---
title: "太上出家傳度儀 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5g0045/"
canonical: "https://daozang.app/en/text/KR5g0045/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《太上出家傳度儀》

Zhengyi 正一部 · 1 volumes · 4,517 characters

## Vol. 1

太上出家傳度儀楹九

(左街都監同簽書教門公事/崇德悟真大師賈善翔編集)

引弟子於大道前禮三拜上香度師

祝香以今焚香供養三清上聖十極髙眞玉皇大天帝紫微天皇大帝紫微北極大帝后土皇地祇聖祖天尊大帝元天大聖后三十二天帝君十神太一眞君十一曜星官天地水三官南北二斗星官四方二十八宿星官四聖眞君三元眞君玄中大法師經籍度三師正一眞人五嶽聖帝儲副佐命大洞仙官三十六洞天仙官七十二福地三十六靖廬二十四化仙官等四瀆源王四海九江水帝龍王地府酆都北帝出家弟子本命星官宫觀里域眞官天曹地府一切威靈今辰謹有某人弟子某人㓜離俗網早慕眞風今蒙國恩許圎道相啓壇場於兹旦服冠簡於昌時庶竭焚修上報眞聖仰冀三境慈尊十方眞宰天曹地府一切聖賢曲賜證明少延飊馭稽首皈依無極大道

次度師於三師前設案坐華夏引弟

子禮度師三拜面北長跪聽說出家

因縁設香花供養度師上香謹按眞一本際經云爾時青童君問出家之法何如天尊曰夫出家者義趣甚深利益洪遠出家有二種一者恩愛二者諸有始學之人既值明師志能勤苦執事奉承餐受妙訓若在居家父母妻子愛累相纏如處囹圄不得自在

**Interpretation**

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.

適意從容逺近隨師詢請玄業故告父母請别妻子捨離居室逺遊山林依憑道舍棄俗服玩黄褐玄巾捨世榮華隨縁告乞廣建福田惟道是務是名初出恩愛之家既出家巳勤行齋戒免離三塗信根巳立學靜入室離三界愛登入九清是名出諸有之家也青童君曰我今乃離三惡道願得出離諸有家不知何者名立正教天尊曰若有經文具十二部應三洞者是名正經自此之外須辨邪正方可受持當自請師審定分别青童君聞是說巳歡喜踊躍稽首而退自是及後凡出家之人既辭恩愛來入法門當發神仙行願貴在自利利他屏去兇心惟生善念敬上接下動止柔和每遇設像諸聖諸眞諦信不二晨香夜燈圍繞賛歎五體投地禮拜供養惟冀今生來世與道有縁月帔星冠雲軒羽駕名列九天之上位居三島之中且金簡玉書不容妄度五逆十惡穢雜下流若違明科度師獲罪而況太上垂經天尊說戒遇人不度殃及已身非人而傳禍延祖考所以法門傳授戒愼爲先今汝道心深重得生中華仍捨業縁乃趨眞教謹按經云人身難得中土難生假使得生正法難遇多迷眞道多入邪宗多縱罪根多諸巧詐多恣淫殺多好羣情多愛貪嗔多沈地獄多失人身知此等縁衆生不悟不知正道迷惑者多我今哀見此等衆生故垂教法爲

**Interpretation**

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).

說良縁令使知道知身性命皆從道生了悟此因長生人道種子不絶世世爲人不生無道之郷不斷人之根本更能心修正道漸入仙宗永離輪廻超昇三界汝既以難生而生難遇而遇不迷眞道不入邪宗不縱罪根不爲巧詐不好淫殺不愛貪嗔如此則骨相合經堪爲法器傳經演教佐國度人今遇良辰圎具道相當知此出家因縁勿生疑惑苟有異志即爲下鬼汝其諦聽戒之愼之今再白汝今出家一人有慶九祖沾恩況汝骨氣通仙神情合道慕清虚之聖境脫穢濁之樊籠願效駑鈍永歸眞聖澡雪形體禠裂俗裝先爲召百靈監度五帝證明冀汝名書玉簡體掛霞衣便隨羽客以朝眞早獲仙丹而出世今宜先禮帝主次别慈親後成出世之髙人永作登眞之上士而今而後只可朝眞禮聖不可享鬼拜邪凡所立功先資家國今於庭下拜辭以俟披度

次引弟子於庭下北向禮帝王汝欲窺衆妙將悟重玄當脫縫掖之衣即被彩霞之帔永叅玉帝上謝人君便長遂於逍遥更不須於趨折教起金母勑自軒皇宜北向禮皇帝四拜

次謝先祖汝由先祖積慶福及後昆故捨繁華之縁來持清淨之教惟憑焚誦以致薦修每逢眞祭之時輙修拜跪之禮宜望先隴四拜

次辭父母汝自違甘㫖來入法門雖辜罔極之深恩蓋

**Interpretation**

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.

慕無爲之妙道庶持經法以報劬勞由此拜辭有違定省宜辭父母伯叔兄長各四拜

次辭親知朋友汝久侍巾瓶致踈交友息芳春之駘蕩樂清境之追遊今披羽衣不復俗禮宜辭親知朋友四拜

次華夏引弟子至三師前立知磬請

三師法事

次三歸依

次弟子長跪具白剌自陳如念不得

以木簡寫如不用簡紙亦得某伏念螻蟻穢質不自揆量輙罄愚誠願親衆妙兹者幸承睿㫖許具冠裳今就度師虔請教戒庶從願念不敢有違苟違明科不辭隂譴某誠惶誠恐謹言禮三拜訖即立

次度師讀白文恭以三洞垂文七眞演教咸令披度得入妙門功德難思天人稱慶斯乃從凡入聖階淺及深名奏天曹身居仙列苟非宿命寧合因縁汝既自陳道心堅固當報四恩三有以悟獨立重玄今則百靈降格萬聖傾光直須黙運虔誠無致䙝慢宜請保舉二師爲脫俗衣以圎道相

次保舉師與脫俗衣先著履度師讃

云汝先足躡雙履永離六塵經云千里之行始於足下此一歩爲初之意也願汝一心奉道履踐靈壇凡所行遊不歩凶惡之地常登法㑹逕陟仙階每遇二漏之時即須改換

次繫裙度師讃云裙者羣也以羣統爲意羣於道友統以清淨又謂之裳蓋在上爲衣在下爲裳以表守謙

**Interpretation**

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.

下爲常行之法則能如是者災害不生諸聖佑護

次著雲袖度師讃云輕剪黄雲裁成法服上以襯霜羅之帔下以統飛霄之裙爲中道之衣不可須㬰離體

次披道服度師讃云道服者乃天尊老君之法服也眞聖護持人天讃仰既沾於體當自欽崇可以滅三世之愆尤可以令九先之超度行住坐卧常須護持不可置之以穢器不得雜之以俗衣苟不如是當招惡報

次知磬舉仙衣讃上界神仙服天寳自然裳輕盈六銖妙佩服齊三光願今一披奉逍遥不死郷

次頂簮冠度師持於手中讃云汝頂星冠冠者冠也一身之上最處崇髙總括衆髮斗星燦爛岳勢巍峩像列眞之朝元作三洞之妙士不爲臣妾蓋假於兹宜其晨夕護持勿令塵埃染汙如自輕慢則天曹奪筭念兹在兹則神仙可冀

次令弟子就坐側長跪度師與戴冠

云與道合同三遍

次知磬吟星冠讃煥燿七星冠翩翩降自天授之有科戒宿命應神仙願令一頂戴永保大椿年

次執簡度師讃云夫簡者以簡事爲言收心歛意爲用簡則心專持則有守瞻星禮斗祝聖朝眞爲道法之光容作人天之儀範能如是者方獲執持

次知磬舉三啓頌

次度師說十戒弟子長跪夫戒者止惡防非護正摧邪無令傲忽弗敢輕侮今授汝十戒以護身心諦聽受持不可

**Interpretation**

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.

懈怠第一戒者心不惡妬無生隂賊檢口愼過想念在法能持否答云能下同第二戒者守仁不殺憫濟羣生慈愛廣救潤及一切能持否第三戒者守正讓義不欺不盜常行善念損已濟物能持否第四戒者不貪不慾心無放蕩清潔守愼行無㸃汚能持否第五戒者口無惡言言不華綺内外中直不犯口過能持否第六戒者不得嗔怒調和氣性神無所傷不犯衆惡能持否第七戒者不嫉人勝巳爭競功名每事遜讓退身度人能持否第八戒者不得評論經教訾毀聖文躬心奉法常如對神能持否第九戒者不得爭競是非評論四輩天人咎恨損傷神氣能持否第十戒者舉動施爲每合天心常行大慈普度厄難能持否天尊曰戒有二種一者有得二者無得有得戒者三戒五戒十戒二十七戒百八十戒三百大戒止惡防非未達方便名有得戒也止離三塗及人中苦未入道分若識識法畢竟空寂是名正戒無持無犯開正觀門爲道根本此名出家持戒也

次舉智慧頌

次聽度師教戒弟子長跪汝既圎道相初入法門目今已後語默動靜常須念道念經念師名曰三寳作汝皈依處所夫念道寳者能制滅一切惡相猶金剛刀無所不斷猶如猛火無所不燒念有二種一念

**Interpretation**

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.)

道身七十二相八十一好具足微妙人間天上三界特尊是我歸依覆護之處二念法身猶如虚空圓滿清靜即是眞道亦名眞身亦名道性常以正念無間餘心是名念道其次念經寳者有三種洞眞洞玄及以洞神係心受持常生信慕存想不移審知是法是出世道無他雜念是名念經若知諸法本無文字正觀實相達其㫖趣亦名念經是名善解念經之相其次念師寳師寳者父也我若無師不能得道是故應當逺近隨逐心眼觀想常在目前不替須㬰無諸雜想是名念師三念既巳當上報四恩一天地恩二國王恩三生身父母恩四師長恩次當下資三有一資天徒二資地徒三資水徒汝當發大善心晨香暮燈誦經行道於諸大道前旛花果實禮拜供養上願皇帝萬歲家國太平次願生身父母九祖先亡幽顯沾恩已身得道次願師尊長壽法屬興隆次願十方信施常蒙道廕次願江山朋友學道知音早遂初心光榮門族次當誘化一切有情令於三清諸聖結大善縁或建宫觀或造經像或度出家法身此乃自利利他功德無量常須柔弱不得剛强經云柔勝剛弱勝强者是也凡朝禮時節開靜即起入靜即息對諸大衆不得髙聲舉歩安庠愼勿粗行苟非病患不得飲酒茹葷每遇齋筵愼勿語笑疊足端坐令人天敬仰接見賔客先自

**Interpretation**

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.)

和顔貧富貴賤各隨其心方便應對不得輕於貧賤而奉富貴裙褐冠簡鞋履襯䄂務在潔淨勿要鮮華又不得殺一切物命每見人殺當須勸誘他人有短愼勿言之縱有隂私亦勿舉訐若違此戒身謝之後永墮惡趣餓鬼畜生受諸苦報良朋善友常須親近凶徒惡黨輙勿交遊又不得奉事鬼神學諸邪法不惟浼黷清靜之教抑亦自招隂遣或登靈壇或預經席秉簡端謹如對君父晝夜便旋不得向北當解裙褐以就掩隈仍避神祠及諸尊貴事巳淨手方拈法服忽見師長及尊宿煖帽方巾逍遥急須撤去罄折問訊常懷慈憫拯濟危急勿貪名利勿畜貨財勿攻異端勿習幻術勿捨吾教妄親别法勿生健羡以破道心此爲修行之要也一動一靜當依十事威儀即無違科背律之譴汝既出家紹隆教法將入衆妙與道合眞當須屏去三惡洒落六情勸人忠孝勸人樂善不得隂謀不得是非不得訕謗不得色慾不得輕慢不得以强淩弱不得以勢欺人不得竊盜三寳常住及諸尊像衣冠服色竊之即眉鬚墮落足跛手攣死入寒泉受種種苦報常孝順師尊及汝父母見男官女冠法身逓相供養勿生彼我當異骨成親服飾售用及諸五榖蔬茹等物常宜愛惜見男弟子女弟子常須演經化誘入我法門令悟重玄朝禮聖眞五體投

**Interpretation**

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.)

地侍奉師長旦夕問安出送入迎稽首珍重持守清淨恬淡無爲不以富貴聲利輙動身心宜行隂德以作今世來生因果冀遇神仙證無上道且九先超度乃在於汝九先沈墮乃在於汝汝當洗心刻意注念無差一切聖賢靡不昭鑒今先叅禮三師誓依教戒

次引新戒禮三師禮經師列眞雅誥上聖綸言藴三洞之琅函禮九天之金格青囊紫笈寳閣雲房掌八千之靈篇傳四萬之大劫既爲道士先奉經師凡所誦持勿令穢觸當運至誠叅禮經師三拜禮籍師玉籙髙眞金符上聖主八景之龍章鳳篆藏三清之寳䇿瑶圖衆聖靈音諸天隱語凡爲道士須奉籍師每當佩籙行符切在施功布德當運至誠叅禮籍師三拜禮度師化導眞師拔俗至聖蒙度之者星冠月帔荷指之者大戒沖科漸抛塵土之蹤得遂神仙之列幸爲道士切奉度師永荷眞休常當信禮當運至誠叅禮度師三拜

次十二願

次學仙頌

次回向念善

次引新戒禮大道功

**Interpretation**

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.

德

次禮度師等太上出家傳度儀

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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/KR5g0045/