《天皇至道太清玉册》Vol. 3

When studying the classics of the Dao in the Daoist tradition, those who have studied for a long time and truly have the aptitude for Daoist learning should, if an opportunity for selection and appointment arises that year, first report to the Daoist administrative office and then submit a recommendation. This prevents a shortage of candidates when appointments are made and allows the Daoist teachings to be passed down from generation to generation and endure over time.

Ritual Offerings

If a patron comes to a temple with incense and requests a jiao offering, a Daoist ritual of altar worship and prayer, the resident community responsible for the temple’s daily affairs should assign Daoists to handle the various tasks. Everyone must act with devotion and reverence, follow the rites for offering to the heavenly deities, and honor the patron’s wishes.

Raising Donations

The construction and renovation of temples depend on the support of patrons who uphold Buddhist and Daoist causes. The resident community should ask someone familiar with this work to take a petition on fundraising rounds, collecting money and grain for construction and repairs. First, make inquiries about well-to-do and virtuous households in distant places. If they are genuinely willing to form a virtuous bond and give gladly, respectfully invite them to add their names in support. Even if someone has means but is reluctant to give, do not visit and disturb them. When seeking donations, it is good for people to give willingly according to their means, regardless of their status or the amount they contribute.

Construction and Repairs

The upkeep and repair of temples must never be neglected. Assign several people to inspect the halls, walls, drains, and paths regularly, and repair any damage as soon as it is found. Bricks, tiles, bamboo, timber, nails, iron, lime, and other supplies should be obtained from the resident community. Money and grain raised through donations should be set aside in advance and stored for construction and repairs.

Sweeping

When cleaning the halls, first sprinkle the floors with water, wait a little, and then sweep. Gather the dust into a pile within an area about five feet square. Do not sweep it around indiscriminately or mix it with dust from elsewhere; the dust will fly up and soil the sacred images and ritual banners and flowers. This must be avoided.

Paying Grain Taxes

If a temple has grain taxes due on its land, settle the accounts with the local tax collection office. Whether taxes are paid by conversion to another form, by transporting the grain, or by storing it for payment, first seek approval and agree on the arrangements. Do not miss the required payment deadline. Assign an honest and reliable person to escort the grain to the granary and pay it in advance, so that the temple will not face demands for overdue payment.

Overseeing Estate Lands

If the fields belonging to a palace or monastery are far away, establish farmhouses and storehouses to keep grain, tools, and other supplies. Appoint honest and reliable local people to guard them. Do not let outsiders of unknown background stay in the farmhouses, lest theft occur and bring trouble later. Inspect the arrangements carefully in advance to avoid future mistakes.

Guarding the Estate

If the fields belonging to a palace or monastery are far away, establish farmhouses and storehouses to hold grain and tools, and entrust their care to honest and reliable local people. Do not let outsiders of unknown background live there, lest they steal from the estate or cause other troubles over time. Make a careful inspection beforehand to prevent later problems.

Collecting Rent from the Fields

When a palace or monastery has many fields, it should recruit people without land to farm them as tenants and draw up contracts in advance specifying how much grain they must pay in rent. At the autumn harvest, send someone to the fields to supervise the reaping, watch over the harvested grain, and have it taken to the threshing ground. Collect the agreed amount promptly. Tenants should also be forbidden in advance from harvesting on their own, so that the rent grain does not fall short.

Lending Grain

When the grain held in the common estate—the property used to maintain the palace or monastery’s daily life—is in surplus, it may be lent to upright local people who urgently need food. After the autumn harvest, collect the principal and interest according to custom. The purpose is not to make a profit for the common estate, but to help villagers meet urgent needs.

Storehouses

Places where the common estate’s utensils and supplies are kept should be separated from the living quarters. Do not place storehouses right next to residences, to prevent candles or lamps from starting a fire. Those responsible for managing the storehouses must be careful and conscientious.

Gardens and Vegetable Plots

Vegetables needed for daily use should never be in short supply, so they should be planted regularly and cultivated with care. Most kinds of vegetables are edible, but one should not grow scallions, garlic, Chinese chives, Chinese onions, or mallow, collectively known as the “five pungent vegetables.” Those who cultivate the Dao and observe a vegetarian fast should not eat them. The Erya says that these are the “five pungent vegetables” avoided during a fast; they are not fish or meat. Those who cultivate the Dao and observe a vegetarian fast should take note.

Requesting Leave

Anyone wishing to visit relatives, call on friends, or travel on a wandering pilgrimage must first request leave and clearly state where they intend to go. Leave may be granted only after confirming that the trip will cause no problems. No one may use an excuse to engage in improper conduct, take others along to stir up trouble, or damage the reputation of the religious community. Everyone must act with caution.

Wandering on the Clouds

When Daoist priests travel to seek out perfected beings and ask about the Dao, this is called “wandering on the clouds.” Daoist priests follow the Way of Heaven; as the saying goes, “What takes its source from Heaven is drawn toward what is above,” which is why the practice is called wandering on the clouds. A priest who travels in this way must know how to pray for clear skies and rain, drive away evil influences, distinguish strange occurrences, and rescue people from calamity. They must also understand geomancy, be able to read faces, know astrology and destiny, compose poetry and prose, and practice calligraphy and painting. Only then may they travel on a wandering pilgrimage; otherwise, they are no more than ordinary laypeople and will not be accepted.

Nominations

The abbots and administrators of temples and monasteries must be selected from among those of virtue and spiritual cultivation. No one should protect an unworthy person out of private friendship, or resent and envy a virtuous person because of a personal grudge. They must act impartially so that everyone will have confidence in them.

Appointing People to Duties

Anyone with spiritual attainment who can manage and carry out affairs should be respectfully invited to take part in the work of a temple or monastery, whether they live nearby or far away.

The Temple Abbot

If the head of a temple or monastery commits a fault, the community may bring a joint complaint. If the fault remains uncorrected after three complaints, the abbot should step down, and a virtuous person should be chosen to take their place.

Offenses by Members of the Daoist Community

When a member of the Daoist community commits an offense, the community should deliberate together on how to address it. For a minor offense, the person should be told directly what they did wrong and encouraged to change for the better. If the offense violates the community’s rules in a way that cannot be tolerated, it should be dealt with according to those rules, and recorded in the register. Anyone with three recorded offenses must sit at the end of the community’s seating order and may not ascend the ritual platform during major Zhaijiao ceremonies. If an offense is extremely serious and the person can no longer live with the community in the temple or monastery, the community should deliberate and expel them. The place where they lived must then be cleaned, and all traces of their presence removed, to prevent them from entering the temple or monastery again.

Since ancient times, Daoist temples have had ways to enforce discipline. During a Zhaijiao purification ritual, anyone who has committed a grave offense is barred from ascending the altar. If someone’s crimes are so serious that he can no longer live among the temple community, he is expelled. After he leaves, a pian—a kind of sweeping tool—is used to sweep away his traces, so that he will not return to the temple.

Method for Disciplining the Community

Since ancient times, Daoist temples have had rules for disciplining their members and setting standards of conduct. When a member commits an offense, the community assesses its seriousness by reference to secular law. If an ordinary person would receive a flogging, the punishment is halved. For example, if an ordinary person’s negligent offense would not warrant a criminal conviction but would, under the law, bring forty strokes, Daoist rules prescribe only twenty. The aim is to help the offender correct his mistake, reflect, and cultivate himself.

For other offenses, punishment is determined by reference to the law and according to the severity of the wrongdoing. This is the Daoist method of admonition and discipline.

If a member’s crime has been referred to the authorities, then upon conviction his sentence should be one degree harsher than that given to an ordinary person for the same crime. Why? Those who cultivate the Dao should accumulate good deeds and merit, comport themselves modestly and humbly, and endure hardship and humiliation; these are all duties they ought to fulfill. Committing a crime shows that they lack the resolve to cultivate the Dao. They live in fine houses and receive food without having to farm, enjoying blessings bestowed by Heaven and humanity. Therefore, their offenses should be judged more harshly than those of ordinary people. How could it be otherwise?

Form of the Disciplinary Paddle

The disciplinary paddle is made of wood, one cun and four fen wide, four fen thick, and three chi long.

Front:

Back:

Violation of the law

An edict issued in the second year of the Qianfeng era under Emperor Gaozong of the Tang, concerning precepts, deliberations, and disputes.

I have received the Mandate of Heaven and rule the realm. How could I fail to honor the Way of Heaven and proclaim the Virtue of Heaven? Recently, Yang Taixuan, the libationer of Haotian Abbey, and Zongjing, a monk at Huayan Monastery, argued over which came first, Daoism or Buddhism. I admonished them, but they would not listen. I consulted ancient texts and ordered Confucian scholars to judge the two teachings’ relative standing, examine which came first, and weigh the distinction between the Yi and Xia—the Central Plains and outlying regions. I also considered present circumstances alongside ancient records, seeking the principles and origins of the matter.

From the perspective of the relationship between Heaven and humanity, the Dao is the root of Heaven, Earth, and all things, while the Buddha attained his status through cultivating the Dao. The Dao takes its name from Heaven, whereas the Buddha is counted among human beings. Who would dare place humanity above Heaven and Earth? As for the distinction between Yi and Xia, Daoism was founded by our Central Plains’ Huang-Lao tradition—Huangdi and Laozi, whose names commonly represent the Daoist tradition—while Buddhism was founded in Jibin, the land of the Hu peoples in the Western Regions. Huangdi and Laozi were great sages of the Central Plains; the Buddha was a worthy man of the West. Given the distinction between Yi and Xia, how could outsiders be placed above the Central Plains?

Consider chronology as well: the Dao came into being before Heaven and Earth, while Buddhism arose later. The Dao began before Pangu, whereas the Buddha was born in the time of King Zhuang of Zhou. They are separated by more than three million years. Who would dare place King Zhuang of Zhou before Pangu? As for dynastic history, the Dao was expounded in the time of Xuanyuan, the Yellow Emperor, while Buddhism was not introduced into China until the reign of Emperor Ming of Han. The Dao predates the Dragon Horse, while Buddhism arrived only in the later Han. Who would dare honor the Later Han and disparage the Yellow Emperor?

Monastic communities have long observed this rule: whoever enters a monastery first takes precedence, even if young; whoever enters later comes after, even if old. This is an inviolable monastic rule, and it accords with the natural order of Heaven and Earth. Since Daoism came first and Buddhism later, what is there left to doubt?

I have now issued an edict requiring both teachings to obey. Anyone who continues to argue as before will, in serious cases, be put to death; in less serious cases, they will be sentenced to chengdan chong, the ancient punishment of forced labor building city walls or pounding grain. The responsible officials shall enforce this order, and all shall abide by my ruling.

In the first year of the Hongdao era, the emperor issued an edict prohibiting factionalism and rebellion. It stated:

My virtue is slight, yet I have reverently inherited the great undertaking of the state. I have often thought that if the principles of moral instruction are not clearly explained, their abuses will be passed down to later generations; and if those abuses are known but not eliminated, the responsibility is the same. I have therefore sought opinions widely and discussed a thorough reform of the laws and institutions.

The Daoist tradition had already been handed down in the time of the ancient Yellow Emperor Xuanyuan. It was only at the end of the Han dynasty that the Buddha’s teachings first arrived. If we examine the original purpose of these teachings, they were meant to teach people to stop violence and turn toward goodness, and to leave evil behind and embrace benevolence. Yet in the early Zhongping era of Emperor Ling of Han, Zhang Jue of Julu first used talisman water to treat illness and relieve suffering, with considerable success. In less than a year, people across the land flocked to him. Zhang Jue’s ambitions then swelled, and he sought to seize the throne. He launched a rebellion, calling himself “Great Worthy Teacher” and “General of Heaven,” while having his younger brothers Zhang Bao and Zhang Liang call themselves “General of Earth” and “General of Humanity.” They gathered more than a thousand followers, all marked by yellow turbans, and threw the realm into turmoil, nearly bringing down the foundations of the Han. They were later defeated and captured, and their followers were put to death.

During the Tianjian era of Emperor Wu of Liang, the monk Faqing and his accomplice Li Guibo rebelled. Faqing called himself “Emperor of the Great Vehicle” and appointed Li Guibo “Bodhisattva of the Ten Abodes,” “Commander of the Army for Subduing Demons,” and “King Who Pacifies Han.” The fighting spread for thousands of miles, with weapons and soldiers everywhere. It lasted for years, devastating the people and shaking the foundations of the state until the country nearly perished. During the reign of Emperor Taiwu of Northern Wei, the Buddhist believer Gai Wu and monks from the temples of Chang’an arrogated imperial titles and raised troops in rebellion. Their plot was exposed, and they were put to death. In the Daye era of Emperor Yang of Sui, several dozen bandits called themselves Maitreya Buddhas. Wearing Vairocana caps and carrying incense and flowers, they forced their way through Jianguo Gate, seized the guards’ weapons, and suddenly launched a revolt. The fighting reached the palace gates, and blood flowed in rivers across the steps of the halls. A great calamity was narrowly avoided. It was truly terrifying.

In the first year of the Wude era, during the reign of our dynasty’s Gaozu, the monk Gao Tansheng led five thousand monks in rebellion and called himself “Emperor of the Great Vehicle.” He had nuns compete to proclaim themselves “Empress Yashu,” changed the era name to “Dharma Wheel,” captured prefectures and counties, and killed government troops. More recently, the monk Zhijue married a woman of the Tao family, thereby matching the prophecy of the “Peach and Plum Repentance,” and colluded with the Khitan, proclaiming himself Son of Heaven. There were also Buddhist believers such as Tieyu who rebelled, declaring, “The Sun-Saint Buddha has appeared in the world.” Tieyu called himself “Radiant Great Sage Emperor,” killed government troops, and burned the homes of ordinary people. These examples show that the two religions have brought no small measure of harm to the realm.

I have examined the ancient records extensively. From the creation of Heaven and Earth to the present day, there has been only one instance of crime and rebellion arising from Daoism, and its harm was comparatively slight. Since Emperor Ming of Han, however, less than a thousand years ago, Buddhist-related rebellions have occurred repeatedly and on a far greater scale. I wish to restore the customs of antiquity and revive the system of governance from the times of Fuxi and Shennong: the people of China should follow the teachings of China, and people from beyond its borders should follow the teachings of their own lands. I hope to put an end in China to traces of these religions, prevent the calamities of the past from recurring, help people distinguish the proper path from the deviant one, and make clear the difference between Huaxia and the Yi peoples. How can one hold the heart of a sage yet promote teachings from abroad? Should a moment of tolerance and compassion be reason enough to refuse to abolish them?

From now on, adherents of Daoism and Buddhism must be registered in the numbers prescribed by regulation. Anyone who privately takes in disciples, hides fugitives, deceives honest people, or forms a faction whose members imitate one another may be taken by anyone to the authorities for investigation. If it is established that they have indeed plotted rebellion or engaged in other treasonous conduct, their entire clans shall be put to death, without exception. Let this be proclaimed by edict.

When attending court or paying respects, a Celestial Master should wear ritual robes—the formal vestments of Daoism—wear a properly set crown, and hold a court tablet, the ceremonial implement used when appearing before the ruler. The Celestial Master’s manner should be as reverent as if standing before the Lord on High.

Daoists, young and old alike, should wear gold-brocade ritual robes, a Zhengyi crown, and hold a court tablet when appearing at court. For ordinary visits to the emperor, however, they need not carry a tablet. They may wear plain clothes; they are not required to wear Quanzhen-style vestments, and an ordinary brown-sleeved robe is acceptable. Just as Buddhist monks of every age and rank wear gold-brocade kasayas when attending court, Daoists appearing before the sovereign should naturally observe the proper rituals as well.

Since the Han dynasty, wearing a short jacket or a Leijin headcloth when attending court has been especially taboo. The short jacket was commonly worn among the people; the Leijin was a headcloth worn by hermits in the mountains and wilderness to cover their short hair. When Daoist practitioners lived in mountain seclusion, they cultivated the preservation of Shen and the gathering of Qi, bringing the Three Blossoms—the cultivation imagery of Jing, Qi, and Shen—together at the Niwan, a site of inner cultivation in the head. They sometimes wore the Leijin to protect the Niwan from harmful wind. But wearing this headcloth when attending court was considered a breach of etiquette.

The hairpin and crown mark a person who has left the household. Is it proper to forgo them and wear a Leijin instead? Only shallow people, eager to show off their finery, do so; a person of virtue does not neglect the proper observance of wearing the hairpin and crown. According to tradition, Duke Zhuang of Zheng killed Prince Zang because the prince wore his crown askew. When Confucius compiled the Spring and Autumn Annals, he recorded this event first. Everyone within the Daoist tradition should therefore understand these forms of etiquette. See also “Chapter on Regulations for Crowns and Vestments.”

In the fourth year of the Zhongtong era of the Yuan dynasty (1263), the Central Secretariat issued a notice to the regional administrations: after the disorder that followed the fall of the Song dynasty, ritual and law had only just been restored. The only people who still failed to observe them and defied government orders were Buddhist monks and Daoist priests.

Consider the rules governing monks and priests. Monks shave their heads as a form of religious practice, while Daoist priests mark their status as religious practitioners by wearing hairpins and caps. When monks see a monastic official or senior teacher enter a monastery, they all remove their caps. Yet when they enter the imperial court, they do not remove them; they do so only when they see the ruler. Is this in keeping with ritual and law? Moreover, since ancient times, monastic and Daoist officials have generally lacked the official robes and headwear worn by civil officials; their shaved heads or caps alone have marked their religious vocation. Even high officials such as the Three Dukes and Six Ministers must remove their caps and bow before the ruler. Those who leave the household to cultivate the Way ought to make humility and deference their virtues, yet instead they refuse to remove their caps, appearing arrogant and self-important.

From now on, if monks or Daoist priests fail to remove their caps when meeting local officials, they are to receive seventeen strokes of the cane and be forced to return to lay life. If they fail to remove them at court, they are to receive seventy strokes and be banished to Tibet, the ancient name for the region around the Tibetan Plateau.

As for clothing, Daoist priests should not wear the Mongol-style sleeveless outer vest with projecting sleeves. They should wear ceremonial robes and caps in the style of Xuanyuan, the Yellow Emperor. Monks should wear neither Tang-style clothing nor the supposedly licentious garments associated with the Wu clan, and they should not wear Kunlu caps (Vairocana caps). Teaching monks should wear red woolen tunics in the Western Regions style; Chan monks should wear black patchwork robes in the style of Emperor Wu of Liang. They must not wear silk, damask, gauze, leno, patterned silk, or satin.

Nuns may practice only according to the rules for female Daoist priests, whether at home or after leaving the household. They may not establish communal residences. Such places could be used to hide male monks, bringing men and women together and encouraging widespread sexual misconduct. There have even been cases in which, after a matter came to light, the bones of infants were found in a rear garden. These practices corrupt public morals and must all be prohibited and abolished. Anyone who continues to violate these rules as before is to be executed.

When Daoist priests gather in the hall to pay their respects in the morning and evening, they should strike the bell and drum. The morning ceremony should take place at daybreak, and the evening ceremony after sunset. First, strike the drum to summon everyone and have the community assemble in good order. Then burn incense, recite a scripture once, bow twice, and withdraw. Anyone who fails to attend must pay a fine of five jin of lamp oil, equivalent to fifty bows. Anyone who invents an excuse and refuses to comply must pay ten jin of lamp oil, equivalent to one hundred bows. Anyone who still refuses to bow shall receive forty strokes from the community, be barred from eating and living with the others, and lose a year’s ration of grain.

When Daoist priests commit offenses, those considered minor should be punished with tasks such as tending incense and lamps; more serious offenses call for flogging. If a priest does not mend his ways after being flogged, he must perform menial work in the refectory, such as tending the fire and cooking, or labor in the gardens. If he offends again and still does not reform, he must manage the latrines, perform latrine chores, and make wooden sticks for use there. This punishment lasts one or two years and is lifted only after he commits another offense.

Daoist priests who repeatedly do evil and refuse to reform, and whose offenses are grave, are especially culpable if they resist correction, violate the rules of purity, steal, or harm others.

Daoist priests who repeatedly do evil and refuse to reform, and whose offenses are grave, must be expelled if they resist correction, violate the rules of purity, steal, harm others, or commit violent and cruel acts. They shall never again be allowed to enter the Daoist temple to which they belong. That temple must enter their offenses in its register and preserve the record permanently.

If itinerant Daoist priests from elsewhere, traveling to visit and pay their respects, admire the scenic mountains and rivers or sacred sites and wish to cultivate the Dao in a temple, the temple should provide for their needs just as it does for its own priests, without treating them differently. Anyone who makes reckless accusations, spreads slander, stirs up discord, or secretly plots to drive itinerant priests away shall receive twenty strokes, be demoted to guard an estate, and be barred from entering the temple.

When itinerant Daoist priests arrive at a temple and stay for more than ten days, the temple must ensure they have an adequate food supply. They may be allowed to stay through the winter or summer if they wish, and may also be permitted to reside there. Those who demonstrate genuine ability may be authorized to take part in the temple’s affairs.

The person responsible for overseeing affairs may be appointed. Those involved in managing affairs should not be appointed unless they are virtuous and sincere, with upright character; otherwise, they may bring disaster.

First, when itinerant Buddhist monks come to Daoist temples and monasteries seeking lodging, whether to spend the summer retreat or to shelter from the winter cold, the institution should provide food and ensure that their regular lodging and meals are not lacking. Their ordination certificates—the official credentials issued to Buddhist monks and Daoist priests—should also be checked, and their authenticity confirmed before they are allowed to stay.

First, every Daoist temple and monastery should keep a register called the “Cloud-and-Water Register,” recording the comings and goings of itinerant Daoist priests. When Daoist priests arrive from various regions, the institution’s head should check their ordination certificates and enter their details in the register—for example, noting that a certain Daoist priest from a certain place in a certain prefecture arrived on a particular date. The date of departure should also be recorded. This prevents fugitive criminals from changing their names and hiding in Daoist institutions, thereby implicating them.

Those without ordination certificates who carry official documents or other proofs issued by the authorities should also have their documents carefully examined. They must not be allowed to stay for long, and their details must be entered in the register so that the authorities can check them when searching for fugitives and the Daoist institution is not implicated.

End of the Upper Volume of the Heavenly Emperor’s Jade Register of the Supreme Way and Great Clarity.

Chapter on Palaces, Altars, and Sacred Grounds

Palace

A “palace” is a place where an emperor resides and conducts affairs, hence the name. Tradition says that the Yellow Emperor sacrificed to the Supreme Lord at the Palace of Vast Heaven and to the Three Pure Ones (Sanqing) at the Heavenly Palace of the Supreme Ultimate (Taiji). Thus the Yellow Emperor, having received the Mandate of Heaven, and later emperors who ruled the realm were said to uphold Heaven’s mandate and inherit Heaven’s fortune. This is the origin of the term “palace.”

Belvedere

To look upward from below is called guan, pronounced “guan” with the first tone; to look down from above is also called guan, pronounced “guan” with the fourth tone. The place where an emperor attended court and handled state affairs was called the Hall of Brightness. It stood high above and overlooked the area below, so in this context guan is pronounced with the fourth tone.

According to the Inner Biography of the Yellow Emperor, the Queen Mother of the West bestowed the White Jade True Form of the Primordial Beginning upon the Yellow Emperor, who placed it on a high platform. The term “belvedere” is said to have originated from this.

Hall

The word “dian” (hall) carries the sense of modeling or imitation, and is said to have acquired its name because many buildings surround and complement it. Zhi Yu once explained the distinction. The Ya zhu says: “In front of a hall there are steps and a landing before the steps; in front of a main chamber there are steps but no landing.” The Spring and Autumn Annals calls the hall the “Luqin,” or main sleeping hall, while both the Book of Rites and the Baihu Tong call it the emperor’s main hall.

The Records of the Grand Historian says that Qin Shi Huang built a palace complex south of the Wei River, beginning with the front hall and Epang Palace. The Book of Lord Shang also mentions halls belonging to the Son of Heaven, showing that the term “dian” was already in use in Qin from the time of Duke Xiao. In later ages, Daoist temples where the Celestial Emperor was worshipped bore many hall names, including the Golden Gate Hall of Vast Yang, the Boundless Treasure Hall, and the Taiji Hall. The forms and names of these halls were passed down through the generations.

The Outer Commentary on the Han Odes says that during the time of the Yellow Emperor, a phoenix once built its nest in the A Pavilion. Thus, pavilions are traditionally said to date back to the Yellow Emperor’s time as well. Later Daoist temples where the Celestial Emperor was worshipped included such pavilions as the Tongming Pavilion, the Zixu Pavilion, and the Jade Emperor Pavilion. At Changsheng Palace, I built a Longevity Star Pavilion and a Celestial Emperor Pavilion to pray for long life and abundant harvests for the people.

The Records of the Grand Historian says that during the reign of Emperor Wu of Han, a fangshi claimed that the Yellow Emperor had built five cities and twelve towers to await the arrival of immortals, and that the Yellow Emperor had once climbed the Gan Tower. This suggests that towers, too, are traditionally traced to the Yellow Emperor’s time. Later Daoist temples commonly had bell towers and drum towers, as well as buildings such as the Qizhen Tower. This is how towers came to be part of Daoist temple complexes.

The term “Daoist Canon” was originally connected with Laozi’s official position: he served as Keeper of the Archives in the Zhou dynasty and was responsible for managing the books. Later, the Daoist tradition also established a Daoist Canon to house Daoist scriptures.

According to tradition, Laozi initially served King Wen of Zhou as keeper of the royal archives, overseeing the books stored in the Eastern Library. Later, Daoist communities also established places to store scriptures. Lu Pi Gong kept the books in a rotating, suspended pavilion: as the pavilion turned, bells and drums sounded by themselves. Scriptures were kept inside, and images of celestial deities were carved on the outside. This was the origin of scripture repositories. Later generations gave them other names, such as “Cloud-Patterned Treasure Chamber,” “Heavenly Writs Treasure Repository,” and “Flying Celestial Dharma Wheel.” The author renamed the Scripture Hall “Hall of the Rotating Pivot,” to suggest that it should revolve like the Xuanji and Yuheng, ancient instruments for observing the heavens, and embody the movement of the Dao of Heaven.

Hall

In ancient times, when Daoist priests (feather-robed adepts) held a Celestial Offering, a Daoist ritual to honor celestial deities, they set up a Hall for Expounding the Rite. Six canopies were hung inside, and places were set for six ritual masters, who presided over the offering. This was the origin of the Hall for Expounding the Rite. The author renamed the hall “Hall of Great Mystery.”

Celestial Gatehouse

The author coined the name “Celestial Gatehouse.” At the Palace of Long Life in the Southern Pole, the author built the Jade Imperial Celestial Gatehouse. Inside, four Imperial Lords were enshrined: the Azure Spirit Imperial Lord Who Upholds Heaven and Assists the Teaching; the Bright Spirit Imperial Lord Who Pacifies the Realm and Upholds the State; the Cinnabar Spirit Imperial Lord Who Protects and Secures the State’s Mandate; and the Dark Spirit Imperial Lord Who Commands the Myriad Spirits. On the pillars flanking the front of the gatehouse was this couplet: “The Cloud Gate stands wide open, welcoming immortals from the Three Realms to pay homage to Heaven; the sun shines bright, as the four divine lords who assist the Celestial Emperor stand arrayed.”

Heavenly Gate

The Essentials of the August Chart says that Xuanyuan, the Yellow Emperor, invented doors and gates. These probably appeared after people had built houses with roofs and walls. Gates were opened and closed morning and evening to guard against thieves and violence; this kind of entrance was called a “gate.”

In ancient times, some gates had images of two Dragon and Tiger Lords, while others had images of two Celestial Guards. The author stipulated that a gate with images of Celestial Guards or Dragon and Tiger Lords should be called a “Celestial Gatehouse,” while one without such images should be called a “Heavenly Gate.” Since this kind of gate enshrines the Supreme Emperor and the Two Pure Ones, deities revered in Daoism, and stands in the Tai Luo Jade Clarity realm, a high heaven in Daoist cosmology, it is called a “Heavenly Gate.” Those who do not understand the reason call it a “mountain gate” or a “three-part gate,” names the author considers far removed from its true meaning.

Bowl Hall

A bowl hall is a place where Daoist practitioners from across the country and Quanzhen Daoist priests can rest and cultivate. Since ancient times, such places have often been found among the sacred sites of famous mountains. I built a bowl hall at the Palace of Eternal Life in the South Pole, named it the “Pavilion of Holding to the True,” and inscribed its name on the lintel. The couplet on the door reads: “Cloud-roaming wanderers from all under heaven dwell here; this is the foremost gateway for Quanzhen throughout the world.”

The plaque above the veranda in front of the hall reads “Hidden Mists of Radiant Mystery.” The couplet on its pillars reads: “Expounding the Great Dao of the sages of China; carrying on the legacy of the celestial maidens above.”

At the center of the veranda stand signs reading “Retreat Begins” and “Retreat Ends.” Inside the hall is an image of Perfected Wang Chongyang, founder of the Quanzhen Dao. On the offering table are objects representing the Five Phases (Wood, Fire, Earth, Metal, Water), symbolizing their transformations and circulation. Also placed together at the front as offerings are seven golden lotuses, representing the subtle workings of the Seven Perfected Ones of Quanzhen.

The hall contains a Quanzhen bowl stand, with a water cauldron below and five bells and a bowl suspended above. Its couplet reads: “The five bells ring as one, opening wide the gateway of Taiji; the single bowl rests awhile, then enters once more the chamber of the Great Mystery.” Fourteen seats are arranged along the two sides, named for Lead and Mercury, and for the twelve earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. These names draw on Daoist alchemical terms and the twelve earthly branches.

The couplet on the hall’s pillars reads: “In silent contemplation, ascend to the Jade Palace to pay homage to the Lord on High; in stillness, guard the Qi of the Central Yellow and close the Jade Pass.” On either side of the hall is a side room: the left is called “Crane’s Nest,” and the right, “Kirin’s Grove.”

The side rooms contain fourteen cloud beds. The hall is also stocked with everyday necessities and utensils for vegetarian meals, for the lodging and rest of Quanzhen Daoist priests traveling on pilgrimage. People wishing to build a bowl hall may take this arrangement as a model.

Garden Rooms

Build a sealed chamber of brick, with either square or circular walls, measuring about one zhang across. It has no door, only a small opening through which food and drink can be passed, and another hole at the back for removing waste. After a Quanzhen (Complete Perfection) practitioner enters, the entrance is sealed. This is called “entering seclusion”; after one hundred days of quiet sitting, the chamber is opened again, an event called “emerging from seclusion.” This is how the enclosed chamber is set up.

Zhang Daoling is said to have been a descendant of Zhang Liang, the Marquis of Liu from the Han dynasty, and a native of Fengyi in Pei County. He studied at the Imperial Academy and was later recommended for his worthiness and integrity. After taking office, he repeatedly offered frank counsel. In old age, he lamented that serving as an official did nothing to prolong his life, so he turned to the study of the Way of longevity. He obtained the Yellow Emperor’s method of the Nine Cauldrons Elixir and entered an enclosed chamber on Heming Mountain in Shu, where he sat in meditation, devoted himself to contemplation, and disciplined his mind. He also wrote twenty-four Daoist texts. After completing the alchemical work in three years, he said to his disciple Wang Chang, “By taking the divine elixir, one is certain to ascend to the heavens. But I must first benefit the state and its people and remove their harms. Only after I have served the Three Realms—the three levels of heaven spoken of in Daoism—will I be free of regret.” When the emperor heard of his Daoist arts, he appointed him Grand Preceptor and enfeoffed him as Marquis of Jixian. On the ninth day of the ninth month in the first year of the Yongshou era, he ascended to heaven together with his wife, Lady Yong. From then on, the practice of cultivation in an enclosed chamber began to spread.

Kuang Xu was a descendant of Xia Yu. He and his four brothers were born with extraordinary spiritual gifts. The eldest, named Xu Zhou, served in the time of King Wu of Zhou alongside Laozi as a Keeper of the Pillar (an official responsible for books and documents). He received the Daoist teachings from Laozi and later withdrew from the world to live in seclusion at Xunyang. Three of the brothers built huts on Heavenly Lake Peak, while the other two made their homes at Tiger Creek. After attaining mastery of the Dao, they ascended into the heavens, and the mountain came to be known as Kuanglu. Emperor Wu of Han bestowed on Kuang Xu the title “Great Illustrious Lord.” In a later dynasty, the word “Lord” was changed to “Duke,” and this is how this hermitage got its name.

In later times, those who sought refuge from the world and devoted themselves to cultivating the Supreme Dao also built thatched huts among mountain crags and ravines, following the brothers’ example. I too followed this custom and built a thatched hermitage on the southern peak of Xialing. Lingzhi mushrooms grow there, so I named it the Mushroom Hermitage. The couplet on the hermitage gate reads: “I dwell beyond the bounds of the world and must leave its concerns behind; who would believe that this hermitage holds another heaven?” It means: since I live beyond the dusty world, I should naturally keep clear of worldly affairs. Who would imagine that this little hermitage contains a world of its own?

The couplet inside the hermitage reads: “A room no bigger than a peck, yet the heart is wide as the sky; sitting silently, gathering the spirit, one ponders the wondrous, mysterious workings of creation.” It means that though the room is small, the heart can be as vast as the heavens; sitting quietly and focusing the spirit allows one to apprehend the profound mysteries of creation. Below the hermitage stands the White Cloud Elixir Chamber, a quiet room for cultivating alchemical methods. Its door bears the inscription “Another Heaven.” The couplet reads: “In the embrace of white clouds, refine the Great Return; flee the dusty world and make a modest retreat, awaiting a person of the Dao to dwell here.” It means that the secluded realm of white clouds is a place to cultivate the Great Return Elixir; here one withdraws from the world to make a humble hermitage, awaiting someone who has realized the Dao to come and live there.

From a point south of the Ascension Terrace, follow the path through the pines and firs on the western side of Ling Peak. It winds and bends until it reaches the hermitage. Along the way, a plaque reads “Where the White Clouds Lie Deep,” with the couplet: “A pot contains a little heaven and earth; wild clouds stretch endlessly into the depths.” It means that heaven and earth seem contained in a single pot, while the white clouds over the wilderness reach into limitless depths. Near the hermitage, another plaque reads “Where the Dusty World Cannot Reach,” with the couplet: “In stillness, the sun and moon seem long-lived; in leisure, heaven and earth seem vast.” It means that in quiet, the days seem to stretch on, and in unhurried ease, the world seems wide.

In ancient times, Daoist practitioners who had completed their merit and practice and met the conditions for ascending to heaven often withdrew to famous mountains and immortal realms before their ascent. I therefore built an Ascension Terrace on Mount Xialing, in the Xialing grotto-heaven—an immortal realm in Daoist tradition—and waited for fellow immortals who had perfected the Great Dao. Once they attained the Dao, they could climb the terrace and ascend. An ancient pillar on the terrace bears a couplet: “When the Nine-Turn Elixir is complete, one step carries you high to the Purple Pole, the celestial realm; when the Great Reversion Elixir is complete, rise up and soar straight into the blue sky.”

“Temple” originally referred to an office of government officials in ancient times, including the offices where the Six Ministers served, and was a place where senior officials held office. During the Qin dynasty, the Court of Imperial Sacrifices was established to oversee the rites for worshipping the gods of heaven. Emperor Wu of Han appointed the Daoist Ling Taichong as its chief official, and renamed the court the Temple of Receiving Heaven, where sacrifices to the Supreme Emperor were performed. From then on, Daoist priests serving as officials of the Court of Imperial Sacrifices oversaw the rites to heaven, and a libationer was appointed to direct the jiao, Daoist sacrificial rites. The Temple of Receiving Heaven thus became an official office where Daoist priests worked.

A “shrine” is a temple dedicated to the spirits. The shrines of ancient sages of the Daoist tradition are said to have begun with the shrine of the Celestial Perfected Sovereign on Mount Emei. In ancient usage, the “Shrines of the Three Mountains” referred to these temples. Mount Emei in Shu once had a Daoist sanctuary dedicated to the Celestial Perfected Sovereign. Around Heaven Lake and Tiger Stream at Mount Kuanglu in Xunyang stood two shrines dedicated to the Great Bright Lord. In the Jin dynasty, Mount Wutai had two shrines: one dedicated to the Purple Palace Lord of Pestilence, and the other a Daoist sanctuary where Meishou, younger brother of Prince Ziqiao, practiced the Dao.

All three mountains have stones that shine. When sunlight falls on them and white clouds rise among the mountains, the stones reflect rays of five colors. After the upheavals of the Five Barbarians, when several northern peoples’ regimes entered the Central Plain and the region descended into turmoil, Shi Le and Yao Chang seized the shrines because of the numinous light at these places and turned them into temples for the northern peoples. From then on, the spirit shrines at these three places in China disappeared.

“Hall”

The residence of a Daoist practitioner is called a “mysterious lodge” (xuanguan).

The houses where Daoist communities live together are called “courtyards” (yuan).

“Heavenly Palace” (tiangong) was originally the name of a hall where the Crown Prince of King Mu of Zhou worshipped the Heavenly Worthy, the Supreme Lord. From the Han and Jin dynasties onward, the halls in Daoist households dedicated to the Heavenly Worthy and the Supreme Lord were all called Heavenly Palaces.

A “Thunder Altar” (leitan) is a place for practicing Thunder rites and offering prayers. A hall dedicated to the Thunder Gods is also called a Thunder Altar.

An “altar and cleared ground” (tanshan) is a place for sacrifice. Shan refers to an open area leveled for an offering to the earth; tan refers to a raised platform built on the ground. Fang’s commentary cites the “Metal-Bound Casket” chapter of the Book of Documents, which records that when King Wu of Zhou was gravely ill, the Duke of Zhou built three altars and prepared one cleared ground. The Inner Biography of the Yellow Emperor also describes the construction of altars and cleared ground; commentators regard this as the origin of the practice.

The liturgical rules for purification rites (zhaijiao keyi) say that during ritual purification, solemnity, reverence, caution, and discretion belong to inner cultivation and accord with the inner Real Ones. The arrangement of banners, standards, pennants, and insignia, as well as the movements of advancing, retreating, and turning during the rite, belong to outward ceremony. If one’s sincere heart accords with the true Dao, one acts without being constrained by selfish thoughts and responds to Heaven and Earth; then outward ritual can also transform the circumstances in which one dwells. In every bow and movement, whatever one sees and hears can become a proper part of the rite, leaving no opening for deviant thoughts. In this way, one reaches upward to the Heavenly Real Ones and moves the Supreme Lord. Ritual therefore takes Heaven as its model and follows the example of Earth. By imitating the solemn ceremonies of the human world, it ensures that every place where the rite is performed remains reverent. Altars and cleared ground are usually arranged in three tiers to express the distinction between the exalted Heaven and the humble Earth.

The upper level is arranged as the “Heavenly Treasure Flower Terrace on Mount Jade Capital of the Void Sovereign,” a high altar terrace symbolizing the celestial realm, where the Three Treasures’ Imperial Masters are enshrined. To the left stands the “Banner for Establishing Heaven’s True Mandate and Subduing Demons,” which proclaims the dignity of the Celestial Perfected and subdues evil spirits. To the right stands the “Ritual Standard of the Lion that Wards Off Evil,” symbolizing protection against malign forces. Farther to the left is placed the “Talisman for Communicating with the Perfected,” used to welcome and summon the many Celestial Perfected. Farther to the right is the “Talisman for Reaching the Spirits,” used to invite the myriad spirits. At the center is the “Talisman of the Three Mornings,” used to connect the various breaths and dispel demonic miasma.

At the east, west, south, and north of the altar, banners bearing talismans of the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise are erected to symbolize the guardians of the four directions. Jade talismans for protection and stability are also laid out in the five directions to guard the altar precinct. This is the arrangement of the upper level. If an altar with three tiers is not established, these items may instead be placed according to direction within a hall or temple.

The middle level is arranged with eight gates. The northwest is designated the “Gate of Jade Void and Communion with the Perfected”; the north, the “Gate of Clear Stillness and the Mysterious One”; the northeast, the “Gate of Tranquility and Naturalness”; the east, the “Gate of Azure Radiance and Primordial Birth”; the southeast, the “Gate of Pure Harmony and Firm Yang”; the south, the “Gate of Pure Yang and Brilliant Splendor”; the southwest, the “Gate of Earthly Compliance and Golden Harmony”; and the west, the “Gate of Firm Brightness and White Radiance.”

The lower level is arranged according to the twelve earthly branches, with one of twelve kinds of Qi at each position: at Zi, the “Qi of the Mysterious Heaven’s Hidden Beginning”; at Chou, the “Qi of Northern Origin and Naturalness”; at Yin, the “Qi that Banishes the Unworthy and Sweeps Away Evil”; at Mao, the “Qi of the First Azure and Abundant Origin”; at Chen, the “Qi of the Yellow Spirit and Lofty Mystery”; at Si, the “Qi of Tranquility, Stillness, and Spiritual Peace”; at Wu, the “Qi of the Flame Perfected and Lower Brightness”; at Wei, the “Qi of the Central One and Congealed Perfection”; at Shen, the “Qi of Deep Harmony and Solemn Brightness”; at You, the “Qi of Firm Strength and Pure Harmony”; at Xu, the “Qi of True Origin and Nurturing the Spirit”; and at Hai, the “Qi of Returning from Yin and Reverting to Perfection.” This completes the arrangement of the three altar levels.

The Shen position is filled with a dignified, gentle, solemn, and clear energy.

The You position is filled with a firm, solid, pure, and peaceful energy.

The Xu position is filled with the breath of authentic origins, nourishing the spirit.

The Hai position is filled with the breath of Yin energy turning back and returning to its true source.

With this, the ritual altars for the three levels are complete.

The Imperial Altar is established for more than delivering beings from suffering. It is also suitable for submitting memorials to the heavens, praying for heavenly mandate, paying homage to the perfected sages, warding off calamities, repenting and giving thanks for past wrongs, praying for longevity and blessings for the state and its people, commemorating and delivering ancestors, refining and delivering wandering souls, and building an altar to perform a Jiao ritual in prayer to Heaven.

Diagram of the Three-Tier Imperial Altar

Chapter on the Rites for Honoring the Sages

Honorific Titles of the Heavenly Spirits

Titles of the Celestial Lords

The Book says: those in Heaven are called “spirits,” those on Earth are called “earth spirits,” and the dead are called “ghosts.” Heavenly spirits are numinous beings formed from pure Yang and azure, numinous energy, arising naturally through the creative transformation of Heaven and Earth; hence they are called “spirits.” Earth spirits receive the numinous energy of Heaven and Earth, mountains, seas, peaks, and rivers, embodying the mystery of nature; hence they are called “earth spirits.” All who die are called “ghosts.” Even those who have perfected their Dao cultivation cannot escape death; if their dry bones remain in the human world, they are still ultimately called “ghosts.” Thus, the spirits in Heaven are honored as Celestial Lords.

Primordial Celestial Lord

He is the master of creation and the beginning of all things. Since people cannot speak his personal name, Laozi reluctantly used “Dao” to refer to him. This deity was therefore given the name “Primordial.”

Haotian Jade Emperor

This refers to Heaven. Since people cannot speak Heaven’s personal name, they call it “Haotian.” The Yellow Emperor called it “Jade Emperor”; because it dwells above the heavens, it is also called “Supreme Emperor.”

Empress Earth, Sovereign Earth Spirit

Mountains, rivers, seas, and peaks must each have a deity who governs them. Since people do not know her personal name, the Yellow Emperor called her “Empress Earth, Sovereign Earth Spirit.”

Sun

The Yellow Emperor called the sun “Solar Emperor Lord.”

Moon

The Yellow Emperor called the moon “Lunar Sovereign Lord.”

Northern Pivot

The Northern Pivot is the axis around which the celestial bodies move, governing the various heavenly phenomena, with the stars revolving around it. It lies at the Zi position and is therefore called the “Northern Pivot.”

The Five Emperors of the Five Directions

In the heavens are the five stars—Metal, Wood, Water, Fire, and Earth—each corresponding to one of the Five Phases. Each Phase is governed by a deity.

The Moon

The Yellow Emperor called the Moon the “Sovereign Lord of Great Yin.”

The Northern Dipper (Polaris)

The Northern Dipper is the pivot of the celestial movements and governs all the myriad phenomena in the heavens. The stars circle around it. It lies in the Zi position, the direction representing the north among the Twelve Earthly Branches, and is therefore called the “Northern Dipper.”

The Five Emperors of the Five Directions

In the heavens are five stars, each corresponding to one of the Five Phases. The deities of the Five Phases govern the five directions: the deity of the east is called the Sovereign Lord of Azure Numinous Power; the deity of the south, the Sovereign Lord of Cinnabar Numinous Power; the deity of the west, the Sovereign Lord of Bright Numinous Power; the deity of the north, the Sovereign Lord of Dark Numinous Power; and the deity of the center, the Sovereign Lord of Origin Numinous Power.

The Nine Celestial Lords (nine exalted deities of the heavens)

The Nine Celestial Lords are the Great Emperor of Longevity, the Great Emperor of Azure Florescence, the Celestial Worthy of Universal Transformation, the Great Emperor Ancestor of Thunder, the Great Heavenly Emperor of Great Yi, the Great Emperor of the Deep Cavern, the Sovereign Lord of the Six Waves, the Perfected Lord Kehan, and the Perfected Lord of Inspection. These nine deities came into being through the transformation of the Nine Qi of Yuanshi—the nine kinds of primordial vital energy differentiated from the Qi of the Primordial Beginning—and are therefore called the “Supreme Emperors of the Nine Celestial Lords.” They govern the workings of creation on behalf of the Dao of Heaven and hold authority over all spirits.

Rites for Honoring the Sacred (ritual regulations for enshrining sacred images)

Sacred Images

In China, images of deities enshrined for worship are made of jade. The Yellow Emperor once carved white jade into the true likeness of the Celestial Worthy of Primordial Beginning and enshrined it on a high platform. Later, when jade was unavailable, images began to be molded from clay. Since Earth belongs to the central direction, these clay images are decorated in five colors, embodying the symbolism of all five directions and serving to correct the flow of Qi in the Central Plains.

Images of eastern deities are carved from wood; those of western deities are cast in metal. Images of southern deities are also made of wood, because wood gives rise to fire; those of northern deities are cast in metal, because metal gives rise to water. The materials for making each image are chosen according to the Five Phase to which the deity belongs.

Sacred Image Thrones

The thrones should be made in the style of dragon beds, with dragon heads adorning the screens and their mouths holding multicolored knotted streamers. The dragon should be the principal motif on the screen. Backrests, radiant ornaments, and floral designs are not permitted; the traditional Chinese regulations should be followed.

On either side of the Hall of the Three Pure Ones (Sanqing) should stand images of the Nine Emperors of the Nine Celestial Lords.

On either side of the Hall of the Jade Emperor should stand images of the Thirty-Two Heavenly Emperors.

The walls of both halls should be painted with processional scenes of the myriad saints paying homage to the Celestial Worthy of Primordial Beginning.

On either side of the hall of the Dark Emperor (the Great Emperor Zhenwu), statues of the various Thunder Department deities should be placed. The walls inside the hall should be painted with scenes from the Dark Emperor’s practice of the Dao and cultivation of the true.

On either side of the hall of Perfect Lord Xu (a transcendent revered in Daoism), statues of the various immortals should be placed. The walls inside the hall should be painted with stories of whole households ascending to the heavens and rising to become immortals, such as riding phoenixes and cranes, harnessing the wind and riding dragons, and immortals roaming freely.

In the main hall of a temple devoted to prayers for longevity, the central image should be the Great Emperor of Long Life. The Heavenly Worthy Who Preserves Life and Ensures Longevity should be enshrined to the left, and the Heavenly Worthy Who Extends Life and Adds Years to the right. The deities of the Southern Dipper and Northern Dipper should also be enshrined on either side. The Southern Dipper presides over adding years; the Northern Dipper presides over extending life. The six star lords of the Southern Dipper, together with the Star of Longevity, make seven, corresponding to the seven stars of the Northern Dipper.

The Pavilion of the Star of Longevity should house the Stars of Blessings and Prosperity, with an image of the Star of Longevity below.

Dragon Tablets

Daoists do not make dragon tablets in an openwork style. I designed a different form: thick and solid, carved in a shape like polished jade. The dragon design runs along the outside, with the dragon’s body and back shown in full as a border. The dragon is gold, and the clouds are in five colors, signifying the virtues of the Five Directions. This is a practice I introduced.

Tortoise-and-Crane Incense Burners

On either side of the palace’s main staircase, it is suitable to place two pairs of incense burners cast in bronze or iron in the shapes of tortoises and cranes. During a Daoist altar ritual (Zhaijiao), incense can be burned in them to communicate with the immortals and carry its fragrance up to the heavens.

Banners

In Daoist ceremonies, the long ceremonial banners used in processions symbolize the Three Powers of Heaven, Earth, and Humanity. I redesigned the old style. The banner’s top is made of paulownia or catalpa wood, decorated with the sun, moon, stars, and clouds and rosy mists; an image of a Celestial Worthy is painted inside it to symbolize Heaven. The name of the Celestial Emperor is written on the banner’s body, and its lower edges are decorated with dragons and phoenixes. On both sides are ornaments shaped after hands, set against clouds, dragons, and flying phoenixes to symbolize Humanity. The pendant is made of paulownia or catalpa wood and carved with mountains, rivers, the land, the Five Sacred Peaks, and the Four Great Rivers to symbolize Earth. This design had never existed before; I created it. Folk banners use lotus leaves for the top and lotus flowers for the pendants. They are truly crude.

Sun and Moon Lamps

Between the two pillars in the hall, fish-shaped lamps should be hung high between the crossbeams, covered with cloud and rosy-mist patterns. The lamp on the left should be red, symbolizing the sun; the one on the right should be white, symbolizing the moon. I originated this practice.

Offering Flowers

Carve lingzhi mushrooms from paulownia wood to symbolize auspicious objects from the realm of the immortals. A peony branch bears five-colored flowers, stands nine feet high, and is adorned with gold thread. This follows the legend of Han Xiangzi, one of the Eight Immortals, making flowers bloom in an instant, each flower naturally displaying five colors. It symbolizes the auspicious signs that accompany the appearance of immortals.

Offering Objects

Offerings should represent the Five Phases (Wood, Fire, Earth, Metal, Water)—metal, wood, water, fire, and earth—symbolizing the cycles of generation and restraint through which Heaven and Earth bring forth and transform things, and corresponding to the virtues of the deities.

Metal may be represented by ingots cast from copper or iron and covered with gold leaf. Using real gold might attract the attention of thieves.

Wood may be represented by incensewood, or by carving incense material into miniature mountains for the offering.

For water, place water in a basin as an offering.

Fire is symbolized by a lamp.

Make an octagonal block of yellow earth, carving the Eight Trigrams on each face, to use as an offering.

Fruit Offerings

For fruit offerings, use wooden carvings of longevity peaches, pear-like fruits, fire dates, plums from the Dark Garden, and melons from Kunlun.

Incense Offerings

Dragon-Subduing Fragrance is a numinous incense used in sacrifices to the Celestial Emperor; agarwood and quick-burning incense are considered lesser. Faithful Spirit Incense is believed to reach the spirit of the Celestial Emperor. Avoid using benzoin, frankincense, sandalwood, and incense made by foreign peoples in sacrifices. Under the laws of Heaven, these incense materials are taboo and must be carefully avoided.

Ingredients for Faithful Spirit Incense

Dragon-Subduing Fragrance, turmeric, agarwood, and quick-burning incense, five qian each; spike lavender, eight qian; ligusticum root, spikenard, angelica dahurica, and lingling, one liang and six qian each; rhubarb, cyperus, and scrophularia, two qian each.

Preparing Faithful Spirit Incense

The day before blending the incense, set up spirit tablets for the five Zi-day deities in a quiet, clean room, and make offerings of incense and lamps. Take care to keep the room pure. The five deities honored are the Jiazi, Bingzi, Wuzi, Gengzi, and Renzi deities.

Gather the ingredients on a Jiazi day and grind them on a Bingzi day. Mix them together on a Wuzi day, form them into incense pellets on a Gengzi day, and place them on the Altar of Heaven as an offering. On a Renzi day, put them into a gourd and hang it up. On a Jia day, burn one pellet to sacrifice to the Celestial Emperor. Afterward, do not use the incense casually in everyday life. When an urgent matter calls for prayer, burning it is said to enable communication with the deities.

If, while traveling, you are harassed by evildoers or face danger such as stormy waters on a river or lake, and have no fire with which to burn incense, you may chew the incense, then spray it upward to seek protection from calamity.

Heavenly music refers to the music performed in temple halls. According to legend, it originated in the time of the Yellow Emperor. West of Mount Kunlun, at Mount Tan, the Yellow Emperor met the spirit of the grasses and ordered Ling Lun to cut bamboo from Xie Valley. He made instruments such as the sheng, the gan, the xiao, and the flute to summon the calls of phoenixes. He also made bells and chime stones, established the standards of pitch known as lü and lü (ancient measures used to determine musical pitch), and calculated the intercalary months of the calendar. He made a drum from Kui’s hide to offer in sacrifice to the Celestial Emperor. Later, he used the qin and se zithers made by Fuxi and combined their sounds into music. The gods gathered, the hundred beasts danced, and phoenixes appeared as auspicious omens.

When Emperor Yao performed sacrifices at the Round Mound and made offerings to the Celestial Emperor, this music and dance were still used. But as time passed, the musical system gradually lost its original form. Emperor Wu of Han ordered the musician Hou Tiao to make the konghou harp to accompany music for the worship of the gods and to reorganize the musical system. He also ordered Daoist priests to perform Heavenly music together at the Palace of Vast Heaven, the hall for sacrificing to the Celestial Emperor, in worship of the Three Pure Ones (Sanqing) and the Supreme Emperors. The music was named “Heavenly Music of the Three Pure Ones.”

Hymns of the Heavenly Music of the Three Pure Ones

We look up to the vault of heaven and respectfully welcome the Celestial Emperor as he rides his dragon chariot down to the immortal palace. Rainbow-colored banners and feathered canopies arrive in the company of heavenly beings. I lead the Daoist priests in a reverent welcome from the human realm. May the Celestial Emperor perceive the sincerity of his subjects and hear their devotion ascending to heaven. We bow with utmost care and pray that the people may live longer, that the nation may prosper for ages, that the sovereign’s house may endure through the generations, and that blessings and long life may have no end.

With this precious incense, we report our prayers to the heavens and offer it everywhere to the Celestial Sovereign. A wisp of auspicious incense smoke rises into the heavenly realm. The people look up in hope of heavenly grace and pray for boundless blessings and long life.

Musical Instruments

• Drum that Shakes Heaven and Gathers the Spirits: A large barrel drum used to resound and summon the spirits.
• Key that Shakes the Azure Heavens and Resounds Through the Void: A great bell.
• Bell of Ten Thousand Gold and Clear Resonance: Sixteen pitch-matched bells arranged in a rack.
• Chime Stones of Many-Jewelled Radiance: Sixteen pitch-matched chime stones arranged in a rack.
• Gathering of the Spirits at the Jade Lake: A peachwood pole drum.
• Chime Stone that Reaches the True and Opens All Passages: A hand-held chime stone.
• Bell of Purple Gold in the Jade Firmament: A metal bell.

The cluster of the numinous light of the Jade Pond refers to an instrument called the “tao-kang drum.” The chime of reaching through to the truth is a small hand-held chime. The bell of purple gold in the Jade Firmament is a golden bell, and the chime of the jade sphere of the Jade Clarity Heaven is a jade chime.

The zither of the Great Vast Harmony is a qin. The pipe that halts the clouds in the Langxiao Firmament is a reed pipe made from reeds. The se of the Xiang River spirit’s clear emptiness is a se zither. The reed instrument of the Immortal Sound of the Great Void resembles a konghou harp, with its strings crossing one another.

The ruan of the moonlit night at the Jade Terrace is a ruan, a plucked string instrument. The instrument that summons crows and orders dragons is not specifically named in the original text. The sheng of the Azure Radiance Jade Heaven is a sheng mouth organ, and the xiao of the Mysterious Isle’s numinous cavern is a xiao flute. The flute that rides the clouds and whistles with the wind is a flute.

The drum of the numinous alligator whistling in the wind is a staff drum, struck with a drumstick, also called “Jade Rite.” The clappers of jade at the Jasper Terrace are clappers. The “Proud One” that shakes the empty space and cinnabar skies, the “Filler” that harmonizes all the sounds, and the “Curtain” that preserves and unites Great Harmony are all instruments or implements used to accompany music. The zhu that brings the five tones into harmony is called a zhu; the yu that completes the eight sounds in nine movements is called a yu. Both the zhu and the yu are ancient instruments used to accompany or guide music.

This set of music is traditionally said to have been used by the Yellow Emperor when sacrificing to the Three Pure Ones, the three highest deities honored in Daoism. Today, only the bell, drum, sheng, xiao, yun’ao, and xianlai from the set are used. The music is performed when ascending the altar to worship the true gods and pay audience to the Heavenly Emperor. Ordinary immortal music is used for Daoist rituals and the recitation of scriptures.

Imperial Bell

When the Yellow Emperor met the spirits on a peak of the Kunlun Mountains, the Heavenly Emperor bestowed an imperial bell upon him. The Daoist saying “hold the imperial bell in the hand, cast fire ten thousand li, and send ringing bells through the eight directions” refers to this ritual implement. The imperial bell carried by the celestial troops is also called a “fire bell.”

During the reign of Emperor Daizong of the Tang dynasty, the Hu monk Bukong used a Daoist imperial bell in place of a chime at a Ghost Festival assembly. Later, the top of the imperial bell was reshaped like a small bell for use.

Cymbals

Chiyou sent tigers and leopards into battle against the Yellow Emperor. The Yellow Emperor made cymbals and used them to drive back the enemy, since tigers and leopards feared their sound. Cymbals could also frighten away demons and monsters.

During the reign of Empress Wu in the Tang dynasty, the monk Huaiyi told a story about the ordeals the Buddha faced when he was alive. The followers of the demon king Papiyan hid themselves. The demons laid out poisoned food, fire pits, and traps; they also tormented the Buddha with excrement and blood, and drove elephants to trample him. The Buddha wanted to destroy the demons, but one of them said, “There are many of our kind. In the future, we will surely ruin your Dharma.” For this reason, whenever Huaiyi performed a purification ritual, he used cymbals as ritual implements to frighten demons away. Empress Wu said, “Cymbals may frighten demons away, but how can the souls of ancestors being honored and delivered come forward to receive the offerings? If even demons are frightened away, surely the spirits of one’s ancestors might be frightened too.” She therefore ordered Daoist clergy to use cymbals as well when performing Yin-Yang offerings, Daoist rites for honoring Yin and Yang and delivering the souls of the dead. This practice should clearly be prohibited and abolished.

The Celestial Perfected Sovereign said: “In ancient times, the Celestial Worthy of Primordial Beginning, a revered Daoist deity, expounded the Dao and revealed the wondrous, profound methods of transcendence from the Lingbao tradition. He gathered the immortals at the Treasure Terrace in the Heaven of the Void Star. The processions of all the heavens arrived in succession: the sun, moon, and stars; the celestial instrument known as the Jade Pivot and Jade Balance, which symbolizes the movement of the heavenly bodies; numinous beasts and phoenixes; vermilion carriages and green palanquins for the immortals; and banners, canopies, and rainbow streamers—all came to pay homage. Daoist priests who establish altars and perform rites should likewise follow the celestial order of ceremony, in order to deliver the beings of the lower realms. I once saw in the sky the feathered standards and crimson staffs of the celestial beings, along with dragon banners and phoenix chariots. I modeled their forms, revised the old ritual conventions, and created a procession of immortal standards. The designs of these standards are listed below:

A pair of banners to clear and purify the Yellow Way, the road through the heavens; a pair of streamers to proclaim the decree to the myriad spirits; a pair of flags to awe and subdue the hundred demons; a pair of cords of the Nine Sovereigns’ Ten Thousand Years; a pair of standards of the Three Pure Ones’ divine rainbows; a pair of command pennants of the Great Tenuity, invoking the numinous; a pair of standards of the Supreme Clarity’s Utmost Mystery, one painted with a dragon and the other with a tiger; and a pair of crimson-sky standards of the Five Numinous Ones.… Later, a pair each of the cords of the Nine Sovereigns’ Ten Thousand Years, the standards of the Three Pure Ones’ divine rainbows, and the command pennants of the Great Tenuity, invoking the numinous, are listed again.”

A pair of banners of the Great Clarity and Utmost Mystery, one painted with a dragon and the other with a tiger.

A pair of crimson-cloud insignia of the Five Numina.

A pair of wish-granting scepters for subduing demons in the Nine Heavens.

A pair of fans of cloud-script from the Nine Heavens.

A pair of fans of auspicious clouds from Yuluo.

A pair of canopies of divine verses and flying rosy clouds.

A pair of candles that dispel darkness.

A pair of divine flames of the Cinnabar Heavens.

A pair of lamps of the lofty clouds along Heaven’s thoroughfare.

An incense pavilion on a carriage adorned with auspicious phoenixes.

A carriage borne by a divine dragon, symbolizing the sacred one upheld by the dragon-shaped insignia.

The processional regalia used in Daoist rites are made with vermilion poles, canopies, beadwork, cotton cloth, and colored silk. Their painted decorations should be neat and solemn. They are arranged on racks around the outer altar. Whenever the officiants present petitions at the altar or circle in a step-of-the-void dance, Daoist youths each carry an item of regalia and proceed in formation around the ritual altar to the accompaniment of “The Song of Huaxia.” When no altar-ascension ceremony with petitions is being held, the regalia are arranged on racks around the altar.

Later, as Daoism declined and its rites fell into disuse, all the processional regalia came to be made of paper and burned at the end of the Zhaijiao (purification ritual), becoming indistinguishable from funerary objects for the dead. This practice should be especially avoided.

A ritual furnace for commanding demons on behalf of the Celestial Perfected.

When it is not being used in a rite, it is arranged on a rack around the altar. Later, as Daoism declined and its rites fell into disuse, all the processional regalia came to be made of paper and burned at the end of the Zhaijiao (purification ritual), becoming indistinguishable from funerary objects for the dead. This practice should be especially avoided.

A ritual furnace for commanding demons on behalf of the Celestial Perfected.

A banner for commanding and subduing demons, with talismanic registers on its six sides:

Talisman on side two.

Talisman on side three.

Talisman on side four.

Talisman on side five.

Talisman on side six.

An insignia of the lion that wards off evil and falsehood.

Insignia.

The Heavenly Truth Demon-Averting Standard is placed to the left of the Heavenly Treasure Platform to ward off evil, while the Lion Festival Standard is placed to its right. Their frames are made of vermilion poles and canopies, and the standard bodies are woven with beads and made from paulownia wood. Each has six sides, each side engraved with a Fulu and decorated with vermilion lacquer and gold. The other ritual implements are made according to their respective specifications.

As the ritual master performs the Pacing the Void rite—a walking ritual accompanied by chanting—two Daoist youths each carry one of the standards, standing on either side of the master as they proceed together around the space. The ceremony’s solemn bearing inspires respect, while the sight of Daoist ritual implements inspires reverence, helping prevent scattered thoughts and improper conduct.

Those who cultivate the way of the immortals, if inwardly quiet and empty, fully cultivated, and in accord with the way of the True King, can connect with it in a single thought and unite with the Heart of Heaven. Why, then, would they need external rites to reach the true Dao? Yet since these rites were established in ancient times, how could they now be abandoned? For this reason, these ritual implements are still used.

Diagram of the Heavenly Altar Lamps

More than a hundred types of lamps have been used at altars for Zhaijiao purification rituals since ancient times. Ten commonly used designs are selected here. Since there are too many designs to list them all, their names are given below:

Jade Emperor Lamp, Celestial Circuit Lamp, Natal Lamp, Northern Dipper Lamp, Southern Dipper Lamp, Dipper and Three Luminaries Lamp, Nine Heavens Jade Pivot Lamp, Fire Virtue Lamp, Nine Palaces and Eight Trigrams Earth Lamp, Blood Lake Hell Lamp, and Refining and Deliverance Lamp.

Great Tenuity Returning-Yellow Banner, Wuying Life-Spirit Pennant

Chapter on Quanzhen Rituals

For a communal alms-bowl meal, each seating group usually consists of eight, twelve, or twenty-four people. A large alms-bowl hall can accommodate a hundred people, without being subject to these limits.

Four types of ritual officers are appointed.

The first are the head alms-bowl officer and the deputy alms-bowl officer. They lead the left and right groups respectively, sit at the head of the assembly, and oversee its affairs.

There is also one hall steward for each side. They sit near the entrance of their respective groups, facing the head of the assembly. They maintain order during the meal, direct people when to enter and leave, stand and sit, arrange and put away the bowls, and keep track of the appointed times.

They do not patrol the hall, hurry people to their seats, hang up needles, or impose punishments.

After entering the meditation hall, the Daoist assembly sits in meditation at the prescribed times. They do so out of reverence for the great matters of life and death, hoping through cultivating body and mind to escape the suffering of birth and death and ultimately attain the state of transcending the ordinary and becoming a sage. How could they be compelled or punished through the use of authority?

Practices of this kind should all be abolished. Some people sit in meditation six times a day; if this is done improperly, it often leads to illnesses such as paralysis caused by internal wind. It would be better to meditate at the Zi, Wu, Mao, and You times each day, drawing on the upright Qi of Heaven and Earth as they move. This is more appropriate.

To enter the garden for cultivation, one must work hard, practicing stillness and concentration and refining Shen and the body. Only after a full hundred days may one open the barrier and end the retreat. Without the oral instructions of a true master, and without knowing the proper method, one may fall ill as a result. What was intended as cultivation may instead become a way of harming the body, so one must be especially careful.

Meditation periods

From the fifteenth day of the second month through the fifteenth day of the fifth month;

from the fifteenth day of the seventh month through the fifteenth day of the tenth month;

from the fifteenth day of the tenth month through the fifteenth day of the first month.

There are two meditation periods each year; there is no meditation during the summer heat.

The schedule for the meditation hall is also recorded as follows: from the fifteenth day of the second month through the fifteenth day of the fifth month; from the fifteenth day of the seventh month through the fifteenth day of the tenth month; from the fifteenth day of the tenth month through the fifteenth day of the first month.

There are two meditation periods each year; there is no meditation during the summer heat.

Outside the meditation hall, place one cloud board, a board struck to mark the time, and one wooden fish. Set a meditation mat at each of the duty stations on the left and right. Place two small bells at the front: the one on the right is called the “movement bell,” and the one on the left the “stillness bell.”

Each day at the Zi, Wu, Mao, and You times, go to the hall and take one’s seat at the appointed time. Listen for the person on duty to strike the bells, and follow the prescribed signals for when to begin and end the retreat, as well as the sequence of movement and stillness. The daily etiquette for entering the hall and taking one’s seat is described below.

At the outer gate, display a sign indicating whether the retreat is open or closed, with gold characters on a red background. When seated, display the words “Retreat Closed” facing outward; no one may enter. When rising from one’s seat, wait for the warning strike of the cloud board, then turn the sign so that “Retreat Open” faces outward.

On a clear day, first place the bowl on a tripod filled with water, and use a sundial to set the time. When the shadow reaches the appointed position, write the words “Open the Gate” facing outward.

How to Set the Bowl

On a clear day, place the bowl on a water-filled tripod and use a sundial to measure the time. As soon as the shadow reaches the first quarter of the noon hour, place the bowl on the tripod. As the noon hour draws to a close and the hour of Wei is just beginning, the bowl should sink into the water. As it sinks, the five bells should strike one another and ring; only then is the timing correct, and one may rise.

If the bowl has not sunk by the appointed time, slightly enlarge the water inlet in its base. If it sinks before the appointed time, the inlet is too large and should be made smaller. Repeat the adjustments until the bowl sinks at the correct time.

In practice, set the bowl down at the first quarter of the noon hour, and have the assembly take their seats. As the noon hour draws to a close and the hour of Wei is just beginning, the bowl sinks into the water and the five bells ring; only then may they rise. Calibrated this way, the timing will be accurate. Those who practice this method in the future should follow it as the standard.

The Design of the Bowl Stand

The ancients made a small pavilion resembling an incense pavilion, then suspended a Taiji-shaped circle from its beam with a cord. A bell hung inside the circle, and the bowl was placed beneath it so that it would strike the circle. Water was kept in a vat, and the time was measured by the bowl sinking into the water.

I later improved the design and made it into a stand. Colored knots hang from its two ends, and a jeweled canopy is suspended in the middle, with a chime placed on it and five bells arranged inside. The bowl is then used to strike the canopy. At the appointed time, the bowl fills with water and sinks, setting all five bells ringing together. This design differs from the implements commonly used in the world; I created it myself.

The Quanzhen Reception Ceremony

Among Quanzhen Daoists, those who travel from place to place, when they first arrive at a monastery, enter the bowl hall to pay their respects to the Patriarch. The official in charge of receiving guests leads them before the Patriarch’s image, where they first offer three sticks of incense. After the official reads the reception text, the visitor performs nine bows, then leaves the hall to meet the others and drink tea with them.

Reception Text

Seeking a kindred spirit, I drifted across lakes and seas, leaning on a short staff and wearing a light bamboo hat. Half my life passed in easy freedom. I wandered unrestrained through mountains and along streams, keeping company with idle clouds; after ten years on the road, even that began to wear me out.

At my side I wore a long sword that seemed to reach up and lean against the sky, striking awe into all living things above. In my arms I held a three-foot guqin, an ancient zither of paulownia wood, and drew out clear, subtle music that seemed to refresh Heaven and Earth. Its notes startled the apes in the empty mountains into cries and set the cranes calling at length; they made tigers crouch by autumn waters and dragons sing. So I took the vast emptiness of the sky as my neighbor, and the clear wind and bright moon as my friends. Such refined elegance is truly admirable—it has the bearing of an immortal!

My staff has tapped countless green mountains, and my feet have crossed the clouds and waters of every quarter. Though I have not yet reached the state of penetrating the void, if I can refine away my mortal body, even an iron rod can be ground into a needle—how could the Golden Elixir fail to be achieved? If the right opportunity should come, the path I follow may accord with Xiyi, the subtle and elusive realm of the Dao. What I have learned is neither heterodox nor pernicious teaching, but the Great Dao transmitted by the sages of China. Once perfected, it can break through the gates of the dead and erase one’s name from the underworld’s black register; one can also ascend to the celestial court and have one’s name entered in the Golden Register, the record of immortals and perfected beings.

When the time comes to rise into the blue heavens, I shall ride a white crane and soar above Langfeng. For now, I make do with yellow essence, purple mushrooms, and other plants prized by immortals, roaming at ease among mountain crags and stream valleys.

I have stood in the clear wind beneath the bright moon, contemplating the subtle principles of the Dao. I have struck bronze bells and waved a jade whisk, probing the hidden mysteries. I traveled to the ends of the earth in search of a worthy master, yet never met anyone with whom I could resonate: blunt iron has not found a lodestone, and needle and rush seed have no power to draw each other. So today I have come especially to seek a perfected being. By chance I arrived here and presumed to enter the ancestral master’s hall and garden. My manners were as crude as a countryman’s, and I am deeply ashamed. I offer this incense of devotion as a respectful message and prayer.

The Dao Ancestor, the Yellow Emperor Xuanyuan; the Dao Ancestor, the Most High Lord Lao; and generations of perfected immortals and holy beings from both the northern and southern schools all honor the presiding master of the Bowl Hall. You dwell in the Jade Palace, among immortals and fellow cultivators. Your bones of the Dao have been fully formed, and the bearing of an immortal has long been evident.

We are people of humble origins and limited aptitude. Through a small measure of foundation accumulated in past lives, we have been able to enter the supreme and wondrous gate. By your gracious permission, we ascend to the hall and offer our first formal greeting through our ordinary practice. For now, we set aside our gourds and bamboo hats and come to follow you, discussing the principles and exploring the mysteries together. From this day forward, we will pay our respects and bow, earnestly asking you to guide and instruct us. In the cold of night, we will keep vigil together; on the Gengshen day, too, we will remain together in vigil, discussing matters of future lives. We bow and pay our respects; when the ceremony is complete, we receive tea.

Ceremony for Taking Up Residence in the Bowl Hall

Set an incense table before the bowl, with one large incense burner and two hand warmers.

The chief bowl master, assistant bowl master, and the left and right hall attendants, who assist with the affairs of the Bowl Hall, take their places in turn. The assembly stands in two orderly rows according to rank, facing forward with hands clasped and bodies upright. A Daoist novice then reads the address.

Address on Entering the Garden

The Golden Lotus appears as an auspicious sign, and the Seven Perfected Ones (the seven perfected beings honored in the Quanzhen tradition) passed down profound teachings. Cloud Seal Script (Daoist characters shaped like clouds) shines with radiance, and people across the ages have admired the Dao’s deep and subtle realm. The ritual garden altar is established to return to the source and recover one’s original nature. Sitting quietly in the bowl hall, where ritual alms bowls are enshrined or kept, is a way to abandon deluded thoughts and return to what is true.

When the Four Principal Rituals are performed, one suddenly feels as though Heaven and Earth are contained within oneself. When the five bells ring, one understands that substance and function arise from a single source. One also prays that Heaven and Earth will secretly offer their protection, that the workings of creation will help refine one’s subtle intention to cultivate the Dao, that the mountain spirits will guard the peace, and that the surrounding realm will remain still and serene. The ten directions—all around and above and below—are clear and pure, without the slightest blemish; subtle principles are brought to light. Not a speck of worldly thought can enter, allowing one to refine Shen and return to emptiness. The Great Dao reaches beyond the Sovereign of Forms, the ruler of the visible cosmos, while the practitioner dwells above the Pure Capital, the celestial realm of the immortals.

Now, through a little good fortune accumulated in the past, the Daoist community has the good fortune to dwell in a famous mountain. We are ashamed to lack such rarities as immortal flowers and true milk, the wondrous blossoms and dew-like nectar spoken of in immortal lore; all we have to admire is the quiet scene of the night moon reflected in a green pool. We should press forward bravely in cultivating the Dao and not lag behind others. It is not enough merely to proclaim the Great Dao and influence others; we must begin with ourselves and exercise self-restraint. A grotto-heaven, an immortal’s dwelling place, lies amid the level ground, as though one could call to phoenixes and cranes in the high blue sky. Yet while living in the human world, we must still discipline body and mind, like an ape tethered in a garden.

Today, let us try silently to pay homage to the Supreme Deity and ascend to the Golden Palace, the celestial ruler’s abode. Each day, quiet the mind and guard the Central Yellow, the body’s middle region, a focus of internal cultivation; keep the Jade Gate closed, a metaphor in inner refinement for guarding the body’s and mind’s vital openings. With these words, the ritual invocation concludes.

The Left Ritual Attendant, carrying a hand censer, leads the Chief Bowl Master, the officiating ritual master, to the incense table. After offering three sticks of incense, the Chief Bowl Master returns to the original place.

The Right Ritual Attendant, carrying a hand censer, leads the Assistant Bowl Master, who assists in conducting the ritual, to the incense table. After offering three sticks of incense, the Assistant Bowl Master returns to the original place.

Next, all the Daoists together bow toward the upper realm and perform nine prostrations.

The Left Ritual Attendant leads the left-hand row, beginning with the Chief Bowl Master and proceeding to the last seat, assigning each person an individual seat. Each person bows once, then withdraws and takes their original place.

The Right Ritual Attendant likewise carries a hand censer and leads the right-hand row in taking their seats in turn. The procedure is the same as before: each person bows once, without making a full prostration.

The attendant in charge strikes the bell three times. When the striking is finished, the day’s attendant (the person responsible for that day’s duties) leaves the seat, sets down the bowl, goes outside and strikes the cloud board three times, then turns the shift tablet to the “Retreat” side. The attendant then returns inside, offers three sticks of incense at the incense altar, and follows the same observance described earlier: one bow, without prostrations.

Another form of the ritual is as follows: after the attendant in charge strikes the bell three times, the day’s attendant leaves the seat, sets down the bowl, goes outside and strikes the cloud board three times, then turns the shift tablet to the “Retreat” side. Returning inside, the attendant offers three sticks of incense at the incense altar. Next, the attendant lights incense in a hand censer and carries it first to the main bowl, where they bow once, then proceeds in order to each member of the assembly and bows once to each. The attendant then returns to the incense altar, offers incense, and performs three prostrations. When the rite is complete, the attendant on the left strikes the still bell three times. Only then does the day’s attendant return to the seat and sit down. After the bell has finished ringing, the attendant on the right strikes the sounding bell five times. The day’s attendant rises, opens the door, strikes the cloud board five times, and turns the shift tablet to the “Open” side.

Daily ritual for entering the hall and taking one’s seat: at the hours of Zi, Wu, Mao, and You, the day’s attendant first strikes the wooden fish six times to summon everyone to the hall to take their seats. Once everyone is seated, the attendant on the right strikes the bell three times. The day’s attendant sets down the bowl, goes outside and turns the shift tablet to the “Retreat” side, then strikes the cloud board three times. The attendant returns inside, offers three sticks of incense at the incense altar, and performs three bows. Next, the attendant lights incense in a hand censer and carries it to the bowl at their own seat, where they bow once; then, proceeding in order, they bow once before each member of the assembly at their seat, without prostrations. The attendant then returns to the incense altar, offers incense, and performs three prostrations. When the rite is complete, the day’s attendant returns to the seat and sits down. The attendant on the left strikes the still bell three times and waits for it to ring. Then the attendant on the right strikes the sounding bell five times. The day’s attendant rises, opens the door, strikes the cloud board five times, turns the shift tablet to the “Open” side, and the assembly leaves the hall.

Chapter on the system of ceremonial robes and headwear.

Ancient caps and garments are said to have originated in the time of the Yellow Emperor. Later, King Wuling of Zhao adopted the clothing of the northern peoples, and the dress of the Central Plains gradually changed. By the time Emperor Yang of Sui made his tours, people had almost entirely switched to northern-style clothing for the sake of hunting. Only Daoist robes and caps retained the ancient styles, which is why Daoists came to be called “Yellow Caps.” The term originally referred to the caps worn by ancient Daoists, and later became a name for Daoists themselves.

Celestial-Passage Crown

This crown is of my own design. It has a cap for binding the hair beneath, with “Three Platforms” at the top, symbolizing the ranks of stars in the heavens. The Southern Dipper adorns the front, the Northern Dipper the back, and the sun and moon the two sides. A rolled-cloud ornament is added above, and ribbons secure the crown. Worn with the Celestial-Passage robe, it is called the “Sovereign’s Crown.” Only a ruler may wear it.

Celestial-Passage Robe

This garment is of my own design. It is principally black, with a yellow lining, and consists of an upper garment and a lower skirt. The Vermilion Bird is depicted on the chest, the Black Tortoise on the back, the Azure Dragon on the left shoulder, and the White Tiger on the right, symbolizing the Four Emblems, the divine beasts of the four directions. All the designs are woven in gold thread. Two sashes decorated with dragons and tigers are worn at the front. The lower skirt is cut into twelve panels, corresponding to the twelve months of the year. A border is added along the edges of the garment, signifying order and all-encompassing completeness. This ceremonial attire symbolizes an emperor who has attained the Dao and ascended through flight. It is worn for rites such as sacrificing to Heaven and honoring the gods; ordinary people should not wear it.

Jiejin Headcloth

This headcloth is the first style I created. It is made in black, with two versions for winter and two for summer; the material need not be limited to gauze or silk. It has a distinctive style of its own, unlike secular clothing, and should not be worn by anyone other than a ruler.

Snow Headcloth

This headcloth is the first style I created. It is made of black, fine, closely woven silk and lined with swan skin. It has a distinctive style of its own, unlike secular clothing, and should not be worn by anyone other than a ruler. People wear it to protect the head during heavy snow and bitter cold.

Thunder Headcloth

The headscarf worn by Daoist priests in the mountains during their daily life is a kind of everyday clothing for people living in the countryside. In ancient times, before hairnets existed, people wore such scarves to bind their loose hair; some used them to keep warm and cover the head. How could this sort of headscarf be suitable for wearing to court to meet the emperor, as formal attire? Daoist practitioners living in the mountains wear it regardless of rank or status. Nowadays, some people who care about appearances and wish to elevate their standing imagine that only those in high office wear it. Wu Caolu wrote a poem called “The Thunder Scarf”: “A carefree person in the mountains wears it for warmth; how could he wrap it on to meet an official? As public morals grow ever more debased and customs lose their simplicity, people instead rush toward the Daoist gate and put on a Zhengyi crown.” This describes precisely that situation.

Hairnet

In ancient times, hairnets did not exist. They were first created during the Hongwu era of the present dynasty. The hairnet’s band is made with a large ring, unlike those worn by ordinary people.

Hat

A hat may be decorated with a trailing scarf or patterned trim. It may also be made like an ordinary hat, from rattan, bamboo, lightweight gauze, or fine silk.

Lacquered Hat

It resembles a cloud-shaped bamboo hat. The body is made of cloth and coated with black lacquer, without a veil.

Rain Hat

Made from bamboo leaves and birch bark, it protects against rain, dew, and sunlight, while remaining light and convenient. Some people also weave them from rattan, bamboo, and similar materials; these are just as light and finely made, though somewhat too ornate. A larger style that can rest on the shoulders is called “jing□”; it is especially suitable for Quanzhen Daoists traveling from place to place.

Snow Hat

It has six corners, with a small crown and a broad brim. Made from black silk or gauze, it is covered with a windproof veil. Daoists may wear it when seeking out immortals, visiting teachers to inquire about the Dao, or traveling from place to place.

Wilderness Hat

A bamboo frame is covered with small leaves of the xie tree, boiled in salt water and layered over the frame to keep out rain and snow. It is suitable for living in the mountains.

Ritual Garments

The Yellow Emperor met a celestial being, a deity from the heavenly realm. The being wore a golden lotus crown with a shape that rose and dipped, and a ritual robe embroidered with golden stars and cloud patterns. Holding a jade tablet, the being came forward and said, “The ruler labors for all under Heaven, allowing the people to live and thrive. This may be called having De.” The Yellow Emperor then modeled ritual robes on the celestial being’s appearance, to be worn during Daoist offerings to the gods of Heaven.

Shangqing Ritual Robes

The ritual cape is made in purple and blue, with purple on the outside and blue on the inside. It is four chi and nine cun wide, corresponding to the four seasons, and five chi and five cun long, symbolizing the Qi of Heaven and Earth. Its outer and inner layers have prescribed numbers of patterned bands: twenty-four on the outside and fifteen on the inside, thirty-nine in all, corresponding to the thirty-nine Imperial Perfected Ones, the divine Perfected Ones of Shangqing. Wearing this ritual robe symbolizes being invested with imperial robes. Without it, one must not presume to recite the precious Shangqing scriptures. This robe is issued for the use of the twelve Jade Youths, attendants of the gods. It must not be lent casually to others, nor be allowed to become soiled or treated with disrespect.

Robe of the Female Perfected Ones

A brown robe is made of purple gauze, using two zhang and four chi of fabric for the body; the sleeves may be cut to the desired length. The two sleeves together have sixteen patterned bands, and the body has twenty-three, making thirty-nine in all. It must not be lent casually to others, nor be allowed to become soiled or treated with disrespect.

Another version of the robe of the Female Perfected Ones pairs a purple gauze brown robe with a blue gauze skirt. The brown robe is made in the same way, with sixteen patterned bands across the two sleeves and twenty-three on the body, thirty-nine in all. The blue gauze skirt uses fifteen chi of gauze, cut into eight panels, each four chi and nine cun long. The remaining fabric is made into the waistband, then divided into eight panels and thirty-two strips. This is called the “Flying Blue Skirt.” Without this set of ritual robes, one must not recite the precious Shangqing scriptures. It is issued for the use of the twelve Jade Maidens, female attendants of the gods. It must not be lent casually to others, nor be allowed to become soiled or treated with disrespect.

Dong Robe

Created by Kou Qianzhi.

Robe

The scripture’s “robe with crane wings rising like frost” is the garment now called a crane cloak, a loose outer robe worn by Daoist priests. The border at its hem is about one chi wide, and its style is the same as the crane cloak.

Crane Cloak

Daoist priests generally wear crane cloaks, and there are no fixed rules about their color. Those with moral cultivation wear black crane cloaks; ordinary Daoist priests generally do not dare to wear this color.

Cave Robe

This garment was created by Kou Qianzhi.

Robe

The scripture’s “robe with crane wings rising like frost” is the garment now called a crane cloak. The border at its hem is about one chi wide, and its style is the same as the crane cloak.

Crane Cloak

Daoist priests generally wear crane cloaks, and there are no fixed rules about their color. Those with moral cultivation wear black crane cloaks; ordinary Daoist priests generally do not dare to wear this color.

Fur Robe

In ancient times, people all wore garments made of fur. Daoist priests mostly used deer hides for their fur robes, as deer were considered creatures of the immortals. In later times, fox fur became more common.

Padded Jacket

The padded jacket, also called a “ruo,” has existed since ancient times. Those who have left home to practice the Dao, and those who cultivate the Dao in the mountains, cannot escape the changes of Yin-Yang or withstand both heat and cold. They should therefore keep a padded jacket ready to block the wind and ward off the cold; it is essential.

Half-Sleeved Garment

The half-sleeved garment has short sleeves. Daoists wear it when watering flowers and growing medicinal herbs.

Belly Warmer

The belly warmer is made in the same style as those worn among the people. Cotton may be added inside, with its thickness determined by need. Those who cultivate the Dao in the mountains use it to ward off wind and cold; it is essential, especially for the elderly.

Undershirt

The undershirt is worn next to the skin. It must be washed often and kept clean to prevent it from becoming soiled.

Short Jacket

The short jacket reaches only to the waist. Those who live in the mountains and wilderness wear it because it makes climbing and walking easier. In ancient times, cultivators of the Dao sometimes wore it as the characteristic dress for gathering lingzhi mushrooms.

Zhu

A Daoist scripture says, “Green skirt, feathered zhu; dragon-patterned robe, phoenix garment.” In ancient times there was a “Bright Light, Flying Cloud zhu”; today it is called a “wide-sleeved garment.” Its sleeves are broad and its body short, and it is worn with a skirt. Those who study the Dao should wear this garment.

Kūn

The undergarment is rounded in shape, like a skirt, with a waistband tied at each end. It should be washed and changed every day. Those who leave home to cultivate the Dao should not remove their undergarments even when taking a brief rest at night. All garments, whether lightly lined or padded with cotton, must be kept clean and regularly fumigated with incense to prevent foul odors.

Trousers

Single-layer, lightly lined, and cotton trousers should be made and washed according to the season, and changed frequently.

Sleeve guards

These garments serve two purposes: they protect the body and make it easier to change clothes, and they ward off the cold. They are essential for those who cultivate the Dao.

Leg wraps

These are now called leg wraps. Practitioners should especially be sure to bring them when entering the mountains or performing the art of swift walking, and wrap them tightly.

Boots

Boots have rounded toes and broad soles. In ancient times they were called “boots.” Footwear that has passed through filthy places must be cleaned before being worn indoors. Boots are for everyday walking and are unsuitable for use in the mountains.

Shoes

Shoes may be made from wood, leather, bamboo, ramie, kudzu cloth, or angelica grass, according to each person’s needs. Materials such as knotted silk, brocade, embroidered fabrics, fine patterned silk, and leather should not be used; excessive luxury and display are inappropriate.

Sitting mat

Daoist priests and women Daoists wear ritual objects such as precepts and Fulu (talismans and registers), as though celestial writings were always with them. True spirits attach themselves to their bodies, while Daoist Qi (vital energy) protects them all around, giving the immortals and numinous beings a place to reside. For this reason, their garments are called “ritual vestments,” and receive the protection and reverence of the spirits. Their living quarters should be kept clean. Even when visiting someone else’s home, they must not allow their ritual bodies to become entangled in worldly affairs.

Ordinary people’s seats carry much impure energy, so each person should prepare a sitting mat, four feet square, covered in plain-colored cloth and edged with green fabric. Eminent masters of the Dao and those skilled in the highest arts may use purple; everyone else should use assorted colors. The mats must not be decorated with brocade, embroidery, or paintings, nor adorned with pearls or ribbons. Daoist priests and women Daoists lay out these mats in daily life to ward off impurity and distinguish rank. They must carry them at all times and never be without them, even for a moment. When ascending the altar, entering a room to perform the Way, or attending a purification ritual, they must also bring their incense burners and sitting mats. Each person should observe these rules carefully and not use the mats casually.

Implements for Cultivating the True

Ruyi

According to tradition, the Ruyi was made by the Yellow Emperor and was originally a weapon used in battle against Chiyou. It later evolved into the cudgel, a kind of club-shaped weapon. The Heavenly Perfected—immortals who have attained the Dao—hold Ruyi to drive away the demons.

Immortal’s Alms Bowl

The alms bowl has a long history. Only wandering practitioners among the immortals use it, and it is usually made of iron. When they go into the mountains to gather medicinal herbs and lingzhi mushrooms, they can use it to cook rice if they cannot return by nightfall. The bowls used in a household’s vegetarian dining hall, by contrast, are all made of wood.

Sun-Focusing Mirror

The ancients used the sun-focusing mirror to kindle fire, and also used its flame to warm incense and welcome the spirits. Those who cultivate the methods of the Elixir use this kind of fire rather than ordinary fire, so Daoists commonly keep a sun-focusing mirror on hand. Fire emerges from the mirror, but the mirror is round while the flame is not. The Cantong qi, a Daoist classic on the principles of alchemical refinement, says that the sun-focusing mirror cannot kindle fire without the sun: point it toward the sun and hold mugwort beneath it to catch the flame.

Water-Condensing Mirror

The water-condensing mirror can cause water to form and drip from its surface. Its shape is square, but the water it produces is not. The Cantong qi also mentions the water-condensing mirror, but the text is damaged here, and only the words “water-condensing mirror” remain.

Water condenses into “fangzhu water.” Fangzhu is a vessel used to collect dew formed under moonlight; it is neither a star nor the moon. The Cantong qi also says that fangzhu itself is not the moon or a star, so how could it produce liquid on its own? To use it, face it toward the moon and catch the water in a cup. Daoists do not use ordinary water in cultivating the Great Elixir through internal alchemy, so they use this water.

The Zhenling Staff

Quanzhen Daoists all use a cleaning shovel to remove filth, but I consider this implement rather vulgar. So I made a copper staff shaped like a ruyi scepter, six feet long, with an iron spike and hook attached at the bottom. A bundle can be hung from it, and a medicine pot and alchemical scriptures can also be hung from the ruyi. This practice began with me.

Bedding

Bedding should be made of fine cloth or silk. The quilts and mattresses used by monastics must not be made of scarlet, purple, blue, green, or other colored fabrics. Nor should they use patterned mattresses, brocade, embroidery, pearls, colored ribbons, or other adornments. All these things violate the precepts and regulations of Daoism and must not be used.

Mattress

A mattress serves to separate one from the ground and avoid its coldness and foul vapors. Use one as needed. For a mattress used when sitting outdoors, a simple and elegant style is sufficient.

Felt

Felt is not a monastic garment and should not be used. Wool carries a rank, mutton-like odor that may offend the perfected and the sages, so particular care is required. Felt should not be used when entering an altar space to perform rites. This shows how rigorous Daoist ritual regulations are. For everyday rain gear, choose according to personal need.

Mattress

A mattress serves to separate one from the ground and avoid its coldness and foul vapors. Use one as needed. For a mattress used when sitting outdoors, a simple and elegant style is sufficient.

Felt

Felt is not a monastic garment. Wool carries a rank, mutton-like odor that may offend the perfected and the sages, so particular care is required. Felt should not be used when entering an altar space to perform rites. This shows how rigorous Daoist ritual regulations are. For everyday rain gear, choose according to personal need.

Quilt

A quilt should be made of light, fine cloth, without edging. This keeps it plain and simple, rather than favoring luxury and ornament.

Outer Robe

The “dan” is an outer robe. It may be made of light, fine silk, without edging, and should not be overly wide.

Pillow

A pillow should be made of wood and may be lacquered all over. Its shape should be straight and square; it must not be crooked, curved, or oddly shaped.

Wooden Shoes

Wooden shoes are footwear made of wood. A scripture says that the Seven Po (the seven souls of the body in Daoist belief) transform into dragons and tigers and lie beneath one’s footwear. Daoists should wear wooden clogs or shoes when paying respects. They need no edging and should not be overly wide.

Pillow

Pillow: A pillow should be made of wood, or fashioned from a single piece of lacquered wood. It should be square and regular in shape, not crooked, curved, or oddly formed.

Wooden Footwear: According to Daoist teachings, the seven Po souls transform into dragons and tigers and lie hidden beneath wooden footwear. Daoists should therefore wear wooden clogs or shoes when making obeisance. They may also wear them when going out, so that the seven Po souls have a place to dwell.

Clogs: For anyone who has received the Seven Methods, the dark Qi of the three Hun souls and five spirits is said to cling to headcloths and garments, while the spirits of the seven Po souls and nine numina dwell beneath shoes. Practitioners therefore do not let others tread on their footwear or handle their headcloths and coarse garments carelessly.

Bathing Shoes: These are shoes worn when washing the feet in the bathhouse. They should be used only there, and nowhere else.

Shoe Rack: It is said that dragon and tiger spirits lie concealed beneath every shoe. At night, shoes may be placed on a peachwood stand shaped like a board or bamboo mat; they should not simply be tossed on the ground. Practitioners should carefully preserve the Daoist caps, shoes, and garments used when they received the Dao, and never discard them disrespectfully.

Clothes Steamer: Clothes should be regularly fumigated with incense so that they become richly fragrant and clean. This makes them suitable for ascending the altar, conducting purification rites and other liturgies, and accordant with the Dao.

Bed: A bed is a place for sitting, lying down, and resting. It should have four legs and a regular, square form, measure eight feet in length, and stand at least three feet high. It should be plain and unadorned. One kind of bed, called the “Three Plain Qualities Couch of Purple Jade,” must stand three feet above the ground. The scripture says that corpse Qi, malign Qi, and the Qi of the five poisons usually rise one foot above the ground. If the bed is not high enough, these vapors can cloud the body and prevent the mind from communicating with the holy ones above. The bed should therefore be elevated, clean, and bright.

Rope Bed: The rope bed and the curved seat are furnishings used for breathing practices and daoyin (breath regulation and physical exercise), as well as for sitting quietly and resting. They should be stable and convenient.

Rope beds and quji (folding seats and reclining supports) were originally made for practices such as breathing exercises and daoyin, as well as for quiet, comfortable retreat. The worthy of earlier generations used them long ago. In the past, they were often made of white sandalwood and decorated with purple-red ribbons; this was also a fine practice. Such is the refined simplicity of Daoist life.

Mats

Mats should be new and clean. There are many kinds, and one may choose whatever materials are available at the time. Shengfa and other such items should also be kept clean. Whether plain or fine, they may be placed and used as one sees fit.

Comb Box

Hair symbolizes the stars and resembles a canopy formed from dark clouds. It is the residue transformed from blood and Qi. Another account holds that hair is a beautiful jade forest in the Purple Palace, where the spirit of the brain resides. For this reason, hair should be combed with care. Daoists therefore keep a comb box to store their combs.

Comb

A comb with widely spaced teeth is an essential tool for arranging and smoothing the hair. It should not be omitted. Combing the hair regularly from adulthood into old age is said to help prolong life.

Fine-toothed Comb

A fine-toothed comb is used to remove dirt from the hair and scalp. It may be made of boxwood, oak, or golden wattle. Implements suited to Daoist use should not be made of bone, horn, ivory, or tortoiseshell.

Tweezers

The nose is called the “Heavenly Gate.” It is a passage through which breath enters and leaves, and should be cleaned regularly to keep the breath flowing. This is said to help strengthen the Shen and Qi. Tweezers made of copper or iron are used to pluck nasal hairs. Implements suited to Daoist use should not be made of bone, horn, ivory, or tortoiseshell.

Brush

A brush is used to remove dirt and grease from combs and fine-toothed combs. It is best made from palm fibers or the roots of the wild iris.

Ear Scoop

The ears are called the “Gates of the Hun and Po.” According to tradition, keeping them clean allows the Hun and Po to move freely without leaving the body. The ears are said to be the residue transformed from the skin. An ear scoop may be made of gold, silver, copper, iron, bamboo, or ivory, and is used to remove earwax.

Nail Knife

According to tradition, the spirits of the Heavenly Charioteers and Armored Soldiers dwell at the tips of the fingernails; the nails themselves are the residue transformed from the sinews and vessels. Daoists usually choose an auspicious day to trim their nails, believing that this subdues the Three Corpses (the spirits said in Daoism to dwell within the body) and prevents impurity and evil from arising. A nail knife is therefore needed for trimming the nails.

Nail Pouch

The Shangqing Scripture (a classic of the Shangqing school) warns people not to burn clipped fingernails or hair. The Bowuzhi records that owls collect people’s fingernails at night. Placing a fingernail in the eye was said to reveal whether the Three Corpses—Daoist spirits believed to dwell in the human body and harm people—had been subdued, and whether impurities had dissipated. A nail clipper should therefore be kept on hand for trimming the nails.

Nail Bag

The Shangqing Scripture warns people not to burn their fingernails or hair. The Bowuzhi says that owls collect people’s fingernails at night, and that placing one in the eye makes it possible to foretell good and ill fortune. The Qianjinfang also says that swallowing a fingernail can cause illness that is difficult to cure. The Lingshu Jing includes not burning fingernails or hair among its ten prohibitions. Another account holds that if ghosts obtain a person’s fingernails and hair, they can bind the person’s Three Souls, causing frequent nightmares and disturbances. Taken together, these accounts show that a nail bag is essential.

Hair Bag

The body, hair, and skin should not be damaged carelessly. Hair that falls out while combing should be collected in a bag. When enough has accumulated, sort it out rather than tossing it aside. This has been an admonition since ancient times, and those who cultivate the Dao should especially keep it in mind.

Fine-Toothed Comb

Before performing rites at an altar or entering stillness for cultivation, wash the hands and feet and arrange the hair at the temples; only then should one proceed with the formal salutations. First comb the hair with a fine-toothed comb, then let the washed hair hang naturally. The comb can be made from animal horn, bamboo, or wood, according to what is convenient.

Soap-Powder Bag

There are many ways to remove grease, but for bathing, nothing is better than black-bean flour, made by grinding black beans. It can be sewn into a bag or placed in a box for use when bathing.

Salt Box

The teeth are an extension of the bones. Rinse the mouth and teeth regularly so that the Qi of the various Yang forces gathers in the head and circulates between the teeth. In this way, one can naturally commune with the divine and the perfected—the spirits and the true Dao spoken of in Daoism. However, salt causes the blood to congeal, so black-bean flour is better. It can be placed in a bag or box to clean the teeth.

Salt Box

The teeth are an extension of the bones, so the mouth and teeth should be cleaned regularly. This helps the Qi of the various Yang forces gather in the head and circulate between the teeth, allowing one to commune naturally with the divine and the perfected. Salt congeals the blood, dispels wind, and strengthens the teeth. It is therefore beneficial to keep salt powder in a container and use it regularly to rub the teeth.

Wiping Cloth

When combing the hair, place one cloth over the knees, then use another to wipe the hands and face. Those who study the Dao should regularly rinse the mouth and teeth, trim their fingernails and hair, burn incense, and maintain cleanliness. The scriptures say that this allows the spirits to descend and dwell with the practitioner, whose thoughts can then resonate with and commune with them.

A deerskin pouch is used to hold medicines, and Daoists who travel from place to place also use one. It should be made of deerskin; other kinds of leather are unsuitable.

A water strainer is used to filter water. In Daoist practice, water is always filtered before use, so the strainer should be made from finely woven silk or gauze. If its weave is too loose, small insects may pass through and be harmed.

The design and specifications of the ding are complex, so they will not be described here one by one. Details are recorded in the alchemical books, which discuss the methods of alchemy. Those who study the Dao should begin by studying these texts, so there is no need to repeat their contents here.

The cauldrons used in ancient times included the gold cauldron, the Nine Cauldrons, and the alchemical cauldron. Daoists use such vessels when preparing elixirs.

Earthenware basins are best.

An urn can be the same as those used in ordinary households, provided it is kept clean. It must not be contaminated by meat, fish, or grease.

A zeng is a steaming vessel. The “gold cauldron and jade zeng” mentioned by cultivators seeking immortality are names for related implements. The Erya, an ancient work of commentary and glosses, calls the zeng a “yan.” Around the Jing and Luo regions, zeng are made of earthenware and shaped like basins without bottoms. In the Jianghuai region and the lands of Wu and Chu, they are made of wood. In Lingnan, some people cut large sections of bamboo to make steamers for preparing medicines. The zeng is also an indispensable Daoist implement.

A bottle is another everyday necessity. Daoist scriptures refer to a “jade capital golden bottle”; around the Jing and Luo regions, a small ying is called a bottle. “Bottle” is another name for vessels of the ying and zhui type.

The plates made nowadays are mostly broad and square, with supports fitted underneath; they are called “toothed plates.” They are convenient for arranging offerings. Large round plates with supports can also be made. Their surfaces may be decorated with clouds, patterns, coiling dragons, dancing phoenixes, white cranes, and luan birds.

A “qingtian bowl” is a vessel used when making offerings before a Celestial Worthy. “Qing” means to support or lift, while “he” means a covered container whose upper and lower parts fit together. There are many kinds of vessels used for offerings.

A “pouring bowl” is used for the daily washing of Daoist priests and nüzhen (female Daoists). Such a bowl should be kept in one’s quarters, or a basin of clean water may be provided for rinsing the mouth and washing the hands. These vessels may be made of gold, silver, bronze, or pottery, according to what is available. They should all be covered to keep out dust and insects and to remain clean. Pouring bowls of this kind should be treated differently from ordinary utensils.

A “mouth-rinsing basin” is used to rinse the mouth before ascending the altar to perform a rite or entering a meditation chamber. After rinsing, spit the water into a ewer or basin; do not spit it on the ground. Serving a Celestial Worthy should be like serving a ruler, and attending to one’s teachers and elders should be like serving the divine. In the presence of scriptures and divine images, one must not blow one’s nose, spit, spit out rinse water, or speak loudly. One should remain respectful at all times. Before ascending the altar or entering a meditation chamber, avoid washing in haste and becoming dirty or unclean. A mouth-rinsing basin should be kept at hand.

A “sentient beings’ food plate” was used in ancient communal refectories to collect food. After each meal, a clean-up attendant gathered the leftovers and took them outside to distribute among sentient beings. This practice had four purposes: first, to make offerings to the ancestors; second, to make offerings to the earth deities; third, to prevent disturbances by malign spirits—for if food was not distributed, ghosts might fight over it and cause poison to enter people’s bodies; and fourth, to act with compassion, wishing that all sentient beings might receive the flavor of the Dharma and be filled. Hence the name “sentient beings’ food plate.” It is said that this plate had been used since the time of Zheng Siyuan, Ge Hong, and others. At the end of the text, the description of the plate is repeated, with a pronunciation note: “□” is read as “xuan” in the falling tone.

A winnowing tray is a round, shallow implement woven from bamboo. In the Jiang-Huai region, it is used to winnow rice and wheat and sift out debris; it is also called a winnowing tray. People of the Daoist tradition living in the mountains have constant need of this implement.

Around the capital, Luoyang, winnowing trays are often woven from willow branches. The back is curved into a circle, while the front is square and broad, for sorting rice and wheat. If the body is woven wider and deeper, it is usually made of bamboo and called a fangji. In the state of Chu, people call it a shaoji. It is used for steaming and cooking food and is also called a cuoji.

Halls must be swept and dusted with fine, closely woven brooms; these must not be put to other uses. Immortals sometimes make brooms from qilin hair or phoenix feathers, but this is simply a matter of using materials available in each place. The most precious are made from dragon whiskers. In the Jiang-Huai region, people often use the flowering heads of thatch; around the capital, Luoyang, they use millet seedlings. Both are made from local materials. Brooms for cleaning halls are valued for being fine and soft. For ordinary halls, the material is not restricted, and a coarse broom will do. A broom used in a hall should not be taken elsewhere.

A zhao is what is now called a brush holder. It is used to drain medicinal herbs, rice, wheat, and other things, and is a useful implement for mountain life.

The character “□” is pronounced “yu.” In ancient times it was called a “le□.” Made of bamboo and shaped like a spiral shell, it can hold two or three dou. It is used to wash rice and drain off the water. Places where Daoist practitioners live and cultivate the Dao have constant need of this implement.

When a Zhaijiao purification ritual is performed, offerings are set before the image of the Celestial Worthy. Flowers and fruit are presented in season as an expression of reverence. The implements used must be clean and pure, not defiled, and offerings must not be placed in implements that do not conform to the prescribed rules. The Zhen’gao, a Daoist classic, says that when Daoists receive the precepts through a fast, their food must not be touched by people outside the Daoist tradition. A violation invites the punishments of corpse-possession and soul-affliction, while hungry ghosts disturb the spirit. For this reason, special implements for fasting rites were established.

The Yujie Lingwenzhang also records that food eaten by Daoists during a fast must not be touched by people outside the Daoist tradition. A violation invites the punishments of corpse-possession and soul-affliction, while hungry ghosts disturb the spirit. This is precisely why special implements for fasting rites were established.

A Discussion of the Way of the Immortals

The Old Man of the South Pole asked the Elder of Long Life, “Confucian scholars consider the stories of immortals absurd and false, too vague and remote to believe. All things between Heaven and Earth flourish and then decline, take shape and then change, and live only to die in the end. How could there be immortals who never die and live as long as Heaven and Earth? And when they complete the Dao and ascend to the Heavenly Palace, joining the ranks of the Highest Perfected, isn’t that deception? It is like trying to seize the formless wind, catch an elusive shadow, seek something that does not exist, or travel a road that leads nowhere. Isn’t that far too difficult? You practice the Way of the Immortals, so I assume you understand these matters. Please explain them to me.”

The elder replied, “I have heard that plants and trees all grow in spring and wither in winter, yet pines and cypresses alone do not fade. Birds and beasts all live, but eventually die; only the tortoise and crane enjoy great longevity. If plants and animals can have such exceptions, surely human beings, the most numinous of all creatures, can as well.

“Consider, too, the many strange phenomena of the natural world. Water is cool by nature, yet hot springs gush from the Warm Valley. Fire is hot by nature, yet cold flames appear on Mount Xiao. Stones usually sink in water, yet the South Sea has floating stones. Feathers are naturally light, yet the Weak Water of the Eastern Sea can make them sink. These are all workings of Heaven and Earth, showing that beyond the ordinary, there are also extraordinary phenomena.

“Then there are the many kinds of transformation: pheasants turn into giant clams, and sparrows into shellfish; creatures in the earth grow wings, and frogs in rivers fly into the sky; some aquatic creatures turn into shellfish, water plants turn into maggots, field mice into quail, and decaying grass into fireflies. Niu Ai turned into a tiger; an old woman in Chu turned into a dragon; a giant turtle could become a tiger, and a snake could become a dragon. Zhi Li turned into a willow, wheat turned into butterflies, a maple tree turned into a person, and a woman of Qin turned into stone. These are examples of numinous transformations between Heaven and Earth, beyond the understanding of ordinary people and not necessarily fully explainable even by sages. Heaven and Earth can indeed display wonders, and the principle of transformation is real.

“Moreover, human beings receive the finest qualities of Heaven and Earth, mountains and rivers, the sun, moon, and stars. How could someone who attains the Dao be inferior to plants and trees, which lack feeling? For example, put a medicine into a fish’s mouth and then place the fish in a pot to boil. A fish that has not taken the medicine soon cooks and is ready to eat; one that has taken it swims about in the pot all day, as though it were in a river. Mix medicine into mulberry leaves and feed them to silkworms, and after eating it they will not grow old for many years. Feed a longevity-preserving medicine to newly hatched chicks and newborn puppies, and they will never grow up. Feed a white dog a medicine that restores its original color, and after a hundred days all its fur will turn black. These are the marvelous effects of medicines. How could ordinary people easily obtain such prescriptions? This also shows that elixirs can give people long life; the claim is not without grounds.

“The Yellow Emperor once refined the Nine Cauldrons on Mount Jing. When the elixir was complete, a yellow dragon lowered its long whiskers to welcome him. The Yellow Emperor rode the dragon into the sky with eighty-one women. Among his ministers, seventy-one climbed onto the dragon’s whiskers or clung to the Yellow Emperor’s bow, and ascended with him. Even now, the constellation Xuanyuan has seventeen stars. The descendants of Gonggong, Goulong and Shuang, attained the Dao and ascended to the South Pole; today, in the region of the Well Mansion and near the Southern Bow, there is the Old Man Star. It is said that Xizhong was originally a minister of King Tang of Shang. After attaining the Dao, he rode up to Heaven by way of the Winnowing Basket and Tail mansions and became a star among the constellations. Today, there is a legendary star near the Tail Mansion and four stars of Xizhong near the Maiden Mansion. The skilled charioteers Wang Liang and Zao Fu of the Zhou dynasty also attained the Dao and became stars: Wang Liang’s five stars lie near the Kui Mansion, and Zao Fu’s five stars near the Danger Mansion. These accounts are recorded in astronomical books. The stars are plain to see and point out to anyone. How can anyone say that there are no immortals in the world?

“Transformations offer further evidence. In the palace during the Xia dynasty, a woman turned into a dragon and then turned back into a woman. There are records of women turning into men both in the Shang dynasty and during the reign of King Jing of Zhou. In the Jianping era of Emperor Ai of Han, a man turned into a woman, married his own husband, and bore a child. During the Jian’an era of Emperor Xian of Han, there was another case of a man turning into a woman. These accounts all show that the principle of transformation is real.

“During the Taihe era of Emperor Ming of Wei, someone in Taiyuan opened an ancient tomb and found a woman inside the coffin, about thirty years old and still alive. After being rescued, she married and bore children. In the Xianning era of Emperor Wu of Jin, Yan Ji of Langya had been dead for a year when people heard his voice. They opened his coffin and found him still looking alive. During the Yuankang era of Emperor Hui of Jin, a woman from Liang had been betrothed, but her husband was posted to the frontier and did not return for many years. Her family arranged another marriage for her. She refused to marry again and died, whereupon she was buried. Several years later her husband returned and opened her coffin. She came back to life and later married him. These are examples of people revived after death. If the dead can return to life, why should the living be unable to become immortals if they understand the mysteries of creation and transformation? These events are recorded in books and can be verified.

“Consider animals and birds as well. A tortoise can live a thousand years, bear five colors, and have two raised bones on its forehead like horns. It can understand human speech and float on lotus leaves. A thousand-year-old crane is pure white all over, with a red head, and can perch in trees; a crane less than a thousand years old will not perch in a tree. After living eight hundred years, a macaque turns into an ape; after five more years, the ape turns into a jué. The jué can live a thousand years without dying. A toad can live three thousand years, as can the Tenghuang and Jiguang. A qilin can live two thousand years; deer and rabbits can live a thousand, and their fur turns white when they reach five hundred. Foxes and wolves can live eight hundred years and, after five hundred, become skilled at transforming into humans. A rat can live three hundred years; after a hundred, it turns white and can possess a person to divine the future. This creature is called Zhong and can foretell the good and bad events of the coming year, as well as what will happen a thousand li away. Snakes have immeasurable lifespans, and every bird with a human face and a black body can live for ten thousand years. If birds and beasts can receive the vital energy of Heaven and Earth and live for thousands of years without dying, how much more should human beings, the most numinous of all creatures, be able to become immortals? These accounts can all be checked in records of marvels. From this, it is clear that the stories of immortals do have a basis.

The Old Man of the South Pole said, “I had never heard these claims before. Having now heard your explanation, I can put my doubts to rest.”

The Difficulty of Encountering the Dao

The Zhengao says: It is already difficult for a person to leave the Three Evil Paths—hell, hungry ghosts, and animals—and be reborn as a human. After becoming human, being born male is also uncommon. And after being born male, it is difficult for all six senses and emotions and all four limbs to be sound. Once these are complete, being born in China is even less likely. Being born in China and then encountering parents and a ruler who revere Daoism is difficult as well. To meet such a ruler, be born into a Dao-revering family, and possess a compassionate and generous heart is rarer still. Once a good intention has taken root, believing that moral cultivation can enable a person to attain long life is no easy matter. And after coming to believe, to live in the auspicious era of Peace in the Renchen cycle—an era described in the scripture as a fortunate time of peace—is harder yet. Given all this, how could one fail to strive in cultivation?

On Affinity with the Dao

The Ancient Classic of the Golden and Jade Blue Dragon and Tiger says: Those reborn from lands beyond the civilized realm through the conditions of their past lives, or those reborn as humans from animal lives, find it difficult to hear of the highest and most wondrous Dao. Those who did not plant good roots and accumulate meritorious deeds in past lives may encounter the true Dao in this life, yet find it hard to practice and easy to lose. With only a shallow affinity for the Dao, they are easily swayed by changing circumstances and rarely achieve anything.

Those who cultivate the unsurpassed, supremely true and wondrous Dao do so because, in the past, they accumulated merit, did good in secret, helped others, and rescued people in peril. They thereby receive the natural support of Heaven, Earth, and the spirits, and go on to encounter people who have attained the Dao, making successful cultivation more attainable. As the saying goes, “The Dao may be true or false. Encountering it is not difficult; keeping to it is harder still.” Encountering the Dao is not especially difficult; what is truly difficult is holding fast to the true Dao.

Master Zhongli said, “It is easy for people to seek the Dao; it is hard for the Dao to find the right person.” This means that the difficulty lies in finding someone suited to receive the transmission of Daoist teachings. Those who study the Dao in later generations must guard against the temptations of false teachings and heterodox paths, even if they devote themselves wholeheartedly to cultivation. If their resolve is divided, they will drift ever farther from the Dao. How could they fail to examine carefully and persevere to the end?

The Baopuzi says: Those whose destiny is aligned with a “life star” are bound to take an interest in the Way of the immortals. Later students of the Dao must be especially careful: even if they devote themselves wholeheartedly to cultivation, they must guard against being lured from outside by heterodox cults. If their resolve is divided, they will drift ever farther from the Dao. How could they fail to examine matters carefully and persevere to the end?

On Inborn Dispositions

The Baopuzi says: Those whose destiny is aligned with a life star are bound to love the Way of the immortals; those who love it can gain something from it if they pursue its practice. Those whose destiny is aligned with a “death star” do not believe in the Way of the immortals, and since they do not believe, they will not practice its methods themselves. Whether a person is drawn to good or to evil depends on the nature they have received at birth. Changing or removing this inclination later cannot be wholly determined by Heaven’s will. It is like smelting metal in a furnace or firing clay in a kiln: the materials take shape through the work of the furnace or kiln, but whether copper or iron is sharp or blunt, and whether pottery is straight or crooked, also depends on the material itself and the conditions it encounters. The furnace and kiln do not determine everything.

The Dao Has Both Orthodox and Heterodox Forms

Before Heaven and Earth were separated, the Dao existed alongside them. It gave birth to the myriad things and has continued without end through the ages. The daily lives and actions of ordinary people also depend on the Dao. Thus the classics say, “Heaven gives life and nurture to the people.” They also say, “Heaven protects those below and therefore establishes the right way for them.”

The Yellow Emperor proclaimed the Dao. From the time of Yao, Yu, Tang, Wen, and Wu onward, the eras of the Duke of Zhou and Confucius likewise upheld the Way of Heaven and set human relations in order, teaching the proper relations between ruler and minister, the affection between father and son, and the guiding principles that sustain social order. This is the orthodox Dao passed down by China’s sage kings. By contrast, Confucius said, “I do not seek out obscure doctrines or perform strange deeds, though later generations may speak of them.” When heterodox teachings that depart from the orthodox Great Dao arise, the principles of the Great Dao decline; these teachings are therefore called the deviant Dao.

The Monk Yian Asks About the Dao

In the first year of the Xian’kang era under Emperor Cheng of Jin (335 CE), a monk named Yi’an asked Tao Kan, “Many people in the world believe in Buddhism, but few believe in Daoism. Why?”

Tao Kan replied, “Qilins and phoenixes rarely appear, and the mojia plant does not grow often either. In general, what is rare is precious, while what is common is ordinary—just as wise people are always few, while foolish people are always many. Daoism lies beyond the transformative workings of the Five Phases (the five basic elements that constitute all things and the patterns by which they change). Those who attain the Dao can ascend to Heaven in broad daylight, transcend Heaven and Earth, and endure alone. They remain imperishable through countless kalpas. Thus, Daoist teachings are profound, mysterious, and difficult to grasp; foolish people find them hard to study. Unless someone is suited to receive them, Daoist methods are not transmitted. That is why those who believe in Daoism are always few.

“Your teaching revolves around just one topic of meditation. Some people practice in silence for twenty or thirty years, or even forty or fifty, before gaining insight in stillness. This is called ‘breaking through the doubt.’ Buddhism regards the material body as illusory, prizes quiescent extinction as bliss, and teaches people to abandon the body and leave the world behind. They attain the Arhat fruit, also called the ‘fruit of non-return,’ the state in which one is no longer reborn in the realm of desire. This path can be practiced even by people of dull ability and shallow spiritual foundations, so its followers are always numerous.”

Yi’an said, “What you say is indeed reasonable.” He then left the monastic order, turned to the study of Daoism, and changed his name to Du Shoujing. This discussion makes a good point, so I have recorded it here.

Gou Geng orders Mao to be plucked.

“Boiling iron filings to counterfeit coins and transforming copper with mercury to shrink and adulterate goods” is no different from the deeds of thieves. Such practices harm not only the person who commits them but, above all, other people. Calling them “thievery” gets to the heart of the matter. If someone continues in this way, willingly becoming a thief and acquiring wealth by dishonest means, that wealth will also be lost through dishonest means. I believe such a person will exhaust their prospects and spend the rest of their life in even greater hardship.

When Ge Xian (also known as Ge Xianweng, a Daoist immortal) first began studying the alchemical furnace, he taught a method called “transforming thatch”: using a substance to transform copper so that it became not only white on the surface but also soft rather than hard and brittle. Later, he saw that Xianxi had made some drinking vessels whose bases were all engraved with the words, “This vessel is not fit to pawn or sell.” He asked why. Xianxi replied, “This is thatch silver. My family is poor, and I had no money to buy utensils, so I am using these for the time being. I was afraid thieves might pawn or sell them, so I engraved them as a mark, to prevent anyone from falling into criminal trouble over them.”

In his later years, the Immortal Master destroyed all these utensils. Those who practice cultivation in later generations should prohibit and put an end to such practices.