《道門十規》

Translation of "Ten Daoist Precepts" Part Six (Vernacular Interpretation):

(This section was composed and presented by Zhang Yuchu, the Celestial Master (Tianshi) of the Zhengyi lineage and a realized master who embodied the Dao through Wuwei (non-action))

Since ancient times, sages have educated humanity through spiritual teachings. The Supreme Venerable Sovereign (Laozi) established "emptiness and nothingness" as the fundamental principle. His teachings spread widely, becoming increasingly illustrious through countless kalpas (cosmic time cycles). Tracing back to the origins, although the Three Treasures of Daoism—the Dao, the scriptures, and the masters—are all essential, it began when the Supreme Venerable Sovereign transmitted the 5,000-character Dao De Jing to Yin Xi at Hangu Pass. The essential principles of "Wuwei" and "non-contention" were already evident during the early Xia, Shang, and Zhou dynasties. For instance, Guangchengzi's teachings to the Yellow Emperor at Mount Kongtong—these all represent the foundational sources of Daoism, all stemming from the lineage of the Supreme Venerable Sovereign.

In terms of personal cultivation, those who attained the state of "inner sageliness and outer kingliness" left behind teachings like those of Master Guan, Master Wen, Zhuangzi, and Liezi. As for governance, the efficacy of "governing through clarity and stillness" was demonstrated by Master Gai's advice to Chancellor Cao Can during the Western Han dynasty, leading to the prosperous rule of Huang-Lao thought. By the Eastern Han, our founding patriarch Zhang Daoling established the Daoist religion, later developed by Ge Xuan (Immortal Ge) and Xu Xun during the Wu and Jin dynasties. Thus, Daoism branched into the two major traditions of Zhengyi (Orthodox Unity) and Quanzhen (Complete Perfection), with various cultivation methods emerging, such as Qingwei, Lingbao, and Leiting. If one only pursues the branches without tracing back to the root, it would be like discarding the essence for the trivial.

The flourishing of Daoism reached its peak during the Song and Yuan dynasties. In our current dynasty (Ming), Emperor Taizu personally annotated the Dao De Jing, established Daoist regulations, vigorously reformed the religion, and held it in the highest esteem. He pointed out that Daoism had existed since antiquity—from the Yellow Emperor seeking the Dao from Guangchengzi to the Celestial Master refining the Golden Elixir at Mount Longhu, demonstrating the power to command spirits and avert disasters. Thus, the tradition has endured unbroken through the ages, with prayers always answered. In the early Yongle era, the emperor (Chengzu) further emphasized following Emperor Taizu's established policies. From this perspective, the illustrious status of Daoism today far surpasses that of previous dynasties.

In the summer of the fourth year of Yongle (1406), I, Zhang Yuchu, was honored with the imperial commission to compile the Daoist Canon. Deeply aware of my limited talent, shallow virtue, and inadequate learning, I feared failing this weighty responsibility. Though filled with trepidation, I could not refuse the imperial decree. Having received two sacred edicts, I remain constantly mindful...

The text from Ten Guidelines for the Daoist Community expresses the author's deep concern over the decline of Daoism and his determination to revitalize it, while also outlining the tradition's origins and transmission. Here is a modern interpretation:

Though I am of limited knowledge and ability, I am humbled by the imperial court’s inquiry. Reflecting on recent times, I see that the core teachings of Daoism have gradually weakened, with genuine Daoist practice failing to spread widely, leaving only an empty reputation behind. I have long harbored the ambition to revive the tradition, yet found it difficult to achieve. Now, under the enlightened rule of our sage emperor—who has ceased warfare and cultivated refined governance—we encounter a rare opportunity for Daoism to flourish, one that comes but once in a thousand years.

Thus, day and night, I have gathered the regulations of past masters and the teachings of eminent Daoists, compiling them into Ten Guidelines for the Daoist Community. My hope is that this work will inspire proper Daoist conduct, support the emperor’s virtuous governance, repay the court’s kindness, guide practitioners on the path, propagate the teachings of Laozi (the Mysterious Origin), revive the principles of clarity and stillness, and silently safeguard the nation’s destiny.

Regarding the origins of Daoism: The tradition traces back to the Most High Lord Lao (Laozi). Before the Three Dynasties, the Yellow Emperor sought instruction from Guangchengzi (an incarnation of Lord Lao). Laozi was born in the late Shang dynasty, served as the Archivist under King Wen of Zhou, and was later promoted to the Librarian under King Wu. He authored the Dao De Jing. His disciples included Master Guan Yin, Master Wenzi, Master Zhuang, Master Liezi, Master Kangcang, and Master Baiju, among others. Their teachings encompassed self-cultivation, statecraft, and the welfare of the people. Sima Qian’s statement that "the Daoist spirit is focused and unified, while its doctrines are broad and practical" is accurate. However, equating the Huang-Lao tradition with Legalist methods goes too far.

As for the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) and the Celestial Worthy of Numinous Treasure (Lingbao Tianzun)—the highest deities in Daoism—they are fundamentally manifestations of the Three Qi (Sanqi) of the primordial chaos: the Mysterious (Xuan), the Origin (Yuan), and the Beginning (Shi). Later, the tradition was propagated by figures such as Celestial Master Zhang Daoling (founder of the Zhengyi school), Perfected Lord Xu Xun (of the Jingming school), Immortal Elder Ge Xuan (of the Lingbao school), and Perfected Lord Mao Ying. Over time, different lineages came to venerate their own founding patriarchs: the Zhengyi school honors Celestial Master Zhang, the Jingming school reveres Perfected Lord Xu, and the Lingbao school upholds Immortal Elder Ge.

(Note: The original honorifics for the emperor, such as "sage ruler," are preserved. The founding figures of major schools are identified with their respective traditions upon first mention. Technical terms like the "Three Qi of the primordial chaos" are briefly explained. Classical allusions, such as the Yellow Emperor seeking instruction from Guangchengzi, are rendered in accessible language.)

Lord Mao (founder of the Maoshan lineage) explained that designations like "Shangqing" (Highest Clarity) represent different Daoist lineages, all fundamentally derived from the teachings transmitted by Lord Lao (the supreme Daoist deity). Though the transmission of fulu (talismanic registers), scriptures, zhaijiao (purification rituals), and cultivation methods has undergone modifications across generations—with various lineages adapting content according to their specific transmissions—their surface differences ultimately stem from the same sacred source.

Regarding personal cultivation, two primary lineages exist: Neidan (internal alchemy through breath regulation and refining Jing-Qi-Shen) and Waidan (external alchemy through elixir preparation). The cultivation methods recorded in classical texts remain unmentioned in pre-Qin philosophical works. Techniques like cinnabar alchemy (Waidan) and theories concerning the dual cultivation of xing (nature) and ming (life) through Shen (spirit) and Qi emerged during the Qin-Han period when fangshi (esoteric practitioners) competitively developed new systems. Practitioners like Wencheng and Wuli, who employed mineral and herbal elixirs, ultimately harmed themselves and others, leading to widespread misunderstanding of esoteric arts.

For benefiting society and delivering salvation, methods include rituals for blessing, disaster prevention, and sacrificial prayers. After masters like Kou Qianzhi, Du Guangting, Ge Hong, and Lu Xiujing, these ceremonies gained increasing prominence. Later generations of ritual masters arbitrarily modified content, exaggerated claims, and pursued fame, causing many to dismiss these practices as heterodox. In truth, neither cultivation approach was emphasized in Lord Lao's original teachings. Later generations, failing to investigate fundamental principles or trace authentic origins, became lost in superficial forms—pursuing novelty at the expense of essence, thereby drifting from Lord Lao's founding vision: the wondrous state of Wuwei (non-action) and wordless transformation through serene emptiness.

All Daoist practitioners must root themselves in classical texts, seek the fundamental source, and return to the orthodox path—unswayed by heretical theories. As scriptures state: "Emptiness and spontaneity" constitute the Dao's origin, while the "singular, undivided truth" manifests as luminous clarity and perfect self-sufficiency. This represents both the teaching's sacred source and the path's foundation—the first principle practitioners must comprehend.

Concerning Daoist scriptures: All texts of the Three Caverns (Dongzhen, Dongxuan, Dongshen) were orally revealed by the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Lord Lao), transmitted through kalpas, and expounded by successive patriarchs. Among Yuanshi Tianzun's scriptures, the Duren Jing (Scripture on Salvation) stands foremost. Lingbao Tianzun's teachings find their essence in the Dingguan Jing (Scripture on Concentration and Observation) and Neiguan Jing (Inner Observation Scripture). Lord Lao established his teachings upon daily practice of the Daode Jing (Classic of Dao and De). For personal cultivation, the most concise texts include the Xuhuang Sishijiu Zhang Jing (Forty-Nine Chapter Scripture of the Empty Sovereign), Donggu Jing (Scripture of Ancient Caverns), Datong Jing (Great Pervasion Scripture), Shengtian Jing (Ascension Scripture), and Qingjing Jing (Scripture on Clarity and Stillness). For societal benefit, essential texts comprise the Huangdi Yinfu Jing (Yellow Emperor's Hidden Talisman Scripture), Yushu Jing (Jade Pivot Scripture), Beidou Jing (Northern Dipper Scripture), Jiuku Jing (Scripture on Relieving Suffering), Wuchu Jing (Five Repasts Scripture), Shengshen Jing (Scripture on Generating Spirit), along with penitential texts like Yushu Chan (Jade Pivot Repentance), Chaotian Chan (Heaven-Facing Repentance), and Jiuyou Chan (Nine Darknesses Repentance)—all foundational for Daoist practice.

The path to attaining the Dao through cultivation unfolds as follows: Those who wish to cultivate the Dao must first devote themselves with sincere reverence to the divine, maintaining consistent incense offerings, scriptural recitation, and wholehearted surrender to the Great Dao (Da Dao). Only thus can past transgressions be dissolved and the seeds of virtuous karma accumulated. As the scriptures state, all Perfected Ones (Zhenren) who achieved immortality and realized the Dao did so through mastering the profoundest principles of the sacred texts.

Immortal masters teach that scriptural recitation gathers scattered spirit (Shen) while the scriptures stabilize chaotic thoughts. Uninterrupted morning and evening recitation dispels demonic obstacles and deepens one's connection to the Dao—this is truly the most accessible and effective method of cultivation. Practitioners must observe purification (Zhaijie), cleanse distracting thoughts, visualize the divine presence, and silently recite scriptures as if standing directly before Heaven. The spirit must merge with the text through single-minded concentration, precise enunciation, upright vocalization, and balanced breath (Qi). Only then can efficacy arise—when sacred vibrations resonate with one's vital energy, harmonizing with Heaven and Earth, instructing the people, accumulating blessings, dispelling calamities, and benefiting both the living and deceased.

Mere lip-service recitation with contrary intentions, physical presence with wandering attention, lack of reverence, or careless posture—even reciting thousands of scrolls daily—brings no benefit and cannot resolve misfortunes. When reciting for others' blessings, redoubled devotion is essential to properly convey the ritual patron's reverence and commune with the divine, lest the offerings be wasted. Sincere prayer naturally yields spiritual response.

Reciting while joking, distracted, or in a defiled state not only nullifies the patron's benefits but invites karmic retribution upon oneself. Such behaviors must be strictly avoided. Though textual corruptions and interpretive errors may occur across generations, one must never harbor contempt. When encountering doubts, maintain sincere faith rather than joining frivolous critics—lest misfortune follow.

As for the scriptures and talismans (Fulu) transmitted by the Supreme Venerable Sovereign (Taishang Laojun)—such as the Covenant Power methods passed down by the Celestial Master (Tianshi) Zhang Daoling, the Four Immortals' Covenant of Ge Xuan (Ge Hong's uncle), the Supreme Clarity (Shangqing) scriptures of the Mao Perfected Lords, and countless other talismans—all serve to protect nations, aid people, and safeguard households. Throughout history, devout practitioners have received divine responses; sincere prayers swiftly manifest miraculous signs. This embodies the original intent behind the Supreme Venerable Sovereign's establishment of the teaching.

This scripture primarily expounds the fundamental principles of Daoist cultivation and the essential teachings of the Quanzhen (Complete Perfection) school, conveying several key layers of meaning:

Regarding scriptural transmission:

Ancient Daoist classics may contain textual errors or misplaced punctuation due to their antiquity, yet we mustn't dismiss these sacred texts lightly because of such issues. It's necessary to invite learned Daoist masters from various regions to conduct scholarly verification and revisions before republishing them—this constitutes immeasurable virtuous merit.

The foundation of cultivation:

1. Sitting meditation in stillness forms the root of Daoist practice. When Laozi (the Supreme Venerable Lord) established Daoism, his purpose was to help people transcend illusion and comprehend life-and-death. Without investigating the essence of life or understanding the dual cultivation of nature (xing) and life (ming), how can one claim to be studying the Dao?

Realized states:

Those who truly attain the Dao (zhenren) must: accumulate virtuous thoughts and deeds, sever worldly desires, refrain from delusional attachments, avoid fixation on dualistic distinctions between existence and non-existence, and eternally transcend the cycle of birth and death.

Distinctive school characteristics:

• Chan Buddhism emphasizes mind-nature cultivation (xing zong)
• Traditional Daoism focuses on life-force cultivation (ming zong)
• Quanzhen advocates the dual cultivation of nature and life (xingming shuangxiu)
• The Zhengyi (Orthodox Unity) school primarily practices liturgical rituals (keyi)

Progressive cultivation stages:

1. Seek guidance from enlightened masters and observe the Ten Precepts for Cultivating Truth

2. Study classical texts like The White Patriarch and Rules of Master Feng's Hall

3. Select geomantically auspicious sites to establish simple hermitages (thatched huts suffice)

4. Befellow sincere and unpretentious cultivation companions

5. Maintain an ascetic lifestyle (wearing coarse garments and eating plain food)

Historical lineage:

Since ancient times, Laozi and all patriarchs attained realization through stillness meditation. During the Song-Jin period, Patriarch Wang Chongyang received authentic transmission from Zhongli Quan and Lü Dongbin, establishing Quanzhen Daoism with its guiding principle: "Nourish what has no form—thus achieving complete perfection." This lineage from the Five Patriarchs and Seven Perfected Ones continues unbroken to this day.

Core emphasis:

Authentic cultivation with tangible realization constitutes the root of Daoist practice—even ritual arrangements ultimately serve nature-life cultivation. To achieve self-liberation while liberating others, or to benefit the world and aid living beings, one must first establish firm foundations in nature-life cultivation.

This scripture primarily outlines the cultivation norms and lifestyle principles for Daoist practitioners, focusing on several key aspects:

Regarding cultivation practice:

Practitioners need only meet basic subsistence needs while devoting themselves to the foundational "hundred-day groundwork" (Bairi zhuji), followed by the "ten-month gestation period" (a metaphor for Neidan internal alchemy stages), completing the process in three years. During cultivation, one must sever worldly affairs while maintaining freedom to come and go. Wealthier practitioners may donate food and clothing, but should avoid excess and refrain from using exaggerated speech to seek empty fame. True cultivation requires concentration like "withered wood and dead ashes," tempering both body and mind.

Towards fellow practitioners:

Mutual support is essential—caring for those who are ill or facing difficulties also accumulates one's own merit (De). Avoid Zen-style debates about superiority.

Scripture study:

Focus on orthodox Neidan classics like Shi Bi Ji, Long Hu Jing, Zhouyi Cantongqi, and Wuzhen Pian—all essential guides for achieving immortality. Study them diligently to avoid being misled by heretical paths, and never slander authentic scriptures.

Zhaijiao keyi (Daoist rituals):

These ceremonies originate from ancient heaven-earth worship rites and have been fundamental since the era of Lingbao Tianzun (a Daoist deity). Beginning with masters like Xu Zhenren of Taiji and Ge Xuan (the renowned Three Kingdoms period Daoist), different schools like the Donghua and Nanchang lineages developed—though their forms differ, their essence remains unified. Fulu talismans and incantations similarly share common roots, all serving as expedient means to guide later students.

Special mention is made of texts like Sanlu Neiwen and Jinshu Yujian as established Daoist standards that practitioners should follow.

The overall emphasis is on grounded practice: adhering to orthodoxy, rejecting superficiality, and prioritizing authentic cultivation and mutual aid.

This scripture discusses the rules of Daoist cultivation and ritual practice, emphasizing the importance of sincerity, purification, and adherence to liturgical protocols. The main ideas can be understood as follows:

Practitioners must extensively study the classics to truly comprehend the root of nature and life (xingming). Before performing any ritual, one must observe purification through fasting and bathing, dress properly, and first purify oneself before assisting the souls of the deceased. Purification fasting serves as a means to communicate with the divine—it requires cutting off external distractions while internally refining both body and mind.

Regarding ritual hierarchies: The Golden Register Grand Rite (Jinlu Dazhai) may only be performed by emperors, the Jade Register Grand Rite (Yulu Dazhai) only by empresses and imperial consorts, while the Yellow Register Grand Rite (Huanglu Dazhai) is permissible for scholars and commoners. These hierarchical rules must be strictly observed without overstepping. The arrangement of altars, talismans (fulu), and ritual documents must all follow standards established by the founding emperor, with no arbitrary modifications allowed.

During rituals, utmost sincerity is essential—mere outward spectacle should never be pursued. If one only emphasizes gongs and drums, decorative banners, yet behaves frivolously with laughter and jest, not only will the deities remain unmoved, but such conduct may even accumulate karmic offenses. The scripture cites the ancient saying: "Spirits and deities do not casually accept offerings—they only receive genuine devotion." Even wild grasses from mountain streams may reach the celestial court if offered with true sincerity.

Those serving as high-ranking ritual masters (gaogong fashi) must select fellow practitioners of upright character and profound knowledge of liturgy (keyi) to assist in ceremonies. Only specific ritual instruments (cloud music) may be used during services—mundane instruments like cymbals and bells are forbidden to avoid defiling the sacred.

The text particularly mentions Daoists like Zhao Guizhen and Lin Lingsu who, though once honored by emperors, later grew arrogant through wealth and status, violating proper ruler-subject relations. Their exaggerated speech and actions, along with their disregard for the Daoist virtues of compassion and frugality, drew criticism from contemporaries and later generations—serving as a warning for posterity.

Regarding Daoist transmission: The Qingwei lineage traces back to the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), while the Shenxiao lineage originates from the Jade Clarity True King (Yuqing Zhenwang). These transmissions maintain clear historical lineages—for example, the Qingwei lineage has been passed down since Patriarch Wei.

From the second-generation patriarch onward, the Daoist methods transmitted by masters such as Zhu, Li, Nan, and Huang continued to flourish. Most scriptures concerning talismans (fulu), sacred texts, purification rituals (zhaijiao), and Thunder Magic (Leifa) were inherited and developed through Master Huang's lineage. After Patriarchs Wang and Wang of the Shenxiao (Divine Empyrean) tradition, masters like Zhang, Li, Bai, Sa, Pan, Yang, Tang, and Mo further propagated these teachings. These methods involving celestial deities, the Thunder Ministry, the Netherworld (Fengdu), and the Five Sacred Peaks each have distinct transmission lineages.

The current issue lies in the fact that the same divine general might be transmitted through multiple schools, and talismans within the same lineage may vary, leading to distortions in transmission, confusion between authentic and false methods, and even mutual slander and deception.

A practitioner must first uphold the precepts and then delve deeply into the Daoist arts. One should seek out reclusive masters in remote mountains and valleys—those who wear grass robes and eat wild fruits—to uncover the root of all methods. Diligently offer incense with sincerity and devote yourself to mastering one method, one type of talisman, and one divine office. If you refine your spirit (shen) morning and night, nurture your vital energy (qi), practice without negligence, communicate with the divine through resonance, and maintain blameless conduct, why worry that your methods won’t be effective or that the divine generals won’t protect you? Even if your rank is humble and your technique singular, it will still bear fruit.

But if you chase empty fame and worldly gain, flaunting your connection to prominent masters of the day without sincere devotion or diligent practice, then no matter how many talismans you wear, you’re no different from a merchant peddling wares. Those who treat talismans and divine offices as supreme yet flaunt their abilities, indulge in food and wine, boast arrogantly, and harbor resentment and desire are indistinguishable from common charlatans. Such people never truly revere the divine but constantly brag about the efficacy of their talismans, forming factions to deceive one another. Some even exploit the names of honoring masters and rewarding divine generals to demand feasts—misleading seekers and gravely violating religious discipline. Worse still are those who presume to teach without genuine cultivation, like the blind leading the blind, stirring up trouble—this is a grave taboo.

True adepts of the Dao seek only emptiness and stillness, non-action (wuwei), where not a single thought arises and all worldly ties dissolve. Their innate nature aligns with the heavenly Dao, their minds as upright as thunder, untangled from worldly attachments, devoted solely to the supreme truth—this is the mark of an exalted practitioner. As for heterodox practices like spirit possession, planchette writing, or water-mirror divination, those who follow the orthodox path should not discuss them, much less use such delusions to mislead the masses and harm the true teachings. Those who heal with enchanted water (fushui) must do so with a compassionate heart, aiding others in harmony with medicine—but never extort wealth, lest they incur the wrath of spirits.

The Ten Regulations of the Daoist Tradition outlines two key areas of discipline:

I. Rules for transmitting Daoist methods:

The transmission of Daoist arts must be approached with utmost caution and should never be carelessly taught to those of unvirtuous character. If even basic ritual techniques prove ineffective, one must refrain from indiscriminate instruction. Even among ordained disciples, those who behave frivolously or neglect ceremonial duties should be denied access to esoteric teachings. Particular caution applies to butchers, fishermen, or others motivated by worldly gain—recklessly accepting such individuals as disciples invites celestial punishment.

II. Requirements for temple abbots:

1. Selection criteria: Abbots of renowned mountain temples must be virtuous elders of impeccable conduct and profound learning, serving either through rotation or local election. They should exemplify Daoist ideals for the community.

2. Daily responsibilities:

• Govern with benevolence, frugality, fairness, and tolerance
• First guide devotees, then maintain rigorous personal practice
• Preside over rituals for blessings, disaster relief, and ancestral salvation
• Strictly observe precepts and emphasize karmic retribution
• Manage temple assets with scrupulous care

3. Hospitality protocols:

• Provide lodging and meals for itinerant Daoists (daoyou)
• Maintain simple living conditions conducive to spiritual practice
• Offer special care to ascetic practitioners
• Accept lay offerings without attachment, valuing joyful generosity

4. Additional guidelines:

• Receive officials with simplicity, avoiding political involvement
• Deliver monthly teachings on the 1st and 15th lunar days
• Preserve authentic Daoist practice, eschewing wealth and fame
• Abstain from power struggles and worldly entanglements

(Note: "Jinglu" refers to pure cultivation spaces; "guada andan" denotes temporary lodging for itinerant priests; "jiexia" indicates summer meditation retreats; "zhaijiao" represents Daoist sacrificial ceremonies)

The Ten Regulations of the Daoist Tradition outlines ten fundamental principles for Daoist practitioners, criticizing certain misconduct while prescribing the proper way of life for cultivators:

First, it condemns the improper behavior of some priests:

• Seeking luxurious clothing, fine food, extravagant residences, and delicate furnishings
• Exploiting public resources for private gain, traveling with ostentatious entourages in carriages or on horseback
• Courting the powerful, thereby obstructing the spread of Daoist teachings
• Indulging in sensual pleasures while feigning piety, outwardly conforming but inwardly betraying the Dao
• Disrespecting the divine by keeping family members in sacred spaces, thus defiling the holy

Abbots of Daoist temples are required to:

• Report such misconduct to the authorities
• Expel offenders from the monastic community
• Discipline unruly junior disciples according to the rules
• Enforce regulations strictly to uphold the dignity of the Daoist tradition

Regarding the norms of cultivation:

1. Wandering and Seeking Instruction

• Renunciants must sever familial ties above (parents) and abandon lineage obligations below
• They must aspire to transcend worldly dust, with liberation from life and death as their ultimate aim
• Those still entangled in mundane affairs are no different from ordinary people
• Practitioners should take clarity and stillness as their foundation, avoiding heresy as they would shun enemies
• They must distance themselves from desire as if fleeing foul odors, cutting off the roots of affliction

2. Requirements for Cultivation

• After renunciation, one must abandon falsehood and return to truth, severing emotional attachments
• The focus lies in illuminating the mind and realizing one's true nature, refining innate virtue (De)
• They must uphold precepts and temper body and mind through practice
• Living simply like solitary clouds or wild cranes
• When encountering sacred mountains or grotto-heavens, they may lodge temporarily
• They should seek out enlightened masters to inquire into the fundamentals of inner nature (Xing) and life (Ming)
• Delve deeply into the essence of Dao and De, contemplating the profound mysteries of the tradition

3. Attitude Toward Life

• Neither coveting fame, profit, nor wealth
• Enduring hunger, cold, and hardship without compromising integrity
• Remaining steadfast in purpose despite poverty or lowly status
• Practicing forbearance, humility in speech and conduct
• Maintaining focused spirit and gentle disposition
• Eradicating all tendencies toward arrogance
• Ideally dwelling in remote mountains, caves, or forests seldom trodden by humans
• Wearing grass-cloth garments and sustaining themselves with wild fruits
• Nesting in caves or trees to preserve the Dao
• While traveling, enduring exposure to wind and dew
• Roaming freely under straw hats and hemp sandals

These rules emphasize that renunciants must completely detach from worldly comforts and emotional entanglements, embracing an ascetic life of cultivation wholly devoted to refining virtue (De) and practicing inner alchemy (Neidan).

This scripture primarily expounds several key principles of Daoist cultivation and community governance:

Regarding master-disciple relationships in cultivation:

Practitioners should traverse great distances to seek out authentic masters. A single profound instruction from such a teacher may lead to sudden awakening. Daily conduct should follow the precedents set by ancestral masters like Bai Yuchan (the renowned Southern Song dynasty Daoist) and Master Feng. Transgressions warrant appropriate discipline. Those without genuine attainment who revel in ostentation and self-importance should not be blindly followed. Avoid coveting empty fame and material gain—steadfast cultivation is essential, lest all previous efforts come to naught. Choose fellow practitioners who share your aspirations, as such companionship fosters mutual progress.

On establishing monasteries and accepting disciples:

The primary responsibilities lie in founding sacred sites and nurturing worthy successors. At renowned mountains, holy lands, and ancient altars where immortals once cultivated, the transmission of ritual practice must be maintained through training qualified priests. Disciples must be selected based on virtuous character and genuine aptitude for the Dao. Indiscriminate acceptance risks compromising the tradition's integrity. Carefully examine candidates' conduct and only confer formal ordination after they demonstrate mastery of essential scriptures.

Concerning daily monastic discipline:

Ordained priests must strictly observe purity precepts and behavioral guidelines. They should thoroughly study their lineage's scriptures and master zhaijiao (purification rituals) and keyi (liturgical ceremonies). Morning and evening observances, scripture recitation, and deity veneration all demand sincere engagement. Monasteries require dedicated administrators to oversee regular practice and ensure proper standards.

The Ten Regulations of the Daoist Tradition outlines guidelines for daily cultivation and temple management, which can be divided into two main sections:

I. Standards for Cultivation Life

A Daoist's daily life should prioritize spiritual practice. During free time, they may:

1. Conduct rituals (Zhaijiao), burn incense, and discuss the Dao

2. Play the qin (zither) or compose poetry to refine their temperament

3. Wear ritual implements and meditate (sitting in retreat, known as "zuohuan")

When performing rituals (Jingjiao), practitioners must observe fasting and maintain sincere devotion. Daily life should be simple—wearing coarse cloth and eating plain food.

The following behaviors are strictly prohibited:

• Gambling, excessive drinking, or associating with corrupt individuals
• Forming cliques or disregarding discipline
• Treating scriptures as mere decorations while disbelieving in karma
• Obsession with fame, wealth, or worldly pleasures

Violators face penalties ranging from reprimands to expulsion from the Daoist community (removal from the register).

II. Temple Financial Management

1. Sources of temple assets:

• Land granted by historical imperial decrees
• Properties acquired by founding masters
• Donations from devotees

These resources must support the monastic community and maintain temple activities.

2. Management methods:

• Treasuries overseen by senior administrators like the Chief Supervisor (Dujian) and Abbot (Shangzuo)
• Courtyards managed by rotation according to seniority
• Transparent accounting for all income and expenses

3. Priority of fund allocation:

• Maintenance of halls and seasonal sacrifices
• Fire prevention, security, and ceremonial events (weddings/funerals)
• Tax payments
• Care for elderly and young members, ensuring continuous incense offerings

Key principles include:

• No embezzlement of communal funds
• No hoarding of personal wealth
• Mutual care during illness
• Simple funeral arrangements
• Clear distinction between public and private interests

The core philosophy emphasizes: focused cultivation of one's true nature and transparent management—essential for sustaining the temple's long-term vitality.

This passage from Ten Regulations of the Daoist Tradition outlines the administrative rules for Daoist temples, focusing on two key aspects:

First are the disciplinary measures for temple property management. Those who deceive the deities, embezzle rental income, neglect maintenance, miss scheduled rituals, or steal property for illicit purposes violate monastic rules. For such offenses:

• Cases occurring in communal treasuries require a full assembly of temple officers for investigation. Punishments range from demotion for severe offenses to doubled fines (with confiscated funds reverting to public use) for minor violations.
• Offenses within residential quarters (liaoyuan) must be investigated by elders convening the community. Serious cases warrant reporting to the abbot (fangzhang) for public expulsion.
• If administrators collude in cover-ups or elders tolerate misconduct, neighbors and fellow practitioners must convene public hearings to rectify the situation as a warning to others.
• Temple lands cannot be privately sold or transferred through unofficial contracts. Tax obligations and corvée duties must be properly handled by designated "property registrar monks" (zhenji daoren) to prevent disorder.

Second are temple maintenance requirements. Many temples at sacred mountains and blessed sites date from the Song-Yuan periods, serving both as venues for state blessings and monastic cultivation. Current problems include:

• Administrators embezzling rents, damaging divine statues, and letting buildings decay
• Selling temple properties under pretext of government requisitions
• Monastics prioritizing private assets, dividing communal property, and fostering harmful practices

The imperial decree mandates:

• Timely restoration of immortals' shrines and sacred altars from previous dynasties
• Audits of landholdings and taxes, with boundary steles erected to prevent disputes
• Transparent accounting of communal funds (changzhu), prioritizing temple repairs and monastic support

A final admonition: The deities observe all with perfect clarity—practitioners must act prudently and encourage one another.

(Note: "Zhenji daoren" refers to registrars managing temple land deeds; "fangzhang" denotes the abbot; "changzhu" indicates communal temple property.)

A Daoist temple must appoint two dedicated administrators: one to oversee daily operations (zhisui), and another to manage the storehouse (zhiku). Annually, repairs should be made to leaky roofs, walls should be maintained, pathways kept clean, altar areas tidied, and surrounding forests preserved. Only through such care can deities dwell in peace and the monastic community thrive harmoniously.

Should temple farmland prove insufficient to cover maintenance costs, funds may be raised through conducting rituals (jingjiao) or accepting devotees' donations. All repairs must be undertaken within means—never exploiting the opportunity to curry favor with officials, entice merchants, or coerce contributions. Such misconduct breeds trouble and ultimately tarnishes the temple's reputation.

If a temple with adequate farmland and incense income embezzles funds, or damages feng shui by indiscriminate deforestation for private gain, resident practitioners must monitor and report such violations. Severe cases require reporting to Daoist administrative authorities (daosi). Only those demonstrating genuine repentance may remain; unrepentant offenders shall face government adjudication.

Temples must undergo continuous upkeep and periodic restoration to preserve their solemn dignity. All Daoist followers should uphold these regulations to ensure the enduring transmission of the Daoist tradition.

(Note: "Jingjiao" refers to Daoist rituals for blessings and disaster aversion, while "daosi" denotes historical government offices overseeing Daoist affairs)