Page 325 - The Encyclopedia of Taoism v1_A-L

286 THE ENCYC LOP E DIA OF TAOISM A- L

There follows the "Oizi fengshi kejie" 5!5 T ~ Bifi;f4 fit (Codes and Precepts
for Serving One's Master; 54a- 55b), containing thirty-nine rules from the
above-mentioned Sandong zhongjie wen (CT 178, 2b- 4b), and a section entitled
"Jieyi" tfX;;& (Ordination Vestments; 56a-57a), with forty-six entries from Zhang
Wanfu's Sandongfafu kejiewen -::::: WiJ~m~f4fitx (Codes and Precepts for the
Liturgical Vestments of the Three Caverns; CT 788, 7b-9b).
Precepts for women. The precepts in the fourth part," uzhen jiujie" 3z"~1L
fit (Nine Precepts for Perfection for Women; 58a- b), emphasize the ethical
virtues that women should develop (see Oespeux 1990, 147- 55).

Kunyang's precepts. Finally, the "Kunyang lushi fuzhuo jie" ~ ~f=It ~ifi 1"1 Pffij f~
(Gathas for the Exhortation to the Practice by the Ordination Master Kunyang;
59a-6oa), entitled after Wang Changyue's original name, includes six stanzas
that urge the disciple to put his clothing in order, protect his bowl, take care
of his shoes, keep clean the ordination tablet, maintain a deferential attitude
in public, and apply and follow these precepts.
Catherine DESPEUX

m Oespeux 1990, 147- 55; Esposito 1993, 97-100; Qing Xitai 1988-95, 4: 77-100;
Qing Xitai 1994, 2: 353-55

* Wang Changyue;jie [precepts]; MONASTIC CODE; ORDINATION AND PRIEST-
HOOD

Ciyijing

Scripture of the Feminine One

In *Shangqing Taoism, the term ciyi JIlt- or Feminine One associates the
"female" (ci) of the Daode jing with the practice of guarding the One (*shouyi). It
also designates the Three Pure Ladies (Sansu -::::: ~) who embody the Feminine
One and live in thejinhua ~~ (Golden Flower) chamber of the brain. The
Three Ladies are the mothers of the Five Gods (wushen n;f$) or Five Ancient
Lord (wulao n;;g) of the Masculine One, the divinities of the registers of life
(shengji ~EJ~; see *Taidan yinshu).
The scripture that concerns them is the Ciyi yujian wulao baojing JIli.E - 3I:
~ n;;g ff ~~ (Precious Scripture on the Five Ancient Lords, Jade Seal of the
Feminine One; CT 1313). This text dates from the eve nth century but con-
tains earlier materials, possibly drawn in part from the third-century practices