《初真戒律》

The mysterious scriptures transmitted by the Supreme Dao Sovereign (the highest deity in Daoism) and the celestial precepts established by the Most High Immaculate Perfected Ones (high-ranking Daoist immortals) are treasured by all sages and revered by all spiritual beings. Only practitioners with "golden bones and jade names" (indicating those with extraordinary spiritual capacity) are qualified to receive these precepts—ordinary people can neither encounter them casually nor accept them arbitrarily. What we call "precepts" (Jie) are prohibitive regulations meant to help people cease wrongdoing, cultivate goodness, return to their original nature, and abandon falsehoods.

In ancient times, the Dao Sovereign of Primordial Emptiness, moved by compassion for sentient beings, observed how they chased fame and wealth, indulged in sensory pleasures, remained ignorant of the law of karma, and thus accumulated endless transgressions. Out of great mercy, he transmitted these precepts and teachings to save those lost in delusion, thereby opening the path of spiritual awakening for both celestial and human realms. These precepts serve as a luminous beacon for accumulating blessings and a compassionate vessel for attaining the Dao. Passed down through generations from master to disciple, they are meticulously recorded in the Daoist Canon. However, after Emperor Qin Shi Huang's infamous book-burning campaign, over eighty percent of these precepts and scriptures were lost, leaving only fragments of their original structure.

In recent times, the practice of precepts has declined further, and today, scarcely one or two in ten thousand practitioners receive the authentic transmission. Yet even so, these profound precepts, imperishable through the ages, have never been completely severed. Now, as virtuous energies converge, it is an opportune moment to vigorously propagate the teachings of the Mysterious Origin (referring to the Dao) and restore the pure essence of its doctrine. The present opportunity lies in this endeavor, and the hope for the future rests in today's efforts. Thus, I have been entrusted with this task.

In the early years of the Chongzhen era (late Ming Dynasty), during my travels to the Chu region (modern Hubei), I paid homage to the Perfected One Zhao Fuyang at Jiugong Mountain, where I received the authentic transmission of precepts. To avoid overstepping my bounds, I followed ritual protocols and, on the fifteenth day of the third lunar month in the Bing-Shen year, established an ordination platform at Baiyun Temple to transmit the precepts and demonstrate the almsbowl ceremony. Above, I prayed for the flourishing of the emperor's virtuous reign; below, I sought peace and prosperity for all officials and commoners. This was to fulfill the original vow of the ancient sages to universally deliver sentient beings, guiding later students and reviving the Daoist tradition's genuine spirit of non-delusion (Wuwei).

If ordinands truly temper their body and mind, seeing worldly affairs as fleeting illusions; diligently uphold the precepts as their primary practice; and thoroughly comprehend the great matter of life and death to realize the eternal truth of their nature and life—then even when facing hunger, cold, or scorching heat, they will not waver in their discipline. Confronted with life-and-death trials or humiliations, they will not lose their resolve. By genuinely embodying the Dao's essence and applying earnest effort, karmic obstacles will melt like ice, while merits will grow daily. Through personal cultivation of the precepts, one naturally attains mastery amid infinite transformations.

This passage is the preface written by Qing Dynasty Daoist master Wang Changyue (Daoist name Kunyangzi) for The Precepts of Initial Perfection, expounding on the necessity and importance of establishing Daoist precepts.

In ancient times, people lived in primal simplicity and wuwei (non-action), where governance could be as simple as knotting ropes for record-keeping. But in later ages, human hearts became increasingly corrupted, with wickedness proliferating endlessly. Thus sages established laws as safeguards—just as music requires rhythm to regulate its tempo, and armies need discipline to standardize their march. Although Daoism uses the term "precepts" (律), its meaning differs fundamentally. When the Supreme Lord Laozi (Laojun) speaks of the Dao in the Daode Jing, he refers to our innate nature, while De (Virtue) denotes the original goodness of the human heart, teaching people to comprehend celestial principles through inner cultivation. Though the text never explicitly mentions "precepts," its instruction to "observe the wondrous and contemplate the apertures" constitutes methods for restraining mental activity, while "being soft, weak, humble and lowly" establishes norms for regulating conduct.

Regrettably, later practitioners often fell into extremes—some completely abandoned cultivation methods to indulge in empty metaphysical speculation, while others, like actors wearing theatrical costumes, merely went through superficial motions. Indulging their desires, they viewed ritual propriety as shackles and treated spiritual practice as frivolous amusement. No wonder worldly people criticized them as heretical sinners, and even celestial immortals would regard them with disgust and derision.

The reason cultivation fails lies in the lack of De (Virtue), and the lack of De stems from failure to examine oneself. Hence establishing Daoist precepts becomes absolutely essential. Master Wang Changyue received transmission of these precepts from the Perfected Zhao Fuyang. During Emperor Shunzhi's reign, he established an ordination platform at Beijing's White Cloud Temple (Baiyun Guan), initiating over a thousand disciples. Later, his teaching spread through Jiangsu and Zhejiang with tremendous influence. The author, who in his youth admired Wang at Jiangnan's Hermit Immortal Abbey, regrets not having matured enough to formally study under him then.

(Note: "Observing the wondrous and contemplating the apertures" refers to neidan (internal alchemy) visualization methods; "softness, weakness, humility and lowness" are core Daoist cultivation principles; "traps and snares" alludes to Zhuangzi's metaphor for tools discarded after achieving their purpose; "actor's costume" symbolizes superficial imitation without grasping essence.)

This passage comprises the preface and introduction to The Precepts of Initial Truth (Chuzhen Jielü) written by the Qing dynasty Daoist priest Long Qiqian, which primarily discusses the importance of observing precepts in spiritual cultivation. Here is a modern interpretation:

Long Qiqian recounts his encounter with his master at the Yuxu Palace on Wudang Mountain, where he received the transmission of precepts. After reverently accepting these disciplines, he discovered they meticulously regulated every aspect of conduct, leaving no detail overlooked. This filled him with profound awe—it was like walking through a forest dense with penal codes, requiring constant vigilance. Having previously served as a judicial official in Fengyang, Fujian, he witnessed common people punished for breaking laws and lamented: "If only all could abide by the nation’s statutes and avoid imprisonment." Now as a Daoist practitioner, he earnestly hopes fellow cultivators will strictly uphold Daoist precepts, shun deviant paths, and ultimately attain celestial immortality.

In the thirteenth year of the Kangxi reign (1674), the precept-holding disciple Long Qiqian of Mount Heng inscribed this with reverence.

In the Introduction to Precept Altar Guidelines, Long Qiqian relays the teachings of his master, Leng Ranzi: To guide humanity, the master established rigorous precepts aligning with celestial and human principles. These disciplines act as sturdy fences, preventing practitioners from running wild like hares or untamed oxen. Daoist cultivation demands relentless refinement—as arduous as taming flood dragons or plucking the moon from the sky. Even immortals who "dine on mist and drink dew" first endured ascetic training with plain food and bitter tea. Only by truly subduing inner demons (metaphorically called "dragon-taming and tiger-subduing") can one reach profound realms. Practitioners must hold themselves to exacting standards, diligently purging the Three Corpses (the Daoist concept of three malevolent spirits residing in the body) through grounded practice in the human world before achieving genuine realization. He urges fellow Daoists to spur themselves onward with unyielding diligence.

Finally, in Discourse on the Precepts of Initial Truth, Long Qiqian observes: The essence of precepts is universal across Confucianism, Buddhism, and Daoism. Daoist disciplines align with Confucian norms and state laws at their core. Upholding precepts not only refines one’s nature but also illuminates the Mandate of Heaven (Tianming). True cultivation manifests in daily life—elevating one’s state through constant self-reflection—which inherently contributes to societal edification.

When cultivating various virtuous practices, precepts serve as the discipline for rectifying one's mind and treating others with sincerity. The norms within these precepts constitute the methods for governing the state and ordering the family. All these ultimately aim to guide people in following the correct path, thereby comprehending profound truths, aspiring to the realm of sages, and attaining immortality or Buddhahood—none of which can be achieved without these precepts and norms. How can one rectify the mind without precepts? How can one educate and transform others in governing family and state if precepts are abandoned? These are indeed the common steps shared by the Three Teachings (Confucianism, Buddhism, and Daoism) and must never be neglected.

The teachings of immortals and Buddhas are subtle and numinous, while Confucian teachings are evident and steadfast. All three are heavenly principles that benefit humanity and are universally applicable. In the human realm, laws govern external conduct, while in the unseen realm, precepts restrain the inner mind. These two work in tandem, both externally and internally, to uphold the moral order of the world. To know only human laws but not precepts, or to observe precepts while neglecting laws, are both one-sided views. In truth, the precepts of immortals and Buddhas and the laws of the secular world share the same principle in restraining and educating people. The sages of the Three Teachings have repeatedly emphasized: without these norms, one cannot attain the highest truth.

The highest truth encompasses both the Dao of Heaven (natural law) and the Dao of Humanity (human effort). Sincerity and absence of falsehood belong to the Dao of Heaven, while the pursuit of sincerity belongs to the Dao of Humanity. The Dao of Heaven operates through Wuwei (non-action) and spontaneity, requiring no artificial effort; the Dao of Humanity involves deliberate action and requires mindful cultivation. Only by conforming to the Wuwei of the Dao of Heaven and restraining the deliberate actions of the human mind can one endure eternally. Conversely, obstinately clinging to human effort and opposing nature will inevitably lead to decline and demise.

The so-called "Initial Truth": "Initial" refers to the original state, while "Truth" denotes what is untainted. Precepts mean abstaining from reckless actions. The innate nature humans originally receive from Heaven is inherently free of thought and calculation, spontaneous and natural—neither requiring forced cultivation of virtue nor intentional wrongdoing. As Zhuangzi said: "Do good without seeking fame, and avoid evil without fearing punishment. Follow the Middle Way of spontaneity to preserve life, support family, and live out one's natural years." All phenomena arise from the mind: a single evil thought leads to hell, while a virtuous thought ascends to heaven—all hinges on the transformation of a single thought.

Human thoughts transform into various forms. Evil and licentious thoughts turn people into base creatures like pigs and dogs; violent tempers make them fierce as rhinos or tigers; jealousy poisons the heart like serpents and scorpions, while benevolent thoughts elevate one to sagehood.

The distinction between noble individuals and petty people lies entirely in the thoughts of a single moment. Human nature shifts with the fluctuations of the mind, hence the myriad manifestations of human behavior. Before awakening to the supreme truth of the Dao (the Way), before hearing the teachings of scripture, and before encountering an enlightened master, one remains shrouded in mist—the mirror of wisdom uncleaned, unable to perceive their true nature, allowing thoughts to obscure inner radiance. People indulge their desires, thoughts scattering wildly, ensnared by greed, hatred, delusion, lust, killing, stealing, harsh speech, deceit, slander, and idle talk—the ten evils that never cease. External disturbances agitate body and mind, causing the six senses (eyes, ears, nose, tongue, body, and mind) to act recklessly, willingly driven by cravings, toiling endlessly through the cycles of life and death.

Now that awakening has come, one must take refuge in the Dao, in scripture, and in enlightened masters, upholding these Three Refuges as precepts to purify the heart and repent for transgressions. Repentance has two aspects: Chan (confession) means remorse for past wrongs—thoroughly repenting all accumulated ten evils, ignorance, attachments, arrogance, jealousy, and other faults, vowing never to repeat them; Hui (reformation) means correcting future wrongs—from this moment onward, maintaining vigilance against the ten evils and other transgressions, severing them forever. One must achieve a mind free of distractions, without deluded thoughts, returning to the original purity of untainted nature, restoring the innate mandate of heaven. This is the meaning of the "Ten Precepts of Initial Truth."

At the beginning of cultivation, one must use fasting and precepts to prohibit the ten evils and transform one’s temperament. If one does not first restrain evil conduct and refine temperament through fasting and precepts, how would a Daoist practitioner differ from an ordinary person? How could the habits accumulated over countless lifetimes be eliminated? As the ancients said: The Dao can be realized suddenly, but the habits of many lifetimes are hard to erase. Fasting and precepts are the methods to subdue body and mind. If the body is not restrained by precepts, habits will surely remain unchanged; if habits persist, the greater self (the whole being) cannot be cultivated; if the greater self is not cultivated, primordial Qi (vital energy) cannot be restored; if Qi is not restored, life and nature cannot be established. If the mind does not observe fasting, one’s nature cannot be transformed; if nature remains unchanged, the original mind will not settle; if the mind is unsettled, the primordial spirit (Shen) cannot return to its seat; if the spirit does not return, true nature cannot manifest.

Thus, all who cultivate the Dao take seeing one’s nature as the foundation and nurturing life as the function. Understand this: Nature is the Dao, and life is the precept. The so-called Dao is the state of Wuwei (non-action) and natural spontaneity.

The existence of precepts stems from humanity's need to restrain their conduct. The highest state of Dao cultivation begins with consciously observing precepts and ultimately reaches a state of natural spontaneity—transitioning from "deliberate action" to "wuwei" (non-action). Therefore, anyone seeking the "dual cultivation of nature and life" (xingming shuangxiu, the simultaneous refinement of body and mind) must uphold fasting and observe the precepts.

"Fasting" (zhai) signifies alignment and uniformity—though originally there is nothing to align, it serves to bring the scattered mind back to order. "Precepts" (jie) mean cessation—though originally there is nothing to prohibit, they serve to still the restless heart. Because sentient beings easily give rise to delusions like greed, anger, ignorance, and attachment, breeding evils such as lust, killing, theft, and false speech, the sages established the disciplines of fasting and precepts. If people were originally free from such delusions and misdeeds, there would be no need for these practices at all.

Ancient immortals said: Ordinary people take the virtuous as their teachers, the virtuous take the sages as their teachers, and the sages take all things as their teachers. All things embody the natural disposition of heaven's mandate—this inherent goodness cannot be achieved through artificial effort. Now, we are far removed from the age of sages—what then shall we take as our guide? We must use the precepts transmitted by the sages as the foundation for entering the Dao. Observing precepts means emulating the sages; emulating the sages means emulating all things; emulating all things means emulating heaven's mandate; and emulating heaven's mandate means emulating the supreme, spontaneous goodness of wuwei.

Today, beginners in Daoist practice often lack proper guidance from enlightened teachers and remain unclear about heaven's mandate and their innate nature, easily misled by charlatans and clinging to mistaken views. They fail to understand that upholding fasting and precepts is actually the groundwork for self-cultivation—that refining body and mind is the process of "advancing from the lower to the higher." Some blindly believe in miraculous or extraordinary methods, fixating on deliberate practices like seated meditation, silent circulation, or visualization. Little do they realize that such contrived techniques are far from the spontaneous, natural goodness of heaven's original mandate.

Every person inherently possesses this natural goodness—it requires no deliberate cultivation or proof, for it exists effortlessly. As the immortal Zhang Ziyang said: "Walking all day yet as if never having walked; sitting all day yet as if never having sat." The true wonder of Daoist cultivation lies not in the forms of walking, standing, sitting, or lying down, but in relinquishing all lifelong attachments and preferences, reaching a state free from a single arising thought. This is the return to the natural state of heaven's original mandate.

The Daoist patriarchs teach that humanity's original true nature is as precious as the Golden Elixir (Jindan, the core concept of Daoist cultivation symbolizing pure yang essence), which requires refining through the "four illusions" (referring to worldly attachments like the physical body and emotions) serving as the alchemical furnace. Practitioners seeking to perceive this innate nature must ascend through the ladder of precepts and reverential awe—without such discipline, realization remains utterly impossible.

Thus the fundamental purpose of keeping purification fasts (zhai) and observing precepts lies in using concrete practices to gather one's Shen (spirit) and fully manifest innate nature; through restraining emotions to transcend ordinary consciousness. Therefore, genuine seekers of the Great Dao (Dadao) who fail to honor precepts as their teacher and uphold discipline as life itself demonstrate ignorance of essential principles, defiance of celestial patterns, and disregard for the sages' teachings. Such individuals fundamentally lack awe—neither revering cosmic law, nor venerating the wise, nor honoring sacred words.

Those devoid of reverence inevitably stray into heterodox paths obsessed with supernatural marvels. Their doctrines find no acceptance within orthodox Daoist methods (Zhengyi Dao), nor even tolerance under secular laws. Such transgressors likely violate the prohibitions of cosmic creation itself, standing wholly apart from authentic cultivators.

This passage was composed on the first day of the fifth lunar month in 1686 (25th year of Kangxi's reign) by Wu Taiyi (Daoist name Zhenyangzi), a native of Hubei's Chu region, at the Hidden Immortal Hermitage on Nanjing's Qingliang Mountain—a sacred Daoist site and retreat for cultivation. Through emphasizing precepts' vital role, the author clarifies that genuine practice must be grounded in reverence and self-discipline.

The Precepts for Initial Truth (Chuzhen Jielü) is a foundational code of conduct established by Wang Changyue (Daoist name Kunyangzi), patriarch of the Quanzhen (Complete Perfection) school, for novice Daoist practitioners. This scripture emphasizes that whether one is an ordained priest or a lay follower, adherence to core precepts is mandatory upon entering the orthodox teachings of the Most High.

The first step is taking the Three Refuges Precepts: First, taking refuge in the supreme Dao (called the Treasure of Dao), which enables liberation from the cycle of rebirth; second, taking refuge in the thirty-six divisions of Daoist scriptures (called the Treasure of Scriptures), through which one hears the true teachings; third, taking refuge in the Great Masters of Mysterious Centrality (called the Treasure of Teachers), to avoid falling into heterodox views. These Three Refuges are regarded as the root of Daoist cultivation, capable of awakening the mind and securing divine protection.

After completing the Three Refuges, one must observe the Five Precepts established by Lord Laozi (Taishang Laojun): abstaining from killing, abstaining from alcohol and meat, abstaining from duplicity, abstaining from theft, and abstaining from sexual misconduct. Upholding these precepts brings celestial blessings, prolongs life, ensures eternal exemption from suffering, and guarantees rebirth in human form across lifetimes.

Daily practice requires burning incense each morning while reciting the True Scripture of the Three Great Emperor-Officials for Protecting the Nation, Nourishing the People, and Prolonging Life (Taishang Sanyuan Sanpin Sanguan Dadi Huguo Youmin Yansheng Baoming Zhenjing) and the Tract of Taishang on Action and Response (Taishang Ganying Pian). Through repeated chanting, practitioners examine their conduct, asking with each verse: "Can I uphold this? Can I avoid transgressing?" Only after one hundred days of such diligent practice—when evil thoughts are eradicated and body-mind purified—may one qualify to receive the more advanced Ten Precepts for Initial Truth.

The first of these Ten Precepts is fundamental: one must embody loyalty, filial piety, benevolence, and integrity—serving rulers and parents with devotion while treating all beings with sincerity. Together, these precepts form the essential ethical and behavioral framework for Daoist cultivation.

The Second Precept forbids secretly scheming against others or harming their interests for personal gain. One should perform good deeds without seeking recognition and extend help to all beings.

The Third Precept prohibits killing living creatures to satisfy one's appetite. One must cultivate compassion for all life, including even the smallest insects.

The Fourth Precept bans licentious behavior, which corrupts one's true nature and defiles the primordial Qi (innate vital energy). One should maintain purity of conduct and avoid such transgressions.

The Fifth Precept forbids undermining others' achievements or sowing discord among family members. Instead, one should use the power of the Dao to foster harmony within households.

The Sixth Precept emphasizes refraining from slandering the virtuous or boasting of one's own abilities. One should praise others' merits while avoiding self-aggrandizement.

The Seventh Precept requires abstaining from alcohol and meat, which violate discipline. One should cultivate inner tranquility and focus on the practice of serene emptiness.

The Eighth Precept prohibits insatiable greed and hoarding wealth without charity. One ought to live frugally and aid those in poverty.

The Ninth Precept forbids associating with morally corrupt companions or dwelling in chaotic, impure environments. One should seek the company of the virtuous and reside in places of purity.

The Tenth Precept requires avoiding frivolous speech and indecorous behavior. One should maintain dignified composure, speak sparingly, and prioritize moral cultivation.

After receiving and upholding these Ten Initial Precepts, only those who advance courageously and maintain flawless conduct may proceed to observe the Three Hundred Major Precepts established by Lord Lao (Taishang Laojun). Those who recite the precepts with their lips but violate them in heart, whose words and deeds contradict, or who begin diligently but later slacken and abandon the path—these knowingly commit offenses, incurring graver consequences. They risk eternal downfall beyond even Lord Lao's salvation.

Whether ordained or lay practitioners, those who receive these precepts must fortify their resolve—unshakable as Mount Kunlun, indestructible as diamond. With single-minded focus free of distractions, during midnight practice the divine spirits will respond. Remaining vigilant past midnight prevents evil influences from intruding. Performing one good deed brings mental peace; ten bring spiritual clarity; twenty ward off illness; thirty fulfill aspirations; forty prosper one's household; fifty bring flourishing descendants; sixty avert calamities; seventy earn divine protection; eighty harmonize with earthly and human forces; ninety (the text here is incomplete, indicating higher stages of cultivation).

This scripture expounds on the karmic retribution for virtuous deeds and wicked actions, while emphasizing the importance and specific requirements of Daoist precept cultivation.

The rewards for virtuous deeds are divided into ten grades: Those who accumulate one hundred good deeds attain the blessing of "three Qi (vital energies) merging with the body"; two hundred deeds spread one's virtue (De) throughout the world; three hundred bring rebirth into wealth and nobility; four hundred grant high status; five to six hundred bestow both prosperity and longevity; seven hundred cultivate loyal character; eight hundred manifest as filial offspring; nine hundred yield great wisdom; while accumulating one thousand virtuous deeds enables rebirth as a sage-king or immortal.

Punishments for wickedness likewise progress through ten levels: Indulging in one evil act brings nightmare afflictions; ten make one despised by others; twenty cause chronic illness; thirty bring constant misfortune; forty lead to poverty and decline; fifty break families apart; sixty invite continuous disasters; seventy attract demonic harassment; eighty result in flood or fire calamities; ninety lead to short lifespans in future rebirths; while one hundred wicked acts incur celestial punishment.

The scripture stresses that practitioners should maintain equanimity and strictly uphold precepts, preferring to die upholding virtue rather than live through wickedness. Such disciplined disciples are called "Pure Faith Disciples of the Great Dao (the Way)", receiving protection from myriad demons and celestial blessings. The Four Heavenly Kings personally patrol on clouds to record their good deeds. Even if cultivation remains incomplete, their names are preliminarily registered in the immortal rolls.

Conversely, those who disregard celestial laws and neglect precept practice—merely performing superficial rituals without genuine cultivation—face judgment by Nüqing (the Daoist deity overseeing cosmic law). Their blessings, prosperity and lifespan are reduced according to offense severity, with unresolved karmic debts carrying over to future rebirths in endless cycles of retribution.

Finally, it establishes honorific titles for different precept levels: Celestial Immortal precept holders are called "Wondrous Dao Masters"; Middle Ultimate precept holders "Virtuous Wisdom Masters"; and Initial Truth precept holders "Exemplary Conduct Masters". Juniors address each other as "Fellow Robes" and seniors as "Awakened Teachers". Celestial Immortal precept holders must recite the Daode Jing (Classic of the Way and Virtue) for one hundred days, performing ten prostrations to the ten directions during the Yin hour (3-5 AM), while maintaining seated meditation and inner observation during Zi (11 PM-1 AM) and Wu (11 AM-1 PM) hours to purify body, speech and mind. Middle Ultimate practitioners must first bow to their precept-bestowing teacher each Si hour (9-11 AM) before making celestial prostrations of repentance.

The Lingbao Grand Repentance (a Daoist confessional ritual) requires continuous practice for one hundred days, with the meditation retreat concluding upon completion. Novice practitioners must first pay respects to their precept-transmitting master during the Si hour (9-11 AM) each day before performing the Absolution Repentance Ritual, also for one hundred consecutive days. Only after completing this period and concluding the retreat may one formally receive ordination as a Daoist priest. Violations will be adjudicated according to the Nüqing Code (Daoist monastic rules) as transgressions against precepts.

During the hundred-day post-ordination period, ordained practitioners must observe strict seclusion without venturing outside—even for alms collection. This period demands exclusive scripture recitation, with restrictions lifted only after full completion. In social interactions, practitioners should embody forbearance and gentleness, abstaining from disputes while maintaining meticulous speech and conduct. On each Wu Day (special Daoist fasting days), they must engage in study sessions with fellow ordinands or senior masters, discussing classics like the Zhuangzi (Nanhua Jing), Wenshi Zhenjing, Tanzi's Book of Transformations, or Yellow Court Scripture. Mastering one Daoist scripture earns tenfold merit recorded by the Registrar Deities (divine beings tracking spiritual progress); those capable of clearly expounding a scripture receive hundredfold merit.

Ordinands must cultivate dignified composure, maintaining sublime decorum and meditative states—thereby naturally attracting guardian deities and earning fellow practitioners' respect. Just as an upright posture requires no conscious effort to cast a straight shadow, harmonious speech needs no pursuit to evoke resonance.

For meditation practice, use the rope-seat (special meditation mat) during the Zi (11 PM-1 AM) and Wu (11 AM-1 PM) hours, sitting cross-legged with these requirements: fingers not pointing randomly, feet not extending carelessly, minimal speech, gaze inwardly collected without sharpness, head neither drooping nor body slouching. Ordinary beds should never be used for sitting or reclining. When receiving salutations, three situations preclude rising in response: during seated meditation, scripture reading, or ritual meals. Maintain meditative concentration and mantra recitation, returning greetings only after concluding the session. Before sleep, click teeth while chanting mantras to settle the spirit (Shen), sever distractions, and never indulge in rule-breaking behavior.

When going out, wear formal Daoist vestments and walk with measured steps—no glancing about or fidgeting. Each violation gets recorded as one transgression by the Registrar Deities.

Daoist attire includes the Cavern Robe, Pure Garment, Faith Vestment, Five Peaks Numinous Crown, Purification Scarf, Feathered Skirt, and Spiked Sandals—all protected by earth deities and azure-robed attendants. These must never be lent, placed in unclean locations, pawned, sold, or stored with secular clothing. Worn-out vestments should be burned facing northwest on the Ninth Day of the Ninth Month, with ashes cast into east-flowing waters.

Practitioners who uphold the precepts will enjoy longevity and be protected from evil influences. Those who violate them will face calamities, as the presiding deities of Xuandu (the Daoist celestial capital) record their transgressions and administer punishment.

Regarding the proper use of ritual implements: The alms bowl must be octagonal (Bagua-shaped) with only its lid being round. When not in use, it should be stored in a dedicated cloth bag. Before eating, one must recite incantations while maintaining mental focus. During meals, one must avoid opening the mouth wide or making noise, and the spoon should be held properly. After eating, the bowl must be washed and stored. Each violation counts as one offense.

The staff must be crafted from seven-jointed sweet bamboo grown on sunlit sacred mountains (immortal peaks), with a straight and unobstructed shaft. It should bear the talismanic inscriptions (Fulu) of the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun) and be carried at all times, accompanied by guardian deities of the Five Directional Celestial Emperors. When facing calamity, point the staff toward the source while reciting the "Four Abysses Incantation."

The discipline ruler is made of peachwood, with exorcism talismans carved on all four sides. If a disciple commits serious offenses warranting expulsion with confiscation of robes and bowl, mercy may be shown by administering strikes with the ruler according to the severity of the transgression.

The purification water bottle must always contain clean water. When traveling, carry it in a cloth bag for handwashing and other cleansing rituals. Precept documents should be kept in a dedicated inner pouch of the Daoist robe.

Before wearing the robe, fumigate it with agarwood and white sandalwood in an incense burner. Toothbrushes should be made of palm fiber, while combs, pillows, grass mats, and bedding must remain immaculate—never to be used by secular individuals.

All these regulations are explicitly recorded in the Daoist Canon (Daozang). Later practitioners who presumptuously alter ancient traditions or modify them through petty cleverness become offenders against the teachings, inevitably facing disciplinary consequences.

Concerning the three masters of ordination: The primary precept-transmitting master must belong to the lineage of the Most High Lord Lao (Taishang Laojun) and be a virtuous elder thoroughly versed in doctrine—none who have not received the Celestial Immortal Precepts may serve. On the 15th day of the first, seventh, and tenth lunar months, assemblies must be convened to transmit precepts. After ordination, the master must guide disciples in practicing bowl rituals for one hundred days.

The Attestation Master teaches scriptures, repentance texts, and ritual protocols, guiding disciples to discipline body-mind and restrain the seven emotions. Only those who have received the Central Pole Precepts may serve. The Precept Supervision Master oversees new initiates, enforcing penalties according to the precepts for any violations.

This scripture primarily outlines the disciplinary system, vestment requirements, and repentance protocols for novice Daoist practitioners, which can be understood in several sections:

Regarding the hierarchy of precepts and corresponding vestments: When initiates receive foundational precepts like the Ten Precepts or Three Precepts, they must wear the "Garment of Initial Truth" (a plain-colored robe for beginners) with specific specifications—240 stitched seams, a collar with three tiers and ten folds, a cloud-patterned belt, and clean hempen sandals. Practitioners must complete 1,200 virtuous deeds and recite scriptures like the Qingjing Jing (Scripture of Clarity and Stillness) before advancing to receive the Intermediate Ultimate Precepts. At this stage, they transition to wearing the "Dust-Free Pure Robe" (a light blue or plain cloth Daoist robe).

Higher-level practitioners who master the Jade Emperor's Great Method and attain the Earth Immortal fruit must receive the Celestial Immortal Great Precepts. They then wear the "Celestial Immortal Radiance Robe" (an ornate robe with cloud-patterned borders) and the "Five Peaks True Form Crown" (a mountain-shaped headdress symbolizing the sacred peaks). After completing 3,600 virtuous deeds and comprehending the Daode Zhenjing (True Scripture of Dao and Virtue), they ultimately attain the Celestial Immortal Precepts fruit.

Concerning repentance for precept violations: For a first offense, practitioners must repent before a deity statue on the Gengshen Day (an important fasting day in Daoism), offering a bowl of pure water and observing quiet cultivation for one month. The same applies for a second offense. A third violation requires performing the more solemn "Heaven-Facing Repentance Ritual" on the Jiazhi Day (first day of the sexagenary cycle), offering three bowls of pure water with three months of quiet cultivation. Five or more violations cause yin-yang imbalance, making even ghosts and spirits detest the offender—at which point repentance becomes ineffective.

The daily practice incantations section records five situational mantras: upon waking, vowing for all beings' awakening; hearing temple bells, contemplating the ineffable Dao; using the toilet, resolving to reform wrongdoing; combing hair, visualizing solar and lunar essences at the Muddy Pellet Palace (upper dantian); and washing, imagining body-mind purification. These incantations transform mundane activities into cultivation opportunities, embodying the Daoist principle that "walking, standing, sitting, and reclining are all practice."

This scripture records the various incantations from the Daoist Preliminary Precepts, serving as oral formulas practitioners use in daily cultivation. These mantras permeate a Daoist priest's complete spiritual routine from waking to retiring.

The morning willow branch purification chant expresses the wish to cleanse body and mind while cultivating the Dao to deliver others. When donning the ritual crown, one prays for all beings to attain dignified solemnity beyond worldly dust; while dressing, one reminds oneself to maintain proper conduct and uphold virtuous teachings; putting on shoes and socks becomes a vow to walk the true path with steady steps.

Lighting incense carries prayers for a mind as pure as its smoke; kindling lamps symbolizes illuminating the ten directions to dispel darkness. Bowing to the Three Treasures (Dao, scriptures, and masters) invokes divine protection, while receiving others' reverence requires humility and transcendence of mundane ties.

Drinking water visualizes sacred liquid purifying the five viscera; receiving alms in an empty bowl gives thanks to Taixu (cosmic origin) for sustaining life. Offering food to hungry ghosts cultivates gratitude for each grain and drop, wishing all beings may receive the Dao's grace.

During fasting, one visualizes the essence of the Five Stars (Venus, Jupiter, Mercury, Mars, Saturn) nourishing body and mind in harmonious balance. Post-meal gratitude acknowledges how food merges with primordial Qi (vital energy) to enhance cultivation. Washing bowls purges distracting thoughts to preserve upright Qi; storing them contemplates the profound unity of Hunyuan Yiqi (primordial cosmic energy).

Receiving donated clothing visualizes all things' essence protecting Dao Qi (energetic manifestation of the Way). Entering the ritual hall invokes unimpeded access to mystical realms. Begging with an alms bowl summons 39,000 guardian deities within; holding the purification flask embodies Taixuan (supreme truth) embracing all existence.

Using incense ash for cleansing symbolizes washing away defilements to return to original purity. Bathing visualizes heaven and earth clarified, the Four Elements (earth, water, fire, wind) harmonized, with sacred waters purging impurities and immortal attendants safeguarding serenity. These incantations transform mundane actions into spiritual methods, embodying the Daoist principle of "daily activities as the Dao."

This scripture primarily outlines the precepts and daily behavioral guidelines for novice Daoist practitioners.

Regarding daily routines, it mentions reciting specific incantations before sleep: "The Great True Jade Maiden (a guardian deity in Daoism) will come to protect the true spirit, and the Three Palace Golden Boys (guardian youths) will come to safeguard the life gate." When dreaming, recite: "Good dreams will transform into treasures, while nightmares will dissipate like grass and trees." When seeking medical treatment, recite: "The light of wisdom illuminates all things, maintaining the state of original truth and wuwei (non-action)." It also stipulates: do not discuss dreams in the morning, avoid speaking of killing at noon, and refrain from talking about ghosts and deities in the evening.

In terms of ritual attire, the text specifies the designs of three types of ceremonial robes (the Celestial Immortal Cavern Robe, the Light Dust Pure Robe, and the Novice Faith Robe), as well as the forms of ritual items such as purification cloths, alms bowls, cleansing flasks, and staffs.

The cultivation rules are extremely strict: learning precepts must follow a gradual progression without skipping levels; reciting precept texts requires burning incense and paying reverence; one must not allow others to secretly read precept texts or eavesdrop on teachings; daily practice must be completed diligently and on schedule. Only after three years of cultivation and adherence to the Intermediate Precepts may one receive the Celestial Immortal Precepts.

Behavioral guidelines include: do not feign piety to seek respect; do not constantly discuss karma to solicit alms; do not perform rituals at inappropriate times; do not occupy the central position in the main hall (as it is reserved for deities); incense, candles, and offerings in the hall must be carefully tended; when lighting incense, silently recite, "Constantly burning the incense of the heart attains great purity"; when lighting lamps, recite, "Dispel darkness and illuminate the ten directions."

Additional rules state: do not study scriptures solely for performing rituals; when facing poverty, remain content with destiny; do not urge everyone to donate; do not discuss Daoist teachings with followers of other religions; do not pressure patrons for donations or solicit funds through intermediaries; do not engage in commerce for profit; do not use fundraising for personal gain.

These regulations are meticulous, covering everything from daily routines and attire to speech and conduct, aiming to help practitioners discipline their body and mind, advancing step by step in their cultivation.

The "Precepts for Novices" primarily outlines the daily conduct norms and etiquette requirements for Daoist disciples in serving their masters. This can be understood through several aspects:

Regarding daily conduct:

Disciples must not casually enter other Daoist temples or Buddhist monasteries, nor visit lay households without reason. When necessary visits to lay homes occur, one should return immediately after completing the business without lingering. In lay households, disciples should avoid playful conversations with children or storing personal belongings there. Whether traveling near or far, one must maintain proper decorum, and must never mock fellow practitioners for their lapses in etiquette.

Concerning master-servant etiquette:

Disciples must pay respects to their master on the first and fifteenth days of each lunar month. When seeking Daoist teachings, one should perform proper greetings unless the master is eating, meditating, or taking a walk. If the master declines the formalities, the disciple must comply. One must not bow simultaneously with the master, nor receive others' bows in the master's presence. If the master appears fatigued during teachings, the disciple should respectfully withdraw. Any activity—whether going out, acquiring clothing, or attending group events—requires prior permission. Borrowing items or accepting alms must first be approved by the master. During the master's illness, disciples must provide attentive care: washing undergarments discreetly, handling chamber pots without disgust, and promptly responding to coughs or sneezes. One must never step on the master's shadow under lamplight or moonlight. When receiving stern instruction, disciples must not talk back. When asked about the master's name, one must respond with reverence.

On speech and demeanor:

When reading scriptures, maintain upright posture and mindful contemplation. Never point at the sun, moon, or rainbows, nor stare excessively at celestial phenomena. Avoid reading heterodox texts or trivial novels. When sitting with the master or receiving guests, maintain steady gaze without restless eye movements. Refrain from gaping at beauty with admiring exclamations. While accompanying the master to elevated viewpoints, direct one's gaze only where the master looks.

These regulations embody the Daoist tradition of pure cultivation and reverence for teachers, requiring disciples to maintain constant respectfulness while disciplining their words and actions.

This set of precepts meticulously outlines the behavioral standards for Daoist practitioners in daily life, divided into three main sections:

First are the requirements concerning speech and conduct. When accompanying one's master outdoors, one must walk with bowed head and avoid looking around; entering a city, one shouldn't gaze at street performances, nor discuss urban spectacles upon returning; private correspondence of teachers or fellow practitioners must not be opened; entering others' quarters, one must not handle scriptures without permission; in cities, staring at women is prohibited; during scripture lectures, full attention is required without distraction by external sounds; all lewd music, idle gossip, secular songs, and eavesdropping are forbidden.

Next are the speech protocols. In the Dharma Hall (scripture lecture space) or before one's master, loud speech or coughing is prohibited; conversation should be moderate and measured, avoiding marketplace slang; one must not interrupt unless questioned by the master; discussing others' faults, worldly household affairs, court politics, intimate matters between genders, or acting as matchmaker/guarantor are all forbidden; discussing Daoist methods at inappropriate times is prohibited; whispering with women or jesting with youths is unacceptable; both eating and sleeping require silence; when receiving visitors, prolonged chatting in the Dharma Hall is forbidden—conversations should be held in wooded areas or by water.

Finally are personal hygiene standards. Washing should be performed gently without loud spitting or nose-blowing; summer washing utensils must be kept in designated places. These rules collectively embody the pure and dignified demeanor expected of practitioners.

Special emphasis is placed on: performing proper rituals when inquiring about Daoist methods; answering master's questions with reverence—never pretending knowledge or stubbornly clinging to personal views (though ordinary matters may be answered truthfully). With secular people, one must never discuss alchemical practices (luhuo huangbai shu), others' magical arts, talismanic spells (fulu), or illusion techniques; criticizing weather conditions, discussing heretical paths, or comparing religious traditions are all strictly prohibited.

On Water Hygiene:

When pouring water, avoid pathways and pour it low to the ground, never splashing it high onto others' clothing. Hot water should never be thrown directly onto the ground. Undergarments must be washed frequently, and any lice found should be thoroughly removed. Hair shed during combing should be gathered and burned in a secluded place, never stuffed into cracks in walls.

In the Dharma Hall and Before Deity Statues:

Do not wash, pick teeth, spit, or blow your nose in areas where deities are enshrined—these actions should be done in private. Spitting toward the north is also prohibited. If you have sores or skin conditions, avoid contact with others and do not share washing utensils. If afflicted with unsightly warts or lesions, take care to conceal them from view.

Dietary Rituals and Etiquette:

During communal vegetarian feasts (Zhaijiao), first make reverent offerings to the deities. All participants should stand in orderly rows and recite the middle section of the Ling Shu scripture. Finally, the junior disciple distributes food into the plates of all beings while chanting: "To all spirits and sentient beings, I now offer this food in alms. May it spread throughout the ten directions, shared by all ghosts and deities" (repeated three times). The alms rice should not exceed seven grains, noodles no longer than an inch, and steamed buns no larger than a fingernail. Other vegetables and dishes need not be offered.

Mealtime Conduct:

Before eating, silently recite the incantation: "Qi of the Five Stars (Wood, Fire, Earth, Metal, Water), essence of the Six Jia, the Three Truths’ celestial storehouse, where clear clouds ever abound; Yellow Father and Crimson Child, steadfast at the center unshaken." When drinking water, chant: "Divine water enters the belly, clarifying the five viscera." During meals, avoid laughter, speaking with food in the mouth, criticizing dishes, scratching the head, or picking teeth without covering with a sleeve. Do not slurp, make faces, click the tongue, or overindulge. Food already tasted must not be returned to communal plates. Encountering husks in rice, peel them quietly—never spit them out. If insects are found in food, dispose of them discreetly without alerting others.

Post-Meal Observances:

Once finished, do not leave your seat to resume eating. Place bowls and chopsticks down silently. Never eat selfishly. When seeing delicacies, resist greed. In group meals, pace yourself evenly—begin eating only after elders. If dishes are delayed, remain patient and never shout demands. Daily meals must always follow ritual propriety. Should anyone breach etiquette...

These precepts primarily regulate the conduct of Daoist practitioners in matters of listening to teachings, traveling, standing, sitting, and reclining, emphasizing reverence, solemnity, and self-discipline.

Rules for Listening to Teachings: After hearing a discourse on the Dao, one must carefully contemplate its principles and put them into practice, not merely listen passively. Younger initiates (Chuzhen) whose commitment to the precepts is not yet firm and whose Dao-heart remains unsteady should focus on upholding the fundamental precepts and refrain from prematurely receiving the more advanced Zhongji precepts. They must not form friendships with young fellow practitioners or secular youths, nor should they establish sisterly bonds or exchange letters with female practitioners (Nüguan).

Posture When Traveling: When entering the Dharma Hall, one’s steps should be steady and unhurried. When someone is reciting scriptures, one must not walk in front of their desk; when someone is bowing in reverence, one must not cut across their path. Upon entering a Daoist temple, one should not walk down the center but keep to the left or right. When following a master, one should walk behind with head slightly bowed, avoiding idle gazing. One must not linger by the roadside in prolonged conversation, nor walk too quickly or swing one’s arms while moving. Young practitioners should not walk while chatting and laughing with fellow novices or laypeople, nor should they walk too closely behind or ahead of women, and they must never travel alongside intoxicated individuals. If temporarily separated from the master while traveling, one must not be late for the agreed meeting time. Upon encountering government officials, regardless of rank, one should step aside to avoid them. Young practitioners whose precept discipline is not yet firm should avoid distant travels; if they must journey to seek the Dao, they must choose virtuous companions and never associate with the unworthy.

Posture When Standing: One must not stand on one foot or lean against walls, tables, or chairs. When attending to the master, one should not stand directly facing him, nor stand too high or too far away; when standing behind the master, one must not lean against his seat. Upon seeing a senior teacher or guest, one must rise—exceptions are allowed only during scripture recitation, manual labor, or illness. One may sit only when the master permits, and when answering the master’s questions, one should rise to respond.

Rules for Sitting and Reclining: When reading scriptures, one must not sit with legs apart but should sit upright with incense burning. One must not sit casually in front of divine images. Seated meditation (Zuowang) must follow the method taught by the master and adhere to the proper schedule, never disrupting the sequence. One must not meditate in the presence of senior teachers or guests. At night, one should spend more time sitting in meditation and less time reclining. One must not sit together with women; if a female practitioner comes seeking instruction, after answering her questions, she should be promptly dismissed without prolonged stay.

Regulations for Sitting Meditation and Resting: After approximately one shichen (two hours) of seated meditation, one may take a light walk or lie down to rest. When sitting alongside others, one must not stretch arms horizontally or spread legs apart. During cross-legged meditation, avoid crossing arms over the knees. For sleeping, adopt the right-side reclining position with knees slightly bent; upon waking, stretch the body gently—never lie flat on the back with limbs outstretched.

Special prohibitions: Never share a room with one’s master for sleeping; if unavoidable, never share the same bed. Disciples must not retire before their master. Once lying down, refrain from speech. Do not remove undergarments for sleep. Never rest in improper locations (e.g., temple halls). When bringing a lamp into the room before sleep, announce "extinguishing the light" to roommates and inquire whether they "require the lamp to remain lit." In summer, avoid sleeping directly on the ground or under open skies. Daytime napping should not be excessive. Never lie down immediately after eating. Do not place lamps near the pillow. Never carry chamber pots past the Dharma Hall. When rising in the morning, step out first with the left foot.

Before sleep, recite this incantation: "May the Jade Maiden of Supreme Purity guard the true soul; may the Golden Boys of Three Palaces protect the Life Gate." Upon waking, chant: "May all beings awaken from delusion and ultimately attain luminous clarity." When leaving the bed, recite: "Transforming malice into virtuous paths, I report to the Three Luminaries (sun, moon, stars). Aid me in attaining enduring vision of life, that I may ride clouds and harness mists."

Guidelines for daily tasks: Perform duties without complaint. Cherish temple property—never waste grains or provisions. Wash vegetables through three changes of water. Wash hands before drawing water; inspect carefully for insects and filter through fine silk before use. In winter, wait until after sunrise to filter water. Never burn rotten firewood. Wash hands thrice before cooking; keep fingernails free of grime. Sprinkle water before sweeping—re-wet the area every five square feet to prevent dust. Never sweep against the wind or pile ashes behind doors.

Bathing protocols: Ideally bathe on the new moon (first day of lunar month). Avoid bathing in drafty areas. Never tie up wet hair or comb it in others’ presence. Hair washing should not be overly frequent; never bathe on the same day as laypersons. In bathhouses, disrobe and dress with composure. Clean private areas first; never urinate in bathing areas. Move gently to avoid splashing others with hot water. Refrain from conversation during bathing; do not monopolize tubs or delay others.

When suffering from sores or skin conditions, one should wait until after bathing to treat them, avoiding soaking in hot water beforehand. The bathwater temperature should be moderate, and the sound of striking the bathing signal (a wooden clapper) should not be too loud. For bathing, it is best to use Five-Fragrance Decoction (a medicinal bath prepared with angelica root, peach bark, cypress bark, lysimachia, and costus root). Before completely drying after bathing, one should neither sit cross-legged in meditation nor lie down.

While bathing, softly recite this incantation:

"Heaven and Earth are bright and clear, the Four Elements (earth, water, fire, wind) are eternal. With the mystical waters, I cleanse away filth and dispel inauspiciousness. Immortal youths stand guard, the Seven Souls (po) are at peace. Bathed in sweet dew, my body’s vital Qi (qi) is harmonized. Inner and outer purity preserved, my true nature remains intact."

Ancient texts say: Neglecting small details ultimately damages great Virtue (De). Simply put, every act should be performed with reverence. Extending this principle, how could the rules number merely three thousand? If all present remain mindful in each moment, comprehending one to infer ten, what begins as forced discipline will eventually become second nature. With unwavering diligence and no slackening, not only will great blessings be attained, but one’s name will surely be inscribed among the immortals, with guardian deities of precepts protecting the discipline-body (jie ti), aiding in the realization of the supreme Dao (Dao).

Disciples’ Etiquette in Serving Their Master (39 Rules):

If separated from the master for over a month, upon meeting, the disciple must dress formally, holding a jade tablet (ritual object) and performing a full prostration—never in casual attire. Even after a single night’s absence, the same applies, as does returning from a long journey. A disciple must never address the master with informal pronouns like "you" or "I." In the master’s presence, one may not sit casually but only when invited. Never refer to the master simply as "Daoist" (daoshi); instead, say "my revered master." The master’s name must be avoided; if pressed by others, reply softly using the formula "above [surname], below [given name]."

Around the master, avoid reckless behavior, as divine overseers (jiancha shen guan) are ever-present. If noticing the master’s error, kneel privately and advise tactfully—never discuss faults publicly. Speak to the master in hushed tones. When lodging together, retire later and rise earlier than the master. At meals, do not begin eating before the master. When bowing to the master, the master may respond—depending on the disciple’s cultivation level—by wearing a headscarf or a brown robe (practice attire) and holding a jade tablet, never casually dressed.

In daily interactions, maintain humility without a moment’s lapse in propriety. Honor the master as one would a high official or parent. Arrogance or disrespect toward the master incurs grave offenses, as clearly stipulated in the Scripture of Bright Perfection (Mingzhen Ke).

When seated at the same table with one's master, the disciple must immediately rise and stand respectfully if the master stands or moves—remaining comfortably seated is forbidden.

Before formally receiving the precepts and teachings, regardless of whether the disciple is of similar age, status, or even a close relative within the same lineage, they must maintain an attitude of humility and reverence upon becoming a formal student. When speaking, one should refer to oneself by full name, not casually as ordinary disciples might. Those within the five degrees of mourning (ancient funeral rites system) cannot become master and disciple, as the transmission of teachings requires the witness of three generations of ancestors (three paternal and seven maternal ancestors). Violating this covenant brings misfortune upon nine generations of ancestors and calamity upon the practitioner.

A disciple must never harbor resentment or speak disrespectfully to their master—such offenses are explicitly recorded in the Scripture of Luminous Truth (Mingzhen Jing). When seeking instruction in the Dao, one must dress properly, hold a ceremonial tablet (ancient ritual object), and make earnest requests, never approaching casually. After being separated from the master for months, upon reunion, the disciple must dress formally and perform the fivefold bowing ritual: first three prostrations with a deep kneel and kowtow, followed by two more bows. The same applies when parting, demonstrating sincerity.

A disciple must never argue with the master or show contempt for their teachings. Serving the master requires utmost respect—those who act arrogantly will face punishments as described in the Scripture of Luminous Truth. Never compete with the master for merit or fame; instead, always maintain a humble and yielding heart. When seeking guidance, focus solely on the Dao's teachings, avoiding trivial personal matters.

If the master returns from a long journey, the disciple must greet them according to the distance traveled—never wait idly. When walking with the master, take care not to step on their shadow. When seated together, do not accept bows from others, as one seat cannot honor two superiors. Never secretly oppose or clash with the master. Before leaving or undertaking any task, always seek the master's permission—never act independently.

Serving the master requires sincere devotion and trust, free from duplicity. Never peek at or disclose items in the master's ritual chest—violating this breaks precepts. Most severely, never betray the master's lineage, as the Scripture of Luminous Truth sternly warns. In the master's presence, avoid spitting carelessly. When receiving guests, stand respectfully beside the master—sitting elevated like an ordinary person is considered grave filial impiety. These details must be carefully observed.

A Daoist practitioner, even after attaining profound virtue (De) and receiving reverence from others, should maintain humility and constantly remember the teachings of their master who transmitted the Dao, never forgetting their mentor's kindness. As disciples, they must never casually sit on their master's bed or seat, as this violates divine prohibitions.

The forty-six regulations regarding ritual robes (the ceremonial garments worn by Daoist cultivators) are as follows:

When not wearing ritual robes, one must not enter the sacred altar space or meditation chamber to perform blessings, repentance rituals, or other ceremonies. Without proper ritual attire, one may not approach scriptures or precepts to expound upon teachings, observe fasting precepts, receive ceremonial bows from others, pay respects to senior masters, or accept disciples' formal greetings.

Ritual robes must not be worn during wandering travels outside the temple, when interacting with laypeople, while performing incantations (Zhuyou) or writing talismans (Fulu) and petitions, or when paying visits to rulers, parents, or ordinary people. The robes should be removed when sleeping, bathing, using the toilet, encountering mud or filth, or when serving one's master or parents.

However, the robes must not be removed when engaging in meritorious construction work, preparing ritual offerings, farming, or unless due to imprisonment or illness. The regulations prohibit touching the ritual robes when physically unclean, when using impure utensils, when beds or vehicles are soiled, when naked, when in contact with animals, or when having foul breath. Non-Daoist disciples must never handle the robes.

Before ordination, one must prepare proper ritual robes, which must be worn during ordination ceremonies, when requesting scriptures, and when performing blessings to dispel calamities. Notably, the robes must not be made of multicolored silk brocade but must strictly conform to precept specifications.

Regulations on Daoist Robes and Conduct:

The rules regarding attire are stringent: One must not use clothing previously worshipped by others as ritual garments (31st Precept). Those not designated by precepts as officiants may not wear embroidered silks (32nd Precept). Robes must be made strictly according to precept specifications (33rd Precept), and borrowing another's ritual garments is prohibited (34th Precept). Ritual robes should be properly stored and never casually discarded (35th Precept). One must not wear ritual garments while lying in bed (36th Precept), nor sit or recline upon them carelessly (37th Precept). When washing ritual robes, they must not be trampled or beaten (38th Precept). Damaged garments must be purified by fire (39th Precept). An individual should possess no more than three sets of ritual robes, with excess to be given as alms (40th Precept). Worn-out robes and other items must not be repurposed or given to non-practitioners (41st Precept).

Donning ritual robes requires preliminary ceremonies: First burn incense to announce the act, pay respects to the Three Treasures (Dao, Scriptures, and Master), make offerings to the Three Treasures and all immortal sages, and only then may one wear the garments (42nd Precept). When approaching scriptures or divine images, one must not wear ordinary clothes or don ritual garments in unclean places (43rd Precept). Ritual robes should be frequently laundered, kept immaculate, perfumed with incense, stored in clean boxes, and placed in pure living quarters (44th Precept). One must not wear ritual garments when entering five types of unsuitable locations (45th Precept), nor casually remove them to mingle in worldly society (46th Precept). All daily activities—sitting, reclining, rising, and resting—must strictly adhere to these precepts with utmost vigilance.

Nine specialized precepts for female practitioners: First, maintain filial piety, reverence, gentleness, careful speech, and freedom from jealousy. Second, preserve chastity and avoid all defiling behaviors. Third, cherish life, cultivating compassion and abstaining from killing. Fourth, diligently recite scriptures and perform rituals, abstaining from meat and alcohol. Fifth, dress simply without seeking ornate adornments. Sixth, regulate temperament to prevent vexations. Seventh, avoid frequent attendance at purification ceremonies. Eighth, refrain from mistreating servants. Ninth, never steal others' possessions.

These nine precepts apply to Daoist nuns and lay devotees. Those who persistently uphold them without regression will attain great benefit—not only escaping suffering in hell realms but also being reborn into families practicing the Ten Virtues. Those who further refine their practice to perfect these precepts will have their names recorded in the Purple Palace (abode of immortals) and join the ranks of transcendents.

Concluding with the admonitory verse by Master Kunyang: "Proper attire holds great importance—the Supreme Lord Laozi transmitted precepts governing robes, caps, and footwear. Maintain dignity when standing, sit with balanced composure, walk with measured grace, and keep the body upright and aligned."

The Precepts for Beginning Truth primarily instructs practitioners on daily behavioral norms, divided into six specific guidelines:

First concerns the use of the alms bowl (tobo). When holding the bowl, keep your gaze lowered and walk carefully to avoid slipping. When bowing in reverence, do so neatly and efficiently. Do not pile clutter near lamps or candles, and avoid placing nails haphazardly on walls.

Second is the protection of the alms bowl. The bowl symbolizes the vessel of the Dharma King in the Quanzhen tradition and should be wrapped with care, as if safeguarding the primordial qi (fanqi). Carry it securely to prevent dropping, and when staying overnight, place it separately rather than hanging it on a wall. Do not lend it casually to others, and clean it promptly after use—cherish it as you would your own life.

Third is the care of footwear. Straw sandals (mangxie) are not ordinary items; they should be worn when visiting sacred sites. Store them wrapped in cloth inside a straight bag to prevent dirt from soiling clothing. Change shoes before entering restrooms and keep a separate pair for walking. Avoid wandering in mud-stained shoes and refrain from crafting leather-soled sandals to prevent negative karma.

Fourth is the safekeeping of ordination certificates (jiedie). The precept scriptures and certificates should be treasured and carried at all times, as they are vital to one’s spiritual life. Do not place them carelessly on dirty tables or discuss them frivolously with others. It is best to sew a small pouch to carry them securely.

Fifth concerns etiquette during visits. When meeting the abbot, show reverence, and when lodging temporarily, abide by the rules. Do not scribble on walls or spit inside halls. Chant scriptures with the assembly, speak cautiously in conversations, and maintain a calm demeanor. Walk softly and breathe deeply.

Sixth is the observance of precepts in practice. Precepts are the first gate in Quanzhen cultivation, and upholding them is harder than receiving them. Speak little, meditate often, and stabilize the mind. Embrace solitude in alms-seeking practice, remaining as carefree as a crane among clouds. Persistently subdue delusions, and you will naturally return to your original truth.

The concluding preface notes that precepts have long been recorded in the Daoist canon. Since the founding of the Longmen lineage by the Seven Masters of Quanzhen (Bei Qizhen), great emphasis has been placed on purity and discipline. However, later generations grew lax, with many practitioners indulging in unrestrained freedom while neglecting rules. It was not until Master Wang Changyue (Kunyang Wang Zhenren) revived the precepts at the Hidden Immortal Hermitage in Nanjing that Daoists across the land rediscovered the importance of monastic regulations.

During my retreat at Yugang (a sacred Daoist site), I was fortunate to attend to the Master as his disciple. Despite my dull nature, he graciously allowed me to study alongside his other followers. The Master often expounded on the essential principles of Neidan (internal alchemy), having inherited the true transmission from the ancient patriarchs. Yet, as his primary duty lay in imparting precepts and establishing religious discipline, he seldom spoke of these profound methods.

The Master understood well that the path of immortality was not easily attainable for ordinary people. Only by strictly adhering to the precepts and tempering one's body and mind in the mundane world could one grasp the fundamental way of cultivation. Soon, the Master would withdraw into the sacred mountains to fulfill his aspiration of returning to pristine simplicity. However, moved by compassion for practitioners who might stray from the path, he could not bear to leave the human realm immediately. Thus, he embarked on a journey to impart the precepts across various renowned mountains.

To all who receive these teachings: Do not merely observe the outward forms—dressing properly without comprehending the subtle truths of dual cultivation (xingming shuangxiu). To do so would betray the Master's benevolent guidance.

Respectfully recorded by the recluse of Yugang, Qu Chongguang.