Questions Concerning the Daoist Registers (Lu)

Wan Jingyuan Previously published in Hong Kong's "Hongdao" Journal, Winter 2012 (Renchen Year) I. What is a Lu (Register)? A Lu (register) is originally a secret document transmitted among Daoist priests. Within the Lu are immortal boys, jade maidens, generals, clerks, and soldiers, which can be commanded by ritual masters. Therefore, one of the regulations in the altar precepts is that Daoists who have not received a Lu rank cannot perform memorial rituals (zhangjiao) for others. This is because Daoists who have not received a Lu rank have no spirit officers or generals to command, and their names are not registered in the celestial offices. Even if they perform memorial rituals, they will not be efficacious. The "Zhengyi Weiyi Jing" (Scripture of Orthodox Unity Authority and Dignity) states: "One should go to a master to receive the talismans and registers for slaying evil. If one does not receive them, demonic spirits and evil entities will arbitrarily cause harm, and military disasters and illness will invade. If one receives them, one can slay evil and subdue malevolent forces, all spirits will hide away, and the lands, mountains, and rivers will serve as guards, seeing one off and welcoming one." If such people overstep their bounds without propriety, steal robes and caps, imitate ritual masters in performing memorial rituals for others, and summon spirits and dispatch generals, not only will it be ineffi­cacious, but it will also be sinful. It can be said that the transmission of Daoist registers is also the transmission of methods. The "Zhengyi Weiyi Jing" states: "If scriptures, precepts, and talismanic registers are not received from a master, practicing them will not be efficacious, and instead one incurs the sin of theft. One must go to a master to receive them and cultivate according to the Dharma." Therefore, "Lu" (register) usually refers to documents that record the names and affiliations of celestial officers, merit officials, and the ten directions' immortals, as well as the summoning and commanding of spirit officials and the practice of magical arts. Only when Orthodox Unity Daoists have received Dharma registers can their names be registered in the celestial offices, and only then can they hold Daoist positions and divine offices. Only Daoists with Daoist positions and divine offices can have their memorials and petitions in purification rituals reach the celestial court and receive divine protection. Otherwise, the memorials and petitions in purification rituals are invalid. The content of the Lu includes many things. An ancient adept said: "The scriptures are the substance of the Lu, and the Lu is the function of the scriptures." In ancient Daoist transmission, it was not only the conferral of registers but also included scriptures, precepts, and so on. According to the "Taishang Sandong Chuanshou Daode Jing Zixu Lu Baibiao Yi" (Ritual for Prostrating and Presenting Memorials upon the Transmission of the Daode Jing and the Purple Void Register of the Three Caverns): "We have already participated in the initial Dharma, cultivated and upheld it. In a certain month and day of a certain year, we received from Master So-and-so at a certain temple the transmission of the Daode Jing bound with green silk and gold fasteners, the Purple Void Precious Register, and the upper and lower chapters of the true scripture, the River Master's chapter commentaries, the Xiang'er essential precepts, visualizations, transmitted formulas, court rituals, and fasting methods. After completing the three-day period, we prostrated and presented a vermilion memorial of thanks." Thus, it is known that the content of register conferral includes many things—not only the register and the rank, but also scriptures, precepts, methods, formulas, and so on. Conferring the register is only speaking of the essentials, citing one to encompass the rest. The "Zhengyi Xiuzhen Lue Yi" (Abbreviated Rituals of Orthodox Unity Cultivation of Perfection) states: "If people of the world receive Daoist scriptures and precepts and wear the register texts, even if they cannot cultivate in sequence, they will already not become inferior ghosts, and their rebirths will not be cut off. They have affinity with the Dao—how much more so if they personally practice it?" The "Zhenjing Jie" (Explanation of the True Scriptures) states: "Lu means to record. Cultivators of perfection, once their spirit chambers are bright and upright, can then control the spirits of heaven and earth, subdue demons and vanquish ghosts. According to their merits and achievements, they are ranked among the immortal grades, emerging from the existent and entering the non-existent, achieving longevity and transcendence of the world, and mysteriously uniting with the Dao. Therefore, they can rescue those in deathly distress and save living beings. Their towering merits all come from cultivating and upholding the Three Caverns True Scriptures and the Golden Writ Precious Registers as the essential ford. The Lu is the numinous writing of the Supreme High Divine Perfected Ones, the secret words of the myriad sages of the Nine Heavens. It is used to inspect and verify the offices of the Three Realms, to govern the primordial destinies, to command all categories of beings, to examine promotions and demotions, rewards and punishments, to assess the weight of merits, faults, good and evil, to record them in inspection registers and proclamation texts of precepts, to hold and peruse numinous charts, to determine the kalpas of yang-nine and hundred-six, and the celestial cycles of great epochs. It also commands the myriad spirits of heaven and earth to serve according to merit, to distinguish immortal grades, and lists the multitudes of officers, clerks, and soldiers, the billions of chariots and ten thousands of riders, the immortal boys and jade maidens, each assigned to their posts and duties, driven and served—extending through vast kalpas without end." II. What Categories Do the Conferred Register Ranks Divide Into? According to the current Celestial Master Mansion, it is said that the initial conferral is always the Sanwu Dujun Jinglu (Three-Five All-Meritorious Scripture Register). After three years, one is promoted to receive the Zhengyi Mengwei Lu (Orthodox Unity Covenant with the Powers Register), then additionally receives the Shangqing Wulei Jinglu (Supreme Clarity Five Thunder Scripture Register), then is promoted to the Shangqing Sandong Wulei Jinglu (Supreme Clarity Three Caverns Five Thunder Scripture Register), and then further promoted to the Shangqing Dadong Jinglu (Supreme Clarity Great Cavern Scripture Register). This is a relatively widely circulated account nowadays, but it is unclear whether this is the current practice of the Celestial Master Mansion. A. Early Celestial Master Daoist Register Ranks According to the "Chisongzi Li" (Chronicle of Master Red Pine): "In the Han dynasty, humans and ghosts were intermingled, and evil spirits pervaded everywhere. The Supreme High, showing compassion, descended to Mount Heming and conferred upon Celestial Master Zhang the 'Zhengyi Mengwei Fulu' (Orthodox Unity Covenant with the Powers Talismanic Registers) in one hundred and twenty grades, as well as the 'Qian'er Bai Guan Yi' (Rituals of the Twelve Hundred Officials), the 'Sanbai Dazhang' (Three Hundred Great Memorials), and the 'Fawen Miyao' (Secret Essentials of Dharma Texts), to rescue and save people and beings. The Celestial Master then established the Twenty-Four Parishes, propagated the Orthodox Unity talismans and chapters, led households and transformed the people, and broadly practiced hidden virtue." This is the origin of register conferral in the Five Pecks of Rice Daoism, so it is known that its tradition is ancient! The types of Daoist register ranks are also extremely diverse. According to the "Taishang Sanwu Zhengyi Mengwei Lu" (Supreme High Three-Five Orthodox Unity Covenant with the Powers Register), there are: Taishang Zhengyi Tongzi Jiangjun Lu (Register of the Supreme High Orthodox Unity Youth General), Taishang Zhengyi Tongzi Shi Jiangjun Lu (Register of the Supreme High Orthodox Unity Youth Ten Generals), Taishang Zhengyi Shangxian Yibai Wushi Jiangjun Lu (Register of the Supreme High Orthodox Unity Superior Immortal One Hundred Fifty Generals), Taishang Zhengyi San Jiangjun Lu (Register of the Supreme High Orthodox Unity Three Generals), Taishang Zhengyi Shangling Baigui Zhao Lu (Register of the Supreme High Orthodox Unity Superior Numinous Summoning of Hundred Ghosts), Taishang Zhengyi Yuanming Hundun Chi Lu (Register of the Supreme High Orthodox Unity Primordial Destiny Chaos Red Register), Taishang Zhengyi Shangxian Baigui Zhao Lu (Register of the Supreme High Orthodox Unity Superior Immortal Summoning of Hundred Ghosts), Taishang Zhengyi Jiuzhou Sheling Lu (Register of the Supreme High Orthodox Unity Nine Provinces Earth God Commands), Taishang Zhengyi Xinggang Wudou Lu (Register of the Supreme High Orthodox Unity Star Gang Five Dippers), Taishang Zhengyi Hetu Baoming Lu (Register of the Supreme High Orthodox Unity River Chart Life Protection), Taishang Zhengyi Jie Liuhai Shenhu Lu (Register of the Supreme High Orthodox Unity Resolving Six Harms Spirit Tiger), Taishang Zhengyi Jiufeng Poxiu Lu (Register of the Supreme High Orthodox Unity Nine Phoenixes Breaking Filth), Taishang Zhengyi Duzhang Biyin Lu (Register of the Supreme High Orthodox Unity Complete Chapters and Seals), Taishang Zhengyi Zhanxie Huagai Lu (Register of the Supreme High Orthodox Unity Slaying Evil Flower Canopy), Taishang Zhengyi Jiutian Bingfu Lu (Register of the Supreme High Orthodox Unity Nine Heavens Soldier Talismans), Taishang Zhengyi Jiugong Hane Lu (Register of the Supreme High Orthodox Unity Nine Palaces Warding Off Calamity), Bagua Hushen Lu (Register of the Eight Trigrams Body Protection), Kaozhao Lu (Register of Investigation and Summoning), Zhanxie Chi Lu (Red Register of Slaying Evil), Pixie Shen Lu (Numinous Register of Warding Off Evil), Sibu Jin Qi Lu (Register of the Four Divisions of Prohibited Qi), Zhanhe Xie Lu (Register of Slaying River Evil), Gongcao Lu (Register of Merit Officials), and Baoming Changsheng Lu (Register of Life Protection and Longevity). In total, there are twenty-four grades. Hence, the Ancestral Celestial Master's Precious Declaration says: "The twenty-four grades of secret registers broadly deliver later generations." B. Register Ranks of the Shangqing, Lingbao, and Other Schools Register conferral was originally a matter of the Five Pecks of Rice Daoism, used to distinguish the paths of humans and ghosts, to determine rank and hierarchy. Daoists wear the register, and the spirit generals within the register are at their disposal to serve as Dharma protectors. After the Celestial Master moved to Luoyang and then to Longhu Mountain in Jiangxi, the faith of Celestial Master Daoism gradually spread throughout the country. The Shangqing School had a close relationship with Celestial Master Daoism. Its founding patriarch, Lady Wei, was a libationer (jijiu) of Celestial Master Daoism. The cultivation methods in the "Dengzhen Yinjue" (Concealed Instructions on Ascending to Perfection) are very similar to those mentioned in the "Zhengyi Xiuzhen Zhiyao" (Essential Points of Orthodox Unity Cultivation of Perfection), such as ingesting the light of the sun and moon, spells for nightmares and auspicious dreams, methods for brightening the ears and eyes, and the Green Ox Daoist's method of visualizing the sun and moon. Moreover, the books cited therein include the "Zhen'gao" (Declarations of the Perfected), and the "Zhen'gao" also repeatedly mentions the Celestial Master and the union of yellow and red qi. The lineage of Tao Hongjing the Perfected inherited many things from Celestial Master Daoism, but also reformed them. Therefore, the Shangqing School also has the tradition of wearing registers. For example, the Daoist Canon includes the "Shangqing Dadong Jiuwei Badao Dajing Miao Lu" (Supreme Clarity Great Cavern Nine Subtleties Eight Paths Great Scripture Wondrous Register), the "Shangqing Yuanshi Bianhua Baozhen Shangjing Jiuling Taomiao Guishan Xuan Lu" (Supreme Clarity Primordial Beginning Transformation Precious Perfected Superior Scripture Nine Numinous Great Subtlety Tortoise Mountain Mysterious Register), the "Shangqing Gaoshang Guishan Xuan Lu" (Supreme Clarity Most High Tortoise Mountain Mysterious Register), the "Shangqing Hetu Bao Lu" (Supreme Clarity River Chart Precious Register), the "Shangqing Dantian San Qi Yuhuang Liuchen Feigang Siming Da Lu" (Supreme Clarity Cinnabar Heaven Three Qi Jade Emperor Six Stars Flying Star Ladder Director of Destiny Great Register), and the "Shangqing Dongzhen Tianbao Dadong Sanjing Bao Lu" (Supreme Clarity Cavern Perfection Heavenly Treasure Great Cavern Three Sceneries Precious Register), among others. The "Yunji Qiqian" (Seven Slips from the Cloud Satchel), Volume 5, "Scripture Transmission Heritage Section," states: "Now the Daoist tradition transmits scriptures and registers, and its origin is ancient. What is especially evident and does not confuse gentlemen of refinement is: since the Yichou year of the Jin Xingning era, the multitude of Perfected Ones descended and conferred upon Master Yang, Master Yang conferred upon Master Xu, Master Xu conferred upon his son Xuanwen, and Xuanwen transmitted the scriptures to Ma Lang." Thus, it is known that the early Shangqing School's transmission was primarily through scriptures and registers. The Shangqing School absorbed the Celestial Master Daoist tradition of register conferral and developed its own register ranks. Hence, later schools such as Dongyuan, Shenxiao, and Lingbao each had their own register ranks. Daoists who had not received register ranks could not be called true Daoists and could not perform ritual methods. The "Zhengyi Xiuzhen Lue Yi" contains the "Shangqing Lu Ershisi Jie" (Twenty-Four Grades of Shangqing Registers), which readers may consult. The Shangqing School also claimed to have received the Orthodox Unity methods of the Celestial Master, all of which sufficiently attest to the deep connection between the Shangqing School and Celestial Master Daoism. During the Republican period, an overseas Daoist came to the Celestial Master to receive Dharma registers, and the Celestial Master conferred the Qingwei School register rank upon him. This sufficiently shows that during the Republican period, the Celestial Master Mansion still preserved the Dharma registers of various schools. However, nowadays, the talismanic registers of the Shangqing, Lingbao, and Qingwei schools have all been scattered and lost (some still exist among the people). Regardless of which school's Daoists come to receive registers, they are uniformly conferred the Zhengyi Mengwei Lu. These practices are actually incorrect. C. Secularized Register Categories According to an online account of an interview during the Republican period about the selling of registers by the Celestial Master's family in Shangqing Town, Xinzhou, it is said that the best-selling registers were the Guanyin Register, the God of Wealth Register, and the Wenchang Register. This is because Daoism holds that the spirit generals within the register will protect the faithful disciples who uphold and wear the precious register. Therefore, the register also has the efficacy of talismanic methods, which is why the Daoist tradition also uses the combined term "talismans and registers" (fulu). In the current Daoist Canon, there is the "Wushang Sanyuan Zhenzhai Ling Lu" (Supreme Three Primes Numinous Register for Pacifying Residences), which was conferred by the Primordial Beginning Supreme High Boundless Great Dao Lord upon Jin Ming Qizhen. Within the register are one Great General of Superior Numinous Defense, and officers, generals, and soldiers guarding the residence numbering three hundred sixty thousand. Thus, it "defends and guards the residence of a disciple of the Great Dao's orthodox true Dharma, in the eight directions, four quarters, above and below, and the center, each guarded by three hundred sixty thousand layers. If there are those who wish to invade the household and violate the disciple of the orthodox Dharma, the generals and soldiers will shake the heavenly might, seize all the hordes of evil ghosts and thieves, and the gods of plague and impropriety, and immediately banish them to the Northern Fengdu, where they will be interrogated by the officials of wind, blade, water, and fire." This is because the divine power of the Great Dao protects the residences of faithful believers, "so that the living have auspicious and upright households, and the deceased ascend and transform into heavenly halls."，自在遨游，以利后世子孙之安存者。则此灵箓之正教，而致保兆得度五浊，至于三灾六害不使加身，其功能制天地之运。” 另据《太上正一盟威法箓》的记载，其中就有《太上招财镇宝秘箓》，据考证，约出于南北朝时期。“盖东海青童君之秘诀也，灵文隐秘，凡无所观，昔黄帝于太白山，亲承西王母玄女奉受，乃获富贵而登仙。”“宝箓招金召银，钱帛日增，五谷充盈，奴婢保宜，田蚕倍收，商贾有利，买卖倍还，财去复来，保护家门，贼寇无伤，凶徒恶侣，慈心相向，奉受修行，家门富贵，男忠女贞，年长命还，福荫后胤，官禄日增，仕君得意，人所爱敬，出入远近，四路开通，官私敬仰，万恶不忏，龙蛇虎兽，永自潜伏，五瘟疫鬼，远摒千里。” 故知道教法箓，在传承发展的过程中，也有世俗化、功利化的倾向。 三、箓职的传授 据《隋书．经籍志》载：“道教授道之法，初授《五千文箓》，次授《三洞箓》，次授《洞玄箓》、次《上清箓》。箓皆素书，记诸天曹官属佐吏之名有多少，又有诸符错在其间，文章诡怪，世所不识。受者必先斋戒，然后赍金环一，并诸贽币，以见于师。师受其贽，以箓授之，乃剖金环，各持其半，云以为约，弟子得箓缄而佩之”。 今流传下来的《太上三洞传授道德经紫虚箓拜表仪》是广成先生改定的，道教传授《道德经紫虚箓》的科仪。《道藏》又有《上清洞天三五金刚玄箓仪》就是早期天师道授箓的仪式。 甲、法信 唐朝科戒大师张万福著有《传授三洞经戒法箓略说》云：“凡人初入法门，先受诸戒，以防患止罪。此佩法箓，制断妖精，保中神炁。”“凡道由心得，心以道通，诚至感神，神明降接，是以古人求心，末世求财。古人非心不度，末世非财不仙。是故须财以对心，明心而财见。譬诸世人，欲求佳偶，良宝珍物，心之所爱，岂计价值也？此暂时赏心悦目，尚竭所怀，况乎真道，得不贵耳？世人惜财不受经，不肯尊师重道，乃将神仙为虚说，长寿为自然，不亦慨哉？而圣人善劝方便，质求其心，或七宝告灵，或六誓传道，良有以也，岂徒然哉？”是以学道之人，欲从法师处受箓，必须备法信前往，并不是法师贪财，而是通过舍财，可以考验学仙之人，是否诚心也。 金仙、玉真两位公主，于“景云二年，岁次辛亥春正月十八日甲子，于大内归真观中，诣三洞大法师金紫光禄大夫、鸿胪卿、河内郡开国公、上柱国太清观主史尊师，受道破灵宝自然券，受中盟八柱经四十七卷，真文二箓，佩符策仗。”所备法信为“青罗十八匹、绯罗六匹、白罗十四匹、皂罗十匹、黄罗二十四匹，以安五方。紫罗二百四十匹、绢四百八十匹、钱二百四十贯、黄金二百两、五色云锦二十五匹、香一百二十斤，七宝周足，青丝五百两，奏纸二万四千番，笔墨各二百四十管挺，书刀十二口，护戒刀巾各三十八具，金龙六枚，金纽五十四枚，具用镇于坛中，以质灵官。”张万福真人所以不吝笔墨，叙述唐朝公主受道之圣典，乃是“冀万代之后，知道法之尊重也。” 但是经书提到的那些东西，比如七宝、金银、金环、金龙、金纽、金龙玉璧简文、金环、玉环、断环、青丝、断发歃血、绛巾、碧巾、五香、金鱼、玉鱼等法信，哪里是平常人能置办的呢？是以张万福真人云：“且金银七宝，天子、储君、皇后、妃主、公王能有，岂凡贱得办也？其金龙玉龙、金鱼玉鱼、金羊玉雁，罗锦之流，又非寒栖所得，皆听以杂物准当。若要令依法，则经道永閟，难于引接耳。又经中法物，自属明灵，须依色目，力营取办。若信物，自是弟子施师，多少无限”云云。 盖法信所以质信于神明，人如果真心好道，自然轻财。能够轻财好道，则其修道自然诚心，则神仙可期也。大道隐微，灵文秘宝，至为尊贵，若轻慢灵文，则奉持者心生怠慢，也是罪过无边。今天师府授箓价格，大约在5000左右，也是质信于人，古之遗意也。个人认为是应该的，凡俗无知，心生诽谤，认为天师府是拿着这个赚钱，却不知灵文之尊重。“世人不悟，遂妄生非毁。外不行功立德，内不洗垢心神，而贪秽满心，爱憎栖意。”这样的人，如何能够求仙问道？ 《道藏》有《受箓次第法信仪》，成书于明朝，可参考。 乙、仪式 道教法箓之传承，多为单传；神仙秘密之道，少有普度之说。是以其法箓传承之仪式也是非常郑重的。《正一修真略仪》云：“师资授受之约，道科传付经诀，皆结盟立誓，期以勿泄于非其人。当分环破券，饮丹告誓，不负道真。” 《传授三洞经戒法箓略说》云：“受道之日，关奏天曹地府、四司五帝、一切神仙，以为监证，对五帝而结券。若后违盟犯约，背道轻师，则勘契合券，以自证验。亦犹世之交易，各执券契，以为信也。亦曰升天券，得道之日，过天门地户，魔王主司，以相按验，乃至神仙洞府，诸天曹局，悉皆勘会，如世之公验也。” 券的种类也比较多，大而言之，有“正一真券、五色券、八道券、三五券、洞神券、升玄券、自然券、上清七券等例是也。契即正一黄契、三五契、三十六部尊经契、上清四契是也。”《正一威仪经》云：“初入道门，诣师奉受券契。不受券契，土地山川守界真官，不上道名。治官障碍稽留，难为成道。受此券契，天地门户，不敢稽留。”券契就是入道的凭证，学道之人与神灵盟誓，誓修正法，则真官拥护，死后这个券契又是功德文凭，可以直超三界，治官不敢稽留。 《道教灵验记》云：“成都贾琼，年三岁。其母因看蚕市，三月三日，过龙兴观，门众齐受箓，遂诣观，受《童子箓》一阶。十余年后，因女兄有疾，母为请处士吴太玄，为入冥看检致疾之由，仍看弟兄年命凶吉。经宿太玄还，言疾在江渎，求之即差，籍中不见有贾琼之名。父母愈忧，复请太玄看之。时太玄每与人入冥检事，必锁于一屋中，安寝而往，不复人惊呼，候其自醒，唤人开门，乃开之，历历说冥中之事，有如目击，言必信验。或两宿，然后回尔。既再往检琼名字，云年三岁时，三月三日，于龙兴观受《正一箓》，已名系天府，不属地司，籍中不见名字，于天曹黄簿之内，检得其名。”故知受箓之后，名系天曹，一切地司冥官，皆拱手皈依，自称下官。道法灵妙，岂虚言哉！ 《正一威仪经•正一受道威仪》云：“凡欲受道，先诣师门，丹祷拜伏。师许投词, one must prepare the talismans, precepts, registers, and writings according to the proper methods, as well as the ritual provisions, offerings, and ceremonial vestments, all fully assembled. Only then may one ascend the altar to make declarations, bind the covenant, and present the written oath. All such matters must be scheduled on auspicious days and separated by intervals of months; they must not be performed frequently, nor should one casually promise and easily comply." However, since the Song and Yuan dynasties, the Daoist registers have all been under the jurisdiction of the Celestial Masters. IV. The Significance of Receiving the Registers A. The Registers Are the Transmission of Scriptures and Methods The transmission of registers is, in fact, also the transmission of methods. The *Tianhuang Zhidao Taiqing Yuce* states: "If a Dharma Master has only received the Dujiang rank register, or the Shengxuan Yangguang and other registers, but has not received the Mengwei register; or has only received the Dujiang rank register and the Zhongmeng Five Thunder Dharma registers, but not the Mengwei register; or has only received the Dujiang register and the Shangqing register, but not the Mengwei register; or has only received the Dujiang register, but not the Mengwei register; or has only received the Mengwei register, but not the Dujiang register — in none of these cases is he permitted to establish and conduct Lingbao fasting rituals. This is because the two registers of the Sanwu Zhengyi officials, if not fully received, will hinder the dispatch of officials, and none of the fasting rites can be performed." Thus it is known that the register rank is both a symbol of a Daoist priest's grade and a mark of his divine authority. According to the *Tiantan Yuge*: "Those who receive registers merely seek high rank and offer gold and treasures as tokens of faith, receiving superior-grade Dharma registers, but they do not realize that the scriptures clearly distinguish and record that if the method and the register contradict each other, they will not be efficacious. For example, one who practices the Tianxin method should receive the Sanwu Dujiang register; one who practices the Thunder method should receive the Gaoshang Shenxiao register; one who practices the Lingbao method should receive the Zixu Yangguang register and the Lingbao Zhongmeng register; one who practices the Tianpeng method should receive the Beidi Fumo register; one who practices the Liuding method should receive the Jiutian Xuannü register; one who receives the Xuanling method should receive the Beidou register; one who practices the Tianshu method should receive the Shangqing Huiche Bidao register; one who practices the Zhaohou Nan method should receive the Zhaohou Nan register; one who practices the Chushen Rumeng method should receive the Mengwei register; one who practices the Sanguan method should receive the Sanguan register. All of the above ranks take their own original register as their office. If the method and the register contradict each other, the local temples will secretly laugh." This fully demonstrates that the methods practiced by Daoists of various schools differ, and therefore the registers they receive also differ. This is because before the Song and Yuan dynasties, the registers of each school were transmitted within their own sect and differed from those of other schools. Since the Song and Yuan dynasties, after the Celestial Master took charge of the talismans and registers of the Three Mountains, he still fully accepted the talismans and registers of all schools, and thus was able to confer different register ranks according to the different Dharma lineages of the Daoists. However, after the ten-year catastrophe, many registers were lost. Although some talismans and registers have been restored through the efforts of the Celestial Master's Mansion, in recent years the situation of having registers without ranks has been changed. Yet I estimate that for some smaller schools, such as Shenxiao, Tianxin, and Qingwei, the Celestial Master's Mansion still does not have complete registers to confer upon these Daoists. This is therefore an urgent problem to be solved, and one must not claim that these schools have disappeared simply because one does not possess their complete registers. Such an approach is incorrect. Furthermore, the *Xu Xian Zhuan* states: "Lüqiu Fangyuan, courtesy name Dafang, was a native of Susong in Shuzhou. Clever and wise from childhood, at sixteen he was thoroughly versed in the *Book of Songs* and the *Book of Documents*, and studied the *Book of Changes* under Chen Yuanwu at Lushan. At twenty-nine he inquired about the Great Elixir from Zuo Yuanze of Xianglin, who found him extraordinary. Later he studied under Liu Chujing at Yinzhen Rock in Xiandu Mountain, learning the arts of cultivating immortality and transcending the world. At thirty-four he received the Dharma registers at Yuxiao Palace on Tiantai Mountain from Ye Cangzhi, who entrusted him with all the true writings and secret formulas. In his spare time from breath cultivation, Fangyuan was deeply fond of the histories and philosophers, and whenever he opened a book among the multitude, he would read it once and never forget it. He often said: 'Ge Zhichuan and Tao Zhengbai are my teachers and friends.'" These examples all suffice to prove that the transmission and reception of Dharma registers is an important activity in the succession of all Daoist schools, and is not exclusive to any single school (since the Tang and Song dynasties, the Zhong-Lü Golden Elixir Dao arose, which focused primarily on alchemical oral formulas and did not concern itself with summoning and driving away ghosts and spirits. For instance, Patriarch Ziyang encountered a mysterious man in a wine shop in Chengdu who transmitted the secret formula of the Golden Elixir, yet without the transmission of registers he succeeded — students of the Dao must be aware of this). B. Register Grades and the Ranks of Daoist Dharma Offices Since the Song dynasty, with the great flourishing of fasting and offering rituals, Daoism gradually developed a complete system of immortals and a hierarchy of ranks for those who performed the rituals. For example, the *Tianhuang Zhidao Taiqing Yuce* mentions the ranks of the Tianshu Yuan, the Quxie Yuan, the Yufu ranks, the Shenxiao ranks, the female ranks, and so on. These largely followed the model of the human court system, and some celestial official titles resembled those of the human world. For instance, the *Shenxiao Pinzhi* states: "Taiping Fuhua Xianshi Yutian Dongjing Fashi, concurrently Zhangfa of Ziwei, overseeing the affairs of the Southern and Northern Academies. Eighth rank." The *Tiantan Yuge* also stipulates the "Regulations for the Transfer and Promotion of Dharma Masters," which generally takes the salvation of others as merit, and according to the degree of merit, one is promoted to different ranks. If one's meritorious deeds within the year are indeed numerous, one is permitted a double transfer, that is, a promotion of two grades. If there is no merit, one remains at the former rank; if there are faults, one must atone for them. This, however, is greatly related to the Dharma Master's register rank. The *Tiantan Yuge* states: "Those of the seventh rank and above, without receiving the Mengwei register, are not permitted to hold office. Those of the fifth rank and above, without receiving the Dongyuan register, are not permitted to hold office. Those of the fourth rank and above, without receiving the Shenxiao register, are not permitted to hold office. Those of the third rank and above, without receiving the Dadong register, are not permitted to hold office." Thus it is known how important the Dharma registers are to the cultivation of a Daoist priest. C. Dharma Registers and the Cultivation of Daoists The *Yunji Qiqian*, Volume 45, *Miyao Juefa Bu*, states: "The register is for admonishing and recording one's nature, stopping and blocking faults and errors, severing evil roots, giving rise to the enterprise of the Dao, and proceeding from the mundane to the sage. From beginning to end, one first receives the precept register, and only then ascends to perfection." The register also contains the precepts within it. Before a Daoist receives the register, he first receives the precepts — this is to first sever his evil roots so that he no longer creates karma, and only then does he receive the register to seek the immortal Dao. "If all matters are maintained in both aspects, then principle is nowhere obstructed. The register is also said to record the three heavens' wondrous qi, the ten directions' immortals, and the names of the spirit officials, together with those who follow the Dao. The *Xiuxing Jing* states: 'In life, without a Daoist rank, in death one becomes a lower ghost.' If a person of lofty character or a refined scholar has a mind aspiring to the Dao but is unable to abandon glory and rank, he should not receive the entire beginning stage at once; he may receive three to five grades. If he cultivates and serves with merit, then he may be transferred and promoted further. The ancient perfected ones, examining the scriptures and registers, received only one or two grades, and through cultivation ascended to true perfection. Receiving many without understanding the ultimate principle, and with teachers who do not clarify the reasons for cultivation, brings no benefit to the body." For example, if someone receives the *Shangqing Dadong Jiuwei Badao Dajing Miaolu* and is able to practice according to this scripture and register, in time there will naturally be a response, and he may transcend to the Shangqing immortal realm. Some people only seek to receive many Dharma registers but cannot cultivate with diligence, and thus obtain no real benefit. The transmission of the Shangqing school is primarily through scriptures and registers, and within these scriptures and registers are contained many cultivation methods and formulas. For example, the *Shangqing Dantian Sanqi Yu Huang Liuchen Feigang Siming Dalu* is the formula for flying and treading the six stars of the Southern Dipper, accompanied by talismanic diagrams. The *Shangqing Gaosheng Taishang Dadao Jun Dongzhen Bujing Yulu* includes "the thirty-nine chapters of the Dadong Zhenjing, the eight-scene jade register of the Supreme Lord Lao, the eight-wind wandering and the unified Dao of the One, the Taidan Yinxuan Huiyuan Wutong, the twelve superior vows, the Xuannu Bajian, the advanced Dongfang Jinhua Xiongyi Jiuxuan Liejie, the Lingshu Ziwen, and the Zhengsheng Wuzang Langgan Huadan." Therefore, the *Yunji Qiqian* says that the ancients "received only one or two grades, and through cultivation ascended to true perfection" — this is not an empty saying, for it lies in the Daoist's ability to cultivate earnestly. Ancient Daoist transmission emphasized secret transmission, and if a cultivator of the Dao had not received the register, it would be difficult for him to know these secrets of cultivating perfection. Talismans and registers are the hidden writings of the heavens, capable of summoning and dispatching ghosts and spirits. After a Daoist receives the register, ghosts and spirits obey his commands, and the stars and perfected ones of heaven descend their essential qi into the body of the register-receiving student. His name is removed from the black register and recorded on the jade register. All demons bow their heads, and the demon kings come to welcome and see him off. Therefore, in ancient Daoist transmission, receiving the register was the most crucial element. Now, in this fortunate age of great peace, the wind of mystery spreads universally, and those near and far all turn to refuge. Yet because of the cycles of calamity, the Dharma registers have been lost, some remaining among the people, and there is an urgent need for rectification. Some Daoists lack understanding of the Daoist transmission of registers, and therefore it is fitting that this matter be earnestly studied and discussed. Main Reference Materials: *Yunji Qiqian*, Song Dynasty, Zhang Junfang, Huaxia Publishing House, 1996 *Dengzhen Yinjue*, Tao Hongjing, from *Zhonghua Daozang*, Volume 2 *Zhengyi Fawen Xiuzhen Zhiyao*, from *Zhonghua Daozang*, Volume 8 *Taishang Zhengyi Mengwei Falu*, from *Zhonghua Daozang*, Volume 8 *Taishang Sanwu Zhengyi Mengwei Lu*, from *Zhonghua Daozang*, Volume 8 *Tianhuang Zhidao Taiqing Yuce*, Ming Dynasty, Zhu Quan, from *Zhonghua Daozang*, Volume 28 *Daofa Huiyuan*, Volume 249, *Taishang Tiantan Yuge*, from *Zhonghua Daozang*, Volume 38 *Zhengyi Weiyi Jing*, from *Zhonghua Daozang*, Volume 42 *Zhengyi Xiuzhen Lueyi*, from *Zhonghua Daozang*, Volume 42 *Shoulu Cidi Faxin Yi*, from *Zhonghua Daozang*, Volume 42 *Chuanshou Sandong Jingjie Falu Lueshuo*, Tang Dynasty, Zhang Wanfu, from *Zhonghua Daozang*, Volume 42Volume "Record of Empress Zhangxian Mingsu Receiving the Shangqing Bifa Register", Song • Zhu Ziying, from Volume 46 of the Chinese Daoist Canon