---
title: "全真清規 – English Interpretation | Daozang"
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source: "Kanripo 漢籍リポジトリ（京都大学）"
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# 《全真清規》

Zhengyi 正一部 · 1 volumes · 5,558 characters

## Vol. 1

全眞清規楹八

姚江春庵通玄子陸道和編集

指蒙規式大凡初眞童蒙出家尋問明師然後投禮既然出家聽從師訓長必成人師接弟子先問悟透善根淺深又觀祖上門風善惡便㸔本人才不才方可收録先要脫俗攺粧衣服仙風道氣教而訓之後必有異太上云常知楷式是謂玄德能爲天下式式者天下法式也規矩也模樣也繩墨也式從古有堂自近興明師接人教而訓之先從有爲後學無爲髙門良子時時習之有所得也而無所悟愚迷之師接度弟子自無所知教他無爲蠢之又蠢迷之又迷生頼教門死入寒池塡還口債永劫輪廻有志之人親奉明師朝叅暮禮聽而從之習學經典遵守清規日至黃昏燒香上燈禮謝天地朝拜聖賢侍奉師尊諸事既了收歛身心端身靜坐無起妄想竪起脊梁右脚在下抄手靜黙心不外想瞑目而坐或一更二更此爲功課睡至五更未開靜時切宜早起洗面梳頭穿衣侍衆待殿上鐘聲初通響時童子上殿列班在内二通鐘聲耆宿上殿列班在外三通鐘絶盡主者上殿居於正中誦經巳畢童子先出行道誦經童子在前諸殿班次亦復如是誦經巳了主者入座童子躬身便呼圎揖大衆俱坐便過茶湯收醆了畢大衆都散童子再入師父房内稽首作揖聽從師命或學經教或去掃地各有事

**Interpretation**

*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.)

幹但見尊長义手在心側身並拱傍邊侍立侍尊長巳過方可廻身或見客人必先稽首通報尊長準備茶湯先迎主人後過客人又手侍立先收客醆後收主醆客若起身先出開門捲簾客主出而後隨之或隨師出入不可同坐义手侍立但凡出入稽首朋衆一切授物稽首謝之不可自是不得妄言去除雜念常行慈善念道思眞行須緩歩語話低聲救濟患難接待徃來心量寛弘慈愛柔和濟物利人積功累行依此行持道不逺矣

簮披次序棄俗簮披先將簮冠道具等安於祖師案上大衆圎坐拜辭俗親更換衣服鞋襪等事跪在祖師之前引度之師梳頭簮披道衆上殿開啓誦經引領祝聖立於香案前表白讀詞三拜上香復退六拜祝念巳畢入眞官堂誦經行禮祖師之前亦復如是誦經巳畢大衆復坐香燭如法本師之前引度領進跪在師前三拜迎香再拜向前親手逓詞跪在師前表白接而讀之聽從本師授道又再三拜稽首已畢擡香燭案去就尊長逐一之前各各拈香並同如前行禮巳畢次入齋堂受供祖師之前炷香三拜大衆兩邊炷香六拜勸齋齋畢起座送客送客回來再向㕑中並行謝之日用所行諸事方便苦巳利人降心滅念敬師奉友毋起俗情常檢己過性上用心叅請前輩謹守清規

遊方禮師

**Interpretation**

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.

既遊諸方叅訪師德且要道具整肅初到入院便㸔西廊有息肩二字或駐鶴二字於此便歇或久住檐子平放或經過頭髙頭低靠在壁上便取氅衣搭在左手或有直堂知客出來便穿氅衣稽首賔主或問來歷某州某觀師某姓答曰某處某州某姓問答巳畢請入若旦過除鋪蓋外並皆入包鋪單了畢洗足更衣復見知客行禮曰即日恭惟知賔大德先生起居多福某久聞仙隱特來瞻仰荷蒙收録鋪單展鉢不勝感激之至稽首領見主者禮曰即日恭惟提㸃眞人起居清福某久聞道風廣博特來座下瞻仰尊顔荷蒙收録鋪單展鉢不勝感激之至稽首或留茶畢起身相謝適間輕踐方丈荷蒙煎㸃下情無任激切屏營之至稽首行禮巳畢歸單主者答曰山門有幸鶴駕來臨有失迎接不勝(云/云)又起單相留曰院門寂寥堂㕑淡薄敢望髙士久留鶴駕起助道風無任攀戀望恩之至稽首

堂門戒臘接衆者先須旦過三日然後請入庫㕔㸔驗文憑某處某年某月某日投師授道書録青冊然後安單便㸔青冊排名排姓各㸔排單知己知人便遵戒臘前後必讓尊卑逺近上殿登堂依次序而行行住坐卧分長幼而居各守戒臘莫犯髙低依院門之次序行方外之尊卑

坐鉢規式夫坐鉢者自十月初一日爲始集衆過冬至

**Interpretation**

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.)

新年正月中旬滿散百日爲則如入堂者各請情願本來各各專爲自巳生死事大無常迅速逓相究竟琢磨叅問師德聽從規矩鉢有動靜動則許容徐徐運動靜則不然如有神昏㸃頭揺撼身屈主鉢先行巡牌以牌掛在昏者身上三擊而退然後輕輕取牌徐徐起身巡究他人後犯者替或鉢未終鐘未鳴靜牌未換無故出入語話動揺不依規矩者並行責罰

一如有違犯前項事者副鉢舉行主鉢責

罰初犯白堂再犯罰茶三犯出堂重者

並行清規

祖師則例

一晝夜十二鉢以按十二時三靜九混以

按三元九氣又曰三返九還

一每日至五更寅時聞開靜板響各請洗

漱朝眞禮聖卯時早齋辰時混坐巳時

靜鐘三通各各靜坐如法用功午時赴

齋未時混坐申時如前入靜酉時晚叅

戍時混坐茶湯亥時如前入靜用功如

法子時歌詠教演詩詞以敵睡魔主鉢

先舉毎行三遍不可以多丑時放叅各

請隨意副鉢專一提鉢不可久沈人各

誠敬

三不起身夫不起身者大衆常住自有知客或有直堂應答酬酢迎接賔客相送徃來衆不可動以亂堂式

一打坐不起澄湛天心調息元和究竟本

來黙運玄機體若太虚不揺不動任從

來徃人各誠心靜坐如法

二誦經不起人各運心威儀整肅調聲運

**Interpretation**

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.

氣心思意解耳聞目視音聲相和前後

相隨任人來徃各自皈依誦經如法

三赴齋不起念道思眞心清意靜神定氣

和靜黙受供展鉢無聲登堂不語任他

短長人各恭敬齋坐如法

全眞體用祖師設教仙聖度人開大乗之門徑通衆妙之要津俾歸元而造理警心妄以全眞貴忠心於清靜務圎性於朴淳深明短景至樂長春故不掛利名毋黏世事明大體金潔玉瑩爲心養元機介石潔冰爲志濟人利物融一理以周通錬己還元總萬德而中備任其偏執之徒修證圎機之士無辨無爭不矜不是也清居琳宇混處雲堂莫覷他非過短當除自是强梁心脫洒隨方和順量豁暢到處温良早晚赴齋當拱手誠心而黙坐朝昏叅聖務擎拳緩歩以趍鏘體上逹威儀整肅居下流舉措荒唐逮乎宻叩眞機叅同玄要奉師至敬篤恭問道精誠虔告曉萬理以還元凝一眞而妙用豁開道眼安然黙照於妙微瑩徹天心感應返觀於靈激逆則含容犯休譏誚低心敬承乎同袍克已靜待乎不肖大凡叅詳教典講習經書當實窮靈源根本毋虚嘲口鼓之乎徹聖心之意外融自性之元初叅問精明方爲絶學窮通博貫始樂無爲心條逹性玲瓏自然眞樂無極氣融沖神寂黙卓爾體同太虚若水之平清柔順如雲之縹緲卷舒原夫欲其逹道了心全在實行眞功

**Interpretation**

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.

戒狂放則不墮偏邪處厚實則了歸中正去已非常樂安和不自是誰與爭競情泯則心閑塵清則垢淨處治規劃毋獨主以專行公務作爲隨常住之普請奸猾慵狡則敗德招愆嫉妬欺瞞則䘮身失命逐聲色好勝則凡忌人我息中則聖是以大逹多多隂徳眞人暗暗偷功常存道氣廻避俗風戒行精嚴斷無四非八識功夫綿宻決證九轉六通恣愛慕逐邪魔之境貪口腹墮餓鬼之中常寂坐而慧燭莫肆情而迷蒙志存平等心樂齊同見物休懷私昧應縁力務公忠切要行止順時云爲先燭偏倚速攺差過早復心彎曲則處處爭差性停當則人人信伏猖狂驕傲性必輕浮佞慢詐欺命思薄福上士厚氣以敦頥髙明卑謙而自牧毋忝教法清髙莫犯堂規罰辱敬體前因各宜雅肅融精神以固守持元氣以不先體證金蓮杲登玉境同逍遥玄元之未始共快樂象帝之先天咦天圎地方應規矩性靈命豐合金仙

鉢室賦全眞道海仙聖心淵於中明太極向裏隱壺天竅眼通中象靈泉而上涌鉢心透底使神水之昇涎髙明處則仰虚中主宰上善居則柔順乎淵泉息波浪則心如碧水靜風濤則性體金蓮一志湛寂而不變三心澄澈以無遷毋滚流則安於止定若靜息則可以方圎原夫坐鉢習定入室修功有虚中而洞逹從

**Interpretation**

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.

實處以圎通㑹天地於半升鐺内潜情性於一鉢室中融玄元之祖氣鼓浩劫之眞風萬法徹通𠔃肅清絳闕諸塵淨盡𠔃皎潔靈宫雲朋心一而敬比霞友志和以合同大凡攝念潜心返情復性起居最要安常餐飲切休過盛妄心滅而寂照元神眞息調而融沖慧命入坐時含光黙黙以虚心開靜時返視徐徐而出定睡魔倐至人人不覺頭㸃身揺昏障忽來箇箇鮮知口開氣迸巡行專在於警提掛牌務存於救正當自返以謙柔休昧已而强硬本爲生死修持毋生人我辯競切宜起離昏散抖搜精神恭身先拜仙聖回首次謝志仁當生懽喜毋起怒嗔自然心中安泰快樂壺内熈春克巳報德實於上士强懷反恨眞是小人莫自是徒爲虚詐當省非厚養朴淳詳夫先聖規矩祖師鉢義金返本乃鉢之源情歸性乃鉢之理鉢圎混以象乾元中虚猶太始森羅悉備其中造化皆全箇裏因有透漏不覺而沈由無㸃滴怱然而起冰澄湛而悟歸源鉢浮沈而明返巳大抵以無喻有假實體虚琢磨必從師友了逹須下功夫當叅明父毋未生之始常返照身心徹勤之初實純志士須謙卑而遵近怪友狂朋必柔順以逺踈壺公甕牖眞樂無極顔子簞瓢至樂有餘體聖仙隱几而宻處效眞人圜堵以淵居得乎安靜樂乎恬如審乎鉢室連單叢

**Interpretation**

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).

林知識共處歴劫希逢宿生難遇空碧鋉眞𠔃共樂始青虚室生白𠔃同安太素自始了終從朝至暮中期不可攺移圎滿任從去住閑閑上智心豁暢飄逸白雲慽慽下愚性執蔽迷蒙黒霧二時綿宻育神靈百日安常凝氣固旦夕緩舒食可接氣衣堪禦寒過用則臟腑失理調停則神氣常安苦志精修廢寢忘餐常寂照甘心磨錬返眞觀捨身努力養得氣神一定自然性命雙全一貫三才無極妙闕六通四逹有太虚寛可報檀那信供足酬主者安單頓超妄幻永樂眞懽噫脫生滅之境界超造化之乾坤遊詠先天而逍遥大象彷徨無極而快樂眞元綽綽然全眞而最上巍巍乎獨立以尊先既處玄門當遵教法欲超道岸必假慈航

教主重陽帝君責罰榜夫道之理者杳冥太極之上豈可易見故天下尋者多悟者少空虚無爲之道乾坤浩浩自然之氣隂陽光而生物像有作柰何今萬古逺矣且以藤納孤行而自分也動止形儀不可違也兹者以得居善地私結聖堂率千里而來之善侣合十方有信之良朋故立教規幸希笑覽

一犯國法遣出

二偷盜財物遺送尊長者燒毀衣鉢罰

出

三說是談非擾堂閙衆者竹箆罰出

四酒色財氣食葷但犯一者罰出

五奸猾慵狡嫉妬欺瞞者罰出

六猖狂驕傲動不隨衆者罰齋

**Interpretation**

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.]

七髙言大語作事躁暴者罰香

八說怪事戲言無故出菴門者罰油

九幹事不專奸猾慵懶者罰茶

十犯事輕者並行罰拜右伏以遍請知音今依此法三人行必有我師焉一室而居與鷰子勤勞言化而自我法不加於上善剛不過於至柔聖人三省其身可謂大矣幸遇明師善逢聖教若不教行豈爲上善曉示合堂常加覺察毋致違犯依此禁戒之後不得男女混雜縱心恣意切恐十方施主飲食難消不念寸隂可惜不得虚度謹愼修持庶得道心堅固不戒恐失前程請細思詳謹榜

了眞子昇堂文切以玄元聖祖廣開衆妙之門大道全眞善化羣生之教瑶池仙子重陽金蓮七朶閬苑瓊林長春玉花萬葉雖則枝分梢異到了萬葉歸根然則派别流差必竟百川還海方方設教㑹四海之雲朋處處興縁聚三山之霞友茅菴草舍普修寳殿琳宫紙襖麻衣恩賜星冠月珮可謂人能▲道闡先聖之規模自然道法應人開後世之眼目了眞堂上元無一㸃縈心萬行門頭正好諸人著力在上者當處寛慈在下者常存敬順塵心爭辯不顯體玄之家風道眼相從依舊丹陽之活計宿爲物外之仙屬今作門中之法眷住世同修道果超凡共列仙班出家仙子青眼研窮離塵烈士赤心照察欲待廣談祕奥仍妨久立仙班稽首雲朋伏惟珍重

**Interpretation**

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.

長春眞人規榜夫住庵者清虚冷澹瀟洒寂寥見性爲體養命爲用柔弱爲常謙和爲德慈悲爲本方便爲門在衆者常存低下處靜者勿起塵情所有塵勞量力運用不可過度毎一衣一食不過而用之毎計庵糧不可積剰治身衣物不可貪求或常住之物有餘者濟贍徃來經過貧難之士或於他處行縁或以備齋設㑹十二時中不著於假常要明眞掃除塵垢刷釜汲水擔薪炊膳除巳私意勿起嗔心各處一室澄心辦道各分局次當占一科或以互換調錬眞性不得執著爲用亦不得逓相是非謹要降心削除人我泯於聲色離形去智湛然無欲見三教門人須當平待不得怠慢心無事不得出庵舍晚夕早扃其户寅旦晚啓其門有送供者平常接待無施利者勿生二心凡有遊歷之士旦過三日是髙明者舉進住坐無志氣者他處遊行次驗脚色公據詳察縁由若不分明其間恐有隱匿詐僞之人不穩便更防一等道人愚徒之輩奸詐之人一言相惑㸃汚徒衆破除庵舍常談誹謗便合遣出若有投庵出家者不得擅便引進先觀道氣次㸔悟道或祖上家風善惡及自巳德行淺深髙明者携之愚蠢者抑之或於庵中幹辦等事先問庵主次與合堂道衆評論出家無問早晚不擇老㓜但泄理明心者堪爲上人也凡有化道不得詐託師家名目亦

**Interpretation**

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).]

不得私心指托庵舍取要檀越等物自巳用度便是私瞞常住上天鑒察必無輕譴故兹榜示各宜知悉

今月日示

朗然子家書夫人身難得中土難生正法難遇全此三者幸莫大焉況今諸仙出世立登天之梯凳渡苦海之舟船黙露玄機不可不應猛悟光隂迅速頓知世境浮囂念念慕古聖之玄風頭頭效逹人之返朴隨擲火坑便歩清涼之地解脫塵勞永居自在之郷莫待老之將至寧知身後如何既悟須當斬釘截鐵休教漉水拖泥攺非從是一刀兩段若不斷於貪嗔怎得心田清靜須當絶乎愛慾乃得法器圎成不了眞心終歸幻夢掣開愛網跳出凡籠便超紫府仙郷永脫紅塵異趣一條藜杖汎雲水之三千半片衲衣訪洞天之十二清靜門中無爲路上法味滋身洞然眞樂宴坐茅堂飲清風而推開玄妙之門閑居土屋賞明月而把握隂陽之髓雖則妻妾兒孫如同棲之宿鳥金銀珠玉似過眼之浮雲是以喜捨家縁便歸洞府斷絃不續潑水難收父毋妻男各從方便自今如陌路之人永作他郷之客彼出家者並無怠惰之心今在家者一任分飛之意故所願也謹奉鄙書伏惟珍重

**Interpretation**

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.)

全眞清䂓(終)

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5g0044/