the same teaching: such a person is called a ‘True Adept of Great Accordance,’ and need not wait for a future life; within a single lifetime one may enter the rank of a secondary sage.

If someone does not revere the Dao with a sincere heart, but only attaches himself to the Daoist community and watches for a chance to seek profit; defiles the ritual robes of Daoist priests and insults the teachings and transmission of the Daoist tradition; moreover colludes with evildoers and envies others who do good; himself violates the codes and precepts, and even urges others not to cultivate the Dao; does not heed the instruction of teachers and elders, and, when admonished, only grows worse, feeling neither shame nor gratitude for kindness received—such a person is called a ‘sinful and rebellious evil beast.’ Although they have for a time entered the human realm, they do not yet possess a human mind and nature; although they dwell amid human relations, they defile the good name of the sacred teaching. Their conduct and intentions remain like those of criminals held in confinement, or of livestock; they have not yet escaped a degraded condition of life, nor have they awakened. They still cling to habits of that kind, and even wish to return to their former bodily form. This is truly grievous, and deeply sad and pitiable.

In this life such people will lose the ten kinds of meritorious virtue and the ten kinds of reverence, incur ten kinds of contempt, and be far removed from the ten classes of sages and worthies; the Five Sufferings and Eight Difficulties will fall upon them in full. Once this life ends, they will enter a long darkness, plunge into the hells of the Ninefold Darkness, suffer every pain to the utmost, and be reborn in turn among the Three Evil Paths, unable to attain liberation.

When the Perfected of Non-Thought (Wuxiang Zhenren) and the others had heard this important teaching of the Most High, they all shed tears, rejoiced and leapt with joy, bowed their heads and paid homage in thanks, declaring that they accepted it in faith and would put it into practice.”