《洞玄靈寶千真科》

This scripture records the scene where the Supreme Dao Lord (Taishang Daojun) transmitted precepts in the Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Perfected from the Numinous Treasure Cavern Mystery), an important Daoist classic. It was the first day of the first lunar month in the third year of the Wu era (238 CE) under Emperor Sun Quan of Eastern Wu. The Grand Immortal Official of the Supreme Ultimate (Taiji Zuoxian Gong), a high-ranking celestial official in Daoism, was deeply immersed in cultivation on Mount Laosheng. At noon, thirty-three terrestrial immortals and Daoist priests gathered to burn incense and pay homage. Suddenly, celestial music resounded from the heavens as the Supreme Dao Lord, accompanied by a host of perfected immortals and the Celestial Sovereign (Tianzhen Huangren, a senior immortal official), descended in a majestic procession. A thousand immortal youths and jade maidens arrived on clouds, creating an awe-inspiring spectacle.

The Grand Immortal Official prostrated himself for a long time, expressing his unwavering devotion to the Dao despite enduring countless trials. He then inquired about the proper rituals and norms that human cultivators should follow. The Supreme Dao Lord praised the Grand Immortal Official’s profound virtue and merit, commanding the Thousand Perfected (Qianzhen) to expound the disciplinary precepts (Kejie) for him. The Guardian of Life Perfected (Huming Zhenren) first proclaimed three core precepts:

The first precept establishes that the rules of the Daoist community must be practical and enforceable. If a group includes those who violate the precepts, regardless of age, they must not be allowed to dwell together. Fellow cultivators must collectively uphold the sacred teachings, act in accordance with ritual propriety, sever evil deeds, and mutually support virtuous intentions. Those who incite wrongdoing will be subject to specific punitive measures.

The second precept emphasizes that the essence of the Daoist path is purity and emptiness, free from the pursuit of fame and profit. True immortals should live in seclusion and cultivate tranquility. If disciples become attached to worldly possessions—wealth, treasures, livestock, servants, or other material concerns—such behavior severs the roots of the Three Treasures (Dao, scriptures, and teachers) and harms the wisdom-life of sentient beings. Even if they outwardly uphold scriptures and precepts, they are in fact undermining the true Dharma.

The third precept addresses situations where accomplished masters cultivate alongside disciples. If cunning disciples reluctantly join, or those still bound by desires, or those coerced into participation, they must be skillfully guided according to their circumstances: they may first be assigned labor to temper their nature, gently instructed with virtuous words, left to practice seated meditation (zuowang, the method of sitting in forgetfulness), or expelled if necessary. Alternatively, they may be taught through scripture transmission, required to observe fasting and precepts (zhaijie), or counseled by others. If they persistently cling to bad habits without showing signs of reform, harboring such disciples is tantamount to extinguishing the Dharma—they must be permanently distanced.

These precepts reflect the early Daoist emphasis on maintaining the purity of cultivation communities, particularly the severance of material desires and the principle of teaching according to individual capacity. They profoundly influenced later Daoist monastic regulations.

The Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Perfections) primarily outlines the disciplinary codes that Daoist practitioners should follow, as well as the methods by which masters instruct their disciples.

For sincere disciples devoted to the Dao (the Way), those who are naturally intelligent and deeply committed to the orthodox teachings may directly receive profound doctrines. However, for those with duller faculties, they must first be guided through foundational precepts—such as the Three Precepts or Five Precepts—to calm their minds and cultivate stillness. A virtuous master (high-ranking Daoist) must teach according to each disciple’s disposition: the arrogant should be taught humility, the harsh and violent must be restrained, while the timid and weak should be encouraged to cultivate courage and diligence. A master is like a parent to all beings, patiently guiding disciples so they never regress in their devotion to the Dao.

For ordained practitioners, upholding precepts—from the Three and Five Precepts up to the Three Hundred Major Precepts—ensures the protection of twenty-four benevolent deities for each precept observed, as well as offerings from celestial beings. Those who disregard the precepts accumulate negative karma and will fall into lower realms after death, while strict adherence brings blessings. These rules apply equally to monastics and lay practitioners—the principle is impartial.

When a venerable master oversees the community, minor transgressions should not be publicly reprimanded, especially not in the presence of royalty, officials, lay disciples, or newly ordained members. If discipline is necessary, private guidance should come first; only if repeated admonishments fail should public censure follow.

Monastics should embody simplicity and purity. The following ten behaviors are considered "improper conduct":

1) Flaunting one’s abilities while amassing wealth;

2) Being insatiably greedy, engaging in matchmaking or fortune-telling;

3) Falsely claiming expertise in astrology;

4) Farming like a layperson;

5) Sowing discord among the monastic community and befriending the wicked;

6) Pretending to cultivate while secretly allying with corrupt influences;

7) Disrupting liturgical order by disregarding rules;

8) Violating purity regulations by sharing quarters with laypeople;

9) Traveling at night without a lamp;

10) Indulging in gambling, theft, or other vices. Practitioners who refuse to reflect and reform are undermining the Daoist teachings.

Finally, it emphasizes that masters of the Shangqing (Highest Clarity) tradition—a major Daoist school—must not casually transmit advanced precepts nor recklessly accept disciples seeking refuge. These regulations exist to preserve the authentic transmission of the Dao.

This passage outlines several important rules that Daoist practitioners should observe:

First, practitioners must not casually accept disciples, indiscriminately teach others, or engage in gossip. One should avoid going out alone at night, distance oneself from those with improper thoughts, and ensure every word and action aligns with religious precepts.

Regarding etiquette when visiting a master: When young Daoists pay respects to esteemed elders, they must dress neatly with proper attire and walk with dignified composure. Upon meeting the master, they should perform three ceremonial bows, then kneel to state their purpose: "This humble disciple [name], still shallow in cultivation, has traveled far to seek the master's guidance in resolving my doubts. I shall receive your teachings with utmost humility." Those seeking repentance for transgressions must confess all wrongdoings from birth to present—including outbursts of anger, theft, greed, and other misdeeds—vowing never to repeat them. Only after completing three additional prostrations may they withdraw.

Penalties for rule violations include: Those breaking precepts, causing disturbances while intoxicated, or disrespecting teachers shall be fined money or rice. Refusal to comply results in corporal punishment or confiscation of property. Serious offenses warrant hard labor such as land reclamation, firewood gathering, or weeding. Cases beyond the temple's jurisdiction shall be handed to secular authorities.

Specifically prohibited behaviors include: disrupting other temples without cause, demanding meat and alcohol, matchmaking, trading slaves or livestock, and violating civil laws—all punishable by strict disciplinary measures.

Finally, regulations for communal meals: Meals are announced by bell tolling, with participation restricted to those observing purification (zhaijiao). Visitors must be treated fairly. When food is scarce, hosts and guests should practice mutual deference by sharing equally—never refusing hospitality—embodying the Daoist spirit of mutual aid.

The Daoist scripture Dongxuan Lingbao Qianzhen Ke (Canon of the Thousand Perfected) records these disciplinary codes concerning behavioral norms for practitioners in communal life and fasting rituals.

On Equal Treatment: Daoism emphasizes the equality of all beings, advocating impartial treatment regardless of kinship or social status. However, assisting others requires proper methods. Indiscriminate almsgiving to every petitioner would disrupt communal order, so all must exercise prudence.

On Fasting and Charity: When laypeople beg for food, the kitchen supervisor must first inquire whether they can observe fasting rules. Those who can comply receive provisions, while those who cannot should be patiently taught about karmic retribution, helping them understand that good and evil bear corresponding consequences. This is not stinginess but true compassion aimed at awakening others. Failing to explain these principles would instead lead them to create negative karma.

On Ritual Meal Etiquette: Formal fasting meals follow five steps: first, determine the time by observing the sun's shadow; second, summon the assembly by striking a bell; third, purify hands with water and arrange napkins; fourth, begin the meal after sounding the qing (stone chime); fifth, recite the ancestral masters' mealtime incantations. Meals not following these steps are considered impure and tantamount to stealing food.

On Dining Rules: Portions must adhere to agreed quantities—privately taking more or less constitutes theft. When distributing food, fruits and vegetables should not be taken excessively, as greed violates precepts. Servers should be considerate, ensuring those seated below receive enough. The Shengxuan Jing (Scripture of Ascending to the Mysterious) teaches that higher and lower seats must mutually accommodate each other.

On Dignified Demeanor: Daoist priests must maintain dignified appearance, neat attire, and proper conduct to inspire virtuous thoughts in others and earn celestial praise. Sloppy manners provoke discontent, tarnish Daoism's image, betray the Dao's teachings, and sever compassion's roots. Universal adherence to etiquette naturally fosters the tradition's flourishing.

On Seating During Fasting: The most virtuous should occupy front seats to guide communal solemnity without embarrassing hosts. Persistent quarreling invites disdain from both monastic and lay communities, with the Ten Directions' deities secretly recording such faults, bringing misfortune.

On Sitting and Reclining Rules: Communal activities follow specific protocols. When sitting, approach the couch left foot first, then the right, gently pressing the edge to lower oneself slowly. When rising, support with hands, donning the left shoe first.

When entering the sacred hall, one should proceed with solemnity and order: step forward with the left foot first, then follow steadily with the right. When rising, female practitioners should lead with the right foot. Before crossing the threshold, adjust your attire (the "hu" refers to the ceremonial tablet used by officials in ancient courts) and secure your Daoist robe (the "hepei" is the outer garment worn by Daoist priests). Holding the hu tablet, calm your mind in meditation—visualize the hall filled with the Celestial Worthies of the Ten Directions, perfected sages, the ruling emperor, and local officials as sacred presences before stepping in with composure.

Regarding hall entry protocols: If the hall has dual gates (east and west), choose the corresponding gate based on your seating position. Those seated on the west side enter through the west gate, those on the east through the east gate. Crossing paths at the entrance is strictly forbidden.

Daoist attire standards: One must wear orthodox Chinese Daoist robes (with horizontal skirts and wide sleeves), clearly distinguishing them from secular clothing. Sitting alongside laypeople dressed in white is prohibited, as is using fur garments, leather boots, or tools with animal horn handles. Daily utensils should be plain, with gold, silver, or bronze vessels forbidden. However, during court rituals (Keyi) or when venerating sacred beings, formal liturgical robes must be worn according to rank—Shangqing priests wear purple with jade adornments, Lingbao priests don yellow, and the Three-Five Merit Officials (Gongcao) wear deep red. For daily wear, plain silk garments in muted colors (Jinghuai, a bluish-gray) are prescribed, with patterned brocades and luxurious fabrics forbidden. Female Daoists (nüguan) must never wear gold/silver ornaments or cosmetics, as these contradict the essence of cultivation and risk confusing世俗.

Cultivation life guidelines: Male Daoists may not adopt young girls, nor may female Daoists adopt boys—purity of body and mind must be maintained. The Daode Jing states: "Do not display what is desirable, and the people’s hearts will not be disturbed." Violations must be reported to the community; those who refuse correction face legal consequences.

Temple management failures: Some temples descend into chaos due to lax oversight by superiors. Whether indulging personal desires or neglecting discipline, such leaders dwell in sacred spaces yet harbor greed, misleading disciples into evil paths, obstructing true Dharma transmission, and leaving devout followers adrift.

Compassion and non-killing: Having entered the Daoist path to cultivate goodness, one must abandon wrath and killing. Raising oxen or horses inevitably involves whipping, while keeping cats or dogs breeds violence—these contradict the Great Way of Compassion. Those upholding pure precepts must sever such practices.

Equality in precepts: Though practitioners have differing statuses, precepts apply equally to all. Those who outwardly observe rules but lack true dedication, neglecting inner cultivation while obsessing over temple adornments—or worse, consorting with evil practitioners of corrupt methods (the derogatory "Northern Arts")—will never attain the Great Dao.

(Note: "Three-Five Robes" refer to special liturgical garments for the Gongcao rank; "Northern Methods" is a Daoist term condemning heterodox practices.)

When disciples laugh loudly during ceremonial bell ringing, or slander virtuous practitioners behind their backs while visiting Daoist temples, these transgressions stem from lax temple management. How can such behavior foster communal harmony? When disciples shirk responsibilities and shift blame, the moral teachings of the Dao inevitably deteriorate.

The regulations state: If any disciple behaves improperly, they should first be privately admonished: "The path of immortality requires collective practice—though the Dao is formless, it manifests through human harmony. Practitioners from all directions uphold the Dharma. Upon hearing orthodox teachings, one should diligently cultivate self-improvement. How can you let faults become public knowledge? Your conduct is otherwise blameless, but this particular action deviates from the Dao. Please correct it immediately. Just as the waning moon becomes full again and withered orchids rebloom, we hope you heed this advice to safeguard the Dharma together." If they remain unrepentant, their misconduct must be publicly disclosed.

Disciples under mentorship demand stricter discipline. For major offenses, five corrective measures apply: First, reprimand and expel them on the spot. Second, after dismissal, forbid reentry to the master’s quarters. Third, never employ them, even in private tasks. Fourth, bar them from approaching the master during his lifetime. Fifth, the master would rather liberate hell-dwelling spirits than speak with such a disciple. These sanctions suffice—additional punishments like shackling, beating, hanging, binding, or day-and-night abuse violate precepts and erode compassion. If a master orders disciples to purchase alcohol or meat, engage in profit-seeking trade, tend livestock, or participate in licentious acts, the disciple must refuse: "These acts contradict the Celestial Venerables’ teachings; I dare not comply." If met with fury, departure is warranted.

Eleven traits define unworthy disciples:

1) Committing evil without shame

2) Neglecting virtuous conduct

3) Defying admonishments and worsening behavior

4) Acting improperly

5) Displaying arrogance and disrespect

6) Harboring violent tendencies

7) Forming dishonest friendships

8) Engaging in debauchery

9) Reveling in slaughter

10) Disrupting hierarchy through drunkenness

Such individuals undermine the Dao’s teachings.

In contrast, exemplary disciples endure hardships willingly: sweeping chambers at dawn, paying respects and seeking guidance thrice daily, and serving diligently without complaint. Through such accumulated virtue (De), they ultimately attain perfection (Zhen). These disciples truly inherit the orthodox Dharma and deserve high praise.

The Dongxuan Lingbao Qianzhen Ke scripture primarily discusses the distinctions between Daoist monastics and laypeople, along with specific regulations for temple management.

First, it stipulates that ordained practitioners must reside separately from secular individuals, and temples are forbidden from accommodating ordinary people or family members. When fellow Daoists from other regions visit, they should be assigned lodging according to their virtue (De) in three tiers: those of high virtue stay in the Jingsi Bieyuan (a dedicated high-standard retreat for contemplation), those of average virtue reside in ordinary fasting halls, and those with lesser cultivation stay in modest quarters. Assignments must be made with humility and courtesy; if someone is found unworthy of their placement, adjustments should be made.

The text then employs five metaphors to illustrate the importance of upholding precepts:

1) Like a blind child born into wealth suddenly regaining sight—precious beyond measure;

2) Like polishing a mirror—the more one refines it, the brighter it becomes, just as adhering to precepts accumulates merit;

3) Like an infant gradually growing—observing precepts deepens spiritual practice;

4) Like a starving person needing food—without precepts, one remains forever lost;

5) Like a boat crossing the sea—only through precepts can one traverse the ocean of suffering and rebirth.

Regarding visitors: Kings, ministers, donors, craftsmen, and others who aid the temple may be provided with food and firewood. Even malicious individuals who might harm the monastic community should be given sustenance—this prevents them from causing damage to the temple.

Temple property must not be used for private purposes. Only in cases of illness or emergency may one request to borrow items, but repayment must be doubled. Finally, the text mentions that "unlawful objects" (feifa zhi wu) should not be given as alms, though it does not specify what constitutes such items (the term xiangong, "Immortal Lord," likely refers to Daoist transcendents like Ge Xuan).

Regulations on the Distribution of Property: Livestock (such as oxen and horses), servants, and weapons are classified as specially managed resources. During times of famine or war, those who choose to remain and defend the Daoist temple may be allocated these items for their use.

A strict distinction is made between ritual objects (religious implements) and ordinary items: Bells, chimes, banners, incense burners, precious canopies, and scripture pillars are considered the most valuable ritual objects, while everyday items such as hats, shoes, tables, ceremonial tablets, and plain cloth robes are classified as ordinary goods. Notably, the original intention behind an item’s creation determines its value—for example, modifying a small item into a larger one is not considered a violation, but the reverse is punishable.

Statues are divided into three grades: Those of the Heavenly Venerables (Tianzun) are the most sacred, followed by images of Perfected Beings (Zhenren), and then those of ordinary immortals and masters. Scriptures are also ranked: The Shangqing (Highest Clarity) scriptures belong to the Great Vehicle (Mahayana), the Dongxuan Lingbao (Numinous Treasure) scriptures to the Middle Vehicle, and the Dongshen Sanhuang (Three Sovereigns) scriptures to the Lesser Vehicle. If one initially intended to create a Lesser Vehicle scripture or statue but later upgrades it to a Greater Vehicle, this is not a violation. However, downgrading the intended grade is punishable.

Key precepts include: Stealing ritual objects is punished as severely as the Five Heinous Crimes (Wuni); privately misusing communal temple food is equivalent to theft. Temple property belongs collectively to the faithful of the Ten Directions (Shifang), and no individual may claim it for personal use—violators will be judged as if committing the Five Heinous Crimes. Exceptions are made in emergencies: If one’s mother, aunts, sisters, or other female relatives are ill or in danger, assistance must be given. Even if encountering an unrelated woman drowning or trapped in fire, one must rescue her—regardless of impure thoughts.

Special rules for monastic practitioners: They must live in solitary cultivation, free from worldly attachments. Those who drift with the tides during chaotic times and neglect the precepts will be expelled. When encountering a woman begging for food on the road, a distance of ten steps must be maintained during conversation, and items must be passed by placing them on the ground—no direct contact is permitted. Upon meeting women on the path, one must yield the way.

(Note: The Five Heinous Crimes [Wuni] refer to the most severe offenses in Daoism; the Ten Evils [Shi’e] denote ten major transgressions; Shangqing, Dongxuan Lingbao, and Dongshen Sanhuang are major scriptural traditions in Daoism; Heavenly Venerables [Tianzun], Perfected Beings [Zhenren], and Masters [Fashi] represent different ranks of deities and practitioners.)

When lustful thoughts arise, one should be as alert as encountering a fierce tiger or spotting a venomous snake, as reverent as facing a king or meeting a bandit, and as urgent as seeing a house on fire or a boat springing a leak. Maintaining these six states of vigilance leaves no room for lust to take root.

Regarding monastic residence regulations: The halls, gardens, and fields of a Daoist temple belong collectively to the Three Treasures (Dao, scriptures, and community). The Hall of the Celestial Venerable (Tianzun) is shared by all monastics, while personal quarters built by individual Daoists may vary in size according to personal preference and can be disposed of during life or after death. However, if a Daoist passes without prior arrangements, their property cannot be arbitrarily handled. Only the land remains perpetually with the Three Treasures and cannot be altered. Any preexisting temple agreements may be honored provided they don't violate fundamental precepts.

Novices who haven't fully observed the precepts must not reside in villages instead of the temple. Such individuals often show no reverence to teachers above while associating with cunning people below, enticing men and women to share beds in revelry, consuming alcohol and meat. When laypeople witness such behavior, they develop contempt for the Dao. Elders discovering such misconduct should enforce discipline accordingly. If the Daoist community cannot handle the matter, local authorities may intervene lawfully.

If monastics donate the Three Treasures' assets to powerful figures for personal gain—even if this funds temple construction—it remains inferior to pure cultivation. Offenders will be treated as thieves. True renunciates should distance themselves from worldly fame and profit, avoiding ostentatious merit-making while quietly subduing mental afflictions—this constitutes the foundation of pure precepts.

Monastics craving luxury generate ten unwholesome actions: 1) appropriating wilderness for private property, 2) profiting from commercial gardens, 3) hoarding silks and grains, 4) trading servants, 5) raising livestock, 6) amassing treasures, 7) indulging in curios, 8) decorating with bronze vessels and ornate drapes, 9) wearing eccentric clothing, and 10) coveting wealth. Only by completely abandoning such behaviors can one progress daily in the Dao's work.

The Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Perfections of Numinous Treasure) outlines several Daoist precepts and daily regulations:

Guidelines on Material Offerings: When donations are received for the sake of the Three Treasures (Dao, scriptures, and masters)—such as for Dharma assemblies, ordination ceremonies, scriptural lectures, or sutra chanting—the offerings must be divided into twelve portions according to the Mingzhen Ke (Code of Luminous Perfection). Other acquired wealth may be freely used for charity, but offerings made with impure or improperly obtained goods violate the precepts.

Special Provisions for Disasters: Disciples are permitted to stockpile silk, cloth, grain, and other supplies to aid others during famines or calamities, with no restrictions in such circumstances.

Prohibited Offerings: Weapons, wild animals, or other unlawful items should never be accepted as offerings. Similarly, donations in the form of servants are forbidden unless the servants themselves uphold vegetarianism and precepts.

Regulations for Monastic Life: If a monastic residence adjoins a lay household, its doors must be closed at night; failure to do so breaks the precepts. It is better to commit the offense of stealing temple bells or statues than to gossip about others' private scandals. Daily attire must be neat, and conduct dignified. Exceptions are made only for illness, coercion, or threats from wild beasts.

Handling Found Objects: Discovered valuables in the wild should be returned to the ruler. If tomb inscriptions identify objects as scriptures, divine images, or temple artifacts, they should be handled as instructed without reporting to authorities. Found items on roads must be returned to owners if marked; if unclaimed, they are given to the permanent monastic community.

Winter Bathing Rules: Bathing is permitted every ten days. It must occur in a sealed six-foot-square room equipped with a water basin, stove, and pipes. The water should be filtered with peach branches, cypress leaves, orchids, and bamboo leaves. Before bathing, the kitchen drum must be struck.

Daoist practitioners must observe specific rules when bathing: junior disciples should enter the bath in proper order, men and women must not share the same space, and they must not use public baths or towels with laypeople. Violating these rules constitutes a breach of precepts.

Monastics are strictly forbidden from drinking alcohol. They may not use cold weather or feigned stomach pain as excuses to consume it. Alcohol leads to flushed faces, improper conduct during purification rituals (Zhaijiao), and disrupts hierarchical order. Whether performing rites, traveling, or handling public or private affairs, intoxication results in lost decorum and tarnishes the Daoist tradition’s reputation. This not only hinders the propagation of Daoist teachings but also corrupts the practitioner’s pure nature. When attending banquets, one must prioritize clarity and stillness; in both public and private settings, dignified composure should be maintained. If alcohol is medically required (e.g., in certain herbal remedies), the situation must be declared beforehand, and the practitioner must stay away from ritual spaces—this does not count as breaking precepts.

Divergent views exist on alcohol: Immortal Lords (Xiangong) permit its use in specific rituals, and the Lingbao Jing describes drinking at celestial viewing platforms. However, the Taiqing Jing clarifies that so-called "wine" actually refers to alchemical elixirs—thirty-six immortal liquids like golden nectar (Jinjiang), jade dew (Qiongjiang), and crystalline draughts (Yujiang)—crafted from refined metals and gems, representing esoteric practices. The Yuye Dingzhi Jing further emphasizes maintaining lucid awareness and pure conduct.

When encountering violence during travels—such as brawls, filial impiety, fraternal discord, theft, or military slaughter—practitioners must purify themselves with fragrant water and meditate upon returning to the temple. Neglecting this violates precepts.

Meal protocols include: washing hands before eating and using dedicated cloths to receive food; cleaning teeth with willow twigs afterward; and distributing food according to the Twenty-Four Solar Terms’ health principles. Junior disciples must stand respectfully when encountering elders, scriptures (Jing), or divine images, never turning their backs.

During scripture transmissions or ordination rites, female practitioners may enter male monasteries and vice versa, but only after informing the master and obtaining collective consent. Two companions must accompany them, proceeding directly to the ritual hall without privately mingling in living quarters or disrupting ceremonies. Participants must depart the same day—staying overnight incurs disciplinary action.

In Daoist practice, it is stipulated that male and female practitioners (male priests referred to as nanguan, female priests as nüguan) should each follow a master of the same gender. Men follow male masters, and women follow female masters. After formally acknowledging a master, disciples are to receive instruction from their master every ten days.

When visiting the master, one must prepare with solemnity: wearing formal ritual robes (fayi, the ceremonial attire of Daoism) and maintaining a reverent and respectful state of mind, proceeding directly to the master’s residence without distraction. Upon arriving at the master’s door, the disciple must first announce: "Disciple [name] has come to pay respects." Once the master acknowledges this, the disciple should straighten their attire, light incense in the scripture-chanting hall, and then be invited inside.

Upon entering, the disciple must perform three formal bows before the master and inquire: "Has the master been well lately? Has your cultivation been smooth?" If the master has no particular concerns, they will reply: "All is well." Then, master and disciple will chant scriptures and perform repentance rituals together. If the disciple is afflicted by illness or troubles, they may explain in detail; if the disciple has committed any faults, the master will point them out: "You erred in such-and-such matter," and then offer admonishment, demanding correction. The disciple must kneel and express gratitude: "This disciple lacks self-discipline and has troubled the master for guidance," then bow again and pledge: "From this day forward, I will never repeat this offense."

If the visit occurs before a purification day (zhaijie, a periodic ritual for cleansing body and mind), the disciple may join the master in setting up the purification ritual; if after, a simple exchange of greetings suffices before departure. When taking leave, the disciple must bow and say: "May the master take care of your health." The master will then remind them: "Upon returning, diligently uphold purification practices, guard your Daoist resolve with care, and never allow pride or laziness to arise." The disciple should respond and retreat three steps before turning to leave, without entering any other rooms. Upon returning to their own temple, the disciple must openly share the master’s teachings with fellow practitioners, withholding nothing.

If no female master well-versed in the great teachings (dafa) is available locally, female practitioners may seek instruction from a male master; likewise, if a virtuous female master of high standing exists, male practitioners may also seek her guidance. These etiquette rules apply universally to both genders.

Someone asked: "If a Daoist priest or female practitioner (nüguan) is unreasonably harassed by worldly people, how should they seek refuge?" The answer is: "In such cases, they may inform parents or siblings, or request protection from respected local villagers. If the priest or nüguan is genuinely at fault, they should confess before the Daoist community, which will handle the matter according to precepts, without involving secular authorities."

Another question arose: "When the Celestial Lord (Tianzun, the supreme deity of Daoism) first attained the Dao-fruit, only men were permitted to leave household life—why were women later allowed to practice?" The answer explains: "The Celestial Lord, moved by the spiritual achievements of the devout couple Yue Jingxin and his wife (early Daoist devotees), permitted both genders to renounce worldly life after becoming the Primordial Celestial Lord (Yuanshi Tianzun). The wife, recognized for her cultivation, was honored as 'Golden Mid-Guardian Grand Lady' (Jinzhong Hou Tai Furen), thus formalizing women’s entry into the Daoist path."

This scripture records the specific procedures of Daoist initiation rituals, primarily detailing the ceremonial norms for new disciples after receiving precepts. When male and female devotees complete the transmission of scriptures and acceptance of precepts, a Dongzhen nüguan (senior female practitioner) encountering male practitioners who have received Laozi's Natural Law should receive them according to ritual protocols, as this represents the transmission of sacred dharma lineages. If faults are observed, they should offer compassionate guidance rather than insults or slander. Disciples serving as registry administrators (zhilu) must show reverence to Dongzhen nüguan out of respect for the Dharma.

A question arises: After male and female initiates receive transmission (shoudu) according to scripture-precepts and royal decree, what rituals should be followed? Must they still pay homage to their parents post-initiation? The response clarifies that transmitting the Dharma requires selecting individuals of upright conduct and sincere devotion to the Dao. The master must first examine whether they meet the ten standards of cultivation. Upon obtaining royal approval, an Xuantan (ritual altar) must be solemnly prepared with lanzan (fragrant floral offerings), arranging initiates in separate male and female rows south of the altar according to the Mingzhen method for absolving transgressions. The supervising official faces south while a Dongzhen fashi (master of the Great Cavern) presides over the ceremony.

The ritual begins with incense offerings and hymns extolling the sovereign’s grace for guiding beings toward the True Dao. After the hymns, new initiates perform three obeisances: first to the king’s benevolence, second to local officials for granting liberation (dutuoen), and third to parental nurturing (signifying renunciation of worldly ties). As the master robes the initiates, he intones: "With constellations as your crown and sun-moon as your garments," exhorting them to emulate celestial cycles and liberate sentient beings. The assembly then chants "Shan!" (Auspicious!) in unison, snapping fingers thrice. After full ceremonial attire is donned, initiates circumambulate the altar three times under senior practitioners’ guidance, concluding with zhaigong (purification offerings) and sequential gratitude to masters. The ritual emphasizes both the sacred Dharma transmission and the transformation of worldly relationships.

This scripture primarily elucidates the hierarchical classification of Daoist practitioners, their cultivation stages, as well as related concepts of merit and ritual protocols.

Regarding practitioner rankings, the text divides ordained disciples into five developmental phases: those aged 7-11 are called "Reed Cart Daoists" (initial learning stage); 12-14 year-olds become "Exorcism Daoists" (beginning study of demon-dispelling arts); ages 15-19 attain "Ritual Performance Daoists" (stage of learning ceremonial practices); 20-60 year-olds serve as "Propagation Guardians" (phase of spreading and protecting the Daoist tradition); while those aged 70-90 reach the apex as "Abbot Daoists" (assuming temple leadership).

Cultivation realms progress through three tiers: Small Vehicle practitioners retreat to mountain forests for self-cultivation; Middle Vehicle adepts, having deepened their virtue (De), become capable of aiding the world and delivering beings; Great Vehicle masters completely relinquish self-interest to take vast vows for universal salvation.

The scripture particularly emphasizes the supreme merit of encouraging ordination, considering it more virtuous than donating gold for statues or hanging ritual banners. Regarding iconography, lay devotees may enshrine divine images crafted from gold, wood, or bronze.

Concerning property matters, if donated lands or gardens are encroached upon, the original benefactor should be notified for resolution. For end-of-life care, the text prescribes continuous scripture recitation and incense offerings day and night, with funeral arrangements following the "Five Refinements for Corpse Revival" method (a Daoist mortuary rite). The monastic community must regularly visit ailing members, with kitchen staff prioritizing their dietary needs.

Finally, it stresses maintaining composure when facing death—avoiding panic or evasion. One should cleanse the chamber and summon accomplished practitioners to expound essential teachings, illuminating the truth of impermanence. When lifespan concludes, acceptance should come naturally before transferring to the designated "Transition Hall" (end-of-life care facility).

These regulations manifest Daoism's systematic approach to cultivation progression, merit accumulation, and compassionate hospice care, balancing structured hierarchy with the altruistic ideal of relieving universal suffering through spiritual practice.

In the northwest corner of the Daoist temple, a separate courtyard with three bays and five roof beams may be constructed. This hall should face northwest, with an elevated seat enshrining a statue of Ascension to Emptiness (symbolizing a deity rising to immortality). The deity sits on a lotus throne, life-sized, raising its left hand toward the Celestial Gate (entrance to the immortal realm), flanked by two attendant perfected beings (zhenren) on either side. For patients nearing death, they may be moved behind the statue in this hall. A whole piece of yellow silk should be made into a banner, twenty-four feet long, with its tip tied to the waist of the left attendant and its head held by the patient. The patient should maintain upright thoughts, visualizing themselves following the two perfected beings through the Celestial Gate, ascending directly to the Golden Palace (heavenly court). If the patient does not pass away as expected, they should continue cultivating fields of blessing (accumulating merit), with men following the left attendant and women the right. Few who enter this hall return safely, and those near death often claim to feel no suffering—this is merely the strategy of clinging to life. Those truly attuned to the Mandate of Heaven (tianming) would never obsess over life and death.

Regarding rules for traveling: companions must be carefully selected based on ten criteria: First, they must be close friends; second, they must possess correct understanding; third, their hearts must resonate; fourth, they must share hardships; fifth, they must mutually learn the path of joy; sixth, they must maintain dignified bearing; seventh, they must examine their conduct; eighth, they must be humble and courteous; ninth, they must fulfill ritual propriety; tenth, they must know proper advance and retreat. Only those meeting these standards may travel together.

For disciples and visitors seeking the Dao: regardless of status, all must be properly accommodated. First, provide lodging; second, supply their needs; third, have them join communal worship; fourth, teach temple rules and taboos; fifth, inform them of precautions.

Lay devotees wishing to stay overnight, listen to teachings, or make offerings must maintain purity of body and mind, abstaining from meat, alcohol, and strong odors, dressing neatly, and behaving reverently. Upon entry, they must first bow to the Celestial Worthy (highest deity), then to eminent Daoist masters, and finally to ordinary priests. Those participating long-term in purification rituals (zhaijiao) or scripture lectures must attend punctually twice daily, bowing directly before the ritual seat and sitting quietly afterward. Female devotees follow the same rules—no frivolous laughter, heavy makeup, or immodesty—maintaining dignified composure, listening attentively, vowing to renounce worldly vanities, and forging karmic bonds with the Dao to realize its fruits.

When laypeople lodge at the temple, they may not use permanent bedding but only guest couches. They must sleep fully clothed, never exposing their bodies.

The Dongxuan Lingbao Qianzhen Ke scripture primarily addresses two key aspects: the paramount importance of filial piety and the systematic progression of Daoist fasting practices.

Regarding filial duty, the text states that no greater virtue (De) exists in this world than honoring one's parents and teachers. One should serve them with gentle reverence, ensuring they lack nothing. The merit multiplies when guiding others toward virtuous conduct. It particularly emphasizes caring for elderly parents in poverty, illness, or after their passing—providing clothing, food, medicinal decoctions, and ceremonial offerings. Even if parents don't revere the Three Treasures (Buddha, Dharma, Sangha), one should patiently guide them with kindness to receive spiritual benefits.

The scripture outlines a graduated approach to fasting (zhai) practice. Beginners may start with the Six Fasting Days each lunar month (1st, 8th, 15th, 28th, 29th). Upon mastering this, practitioners advance to Eight Fasting Days (adding 14th, 23rd, 24th), then Ten Regular Fasting Days (including 18th, 30th). Higher levels involve the Three Primes fasts (15th days of the 1st, 7th, and 10th months), culminating in the Six Annual Fasting Months (odd-numbered months).

Preceding any fast, one must first receive precepts governing body, speech, and mind: abstaining from killing, stealing, and sexual misconduct (body); false speech, frivolous talk, divisive words, and harsh language (speech); and greed, anger, delusion (mind)—totaling ten precepts.

The fasting ritual observes strict protocols: A dedicated kitchen supervisor inspects ingredient freshness and cooking precision. Using sundials or water clocks for timing, a bell summons participants. Utensils are arranged according to seating hierarchy. After ceremonial water offerings, the meal proceeds in sequence. The kitchen steward kneels to present food first to ancestral masters, while the senior adept strikes a chime and chants: "Fasting establishes the Dao's truth, plants the Dao's seed—the Dao-Father and Dao-Mother perfected beings," affirming fasting as foundational to Dao cultivation.

In Daoist purification rituals (Zhaijiao), although the celestial beings and perfected ones reside at different levels of attainment, they all follow the same Daoist principles. When participants share the ritual meal, strict ceremonial protocols must be observed.

Before the ceremony begins, the kitchen supervisor (Jianchuren) distributes food to all participants in proper sequence. Each recipient must hold their vessel respectfully—no one may take food indiscriminately. A senior practitioner of virtue (Dade) surveys the assembly, and when all have been served, strikes the qing chime once, announcing: "You may begin the meal." Complete silence is then required—no talking or laughter permitted.

During the meal, absolute quiet is maintained: no smacking of lips, clattering of bowls and chopsticks, gulping sounds, spitting, belching, or sighing. Those seated in higher positions must eat slowly, waiting for others. Food is passed in three rounds from higher to lower seating positions. After eating, utensils are collected in reverse order from lower to higher seats.

Special rules apply: no one may request additional food before the ritual concludes; leftovers must be offered to all beings; only designated kitchen staff may enter the cooking area; latecomers cannot force entry (considered "defiling the meal"); abruptly leaving after eating is called "startling the assembly"; long-term practitioners observing dietary precepts without their master present must recite the "Incantation for Offering Food to All Beings."

Post-meal procedure: beverages are circulated once, followed by water, then after collecting all utensils, the chime sounds announcing: "The ritual meal concludes, you may rest at ease." The senior practitioner personally carries the utensils from the hall before washing. The kitchen supervisor must inspect the premises to ensure no one remains.

Violators must perform twenty ceremonial bows in public repentance. Lay participants follow the same etiquette as Daoist priests but must accept distributed fruits to avoid discriminatory mindsets. Leftover fruits are managed by the ritual supervisor—after three public announcements, those with ill parents or teachers may request portions for home offerings.

Throughout the process, dignity is maintained with chime signals coordinating each phase. This rigorous protocol embodies both reverence for sustenance and the compassionate intention to aid all beings.

Someone asked: During fasting periods, should food be offered to other living beings? The answer is yes, it should be shared. In ancient times, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) sent perfected beings (Zhenren) to the mortal realm to teach humanity. They tasted all plants to discover the five grains that sustain people. Hungry ghosts, lacking the merit of cultivation, should each be offered seven grains of rice during fasting. This offering is called "Shennong's rice" or "food for all beings," where a single grain can satisfy sentient beings for a thousand days.

Regarding the conduct of practitioners: monastics must avoid any action that invites criticism. Practitioners should not speak of killing, lest it arouse violent thoughts; nor of lewdness, lest it stir improper desires; nor of theft, lest it provoke covetousness. These are not the true path and must be shunned.

On the rules for constructing Daoist temples: After sages depart this world, the people's reverence and longing may be expressed through building halls, palaces, pavilions, and towers to honor the Celestial Venerables of the Ten Directions and the host of perfected immortals. Statues and images may be fashioned from gold, bronze, iron, or clay and wood, with banners, incense, flowers, and music provided according to one's means. If over time these structures become damaged by insects, rodents, bird droppings, or livestock, devout followers who personally repair them or hire artisans to restore them accumulate merit surpassing even the original builders. Why? Because they both renew people's faith and continue the legacy of their predecessors.

On the etiquette of prostration: When paying homage to the Three Treasures (Dao, scriptures, and masters) morning and evening, one should use a prostration board; during rituals, a ground mat suffices; when meeting on the road without a mat, one may bow directly on the earth. During ground prostrations, fingers should be curled with the backs of hands touching earth to keep palms clean—this is called "guarding purity" (hujing). Prostrating on high beds, large beds, flat beds, long beds, or square beds violates ritual propriety and gravely offends the principle of reverence. Just as one comports oneself properly before worldly authorities, how much more so when paying respects to the sacred perfected? Those who bow on beds must repent for a hundred days.

On conduct before sacred images: The space before divine statues is where perfected beings are served. If one wouldn't dare act irreverently before secular officials, how much less before the Eight Perfected and Seven Sages (key Daoist immortals)? Arrogant postures, loud clamor, jostling, angry stares, or reclining lazily all transgress the laws of the underworld and cause laypeople to lose faith in the Dao.

According to the standards set forth in the Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Authentic Rules of Numinous Treasure from the Cavern of Mystery):

Preparations for Purification Rituals (Zhaijiao):

One day before conducting the purification ritual, a tall pole must be erected at the entrance with the "Ten Extremes Great Banner" hung upon it. This symbolizes the practitioner's resolve to sever worldly desires and maintain purity in cultivation.

Requirements for Monastic Cultivation:

Practitioners must uphold righteous conduct, which entails five key aspects:

1. Correcting one's own behavior;

2. Instructing disciples and followers;

3. Regulating all members of the temple;

4. Influencing devotees from all directions;

5. Guiding stubborn worldly individuals.

Only those who fulfill these duties are worthy of being called "Daoist priests." If one fails in personal conduct, it leads to disciples losing respect, temple disorder, loss of credibility, and even deception for material gain. Such actions are akin to theft and will be subject to legal punishment.

Etiquette for Returning to One's Family Home:

When monastics visit their secular family, if parents are present, a separate bed must be arranged—sharing a bed with family members is forbidden. However, if parents are ill, they may be cared for. If parents are no longer living, the practitioner should stay in the guest quarters, maintaining dignified speech and behavior. Frivolous laughter, loud noise, or mixed-gender overnight stays are prohibited—violations constitute a breach of precepts.

Calculation of Merit and Fault:

A regression of one ji (a 12-year cycle) in cultivation equates to losing 300 days of practice. Each reduction of ten suan (a unit of merit and demerit) corresponds to a loss of ten days of cultivation.

Rituals for Paying Respect to a Master:

When visiting a master, one must perform three prostrations and may only sit after being invited. When answering the master's questions, the disciple must stand upright, maintaining proper posture—feet together and hands respectfully folded.

Standards for Cleaning:

When sweeping, disciples must hold the broom atop the dustpan with both hands. Specific details include:

• Shielding dust with one's sleeve while sweeping;
• Removing traces without leaving filth;
• Facing away from elders is considered disrespectful;
• When discarding waste, the dustpan's opening should face inward;
• Finally, one must wash hands and rinse the mouth.

These meticulous practices reflect the sincerity of one's devotion to cultivation.

The Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Perfections) meticulously outlines the daily conduct standards for Daoist disciples, focusing particularly on etiquette for serving teachers and interacting with others.

Regarding the handling of objects: When presenting items to a teacher, if the teacher is standing, the disciple should offer it respectfully while standing sideways. If the teacher is seated, the disciple must kneel and raise the item with both hands. Used brooms must be returned to their original place—failure to do so constitutes a violation of precepts.

Rules for entering a teacher’s quarters: When approaching a senior’s room, if sounds of activity are heard inside, the disciple should first announce their name softly. If there is no response, they should withdraw quietly. Upon entering, one must face the elder directly, avoiding wandering glances. Doors should remain as they were found—open if originally open, closed if originally closed.

Guest reception etiquette: When a teacher receives visitors, disciples must prepare seating and bedding in advance, clean the surroundings thoroughly, and only guide guests inside after obtaining permission. Knocking follows a specific protocol—three light taps, followed by a pause. If unanswered, repeat twice more (totaling nine knocks). If still no response, depart.

Welcoming a teacher’s return: Upon learning of a teacher’s arrival from afar, disciples should straighten their attire and await outside the temple (daoguan), offering respectful gazes from a distance rather than abruptly appearing in front of them.

Encountering seniors on the road: When meeting teachers or elders on the path, one must yield to the downwind side and avoid shouting across the road. During conversation, bow slightly—speak only when addressed and withdraw quietly if no words are exchanged.

Details of accompanying service: When escorting a senior, assist with carrying staffs or shoes. On treacherous paths, stay close to offer support, never leaving them unattended. When traveling with elders and juniors, prioritize the needs of the older members.

Daily conduct principles: Seek permission before leaving and report upon returning; refrain from casual opinions on temple affairs. Observe discussions calmly, align with the group during communal activities, and maintain humility at all times.

The text concludes by defining the ideal teacher: They establish integrity through magnanimity, guide disciples with compassion, cultivate with reverence and diligence, treat all with impartial fairness, and earn unanimous respect without resentment—such is the mark of a true Dao-realized person.

(Note: "Ke" refers to Daoist disciplinary codes; "dade" is an honorific for eminent Daoists; "guan" denotes a Daoist temple.)

The Dongxuan Lingbao Qianzhen Ke (Scripture of the Thousand Perfected Rules from the Numinous Treasure Cavern Mystery) outlines behavioral guidelines for Daoist practitioners and detailed protocols for zhaijiao (purification rituals). Here is a modern interpretation:

Practitioners of the Dao should share their accumulated merit and virtuous deeds (De) with those of lower status, never hoarding them for personal gain. Cultivators must refrain from exposing others' faults, boasting of their own abilities, and should humbly accept admonishment while harboring no resentment.

When performing zhaijiao rituals, the fasting master (zhai host) must first pay homage to the Three Treasures (Dao, scriptures, and teachers) by offering incense into the burner, then kneel with clasped hands before the ritual master. Holding three incense sticks, the master recites incantations, praying that the host's ancestors for seven generations may be liberated from the darkness of the underworld, attain illumination, dissolve calamities, receive blessings, and ultimately achieve immortality. After the invocations, the incense ceremony begins.

During ritual meals, recite: "Heaven and Earth's dual Qi (energies) circulate, bringing purity and peace to the four directions. Under the protection of the Great Unity Emperor (Taiyi Dijun), all deities dwell in tranquility. Receive nourishment from the three Dantian (energy centers), irrigating the spleen with spiritual Qi. Partake of the Great Harmony's breath to harmonize the five viscera. May your hun and po souls be serene, bodily fluids flow freely, meridians balanced, and organs radiant. As Yin and Yang energies merge, may you ultimately ascend to the Shangqing (Highest Clarity) celestial realm."

When distributing ritual food, chant: "On this auspicious day, we reverently fast and make offerings to the supreme Dao. Partaking of celestial cuisine, may the host receive boundless blessings." For offerings to past masters: "Establishing fasting to seek true Dao, we plant the roots of enlightenment. May the Dao Father and Dao Mother (honorific titles for Yin-Yang energies), perfected beings, divine sages, immortals, and saints cultivate together and share this sacred meal for eternal life."

When offering food to all beings: "Diligently practicing the great Dao's teachings, our sincerity moves Heaven. Subdue demons, dispel malign influences. May seven generations of ancestors be reborn in the Southern Palace (celestial abode), while practitioners themselves ascend to Shangqing. May blessings spread widely, and Dharma nourishment reach all beings."

Before consuming congee: "Today we partake of immortals' grain in purity; through incense and congee, life is prolonged. Qian Yuan Heng Li Zhen (hexagram phrases from the Yijing), embodying the great Dharma King. As congee enters, may our five viscera be cooled and refreshed." For rinsing the mouth: "Willow branches purify mouth and brighten eyes—may we attain celestial branches to serve the Dao. The Dao manifests through trees, its fragrance pervading. We dedicate body and mind to the Three Treasures."

Monastic practitioners follow different norms than worldly people; fellow disciples should embrace each other with tolerance. Conceal faults while highlighting virtues, fostering mutual gratitude that inspires praise from near and far, strengthening faith in the Dao among the masses.

The scripture concludes: In this age, virtuous people are few while the wicked abound. People habitually nitpick and envy one another. Failing to examine themselves, they forcefully criticize others. Even those accumulating merit through good deeds often face slander and harm.

This scripture passage describes several grave offenses that practitioners of the Dao should avoid, along with their corresponding punishments.

Those who delight in contentiousness and mutual slander, far from correcting themselves to pursue goodness, instead seek to undermine virtuous deeds and associate with wickedness. Such individuals actively destroy the Dharma (teachings of the Dao), and virtuous elders should restrain them with severity.

The offense of stealing materials intended for crafting divine statues (used in creating sacred images) is equivalent to the ten unpardonable sins. If someone steals another's property, then compounds the crime with lies to conceal it, and further appropriates the stolen goods as their own, they shall be confined in the Eight-Gate Hell to suffer prolonged punishment, with no hope of deliverance for countless kalpas.

Those who steal communal property from the Zhai-Jiao (purification rituals) offerings made by the ten directions (collective Daoist ceremonies), or as responsible persons privately embezzle such items, shall fall into the Fiery Pit Hell to endure punishment for ten thousand kalpas. Afterwards, they must suffer sixty years of torment in Fengdu Hell (the Daoist underworld tribunal), ultimately being reborn as hungry ghosts.

One should keep far away from gangs of vicious individuals who spew malicious words and spread discord. If contact becomes unavoidable, maintain verbal compliance while keeping inner distance. Failure to do so will invite severe calamities.

For Dao practitioners, any deficiency in dignified bearing (referring to conduct unbecoming of spiritual cultivators) constitutes a violation of precepts. These prohibitions must be clearly explained to disciples. The Immortal Lords (honorific title for realized masters) reverently uphold these liturgical rules, performing the proper rituals before withdrawing.

Through specific case examples, this scripture passage illustrates the grave consequences of destroying the Dharma, stealing ritual offerings, forming malicious factions, and similar misconduct. It emphasizes that Dao practitioners must strictly observe precepts and maintain dignified comportment.