《老君音誦戒經》

Interpretation of the Second Section of Laojun Yinsong Jie Jing (The Scripture of Precepts Chanted by Lord Lao in Eight Tones):

The Most High Lord Lao (Taishang Laojun) declares: The true Dao is not complicated—one need only cultivate according to its principles. When ordained Daoist priests and disciples encounter these precepts I have proclaimed, their hearts will naturally understand. You may invite fellow practitioners to formally transcribe these precepts into a document, and after receiving them, you must diligently uphold them.

Lord Lao instructs: When Daoist priests and registered disciples (Lushang, those who have undergone the initiation ritual) first receive the precepts, they must perform eight prostrations before the scripture. Standing upright before the sacred text, a master or fellow practitioner should hold the scripture and chant it using eight melodic tones (yinsong). The recipients must listen reverently to the teachings, and after the chanting concludes, perform another eight prostrations. If one is unable to chant with the prescribed tones, reciting plainly is also permissible. The transmission of these precepts requires two people to complete the ceremony, and the entire process must be conducted with utmost reverence. When passing these precepts to fellow practitioners or disciples in the future, this same protocol must be followed.

Lord Lao emphasizes: When Daoist priests and registered disciples transcribe the scriptures and precepts, not a single character may be omitted, altered, or added. It is forbidden to copy only two or three pages while neglecting the beginning, rendering the precepts incomplete—such negligence invites calamity. These precepts are overseen by dedicated divine overseers who ensure their enforcement.

Lord Lao recounts history: In the first year of the Han'an era (142 CE) of the Eastern Han dynasty, I transmitted the Daoist teachings to Zhang Daoling (the founder of Daoism) and appointed him as the "Celestial Master" (Tianshi). He assisted the state and upheld the Mandate of Heaven, yet seeing the profound suffering in the mortal world and realizing that humanity could not wait for the true ruler who would come a thousand years later, he pleaded to ascend to immortality. Moved by his sincerity, I bestowed upon him the elixir of ascension and the Hundred Refinements Immortal Wine, enabling him to ride the clouds and rise to the celestial palaces. Since Zhang Daoling’s ascension, the position of Celestial Master has long remained vacant. Now, I dispatch local earth deities and divine overseers to manage affairs of spirits and record the lives of the people, no longer permitting ordinary mortals to serve as Jijiu (a Daoist administrative title) and disrupt governance. Alas, the current Daoist officials and Jijiu are ignorant and deluded, recklessly transmitting Fulu (talismans and registers) and altering the scriptures. They falsely claim that their 360 types of Fuqi (talismanic contracts) can grant immortality and command spirits, deceiving the common people. They extort gold, silver, and valuables, coercing devotees to offer cloth, livestock, and even slaves as tribute—such disorderly practices are beyond counting.

(Note: Lusheng refers to disciples who have received Daoist Fulu; Jijiu was an early Daoist administrative role overseeing religious districts; Fuqi refers to talismanic documents used in Daoist practice.)

This passage recounts a pivotal reformation in early Daoism, conveying the following key points:

The Supreme Lord Lao (the highest Daoist deity) criticized the corruption within the religious community: Some libationers (Daoist clerical officials) were indiscriminately teaching bedroom arts (Daoist cultivation techniques) to married couples, leading to widespread licentiousness. Another malpractice was the hereditary system where sons automatically inherited their fathers' clerical positions, causing increasing disorder in Daoist institutions.

Lord Lao emphasized that Daoism values De (Virtue) above all, and official positions should only be passed to worthy individuals. How could unvirtuous sons inherit their fathers' duties? Such hereditary practices completely violated Daoist precepts. The so-called "father-to-son succession" rule merely imitated secular bureaucratic customs.

The deity announced sweeping reforms: The hereditary system would be abolished, with all clerical positions to be filled through merit-based selection. Special mention was made of Kou Qianzhi (a renowned Northern Wei dynasty Daoist) from Shanggu region - while erudite in both human and spirit matters, his cultivation was still insufficient for assuming the Celestial Master (Tianshi) position.

Lord Lao then gave Kou these crucial instructions:

1. Prohibit using the Yellow-and-Red arts (bedroom techniques) and talismanic spells (Fulu) for profit

2. Abandon all fraudulent scriptures and liturgies (Keyi)

3. Implement new recitation and precept practices

4. Command Kou to devote himself to cultivation, awaiting proper timing before assuming the Celestial Master role

This scripture reflects fifth-century Daoist reformation history, emphasizing meritocratic appointments over hereditary succession and condemning profiteering - principles that profoundly influenced later Daoist development.

This scripture recounts the profound sorrow of Lord Lao (Taishang Laojun, one of the highest deities in Daoism) over humanity's moral decline, along with his admonitions and arrangements for practitioners of the Dao:

Lord Lao declares: I observe how people in this world commit too many evil deeds—fathers lacking kindness, children lacking filial piety, and ministers lacking loyalty. This is all due to the workings of celestial destiny. Plagues and poisons shall soon descend, and the wicked shall perish utterly. Therefore, I shall temporarily withdraw from the mortal realm to dwell in seclusion at Mount Kunlun. Yet witnessing how evildoers harm one another, dragging countless innocent and virtuous souls into suffering, my heart stirs with compassion, and I frequently return to protect the good.

Lord Lao summoned the earth deities of the nine provinces and four seas, along with the mountain gods of the Five Sacred Peaks, to assemble. These local deities all reported that people nowadays commit numerous evil acts while few truly practice goodness. Many falsely invoke my name, spreading rumors such as "Lord Lao shall govern the mortal world" or "Li Hong (the legendary incarnation of Lord Lao) shall soon descend," thereby deluding the common folk. Every year, people claim to be Li Hong, pretending to possess divine powers to deceive the masses, even gathering crowds to stir chaos and disrupt local order.

Furious at this, Lord Lao rebuked these evildoers for daring to misuse his name so flagrantly. He specifically noted how many fraudsters currently call themselves "Liu Ju" or "Li Hong." Then Lord Lao proclaimed:

1. For those sincerely devoted to cultivating the Dao, if they can uphold the precepts steadfastly, Lord Lao shall bestow upon them divine medicine (referring to the elixir of longevity attained through practice), enabling them to receive Dao-Qi (the energy of cultivation) and thus qualify to serve as Celestial Masters (high-ranking Daoist positions).

2. All Daoist officials (administrators) and libationers (ritual masters) must strictly enforce religious discipline and guide the people. If any Daoist official lacks understanding of doctrine or life-nourishing arts, the Celestial Masters must provide instruction.

3. For those cultivators who adhere to the precepts and accumulate merit, their names shall be recorded in the Palace of Literary Brilliance (the celestial court overseeing scholarly fortunes), making them "Seed People" (chosen to receive salvation).

4. A warning is issued to incompetent Daoist officials and libationers: if they fail to master Daoist methods and teaching, the Celestial Masters have authority to discipline them.

This scripture reflects early Daoism's critique of social disorder and its resolve to reform the religious community through strict precepts, while emphasizing that only those who sincerely cultivate the Dao and accumulate virtue through good deeds may receive divine protection.

The Laojun Yinsong Jiejing (Scripture of Lord Lao's Chanted Precepts) presents a first-person discourse by Taishang Laojun (the deified Laozi and one of the Three Pure Ones), admonishing the chaos of the mortal world:

"My Daoist sanctuary resides upon Mount Kunlun (the legendary Daoist paradise), where tiered towers and palaces gleam with gold, silver, and precious incense. Divine phoenixes nest among cassia and orchids, while qilin and dragons are kept like domesticated animals. Immortals and jade maidens (female transcendents) gather here. When I journey forth, I ride clouds and dragons across ten thousand miles in an instant—all beings and spirits between heaven and earth fall under my governance. How could I covet some trivial human settlement?

When I manifest in the human realm, it is to rectify disorder. Those who corrupt the scriptures and teachings shall be purged, while sincere seekers of the Dao will receive elixirs of ascension. The virtuous who encounter me gain longevity; rulers who govern wisely preserve their thrones, while unworthy sovereigns shall be replaced by the worthy. When peace reigns, I shall return to Kunlun.

My processional majesty is incomparable: a chariot drawn by nine-colored divine dragons, a sandalwood canopy adorned with gold, jade, and pearls. I command the Wind Master and Rain Lord (deities governing weather), mobilize heaven and earth's forces to dim the sun and moon, or shift mountains and rivers. Immortals accompany me with celestial music while divine birds and beasts circle above—such majesty eclipses all mortal pomp.

How laughable that fools gather fugitives and slaves to fraudulently claim my name (Li Hong being one of Laojun's incarnations)! Worse still, people defile scriptures and slaughter one another—how pitiful! Now I proclaim these precepts: only through diligent virtue can one encounter the true Dao and attain longevity."

(This scripture, through Laojun's voice, simultaneously displays the supreme authority of Daoist divinity and critiques contemporary social abuses of religious authority, emphasizing that genuine cultivation and virtue alone lead to the Dao.)

This scripture records the teachings of Lord Lao (Taishang Laojun) regarding the administrative regulations of Daoism, focusing on several key principles:

1. Financial Matters:

The Lord Lao decreed that when the position of Celestial Master (Tianshi) was originally established, it was explicitly forbidden to collect money from common people. Just as secular officials receive fixed salaries, a new regulation is hereby proclaimed: henceforth no levies shall be imposed on people under any pretext. The laity need only contribute thirty sheets of paper, one brush, and an inkstick annually for composing memorial documents (Daoist prayer texts). If any greedy official violates this, people may transfer their affiliation to other Daoist administrators who uphold the orthodox teachings.

2. Succession of Positions:

Regarding the inheritance of the Libationer (Jijiu) position - if the descendants are virtuous and well-versed in Daoist teachings, they may inherit their ancestor's position. However, should the descendants prove unworthy or violate religious precepts, other officials must report to the celestial administration and select capable successors.

3. Ritual Requirements:

For blessings and calamity prevention, people must follow proper Daoist ceremonies. Private altar worship is strictly prohibited - one must invite Daoist priests to conduct "communal feasts" (Zhaijiao rituals). The scale may vary according to financial means, but requires at least three participants with pure and fresh offerings.

4. Special Emphasis:

All prayers for blessings and disaster relief must be properly submitted to Heaven through formal memorial documents - random private vows are forbidden. Only through proper channels can true blessings be obtained.

The repeated phrase "observe and implement carefully as mandated by law" underscores that these regulations must be strictly enforced like legal statutes. The core message establishes standardized Daoist organizational management, eliminates improper fees, and ensures the purity of religious practices.

This scripture outlines the regulations and requirements for Daoist communal fasting gatherings (known as "kitchen assemblies") and provides admonitions regarding the conferral of Daoist registers (official credentials):

Regarding fasting practices:

• Fasting is divided into three grades: superior fasts last seven days, middle fasts three days, and minor fasts require one day of preparation
• During fasting periods, practitioners must maintain vegetarian diets (three sheng of rice daily), abstain from sexual activity, avoid pungent vegetables (like onions and garlic), and refrain from meat
• Participants should focus solely on cultivation, avoid going out, and steer clear of impure matters like funerals or childbirth
• Before attending kitchen assemblies, one must perform eight prostrations before the incense altar

Protocol for kitchen assemblies:

• The seat of honor goes to the most virtuous elder
• Food should be served in individual portions on separate plates
• Non-initiates may participate but must not disregard fasting rules
• Hosts must maintain reverence, and attendees should refrain from anger
• After returning home, participants should burn incense three times to invoke Daoist protection

Dietary regulations:

• Formal assemblies should serve meals in three courses: snacks first, then wine, followed by rice
• Simplified versions are permitted, with wine consumption limited to five sheng

Admonitions regarding register conferral:

• The text criticizes prevalent irregularities in self-appointed Daoist offices
• It emphasizes that authentic register conferral requires proper ritual procedures, not self-proclamation
• It warns against those who falsely claim celestial military protection
• It clarifies that only genuine adepts receive recognition from immortal officials

The text concludes by repeatedly stressing the phrase "observe carefully and implement according to these statutes," demanding strict adherence to these regulations.

This scripture primarily conveys the teachings of Lord Lao (a venerated deity in Daoism) regarding behavioral standards for Daoist devotees and clergy, while criticizing certain prevalent misconduct.

Lord Lao declares: Lay followers should serve their Daoist masters with the same reverence as commoners show toward officials. Disciples must carefully observe these precepts as they would obey legal decrees.

Lord Lao emphasizes: Those who have received Daoist registers (Fulu, the certification of spiritual practice) should be greeted by their disciples with ceremonial propriety befitting officials. These protocols must be strictly maintained.

Lord Lao condemns: Certain Daoist priests and ritual masters (Jijiu) who, after conferring titles or distributing talismans, neglect their own cultivation, violate precepts, and act contrary to the Dao. They deceive commoners with fabricated liturgical rules (Keyi), wandering among communities. When non-believers fall ill, these corrupt priests arbitrarily alter Daoist regulations, pretending to heal with mere rice and straw. If the patient dies, they claim insufficient merit; if recovered, they boast of miraculous Daoist powers.

Lord Lao further rebukes: These wayward priests indulge in debauchery, theft, and killing, intimidating followers through fearmongering while fraudulently invoking Lord Lao's name. Such actions breed resentment among people, even prompting desires to change spiritual guides. Lord Lao clarifies: Human lifespan follows its destined measure—no ignorant priest can alter this.

Finally, Lord Lao decrees: When encountering such clergy who corrupt the Daoist teachings, regional priests must jointly investigate, gather evidence, and report accordingly. Followers may transfer affiliations, but must not defect arbitrarily. These regulations shall be enforced with diligence.

Lord Lao concludes: Observing the world's deluded ritual masters, I see their petition documents (Zhang, Daoist prayer texts) for followers—some spanning ten or five pages, others merely two or three...

This passage outlines the proper standards for Daoist cultivation and blessing rituals, divided into two main sections:

The first section critiques contemporary priestly practices:

Many priests compose excessively elaborate memorials (documents addressed to deities) filled with empty rhetoric and lacking substance - such petitions hold no weight with the divine realms. This occurs because local deities and celestial officials, fearing implication in wrongdoing, often delay or disregard Lao Jun's decrees. The truly effective approach mirrors the concise style of official government correspondence. Nowadays, many priests fail to properly study the canonical forms for memorials, instead indulging in extravagant funerary rites with flowery petitions spanning twenty to thirty pages. Lao Jun emphasizes: Rather than such superficial displays, devote yourself to genuine cultivation - maintaining religious fasts (zhai), rigorous self-discipline, and sincere incense offerings. A hundred days of such authentic practice generates more merit than composing countless ornate funerary documents.

The second section details correct ritual procedures for blessings:

The practitioner enters the quiet chamber (jing, a purified space for cultivation), facing east. Begin by offering three sticks of incense, performing eight prostrations, then removing one's hat to kowtow nine times while lightly slapping the cheeks three times. Each blessing request should correspond to one incense offering - one may petition for:

• Absolution of past transgressions
• Ancestral liberation from suffering
• Family safety and peace
• Official career advancement
• Recovery from illness

Petitions may also be made on others' behalf, repeated ten, twenty, or thirty times. On fasting days, offer incense during the six designated watches (yin, wu, xu, hai, zi, chou hours); on non-fasting days, at dawn and dusk. During particularly serene nights, one may face north to perform a hundred kowtows with thirty-six cheek-slaps for repentance.

Key terms:

• "Du xing": Daoist rites for soul salvation
• "Lu sheng": initiates who have received Daoist registers (fulu)
• "Jing": meditation chamber
• "Bo jia": the ritual cheek-slapping gesture in repentance ceremonies

The core teaching emphasizes practical cultivation over formalism, advocating simple yet effective blessing methods.

Plain English Interpretation of the Laojun Yinsong Jiejing (Scripture of Laozi's Chanted Precepts):

On Disciplinary Measures for Practitioners:

For first-time minor offenses, three hundred strokes shall be administered as standard discipline. Those with deep spiritual roots (abundant merit) may achieve communion with deities more swiftly, while those with shallow foundations can still attain immortality through eight years of dedicated practice. These precepts must be observed with utmost care.

Regarding Registration Ceremonies:

Laojun declares that during the Three Assemblies Days (important Daoist gathering occasions), disciples must register their names with their masters. During the ceremony, stand facing south before the meditation chamber, perform eight full prostrations and nine kowtows, slap one's cheeks nine times, then prostrate to request registration. After completion, offer congratulations to the master. These procedures must be followed meticulously.

Conduct Guidelines for Daoist Officials:

Daoist administrators (Daoguan) or libationers (Jijiu) must maintain dignified posture when moving among the people - eyes should not wander aimlessly. When visiting households, they must refrain from angry reprimands, must not be picky about food or lodging, and must avoid gossip. Priority should be given to instructing impoverished families in blessings before visiting the wealthy. All liturgical procedures (Keyi) must be properly observed.

Treatment of Servants:

Disciples should address household servants by their given names rather than as "slaves." When servants err, they must not be beaten or scolded arbitrarily. First explain the principle: "For this offense, you deserve corporal punishment," allowing them to accept discipline voluntarily. In conversations between Daoist officials and disciples, uttering the word "death" is strictly prohibited - this constitutes a major taboo.

On Irregular Succession of Religious Offices:

Laojun condemns those who inherit family religious positions and create unauthorized practices: some establish private altars at home, others treat libationer positions as hereditary. Ignorant commoners mistakenly consider "father-to-son succession" legitimate, leading to proliferation of heterodox methods. Such individuals superficially follow the Dao - when facing official oversight, they perform hollow rituals while claiming reform yet fearing retribution from false deities. Give them three opportunities for correction; if unrepentant, they shall no longer be accepted. They lack the purity of ordinary people, for true disciples must unite under orthodox governance.

The Scripture of the Elder Lord's Chanted Precepts primarily addresses two key aspects:

I. On the Standards of Daoist Practice

The text emphasizes that cultivation of the Dao must follow proper lineage transmission—one cannot blindly experiment without guidance ("following the Dao without a teacher"). Those who claim to practice without authentic transmission often develop deviant intentions ("evil hearts").

It stipulates that Daoist officials (administrators) and libationers (ritual specialists) must exercise discernment when inviting lay devotees ("common people") as guests during purification rituals (zhaijiao). Random invitations may violate precepts, with severe cases subject to legal consequences.

For lay devotees ("Daoist people") holding blessing ceremonies, three tiers of purification rituals (upper, middle, lower) are available according to circumstances. Conducted from cockcrow to sunrise, these ceremonies primarily involve offerings to celestial officials and salvation of deceased ancestors ("liberating ancestral kitchens"). Both officials and commoners may organize such rituals to pray for national prosperity, social stability, and harmonious weather.

II. On the Path to Immortality

The scripture critiques historical deviations in Daoist practice: corrupted scriptures ("textual disorder"), widespread forgery of immortal classics, and haphazard invention of cultivation methods. Though myriad herbs and techniques exist in the world, most prove ineffective due to practitioners' ignorance and shortsightedness regarding true longevity.

It reveals the authentic path to transcendence:

• Oral instructions ("secret formulas") transmitted between immortals and sages never appear in written scriptures
• One must attain spiritual communion through purification, meditation, and other practices
• After consuming genuine elixirs, jade maidens and youths descend to guide the adept
• Breath cultivation (fuqi) methods also require corresponding spiritual attainment

A sobering reminder follows: contemporary practitioners rarely meet these requirements. Common elixirs merely cure illnesses, extend life, or ward off plagues—immortality cannot be achieved through herbs alone. True cultivation demands integrated practice of purification, nature-nurturing (xing), and accumulation of virtuous deeds (gongde).

This scripture primarily addresses three key aspects of Daoist cultivation and ritual practice:

The first section states that those seeking immortality through cultivation should sincerely recite precepts and accumulate merit (De). Through the practice of incense offerings and purification rituals (Zhaijiao), when one's virtuous deeds reach completion, they will resonate with divine beings and attain longevity. While the Baopuzi (Ge Hong's alchemical treatise) synthesizes earlier masters' experiences, some contents remain ambiguous. Composing scriptures to encourage spiritual cultivation is a serious matter—one must avoid the transgression of altering classical texts. Practitioners shouldn't credulously accept apocryphal scriptures from earlier generations. Authentic scriptures genuinely aid cultivation, whereas texts merely seeking wealth or descendants' prosperity cannot lead to celestial ascension. For those pursuing immortality, the most essential first step is studying the Five Thousand Character Classic (the Daode Jing).

The second section details regulations for "Jingshe" (purified cultivation chambers): The perimeter should have a bamboo fence with the gate facing east. Only the presiding "Jing Master" may enter, while other disciples remain outside. Within the chamber, one must abstain from eating, wearing shoes, idle chatter, or unnecessary movement—all to maintain purity. Laypeople are strictly forbidden from entering or removing items.

The third section concerns posthumous salvation rites: Seven days after a Daoist priest or follower's passing, family should conduct a "purification ritual" (Jiehui), distributing the deceased's possessions to fund the ceremony. The scale should match one's means, with sincere incense offerings being paramount. A Daoist officiant must preside at the altar (Jingtan), with participants kneeling eastward in prostration. The chief celebrant declares their clerical rank and name while offering incense to the "Ultimate Great Dao" (the supreme divinity), petitioning for the deceased's karmic absolution.

All these regulations emphasize "strict and reverent observance as binding as imperial edicts," underscoring their mandatory nature akin to legal decrees.

The Laojun Yinsong Jiejing (Scripture of Precepts Recited by Lord Lao) details the specific ritual procedures for Daoist followers to confess transgressions and seek divine protection when facing illness:

When a family member falls ill, the practitioner must first invite a Daoist priest (Master) to conduct the ceremony. The patient should stand outside the jing chamber (a Daoist meditation space), facing west with loosened hair, and kowtow while confessing all faults without concealment. If the confession is incomplete, the deities will not accept the supplication. The priest must clearly state that the ritual is being performed to heal a specific individual and assist in the repentance process.

The repentance ceremony must continue for three days, with three sessions daily. During daytime, worship is conducted in the jing chamber; at night, prostrations are made toward the northern heavens without interruption. If the family attempts to bribe misfortune away out of fear during this period, the priest must refuse. However, if they sincerely prepare a feast, 3-10 guests may be invited according to proper protocol. Both hosts and attendees must perform ritual bows and incense offerings to pray for the patient's recovery.

After the ceremony, guests should continue burning incense and kowtowing for the patient at home, completing three full sessions overnight. Every procedure must strictly adhere to established rules.

Lord Lao particularly emphasizes: Should followers violate precepts—such as through killing or theft—they must compensate fully according to the value of damages. When hosting repentance feasts, hosts and guests must first perform eight ritual bows before the altar, thirty-six kowtows, and three self-strikes on the cheeks, then offer incense while praying: "Disciple [name] reports to the Supreme Great Dao—we ignorant mortals, unaware of proper conduct..." Such rituals serve to dissolve transgressions.

Note: In this text, "jing" refers to Daoist meditation spaces, "shouguo" means confession of faults, "shangzhang" denotes submitting memorials to deities, and "shehui" indicates holding ritual assemblies.

The Laojun Yinsong Jiejing (Scripture of Lord Lao's Chanted Precepts) addresses two key aspects of early Daoist reform.

First, it exposes corruption within the religious community. Lord Lao (the deified title of Laozi) condemns Daoist officials (daoguan) and libationers (jijiu) who abused their positions for personal gain, extorting money and fabricating false scriptures to deceive followers. Such individuals face rebirth in hell after death, with the most grievous offenders destined to become insects or livestock to atone for their sins. In response, Lord Lao promulgates new liturgical regulations (keyi), urging practitioners to purify their hearts and maintain moral integrity to receive the protection of the Supreme Purity's Qi (vital energy).

The second section critiques the prevalent practice of sexual cultivation techniques (fangzhongshu). The scripture reveals that since Celestial Master Zhang Daoling's ascension, authentic longevity methods have been preserved solely through oral transmission between masters and disciples. However, corrupt individuals have adulterated scriptures and promoted counterfeit practices—particularly the Yellow-and-Red techniques (a euphemism for sexual alchemy)—misleading many practitioners. Lord Lao declares these false methods abolished, restoring pure cultivation as the orthodox path.

The recurring phrase "obey cautiously as decreed" (ming shen fengxing ru lüling) reflects the standard concluding formula for Daoist disciplinary texts, emphasizing strict adherence. This passage demonstrates early Daoism's determination to rectify internal corruption and doctrinal confusion through institutional reform.

This passage from the Laojun Yinsong Jiejing (Scripture of Lord Lao's Chanted Precepts) conveys Lord Lao's admonitions to Daoist practitioners:

If practitioners fail to carefully observe the precepts, the local earth deities (zhenguan) will record their transgressions. Those who engage in sexual practices (Huang-Chi techniques) while cultivating or violate the taboos of pure sanctuaries (Jinglu) will suffer calamities, fall into hell after death, or even be reborn as animals to atone for their sins.

Lord Lao points out that the currently circulating sexual cultivation methods (Huang-Chi practices) have deviated from the proper path, causing confusion in spiritual practice. However, legitimate health-preserving methods (over one hundred techniques) between married couples are not prohibited—practitioners need only consult upright masters and choose appropriate methods for cultivation.

In this turbid age, people must eliminate karmic obstacles through purification practices (zhaigong). Both male and female practitioners should diligently recite scriptures, uphold precepts, and cultivate through incense offerings to approach the immortal path.

Lord Lao further mentions that since the Celestial Master Zhang (Xi Tianshi) ascended to immortality, Daoist administration has become disordered. Many Daoist officials (zhiguan) arbitrarily appoint positions, leading to confusion in cultivation methods. Originally, the twenty-four parishes (ershisizhi) corresponded to celestial and terrestrial configurations. When Zhang Daoling (Dao Ling) established Daoism in Shu region, he appointed officials according to mountains, rivers, and administrative districts to govern the people. Present-day Daoist officials, lacking understanding of underworld affairs, still follow Shu region's covenant rituals when appointing positions.

(Note: "Huang-Chi" refers to sexual cultivation techniques; "Jinglu" denotes pure Daoist cultivation spaces; "twenty-four parishes" were early Daoism's twenty-four administrative districts; "libationers" [jijiu] were Daoist office titles)

This scripture outlines the early Celestial Master (Tianshi) Daoist reforms regarding ecclesiastical appointments and administration during the Five Pecks of Rice movement. The key provisions can be understood as follows:

On Local Governance Structure:

With universal peace now established, all Daoist officials (Daoguan) responsible for public instruction must return to their original administrative centers. All petitions to celestial deities must be properly routed through local earth deities and the authentic spirits of administrative centers in hierarchical order.

A new prohibition forbids arbitrarily summoning earth deities from Shu (the birthplace of Celestial Master Daoism) or other regions during rituals, as heaven and earth maintain distinct domains, and the living should not casually interact with spirits. All previously established designations for mountain, river, land and residential administrative centers must revert to their original jurisdictions in this era of peace.

On Positional Reforms:

All ordained followers serving in provincial, commandery or county capacities must visit their masters to update their center designations according to new regulations:

• Replace "administrative center" (zhi) titles with "positional" (zhi) designations
• Adopt the Twenty-Eight Lunar Mansions (from Jiao to Kui) as new center names
• Petitioners may only refer to themselves as "subjects" (chen), not as "perfected persons" (zhenren)
• Discontinue all original residential center names from Shu region

For descendants of the Celestial Master still managing religious affairs and public instruction:

• They may not arbitrarily appoint libationers (jijiu, Daoist clergy)
• When submitting petitions, they cannot exclusively use the "Celestial Master" title but must adopt equal forms of address with other officials

On Disciple Selection:

Daoist officials and libationers must recommend worthy candidates, observing these principles in disciple selection:

• Recommending one virtuous person offsets ten years of karmic faults, accelerating spiritual progress
• Recommending one wicked person adds ten years of karmic burden, obstructing immortal attainment

For lay followers seeking ordination:

• A three-year observation period confirms upright character
• Candidates must strictly observe precepts and diligently practice
• They must demonstrate firm Daoist commitment without heterodox thoughts
• Only then may they receive Fulu (talismans and registers) as formal disciples

On Ordination Authority:

• Only libationers of the Central Office with proper Qi alignment may confer positional registers
• Ordinary register recipients cannot independently perform ordinations
• Followers not engaged in public administration:
• Must accept appointments from libationers of the Central Dispersion Office
• Must follow prescribed formats when submitting petitions

These regulations constitute the precepts established by Lord Lao (the deified Laozi), requiring strict observance by all levels of Daoist officials and followers.

This scripture primarily addresses two aspects: regulations concerning Daoist organizational management, and requirements for salvation rituals (zhaijiao) to deliver ancestors from suffering.

The first section states:

Local officials (waiguan) may not concurrently serve as itinerant libationers (sanqi jijiu), who are Daoist functionaries managing the populace. Those serving as local libationers overseeing communities must be seated below the rank of 150 talismanic registers (fulu) during assemblies. For orthodox libationers (zhengpai jijiu) of the central administration (zhongguan), their descendants may inherit the position. Itinerant libationers must prepare memorial documents (zhangbiao) for lay devotees, as must other libationers. Individual practitioners who neither teach the masses nor manage devotees may directly receive the Celestial Officials' Registers of the Upper Immortals (Shangxian Chitian qishiwu jiangjun lu) from the central administration, while remaining classified under the local libationer system.

The second section explains:

Laojun declares that when Daoist priests and devotees have ancestors suffering in the underworld, deliverance rituals are required. If the zhaijiao ceremonies are improperly conducted or the memorial documents incorrectly prepared, even submitting dozens or hundreds will prove ineffective. One must first observe sincere purification and fasting to move the deities, then prepare the memorials. These documents need not be overly numerous or complex, as excessive verbiage may disturb the celestial courts. After completing one hundred days of purification, a full zhaijiao ceremony may be performed, inviting virtuous practitioners to assist in the ritual assembly for the salvation of departed souls. When circumstances prevent this, one may request a master to prepare the memorials. As libationers, they should observe daily purification; after one hundred days, they may ask their master to compose the memorial documents.

The concluding phrase "ming shen fengxing ru lüling" is a common scriptural colophon meaning "Understand carefully and implement accordingly, as if obeying statutory orders."