《受籙次第法信儀》

This scripture meticulously records the ritual offerings (Faxin) required for receiving different ranks of Daoist registers (Fulu ordination ceremonies). The preparations are organized by ordination level as follows:

For initial Daoist ordination, one must prepare:

A pair of silver bracelets, 100 sheets of fine paper, one knife, two writing brushes, one tael of cinnabar, one ink stick, five taels of blue silk thread, one fine mat, ten bundles of firewood, 1.2 dan of rice, 120 chi of silk fabric, and one brocade pouch (for storing the register).

Those studying the Four Sections of Breath Control techniques require additional items:

One large knife, 2.4 dan of specially designated rice, one hundred bundles of firewood, 7.5 chi of crimson patterned cloth, another pair of silver bracelets, forty chi of white silk, one hundred sheets of paper, one ink stick, ten taels of incense, one engraving knife, and two taels of cinnabar.

Higher-level ordinations like the Twenty-Eight Constellations register demand:

Six small golden dragon ritual objects, eight silver bracelets, progressively increasing silk offerings (one additional chi per year of practice), and 1,200 coins for altar stabilization.

For assuming administrative positions (Zhi) within the Daoist hierarchy:

Five dou of rice, one bundle of firewood, one hundred sheets of official paper, two brushes, one ink stick, one engraving knife, one unlined robe, one black headscarf, one pair of shoes, plus provisions for a twenty-four person purification feast.

Transmitting the Dao De Jing requires:

One silver bracelet, 120 chi of blue silk thread, 1.5 zhang of handcloth, one tael of cinnabar, one knife, fifty chi of white damask, twelve wooden tablets (1.1 chi long × 5 cun wide), and a brocade scripture case.

The Purple Void Register ceremony necessitates:

Eighty-one chi of purple patterned cloth, forty chi each of five directional colored fabrics, five gold bracelets, one knife, five jin of incense, and five hand towels.

For practicing the Three Sovereigns method from the Divine Cavern tradition:

Forty chi of white silk, two taels each of gold and silver, two taels of genuine cinnabar, five dou of rice, two bundles of firewood, nine hand towels, nine knives, forty chi of yellow silk, one pair of silver bracelets, six pairs of gold bracelets, forty chi each of crimson and purple patterned cloth, five taels each of cinnabar and jade-green silk thread, eighty-one chi of yellow cloth, one hundred yellow paper sheets, one golden knife, one brush, one purification vase, one covenant plate, plus directional cloth offerings: nine chi of blue (East), three chi of red (South), seven chi of white (West), and five chi of black (North).

These items serve both as practical ritual implements and as symbolic representations of the Five Phases and spiritual attainments, embodying the Daoist cultivation principle of "communicating with the divine through material means." The graduated requirements reflect the strictly hierarchical nature of Daoist practice systems.

This scripture meticulously records the ritual implements, tokens, and their specifications required for different levels of ordination (Falu ceremonies conferring Daoist priestly ranks), essentially serving as an ancient Daoist liturgical inventory. Let us examine the contents section by section:

First, the "Lingbao Zhenwen Faxin" (items required for Lingbao school ordination):

1. One yellow-patterned central mat (12 chi in length)

2. Five golden dragons, one jin of incense

3. Two pendant tablets (1.2 chi long, 5 cun wide, 0.2 cun thick inside and out)

4. Purple-patterned tablet cover (7 chi), four blue silk ribbons

5. One liang of cinnabar wax, one brocade pouch (for holding the ritual register)

6. 24,000 coins (symbolizing the 24 solar terms), one liang of cinnabar

7. Nine liang of high-grade gold (symbolizing the Nine Heavens), forty chi each of five-colored patterned silk (for offerings to the Five Directional Elders)

8. Twenty-four chi of silk matching the ordinand's birth year element, ten sheets of blue paper

9. Twenty-four golden rings, nine golden dragons (three of which must be connected to nine swords for the document-burying ritual)

10. One medium covenant dragon, five guardian dragons, two jin of incense

11. Four blue silk ribbons

12. One spirit-measuring staff (height matching the ordinand, divided into eight sections, hollow with five holes on each side, root-end as the head)

13. Five-colored Fulu (talismans) placed inside the staff (2 cun square for each direction)

14. Crimson-patterned staff cover and sheath (remaining five chi)

15. Crimson-patterned tablet cover (13 chi long)

16. Three pendant tablets (1.2 chi long, 0.3 cun outer thickness, 2.4 cun wide, 0.2 cun inner thickness)

17. Fifteen audience tablets (each 1.2 chi long, 1.2 cun wide at the joint), one liang of cinnabar wax

Next, the "Wufu Faxin" (items for Five Talismans ordination):

1. Three pairs of golden rings, one hand towel (5 chi long)

2. Three bolts of thin silk, two liang of silver, five mirrors (9 cun size)

3. One bolt each of five-direction colored silk, two pendant tablets (same specifications as the Three Sovereigns tablets)

4. Crimson-patterned tablet cover (7 chi), four strands of blue silk thread, one liang of cinnabar wax

Finally, the highest-level "Shangqing Faxin" (Shangqing school ordination requirements):

1. Nine liang of high-grade gold, five polished mirrors

2. Ninety chi of blue gauze, forty chi of crimson-patterned silk

3. Forty chi each of white-patterned, yellow-patterned

4. Forty chi each of blue-patterned, purple-patterned silk

5. Birth-year colored silk increasing one chi per year of age, five chi of scarlet gauze kerchief

6. Five incense burners, five incense box sets, five incense table sets

7. Five large mats, nine chi of blue silk cord

8. Fourteen golden rings, three guardian dragons, three jade dragons

These items carry profound symbolic meanings in Daoist rituals—golden dragons represent divine communication, five-colored silks correspond to the Five Phases, and mirrors serve to illuminate Yin-Yang. The strict regulations governing the types, quantities, and materials of ritual implements for different ordination levels reflect the hierarchical nature of Daoist liturgical practice.

This scripture meticulously records the ritual implements (faxin) required for Daoist ordination (shoulu, the ceremony conferring religious titles) and the hierarchical system of spiritual ranks (fawet) within Daoism.

The faxin section enumerates essential ceremonial items:

• Jade objects: 3 jade fish, 4 jade figurines
• Metal objects: 4 gold figurines, 3 gold fish, 3 pairs of gold rings, 9 taels of refined gold, 5 polished mirrors
• Textiles: 5 bolts of silk, 7 chi of blue-patterned ceremonial robes, 1 bolt of five-direction colored fabric each
• Writing implements: 17 ceremonial tablets (yeban), 3 petition tablets (touban), 1 brush, 1 knife, 1 inkstick
• Miscellaneous: 1 tael of cinnabar, 1 tael of vermilion wax, 4 strands of blue silk thread, 1 jin of incense, 1 hand towel
• Provisions: 1.2 dan of rice, 10 bundles of firewood, 5 mats, 100 sheets of fine paper
• Special requirement: 1 golden boy attendant measuring 5 chi 5 cun in height

The fawet system follows progressive cultivation stages:

1. Zhengyi (Orthodox Unity) lineage:

• Pure Faith Daoist (Qingxin Daoshi) → Ten Precepts Disciple (Shijie Dizi) → Lu Register Disciple (Lusheng Dizi) → Zhengyi Covenant Disciple (Zhengyi Mengwei Dizi, specifying one of the 24 Celestial Master parishes)
• Advanced ranks: Three-Five Steps Primordial Life Perfected (Sanwu Bugang Yuanming Zhenren) → Northern Dipper Seven Primordials Perfected (Beidou Qiyuan Zhenren, receiving the Seven Stars Register) → Chief Administrator (Menxia Dazhugong, receiving the Administrator's credential)

2. School-specific ranks:

• Daode (Virtue) lineage: Golden Button Disciple (Jinniu Dizi) → Supreme Mystery Master of Highest Clarity (Taishang Gaoxuan Fashi, titled "Master of [Sacred Mountain]")
• Dongshen (Cavern of Spirit) lineage: Cavernous Abyss Divine Incantation Master (Dongyuan Shenzhou Jiutian Fashi)/Minor Luminary Perfected (Xiaozhao Zhenren) → Dongshen Disciple → Diamond Completion Disciple of Dongshen Great Unity (Dongshen Taiyi Jingang Biquan Dizi)
• Shengxuan (Ascending Mystery) lineage: Numinous Treasure Inner Teaching Master (Lingbao Shengxuan Neijiao Fashi)
• Dongxuan (Cavern of Mystery) lineage: Lingbao Disciple → Dongxuan Disciple → Supreme Dongxuan Disciple of Numinous Treasure (Taishang Lingbao Wushang Dongxuan Dizi, titled "Master of [Sacred Mountain]" for men, "Immortal Matron" for women)
• Wufu (Five Talismans) lineage: Inner Landscape Disciple of Three Sovereigns (Dongshen Sanhuang Neijing Dizi) → Supreme Dongshen Disciple of Numinous Treasure (Taishang Lingbao Wushang Dongshen Dizi)
• Hetu (River Chart) lineage: Nine Palaces Perfected of Supreme Mystery River Chart (Taixuan Hetu Baolu Jiugong Zhenren)
• Dongzhen (Cavern of Truth) lineage: Shangqing Disciple → Great Cavern Disciple of Shangqing (Shangqing Dadong Dizi) → Three Radiances Disciple of Shangqing Great Cavern (Shangqing Dadong Sanjing Dizi, titled "Perfected of [Sacred Mountain]")

Note: Parenthetical references indicate: "specific parish" denotes one of the 24 Celestial Master administrative centers, "sacred mountain" refers to one of the Five Sacred Peaks, and "specific qi" indicates particular energy orientations. These ranks manifest Daoism's comprehensive cultivation system progressing from Zhengyi foundations to advanced Shangqing stages.

This scripture details the sealing methods for ritual documents and the rules governing destiny registers (mingji) during Daoist ordination ceremonies (shoulu). It consists of two main sections:

The first section outlines seal protocols for different ritual implements:

1. When sealing the True Text Register (an important Daoist scripture), the upper portion bears the Primordial Beginning Seal (Yuanshi yin) while the lower portion uses the Five Elders Seal (Wulao yin), with the text facing outward.

2. For sealing ritual staffs, the upper section requires the Primordial Chapter Seal (Yuanshi zhi zhang yin) and the lower section the Five Elders Chapter Seal (Wulao zhi zhang yin).

3. The Three Sovereigns Tablets (Sanhuang ban) containing their respective scriptures must be sealed with the Nine Elders of Immortal Capital Seal (Jiulao xiandu yin). When used by purple-robed priests, both upper and lower portions require sealing.

4. The Five Talismans Register (Wufu ce) uses the Three Heavens Supreme Seal (Santian taishang yin) for scarlet-robed priests.

5. The Shangqing Register requires the Ten Cycles Seal (Shihui zhi yin) for azure-robed priests.

The second section explains destiny register assignments according to birth months:

• Those born in the 1st/2nd lunar months: governed by the Nine Qi Celestial Lord (Jiuqi tianjun) of the Azure Heaven
• 4th/5th months: Three Qi Celestial Lord (Sanqi tianjun) of Cinnabar/Scarlet Heaven
• 7th/8th months: Seven Qi Celestial Lord (Qiqi tianjun) of White Heaven
• 10th/11th months: Five Qi Celestial Lord (Wuqi tianjun) of Mysterious/Black Heaven
• 3rd/6th/9th/12th months: Single Qi Celestial Lord (Yiqi tianjun) of Yellow Heaven/Vaporous Qi

Additional hourly assignments:

• Yin/Mao hours (3-7am): Green Thearch (Qingdi)
• Si/Wu hours (9am-1pm): Red Thearch (Chidi)
• Shen/You hours (3-7pm): White Thearch (Baidi)
• Hai/Zi hours (9pm-1am): Black Thearch (Heidi)
• Chen/Xu/Chou/Wei hours (7-9am, 7-9pm, 1-3am, 1-3pm): Yellow Thearch (Huangdi)

The Golden Youth Register (Jintong lu) section describes summoning different Qi Lords according to birth months:

• 1st month: Summoned by the Eastern Ascendant Peaceful Longevity Lord (Dongshang yiping qi changsheng jun)
• 2nd month: Central Peaceful Primordial Qi Lord (Zhongyi su tao qi jun)
• And so forth for each month's corresponding Qi Lord

(Note: "Qi Lords" and "Celestial Lords" represent Daoist deities governing specific energy manifestations, while "lingji" refers to the administration of destiny registers.)

This scripture explains the Daoist system for determining one's spiritual affiliations based on birth month and hour, which primarily involves three aspects:

1. The celestial immortals corresponding to birth months:

Those born in the seventh month are summoned by the Western Superior Rong Shangxian Zhenming Jun (True Luminous Lord of the Western Upper Rong Immortals), while the eighth month corresponds to Zhong Rong Zhongxian Zhenshen Qi Jun (True Spirit-Qi Lord of the Middle Rong Immortals), with each month having its designated immortal lord. If the exact birth month is unknown, males count from the first month and females from the tenth month of the lunar calendar.

2. The Five Sacred Peaks' governance according to birth hours:

• Born during Yin-Mao hours (3-7 am): Governed by the Green Emperor of Eastern Peak Mount Tai, belonging to the Nine Qi Heaven, overseen by the Eastern Dipper Star Lord
• Born during Si-Wu hours (9 am-1 pm): Governed by the Red Emperor of Southern Peak Mount Heng, belonging to the Three Qi Heaven, overseen by the Southern Dipper Star Lord
• Born during Shen-You hours (3-7 pm): Governed by the White Emperor of Western Peak Mount Hua, belonging to the Seven Qi Heaven, overseen by the Western Dipper Star Lord
• Born during Hai-Zi hours (9 pm-1 am): Governed by the Black Emperor of Northern Peak Mount Heng, belonging to the Five Qi Heaven, overseen by the Northern Dipper Star Lord
• Born during Chen-Xu-Chou-Wei hours (7-9 am/7-9 pm/1-3 am/1-3 pm): Governed by the Yellow Emperor of Central Peak Mount Song, belonging to the One Qi Heaven, overseen by the Central Dipper Star Lord

3. The prenatal essence (Taiyuan) attributes by birth month:

Each month's births correspond to specific prenatal celestial essences - for instance, those born in the first month receive the Crimson Heaven's descending truth in the fourth month, while second-month births receive it in the fifth month, and so forth.

4. Star Lord affiliations by birth hour:

Different hours align with distinct stellar deities - Zi hour (11 pm-1 am) births belong to the First Yang Brilliance Star Lord, while Chou-Hai hours (1-3 am/9-11 pm) connect to the Second Yin Essence Star Lord, etc.

5. Seasonal qi influences:

Those born in the first and second months receive the Green Heaven's governing qi, while fourth and fifth month births are under the Red Heaven's qi circulation.

These correspondences primarily serve the Daoist ordination rituals (Shoulu, receiving the spiritual registers), helping practitioners identify which immortals and star lords they resonate with, as well as determining suitable cultivation methods. The system reflects the intricate Daoist cosmology that maps human destiny onto celestial patterns through the interactions of Yin-Yang, the Five Phases, and stellar influences.

This scripture primarily discusses the celestial energies and divine summons corresponding to one's birth month during the Daoist ordination ritual (Fulu transmission ceremony). The content is divided into three sections:

1. Concerning the "Celestial Cycles and Qi Governance" section:

• Those born in July or August align with the Qi of "Pure White Heaven" (Su Tian)
• October/November births correspond to "Mysterious Heaven" (Xuan Tian)
• March, June, September and December births resonate with "Yellow Heaven" (Huang Tian)

These correlations must be referenced when completing the "Eight Luminosities Purple Void Register" (Bajing Zixu Lu) and "Purple Void Petition" (Zixu Biao).

2. The "Immortal Summons" section details:

Each birth month has corresponding Immortal Lords who summon the initiate, such as:

• January births receive summons from the "Subtle Clarity Lord" (Wei Qing Qi Jun)
• February births are called by the "Jade Principle Penetrating Qi Lord" (Yu Li Tong Qi Jun)

These summons are interchangeable with the "Vajra Youth Register" (Jingang Tongzi Lu).

3. The "Spirit Summons" section organizes:

Seasonal birth months correspond to directional deities:

• Spring births (Jan-Mar) align with Eastern "Yi Tribes' Lord"
• Summer (Apr-Jun) with Southern "Man Tribes' Lord"
• Autumn (Jul-Sep) with Western "Rong Tribes' Lord"
• Winter (Oct-Dec) with Northern "Di Tribes' Lord"

These summoning energies are universally applicable across all Daoist ritual centers (Zhi).

The concluding "Shangqing Memorial Plaque Text" refers to seventeen ceremonial plaques (each one chi long) for celestial audience, enumerating the Nine Heavens and their corresponding "Jade Gentlemen Gatekeepers" (Yu Lang Menxia), including:

• Heaven of Majestic Singularity (Yu Dan Wuliang Tian)
• Heaven of Meditative Virtue and Infinite Longevity (Chan Shan Wuliang Shou Tian)
• Heaven of Brahma's Supervision and Extended Blessings (Fan Jian Xu Yan Tian), etc.

These protocols represent specific liturgical rules and document formats required during Daoist ordination ceremonies.

This scripture documents the liturgical procedures and document formats used in Daoist ordination rituals (道教受箓). It primarily consists of the following components:

First is the lineage transmission record, beginning with Lady Wei Huacun of Nanyue (a prominent female immortal in the Shangqing tradition), through successive patriarchs including Perfected Yang, Xu Mi, and Master Xu, extending to the transmission lineages of the "Supreme Mysterious Unity" Three Perfected Ones and Celestial Master Zhang Daoling (founder of the Zhengyi tradition).

The text then meticulously records the document templates used in ordination ceremonies:

1. "True Text Petition Plaque" (真文谒版): A template for disciples to formally announce their ordination to the Lingbao Heavenly Worthy of the East and various deities, requiring details such as the disciple's name and master-disciple relationship.

2. "Dao-De Memorial Plaque" (道德刺版): The official document for applying to receive the Dao De Jing, requiring personal information including the disciple's hometown, temple affiliation, and age.

3. These documents must ultimately be presented to the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Five Directional Thearchs (Green, Red, Yellow, White, and Black Emperors), and the Four Departments' deities (including the Directors of Fate and Records).

Finally, the text lists the first sixteen of the early Celestial Masters' "Twenty-Four Parishes" (道教教区组织), each annotated with its corresponding Five Phase attribute and administrative jurisdiction. The first eight parishes belong to the highest-ranking "Supreme Parishes of the Highest Grade," while the subsequent eight hold secondary status. These parishes—such as Yangping Parish and Heming Parish—were important centers of Daoist activity established by Zhang Daoling during the Han dynasty.

The entire passage reflects the standardized procedures of Daoist ordination rituals during the Northern and Southern Dynasties period, showcasing the tradition's emphasis on lineage transmission and liturgical documentation.

This passage primarily discusses the hierarchical system of Daoist "ordination" (fulu, the ritual where disciples receive their religious offices) and the importance of paying homage to one's master. The "eight administrative centers" mentioned refer to eight important Daoist temples established in early Daoism, categorized into upper, middle, and lower grades.

First, it lists the names of the middle and lower-grade administrative centers along with their corresponding Five Phases (Wood, Fire, Earth, Metal, Water) attributes. For example, "Yuntai Center" belongs to Fire, while "Houcheng Center" belongs to Earth. Each of these temples had specific positions responsible for managing Qi (vital energy), a crucial concept in Daoist cultivation.

The text then emphasizes the significance of honoring one's master, stating that "without a master, one cannot attain the Dao and achieve immortality." Before engaging in religious activities such as scripture reading, preaching, incense burning, or ascending the altar, disciples must first pay respects to their master with sincere reverence. Failure to follow this protocol means true divine beings will not descend. From the Zhengyi (Orthodox Unity) to Dongzhen (Cavern of Perfection) traditions—different Daoist schools—disciples are required to know the names, appearances, and temple residences of their three primary masters.

Later, it details the complete format for an ordained disciple's official title, which includes:

1. Time and location (specific year, month, and place)

2. Sect affiliation (e.g., "Disciple of the Orthodox Unity Covenant")

3. Religious office (e.g., "Celestial Master of a certain center, Supreme Middle Qi")

4. Multiple identity validations (e.g., "Perfected Being of the Three-Five Steps and Cosmic Destiny")

5. Master's information (e.g., "Scholar of a certain sacred mountain," "Perfected Being of a certain sacred mountain")

6. Birth details (natal chart, e.g., "born in a certain month of a certain zodiac year")

7. Location of ordination (e.g., "received the Orthodox Unity and Three Caverns scriptures at a certain temple")

This section essentially serves as a standardized template for an ordained disciple's credentials, encompassing the strict master-disciple relationships and hierarchical structures within Daoist transmission systems. From the Zhengyi to the Shangqing (Highest Clarity) tradition—the highest Daoist school—each level of discipleship comes with corresponding titles and cultivation practices.

This scripture records the regulations concerning the ordination ritual (bestowal of Daoist certification) in Daoism. The main contents include:

1. Introduction to the identities of participating masters:

• The names, ages, and physical characteristics (such as ruddy or yellowish-white complexion) of the Duoshi (initiating master who guides disciples into the Dao), Jishi (registry master responsible for enrollment), and Jingshi (scripture master who transmits classics) must all be recorded.
• The names and ritual titles (such as "Great Cavern Master of Shangqing Mystic Capital") of the three presiding masters (Lintan Sanshi) and five guarantors (Wubaoshi) must be documented.

2. Qualifications of these masters:

They are all esteemed fellow disciples or outstanding students who should encourage each other during joint participation in rituals. Disciples should treat them with the same reverence as their main master, addressing them collectively as "Three Masters."

3. Ritual implements:

Cloth towels and knives should be prepared, symbolizing the cleansing of worldly afflictions and severing of bondage to aid in attaining liberation.

4. Recording standards:

• When receiving fulu (talismans and registers), disciples must memorize the names of the Three Masters and never violate this throughout their lives.
• Information about masters must include their affiliated temples, local jurisdictions, and ages.
• While ages need not be recorded for the three presiding masters and five guarantors, their ritual titles must be specified.

5. Regulations concerning the "Three Generals":

• The ritual requires one General, one Lieutenant General, and one Middle General to be appointed.
• Males should be positioned on the left, females on the right.
• Depending on birth hours, different "Three Qi Lords" are summoned (e.g., those born during the hour of Zi [11pm-1am] are summoned by the "Middle Mystic Three Qi Lord").

This text meticulously documents the organizational structure and operational protocols of ancient Daoist ordination rituals, reflecting the tradition's emphasis on master-disciple lineage and ceremonial procedures.

This scripture serves as a template for Daoist ordination rituals (Fulu, the conferral of priestly ranks), containing invocations for different talismanic registers and the initiate's personal details. In modern terms:

[Three Generals Register Section]

Summoning guardian generals according to birth hour:

• Those born during Shen hours (3-5 PM) invoke the Three Qi Lords of Middle Primordial
• You hours (5-7 PM) invoke the Three Qi Lords of Lower Primordial
• Xu hours (7-9 PM) invoke the Three Qi Lords of Supreme Mystery
• Hai hours (9-11 PM) invoke the Three Qi Lords of Upper Mystery

(Note: Collectively called "Three Generals," summoned according to the initiate's birth month and hour)

[Shangqing Register Template]

On [date], at [temple], ordained priest [name] (age XX) reverently receives:

"The Exalted Authentic Scripture of Penglai" — a celestial text transmitted by the Blue Heaven August Emperor that grants wearers:

• Free passage through rivers and seas
• Dragon guardianship
• Power to subdue aquatic spirits

Also known as "Penglai Supreme Mystery Document" or "Nine Streams Authentic Scripture," previously bestowed by Immortal Beiling Zhangren upon Immortal Mahuang, enabling dragon-flight ascension.

[Three Sovereigns Register Template]

On [date], priest [name] receives:

"The Supreme Three Sovereigns Talisman" (high-level fu incantation) commanding myriad spirits. Bearers may:

• Traverse sacred mountains
• Receive mountain deity welcomes
• Freely enter celestial realms
• Pay homage to perfected immortals

With efficacy matching the "Nine Elders' Celestial Capital Pass."

[Five Talismans Register Template]

On [date], priest [name] receives:

"The Eight Mighty Divine Register" (empowered ritual document) enabling:

• Subjugation of mountain spirits and beasts
• Safe passage through wilderness and waters
• Protection against weapons and plagues
• Avoidance of all calamities

[Authentic Script Register Template]

On [date], Lingbao School adept [name] receives:

"The Six Heavens' Eightfold Mighty Register" created by the Supreme Dao Lord of Primordial Three Heavens, permitting:

• Celestial deity summoning
• Earth spirit governance
• Mountain range sealing
• Cloud and rain conjuring
• River dragon control

Transmitted through an immortal master's Primordial Heavenly Worthy (Yuanshi Tianzun) lineage.

[Initiate's Ordination Document]

Disciple [name] (address, age, birth details) devoutly receives ordination at [location] on [date].

(Note: All bracketed terms indicate fields to be completed. These registers function as Daoist "certifications" granting corresponding spiritual authority levels.)

This scripture documents the Twenty-Four Zhi (Daoist cultivation centers) system of the Celestial Master (Tianshi) tradition (also known as the Five Pecks of Rice tradition), compiled by Zhang Bian, the thirteenth-generation descendant of Celestial Master Zhang Daoling. Each zhi corresponds to specific Five Phases (Wuxing) attributes and celestial constellations:

First listed are the "Eight Supreme Zhi" (the highest-ranking centers):

1. Yangping Zhi (Metal phase), corresponding to the Horn constellation, located in Fan County, Shu Commandery

2. Lutang Zhi (Wood phase), corresponding to the Neck constellation, located in Fan County, Shu Commandery

3. Heming Zhi (Metal phase), corresponding to the Root constellation, located in Linqiong County, Shu Commandery

4. Liyuan Zhi (Earth phase), corresponding to the Room constellation, located in Fan County, Shu Commandery

5. Geguai Zhi (Fire phase), corresponding to the Heart constellation, located in Fan County, Shu Commandery

6. Gengchu Zhi (Water phase), corresponding to the Tail constellation, located in Yangquan County, Guanghan Commandery

7. Qinzhong Zhi (Water phase), corresponding to the Winnowing Basket constellation, located in Mianzhu County, Guanghan Commandery

8. Zhenduo Zhi (Metal phase), corresponding to the Dipper constellation, located in Xindu County, Shu Commandery

Next are the "Eight Mysterious Elder Zhi" (middle-ranking centers):

1. Changli Zhi (Earth phase), corresponding to the Ox constellation, located in Luo County, Guanghan Commandery

2. Lishang Zhi (Earth phase), corresponding to the Woman constellation, located in Yangquan County, Guanghan Commandery

3. Yongquan Zhi (Wood phase), corresponding to the Emptiness constellation, located in Mianzhu County, Guanghan Commandery

4. Jushan Zhi (Metal phase), corresponding to the Rooftop constellation, located in Nan'an County, Qianwei Commandery

5. Choujing Zhi (Water phase), corresponding to the Encampment constellation, located in Nan'an County, Qianwei Commandery

6. Benzhu Zhi (Wood phase), corresponding to the Eastern Wall constellation, located in Nan'an County, Qianwei Commandery

7. Mengqin Zhi (Fire phase), corresponding to the Legs constellation, located in Du County, Yuexi Commandery

8. Pinggai Zhi (Earth phase), corresponding to the Bond constellation, located in Jiangyang County, Qianwei Commandery

Finally, the text begins listing three "Lower Zhi":

1. Yuntai Zhi (Fire phase), corresponding to the Stomach constellation, located in Langzhong County, Baxi Commandery

2. Jinkou Zhi (Wood phase), corresponding to the Hairy Head constellation, located in Jiangyang County, Hanzhong Commandery

3. Houcheng Zhi (Earth phase)

This scripture systematically records the distribution of important early Daoist cultivation centers, with each zhi corresponding to specific constellations, embodying the Daoist principle of "harmony between heaven and humanity." These centers were primarily located in the Sichuan region and served as crucial bases for the early propagation of the Celestial Master tradition.

This passage describes the establishment of the Twenty-Four Administrative Districts (治) by Zhang Daoling (founder of the Celestial Master/Tianshi tradition) during the Eastern Han Dynasty, along with their corresponding constellations, Five Phases attributes, and official systems:

1. The text first enumerates eight principal districts with their locations and corresponding constellations:

• The Upper District corresponding to the Bi constellation was located in Nanzheng County, Hanzhong Commandery (the Fourth District of Duke Mu's governance, associated with the Metal phase)
• The Upper District corresponding to the Zui constellation was in Nanzheng County, Hanzhong Commandery (the Fifth Pinggang District, associated with Water)
• The Upper District corresponding to the Shen constellation was in Nan'an County, Qianwei Commandery (the Sixth District of Chief Secretary, associated with Metal)
• The Upper District corresponding to the Dongjing constellation was in Qidao County, Qianwei Commandery (the Seventh Yuju District, associated with Water)
• The Upper District corresponding to the Zhen-Gui constellations was in Chengdu County, Shu Commandery (the Eighth Beimang District, associated with Earth)

2. It explains these districts were established by Lord Lao (the deified Laozi) at noon on the seventh day of the first lunar month in the second year of the Han'an era (143 CE), corresponding to the twenty-four solar terms and twenty-eight constellations system, with Zhang Daoling overseeing their implementation. Each district required veneration of twenty-four sages.

3. The text details the official titles of the Twenty-Four Qi Officials, organized in left and right systems:

• The left system included positions like "Pingqi" (Balancing Qi), "Changqi" (Extending Qi), "Duling" (Chief Commander), and "Lingshen" (Spirit Leader), corresponding to specific districts (e.g., Yangping Lutang, Gelü Gengchu)
• The right system mirrored the left, forming a yin-yang administrative structure

4. Special notes:

• Official positions followed the "male-left, female-right" principle (male qi officials on the left, female on the right)
• Textual variants exist, with this version using vermilion markings to indicate the corrected sequence
• The correspondence between official titles and districts requires verification against texts like the "Chuguan Yi" (Ritual for Appointing Officials)

(Note: This represents crucial early Celestial Master Daoist literature documenting the establishment of religious-administrative districts, reflecting how Daoism integrated astronomical systems, Five Phases theory, and organizational structures. The "districts" served as both religious centers and administrative units, with "libationers" (祭酒) being contemporary Daoist official titles.)

This scripture primarily expounds on the "administrative centers" (zhisuo) system within the Celestial Master (Tianshi) Daoist lineage—sacred sites for cultivation and teaching. The text divides into two sections:

The first part details the "Four Administrative Centers" system:

1. The first Ganghu Center (aligned with Fire Phase) corresponds to a constellation in Hanyang County

2. The second Baishi Center (aligned with Metal Phase) corresponds to the Zhang constellation in Hanyang County

3. The third Zhongmao Center (aligned with Water Phase) corresponds to the Yi constellation in Fukou County

4. The fourth Jushan Center (aligned with Earth Phase) corresponds to the Zhen constellation in Guangyang County

The Celestial Master transmitted these four centers to the Successor Master (Sishi) on the seventh day of the first lunar month in the third year of Jian'an (alternatively recorded as the first year), who then passed them to the Lineage Master (Xishi), establishing a system corresponding to the twenty-eight lunar mansions. The text mentions eighteen "devoted practitioners" (fanxian)—those cultivating externally were called "branch centers" (biezhi), while internal practitioners used "reserve centers" (beizhi).

The second section outlines the "Eight Paired Centers" system:

It enumerates eight administrative centers and their pairings, each aligned with one of the Five Phases. For example, the Liyuan Center (Metal) pairs with the Changli Center, while the Lili Center (Wood) pairs with the Lishang Center.

The Celestial Master transmitted these eight paired centers to the Successor Master on the fifth day of the tenth month in Jian'an's first year, who then passed them to the Lineage Master. Fourteen devoted practitioners participated in this transmission (some records mention twelve). The text also discusses discrepancies between textual variants, ultimately confirming the "Zunling Center" as the authoritative reading.

These administrative centers and their transmissions formed a crucial part of early Daoist organizational structures. Through correspondences with the Five Phases and celestial constellations, they established a complete system for cultivation and lineage transmission.

This passage discusses eight key Daoist centers (zhi 治) among the early Twenty-Four Parishes in the Celestial Master (Tianshi) tradition, along with their administrative structure. Here's a modern interpretation:

The text first enumerates eight principal centers and their elemental associations:

1. Emei Zhi (Metal phase) in Shu Commandery, Sichuan

2. Qingcheng Zhi (Water phase) in Shu Commandery, Sichuan

3. Taihua Zhi (Wood phase) in Chang'an's Jingzhao region (note: some versions mistakenly record this as "Muye")

4. Huangjin Zhi (Wood phase) in Quyang County, Sichuan

5. Cimu Zhi (Metal phase) in Chengdu Commandery

6. Afeng Zhi (Fire phase)

7. Pingdu Zhi (Water phase) in Qianwei Commandery

8. Jiyang Zhi (Earth phase) in Ye County, Hebei

These eight centers were established by Zhang Lu (the Third Celestial Master) on the fifth day of the tenth month in 198 CE (the third year of the Jian'an era). Simultaneously, twelve "Zhi Fanxian" administrators were appointed to oversee them.

The text then details sixteen corresponding administrative positions, divided into left and right groups:

1. Emei Zhi - "Lingjue" official

2. Qingcheng Zhi - "Xuanwei" official

3. Taihua Zhi - "Gongping" official

4. Huangjin Zhi - "Lianping" official

5. Cimu Zhi - "Xingjiao" official

6. Afeng Zhi - "Weiyi" official

7. Pingdu Zhi - "Chengqi" official

8. Jiyang Zhi - "Jianyi" official

The concluding section mentions the complete system comprised four grades with forty-four centers (including principal and subsidiary sites). Ritual protocols required inspecting principal centers before proceeding to subsidiary ones.

(Note: "Zhi" refers to early Celestial Master religious-administrative centers; "Third Celestial Master" denotes Zhang Lu; "Jijiu" indicates Daoist administrative positions)

This scripture primarily expounds on the hierarchical system of Daoist ordination (Fulu transmission rituals) and the usage standards for related talismans (Daoist ritual documents).

Regarding the classification of administrative districts (Daoist jurisdictional areas):

1. The highest rank is Biezhi (separate jurisdiction)

2. The second rank is Youzhi (roving jurisdiction)

3. The third rank is Peizhi (auxiliary jurisdiction)

4. The fourth rank is Guozhi (state jurisdiction)

The text specifically refutes the mistaken belief that Youzhi holds higher status than Biezhi. According to Daoist precepts, Biezhi indeed ranks above Youzhi.

The scripture then details specifications for various talismans:

1. Mingfu (personal destiny talismans corresponding to one's birth):

• Qingdi Fu (Green Emperor Talisman): green characters on red background
• Chidi Fu (Red Emperor Talisman): red characters on yellow background
• Huangdi Fu (Yellow Emperor Talisman): yellow characters on white background
• Baidi Fu (White Emperor Talisman): white characters on black background
• Heidi Fu (Black Emperor Talisman): black characters on green background

2. Special-function talismans:

• Tengtian Dunbian Fu (Soaring Sky Transformation Talisman): yellow characters on green silk (for ascension and metamorphosis)
• Jidi Jiexing Fu (Earth-Register Dissolution Talisman): green characters on plain white silk (for earth-traveling and invisibility)

3. Various wooden tablet talismans:

• Sanhuang Banfu (Three Sovereigns Tablet): yellow base with purple patterns, seven chi in length
• Shangqing Banfu (Highest Clarity Tablet): yellow base with jade-green patterns, seven chi in length
• Wufu Banfu (Five Talismans Tablet): white base with crimson patterns, one chi seven cun in length
• Zhenwen Banfu (True Script Tablet): yellow base with crimson patterns, one zhang two chi in length
• Zhenwen Chenbanfu (True Script Lining Tablet): yellow base

4. Other talismans:

• Cezhang Neifu (Staff Inner Talisman): red base with green script
• Huangdi Zhufu (Yellow Earth Red Talisman): yellow base with red script
• Baidi Huangfu (White Earth Yellow Talisman): white base with yellow script
• Heidi Baifu (Black Earth White Talisman): black base with white script
• Qingdi Heishu (Green Earth Black Script): green base with black script

These talismans are employed in specific sequences during Daoist ordination rituals, with each type requiring particular materials, color schemes, and dimensional specifications.