《太上出家傳度儀》

This scripture records the specific procedures and significance of the Daoist ordination ceremony for monastic disciples. The ritual begins with the disciple performing three prostrations and offering incense before the sacred image of the Great Dao, guided by the ordination master (Dushi, the presiding teacher) in prayer.

During the incense offering, the master leads the disciple in presenting incense to various Daoist deities, including: the Three Pure Ones (Sanqing — Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun), the Jade Emperor (Yuhuang Dadi), the Great Emperor of the Purple Subtlety (Ziwei Dadi), the Empress of Earth (Houtu Huangdiqi), and other celestial and terrestrial spirits, as well as the immortal officials of the Thirty-Six Grotto Heavens and Seventy-Two Blessed Lands, along with the disciple’s personal destiny star official. The disciple expresses their lifelong aspiration for Daoist cultivation, now granted imperial permission to renounce worldly ties, and vows to repay the divine grace through sincere practice.

Next, the ordination master takes a seat before the altar of the Three Teachers (Jingshi, Jishi, and Dushi — the scripture teacher, register teacher, and ordination master). The disciple performs three prostrations to the master and kneels facing north to listen to the teacher’s explanation of the purpose of monastic life. The ceremony cites the Zhenyi Benji Jing (Scripture of the True One’s Original Boundary), which records the Celestial Youth (Qingtong Jun) inquiring of the Heavenly Worthy (Tianzun) about the meaning of renunciation. The Heavenly Worthy replies that monastic cultivation holds profound significance and brings immense benefit. Renunciation is of two kinds: first, liberation from familial attachments (en’ai, affection and bonds), and second, transcendence of worldly entanglements (zhuyou, all conditioned existence). When novice practitioners encounter an enlightened teacher, diligent service and receptivity to instruction free them from household constraints, granting spiritual liberation.

This scripture elucidates the norms and significance of Daoist monastic cultivation, structured into several key aspects:

First, it addresses the preparations for renunciation: Practitioners must obtain parental consent, bid farewell to spouses and children, and leave worldly dwellings to reside in mountain temples. They must relinquish ornate garments in favor of the Daoist yellow short robe and black headscarf (huanghe xuanjin), abandoning worldly splendor to single-mindedly pursue the Great Dao. This stage is termed "emerging from the home of earthly affections."

Next, it details post-renunciation practice: Diligently observing purification precepts (zhaijie) to avoid the sufferings of the Three Wretched Paths (hells, hungry ghosts, and beasts). Through seated meditation (xuejing rushi), practitioners transcend attachment to the Three Realms (desire, form, and formlessness), ultimately reaching the Ninefold Clarity (jiuqing) of Daoist cosmology. This is called "transcending all conditioned existences."

When the Immortal Youth (Qingtong Jun) inquires about orthodox teachings, the Celestial Lord responds: Only scriptures corresponding to the Three Caverns (Dongzhen, Dongxuan, Dongshen) and twelve canonical categories constitute authentic texts. Others require careful discernment between orthodox and heterodox methods, necessitating verification by a master.

The text then outlines behavioral standards: Monastics must vow to attain immortality while benefiting others, eradicate malicious thoughts, and cultivate constant goodwill. Interpersonal conduct should embody humility, while ritual devotion requires reverent offerings before sacred images—burning incense, lighting lamps, and performing prostrations with praise. The aspiration is to forge karmic bonds with the Dao across lifetimes, ultimately attaining celestial rank (symbolized by moon-hued capes, star-embroidered crowns, and phoenix-drawn cloud chariots).

Finally, it emphasizes the gravity of transmitting precepts: Improper conferral implicates both master and ancestral lineage. Human birth is rare, birth in the civilized Central Plains rarer still, and encountering orthodox teachings rarest of all. Yet most indulge in heterodox paths and sensual excess, inevitably descending into hell realms. The Celestial Lord manifests compassion by revealing these teachings.

Particularly cautioned against are the Five Heinous Crimes and Ten Evil Deeds—grave transgressions practitioners must avoid. Irregular performance of ordination rituals (chuan du) incurs karmic consequences even for the initiating master (du shi).

This scripture expounds the precepts of Daoist monastic ordination rituals, conveying several key teachings:

First, it illuminates the precious opportunity of leaving household life to cultivate the Dao (the Way): You must understand that your very existence originates from the supreme truth of the Dao. To be born human is rare fortune, and one must cherish this chance for spiritual practice. If you can maintain proper orientation toward the Dao, avoid evil paths, refrain from creating negative karma, and distance yourself from greed, anger, and delusion, you establish the foundation to become a vessel for transmitting Daoist teachings.

Next, it emphasizes the profound significance of monastic commitment: Choosing this path benefits not only the practitioner but also nine generations of ancestors. This represents a noble choice to transcend worldly defilements and pursue the pure realm of emptiness. The ritual requires ceremonial bathing, donning Daoist robes, and inviting celestial beings as witnesses, with the aspiration to eventually be recorded in the register of immortals and attain Daoist realization.

The text then details the ordination procedure:

1. First bow to the Celestial Emperor and worldly ruler, expressing gratitude to heaven, earth, and sovereign

2. Then pay respects to ancestral lineage, acknowledging accumulated blessings

3. Finally take formal leave of parents - though departing the household, cultivation merits will repay parental kindness

Specific ritual requirements include:

• Facing north to perform fourfold bows to the emperor
• Making fourfold bows toward ancestral graves
• Conducting solemn farewell to parents

The scripture concludes with admonitions for new monastics: Henceforth you may only venerate authentic Daoist sages, never worshipping false deities. All cultivation merits must first be dedicated to the welfare of nation and world. Only through this solemn ceremony does one formally receive Daoist priesthood.

The Taishang Chujia Chuandu Yi (Ritual for the Transmission of Ordination in Daoist Monastic Initiation) describes the formal ceremony for a disciple officially entering monastic life in Daoism. Here's a modern explanation:

First, the aspiring disciple bids farewell to family and friends:

1. They perform four ceremonial bows each to parents, uncles, and elder brothers to take leave.

2. Then four bows to close friends. The text explains: "Having long served your master (the 'towel and vase' symbolize serving tools for a teacher), you've grown distant from worldly social ties. Now wearing the feather robe (Daoist garb), you'll no longer observe secular etiquette."

The formal ceremony then proceeds:

1. The ritual guide leads the disciple before the Three Masters (sanshi): the ordaining master (dushi), recommending master (baojushi), and supervising master (jiandushi).

2. The chime player invites the Three Masters to preside.

3. The disciple performs the "Three Refuges" rite (taking refuge in the Dao, the scriptures, and the master).

4. Kneeling, the disciple presents a petition (written on wood or paper) stating: "Though humble as an ant, I sincerely seek the Dao. Today I'm fortunate to receive permission for monastic life. I beg the master to transmit the precepts, which I vow to uphold. Should I break them, I willingly accept punishment."

The ordaining master then reads the proclamation:

"The Three Caverns scriptures and the teachings transmitted through the Seven Perfected Ones allow predestined individuals to enter the Dao. This transcendence of the mundane requires karmic affinity from past lives. Having demonstrated firm resolve, you must now repay the Four Kindnesses (heaven-earth, ruler, parents, teachers), transcend the Three Realms (sanyou), and awaken to the profound Dao. With deities bearing witness, devoutly request the recommending master to change your secular attire."

The robe-changing ritual carries deep symbolism:

1. Changing shoes: As the recommending master replaces secular shoes with Daoist slippers, the ordaining master chants: "Wearing these, you leave behind the Six Dusts (sights, sounds, scents, flavors, touch, and mental constructs). A thousand-mile journey begins beneath your feet—may your heart stay true to the Dao, treading only virtuous paths, changing promptly when encountering defilement."

2. Tying the Daoist skirt: The master explains, "'Skirt' (qun) echoes 'community' (qun), symbolizing unity with fellow practitioners while embodying humility (recalling ancient robes' hierarchical significance). Let this remind you to cultivate purity."

Every garment change corresponds to spiritual transformation—a complete rite of passage from worldly life to formal Daoist discipleship.

This passage describes the ritual vesting and precept transmission in the Daoist ordination ceremony (formal initiation as a Daoist priest). Here's the modern interpretation:

The vesting ceremony begins with:

1. First, the cloud sleeves (part of the Daoist robe) are donned. The ordination master (Dushi) chants praises: "This ritual garment is made of yellow cloud-like fabric, with white gauze shoulder drapes above and flowing immortal skirts below. As formal attire for Daoist practice, it must be worn constantly without removal."

2. Next comes the full ceremonial robe. The master explains through chant: "This sacred robe transmitted by the Heavenly Venerables and Lord Lao (Laozi) enjoys protection from true immortals and reverence from both humans and celestial beings. Wearing it eradicates sins from three lifetimes and liberates ancestors across nine generations. Treat it with constant reverence—never place it in unclean locations or mix it with secular clothing, lest misfortune follow."

3. The ritual musician (Zhiqing) sings the "Hymn to Immortal Raiment": "This precious robe of the upper realms, light as six zhu (an ancient weight unit denoting extreme lightness), when properly worn matches the radiance of sun, moon and stars. May the wearer attain the carefree realm of deathless immortality."

4. Crown ceremony: Holding the star crown (a priest's ritual headpiece), the master chants: "This crown symbolizes the constellations above, towering like sacred peaks, embodying the dignity of audience with the Primordial Heavenly Venerable (Yuanshi Tianzun). Wearing it marks you as a practitioner of the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures—treasure it day and night with purity. Disrespect invites shortened lifespan from celestial officials; devout wearing brings immortality within reach." The disciple kneels for three crown placements, each accompanied by the invocation "Become one with the Dao."

5. The musician sings the "Star Crown Hymn": "This seven-star crown shines with celestial light, descended from heaven, bestowed by precept upon those with immortal destiny. May the wearer achieve longevity like the great toon tree (symbol of eternal life)."

6. Tablet-holding ceremony: The master explains the ritual tablet's purpose—focusing the mind and demonstrating solemnity when worshiping stars or attending upon sacred beings—reserved only for qualified practitioners.

The precept transmission concludes:

The master imparts the Ten Precepts (specific items not listed), admonishing: "Precepts prevent wrongdoing and safeguard the true Dao—observe them reverently without negligence. These ten precepts now protect your body and spirit: listen carefully and uphold them diligently."

Through this ceremonial sequence—donning sacred vestments, wielding ritual implements, accompanied by hymns and precepts—the initiate completes the transformation of identity and makes their commitment to Daoist cultivation.

Modern Interpretation of the Monastic Precepts in the Taishang Ordination Rites for Leaving the Household:

The Ten Precepts:

1. First Precept: Never harbor jealousy or malice within your heart; guard your speech and be mindful of conduct, constantly contemplating the path of cultivation.

(Question: Can you uphold this? Answer: Yes. This question-answer format repeats for each subsequent precept.)

2. Second Precept: Maintain benevolence and abstain from killing; show compassion to all beings, extending mercy universally.

3. Third Precept: Uphold righteousness with humility; neither deceive nor steal, always nurturing goodwill and sacrificing self to aid others.

4. Fourth Precept: Reject greed and indulgence; keep thoughts disciplined, preserve purity with vigilance, and ensure conduct remains untainted.

5. Fifth Precept: Refrain from harsh speech and cunning words; cultivate inner and outer integrity, avoiding transgressions of the tongue.

6. Sixth Precept: Abandon wrath; harmonize your nature, never harming your Shen (spirit) or committing any wickedness.

7. Seventh Precept: Never envy those superior to you; shun contention for fame and wealth, yielding in all matters and stepping back to assist others.

8. Eighth Precept: Do not casually criticize scriptures or slander the writings of sages; practice the teachings reverently as if before the divine.

9. Ninth Precept: Avoid disputes over right and wrong; never recklessly judge senior practitioners (the "four grades" refer to cultivators at different stages), lest you incur celestial wrath and damage your Qi (vital energy).

10. Tenth Precept: Let all actions align with the Dao (the Way); constantly embrace great compassion to liberate beings from suffering.

Levels of Precepts:

The Celestial Lord (Tianshi) declares precepts are of two kinds:

1. Precepts with Form: These include the Three Precepts, Five Precepts, up to the Three Hundred Major Precepts—concrete rules primarily preventing evil. They form the foundation of practice, helping avoid rebirth in wretched realms (the "three paths" of hell, hungry ghosts, and animals) and worldly misery, yet they do not constitute true attainment of the Dao.

2. Formless Precepts: Realizing the empty nature of all phenomena, where notions of upholding or violating precepts dissolve, awakens true wisdom through right contemplation. This is the essence of Daoist cultivation, representing authentic monastic discipline.

Introductory Teaching:

After reciting the Hymn of Wisdom, the ordination master instructs the new disciple:

"Having now assumed the outward signs of renunciation, you enter the Dharma gate. Henceforth, whether speaking or silent, moving or still, always remember: contemplate the Dao (the Way), contemplate the scriptures (Jing), contemplate your teacher. These are the Three Treasures (Dao Treasure, Scripture Treasure, Teacher Treasure)—your spiritual refuge.

Contemplating the Dao Treasure shatters all evil thoughts, like a vajra blade cutting through obstructions or a raging fire consuming all. There are two specific practices..." (The subsequent details on cultivation methods are not fully presented here.)

This scripture elucidates the rituals and mental cultivation that Daoist practitioners should observe. Let me explain section by section:

Regarding the "Three Contemplations" practice:

1. Contemplating the Dao (Nian Dao): One should constantly reflect on the nature of the Dao. The Dao inherently possesses seventy-two majestic forms and eighty-one sublime qualities, transcending both human and celestial realms. As the supreme existence, it is our ultimate refuge. The true Dao resembles the perfection and purity of empty space, requiring sustained visualization with an utterly pure and undistracted mind.

2. Contemplating Scriptures (Nian Jing): There are three principal scriptures (the Three Caverns scriptures: Dongzhen, Dongxuan, and Dongshen). During practice, one should recite them with single-minded devotion, maintaining pious faith and understanding these texts as transcendental truths. Achieving insight into the essence of all phenomena and perceiving their true nature represents the highest level of "scripture contemplation."

3. Contemplating the Master (Nian Shi): The master is like a father—without the master's guidance, one cannot attain the Dao. One should constantly keep the master in mind, maintaining reverence whether near or far, allowing the master's form to dwell continuously in one's heart without distraction.

On repaying kindness:

After cultivating the "Three Contemplations," one should repay four kinds of grace:

1. The nurturing grace of Heaven and Earth

2. The grace of the nation's ruler

3. The nurturing grace of parents

4. The teaching grace of masters

Additionally, one should assist three types of beings:

1. Celestial beings

2. Earthly beings

3. Aquatic beings

Specific practice methods:

With great benevolent intention, one should burn incense, light lamps, recite scriptures, and practice the Dao morning and evening. Before the Great Dao, one should offer banners, flowers, and fruits, performing reverent prostrations. When making vows, follow this sequence:

1. Pray for the emperor's longevity and national peace

2. Pray for ancestral souls to attain liberation and for one's own realization of the Dao

3. Pray for the master's longevity and the flourishing of Daoist teachings

4. Pray for devotees to receive the Dao's protection

5. Pray for fellow practitioners to maintain their original aspiration and bring honor to the tradition

One should also guide all beings to form connections with the Three Pure Ones (the supreme deities: Yuqing, Shangqing, and Taiqing) through:

• Building temples and monasteries
• Printing scriptures and creating sacred images
• Supporting those who renounce worldly life to practice

These are immeasurable meritorious deeds that benefit both self and others.

Daily conduct guidelines:

Maintain a gentle and harmonious disposition (softness can overcome hardness). During group practice, observe discipline: rise when it's time, meditate when required, move quietly without disturbance. Abstain from alcohol and meat unless ill. During purification rituals (Zhaijiao), sit solemnly to earn respect from both humans and celestial beings. When receiving guests, first compose one's appearance.

(Note: The "Three Caverns scriptures" refer to the Daoist scriptural classification system; the "Three Pure Ones" denote the highest deities: Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun.)

This scripture outlines the behavioral norms and precepts Daoist monastics should observe during their cultivation practice. The main teachings can be understood as follows:

Practitioners should maintain a gracious demeanor toward all people regardless of social status, responding appropriately to each situation without despising the poor or flattering the powerful. Daily attire—including Daoist robes (qunhe), hats, and footwear—should be kept clean and tidy without pursuing extravagance. The killing of living beings is strictly prohibited, and one should intervene to prevent others from killing.

Regarding others' faults, one must speak cautiously and never expose someone's secrets even if aware of them. Violating these precepts will result in rebirth in the lower realms as a hungry ghost or animal. Seek virtuous teachers and friends while avoiding wicked company. Never worship malevolent spirits or practice heterodox methods, as this not only defiles the pure Dao but invites punishment from the underworld.

In ritual spaces or scripture-recitation settings, maintain the solemn reverence one would show before a monarch or parent. Daily habits matter: never remove clothing facing north at night, relieve oneself away from temples and sacred sites, and purify hands before touching ritual garments. Upon encountering senior masters, immediately straighten one's attire and offer respectful greetings.

Cultivate compassion to aid those in distress, free from greed for fame and wealth. Avoid studying delusive arts or abandoning Daoism for foreign teachings. Guard against jealousy that disrupts the Dao-mind. These are essential to practice—every action should conform to the "Ten Dignified Observances" (ten behavioral standards).

Having renounced worldly life to propagate the Dao, one must eliminate the "Three Poisons" (greed, hatred, delusion) and purify the "Six Sensory Desires" (eyes, ears, nose, tongue, body, mind). Encourage others in virtuous deeds and filial piety while avoiding schemes, gossip, and slander. Abstain from lust and arrogance; never bully the weak or abuse power.

Particularly forbidden is stealing temple property (the Three Treasures: scriptures, rituals, and teachers) or ritual vestments from divine images—such offenses bring immediate karmic retribution (eyebrows falling out, limb deformities) and rebirth in the Frozen Spring Hell. Honor one's masters and parents; treat fellow practitioners as family with mutual support. Cherish clothing and food provisions. Regularly expound scriptures to disciples, guiding them to comprehend "Profound Mysteries" (deep Daoist truths) while reverently venerating the sacred.

(Note: Specialized Daoist terms like "qunhe" [robe], "Three Treasures," and "Profound Mysteries" are retained with brief explanations.)

This scripture describes the ordination rituals and cultivation guidelines for Daoist disciples. The process consists of several key components:

First, it emphasizes the disciple's duty to serve their masters with reverence—offering morning and evening greetings, accompanying them with proper etiquette. Maintaining a pure and detached mindset is essential, undisturbed by wealth or fame. One should accumulate "hidden virtue" (Yinde, performing good deeds discreetly) to plant seeds of merit for both present and future lives. Only through such conduct can one attract celestial guidance and realize the supreme Dao (the Way). The salvation of ancestors depends entirely on one's cultivation; thus, sincere repentance and single-minded dedication are mandatory.

The ordination ceremony involves three formal bows to different masters:

1. Bowing to the Scripture Master (Jingshi): The scriptures represent the Three Caverns' (Dongzhen, Dongxuan, Dongshen) treasured texts and the golden celestial laws. As a Daoist, one must revere the Scripture Master. When reciting scriptures, maintain physical and mental purity. Perform three bows.

2. Bowing to the Register Master (Jishi): This master oversees the precious texts of the Eight Scenic Realms (Daoist paradises) and the secret charts of the Three Pure Ones (Yuqing, Shangqing, Taiqing). As a Daoist, uphold the Register Master's teachings. When wearing talismans (Fulu) or performing rituals, prioritize accumulating virtue (De). Perform three bows.

3. Bowing to the Ordination Master (Dushi): This is an enlightened transcendent who guides one beyond worldly ties. Through their grace, disciples don starlit crowns and moonlit robes (Daoist vestments), uphold major precepts, and gradually transcend the mundane—progressing toward immortality. Eternal gratitude to the Ordination Master is required. Perform three bows.

Subsequent ritual steps include:

• Vowing the Twelve Great Aspirations
• Reciting hymns of immortal cultivation
• Transferring merits (redirecting cultivation merits to specific purposes)
• New disciples bowing to the Great Dao's virtues
• Final bows to the Ordination Master and others

The entire ceremony reflects Daoism's emphasis on lineage transmission, scriptures, and cultivation. Through solemn rites, it solidifies the initiate's commitment to the path.