《洞玄靈寶三師名諱形狀居觀方所文》

This scripture is the Dongxuan Lingbao Sanshi Minghui Xingzhuang Juguan Fangsuo Wen (Text on the Names, Appearances, and Abodes of the Three Masters of the Numinous Treasure) compiled by the Tang dynasty Daoist Zhang Wanfu. It primarily discusses the importance of the "Three Masters" (Sanshi) in Daoist practice and related details.

The text begins by stating: The scriptures say that without a master's guidance, one cannot attain the Dao (the Way) or achieve immortality. Before engaging in activities such as reading scriptures, lecturing on the classics, practicing the Dao, burning incense, entering meditation chambers for cultivation, or ascending altars to perform rituals, practitioners must first pay reverence to their masters, visualize their appearances, and make vows to liberate their ancestors from nine generations past as well as themselves. If this protocol is not followed, the true divine spirits will not descend. To properly venerate one’s master, one must know the master’s location, and to visualize the master, one must clearly recall their distinguishing features.

The text meticulously records what a master should transmit during initiation: disciples from the Zhengyi (Orthodox Unity, or Celestial Master tradition) to the Dongzhen (Supreme Purity, or Shangqing tradition) lineages must fully document the names, appearances, and monastic residences of their Three Masters. These Three Masters are:

1. The Dushi (Master of Transmission, who directly imparts the Daoist methods)

2. The Jishi (Master of Registry, who enrolls the disciple into the Dao)

3. The Jingshi (Master of Scriptures, who teaches the classics)

The text then provides specific recording formats, including:

• Information on the Three Masters during fulu (talismanic ordination) in the Zhengyi tradition
• Details on the Three Masters when transmitting the Daode Jing (Scripture of the Dao and Its Virtue) in its five thousand characters

Each category requires thorough documentation of the master’s nationality, era name, hometown, monastic name, personal name, age, and distinguishing physical traits.

Finally, the text emphasizes that these Three Masters are collectively referred to as Fashi (Dharma Masters) and must be venerated with utmost respect. It repeatedly stresses that accurately and completely memorizing the details of the Three Masters is a crucial foundation for spiritual cultivation.

This scripture primarily documents the hierarchical structure of disciples in Daoist ordination rituals, along with standardized formats for recording the names of the Three Masters (Ordaining Master, Register Master, and Scripture Master) required for various ritual ceremonies.

The text first introduces six hierarchical grades of disciples:

• Two groups of five guardians (called Chief Lecturers)
• Three groups of six illuminators (called Ritual Supervisors)
• Four groups of seven witnesses (called Scripture Attendants)
• Five groups of eight ordinands (called Incense Attendants)
• Six groups of nine adepts (called Lamp Attendants)

Totaling six grades comprising thirty-eight individuals, all being either the master's fellow practitioners, virtuous relatives, or accomplished disciples with extraordinary abilities. These participants collectively engage in ceremonies, mutually encouraging one another with the same reverence accorded to the master, hence termed "Honored Ones."

The text then meticulously records the documentation formats for the Three Masters' names required when disciples receive precepts during four distinct rituals (Divine Incantations of the Cavernous Abyss, Cavern Spirit Precepts, Great Contract of Ascending Mystery, and Numinous Treasure of the Cavernous Mystery). Each format includes:

1. Imperial reign title, year, month, and day

2. Disciple's native place, name, and age

3. Location of precept reception

4. Name of the scripture/precepts received

5. Detailed information about the Three Masters (Ordaining Master, Register Master, Scripture Master), including:

• Their monastic institution
• Ritual rank (e.g., Master of Such-and-Such Cavern)
• Name
• Age
• Physical characteristics

These recording standards reflect the meticulousness of Daoist ordination rituals. By thoroughly documenting master-disciple lineages, they ensure the orthodoxy of Daoist transmission while expressing reverence for the teacher-disciple tradition. Terms like "sealing the six sensory passions" and "resolving worldly afflictions" mentioned herein reveal the Daoist cultivation goal of transcending mundane constraints and pursuing liberation.

This scripture records the information about various masters that Daoist disciples must document during their ordination ceremony.

The main content includes:

1. During ordination, disciples must record detailed information about their three preceptors (scripture master, register master, and initiation master), including:

• Their affiliated temple (specific prefecture/county temple)
• Dharma rank (e.g., Great Cavern Master, Three Caverns Master)
• Full name
• Age
• Physical characteristics
• Name and location of their residence temple

2. Documentation method:

• Written with ink on yellow silk
• For each master recorded, the disciple performs three prostrations
• Any recorded lineage transmission must also be included
• These records must be properly sealed and preserved

3. Significance explained:

• While this information isn't something practitioners need to recall daily
• It forms the essential karmic conditions for the disciple's spiritual attainment
• Serving as the ladder to enter the true Dao
• Hence its special compilation and preservation

This passage reflects Daoism's emphasis on master-disciple transmission, highlighting the strictness of lineage continuity. In Daoist rituals, thoroughly documenting master information constitutes a crucial step in ensuring the purity of Dharma transmission.