Dongxuan Lingbao Daoxue Keyi

The Numinous Treasure Standards for Daoist Study, from the Cavern of Mystery

The Dongxuan Lingbao Daoxue Keyi is a comprehensive monastic rule for Daoist practitioners — one of the most detailed codes of conduct preserved in the Zhengtong Daozang, the Ming-dynasty Daoist Canon. Attributed to the Perfected One of the Great Ultimate and Great Void (太極太虛��人), it belongs to the Lingbao (Numinous Treasure) stratum of Daoist scripture and is classified in the Taiping (Great Peace) division.

The text comprises thirty-five articles across two fascicles, governing every dimension of ordained life: how to speak, how to study, what to eat and drink, what to wear, how to groom the hair, how to bathe, how to light the lamps, how to strike the bells, how to present memorials to heaven, how to make a sacred sword, how to visit the latrine, how to mourn a teacher, and how to dispose of a dead practitioner's belongings. Nothing is beneath the rule's attention. The prohibition of wine lists ten varieties of drunken confusion. The lamp-lighting article prescribes exactly 153 lamps arranged by cosmological principle. The spirit pillow article gives a pharmacological recipe of thirty-two ingredients. The mirror-scrying article describes a meditation technique for seeing one's own face in the dark.

In its concerns and texture, the Daoxue Keyi resembles the Buddhist Vinaya or the Rule of Saint Benedict — a practical manual for communal religious life, blending the cosmic with the mundane. The "inner assembly" (内衆) are the ordained monastics; the "outer assembly" (外衆) are the lay community. Both are governed by the rule, though with different obligations.

This translation was produced by the New Tianmu Anglican Church from the Mandoku digital edition (KR5e0028) of the Zhengtong Daozang Sanjiaben text (正統道藏三家本, 1988 reprint, vol. 24, p. 766). The source text is included below.

Fascicle One

Attributed to the Perfected One of the Great Ultimate and Great Void (太極太虛真人)

Article 1: On Speech

言語品

The rule says: All Daoist practitioners should know that the pivot and mechanism of words — whether gentle or urgent, good or evil — bring either calamity or blessing, all through the karma of the mouth.

Those who have left home, whether Daoist priest or Daoist priestess, when in their quarters or in the abbey, speaking with senior worthies or teacher-masters, should respond to inquiries and settle matters with a mild voice and humble bearing, reverently heeding the elder's words. If a matter remains unclear and the reasoning is not yet resolved, wait until the elder has finished speaking, then raise your points calmly. Do not allow private opinions to confuse the assembly, nor let rough speech create disorder. Even if one's inner intent is not malicious, outward carelessness will cause high and low alike to bristle: first, the inner assembly will censure you; second, the outer assembly will censure you.

When among peers of equal standing in the Way — whether an elder befriending a junior or a junior approaching an elder — in all discussion, whether of community affairs or personal matters, speak with a broad heart and measured words, pressing the point only until the reasoning is complete. Do not on account of this shout or startle the two assemblies. Do not disparage teacher-masters. Do not disparage those on the Way or laypersons. Do not insult parents, siblings, or kin.

Whether in your private quarters or among the community, whenever you open your mouth to speak, all speech should concern the proper matters of the teaching. In questioning and answering: ask the wise; instruct the foolish — so that wisdom grows bright and ignorance is daily broken. Even if you speak the entire day, so long as it accords with the Way, there is no harm.

When addressing the outer assembly — the six kinds of relatives, dependents, all men and women — you may speak of greetings, weather, and ordinary secular affairs that cannot be avoided. Beyond this, sounds that are not of the teaching, though the secular world delights in them, are not fitting for one who has left home. Take care never to speak them.

A single word that brings great calamity — this is the highest kind of too-much-speaking. A single word that brings disgrace — this is the middle kind. A single word that brings embarrassment — this is the lowest kind.

The words of the ancient sages and worthies fill the space between heaven and earth, and still the world grieves that there are too few. All under heaven takes them as law and dares not weary of their words. Therefore: good words are never too many; evil words are never too few.

In ancient times, when the sages were about to speak, they first reflected. Their words, once spoken, became scripture, established as law for all. When the foolish speak, their words become calamity and harm to themselves, wounding them in return.

This is a solemn warning.

Article 2: On Study

講習品

The rule says: All Daoist practitioners should know that listening, studying, and directing the merit require an enlightened teacher. If the teacher is not enlightened, the result is the wounding of the wisdom of the Way.

Whether Daoist priest or Daoist priestess, those who have made their home in the gate of the teaching and who seek profound awakening should abandon seven kinds of attachment:

Attachment to socializing with friends
Attachment to wine and sex
Attachment to fame and profit
Attachment to amusements
Attachment to entertainment
Attachment to food and drink
Attachment to cities

Having abandoned these attachments, you should give rise to four vows concerning the search for a teacher:

The vow to find an enlightened teacher regardless of distance
The vow to find an enlightened teacher regardless of wealth or poverty
The vow to find an enlightened teacher regardless of personal affection or aversion
The vow to find an enlightened teacher regardless of rank

With one thought and then another, up to many thoughts; at one time and then another, up to many times — drive body and mind forward as if starving, as if parched. Inquire into the wondrous meaning. Hear it, reflect on it, practise it, realize it. Proclaim the merit. Let the mysterious transformation flourish. Do not let the two assemblies fall into confusion and error.

If among the Daoist priestesses, whose nature is often timid and retiring, there is no one at their home temple qualified to give instruction, then three, five, or even more of them should purify the three karmas, bring their ritual implements, receive the liturgical texts, and approach the master-teacher — visiting once or twice daily, then returning to their own quarters. If the master-teacher's temple has no quarters for women, they should lodge with a devout and disciplined household near the teacher's residence, observing the morning rites, reading scripture, and following the standard as written.

Instruction and reception should be conducted with right posture, right speech, and right mind, transmitted at the proper times without violation of the rule. Practising the Way in a manner that invites suspicion and censure from the two assemblies — damaging the true and pure gate of the teaching — those who offend thus invite humiliation and evil consequences. This is not the way of purity.

As for fulfilling obligations in the world: when both assemblies share a single obligation, the master-teacher should conduct the rites. When they have separate obligations, let each assembly conduct its own.

Article 3: On the Prohibition of Wine

禁酒品

The rule says: All Daoist practitioners should know that keeping the precepts gives rise to wisdom, stabilizing the body and refining the mind. Do not be deluded by the evil of wine. Seek the stillness of mindful awareness.

Whether Daoist priest or Daoist priestess: those who enter our gate of the teaching are our true children. It is unlawful to indulge in drink at any hour of the day. Those who offend suffer ten kinds of confusion:

Disrespect toward teacher-masters and toward parents of the outer assembly
Bringing ruin upon one's disciples and upon the spouse and children of the outer assembly
Quarrelling with fellow students and siblings of the outer assembly
Transgressing against the law of the land
Offending friends
Falling from one's mount
Burning in fire or drowning in water
Losing one's way upon the road
Suddenly losing mindfulness and wisdom
Growing coarse in the presence of things

These ten evils cause both the inner and outer assemblies, in the moment and afterward, to become confused in body and mind — worse than a madman, unable to distinguish the hours, unable to tell inner from outer. The two observances are destroyed. The practice of the mind loses its order. The three goods are annihilated. One's work of transformation has nothing to rely on.

Those who drink constantly attract three kinds of companions:

People who plant evil karma
People who eat the flesh and blood of living creatures
People who slaughter living beings

And five kinds of associates:

The unfilial, who have abandoned their parents
The licentious, who observe no measure and violate propriety
The ruined, who have wasted their family's livelihood
Thieves, who break the rules and violate the law
Those attached to worldly pleasures, who have departed from the Way

Day after day, month after month, year after year, unable to collect the mind, losing the root, departing from the tradition — before their eyes they face six kinds of abandonment:

Abandoned by their teacher-masters
Abandoned by their parents
Abandoned by their siblings
Abandoned by their sisters
Abandoned by their friends
Abandoned by the inner assembly

All these consequences are the karmic fruit visible in the present life. The teacher of the precious Law should turn the wheel of teaching and proclaim this warning at every opportunity: let there be no former intimacy, no former companionship — this is the supreme practice, the true leaving-of-home.

If the elderly or the sick require medicine, a moderate amount is permitted. If one exceeds the proper measure out of greed, the consequence is the same as described above.

Article 4: On the Avoidance of Pungent Vegetables

忌葷辛品

The rule says: All Daoist practitioners should know that in cultivating the body and purifying the mind, one must not violate the prohibitions.

Whether Daoist priest or Daoist priestess: the five kinds of pungent vegetables, called the evil herbs, are unlawful for both assemblies and should never be consumed. What are the five?

Chives
Garlic
Shallots
Scallions
Allium

All pungent vegetables cause four kinds of harm and destroy three kinds of communion. The four harms:

Harm to the five organs
Harm to one's practice of the Way
Harm to the inner assembly
Harm to the outer assembly

The three communions destroyed:

One cannot ascend to the ritual platform
One cannot invoke the spirits
One cannot instruct men and women

Therefore guard the three karmas: let the mind not crave them, let the body not seek them, let the mouth not eat them. Then the spirits may be invoked, the ritual platform may be ascended, men and women may be instructed. The organs will be clear and tranquil, the breath of the mouth fragrant and pure. At morning and evening audiences, the spirits of the empty sky above your dwelling will respond and descend, bringing benefit to all who share in the merit.

Article 5: On Ritual Vestments

制法服品

The rule says: All Daoist practitioners should know that having entered the Way, one must inwardly cast off worldly thoughts and outwardly sever worldly ties, inwardly guarding the gate of the teaching and outwardly cultivating ritual vestments.

Those who have left home, whether Daoist priest or Daoist priestess, whether dwelling in mountain retreat or travelling the world of men — the inner and outer ritual vestments must follow established standards.

For one newly ordained who has not yet received the inner register: the outer robe, the immortal's cassock, and the ritual stole should all have stripe-counts that do not exceed twenty-four. For one who has received the Divine Spells of the Five Thousand Characters: all vestments should have twenty-four stripes, corresponding to the twenty-four solar terms.

For those aged twenty-five and above who have received the Cavern of Spirits, the Numinous Treasure, or the Great Cavern ordinations: the outer robe and immortal's cassock should have thirty-two stripes, representing the thirty-two heavens and the august beings within them. The ritual stole should have twenty-eight stripes, representing the twenty-eight lunar mansions and the spirits within them — though twenty-four stripes are also permitted.

The vestments follow the body of the practitioner, extending one foot past the knee. The central colour is yellow, which is the standard. Those who practise the highest rites may wear purple. Those of junior rank should not wear purple.

For the middle garment — the ritual robe, whether narrow-sleeved or broad-sleeved — use yellow or other pale, clean colours. All should have a broad collar crossing below, concealing the heart, covering the inner garment by six inches. For the inner garment — the ritual skirt — pale or deeper colours are permitted, with yellow on the inside. If there is an outer layer, use the paler colour for the outside. All should hang to the ankle.

For Daoist priestesses who have received the full standards: they may use light purple gauze for the cassock. The skirt must be deep yellow; no other pale colour is permitted.

For all upper, middle, and lower garments: within the seams, use full-width fabric with overlapping borders. Do not follow personal whims that invite censure from the two assemblies — either being accused of imitating secular fashion, or of violating Daoist propriety.

When the true spirits depart the body, licentiousness and evil arise within. The Three Corpses hide, the Red Child takes flight, leaving the Dark Chamber forever, breaking the form and dissolving the body — the person dies and the name is extinguished.

But if crown and vestments always follow the Way: on the day of attaining the Way, the Heavenly Emperor will bestow upon you the Gauze of Departure from Net, the Nine-Light Brocade Stole, the Cinnabar Gauze Jewel-Radiance Cap, the Jade of the Heavenly Treasure, and the Patterned Shoes of Teacher and Disciple — called the Flying Immortal's Garments — in reward for accumulated merit and devoted pursuit.

Do not covet the crowns and sashes of the world, nor lightly despise the vestments of the Way. Though worldly honours seem glorious for the moment, they do not save one from death. The cap and stole of the student of the Way are patterned upon heaven; wearing them in pursuit of the Way, they make a person a Flying Immortal, soaring through the void.

Article 6: On Headgear

巾冠品

The rule says: All Daoist practitioners should know that one must be fully equipped in dignity and deportment, all matters properly attended to, one's conduct unlike the secular — this is what it means to have left home.

For one who has left home, the crowning of the head is foremost. One must understand the ritual symbolism and the rules of use and discard.

Whether Daoist priest or Daoist priestess: in ordinary practice, wear the Two-Principle Cap. The cap has two points, representing the Two Principles. When ascending the platform for the three registers or the various fasting rites, wear the Far-Roaming Crown of the Primordial Beginning. There is also a light kudzu cap, patterned above on what the Primordial Beginning wears; thus the Celestial Perfected and Exalted Saints either wear the Nine-Virtue cap or the Seven-Star cap — that is, a crown bearing the pattern of the seven stars. It is also called the Dark Crown: "dark" means "heaven," and heaven has seven stars.

Whether walking, lying down, standing, or resting, Daoist practitioners should always wear the cap-pin. The spiritual beings revere it and will not permit it to be removed — lest the Niwan and Xuanhua spirits, the two guardian spirits, feel offended.

Only at dawn, during the combing of the hair, may it be briefly removed and placed upon a clean surface. It must never be allowed to be glimpsed by men or women of the outer assembly or by anyone who has not received the same covenant. It must never be idly taken up or toyed with.

Those who guard these rules enjoy five kinds of benefit:

One's own person is held in reverence
The outer assembly is spared from transgression
The true spirits speak praise
All sentient beings give rise to goodness
The fields of merit, inner and outer, increase

Those who are careless, lightly treating their headgear and allowing outsiders to handle or play with it, bring upon themselves five kinds of evil consequence:

One's own person becomes an object of ridicule
Those of the outer assembly incur the guilt of ridicule
The true spirits rebuke, and the qi of the Way scatters
Sentient beings lose their reverence
Both inner and outer assemblies incur guilt

Let both assemblies clearly understand: cultivate the five benefits and extinguish the five evil consequences. By this respectful cause, the sprout of goodness grows. Do not let carelessness rot the root of goodness. Then the lay people of the world will revere our great teaching and not give rise to mockery. Let each take heed.

Article 7: On Respecting Ritual Vestments

敬法服品

The rule says: All Daoist practitioners should know that upon entering the Way, the upper, middle, and lower garments must all be treated with reverence and never with negligence.

Those who have left home, whether Daoist priest or Daoist priestess: the outer robe and ritual stole deserve the highest respect, for the Celestial Worthies and sages all wear the same garments. The middle and lower garments assist the ritual form. On account of ritual vestments, people of the world show respect and distinguish us from the secular. To treat them carelessly brings immediate guilt.

The marks of reverence have five causes:

Before wearing them, store them in a chest or case placed in a high, clean place
After wearing them, protect their cleanliness whether sitting or rising
When temporarily removed, do not place them together with secular clothing
Even among fellow students of the same covenant, do not exchange garments
Do not lend them to secular persons for non-ritual use; when they are worn out, still protect their cleanliness and burn them

Those who violate these rules bring guilt upon themselves and others. Those who respect their vestments gain five genuine rewards:

Because of vestments, one is genuinely revered and need not bow before laymen or laywomen
Because of vestments, one is genuinely revered, and laymen and laywomen bow in return
Because of vestments, one is genuinely revered, and wherever one travels, food and clothing come of themselves
Because of vestments, one is genuinely revered, and inner cultivation achieves outer correspondence with the luminous spirits
Because of vestments, one is genuinely revered, and laymen, laywomen, princes, and the Son of Heaven, hearing or seeing them, rejoice and harbour no evil thought

The marks of disrespect likewise have five causes:

Before wearing them, tossing them about in foul places
After wearing them, sitting anywhere without regard for cleanliness
When temporarily removed, mixing them with secular clothes
Exchanging them casually with anyone, even outside one's covenant
Lending them to secular persons for non-ritual use

Such a person receives five genuine punishments of disrespect in this life:

Genuinely despised by others, ranked with common folk, bowing and begging from others
Genuinely despised, unable to receive the bows of men and women
Genuinely despised, receiving no food or clothing when travelling
Genuinely despised, inner cultivation yielding no response from the spirits
Genuinely despised by laypeople, princes, and the Son of Heaven, who hearing or seeing feel no faith or reverence

Let the two assemblies think carefully: cultivate reverence and do not court disrespect, bringing calamity upon yourselves. When vestments are worn out beyond wearing, on a day of removal, at the hour of dawn after performing obeisances, burn them in a clean place. Do not let men or women of the outer assembly witness it. If one wears the talismanic texts of the true writs upon the body, one must not sleep bare-headed — wear the cap. One must not sleep unclothed — wear the garments.

Article 8: On Apostasy

背道品

The rule says: All Daoist practitioners should know that from the first stirring of the primordial chaos to the attainment of the Way, one must pass through the eight difficulties and receive the body of one who has left home. By means of our celestial vestments — the three garments of the Three Treasures, the immortal's cassock and ritual stole, the upper, middle, and lower robes — all carry the form of the teaching. Because the teaching resides in the body, reverence is won.

Whether Daoist priest or Daoist priestess: you have received the grace of the sovereign, the grace of your parents, and the grace of your teacher-masters, and thereby gained the station of one who has left home. As a disciple standing in the presence of your teacher, you have been delivered from two kinds of prison.

The first is the inner prison of light suffering: the prison of parents, the prison of spouse, the prison of children, the prison of siblings, the prison of sisters, the prison of rank, the prison of all familial bonds. Within it are two kinds: the joyful prison, with its ties of love and pleasure; and the wrathful prison, with its bonds of coercion and pain. Though joy and wrath differ, the prison is the same.

The second is the outer prison of grave transgression: the deeds jointly created with parents, with spouse, with children, with siblings, with sisters, with those of rank, with all familial bonds. Within it likewise are two kinds: the sorrowful creation, where there is will and unwill both; and the joyful creation, where both parties consent. Though sorrow and joy differ, the joint creation is the same.

Today, having left home and departed from these four bonds, you have sworn your heart to austere practice, pressing on until the Way is attained. When you have sat in the place of the Way, you will return to wander in the world of transformation.

But if, before realization, one turns against the true teaching — if a single thought arises desiring to abandon the vestments of the Way and seek secular pleasures — that person receives three kinds of evil consequence in this very life:

Evil complexion, evil fate, evil reputation, evil breath — suffering oneself while others turn away in disgust
In the middle term: disasters of the year, disasters of the month, disasters of the day, disasters of the hour — others' crimes laid upon oneself
In the ultimate term: paralysis, leprosy; if children are born, they are deaf, mute, or blind; or one is put to death by the law of the land

While alive, when the evil is exhausted, at death the Three Officials receive the soul into the Five-Coloured Nine-Layered Darknesses, among all the instruments of suffering. The days and months stretch immensely. The body becomes enormous. Compared to the Five-Coloured Realm, the days and months are as nothing. In the Five-Coloured Nine-Layered Darknesses, for a thousand myriad aeons there is no rest.

When the heavens and earth of this realm meet the kalpa of wind and water and are destroyed, the soul is moved elsewhere. Even in the destruction of that realm, the suffering continues.

If any person — parent, sibling, child, sister, kin, or friend — whether through their own thought, joint thought, successive thought, another's thought, thought of food, thought of wealth, thought of grievance, or thought of domination — causes a person who has left home to abandon the vestments and turn from the Way back to the secular world, know that this person's wholesome roots from measureless aeons have rotted, and their unwholesome roots have grown.

They have destroyed the precious Way, the precious scriptures, the precious teachers. On this day they have raised a great evil mind and broken the field of merit of the teacher-masters and the Three Treasures.

This person's initial desire to leave home arose from faith. Today's retreat and suppression arise from slander. The root of faith is already broken. The fire of slander burns of itself. These are the sufferings that result.

Proclaim this clearly to inner and outer assemblies: strive diligently, each seeking liberation.

Article 9: On Mountain Dwelling

山居品

The rule says: All Daoist practitioners should know that the Way's work of transformation was established by the sages to lead beginners into the mountain forests.

Those who have left home, whether Daoist priest or Daoist priestess, should dwell among the mountains to seek the stillness of contemplation. Do not mix with ordinary people. Sustain your life by your own means. Avoid all objects of desire. Depart from all impurity and disorder.

The rules of mountain dwelling differ from those of the world. There are ten matters:

Do not take charge of households or convert people to your service
Do not befriend the powerful and noble in pursuit of fame and profit
Do not practise heterodox prohibitions or sorcery
Do not practise medicine or divination for money, separating yourself from the world
Do not share bed or seat with lay women — except for fellow practitioners of pure mountain dwelling
At dawn, midday, sunset, the first watch, midnight, and cockcrow, burn incense, light lamps, and reverently bow to the Celestial Worthies of the ten directions. Begin with the east. Confess and repent to extinguish evil. On the seventh day of each cycle, after midday, do not eat grain — non-grain foods such as water, jade, sesame, pine nuts, yellow essence, cloud sprouts, flying mushrooms, and wolfberry may be eaten at any time without restriction
When walking in the mountains to gather herbs, snap your fingers every three paces and clear your throat every ten paces. With every step, whether lifting or setting down the foot, constantly contemplate the Way. Imagine that a celestial being stands among the cliffs and paths, bestowing upon you the arts of the immortals, which you receive and practise until you ascend to heaven in broad daylight
If you have attained a small portion of the Way but have not yet reached its fullness, do not display yourself or look down upon those who have not attained as much
Always remember the grace of your parents, who raised and nurtured you. Do not forget it

These are the ten essentials for dwelling in the mountains and practising the Way. The methods for taking medicines and elixirs are fully given in the original texts.

Article 10: On Grooming

理髮品

The rule says: All Daoist practitioners should know that each aspect of cultivating the body has its proper method. As for the head, which is the Dark Blossom: if you comb it properly, you preserve the essence, ensure long life, and remain free of the hundred diseases.

Those who have left home, whether Daoist priest or Daoist priestess, whether in the abbey or travelling abroad, should each keep a clean comb-box to store their combs.

At cockcrow, early in the morning, before performing the rites: face away from the north, turn toward the direction of your natal star. With clean hands, comb your hair. Do not let anyone who is not of your covenant see you, nor lend the comb to others.

After combing, proceed to the rites. If affairs are pressing, comb after the rites instead.

When combing, if many strokes are needed: the blood and fluids are not obstructed, yet do not comb so hard as to cause pain. After combing, recite the secret incantation:

The Great Emperor scatters the spirits.
The Five Elders return the gods.
The Niwan and Dark Blossom,
preserve the essence for long life.
Right hand grasps the moon's hidden aspect;
left hand draws the sun's root.
The Six Harmonies are clear and refined;
the hundred spirits receive grace.

If one does not comb at the proper time, the two guardian spirits — Xuanhua and Niwan — will resent it and will not perform their diligent work.

In the human world, there are four kinds of self-harm from not combing:

Resembling the toiling secular worker who cannot groom
Resembling the person stricken with illness who cannot groom
Resembling the cripple whose fingers are broken and who cannot groom
Resembling the negligent person without the Way who cannot groom

Students should revere the two spirits and avoid the four harms.

Daoist priestesses must not adopt the customs of secular women or use gold, silver, copper, or iron ornaments as hair decorations — this invites the contempt of both assemblies. There is no guilt toward others; one merely brings ugliness upon oneself.

After grooming, any loose hairs that come out with the comb should be placed in a clean container. After one day, two days, or up to nine days, take them out and burn them in a clean place. Do not let the two assemblies see them.

Article 11: On Bathing

沐浴品

The rule says: All Daoist practitioners should know that the wise body is without blemish and the clear mind reflects all things; yet dust and dirt exist because we have a body.

Those who have left home, whether Daoist priest or Daoist priestess: when the mind clings to conditions, there is inner dust — wash it with the water of contemplation, thought by thought. When the body encounters the world, there is outer dust — wash it with fragrant water at the proper times.

The body acquires dust from four causes:

The body serves as a field of merit: managing the fasting hall and receiving the dust of others' labour
The six hours of rising and sitting: receiving the dust of the open air
Fulfilling obligations in the world: receiving the dust of circumstances
Carelessness about purity: receiving the dust of wherever one sits

These cause Daoist practitioners to accumulate dirt over time: the upper and lower body become unclean, the two assemblies lose their reverence, the guardian spirits of the four corners lose their power, and all petitions to heaven fail to bring response.

Follow the scripture of the Cavern of Spirits and use the Five-Fragrance Formula: green-wood incense, vitex blossom, zero-millet incense, orchid incense, and true sandalwood. Use as much or as little as is available. Cut finely, boil until fragrant, and let both assemblies bathe.

If the proper ingredients are unavailable in a given season, use whatever fragrant herbs can be found.

The bathing schedule has general days and specific days, and separate arrangements for the inner and outer assemblies.

The specific monthly days are:

First month: the tenth
Second month: the eighth
Third month: the sixth
Fourth month: the fourth
Fifth month: the first
Sixth month: the twenty-seventh
Seventh month: the fifteenth
Eighth month: the twenty-second
Ninth month: the twentieth
Tenth month: the eighteenth
Eleventh month: the fifteenth
Twelfth month: the twelfth

On these days, the Dongwell star presides. Bathe in fragrant water to make the body light, the form fragrant, the senses penetrating, and the life long.

Before bathing, click the teeth three times and recite the secret incantation:

The Four Greats are open and bright;
heaven and earth are constant.
The Dark Water washes away impurity;
evil and misfortune are banished.
Twin boys guard the gate;
the Seven Spirits are at peace in their chambers.
Cloud-dew refines and cleanses;
the ten thousand breaths are harmoniously well.
Inner and outer are auspiciously aligned;
may this yellow robe be preserved.

This incantation is used for all washing, morning and evening.

The bathing room should be placed in an inner, secluded part of the quarters, sealed with plaster on all sides, so that no one bathing can glimpse the forms of the sun, moon, or stars. Even fellow students under the same covenant must enter in succession, never seeing one another.

On the general bathing day, both assemblies may bathe on the same day. Two sealed rooms should be arranged within the abbey, far enough apart that neither voices nor the sound of water can be heard. The general day falls at year's end: on the eighth of the twelfth month, brew a large quantity of fragrant herbs available at that season, and adjust the temperature. The teacher first places a talisman in the fragrant water. The rooms are sized to accommodate the men and women bathing separately.

Article 12: On Purification from Defilement

解穢品

The rule says: All Daoist practitioners should know that whether dwelling among mountains and marshes or teaching in the world of men, there are five kinds of defilement that cannot be entirely avoided.

Those who have left home, whether Daoist priest or Daoist priestess, may encounter:

Self-inflicted defilement: While walking, standing, sitting, or lying down in the open sky, blood-rain falls without warning upon head, face, hands, feet, or garments; or a kite, crow, stork, or magpie carries a piece of a corpse and drops it before one's eyes, from above to below, unexpected — this is called self-inflicted defilement.
Accidental defilement: While gathering herbs in the mountains or teaching among the people, one rounds a bend in the road and encounters a corpse; or in the grass one sees the dead; or one witnesses the sexual acts of men and women, proper or improper — all unexpected — this is called accidental defilement.
Self-sought defilement: Through human custom and attachment, or obligations of property and kinship, when a relative dies one goes voluntarily to pay condolences, with no one compelling — this is called self-sought defilement.
Coerced defilement: When a person of power or rank dies and the authorities press one from above and below, with reproach and compulsion, so that one goes unwillingly to pay condolences, coming face to face with the corpse — this is called coerced defilement.
Defilement from shared living: The childbirth of women in the household, or the birthing of cattle, horses, donkeys, mules, pigs, goats, dogs, and the like — when one wishes to see and one's eyes wish to look — this is called defilement from shared living.

In all cases of defilement, one may not perform invocations, fasting rites, or petitions.

Take bamboo leaves, peach branches, and whatever fragrant herbs are available; boil them in clean water and place the infusion in a large basin. Then write a talisman and cast it into the basin. If the defilement is severe, bathe fully. If the defilement is light, merely wash the eyes.

Before purification, click the teeth three times and recite the secret incantation:

If a large assembly is gathered for fasting or lectures and one fears that some of the outer assembly may have encountered defilement, place a large basin of talisman-water before the main gate. Let all who enter wash their eyes before proceeding to hear the teaching.

Article 13: On Bells and Chimes

鍾磬品

The rule says: All Daoist practitioners should know that the approach to the realm of the Way is like awakening to the sovereign of the mind — the same, yet not the same.

Those who have left home, whether Daoist priest or Daoist priestess, some pursue the refining arts and worldly livelihood; some practise medicine for the aid of others; some build works of merit; some cultivate the body through ingestion; some devote themselves to wisdom and the liberation of beings through scripture-chanting, fasting, and ritual service.

When these gather for the building of the ritual, the receiving of offerings — if not for the bell and chime to summon them, each official would follow their own course: some would not come at all; those who came would not come at the same time.

Therefore the Scripture of the Middle Prime says: "In the long fast, they assemble in the Capital of Mystery; the jade is struck, the jeweled bell is rung. The Ten-Flower Immortals gather; purple smoke congeals into a palace."

On the left front terrace of the abbey, hang a bell and chime and strike them at the proper times. This is not merely a warning to the assembly — it also moves the host of spirits.

At the six hours, each person should be belted and composed in solemn purity. Strike the mallet in the proper pattern:

Begin dense, then gradually widen, reaching eight strokes. Then dense again to the end. Wait until the incense is properly lit, then begin again: dense, then gradually thinning, reaching twelve strokes. Gradually dense, reaching the faintest sound, twelve strokes. Then dense again, gradually widening, to twelve strokes. Two final strokes, dense, to close.

If assembly must be called urgently, a slower pattern is permitted. Do not lose the time.

When the bell is struck, there are five benefits that come from not losing the time:

The assembly gathers for the rite without losing the time
The reception of purity is not lost
All hearts are raised together without loss
Evil minds are extinguished without loss
Good minds are separately born without loss

The cessation and performance of these two goods truly depend on the bell and chime. The effort lies in the use of the mind. Let the six-hour mind advance directly toward the ritual platform. Do not let the six-hour mind retreat and dwell in the evil path.

Proclaim this to the future: whether the inner or outer assembly, with harmonious and great vows — there are two kinds of causes: private vows in harmony and communal vows in harmony. Whether privately made or communally made, whether privately heard or communally heard: receive and hold them with diligence; carry them out with devotion.

Article 14: On the Necessity of Fasting

必齋品

The rule says: All Daoist practitioners should know that all practice — whether of the heart or of the body — begins with fasting and stillness as its foundation, the root of establishing virtue and the basis of seeking the Way.

Whether Daoist priest or Daoist priestess: one must fast before chanting scripture, fast before collating texts, fast before writing talismans, fast before compounding medicines, fast before making the golden elixir, fast before intense contemplation, fast before visiting a teacher to ask questions, fast before performing obeisances, fast before receiving scripture, fast before performing works of salvation, fast before invoking the true spirits.

The Most High reveres the fast. The Lord of the Way guards and protects it. All the sages place their trust in it. The varieties of fasting are many; each depends on the practitioner's cultivation.

The varieties of fasting and ritual include:

By register and rank:

The Register-Holder's Morning Rite
The Five-Thousand-Character Morning Rite
The Numinous Treasure Morning Rite
The Supreme Clarity Morning Rite
The Three August Morning Rite

By purpose and occasion:

The Upper Prime Fast (for compounding medicines and cultivating immortality)
The Middle Prime Fast (for cultivating the body and repenting transgressions)
The Lower Prime Fast (for rescuing the nine ancestors)
The Eight Emperor Fast
The Three-Five Great Fast
The Lower Prime Thirty-Two-Heavens Fast
The Middle Prime Seventy-Two Lords Fast
The Upper Prime Six-Straight Fast
The Numinous Treasure Golden Register Fast (for rescuing princes and kings)
The Yellow Register Fast (for rescuing the nine ancestors and parents)
The Illuminating Truth Fast (for cultivating the body)
The Three Prime Fast (for repenting transgressions)
The Numinous Treasure Spontaneity Fast (for navigating the world)
The Mud-and-Charcoal Fast (for healing the sick)
The Directive Fast (for healing the sick)
The Numinous Treasure Five-Refinement Fast for the Living and the Dead (for self-rescue)
The Five-Thousand-Character Fast
The Great Peace Cavern-Depth Five-King Fast

On diet for the student of the Way:

The vegetarian diet continues until the Way is attained — this is the first discipline. After the fast, the stages descend: a thousand-day fast, a hundred-day fast, monthly fasts, daily fasts, grain-reduction, coarse food, ingestion, breath-ingestion, medicinal ingestion, fetal ingestion — practise whichever is sustainable. This is what is called self-cultivation.

When the inner and outer assemblies together address a great disaster or illness: assemble the worthiest — one to serve as ritual master, five to serve as attendant officials. Build an open-air altar for the great confession. The one confessing should wear a rattan screen, loose their hair, and smear their forehead with mud. Bow to the thirty-two heavens. During the fast, present the petitions at the noon and midnight hours. Pray with earnest devotion and response will come, following the Directive and Mud-and-Charcoal methods.

For the Five-King Fast, the officials of each season follow the seasonal numbers. In the season-month: at minimum twelve persons, at maximum one hundred and twenty. If the altar is too narrow, perform obeisances outside.

For the wealthy and the ordinary who regularly build fasts: a pure and incorruptible Daoist community — five persons, ten, twenty, fifty, a hundred. The worry is not having enough people, not the number. Practice the Way for three weeks of seven days, or for one month.

If resources are scarce, five persons are enough.

Offerings during the fast: at dawn, porridge; at noon, vegetables; after noon, ginger, honey, and clear tea only — nothing else passes the teeth.

After the fast, disperse: ten persons, a hundred, a thousand — the more, the better.

For the long fast with sustained precepts: at dawn, noon, and sunset — three times practise the Way, three times chant scripture. For grave disasters or the rescue of karmic roots: at dawn, noon, sunset, the first watch, midnight, and cockcrow — six times practise the Way, three times lecture on scripture.

Article 15: On Recitation

讀誦品

The rule says: All Daoist practitioners should know that the treasure of scripture, when dwelling within the body through contemplation and recitation, is like a loving mother.

Whether Daoist priest or Daoist priestess, with courageous diligence: whether reciting from memory or reading from the text — a single thought that gives rise to understanding opens the gate of wisdom.

Of one's total hours of recitation, eighty parts out of eighty may go to the inner work; one or two parts may go to outer affairs, as needed for worldly obligations. But do not let this spill over into aimless wandering that departs from the root.

Always remember that the teaching-mother is the root of our Way. Purify the three karmas. Do no harm. Revere and contemplate the subtle wonder. Gain its meaning and its flavour.

There are four kinds of wisdom:

The wisdom that is medicine, curing the disease of madness unto death
The wisdom that is a lamp, breaking the darkness of ignorance
The wisdom that is a sword, cutting the net of affliction
The wisdom that is a boat, crossing the sea of birth and death

This is the true scripture, which gives birth to the dharma-body — as a mother of the world gives birth to her child. Therefore the most devoted child always remembers the grace of nurture and embrace. So too should we: through this teaching-mother, we are born into the body without outflow. We should always repay this grace.

Make offerings. Install the scriptures in halls adorned with the seven treasures, with incense, flowers, lamps, candles, music, banners, and canopies. Read and recite them as though serving your own parent.

Article 16: On Penalties During Ritual Sessions

坐齋相罰品

The rule says: All Daoist practitioners should know that one must be fully equipped in dignity when ascending the altar for the rites, visualizing the Most High as though standing before one's eyes.

Whether Daoist priest or Daoist priestess: those who have not yet mastered the liturgical texts and whose conduct is not yet in accord with the Way — the ritual master, ascending the high seat, should direct matters in their proper sequence, leading to understanding. Errors that deserve compassion should be forgiven. Ignorance that is understandable should be pardoned. Admonish and encourage them; do not grow angry; do not laugh.

If kind guidance succeeds without severity, if governance works without punishment — this is the way of highest virtue.

But if someone rebels against the Way, relies on worldly knowledge, and though not in error or ignorance, is simply negligent — there are four signs:

Not following the liturgy
Not respecting the ritual master
Treating fellow officials with contempt
Inviting mockery from the outer assembly

Those who violate the deportment shall be disciplined according to the offence. If discipline fails to correct them, report to the Three Treasures and dismiss them from the fasting session. Do not tolerate or enable their laxness.

If the session-supervisor shares in the negligence, discipline them too. If the ritual master himself has fallen short, he should confess the error and send it away, standing before the assembled officials to ask for forgiveness and repentance, giving rise to a new mind.

Do not act as though mounted on the chariot of non-action, fearing no heavenly decree — this profits nothing and only deepens one's guilt. Be careful indeed.

Article 17: On Altar Ritual

壇禮品

The rule says: All Daoist practitioners should know that when the assembled officials ascend the altar to receive the precepts, the inner and outer assemblies are arrayed on all four sides, bowing and kneeling in confession. The procedures must be understood.

Whether Daoist priest or Daoist priestess: when chanting the obeisances to the ten directions, divide them into five phrases. At each upper phrase, raise the voice; at each lower phrase, draw the voice down, turning the breath to call the next phrase.

The officiant and the assembly proceed thus:

"We, your servants, with whole hearts" — (at this point, close the tablet before the face, aligned with the direction of the bow) — "entrust our lives" — (lower the tablet to the heart and stop) — "to the boundless" — (raise the voice, calling upward to the direction; let the tablet hang as the voice trails downward toward the ground; turn the tablet back to the heart as the sound of 'boundless' fades; at 'Most High,' lower the tablet, and the knees descend to the ground) — "Numinous Treasure Celestial Worthy" — (the head touches the ground).

If the drawing of the voice is fast while the descent of hands and knees is slow, or if the knees have already gone while the voice has not yet arrived — these mismatches are all forms of disharmony, constituting the sin of negligence. Click the teeth and collect the mind. Be sure that all is in time. (Clicking the teeth must not be audible to the ear.)

When the rite accords with the liturgy and the officials are solemn and still: above, it draws the descent of spirits and luminous beings; below, it gives rise to faith. Let there be no negligence, lest one transgress the law of clarity.

Here ends the first fascicle of the Dongxuan Lingbao Daoxue Keyi.

Fascicle Two

Attributed to the Perfected One of the Great Ultimate and Great Void (太極太虛真人)

Article 18: On Lighting Lamps

然燈品

The rule says: All Daoist practitioners should know that the methods of offering to the gate of the teaching include both early and late; and the methods of lamp-lighting include both kindling and continuation.

Whether Daoist priest or Daoist priestess: lighting a lamp before dark is called continuation of the light; lighting a lamp after dark is called lamp-light.

There are two aspects — the general and the particular.

The general aspect: First, light lamps before the visible seats of the precious Way and precious scriptures. Next, light lamps before the visible room of the precious teacher. When the season is right and people both within and without are gathered, light lamps to seek two kinds of karmic reward:

To augment the light of heaven, seeking to purify the eye of flesh and dissolve its obstructions
To augment the light of heaven, seeking that wherever one travels, all is clearly illuminated

The particular aspect: A practitioner should light lamps according to the following arrangement:

Three lamps at one's natal star, to illuminate the three hun-souls
Seven lamps at the year-star, to illuminate the seven po-spirits
One lamp at the Grand Year, to illuminate the body
Three lamps at the great tomb; five lamps at the lesser tomb
Seven lamps before the hall, to illuminate the seven ancestors
Nine lamps in the central courtyard, to illuminate the Nine Darknesses
Two lamps at the flanking gates, to illuminate the palace and dwelling
Twenty-four lamps at the earth-opening, to illuminate the twenty-four life-breaths
Eight lamps in the eight directions, to illuminate the eight trigrams
Nine lamps facing all four sides and the centre, to illuminate the nine palaces
Ten lamps in the ten directions, to illuminate the ten directions
Twenty-eight lamps to illuminate the twenty-eight lunar mansions
Thirty-two lamps to illuminate the thirty-two heavens
Five lamps divided among the five directions, to illuminate the five sacred mountains

In all: one hundred and fifty-three lamps.

The dignity and merit of lamp-lighting are supremely weighty — above illuminating the heavens, below illuminating the earths, throughout the eight directions and the nine nights, universally seen in the light.

The official who tends the lamps should be diligent and attentive. Let the lamp-light burn through to the end, clear and unbroken. It must not be allowed to die halfway or burn half-dark.

Article 19: On Blessing Water Before Drinking

飲水先呪品

The rule says: All Daoist practitioners should know that after midday, one does not taste food. Only clear water may be drunk. Whether during the twelve hours when water is needed to quench thirst, or when an incantation is needed to banish evil:

Whether Daoist priest or Daoist priestess: take a cup of water. Exhale three times into the cup. Then tap the cup three times with a small instrument. In all: three incantations, three taps, three breaths — and then drink.

If many people are present, use a large vessel. If the vessel is too heavy to lift, go to it and tap and bless the water there.

The incantation for water:

Metal, wood, water, fire, earth —
the qi of the five stars.
The essence of the six jia.
The Three Truths: the Celestial Granary,
the turbid clouds always full.
The Yellow Writ, the Red Child
guards the centre, never tilting.

(Drinking this water: one does not hunger; life is prolonged; the body grows sound; evil is banished.)

Alternatively:

Qian: primordial, prosperous, beneficial, upright.
Spirit-water enters the belly;
the five organs are clear and bright.

After reciting, drink. Either incantation may be used.

Article 20: On Presenting Memorials

奏章品

The rule says: All Daoist practitioners should know that the method of presenting memorials to heaven — whether petitioning the resident spirits or the spirits of the void — requires clean paper and ink. The writing must be neat, without errors or omissions. Do not use scraps or cut pieces of paper.

The wording should be plain and direct, without ornamental flourishes.

To regulate the qi, fold the paper into eight sections under the Orthodox Unity method. On the memorial, write: "Submitted to the Three Celestial Bureaus for their notice." Then two bows, each indented one inch, in three lines. After the two bows, place the officiant's surname. After the surname, three lines for the year and month. In the centre, place "Great Clarity" — two-and-a-half inches or three inches long, in true standard script, legible.

Leave three blank lines of remaining white paper at the end; if the paper is insufficient, add more.

For the wine offering at the presentation of the memorial: avoid the wushen and wuxu days, and the days when the calculator-star is in striking position.

After the memorial is presented, store the original on your person. After accumulating one hundred memorials, compose a Merit Memorial, and burn them. Do not allow desecration or violation of the prohibition against leaking.

The Merit Memorial burns thus — following the method of the Great Truth:

"We report in accordance with the documents: your servant, named So-and-so, in such-and-such a year, received from teacher So-and-so the commission of general and the registers for the inner and outer governance. In accordance with the law, we have cultivated our practice, proclaimed the qi of the Way, summoned the true officials, and protected the myriad people.

All memorials, petitions, reports, and documents that should not be arbitrarily burned have been recorded, sealed, boxed, bundled, and stored. They are numerous. By the law, they must not be left in disarray, exposed to insects, rodents, moisture, or decay.

Maintaining these from the beginning, we have not dared to violate the directive. On this day, in accordance with the rules, at the proper season, we burn them. May the smoke ascend to the clouds, bringing fortune and dispelling disaster.

We respectfully request: the Direct Envoy, the Orthodox Unity Merit Officer, the Palace Tiger Guards, the Ceremonial Bell Officers — five hundred generals, two each; colonels, twelve; merit officers, chief clerks, aides, minor officers, Golden Light Boys — five each; Cloud Division Chapter-Inspectors, Postal Envoys — two each — to be present and to witness, verify, and clear away the old and gather in the new.

Pardon your servant's foolishness and shortcomings. Hereafter, may all that is reported be heard and all penalties be remitted. We request all officials to witness and attest to the merit. We are faithful to our trust."

The Most High adds: (the officiant signs, bows, and requests the official witnesses; then the paper memorials are burned following the standard ritual.)

Article 21: On Jiao Offerings

醮請品

The rule says: All Daoist practitioners should know that the rites of petition serve both mind and body. Since the body belongs to the world and has not yet been delivered beyond heaven's domain, one must, when seeking salvation, observe the rite of the jiao offering.

Within and without, blending the three teachings — this belongs to the blended teaching. Inwardly the mind is raised; outwardly the body exerts itself.

The jiao offering has one name but nine grades:

The four offerings to celestial spirits:

The Five Emperor Jiao
The Seven Star Jiao
The Six Jia Jiao
The Three Teacher Jiao

When preparing the feast for these four, the utmost cleanliness is required. All fruits and offerings must be fresh and abundant. Do not purchase cooked food from the market. The food must not be non-solemn food, non-clean food, non-single-minded food, or non-salvation food. If these rules are violated, the celestial spirits will not descend.

The six offerings to terrestrial spirits:

The Five Sacred Mountain Jiao
The Three August Jiao
The Three-One Jiao
The River Chart Jiao
The Dwelling Jiao
The Three-Five Jiao

When preparing the feast for these six, the same standards of cleanliness apply. If violated, the terrestrial spirits will not descend.

For all jiao offerings, whether to celestial or terrestrial spirits, the person making the offering and the ritual master must first fast, bathe, and purify before beginning the rite.

After the winter solstice and after the summer solstice, find the first jiazi day — that is the day to petition for the Upper Prime Jiazi Jiao.

Article 22: On General Prohibitions

都禁品

The rule says: All Daoist practitioners should know that in cultivating the body and seeking deliverance, the ultimate goal is the true path. Enter through the gate of proper sequence. First prohibit individual appetites.

Whether Daoist priest or Daoist priestess: the body has departed from ties of love and entered the gate of the teaching. Take care to observe all the teaching's prohibitions. Swear to observe the complete prohibitions and proceed directly to the platform of the Way.

What are the individual appetites? Briefly reckoned, there are eighteen kinds of self-destruction, none caused by others:

Self-destruction through illicit sex
Self-destruction through treachery
Self-destruction through drinking wine
Self-destruction through negligence
Self-destruction through disrespect to parents
Self-destruction through disrespect to teacher-masters
Self-destruction through harming living beings
Self-destruction through killing living beings
Self-destruction through using the flesh of living beings
Self-destruction through eating the flesh of living beings
Self-destruction through planting the five pungent herbs
Self-destruction through using the five pungent herbs
Self-destruction through eating the five pungent herbs
Self-destruction through facing north to relieve oneself
Self-destruction through removing headgear before the two assemblies
Self-destruction through disrespecting the Three Luminaries
Self-destruction through punishment on the eight festival days
Self-destruction through anger and cursing on the first day of the month

All these are great prohibitions of heaven and humanity, examined by the Three Officials. They constitute grave transgressions.

First: self-destruction of the body brings evil consequences visible in this life. Second: self-destruction of the mind brings evil paths in the life to come. The three hun-souls grow hostile to each other; the seven po-spirits contend. The spirit of the womb detests it. When the Three Officials receive the evil report, nightmares coil around the cinnabar heart. Demons ride through the vermilion gate. Essence and fluid scatter. Spirit and truth waver.

If you can abandon desire, you are the substance of immortality. Hold to the true fasting and precepts. Violate none of the destructions. In walking, standing, sitting, and lying down, do no harm to the deportment.

Above, repent the three-karma transgressions of the seven ancestors and parents. Below, repent the boundless transgressions of your own body.

When the transgressions are extinguished, you will be freed from the contempt of fifteen kinds of persons across the three karmas:

Freed from the contempt of the noble among the outer assembly
Freed from the contempt of the wealthy among the outer assembly
Freed from the contempt of the middling among the outer assembly
Freed from the contempt of the sick among the outer assembly
Freed from the contempt of the lowly among the outer assembly
Freed from the contempt of teacher-masters among the inner assembly
Freed from the contempt of those superior to oneself
Freed from the contempt of those inferior to oneself
Freed from the contempt of the elderly among the inner assembly
Freed from the contempt of the young among the inner assembly
Freed from the contempt of one's peers
Freed from the contempt of the senior seat
Freed from the contempt of the middle seat
Freed from the contempt of the junior seat
Freed from the contempt of the sick among the inner assembly

Wherever contempt arises — in walking, it makes one contemptible in walking; in standing, contemptible in standing; in sitting, contemptible in sitting; in rising, contemptible in rising.

Only when freed from these will you escape the suffering of the hell-prisons of the five directions. Strive with the supreme vow: depart from the causes of contempt; vow to receive the causes of reverence.

When you attain the power of the Way, the dharma of the Way, the practice of the Way, the resources of the Way — according to your portion, benefit both assemblies. Let there be no poverty in the Way, no suffering in the Way, no poverty in the world, no suffering in the world.

All who assist one's practice are companions of non-action — equal, pure, attaining the unsurpassed Way.

Article 23: On the Spirit Pillow

神枕品

The rule says: All Daoist practitioners should know the method of making the spirit pillow. The pillow contains thirty-two ingredients: twenty-four corresponding to the twenty-four solar terms, and eight toxic substances corresponding to the eight winds.

On the fifth day of the fifth month, or on the seventh day of the seventh month, cut mountain cypress and make a pillow: one foot two inches long, four inches high, the hollow interior holding one dou and two sheng. Make the lid from the red heartwood of the cypress, four fen thick, crafted to seal tightly yet open and close easily.

Drill the lid in three rows, forty-nine holes per row — one hundred and forty-seven holes in all, each the size of a millet grain.

The twenty-four ingredients, corresponding to the twenty-four solar terms:

Chuanxiong, Angelica, Angelica dahurica, Magnolia flower, Asarum blumei, Coltsfoot flower, Ligusticum (the mother of Chuanxiong), Sichuan pepper, Cassia, Dried ginger, Saposhnikovia, Ginseng, Platycodon, Cynanchum, Cistanche, Echinops, Cypress seeds, Coix seeds, White atractylodes, Magnolia bark, Orchid blossom, Qin pepper, Ligusticum wallichii, and Vitex fruit.

The eight toxic substances, corresponding to the eight winds:

Aconite root, Aconite tuber, Veratrum, Honeylocust, Arsenopyrite, Illicium, Pinellia, and Asarum.

All thirty-two ingredients, one liang each. Place the eight toxic ingredients at the bottom; place the twenty-four herbal ingredients on top. Press them in firmly. Wrap the pillow in a cloth bag. Sleep on it always.

After one hundred days, the complexion gains lustre. After one year, all diseases and ailments of wind are cured, and the body becomes fragrant throughout. After four years, white hair turns black; lost teeth grow back; the ears become keen and the eyes become sharp.

Though the pillow is wrapped in a cloth bag, add a reed-bag as an additional cover. When lying down to sleep, remove the outer bag.

Article 24: On the Essential Scripture of the Bright Mirror

明鏡要經品

The rule says: All Daoist practitioners should know the method of seeing one's own form by gazing into a mirror.

Open the door slightly. Sit in darkness, facing the light. Briefly close your eyes and imagine your face. At first there is nothing: vague and dim, nothing is seen. After some time of practice, gradually the vision clears and deepens. You will see your own face, bright and luminous.

Dawn and before sunset are the best times. At the height of midday, when the light is fierce, close the door slightly and peer into the mirror in the dazzling brightness — you will see nothing.

Do not look at the mirror under firelight. Keep the fire at a distance. If you wish to open your eyes and look at your reflected form, stand in full bright light — there is no difficulty. But if you wish to close your eyes and see your face in the mind, sit in dimness facing the light, and then look.

The great secret of mirror-gazing is this: lie down and let your thoughts become focused, your sincerity concentrated, in the state between waking and sleep, when the body is utterly relaxed.

In a moment, a red-yellow light will rise from your forehead and illuminate the entire room. In this half-clear, half-dreaming state, you will see your own face within the light, gazing back at you. After an instant, it fades. After waking, gaze into the mirror immediately. Whenever you wish to sleep, lie down and practise as before. Every evening, you will see yourself.

Some see two faces meeting each other. Some see their own form doubled, sitting or lying side by side. Some, in the state between waking and sleep, see beautiful spirit-children, boys and girls of fifteen or sixteen, handsomely dressed, bowing before them. Some hear voices beside their body: all matters under heaven, fortunate and dire, can be foreknown.

Some see through the wall to the east while sitting in the west. Some dream at evening that they gaze into a mirror. Some turn the light inward and see the five organs.

When gazing into the mirror, begin at the jiazi day. Use a bright mirror nine inches across, without blemish, perfectly clear. Place it to the left and right, each one foot five inches away, level with the eyes. In a basin beneath it, place fresh well-water.

For night mirror-gazing, use hemp-oil lamplight.

When you first see your form separate and descend, bow twice, kneel, and say: "We are of one body. Now I am parted from you, my form. For ten thousand years, I beg you: always stay with me. Let the body's form not decay. For ten thousand years, stay with me."

In receiving the vision from the bright mirror: first see the form, then see all things, then hear the voices of others.

The bright mirror is served by three boys and nine maidens — the boys six feet tall, the maidens five feet tall. The lord of the bright mirror commands one hundred and twenty officers, governing the Palace of Guanyang and the pupils of both eyes, whose essential light perceives images and knows fortune and misfortune.

In ancient times, there was a mirror-polishing Daoist who went from house to house polishing mirrors, asking only six or seven coins. He had no other art — only a medicine he applied, and the mirror became so bright it could divide the form into multiple images. It could also make a person keen and able to foreknow ten thousand years. It could also make a person see all the spirits and immortals.

A Daoist who attains the Way through this method will cause all the spirits and immortals to come. A Daoist in a stone chamber should always hang a bright mirror nine inches across behind his back, to repel all evils. The hundred demons and ancient spirits, though they can change their forms, cannot change their reflection in the mirror. Seeing their true form in the mirror, they vanish and can do no harm.

Article 25: On the Nine-Jointed Staff

九節杖品

The rule says: All Daoist practitioners should know that the nine-jointed staff supports the old and rescues the endangered. Each joint has a name, and you must know them:

The first joint is named the Star of the Great August
The second joint is named the Star of Sparkling Bewilderment (Mars)
The third joint is named the Horn Star
The fourth joint is named the Balance Star
The fifth joint is named the Spread Star
The sixth joint is named the Encampment Star
The seventh joint is named the Quelling Star (Saturn)
The eighth joint is named the Eastern Well Star
The ninth joint is named the Hook Star

All are carved upon the joints as star-names and characters.

Those under forty years of age who have not yet received scripture and ordination from a teacher — being without rank — may not carry the staff. If sick, a staff may be used to support the illness. But in the teacher's presence, no one may carry a staff.

Article 26: On Making Sacred Swords

作神劔法品

The rule says: All Daoist practitioners should know the method of making the great sword. Fast and observe the precepts for one hundred days. Then commission a smith.

Use the gengshen day of the seventh month or the xinyou day of the eighth month. Use fine steel or sharp iron.

The specifications:

The ring-guard: round, two inches six fen across
The handle: one foot, one inch, seven fen long
The blade: two feet, four inches, seven fen long
Total length: three feet nine inches

The ring-guard is three feet nine inches around, one inch four fen wide, three-and-a-half fen thick. At the tip, nine inches form the double-edged cutting portion. The ring-head is mounted at the top.

On the left and right faces of the blade, engrave nine "ji" characters on the ring's back, running downward from the ring toward the tip, following the edge. Engrave the ring in turn, cutting deep. Inlay the characters with gold and silver for greater clarity.

In the centre of the ring, raise a small half-ring shape within it. On the inner ring, engrave a sun-character on the left face and a moon-character on the right face. The sun is round, engraved outside with a border.

To determine the left and right, inner and outer: on the second day of the second month, with the sun due south, the sword-back up and the blade down — east is left, west is right; east is outer, west is inner.

At the tip where the nine-inch double-edged portion begins: engrave three "ding" characters on each face, inner and outer, between the two edges, each character three inches apart, facing the tip.

The blade is always placed upon the bed where one sleeps, among the bedding, so that it never leaves the body. It serves to drive away demons and evil spirits of every kind, and to illuminate the five forms. According to the scripture, when faithfully maintained, the sword is the instrument of flying immortality — the sword replaces the form.

It is sometimes called the Shadow-Dividing Sword, or the Spirit-Wielding Blade. The sword's name-characters are Gan and Lianfei.

Whenever sleeping, recite the secret incantation, calling the sword by name:

Lianfei, whose name-character is Gan,
spirit, golden radiance, numinous:
command the hundred demons;
grant me long life.
Let the ten thousand evils do no harm;
let heaven and earth incline together.

(Recite secretly into the ring of the sword.)

On the back, engrave characters running downward toward the tip. Cut carefully, keeping the text evenly aligned to the edge on both sides. On the left face, engrave the Dipper constellation with "ji" characters; on the right face, the Dipper with "si" characters — both with the edge facing the back, running downward from the handle. Distribute the star-characters evenly across the body of the sword. Do not engrave into the edge.

Each star should be round, carved like a small ring. The ring in the centre is solid iron, not hollow. Wrap the sword in a green bag.

Article 27: On Visiting the Latrine

詣圊廁便曲品

The rule says: All Daoist practitioners should know that in cultivating the body and revering the vestments, while the outflows of the body are not yet ended, certain necessities must be attended to.

Whether Daoist priest or Daoist priestess: first construct a place sealed with plaster on all four sides, clean within and without, so that no one of the two assemblies may censure you.

When entering the latrine, first remove the upper vestment and leave it outside. Then approach the door and recite the incantation:

Left Virtue Spirit, Right Virtue Spirit,
Earth Officer of Destiny, Green Lady:
strike my name from the register of the dead;
enter me through the gate of life.

After this, enter.

This is done for three reasons: first, to revere the spirit of the vestments; second, to cultivate one's own conduct; third, to avoid contact with the two assemblies.

At the door's side, keep clean water and a clean towel. After washing, put the vestments back on.

If one is in the wilderness, recite:

Lady of the Forest and Wild,
Lady of the Forest and Wild:
strike my name from the register of the dead;
enter me through the gate of life.

For urination, recite:

Long Whiskers, Long Whiskers:
let me enter the Golden Hall and Jade Chamber.
Grant me long life and old age,
a hundred years, a thousand years — always with you.

Article 28: On Dispelling Nightmares

解惡夢品

The rule says: All Daoist practitioners should know that the true persons of antiquity slept without dreams and woke without worry. When the refining of the mind is not yet complete and the six senses cling to conditions, the mind struggles by day and evil dreams come at night.

Whether Daoist priest or Daoist priestess, or laymen and laywomen of the outer assembly: when afflicted by a nightmare, kneel facing north and address the Most High Lord of the Great Way, describing the dream, and beg to have calamity turned to fortune and disaster turned to blessing.

Then recite the secret incantation:

Great Truth Jade Maiden, attend the truth, guard the soul.
Three-Palace Golden Boy, come and guard the gate of life.
Transform evil, return to good; present the record to the Three Luminaries.
Grant me long life, riding light, driving clouds.

After the incantation, swallow saliva seven times and click the teeth seven times. Return the pillow and sleep again. The evil will dissolve; disaster will become blessing.

Whatever was seen in the nightmare: if it was strange and uncanny, take care never to tell another person. If you do not speak of it, it is auspicious. To discuss it makes it dire. Neither discussing nor speaking of it, for ten thousand ages there will be no misfortune.

Article 29: On Parents

父母品

The rule says: All Daoist practitioners should know that the Two Principles bestowed life and father and mother provided the body. Within the way of life, one must know love and reverence.

Those who have left home, whether Daoist priest or Daoist priestess: though body and mind follow the Way and all worldly transformation is left behind, the debt of nurture is unlike that of ordinary people.

If one's parents are far away, inquire after them with each change of season. If they are near, visit them on the first of each month.

In cold and heat, in cool and warmth, at each visit of greeting: if one sees that siblings at home are struggling day and night with no means of support, and there are no siblings to provide, then the person who has left home must know what is needed. Reduce your own needs and offer what you can to your parents' support. Do not allow it to be diverted to unlawful purposes.

Siblings, sisters, aunts, uncles, and in-laws are not included in this obligation. If, from pure compassion, a rare exception beyond the rule is made — even so, it must not involve the resources of the Way.

On account of parents and close kin, one must not share a bed or table, nor remove the ritual vestments in the presence of lay family.

If illness comes, let the heart of devotion and friendship exert itself: labour diligently with medicine, with morning and evening care. Do not be sparing with one's birth-parents.

Know that these parents are the circumstantial bond through which you were lodged in the world. Therefore repay them with propriety and call them father and mother. Always remember the grace of birth and nurture. Do not forget it.

Article 30: On Old Age and Illness

老病品

The rule says: All Daoist practitioners should know that dwelling upon the earth and receiving life involves mixed karmic causes and mixed karmic fruits. Do not divide beginning, middle, and end into fixed categories of fortune and misfortune.

Whether Daoist priest or Daoist priestess: when stricken with illness, whether inner or outer, light or severe — unable to practise wisdom for one's own benefit, unable to teach for the benefit of others — depending each day on two meals and each year on four seasons of clothing, thought after thought bound to suffering, with no one to rely on — the mind and body cling to each other.

There are two kinds of support:

The six kinds of support from the outer assembly:

The local person of honour and virtue
The local person of wealth and rank
The local person of faith and reverence
One's own parents
One's own siblings
One's own sisters

The six kinds of support from the inner assembly:

The teacher from whom one received the Way
The disciple from one's own school
Friends of the same teaching
Friends of the same practice
Friends of the same dwelling, past and present
Friends of the same heart

These twelve kinds of persons, inner and outer, should give rise to five vows of aspiration for the old and the sick:

May the two assemblies of the teaching be free from the suffering of abandonment
May they be free from the suffering of terror
May they be free from the suffering of hunger and cold
May they be free from the suffering of longing and envy
May they be free from the suffering of being buried and cast down

When the five vows are fulfilled, they should perform six kinds of material support:

Support with shelter, as one is able
Support with bedding, as one is able
Support with food and clothing, as one is able
Support with incense and lamps, as one is able
Support with vessels and implements, as one is able
Support with personal attendance, as one is able

Know that such a person, before attaining the Way, across three lifetimes of taking and leaving the body, will receive five fruits of liberation:

Liberation from the suffering of abandonment
Liberation from the suffering of terror
Liberation from the suffering of hunger and cold
Liberation from the suffering of longing and envy
Liberation from the suffering of being buried and cast down

The sick person, when receiving this support, should — according to their strength, whether walking, standing, sitting, or lying — give rise to twelve kinds of humility and gratitude:

Humility before the Celestial Worthies
Humility before the Perfected Ones
Humility before the Immortals
Humility before the high heavens
Humility before the deep earth
Humility before the sun and moon
Humility before the honourable and virtuous
Humility before the wealthy and powerful
Humility before the faithful and reverent
Humility before one's parents
Humility before one's siblings
Humility before one's sisters

May the sheltering and all the other gifts, while upon one's body during illness, transform suffering into the power of the three karmas — of mind, of body, of speech — and morning and evening, thinking, praising, and bowing, dedicate the merit to repay the grace of those who came before. Extend it to all who share the bond, so that all may be far removed from every kind of suffering. Perfect the gate of the teaching, for all practitioners, without lack, without change — one person, two persons, up to measureless persons. Pity all equally and cause all to receive and practise.

If one is in the assembly practising the Way but is overcome by old age and illness and cannot personally receive offerings, the six kinds of inner-assembly supporters shall receive them on their behalf.

Article 31: On Death and Passing

滅度品

The rule says: All Daoist practitioners should know that the gates of practice have both the distant and the near: the distant is to transcend the three realms; the near is to live long and see much.

Whether Daoist priest or Daoist priestess: all have been summoned by accumulated merit, have received and worn the three cavern registers, are equal in rank to the five sacred mountains, crowned and robed to represent the Two Principles, cultivating the art of long life and practising the Way of truth.

Some shed the form in secret transformation. Some pass through death to become officials among the ghosts. Thus Xuanyuan ascended: his sword and sandals remained behind. Gaoqiu's coffin was opened: his body had already flown to the heavens.

Therefore the dharma-body is weightier than all things: neither death nor birth may leave it behind.

When an immortal's rank is not yet filled and the time comes for passing: at the hour of death, bathe and groom, and dress in full crown and vestments. Look toward heaven and walk — do not call the po-spirit.

Place the body on a clean pallet spread with clean mats. Cover with a light quilt. Set the staff at the left hand and the sacred sword at the right. Along both sides of the pallet, spread clean straw.

Disciples of the inner assembly stand at the left. Lay relatives — men and women — stand at the right. If the deceased is a Daoist priestess, hang a curtain between them.

At first, let grief flow fully. Afterward, weep at the proper times only.

Beside the coffin's head, place a chest to hold the outer-register talismans. (One version of the rule says: the three registers should be sealed and placed in a stone chamber, a deep cave, along with all the funerary implements — incense, medicine, garments, brush, inkstone, towel, basin, and personal ritual objects. All should be provided fully. There should be no extravagant display of gold, silver, or worldly wealth.)

The chamber for the body may be of two kinds:

In the mountain forest
On high, solitary ground

Article 32: On Mourning Vestments for Teachers

師資制服品

The rule says: All Daoist practitioners should know that upon entering our gate of the teaching, the bond between teacher and disciple is the weightiest of all. In the final analysis there is no death, and by principle there should be no mourning. Yet in taking and leaving the body, the grief of birth and death persists.

Whether Daoist priest or Daoist priestess: for inner-gate disciples — change the vestments, wear a white cap, weep at the proper times, abstain from salt and sour food for forty-nine days. Bathe. After one hundred days, resume the cap and vestments in a pale yellow colour. Mourn inwardly for three years.

For outer-gate disciples — those who were young and did not dwell with the teacher — change the vestments, wear a white cap, weep at the proper times, abstain from salt and sour food for twenty-one days. Bathe, resume the cap and vestments. Mourn inwardly for three years.

For lay students: the devoted follow the outer-gate rites; the less devoted abstain from salt and sour food for three days.

Such is the weightiness of the teacher-master's bond; it cannot be taken lightly.

When a teacher-master has no worldly heir, the disciples fulfill this role. They should together, with ceremony, prepare banners, flowers, towels, basins, incense, and ritual offerings, and by the rites of the Way make arrangements for the meditation-seat and the altar. After one hundred days of fasting, remove the seat.

If travel delays the rites, wait until after the forty-ninth day, then after the body has been placed in the stone chamber, observe seven more days before bathing and resuming the cap and vestments.

If a teacher mourns for a disciple: weep, abstain from salt and sour food for seven days. After the body is placed in the chamber, mourn inwardly but do not change vestments — for the disciples are many and varied, and one cannot make a separate observance for each.

If close friends or companions of the same vow wish to accompany the departed: let the cap and vestments be slightly altered as a mark of sorrow. After the body is placed in the chamber, remove the alterations.

If the deceased belonged to the home abbey, sustain offerings of chanting and music for one hundred days.

Article 33: On Mourning Vestments for Parents

父母制服品

The rule says: All Daoist practitioners should know that having left home and departed from the secular world, the debt to father and mother for birth and nurture is heavy and cannot go without observance. Yet the degrees must be ordered, and grief must not be without form.

Whether Daoist priest or Daoist priestess: for grandparents, the mourning is one year. One must not approach the corpse. In a separate room, observe grief and weeping for five days. Condolence visits from uncles and siblings follow the same rule: five days. While the body is unburied, observe the mourning.

For daughters-in-law and those of lower station, there is no weeping. After the mourning period, bathe and resume the former vestments. Worldly mourning garments must not be worn; to wear them is to lose the Way — a transgression graver than the rules above.

For one's own parents: weeping and grief are permitted for one hundred days. Afterward, resume the cap and vestments. Change the robe to a pale yellow colour. Mourn inwardly for three years, without further weeping.

If travel delays the rites, follow the same rules as for teacher-mourning. For the meditation-seat and offerings: small observance of five months; close mourning of three months. All funerary rites follow the same rule: after burial, attend and inquire briefly, with sorrow and restraint — but do not weep.

The Way has no tradition of paying condolence calls. But since we dwell in the world of men, we cannot reject this entirely.

This is the Numinous Treasure worldly rule.

Article 34: On Posthumous Merit

追福功德品

The rule says: All Daoist practitioners should know that when a teacher or patriarch has passed, the inner and outer disciples and all works of posthumous merit follow the same rule. The only regret is if means fall short of the heart's intent.

From the day of transformation onward, hold fasting sessions of five or six seats, officiated by a ritual master. If resources are exhausted, two additional seated fasting sessions will suffice.

After one hundred days: build the Five-Refinement Fast for the Living and the Dead, three days and three nights, in a room near the meditation chamber where the body was laid. If the room is too close, hold it within the abbey.

After one full year, on the anniversary of transformation: build the Yellow Register Fast. If means are limited, the Numinous Treasure Fast will serve.

Each month thereafter, on the anniversary: hold a fasting session according to one's means.

These are done for four reasons:

To repay the teacher-patriarch's grace of wisdom
To repay the teacher-master's grace of food and clothing
To repay the teacher-patriarch's grace of protection
To repay the teacher-master's grace of liberation from the secular world

If a disciple, upon the teacher-patriarch's passing, sits idle without grief, without dedication of merit — that person invites four kinds of evil consequence:

The present-life abandonment of their own future disciples
The posthumous betrayal of their own future disciples
The future-life abandonment of their own future disciples

Let each apply the heart. Through three generations of posthumous remembrance, may teacher and disciple mutually open the way of liberation.

Heed this warning carefully.

Article 35: On the Property of the Deceased

滅度財物品

The rule says: All Daoist practitioners should know that in cultivating the body and liberating the mind, the empty hall and the clean room — this is called the home of the immortal.

Whether Daoist priest or Daoist priestess: whether for the sake of merit, or for the sustenance of the body, or in the course of practising the Way — whatever possessions are kept in one's room or elsewhere and have not been put to use before death:

Scriptures and texts remain with the abbey. Essays, commentaries, and miscellaneous works are distributed among the inner-gate disciples. The room, along with mounts, attendants, and all possessions down to a single item: after the distribution is complete, everything passes to the permanent endowment of the home abbey.

This is done for three reasons:

For the home abbey's inner assembly, as a field of merit across the aeons
For the inner and outer assemblies of other places, as a field of merit across the aeons
For three generations of teacher and disciple, as a field of merit across the aeons

The steward of the teaching and all companions at the same dwelling should personally inspect and record everything. Nothing should be lost or handled carelessly, lest what should be a field of merit for both assemblies and three generations become instead a field of transgression.

If the deceased left written instructions for disposition, follow them.

If the deceased did not belong to the home abbey but died at a distance, whether near or far, the possessions still belong to the home abbey. An appropriate portion may be set aside for incense and lamp-oil at the place of death; the remainder follows the rule above.

If the distance exceeds one thousand li, the possessions go to the nearest abbey.

Here ends the second fascicle of the Dongxuan Lingbao Daoxue Keyi.

Colophon

The Dongxuan Lingbao Daoxue Keyi (洞玄靈寶道學科儀) is preserved in the Zhengtong Daozang (正統道藏), the Ming-dynasty Daoist Canon first printed in 1445. It is classified in the Taiping (Great Peace) division and catalogued as DZ 1126 (Daozang number 1126) and KR5e0028 in the Kanripo digital library.

The text is attributed to the Perfected One of the Great Ultimate and Great Void (太極太虛真人), a celestial figure of the Lingbao (Numinous Treasure) tradition. Internal evidence — the references to the register system, the elaborate fasting taxonomy, and the institutional vocabulary — places it in the Tang dynasty (618–907), when Daoist monasticism reached its most developed institutional form under imperial patronage.

The Daoxue Keyi is one of the most comprehensive surviving monastic rules in the Daoist Canon. Its thirty-five articles cover every aspect of ordained life, from the regulation of speech and the prohibition of wine to the method of making a medicinal pillow and the proper incantation for visiting the latrine. In scope and detail, it is comparable to the Buddhist Vinaya or the Christian Rule of Saint Benedict — a practical manual for communal religious life in which the cosmic and the mundane are inseparable.

The text reveals a religious institution of considerable sophistication: two assemblies (ordained and lay) with distinct but interlocking obligations; a tiered ordination system with corresponding vestment codes; an elaborate taxonomy of fasting rites keyed to cosmological principles; and a systematic treatment of death, mourning, and posthumous merit that extends the teaching's authority beyond the grave.

The "inner assembly" (内衆, nèizhòng) and "outer assembly" (外衆, wàizhòng) — the ordained monastics and the lay community — are the fundamental social division throughout the text, governing everything from bathing schedules to funeral arrangements. The text's repeated concern with the perception of the outer assembly reflects an institution acutely aware that its legitimacy depends on the conduct of its members.

This is the first complete English translation of DZ 1126. It was produced by the New Tianmu Anglican Church from the Mandoku digital edition of the Sanjiaben (三家本) Daozang text, published in 1988 (volume 24, page 766). The translation follows gospel register: plain, direct, warm — the teaching speaking to its practitioners. Numbered lists and incantations have been preserved in their original structure. Pharmaceutical and botanical terms in the Spirit Pillow article have been transliterated and identified where possible.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026. Translated from Classical Chinese by Tetsu (鉄), translator-01 of the iron-age pool.

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Source Text

洞玄靈寶道學科儀

Zhengtong Daozang, Sanjiaben edition (1988), DZ 1126, Taiping division. Mandoku digital edition KR5e0028.

洞玄靈寳道學科儀上儀七
　　　　太極太虚真人
　　　言語品
科曰凡是道學當知樞機緩急言語善惡招
禍得福唯聞口業出家之人若道士若女冠
在房在觀與長徳師尊有所言對諮決可否
和聲下氣奉聴長徳師尊之言若未如意道
理不明待上辭盡然後徐徐決定無容以私
亂衆及口氣狼藉雖復在内不為惡心而招
在外大小不順一得在内二衆謗二得在外
二衆謗若在法朋友年類相當或大友於小
或小接於大所有論說或言及衆事或言身
事寛心緩語務令理盡不得因此呵喚驚張
内外二衆不忌師尊不忌道俗辱及父母兄
弟宗親若在房院若在徒衆發心吐言皆當
評論正事問答法問智者諮之愚者教之使
智慧増明愚癡日破雖終日言而合道事亦
無苦若對外衆六親眷屬一切男女有所道
說問訊寒涼及俗間正事不可不道者聴之
自此巳外非法聲說雖喜非法之俗不與出
家相宜慎勿言之一言已致大凶者是為上
多言一言而致辱者是為中多言一言而見
窮者是為下多言古今賢聖之出言文辭滿
天地之間尚苦其少天下以為法不敢厭其
言故善言無多惡言無少古者聖人之將言
皆思之出言成經置為人法愚者出言為身
災害還以自傷此重誡也
　　　講習品
科曰凡是道學當知聴習回向須得明師師
若不明翻成傷道慧若道士若女官棲身法
門志求玄悟應離七種躭著一者躭著朋遊
二者躭著酒色三者躭著名利四者躭著玩
弄五者躭著𠆸樂六者躭著飲食七者躭著
城市離此著巳當發四種願見一者願見明
師不論逺近二者願見明師不論貧富三者
願見明師不論愛憎四者願見明師不論貴
賤一念二念至于多念一時二時至于多時
驅䇿身心如飢如渇詢請妙義得聞得思得
行得證稱揚功徳玄化興隆無令二衆得迷
悮苦若女冠衆性理怯懦本位無人可講習
者當三人五人乃至多人清淨三業齎其道
具聴受法本親近大師一日二至退著本位
若近本師住處法門無女冠住處法門應近
本師住處左右投精專奉道之家居止朝禮
讀誦依如本科講授聴受正身正言正心以
時傳示不得違科奉道招得内外二衆動靜
嫌謗敗壞真實清淨法門有犯者招損辱惡
報非清淨品計其赴縁行道若二衆同縁大
師應行法事若二衆各縁聴二衆各行法事
　　　禁酒品
科曰凡是道學當知持戒發慧安身錬心無
惑酒惡求靜念者若道士若女冠入我法門
是我真子非法躭湎於十二時犯者有十種
昬亂一者不孝師尊外衆父母二者累負門
人外衆妻孥三者闘亂同學外衆兄弟四者
過誤王法五者觸犯朋友六者墮落乗騎七
者燒溺水火八者迷路失道九者頓失念慧
十者對境生麤有此十惡能令内衆外衆當
時過時身心昬亂甚狂病人不明時節不分
内外二觀摧壞用心失次三善銷毀行化無
依常得三種近者一者種惡業之人二者噉
食牲血之人三者屠戮生命之人又五種交
遊者一者違逺父母不孝之人二者婬逸無
度悖禮之人三者破家失業無計之人四者
越科犯律偷盜之人五者貪著俗樂非道之
人日復一日月復一月年復一年不能攝念
失本違宗目前見有六種遺棄一者師尊遺
棄二者父母遺棄三者兄弟遺棄四者姊妹
遺棄五者朋友遺棄六者内衆遺棄凡此因
縁是見在報師寳因縁當轉法論次次宣告
無前親近無前交遊則為修行上法是真出
家若老病聴隨分使藥若過分貪競與前見
在報同
　　　忌葷辛品
科曰凡是道學當知修身潔心無犯禁忌若
道士若女冠食五種葷辛名為惡菜内外非
法不宜輒犯何為五種一者韭二者大蒜三
者小蒜四者葱五者薤又諸菜中辛者見在
際有四種損害無三種分何為四種一者損
害五藏二者損害道行三者損害内衆四者
損害外衆上詣中請下化三種無分一者上
詣道場無分二者中請神明無分三者下化
男女無分當攝三業莫令心思莫令身求莫
令口食神明可希道場可詣男女可化藏府
清寧口氣香淨朝夕朝謁住處虚空有感有
降利益衆縁
　　　制法服品
科曰凡是道學當知身得入道内除俗念外
息俗縁内守法門外修法服出家之人若道
士若女冠山居自修人間遊化内外法服須
有條準若始得出家未漸内籙上衣仙褐法
帔皆應著條數不合著二十四條若受神呪
五千文皆合著二十四條通二十四氣若年
二十五已上受洞神靈寳大洞者上衣仙褐
合著三十二條以法三十二天天中之尊法
帔二十八條以法二十八宿宿中之神亦聴
二十四條隨道學之身過膝一尺皆以中央
黄色為正若行上法聴著紫年法小為下座
者勿著紫若中衣法衫筒䄂廣䄂竝以黄及
餘淺淨之色為之皆大領兩向交下揜心已
上覆内衣六寸若内衣法裙聴以餘淺深色
為之内以黄為外若有相聴以淺為外皆垂
及踝若女冠具上法者聴以輕紫紗為褐若
裙必用深黄不得輒用餘淺色其上中下之
衣不可計縁之内外皆大幅帖縁為之莫自
專執為二衆所嫌一者得同俗謗二者得異
道謗真靈去身婬邪内起不能精持内心三
尸潜匿赤子飛颺長離玄室破形解骸身死
名滅若能冠服常依道得道之日天帝授子
離羅九光錦帔丹羅寳曜之巾天寳之珮師
子文履謂之飛仙之服以酬積功專勤求道
之徳兆勿慕世間之冠冕輕憾道之服也世
間雖目下榮耀不脱於死道學巾帔上法於
天著之求道令人飛仙乗虚也
　　　巾冠品
科曰凡是道學當知具足威儀衆事巳辦名
行非俗是為出家出家之人上首巾冠須知
法象及諸用捨若道士若女冠平常修道戴
二儀巾巾有兩角以法二儀若行法事陞三
籙衆齋之壇者戴元始逺遊之冠亦有輕葛
巾之上法元始之所服故天真上聖或巾九
徳或巾七星者即冠巾有七星之文也亦謂
玄冠玄即天也亦言天有七星若道學行卧
住息常須簮戴神靈敬奉不得暫捨令泥丸
玄華二神有所怨慢唯毎旦梳理玄華之時
要須暫捨安著淨巾之上又不得令外衆男
女及非同契之人輒有窺見輕取戯弄能慎
之者有五種利益一者為已身尊重二者與
外衆避罪三者得真神稱歎四者令含靈生
善五者増内外福田不能保慎輕我巾冠令
彼外人妄取戲弄之者道學之人生五種惡
報一者已身為人輕笑二者令外衆之人生
輕笑罪三者真神咎責道氣飛散四者含靈
不敬五者内外獲罪道學二衆當須明慎令
起五種利益滅五種惡報因此敬人善芽増
長勿令慢人善根朽壞則為外俗之人敬我
大法不生謗笑明各慎之
　　　敬法服品
科曰凡是道學當知入道上衣中衣下衣皆
當尊敬不得漏慢出家之人若道士若女冠
上衣褐帔最當尊重何者天尊聖人皆同此
服若中衣下裙𦔳我法儀隨上通感以法服
故世人致敬異彼俗流若生輕慢隨便得罪
尊敬之相有五種因縁一者未著之前函箱
盛之安髙淨處二者既著之後坐起常須護
淨三者暫解之時勿與俗衣同處四者雖同
學同契之人亦不許交換五者不得乞借俗
人非法服用直至破弊皆須護淨焚棄違此
者彼此得罪若尊敬法服者得五種實因尊
重一者實因法服而得尊重更不屈形拜於
外衆男女二者實因法服而得尊重感彼外
衆男女屈形禮拜三者實因法服而得尊重
所在遊行衣食自至得彼供養四者實因法
服而得尊重内修外屈通感明靈五者實因
法服而得尊重外衆男女王公天子聞見歡
喜不生惡心何謂輕慢五種因縁一者未著
之前翻覆狼藉僻惡之處二者既著之後隨
處倚坐不揀淨穢三者暫解之時與俗衣混
雜同處四者非是同學同法隨情借換五者
乞借俗人非法服用此人見在當受五種實
因輕慢之報一者實因輕慢為人輕賤同常
俗輩屈形求人二者實因輕慢為人輕賤不
得衆男女屈形禮拜三者實因輕慢為人輕
賤遊居方所不得衣食以時供養四者實因
輕慢為人輕賤内修外屈神明不降五者實
因輕慢為人輕賤外衆男女王公天子若聞
若見無信敬心道學二衆善思尊重勿為輕
慢自招禍累若巳破壞不任衣著當以除日
平旦之時禮拜訖於淨地燒之勿令外衆男
女輒見若佩帶真文三衣服卧止息不得露
頭須著巾㡌不得露形須著衣服也
　　　背道品
科曰凡是道學當知始自氤氲極於成道度
八難苦受出家身因我神仙法服三寳之衣
仙褐法帔上下三衣有所法象因法在身而
獲尊重若道士若女冠承國主恩承父母恩
承師尊恩得出家位當為師尊供養見前得
離二種牢獄一者内則牢獄輕苦所謂父母
牢獄夫婦牢獄男女牢獄兄弟牢獄姊妹牢
獄貴賤牢獄内外攴縁牢獄之中即有二種
一者歡喜牢獄恩愛樂具二者瞋怒牢獄逼
迫苦具苦樂雖異牢獄不異二者外則牢獄
重罪所謂父母共造夫妻共造男女共造兄
弟共造姊妹共造貴賤共造内外攴縁共造
之中亦有二種一者煩惱共造有願不願二
者歡喜共造唱和俱願煩惱歡喜雖異共造
不異今日出家離前四縁誓心精苦迄至成
道坐道場時復來遊化若未證之前背叛正
法一念生心欲屈釋道服求俗中樂此人見
前即得三種惡報一者不得惡色惡命惡聲
惡氣自巳受苦他人惡見二者中得年横月
橫日橫時横他人作罪而我為受三者上得
風殘癩病若生男女輙便聾盲瘖瘂或為王
法所見誅戮在生惡盡身謝三官受五色九
重幽闇一切苦具日月遙長形身巨大日月
比於五色界時命業苦具即滿五色九幽處
所千萬億劫無有休息此方天地若值風水
劫時到即移徃他處及於其處壞中猶受若
有永劫父母兄弟男女姊妹貴賤友屬之親
若自念共念若次第念若他念若飲食念若
錢財念若抑屈念若欺凌念令出家人捨去
法服背道從俗當知此人無量劫來善根朽
壞惡根増長毀敗道寳毀敗經寳毀敗師寳
有於今日起大惡心破壞師尊三寳福田此
人初願出家從信中起今日退抑從謗中起
信根既壞謗火自燒得此諸苦明告内外努
力勤修各求解脱
　　　山居品
科曰凡是道學當知道之布化聖人設法接
引初行𨼆遁山林出家之者若道士若女冠
當棲息山中以求靜念不交常俗引命自安
避諸可欲去諸穢亂居山制度與世間有異
有十事因縁一不得領户化人二不得交遊
貴勝以求名利三不得行邪禁呪術四不得
醫卜取錢與世有隔五不得與世俗婦女同
牀席坐卧除異學山居清淨者六當朝中日
没人定夜半雞鳴等時焚香然燈敬禮十方
天尊悔過滅惡禮時從東方為始七日中後
不得食穀氣物非穀氣者水玉芝石松术黄
精雲英靈飛散枸杞等食無時不在禁例八
凡行山採藥時三歩一彈指十歩一磬欬舉
足下足常當念道想有神人在於崖間路側
授我仙術我得如修服之白日昇天九若少
得道分未能達無自顯揚輕慢不及十當念
已身父母長育之恩勿忘此謂十事居山修
道之要爾服御方法竝具本文矣
　　　理髮品
科曰凡是道學當知修身各有方法至於頭
為玄華梳理得所保精長存百疾不染出家
之人若道士若女冠在觀出觀各備淨梳箱
匣藏之雞鳴早起未行禮前面背北方回向
本命之方淨手梳之若非同學同契之人莫
令輒見及傳梳用梳訖已當及行禮若時務
忙迫聴行禮後然即梳之梳時若數多血液
不滯而不至痛梳竟當宻呪曰
太帝散靈五老反神泥九玄華保精長存右
拘月隱左引日根六合清練百神受恩若時
至不梳二神怨責不舉勤功一者玄華神二
者泥丸神人間行用有四種自損一者似諸
辛苦俗事之人不能梳理二者似諸病苦困
劇之人不能梳理三者似諸殘兀手指頓斷
之人不能梳理四者似諸退慢無道之人不
能梳理學者當敬二神當避四損若女冠不
得法習俗人不修正用作虚妄用金銀銅鐵
似為頭飾為内外二衆之所憎嫌無罪於人
自招醜辱若梳理之後有隨梳不整之髮當
安一淨窠置中一日二日乃至九日出於淨
地燒之莫令内外二衆輒見也
　　　沐浴品
科曰凡是道學當知智體無疵慧心明鍳所
有塵垢為我有身出家之人若道士若女冠
心既縁境有内塵者當以念念法水洗浴之
身既由他有外塵者當以時時香水浴之然
由他之身得塵垢者有四種縁一者身為福
田治齋堂受人功塵二者六時起坐受臨虚
塵三者赴縁行禮受前種塵四者不簡淨穢
受著處塵致令道學之人積習成垢上下不
淨内外二衆不起歸依四隅神祇不作勢力
所有啓奏不降明靈當依洞神尊經用五香
法青木香荆華香零陵香蘭香真檀香多少
隨分細切煮之令香水熟已二衆聞香洗浴
道學之身若逢時無處聴用時有處之香然
沐浴之法有總日别日有内衆外衆别日者
正月十日二月八日三月六日四月四日五
月一日六月二十七日七月十五日八月二
十二日九月二十日十月十八日十一月十
五日十二月十二日
已上月日宿東井香湯沐浴令身輕體香通
逹長夀臨沐浴之時先叩齒三通宻呪曰
四大開朗天地為常玄水澡穢辟除不祥雙
童守門七靈安房雲津練濯萬氣混康内外
利貞保兹黄裳朝夕澡漱皆用此法也其浴
室當於房内側處安置内外宻泥莫令沐浴
者窺見日月星宿之形縱同學同契當先後
入室中不得相見也其總日者聴召内外二
衆同日當於觀内安置二宻室相去隔越不
聞人語盥水之聲以一年將終十二月八日
多煮時有處有之香作湯温調得所師先以
一符置香湯中量室大小聴男女各於室中
沐浴也
　　　解穢品
科曰凡是道學當知遊居山澤化導人間出
家之人若道士若女冠有五穢不可頓免一
者自投穢二者偶見穢三者自求穢四者勢
位穢五者交居穢自投穢者行住坐起虚空
之中無故多少雨血著人頭面手足衣裳或
䲭鵶鸛鵲銜持死屍一分二分來投眼前自
上向下非意所期名為自投穢偶見穢者行
山採藥教化人間曲路逢屍草間見死男女
婬穢傍正諸見非意所期名為偶見穢自求
穢者人情狎習財利交通服屬之親喪死弔
問心願自行無人逼遣名為自求穢勢位穢
者謂勢位俗官有死之家上下切逼畏懼呵
嫌情實不堪匍匐弔問臨哀見屍名為勢位
穢交居穢者在家女人牛馬驢騾豬羊犬等
生産之穢心願欲見眼欲自看名為交居穢
凡見穢者不合關啓齋請當取竹葉桃枝及
時有處有之香以淨水煮湯置大盆内然後
作符以投盆中見穢者若重沐浴見穢若輕
澡雪臨解穢前叩齒三通宻呪曰
四大開朗天地為常玄水澡穢辟除不祥雙
童守門七靈安房雲津練濯萬氣混康内外
利貞保兹黄裳若為衆聚齋講恐外衆男女
有見穢者當以大盆盛貯符水置大門前令
入者洗眼聽入聞法也
　　　鍾磬品
科曰凡是道學當知趣中道域如悟心王同
而不異出家之人若道士女冠有於同道之
前而修異行者有五種人一者飛錬治生二
者行藥外救三者造作立功四者服食修身
五者念慧度生講誦經典修齋行道建法受
供之時若非鍾磬警召衆官各行其道時則
不至至又不齊故中元經云長齋㑹玄都鳴
玉扣瓊鐘十華諸仙集紫煙結成宫當於治
舎左前臺上有懸鍾磬依時鳴之非唯警戒
人衆亦乃感動群神常於六時人當束帶清
嚴調槌正擊先穊造漸寛數得八下𠕂穊竟
之待爐火成辦然復先穊造漸希數得十二
下漸穊至微數得十二下又穊造漸寛至十
二下餘二槌穊竟至十二下餘二槌穊竟之
若有召衆須緩緩者聽之勿虧時節鐘若鳴
時有五種不失時利益也一者衆聚行法不
失時二者受清淨不失時三者總發心不失
時四者滅惡心不失時五者别生善心不失
時止行二善實因鐘磬讃助勤苦事在用心
令六時心進直詣道場莫令六時心退還居
惡道宣告將來若内衆若外衆和合大願有
二種因縁一者和合私願二者和合衆願若
私造若衆造若私聞若衆聞精進受持精進
奉行
　　　必齋品
科曰凡是道學當知有所修行或行之在心
或行之在事莫不以齋靜為先立徳之本求
道之基若道士女冠誦經必齋校經必齋書
符必齋合藥必齋作金丹必齋精思必齋詣
師請問必齋禮拜必齋受經必齋救濟消災
必齋致真必齋太上所敬重老君所營護諸
聖所寄頼齋法甚多在兆所修矣
　籙生朝儀五千文朝儀
　靈寳朝儀上清朝儀
　三皇朝儀上元齋(合藥修仙)
　中元齋(修身謝過)下元齋(㧞救九祖)
　八帝齋三五大齋
　下元三十二天齋中元請七十二君齋
　上元六直齋靈寳金籙齋(㧞度侯王)
　黄籙齋(救九祖父母)明真齋(修身)
　三元齋(謝過)靈寳自然齋(渉世)
　塗炭齋(救病)㫖教齋(救病)
　靈寳五練生尸齋(救已)五千文齋
　太平洞淵五王齋
學道菜食得道乃休此業第一業次齋千日
百日月日節食麤食服食亦服氣服藥胎食
隨堪中服之前所謂自修也若在内衆外衆
救解大災病戹齊舉髙徳一人為法師五人
為從官露壇大謝令謝罪者蘭格散髪泥額
禮三十二天齋中奏子午章苦禱必感依指
教塗炭法五王齋齋官春秋冬夏隨四時之
數四季之月貧者十二人大齋一百二十人
壇窄於外禮拜富貴平常建齋清廉道士山
學五人十人二十人五十人百人患無多人
無所制服行道三七日或一月若貧賤隨力
所堪不必要五人若供齋清旦進粥正中蔬
食過中薑蜜清茶餘一不度齒解齋食散民
十人百人千人人多益好長齋持戒清旦正
中日入三時行道三時講誦若有重災大戹
及救度罪根者平旦正中日入人定夜半雞
鳴六時行道三時講經也
　　　讀誦品
科曰凡是道學當知存念讀誦經寳在身則
為慈母若道士若女冠勇猛精進或捨文誦
念或執文披讀一念生解即入慧門讀誦分
中聽八十分之一二修理外業以兼外禮不
得因此流浪乖宗常思教毋為我道本清淨
三業無傷尊敬思惟微妙得其義味有四種
慧一者為我慧藥療狂死病二者為我慧燈
破愚癡闇三者為我慧刀割煩惱網四者為
我慧舟度生死海是真經法能生法身如世
慈母能生之子故至孝之子常念鞠育懐抱
之恩我等如是因是教毋生無漏身常應報
恩供養安置堂殿七寳裝嚴香花燈燭𠆸樂
幡蓋供養讀誦如事所親也
　　　坐齋相罰品
科曰凡是道學當知具足威儀陞壇行道存
見太上如在眼前若道士女冠未練科文舉
措非道法師陞髙座指事次第令得開悟謬
妄可矜未逹可恕戒而勵之勿瞋勿笑若善
誘而通不嚴而治不行彈罰盛徳之風矣若
有背道恃人間知不謬不妄懈慢者有四一
者不遵經法二者不敬法師三者凌忽衆官
四者外衆誹笑有犯威儀依事彈罰罰而不
止當啓告三寳退出齋次不得縱容任之漏
慢監齋同慢者罰之法師有虧當收愆送失
親對衆官求乞首悔起自新念無為乗非不
畏冥旨無益所犯有䧟巳身可不慎哉
　　　壇禮品
科曰凡是道學當知衆官陞壇受戒以内外
二衆羅列四方拜跪懴請須知節度若道士
女冠唱禮十方分為五句毎於上句舉聲至
下句引聲抑響迴轉氣息以喚次句(臣)等至
心(便歛版當面以凖所禮之方)歸命(下版當)
(心而止)某方無極(舉聲喚上方垂版以聲靡)
(靡下向地廻版當心應無極之聲了太上便)
(下版下膝前至地)靈寳天尊(下頭至地)凡抑
響住聲速而手膝遲或膝巳去而聲不及更
相違互皆為不齊謂犯懈惰之罪當叩齒存
之至心無令疾也(叩齒不得令耳聞)行合科
典衆官肅肅上即屈降神明下即以起信心
無宜怠慢自犯明科矣
洞玄靈寳道學科儀上
洞玄靈寳道學科儀下儀八
　　　　太極太虛眞人
　　　然燈品
科曰凡是道學當知供養法門有早有夜上
燈之法有然有續若道士女官將闇上燈名
爲續明闇後上燈名爲燈明有二種相一者
緫相二者别相言緫相者先於見前可見道
寳經寳座前然之次於見在可見師寳房前
然之或人間宿習所重道法中敬信時節人
外人内然之以祈二種福報一者助天光明
以祈肉眼根淨障翳消除二者助天光明以
祈周詣遊處常得明了言别相者一已自行
於本命上然三燈以照三魂行年上然七燈
以照七魄太嵗上然一燈以照一身大墓上
然三燈小墓上然五燈堂前然七燈以照七
祖中庭九燈以照九幽俠門二燈以照宫宅
地戸上二十四燈以照二十四生氣向八方
然八燈以照八卦四面中央九燈以照九宫
四面十方然十燈以照十方二十八燈以照
二十八宿三十二燈以照三十二天五燈分
於五方以照五嶽合一百五十三燈然燈威
儀功德至重上照諸天下照諸地八方九夜
普見光明侍燈之官爲勤用意毎令燈光明
徹不得中滅半暗半明也
　　　飲水先呪品
科曰凡是道學當知過中不味聽飲清水或
十二時中須水止渴或呪請辟邪若道士女
官以杯盛水向杯三吐氣仍以物三打杯凡
三呪打杯吐氣率三乃飲之若多人可以大
器大不可舉當就打呪水曰
金木水火土五星之氣六甲之精三眞天倉
濁雲常盈黄文赤子守中無傾(飲水不飢延)
(夀令肥辟邪惡也)亦可呪曰
乾元亨利貞神水入腹五藏清明畢飲之兩
法任用也
　　　奏章品
科曰凡是道學當知章奏之法或請本住神
或請虚應神作章紙墨清淨書無草脫又不
得用殘紙截片紙辭狀素直無飾繁華治氣
正一行折紙八分章表云上詣三天曹以聞
去再拜一寸三行後安臣姓臣姓後三行施
年月臣姓中央安太清長二寸半亦三寸眞
正書令可識尾餘白紙三行無者令紙續祭
酒上章正避戊辰戊戌及計擊上章訖即収
本隨身滿一百通作言功章燒之不得穢慢
犯漏洩之罪言功燒章如左(出太眞科)
上言謹按文書臣某以某年從師某受將軍
内外治依法修行宣揚道氣請召眞官救護
萬姓前後章表啓告文書不合即燒者錄緘
封箱閤卷束積多法不得散猥處用及與他
人散猥處用又不得洩露蟲䑕何施漏濕爛
壞遺落從來遵行不敢違㫖即日依科隨期
奏滅自某年至今日合若干卷於靜中火化
煙通昇雲來吉除凶謹請直使正一功曹治
中虎賁威儀鈴下五百將各二人校尉十二
人功曹主簿幹佐小吏金光童子各五人雲
中部章督郵從事使者各二人同時監臨對
事省除塵故採納光新原赦臣愚短不及之
愆後乞所奏聞悉免寒池請諸官證明將助
有功依都章言功不負效信恩惟
太上云云(標臣某拜上請官監臨斷莫乞除)
(紙章依常儀也)
　　　醮請品
科曰凡是道學當知修請利益有心有身身
既由他未度天道有所修救須存醮請法門
内外雜三教之中此當雜教内則起心外則
苦身醮即一名自有九品一者五帝醮二者
七星醮三者六甲醮四者三師醮此四醮皆
請天神當修饌時尤須潔淨果具並令豐新
不得市諸火熟非嚴整食非潔淨食非一心
食非救苦食違者天神不降也又有五者五
嶽醮六者三皇醮七者三一醮八者河圖醮
九者居宅醮十者三五醮此六醮並請地神
當修饌時尤須潔淨果具並令豐新不得市
諸火熟非嚴整食非潔淨食非一心食非救
苦食違者地神不降也凡設天神地神醮諸
設醮人及師當先齋淨沐浴然後始行法事
冬至後夏至後先得甲子即請上元甲子醮
也
　　　都禁品
科曰凡是道學當知修身求度終期正道入
次第門先禁别嗜慾若道士女官身出㤙愛
已入法門切慮法門忌諱誓願都禁直詣道
塲何謂别欲略而計之有十八種不由於他
巳身自敗也一敗邪婬二敗隂賊三敗飲酒
四敗怠慢五敗逆父母六敗逆師尊七敗傷
衆生八敗殺衆生九敗用衆生肉十敗食衆
生肉十一敗種五辛十二敗用五辛十三敗
食五辛十四敗向北便曲十五敗對二衆脫
巾冠十六敗慢三光十七敗八節日威刑十
八敗朔日作怒罵凡此諸敗天人大禁三官
告察是爲重罪一者敗身得見在惡報二者
敗心得將來惡道令人三魂相疾七魄流競
胎神所憎三官受惡之時是惡夢絞於丹心
魑魅乗於朱闕精液馳散神眞怳惚子能捐
欲則爲仙才當存眞齋戒無犯衆敗行住坐
起不損威儀上謝七祖父母三業罪下謝己
身無邊罪願罪滅已當免十五種人三業輕
賤也一者免外衆貴人輕賤二者免外衆冨
人輕賤三者免外衆中人輕賤四者免外衆
病人輕賤五者免外衆賤人輕賤六者免内
衆師尊輕賤七者免内衆勝已輕賤八者免
内衆劣已輕賤九者免内衆髙年輕賤十者
免内衆小年輕賤十一者免内衆齊年輕賤
十二者免内衆上座輕賤十三者免内衆中
座輕賤十四者免内衆下座輕賤十五者免
内衆疾病者輕賤凡此諸賤念之於行行輕
賤念之於住住輕賤念之於坐坐輕賤念之
於起起輕賤已當得免五方地獄之苦當勤
無上誓願去離輕賤因緣誓願當受敬重因
緣能得道力能得道法能得道行能得道財
隨分資益内外二衆無道中窮無道中苦無
俗中窮無俗中苦爲我助行同人無爲平等
清淨證無上道也
　　　神枕品
科曰凡是道學當知欲作神枕枕中有三十
二物其二十四物當二十四氣其八毒以應
八風若五月五日若七月七日取山林栢以
爲枕長一尺二寸髙四寸空中容一斗二升
以栢心赤者爲蓋厚四分善製之令宻又當
便可開閉也又鑚蓋上爲三行行四十九孔
凡一百四十七孔孔容粟米其藥用
　芎藭當歸白芷辛夷
　杜蘅欵冬花藁本(芎藭母也)
　蜀椒桂乾薑防風
　人參桔梗白薇肉蓯蓉
　飛廉栢實薏苡仁白术
　木蘭衡花秦椒蘼蕪
　荆實(一云杜荆實)
凡二十四物以應二十四氣又加八毒者
　烏頭附子藜蘆皂莢
　礜石莽草半夏細辛
此三十二物各一兩先安八味在下後安二
十四味在上按之令實爲布囊以衣枕常枕
之百日面有光澤一年中所有疾病及有風
疾皆愈差而身盡香四年白髪變黒齒落更
生耳目聦明雖以布囊衣枕猶當復以葦囊
重包之須臥枕時乃脫去之矣
　　　明鏡要經品
科曰凡是道學當知照鏡欲令見形之法當
以小開戸居暗向明暫閉目思想見面形初
時漠漠殊無所見中宿之後漸漸洞逺自見
面目朗朗開明平旦及日未入此時最好若
日中盛明之時當小閉戸在灼灼中窺鏡終
無所見也莫在火下照鏡當以火自逺勿得
逼近火光若欲開目照鏡自視形體當在灼
爍明中無所苦若欲閉目思見面形居闇向
明然後視形耳照鏡大要當安臥思想精誠
凝至欲臥未臥之間體條條常須㬰之湏當
有赤黄光從額上出照耀一室中於是髣髴
怳惚如覺如臥便自見面形在光中對共相
視如湏即便消滅臥覺之後輙照鏡欲臥便
臥思之如前法當夕夕自見也或臥覺兩面
相對或見巳形兩人共并坐或臥寐之間見
好神童玉女年十五六好衣服頭額正見輙
再拜或身邊聞語聲天下吉凶萬事皆緣預
知之或自在壁東見壁西或暮臥夢照鏡或
還光内視五藏照鏡當以甲始立規之法以
明鏡九寸無令面中有疵瑕正令清明左右
各去一尺五寸與目齊澡盛井花水著下也
夜照鏡冝用麻油火也自見形分下地再拜
長跪言吾與子同體今與子分形萬年乞丐
常與子相隨身形不衰萬年相隨受視中明
鏡先視形見衆物聽聞人語聲修明鏡有三
童九女侍之三童長六尺九女長五尺明鏡
君官屬將吏百二十人治關陽宫主人兩目
童子精光視見景知吉凶也昔有磨鏡道士
賃爲百姓磨鏡止責六七錢無他法唯以藥
塗拭之而鏡光明可以分形變化又能令人
聦明逆知萬年又能令人與諸天神相見行
其道得法則諸神仙皆來道士得道矣道士
在石室之中常當懸明鏡九寸於背後以辟
衆惡又百鬼老物雖能變形而不能使鏡中
景變也見其形在鏡中則便消巳無爲害也
　　　九節杖品
科曰凡是道學當知九節杖輔老救危各有
名字不可不知
　第一節名太皇星第二節名熒惑星
　第三節名角星第四節名衡星
　第五節名張星第六節名營室星
　第七節名鎮星第八節名東井星
　第九節名拘星
皆刻杖節爲星名字年四十以下師未受經
法謂之無爵不得杖若病疾得杖輔病但在
師左右皆不得杖也
　　　作神劔法品
科曰凡是道學當知作大劔法齋戒百日乃
使鍜人用七月庚申日八月辛酉日用好鋌
若快鐵作精利劔鐶圓二寸六分柄長一尺
一寸七分劔刄長二尺四寸七分合長三尺
九寸法鉤鐶長三尺九寸廣一寸四分厚三
分半以梢九寸爲左右刄處頭安鐶左右面
刻之作九刄字鐶背上刻作九巳字皆從劔
背下行順刄也順鐶而刻之深刻字以金銀
鏤字益分明佳也鐶中央復有望如起小半
鐶者内鐶刻木左面爲日字右面爲月字光
又圎刻日外爲郭欲知劔左右内外以正二
日南使劔背在上劔刄在下也於是以東西
爲左右東面爲左西面爲右東面爲外西面
爲内劔梢九寸有兩刄處立刻兩刄處立刻
兩刄中有上内外面面各作三丁字從劔兩
刄頭始作丁字分處如三寸爲一字字向劔
梢刻劔象書如左刻皆當去柄下一寸半如
此劔恒置所臥牀上櫛被褥之間使常不離
身以自逺也既足以逐辟邪魔萬精义以照
五形依經奉致飛仙劔代形耳或謂曰分影
劔或曰揮神刀劔字干名良非若眠臥恒祝
呼劔名字曰
良非字干神金暉靈使役百精令我長生萬
邪不害天地相傾(當宻呪劔鐶之中也)刻背
上字下行向劔梢當切謂調文字令齊至兩
刄之際刻劔左面以斗星己字空面令刄順
柄下行令齊至兩刄之際刻劔右面以斗星
巳字空面令刄向背順柄下行令齊至兩刄
之際並當使星字分明均調布滿劔身之中
勿刻刄中也刻作星象皆當周圓刻如小鐶
狀勿際鐶中央鐵空之實也外當以青囊褁
之刻作星便似此作屏鐶但使外如鐶内實
塞也鐶中作堅起文如小半鐶者柄飾玩隨
人刄長二尺四寸七分柄長二寸七分梢九
寸爲兩邊刄矣背厚三分刄廣一寸四分
　　　詣圊厠便曲品
科曰凡是道學當知修身敬服未斷近漏所
詣共有若道士女官當先造一處所四向宻
泥内外周淨莫爲二衆所謗偏曲如登厠之
時先解上衣於外然後詣門呪曰
左德神右德神土司命青夫人除某死籍入
以生門畢便上厠一者敬法服之神二者修
己身之行三者避二衆所觸當於門側别安
置淨水淨巾洗淨訖然後取服著之若在草
野中呪曰
林野夫人林野夫人除去某死籍入以生門
小便呪曰
長須長須令我入金堂玉戸使我長生老夀
百𡻕千嵗常與汝俱
　　　解惡夢品
科曰凡是道學當知古之眞人其寢不夢其
覺無憂鍊心未精六識縁境日以心闘招得
惡夢若道士女官及外衆男女遇惡夢時當
長跪向北方啓
太上大道君言其狀乞得返凶爲吉返禍成
福宻呪曰
太眞玉女侍眞衛魂三宫金童來守生門化
惡返善上書三光使我長生乗景駕雲呪畢
嚥唾七過叩齒七通返枕更臥凶邪消化返
禍爲福夢忤所見非常慎無語人不言則吉
論之則凶不論不言萬代無患也
　　　父毋品
科曰凡是道學當知兩儀賦命父母遺生生
道之中須知敬愛出家之人若道士女官身
心依道俗化全隔然於鞠養有殊常俗若在
逺隨四時省問若在近隨月朔省問在寒在
熱在涼在暄定省之時見在家兄弟朝夕窘
切無可資養既無兄弟資養出家之人須知
所欲量減身上𧵥䞋以供之不得非法之中
别有他用若在家兄弟姊妹姑姨舅氏不在
此例若獨運慈悲於出家法外萬一聽許亦
不得以非道中用不得因此以父毋之親及
兄弟姊妹内外眷屬之親同牀席坐同盤而
食解法衣時不得與俗同處若逢病患孝友
之心自須辛苦勤力醫藥朝夕愛護不得於
所生父母有所悋惜今之父母是我寄附因
緣故以禮報之而稱爲父母故當已父毋生
長之恩勿忘之
　　　老病品
科曰凡是道學當知地住受生由雜報習因
證雜報習果勿初中後分吉凶無定若道士
女官得内外病得輕重苦不能念慧益巳不
能遊化利人一日二時飲食一年四時衣服
念念病苦怙恃無從心連色持有二種依憑
一者依憑外衆六種人二者依憑内衆六種
人外衆六種者一者所在尊德人二者所在
冨貴人三者所在敬信人四者自已父毋親
五者自已兄弟親六者自己姊妹親内衆六
者一者受道師尊親二者受業門人親三者
同業朋友親四者同行朋友親五者同處先
後親六者同心朋友親十二種内外人當於
老病爲發五種願念一者願念法門二衆無
孤露苦二者願念法門二衆無驚怖苦三者
願念法門二衆無飢寒苦四者願念法門二
衆無憶羡苦五者願念法門二衆無覆墜苦
五種願念得成辦巳當行六種供給一者供
給隨分棟宇二者供給隨分牀席三者供給
隨分衣食四者供給隨分香燈五者供給隨
分瓶盟六者供給隨分侍役當知如此人未
證道前在三際中捨身受身當得五免果報
一者免孤露苦二者免驚怖苦三者免飢寒
苦四者鬼憶羡苦五者免覆墜苦病者當受
供給之時隨其氣力行住坐起發十二種慙
愧一者慙愧天尊二者慙愧眞人三者慙愧
仙人四者慙愧髙天五者慙愧厚地六者慙
愧日月七者慙愧尊德八者慙愧富貴九者
慙愧敬信十者慙愧父母十一者慙愧兄弟
十二者慙愧姊妹願念所受棟宇等具在我
身時病苦消化得心業力得身業力得口業
力朝夕思惟讃歎禮拜所生功德報前種人
恩廣及有緣同得逺離一切病苦成就法門
内外行者無闕無變一人二人乃至無量人
悲憫一切咸令受行若在衆行法逼以老病
不堪親受供䞋(與襯/同)者内衆六種八隨分爲
受矣
　　　滅度品
科曰凡是道學當知修建行門有逺有近逺
則超凌三界近則長生乆視若道士女冠莫
非積福所招奉佩三洞位齊五嶽冠服巾褐
制爲二儀修長生之業習正眞之道或形蛻
而宻化或命過爲鬼官是以軒轅昇遐劔舄
在焉髙丘剖棺而形飛沖天故法身之重死
生莫遺凡仙品未充運應滅度若命謝之時
沐浴梳理加以冠服望昇天行不喚魄也别
安置淨簀敷以淨席徙之其中覆以輕衾杖
䇿著左神劔安右緣簀兩邊敷以淨草門内
外二種弟子居左俗緣男女居右若女冠隔
幕初展哀痛訖然後以時哭泣别於棺頭置
一函處盛外法籙(一科云三籙封送石室深)
(穴中及資送之具香藥服飾筆硯巾盥隨身)
(法物並令具足勿得厚華金銀財帛也)鑿室
有二種處一者出山林中二者於髙寂之地
　　　師資制服品
科曰凡是道學當知入我法門師資最重終
期不死理無服制然捨身受身有生滅苦若
道士女冠門内弟子變服冠白哭泣以時去
鹹酸七七日沐浴百日復巾服衣作淺黄色
心䘮三年門外弟子謂少不居門師變服冠
白哭泣以時去鹹酸三七日沐浴復巾服心
䘮三年外學弟子重者同門外禮輕者去鹹
酸三日謂師君之重不可輕也師君無俗中
係嗣唯弟子當之相率徒義幡花巾盥香供
法物以道安措几筵處所百日齋撤之然日
有逺近在七七外入石室者仍待入室後更
七曰沐浴復巾服若師於弟子有哭泣去醎
酸七日入室以後有心䘮不變服謂弟子多
少不同不可以人人别制若同志同法朋友
相送冠服微變㝷常入室後撤一有哀若是
本觀停以音聲供養一百日也
　　　父母制服品
科曰凡是道學當知出家離俗資於父毋生
成恩重不可無服降此次第不可無哀若道
士女冠祖父毋朞年之䘮不得臨尸於别房
制哀哭五日不得受弔伯叔兄弟皆如祖父
毋五日未殯者在哀也兒婦下流不得哭哀
畢沐浴復舊而不得制世服犯者失道罪劇
上科若已父毋聽哭展哀哀百日竟復巾服
變衣作淺黄色心䘮三年無復哀哭若日有
逺近同師尊制几筵小功五月緦麻三月服
及四海周遊共事等死皆聽殯斂訖徃問訊
依悒慘愴而不得哭也道法無弔問既在人
門理不容頓却此爲靈寳世間科也
　　　追福功德品
科曰凡是道學當知師祖終雖門内外弟子
及追福功德皆同一法唯恨財力不堪從受
化日坐五六師齋官若力竭財殫二追坐齋
也滿一百日建五練生尸齋三日三夜法於
安措室邊室近亦於觀中滿朞年周化日建
黄籙齋財貧靈寳齋也滿月周化日修齋而
隨力所堪一者報師祖智慧恩二者報師尊
衣食恩三者報師祖將護恩四者報師尊離
俗恩若居弟子師祖終日慘切悲哽功德追
其福不得晏然謂犯不孝得四種惡報一者
當得已後弟子見在遺棄報二者當得已後
弟子過去棄背報三者當得已後弟子未來
遺棄報各冝用心令三代追念更相開度戒
之慎之
　　　滅度財物品
科曰凡是道學當知修身度心空堂清室名
爲仙家若道士女冠或爲功德所須或爲口
命資待或行道而得在房安置或在他處安
置未得施用而滅度者經書鎮觀䟽論雜典
分與門内弟子房内乗騎侍從及有一物已
上贈送事畢並入本住常住一者爲本住内
衆歴劫福田二者爲他方内外二衆歴劫福
田三者爲士師三代歴劫福田掌事法門同
處徒衆親加檢錄無令漏慢翻爲内外二衆
三代罪田若生前有所處分者從亡師䟽若
非本觀或近或逺所有隨身亡處者亦由本
觀量凖陪死處香油之費餘凖上條若有逺
一千里外人隨近法門常住也
洞玄靈寳道學科儀下

Source Colophon

The source text of the Dongxuan Lingbao Daoxue Keyi is taken from the Mandoku digitization of the Sanjiaben (三家本) edition of the Zhengtong Daozang (正統道藏), reprinted in 1988. The Mandoku catalog number is KR5e0028; the Daozang catalog number is DZ 1126. The text is classified in the Taiping (太平) division.

The Mandoku digital text was prepared by the Kanripo project and uses the HFL (Hanfen Lou) base edition as its primary witness. Page-break markers (pb:) and line-continuation markers (¶) from the Mandoku format have been removed for readability; the character content is unchanged.

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