《全真清規》

Complete Perfection (Quanzhen) Pure Regulations, Volume 8

Compiled by Lu Daohe, the Mystic Master of Yaojiang Chun'an

Guidelines for New Daoist Disciples

Young practitioners who have just renounced worldly life must first seek out an enlightened master (a teacher with genuine cultivation) and formally become their disciple. Having chosen the monastic path, one must follow the master’s guidance to progress in cultivation. Before accepting a disciple, the master should carefully assess:

1. Whether the disciple possesses virtuous roots (a foundation for the Dao)

2. The moral character of their ancestors

3. The disciple’s innate aptitude

Once accepted, the disciple must exchange secular clothing for Daoist robes, cultivating the dignified bearing of an immortal. The Supreme Venerable Sovereign (Taishang Laojun) taught that understanding and adhering to these guidelines constitutes "Mystic Virtue" (Xuande)—the profound ethical standards that serve as universal principles, rules, and models.

A true enlightened master first instructs disciples in "methods of action" (Youwei, concrete practices) before teaching "non-action" (Wuwei, the subtler dimensions of cultivation). Diligent disciples who persist will attain results. In contrast, an unqualified master—lacking understanding themselves—may prematurely teach Wuwei, leading disciples into confusion. Such misguided instruction creates karmic debts, binding one to endless rebirth.

Aspiring cultivators should:

1. Serve their master with reverence

2. Offer morning and evening salutations

3. Study scriptures

4. Uphold the pure regulations

Daily practice includes:

• Lighting incense and lamps at dusk
• Paying respects to heaven, earth, and sages
• Attending to the master
• Evening seated meditation (posture: spine erect, right foot beneath, eyes closed, mind still)
• Rising at the fifth watch (before dawn) for ablutions
• Entering the hall by bell signals:

First toll: Novices (young disciples) assemble inside

Second toll: Senior adepts form ranks outside

Third toll: The abbot takes the central position

• After scripture recitation, novices bow and withdraw first
• Finally, disciples visit the master’s quarters for teachings
• Additional duties include scripture study and temple maintenance

(Note: "Methods of action" (Youwei) denote structured practices, while "non-action" (Wuwei) refers to advanced heart-mind cultivation.)

The Quanzhen Qinggui (Complete Perfection Pure Regulations) outlines the proper etiquette for disciples serving their elders and the ritual procedures for entering the Daoist path.

[Etiquette for Serving Elders]

When meeting elders, one should clasp hands before the chest (yishou posture) and stand attentively at their side. Only after the elder has passed may one turn around. When receiving guests, first bow in greeting, then inform the elder, prepare tea, and attend to the host before the guest. Stand respectfully—clear the guest's teacup first, then the host's. When guests rise to leave, open the door and lift the curtain for them, following only after both host and guest have exited. When accompanying the master in or out, never sit in their presence; remain standing with hands clasped. Bow when entering or exiting any space, and bow again when receiving items. Avoid self-importance, idle speech, and scattered thoughts.

[Daily Cultivation Requirements]

Constantly nurture good intentions and contemplate the true Dao (the Way). Walk slowly, speak softly. Aid those in difficulty and treat others with kindness. Maintain an open heart, embody compassion and gentleness, and frequently act for others' benefit. By accumulating such merit (De), one draws nearer to the Dao.

[Ordination Ritual Procedure]

1. First, place hairpins, Daoist caps, and other items before the ancestral master's altar.

2. Sit in a circle to bid farewell to family, then change into Daoist robes, shoes, and socks.

3. Kneel before the ancestral master's image as the initiating master combs the hair and adorns the cap.

4. The assembly enters the hall to chant scriptures (Jing) and recite invocations before the incense table.

5. After three bows and incense offerings, step back; complete six bows to conclude the invocations.

6. Proceed to the Hall of True Officials for scripture chanting and bows, repeating the ritual before the ancestral master.

7. Post-chanting, sit orderly as prescribed in the master's presence.

8. The initiating master leads prostration to the master and presents the invocation text.

9. Receive the master's transmission of Daoist methods, followed by three more prostrations.

10. Offer incense and bows to each elder in sequence.

11. Conclude with a communal meal in the refectory, offering incense and bows before the ancestral master.

[Daily Conduct Guidelines]

Prioritize others' convenience over oneself, restrain desires, and dissolve delusions. Revere the master, cherish fellow practitioners, and abandon worldly thoughts. Engage in constant self-reflection, devote heart-mind to cultivation, seek elders' guidance, and strictly uphold the pure precepts. When traveling for study, always honor teachers with proper rites.

The Quanzhen Qinggui (Pure Regulations of Complete Perfection) outlines the proper etiquette for Daoist priests during their travels to visit teachers, as well as the procedures for temples receiving visiting fellow practitioners. Here's a plain explanation:

【Rules for Traveling and Visiting】

1. When traveling to seek renowned masters, priests must dress neatly. Upon arriving at a new temple, first check the western corridor. If signs reading "Xijian" (rest area) or "Zhuhe" (reception area) are present, settle there. Personal belongings should be arranged orderly, with bamboo hats placed against the wall.

2. Upon meeting the guest prefect (zhike, reception supervisor), immediately don formal robes and salute. The standard dialogue follows:

• Visitor: "This disciple comes from [prefecture/temple], having received transmission from Master [name]."
• After verifying credentials, the guest prefect will invite the visitor inside.

3. During temporary stays, all luggage except bedding should remain packed. After settling, wash feet, change clothes, and pay respects again to the guest prefect: "Having long admired your temple's Daoist traditions, I'm deeply grateful for your hospitality."

4. When meeting the abbot (tidian zhenren, perfected person of supervision), salute and say: "Having long revered your profound mastery of the Dao, I'm honored by this audience."

5. When departing, express gratitude: "Your generous hospitality is most appreciated." The abbot may respond: "Though our humble temple is simple, we hope the venerable practitioner will stay longer to impart Daoist teachings."

【Residence Regulations】

1. New arrivals first stay three days in the "Danguo Hall" for credential verification (checking ordination certificates recording when/where they received transmission). Only after confirmation are permanent quarters assigned.

2. Temple hierarchy strictly follows "jiela" (seniority by years of ordination):

• All activities—hall ceremonies, meals, daily life—follow seniority order
• Conduct must respect status boundaries
• Movement and posture reflect generational precedence

【Meditation Retreat Rules】

From the first day of the tenth lunar month until winter solstice, special discipline governs collective meditation retreats.

(Note: "Changyi" refers to ceremonial robes; "qingce" denotes priest registries; "jiela" counts years since ordination.)

The Quanzhen Qinggui (Complete Perfection Pure Regulations) outlines the daily discipline and schedule for Quanzhen Daoist monks. Here's the modern interpretation:

From the fifteenth day of the first lunar month through the following hundred days, newly ordained disciples must devote themselves to contemplating life-and-death matters, engage in mutual discussions, and strictly follow their master's instructions. Cultivation requires proper alternation between activity and stillness: movements should be slow and measured, while in stillness one must maintain complete composure. If anyone is caught dozing, swaying their head, or slouching during meditation, the supervising Zhubo (Prefect of Discipline) will first tap them gently three times with the patrol tablet before quietly inspecting others. Those who move about or speak before the meditation session concludes—marked by the bell and changing of the stillness tablet—will face penalties.

Disciplinary measures follow progressive severity: first offense warrants a warning, the second incurs tea-serving penalty, the third leads to expulsion from the hall, with serious violations dealt with according to the full Qinggui regulations.

The daily schedule follows twelve "bowl periods" (boshi) corresponding to the twelve earthly branches, reflecting the Daoist cosmological framework of Three Primordials (sanyuan) and Nine Qi (jiuqi):

• Yin period (3-5am): Rise, wash, and pay respects to deities
• Mao (5-7am): Morning vegetarian meal
• Chen (7-9am): Group seated meditation
• Si (9-11am): Individual quiet sitting
• Wu (11am-1pm): Noon meal
• Wei (1-3pm): Group meditation
• Shen (3-5pm): Quiet sitting
• You (5-7pm): Evening liturgy
• Xu (7-9pm): Tea service
• Hai (9-11pm): Meditation
• Zi (11pm-1am): Chanting verses (to maintain alertness)
• Chou (1-3am): Self-directed cultivation

Three fundamental prohibitions ("Three Non-Risings") are observed:

1. Never rise during seated meditation: Maintain stillness, regulate breath, and experience the Dao with body empty as space

2. Never rise during scripture chanting: Preserve dignified focus on sacred texts

3. Never rise for visitors: Only the guest-prefect (zhike) handles reception while others continue practice

These regulations preserve the purity and solemnity of the Daoist sanctuary, ensuring practitioners maintain undistracted cultivation.

This passage from the Quanzhen Qinggui (Pure Rules of Complete Perfection) outlines the daily conduct guidelines and cultivation essentials for Quanzhen (Complete Perfection) practitioners. Here's a plain explanation:

[Daily Practice]

During cultivation, one should: maintain a calm mind and harmonious Qi (vital energy), keeping both hearing and vision pure, with natural and harmonious speech and actions. Regardless of others' comings and goings, focus solely on scripture recitation. During zhaijiao (purification rituals), remain free of distracting thoughts, preserving inner purity and mental tranquility. Receive offerings quietly, eat without clinking bowls, enter halls without speaking, avoid gossiping about others, and maintain respectful decorum at all times.

[Quanzhen Teachings]

The patriarchs established Quanzhen to open the great path of cultivation for humanity. Its core lies in: returning to one's authentic self, dispelling delusions, valuing inner purity and loyalty, and preserving one's simple nature. Recognize the brevity of life and seek the joy of longevity. Avoid craving fame and fortune, remain unbound by worldly ties, and keep the mind as pure as gold and jade.

[Interpersonal Conduct]

Practitioners should: aid others, treat all beings kindly, cultivate themselves, and perfect their De (virtue). Whether encountering stubborn or accommodating people, refrain from arguments or calculations. When residing in temples, neither dwell on others' faults nor be self-righteous. Maintain an open heart, embodying gentleness and kindness everywhere.

[Daily Etiquette]

During morning and evening zhaijiao, sit quietly with hands folded; when paying respects to sages, walk slowly and speak softly. Preserve dignified bearing—no frivolity or casualness. When seeking guidance from teachers, do so with reverence and sincerity. After understanding the principles, turn inward to reflect on them.

[Heart-Mind Essentials]

When studying scriptures, probe their essence—avoid empty theorizing. Synthesize the wisdom of sages and return to the source of one's nature. Only through genuine understanding can one experience the joy of Wuwei (non-action). When the heart-mind becomes transparent, true boundless joy naturally arises, merging the Shen (spirit) with Taixu (cosmic origin).

[Conclusion]

To awaken to the Dao and illuminate the mind, the key lies in authentic practice. Let the heart be like water—calm and yielding, like clouds—free and unfurling.

The Quanzhen Qinggui (Pure Regulations of Complete Perfection) primarily elucidates the precepts and essential points of cultivation that Daoist practitioners should observe:

Practitioners must guard against arrogance and indulgence, for only then can they avoid deviant paths; maintaining sincerity and simplicity enables return to the Middle Way (Zhongdao). True joy arises from inner tranquility and harmony—when one refrains from self-aggrandizement, contention with others naturally ceases. Eliminating selfish desires and distractions allows the mind to dwell in serenity; distancing oneself from worldly defilements purifies one's innate nature.

In handling affairs, one should act with foresight, avoiding arbitrary decisions; participation in communal matters requires alignment with collective will. Cunning and deceit erode virtue (De) and invite calamity, while envy and fraud lead to personal ruin. The pursuit of sensual pleasures and competitive strife are maladies of ordinary people—transcending these delusions is the path to sagehood.

True adepts accumulate hidden merit (Yinde) in obscurity and cultivate their practice in silence. Preserve the upright heart of Dao (Daoxin) and distance yourself from worldly habits. Rigorous adherence to precepts prevents the four transgressions (killing, stealing, sexual misconduct, and false speech), while diligent practice leads to the Ninefold Golden Elixir (Jiuzhuan Jindan, the pinnacle of internal alchemy) and the six spiritual penetrations (such as divine vision).

Indulgence in lust leads to demonic realms, while gluttony binds one to the hungry ghost existence. Maintain regular seated meditation to cultivate wisdom, never surrendering to passions that obscure your true nature. Nurture an impartial mind, finding joy in the equality of all things. Engage with others without hidden agendas; when encountering matters, act wholeheartedly for the public good.

Let conduct accord with timeliness, and examine matters thoroughly before acting. Rectify deviations immediately, repenting faults at their inception. A crooked mind encounters obstacles everywhere, while upright character commands trust. The arrogant inevitably become frivolous; the deceitful suffer meager blessings and shortened lifespans.

Superior cultivators nurture profound qi (life force), while the wise maintain humble self-discipline. Never defile the pure teachings, nor violate monastic rules to invite censure. Revere the wisdom of past sages, each maintaining dignified solemnity. Consolidate your Shen (spirit) to stabilize the Dao-heart; preserve primordial qi (Yuanqi) without wasteful dissipation. Thus may you realize the Golden Lotus (symbol of attainment), ascend to the Jade Realms (immortal domains), roam with the Dao, and return to the primordial source.

The Boshi Fu (Chamber of the Alchemical Bowl) section details essential meditation techniques:

Quanzhen cultivation runs deep as the ocean; the sage's mind is unfathomably profound. Inwardly comprehend the principles of Taiji (Supreme Ultimate); within the quiet chamber, penetrate the "Pot Heaven" (Hutian, the microcosmic inner universe). Through practice, the spring of spiritual awareness surges upward as the waters of consciousness ascend. The highest skill relies on the sovereign ruler within emptiness (the Yuanshen, original spirit); the supreme attainment flows softly as a deep fountain.

When stilling delusions, let the heart become limpid as jade-green waters; in settled stillness, let your essential nature purify like a golden lotus. Single-minded focus maintains serene clarity; purifying the three minds (past, present, and future) prevents disturbance. Unswayed by currents, abide in perfect stillness—when restless thoughts subside, perfect integration manifests.

The crux of seated cultivation: Emptiness and stillness alone reveal ultimate truth; within the quiet chamber, concentrate on gongfu (skillful practice). Through the state of vacuous stillness comes penetrating understanding—following these methods ensures accomplishment in cultivation.

This passage elucidates the essential principles and states of spiritual cultivation for Quanzhen (Complete Perfection) practitioners. The core teachings convey:

Practitioners should comprehend the Great Dao (the Way) through simple living—perceiving cosmic rhythms in modest cooking utensils (a half-liter pot) and nurturing their nature in humble meditation quarters (a single-bowl chamber). By harmonizing with primordial Qi (Xuan Yuan Ancestral Energy) and awakening the eternal true Dao (the Great Kalpa's Authentic Wind), one penetrates all phenomena, clarifies the spirit's abode (Crimson Palace), purifies distracting thoughts, and maintains the sanctity of their spiritual temple.

Fellow cultivators should unite in reverence with shared aspirations. Most crucially: maintain disciplined daily routines with moderate meals; extinguish delusions to illuminate the original spirit (Serene Illumination of Yuan Shen), and regulate breathing (True Respiration) to awaken wisdom-life. During meditation, embrace emptiness like a valley (Silently Containing Radiance); when concluding practice, gently return awareness (Gradually Withdrawing the Gaze).

The text specifically warns practitioners against drowsiness: when sleepiness arises, people often unconsciously nod and sway; when mental dullness obscures awareness, most fail to notice their open-mouthed exhalations. Thus during hall inspections, maintain vigilant alertness—warning plaques exist to aid correction. Practitioners should cultivate humility through self-reflection, avoiding stubborn opinions. Spiritual cultivation ultimately transcends life-and-death concerns—never become entangled in disputes over personal views.

Practical methods: First rouse vitality to dispel lethargy—begin by reverently bowing to immortal sages, then express gratitude to fellow practitioners. Maintain joyful equanimity free from anger, naturally stabilizing the spirit. True adepts (Superior Practitioners) discipline themselves to repay virtue, while petty-minded individuals harbor resentment. Reject self-righteous affectation—instead examine conduct and preserve simplicity.

The symbolic meaning of the "bowl" is then expounded: The golden bowl represents returning to the origin—emotional energies reuniting with innate nature embodies its true meaning. Its round form symbolizes the fusion of Qian Yuan (Heaven's Principle), while its hollow center mirrors the Primordial Beginning (Tai Shi). Within it, all phenomena are contained—the transformations of creation. Cultivation resembles water in the bowl: unnoticed sinking through leaks, sudden rising without droplets. Be crystal-clear like ice to perceive the source; observe the bowl's buoyancy to illuminate mind-nature. This uses form to metaphorize formlessness, employing physical objects to realize emptiness.

The conclusion emphasizes: Spiritual practice requires teacher-disciple dialogue and diligent contemplation. Trace back to your original face before parental birth; diligently cultivate the primal purity of body-mind. True practitioners remain humble, avoiding eccentric exhibitionists. Like Master Hu living in a broken hut (jar-windowed dwelling) or Yan Hui using meager utensils (bamboo bowl and gourd), find contentment in Dao while poor. Emulate sages who cultivated in seclusion (hidden desks, circular walls), experiencing supreme joy in stillness while advancing diligently within simple meditation quarters (bowl-chambers).

The Quanzhen Qinggui (Pure Regulations of Complete Perfection) outlines the cultivation standards and precepts of the Quanzhen (Complete Perfection) tradition. I'll analyze this in two sections:

The first section describes spiritual cultivation realms:

When practitioners gather in pure abodes (the primordial azure void chamber), they should collectively pursue primal simplicity (taisu). Cultivation requires unwavering daily commitment while maintaining inner fulfillment. The wise become expansive as white clouds; the obstinate remain confused like dark mist. Daily practice involves nurturing spiritual awareness (shen) through breath regulation and stabilizing qi through seated meditation (achieving settled qi in a hundred days). Simple food and clothing suffice—excess harms the body, while moderation brings serenity. Through diligent practice—observing one's true nature (returning to authenticity) and refining qi and spirit—one attains the dual cultivation of nature and life (xingming shuangxiu). Ultimately, one unites with cosmic Dao (linking heaven, earth, and humanity), gains transcendent wisdom (six penetrations and four attainments), and transcends the cycle of rebirth.

The second section presents Master Chongyang's institutional precepts:

1. Expel those violating state laws

2. Confiscate stolen goods and burn monastic implements (robe and almsbowl) of thieves

3. Flog then banish gossips disrupting communal purity

4. Excommunicate violators of precepts against alcohol, lust, greed, anger, or meat-eating

5. Dismiss the deceitful, lazy, envious, or fraudulent

6. Discipline the arrogant and unruly with fasting penance

Note: Quanzhen emphasizes ascetic cultivation, demanding strict precept observance. "Robe and almsbowl" symbolize monastic identity; "fasting penance" enforces contrition through abstinence. These rules embody Daoism's core principle: "purifying the heart and reducing desires."

[Key terms rendered per academic conventions: Quanzhen (Complete Perfection), shen (spirit), qi (vital energy), xingming shuangxiu (dual cultivation of nature and life), etc.]

The Quanzhen Qinggui (Pure Regulations of Complete Perfection) primarily outlines the cultivation norms, precepts, and core principles of the Quanzhen (Complete Perfection) tradition.

The text begins by enumerating ten specific disciplinary measures:

1. Those who speak loudly or act impulsively shall be penalized with incense offerings

2. Those who discuss strange tales, engage in idle gossip, or leave the monastery without reason shall be penalized with oil offerings

3. Those who lack focus in practice, act deceitfully, or succumb to laziness shall be penalized with tea offerings

4. Minor transgressors shall be penalized with required prostrations

It further explains these rules were established through collective deliberation, emphasizing mutual learning and self-reflection in spiritual practice. Encountering enlightened masters and sacred teachings is rare fortune; disregarding these precepts obstructs attainment of supreme virtue. All monastics must supervise one another to prevent violations. Special emphasis is placed on maintaining strict separation between genders to avoid indulgence, urging practitioners to cherish time and cultivate with vigilance, lest they squander their spiritual potential.

The subsequent "Liaozhenzi's Hall Discourse" section expounds Quanzhen's philosophical tenets:

It recounts how the Mysterious Primordial Sacred Ancestor (Laozi) founded Daoism, and how Quanzhen excels in guiding sentient beings. Paying homage to founding patriarchs like Wang Chongyang and Qiu Chuji (Master Changchun), it acknowledges diverse lineages while affirming their ultimate return to the same root. Whether monasteries are humble or splendid, whether adepts wear coarse cloth or fine robes—what truly matters is one's commitment to cultivating the Dao (the Way). The text stresses preserving the sages' legacy: superiors should exercise compassionate leadership, while subordinates practice reverent obedience. Worldly disputes must not distract from maintaining the purity of practice. Finally, it exhorts practitioners to devote themselves to studying Daoist methods, cultivate collectively, and strive for transcendence.

The entire text embodies Quanzhen's distinctive approach—valuing disciplined norms, emphasizing practical cultivation, and pursuing liberation from worldly attachments.

The Monastic Regulations Established by Eternal Spring Master (Qiu Chuji):

Those dwelling in Daoist monasteries to cultivate the Way should maintain a life attitude of purity, detachment, and transcendent freedom. They must take "illuminating the mind and realizing one's true nature" as the foundation, and "cultivating both nature and life" (xingming shuangxiu) as their practice. Daily conduct should embody: gentleness as the normal state, humility as virtuous conduct (De), compassion as the fundamental mind, and skillful means as the path.

When interacting with others, maintain modesty; when alone, clear away worldly distractions. Handle daily affairs according to one's capacity without overexertion. Be frugal in clothing and food, avoiding extravagance. Monastery provisions should be reasonably distributed without excessive hoarding. Personal belongings should not be greedily sought—any surplus communal resources should be used to aid impoverished practitioners passing through or for conducting purification rituals (Zhaijiao).

Throughout the twelve double-hours of the day, maintain sincere intention, diligently clean and sweep, and engage in daily labor like fetching water, chopping wood, and cooking. Eliminate selfish thoughts and avoid anger. Each person should focus on cultivation in their quiet chamber while fulfilling assigned duties; rotating responsibilities can temper one's character. Avoid stubborn opinions and mutual criticism.

Most essential is subduing the deluded mind, eliminating self-other distinctions, transcending sensory temptations, relinquishing cleverness and cunning, and attaining a state of pure desirelessness. Treat followers of Confucianism, Buddhism, and Daoism equally without disrespect. Do not leave the monastery without reason; close the gates at night and reopen at dawn. Receive lay donors with equanimity, never distinguishing treatment based on whether they bring offerings.

Itinerant Daoists may lodge for no more than three days. Those with genuine cultivation may be recommended for permanent residence, while those with improper intentions should be advised to leave. Carefully examine their ordination certificates (identity documents) and backgrounds to prevent imposters. Be particularly vigilant against false practitioners who use sweet words to sow discord or slander the Daoist tradition—expel them immediately upon discovery.

Do not casually accept those wishing to renounce worldly life. First examine their Daoist resolve and understanding, investigating their family background and character. Those with spiritual potential may be nurtured, while the dull-witted require caution. Monastery affairs must first be reported to the abbot, then discussed collectively. Ordination knows no age limit—any who comprehend the Dao (Way) with radiant hearts may become superior practitioners. When seeking alms outside, never falsely use a master's name; maintain honesty and trustworthiness.

[Note: These early Quanzhen (Complete Perfection) monastic regulations emphasize pure cultivation, equality, and simple living, embodying the school's distinctive practice of "dual cultivation of nature and life" (xingming shuangxiu).]

This passage from the Quanzhen Qinggui (Complete Perfection Pure Regulations) contains two main sections:

The first part outlines monastic rules:

It prohibits the private appropriation of temple property or soliciting personal donations from patrons (danyue). Such actions constitute deception against the temple's communal resources and will incur severe punishment from the watchful heavens. This proclamation serves as a public notice for all to understand.

The second section presents Langranzi's family letter exhorting spiritual practice:

Human birth is precious, birth in the Central Lands (a reference to civilized regions) is rare, and encountering orthodox Daoist teachings rarer still. Now that various immortals have manifested in the world—building ladders to heaven and crafting boats to cross the sea—while secretly revealing profound celestial mysteries, we ought to awaken promptly. Recognize how swiftly time passes and how illusory worldly affairs are, emulating the serene simplicity of ancient sages.

Practice requires decisiveness: sever greed, anger, and delusion like a sharp blade cutting tangled hemp; only by purging desires can one forge the "vessel of Dharma" (referring to the foundation for cultivation). Without realizing one's true mind, all remains illusion. Break free from worldly fetters to transcend the mundane. With a single staff, roam the four directions; in half-patched robes, visit all immortal mountains—discovering the true joy of Dao in quietude and wuwei (non-action).

See through worldly illusions: wives and children are like temporarily roosting birds; gold and treasures resemble passing clouds. Joyfully relinquish worldly ties to return to the grotto-heaven for practice. A broken lute string won't reconnect; spilt water cannot be gathered—part ways with parents, wives and children as strangers henceforth.

The conclusion emphasizes: monastics must not slacken, while lay practitioners should follow conditions accordingly. Treasure this family letter.

(Note: "Quanzhen" refers to the Quanzhen [Complete Perfection] School, a Daoist lineage flourishing during the Jin-Yuan periods that emphasizes pure cultivation; "vessel of Dharma" denotes a practitioner's qualifications for the path; "grotto-heaven" indicates blessed realms where Daoist immortals dwell.)