Tao Yuan Terminology Translation
道院院綱院則
演教篇
禮儀篇
道院院綱院則
道院院綱院則
| Pin Yin | Chinese | English | 頁數 |
| dào yuàn | 道院 | Dao Yuan | |
| nǚ dào dé shè | 女道德社 | Women Ethical Society | |
| yuàn gāng | 院綱 | Dao Yuan Governing principles and Protocols | |
| zhì shèng xiān tiān lǎo zǔ | 至聖先天老祖 | The Most Holy One, also Lao Ren | |
| wǔ jiào jiào zhǔ | 五教教主 | The 5 main religious leaders (Taoism, Buddhism, Confucianism, Christianity and Islam) | |
| tǒng yuàn | 統院 | Administration Ministry | |
| zuò yuàn | 坐院 | Meditation Ministry | |
| tán yuàn | 壇院 | Planchette Ministry | |
| jīng yuàn | 經院 | Sutra/Canon Ministry | |
| cí yuàn | 慈院 | Charity Ministry | |
| xuān yuàn | 宣院 | Propogation Ministry | |
| zhǎng jí | 掌籍 | Overseer or Elder in charge of the Ministry | |
| yuàn jiān | 院監 | Dean of Dao Yuan | |
| dào fàn | 道範 | Moral behaviours of Dao Yuan | |
| dào guī | 道規 | Rules / Precepts of Dao Yuan | |
| dào gōng | 道功 | Spiritual achievements in the course of cultivation | |
| dào wù | 道務 | Spiritual Activities of the Dao Yuan | |
| dào yì | 道誼 | Rules of conduct of the Dao Yuan | |
| dào yuàn dà qìng rì | 道院大慶日 | Grand celebration day of Dao Yuan | |
| dàn xiàng jì niàn rì | 誕像紀念日 | Commemoration Day for Revelation of the Most Holy One's Sacred Image | |
| shòu jīng jì niàn rì | 授經紀念日 | Commemoration Day for Instruction of the Holy Arctic Canon | |
| mǔ yuàn chéng lì jì niàn rì | 母院成立紀念日 | Commemoration Day for Establishment of Mother Planchette Monument | |
| dào yuàn cháng qìng rì | 道院常慶日 | Regular celebration day of Dao Yuan | |
| chuán jīng jì niàn rì | 傳經紀念日 | Commemoration Day for Transmission of the Holy Arctic Canon | |
| hé jīng jì niàn yuē | 合經紀念曰 | Commemoration Day for Compilation of the Holy Arctic Canon | |
| dào yuàn chuàng shǐ jì niàn rì | 道院創始紀念日 | Anniversary for Founding of Dao Yuan | |
| gè dì dào yuàn chéng lì jì niàn rì | 各地道院成立紀念日 | Commemoration Day for Establishment of Dao Yuan | |
| gōng huì | 公會 | Public Meeting | |
| dà huì | 大會 | General Meeting | |
| cháng huì | 常會 | Regular Meeting | |
| yuè huì | 月會 | Monthly Meeting | |
| lín shí huì | 臨時會 | Ad Hoc Meeting | |
| tǒng wén zhǎng jí | 統文掌籍 | Elder in charge of literary works, writings in the Administration Ministry | |
| tǒng zhuàn zhǎng jí | 統篆掌籍 | Elder in charge of Seals and script calligraphy in the Administration Ministry | |
| tǒng cáng zhǎng jí | 統藏掌籍 | Elder in charge of Sacred scriptures in the Administration Ministry | |
| tǒng guăn zhǎng jí | 統筦掌籍 | Elder in charge of Supervision in the Administration Ministry | |
| dào cān cháng | 道參長 | Elder in charge of Cultivation | |
| dào zàn cháng | 道贊長 | Elder in charge of Announcement | |
| dào zhù cháng | 道助長 | Elder Assisting in Dao Matters | |
| dào xuān cháng | 道宣長 | Elder in charge Dao Propagation | |
| jì xiū suǒ | 寄修所 | Lodging place for cultivation | |
| zhèng gōng shì | 證功室 | Chamber to Authenticate meritorious service | |
| zhèng hòu shì | 證候室 | Chamber to Authenticate condition of meditaton practice | |
| shěng guò shì | 省過室 | Chamber for the Examination of Transgressions | |
| mò guò pái | 默過牌 | Repentance Board | |
| dá mó fó | 達摩佛 | Buddha Bodhidharma, Founder of Zen Buddhism. Bodhidharma (382 - 536), Overseer Of Meditation Shrine | |
| pǔ jìng pú sà | 普靜菩薩 | Bodhisattva Pu Jing (887 - 955) Deputy Overseer Of Meditation Shrine | |
| shēn zuò | 身坐 | Body Posture Meditation | |
| xīn zuò | 心坐 | Heart-mind Meditation | |
| zuò qì | 坐器 | Sittng aids for Meditation | |
| zuò zé | 坐則 | Guide to Primodial Meditation | |
| zuò tú | 坐圖 | Picture or drawing depicting posture for Meditation | |
| xīn zuò pái | 心坐牌 | Plaque for heart-mind meditation | |
| shàng zhēn rén | 尚真人 | Saint Shang. Shang Zhen Ren (尚正如, 字履平), Overseer Of Planchette Shrine | |
| yuè shèng | 岳聖 | Saint Yue. Yue Fei (岳飛 字鵬舉 1103 AD - 1142 AD), Deputy Overseer Of Planchette Shrine | |
| tǒng tán | 統壇 | Administration for the Planchette | |
| jiǎng jīng tán | 講經壇 | Planchette for Sacred Scriptures | |
| wén zì tán | 文字壇 | Planchette for Calligraphy writing | |
| wèn shì tán | 問事壇 | Planchette for inquiry on Matters | |
| shū huà tán | 書畫壇 | Planchette for Calligraphy drawing | |
| qiú fāng tán | 求方壇 | Medical Planchette | |
| gōng fèng | 供奉 | Worship Offering With veneration | |
| kāi shā rì | 開沙日 | Date for Opening of Sandboard | |
| fēng shā rì | 封沙日 | Date for Sealing of Sandboard | |
| zuǎn fāng | 纂方 | Room of sacred Cannons, scriptures and literature collected by the Dao Yuan | |
| xí jī shì | 習乩室 | Chamber for training of planchette writers | |
| tán xùn | 壇訓 | Planchette messages | |
| wén shū fó | 文殊佛 | Buddha Wen Shu. Overseer Of Sacred Text Shrine | |
| pǔ xián fó | 普賢佛 | Buddha Samantabhadra. Deputy Overseer Of Sacred Text Shrine | |
| zhēn jīng fù jīng | 真經副經 | The supplementary Canon | |
| wǔ jí zhèng jīng （ zhēn jīng wǔ jí ) | 午集正經（真經午集） | The Principal Canon | |
| jì fó | 濟佛 | Buddha Ji. Ji Gong (濟公 1148 —1209), Overseer of Transformation Charity Shrine | |
| sūn zhēn rén | 孫真人 | Saint Sun Zhen Ren. Sun Si Miao (孫思邈 581 - 682), Deputy Overseer Of Transformation Charity Shrine | |
| yà shèng mèng zǐ | 亞聖孟子 | Master Mencius | |
| xiān zhī shī xǐ yuē hàn | 先知施洗約翰 | John the Baptist | |
| qiú xiū | 求修 | Seek cultivation | |
| jì xiū | 寄修 | Attached oneself to cultivation | |
| pǔ dù | 普渡 | Liberate | |
| gēng biǎo | 庚表 | Sexagenary chart for meditation record | |
| xiū bǎo | 修寶 | Cultivation Gem | |
| qiú xiū yuàn wén | 求修願文 | Vows of Cultivator | |
| zhǐ zuò | 指坐 | Instruction to meditation | |
| xī fēng | 錫封 | Bestow / Confer upon | |
| diǎn yí | 典儀 | Ceremony And Ritual | |
| cháng yí | 常儀 | Regular Ceremony | |
| zhì shèng xiān tiān lǎo zǔ shèng xiàng shēng zuò rì | 至聖先天老祖聖像升座日 | Commemoration Day for Manifestation for Exaltation of the Most Holy One's Sacred Image | |
| zhì shèng xiān tiān lǎo zǔ xiǎn xiàng jì niàn rì | 至聖先天老祖顯像紀念日 | Commemoration Day for Manifestation of the Most Holy One's Divine Image | |
| tài shàng lǎo jūn | 太上老君 | Master Lao Zi, Founder of Taoism | |
| shì jiā fó | 釋迦佛 | Buddha Gautama, Founder of Buddhism | |
| mò zǔ | 默祖 | Prophet Mohammed, Founder of Islam | |
| yé zǔ | 耶祖 | Jesus Christ, Founder of Christianity | |
| xiàng tuó xiān shī | 項先師 | Master Xiang Tuo, Founder of Confucianism | |
| kǒng shèng | 孔聖 | Master Confucius | |
| huì shèng | 慧聖 | Hui Sheng (Liu Xie Yan He, 慧地), Deputy Overseer of Religion Unification | |
| fú shèng | 孚聖 | Fu Sheng (Lu Dong Bin, Lu Yan 吕岩), Overseer of Administration Shrine | |
| chāng zuǒ shén | 昌佐神 | Chang Zuo Sheng. Zhuge Liang (诸葛亮 181 - 234) Zhuge Kong Ming 孔明), Deputy Overseer Of Administration Shrine | |
| guān shèng | 關聖 | Guan Yu (關羽 160 AD-220 AD), General To Guard The Planchette | |
| huán shèng | 桓聖 | Huan Sheng. Zhang Fei ( 张飞 益德 168 AD -221AD), General To Protect The Planchette | |
| kāng shèng | 康聖 | Saint Kang (Han Zhong Li) | |
| lián tái shèng | 蓮臺聖 | Goddess of Mercy. Avalokiteśvara (Guan Yin) Bodhisattva (觀世音菩薩), Overseer of Women Moral Ethical Section | |
| huá zǔ | 華祖 | Hua Tuo (華佗 字元化 145 - 208) | |
| mò zhēn rén | 默真人 | Saint Mo (1st President of Jinan Dao Yuan). Du Bingyin (杜秉寅 字宾谷 道名默靖 1854～1923) Magistrate of Zou County, First Overseer of (Jinan) Tao Yuan | |
| cí chéng zhēn rén | 慈程真人 | Saint Ci Cheng. Wang Dao Cheng (王道程) Successful candidate in Imperial Examinations. Wholeheartedly devoted to promote Dao. | |
| jiān jī zhēn rén | 堅基真人 | Saint Jian Ji. Xu Shi Guang (徐素一, 徐世光) Succeeded Du Binyin as 2nd Overseer of Jinan Dao Yuan | |
| chéng jī zhēn rén | 成基真人 | Saint Cheng Ji |
演教篇
演教篇
| Pin Yin | Chinese | English | 頁數 | Contempary Chinese |
| Dào cí gāng yào | 道慈綱要 | Essentials of Tao and Benevolence. A compendium comprising a total of six books. | p5 | |
| Yǎn jiào piān | 演教篇 | Book on Description of Respective Religions | p5 | |
| Dào cí yán jiū suǒ | 道慈研究所 | Center for Dao Ci research and development | p5 | |
| Jiǎng yì | 講義 | Reference materials that include key points, examples, exercises, or additional information related to a specific topic | p5 | |
| Shī jiào zhě | 施教者 | Propagator of DaoCi | p5 | |
| Shòu jiào zhě | 受教者 | Adherent of religion that believes in the religion's doctrines and deities, practices the religion's rituals and customs, Identifies with the religious community and seeks spiritual fulfillment or guidance through the religion. | p5 | |
| Dào | 道 | Often viewed as ""The Way,"" ""Path,"" or ""Tao."" It is a multifaceted term, encompassing a wide range of meanings and interpretations. It's important to note that Dào is often experienced rather than defined. |
p9 | |
| Jiào | 教 | Religion | p9 | |
| Rú jiào | 儒教 | Confucianism | p9 | |
| Rú dào | 儒道 | Teachings of Confucianism | p9 | |
| Shì jiào | 釋教 | Buddhism | p9 | |
| Shì dào | 釋道 | Teachings of Buddhism | p9 | |
| Wú shēng wú xiù | 無聲無臭 | Silent and odorless | p10 | |
| Bù dǔ bù wén | 不覩不聞 | See no evil, hear no evil | p10 | |
| Tǐ wù | 體物 | To apprehend or grasp the essence of something | p10 | |
| Shuài xìng | 率性 | Acting spontaneously, naturally, and honestly in accordance with one's innate nature and in a moral manner | p10 | |
| Dào fǎ zì rán | 道法自然 | Dao follows nature. The universe operates according to intrinsic laws, and these laws unfold naturally without human intervention. Advocate aligning oneself with nature, achieving a state of effortless being through harmony with the Dao. | p10 | |
| Dào zhī tǐ | 道之體 | The essence of Dao | p10 | |
| Xìng | 性 | Essential (innate) nature | p10 | |
| Sì shí cuò xíng | 四時錯行 | The natural order of the seasons is disrupted. It implies a situation where things are not as they should be, and encapsulates the idea of disruption, chaos, and the loss of natural order. | p10 | |
| Rì yuè dài míng | 日月 代明 | The sun and moon alternate in brightness. To express the idea that things change and cycle, just as the sun and moon alternate. | p10 | |
| Jìng zhōng yù dòng | 靜中寓動 | Suggests a dynamic interplay between stillness and movement. Look beyond surface appearances and there is always some form of inner activity or contemplation, even when the outward appearance is one of stillness | p11 | |
| Dòng zhōng yù jìng | 動中寓靜 | In the midst of busy, active lives, it is possibley to find a state of inner calm and peace. Inner peace and true tranquility comes from within and can be cultivated even in the most chaotic of environments. | p11 | |
| Yīn yáng hé bào | 陰陽合抱 | It represents the interplay, interconnectedness and interdependence of two opposite forces: Yin and Yang. Emphasizes the importance of balance, harmony, and the acceptance of opposites. | p11 | |
| Yùn xíng yù wù | 孕形育物 | Encapsulates the concept of creation, nurturing, the origin of all things from Void and the cycle of life. It suggests a cosmic process of bringing forth form from the formless and nurturing all beings into existence. | p11 | |
| Biàn wú huà yǒu | 變無化有 | The idea of creation and transformation from an abstract, formless state to a concrete, tangible form. | p11 | |
| Bù dòng ér biàn | 不動而變 | A subtle, internal kind of transformation that occurs without apparent external movement. Change occurring within a state of stillness (eg Tree). |
p11 | |
| Wú wéi ér chéng | 無為而成 | Effortless action. A counter intuitive way to achieve something is by letting go of attachment to outcomes and trust in allowing things to unfold naturally. True accomplishment comes from aligning oneself with the natural flow of things, rather than trying to control or manipulate outcomes. | p11 | |
| Bù jiǎ yīn yuán | 不假因緣 | Spontaniety beyond causation. Phenomena or events can occur without the typical causal relationships that we normally associate with the world. | p11 | |
| Dūn huà liú xíng | 敦化流行 | Honest, true sincerity can transform something into a different state | p11 | |
| Yōu jiǔ wú jiāng | 悠久無疆 | Conveys a sense of vastness, eternity, and limitlessness; something that has existed for an immeasurable amount of time and will continue to exist indefinitely. It is often used to describe things that are beyond human comprehension and that inspire awe and wonder. In the Liji (禮記), specifically in the chapter called Zhongyong (中庸), the following passage: “高明配天，悠久無疆” (gāo míng pèi tiān, yōu jiǔ wú jiāng). Loosely translated, it means: “The highest virtue aligns with heaven, enduring endlessly without bounds.” Here, 悠久無疆 encapsulates the timeless virtue that harmonizes with the celestial order. | p11 | |
| Yóu rén ér lì | 由人而立 | Establishing oneself through others. A Confucian principle of mutual benefit and interdependence. It suggests that matters are not achieved in isolation but are intertwined with the success of others. May also suggests that Man's existence is shaped by our actions, decisions, and relationships. It’s not merely about physical standing; it’s about the inner stance - the values, principles, and purpose that define us. |
p11 | |
| Yīn rén ér shè | 因人而設 | Conveys the idea of tailoring or designing something specifically for people. It emphasizes customization, adaptability, and consideration for individual needs. | p11 | |
| Běn tǐ | 本體 | Essence, Substance, or Entity. Used in the context of metaphysics, referring to the ultimate nature of reality. It's a central concept in discussions about the nature of being and existence. | p11 | |
| Tiān mìng | 天命 | Heavenly mandate or divine decree. It carries the idea that there is a higher power or cosmic force that determines the course of events. | p11 | |
| Mèi | 昧 | Ignorance or obscuration. It represents a lack of clarity or understanding of one's true nature or the nature of reality8 due to the veils of illusion or delusion. | p11 | |
| Shì yè | 事業 | Businesses or matters | p12 | |
| Xiū dào | 修道 | Practice of cultivating oneself according to Dao principles on a lifelong journey toward wisdom, balance, and unity with the cosmos. | p12 | |
| Wú jī | 無機 | Literal meaning is No opportunity. In ther context of spiritual cultivation, it represents a state of being detached from worldly desires and attachments, leading to a clear and tranquil mind. It is often associated with concepts of enlightenment, liberation, and oneness with the universe. | p12 | |
| Yǒu jī | 有機 | Literal meaning is opportunity. | p12 | |
| Yòng | 用 | Use, usage | p12 | |
| Bù kě dào | 不可道 | The true essence of the Dao transcends human language. It eludes direct description or definition. Some truths are best approached through silence, intuition, and direct experience. | p12 | |
| Bù kě míng | 不可名 | The Unutterable Essence. Certain truths or experiences defy verbal expression. They reside in the silence between syllables. Suggests that some aspects of existence—whether cosmic forces, inner states, or mystical insights—transcend linguistic boundaries. | p12 | |
| Bù kě sī | 不可思 | Something beyond comprehension, contemplation, unimaginable. To name is to limit; to remain unnamed is to honor the boundless. | p12 | |
| Bù kě yì | 不可議 | Beyond Discussion. Imagine a topic so profound that it transcends mere words. It lies in the realm of the unutterable. Matters that resist easy analysis or conventional debate. They touch the edges of mystery. | p12 | |
| Xū yú | 須臾 | Ephemeral span - a moment that slips through our fingers like sand. | p12 | |
| Wàn néng | 萬能 | Omnipotence or all-powerfulness. It suggests having unlimited power and the ability to do anything. A force that transcends human limitations—a cosmic energy capable of shaping worlds and defying boundaries. | p13 | |
| Jiào zhī wéi shàn | 教之為善 | Conveys the idea of religion's teachings on all to do good or act virtuously. It emphasizes the role of religious guidance in promote and model virtuous behavior. | p13 | |
| Chì | 啻 | Conveys the idea of “only,” “just as,” or “no less than.” | p13 | |
| Tiān yuān | 天淵 | Suggests polarity, the distance between extremes, and the vastness of the universe. | p13 | |
| Yī yán yǐ bì zhī | 一言以蔽之 | To summarize in a word or “in a nutshell.” Encapsulates the essence, revealing hidden layers beneath the surface. Distills complex ideas, lengthy discussions, or profound concepts into a single phrase. | ||
| Jiāo bì | 焦敝 | Feeling of anxiety or distress; become old, ragged due to passage of time. | ||
| Shì yì | 釋義 | The act of defining or interpreting the meaning of words, concepts, or texts. | ||
| Wú zài | 無在 | Conveys idea of existence is both substance and shadow, form and formlessness. | ||
| Shě dào | 舍道 | To surrender to the flow of existence, trusting that the Way will lead us home. | ||
| Shě xiū dào | 舍修道 | Letting Go on the Path. To release what no longer serves us, making room for personal cultivation growth. | ||
| Fāng biàn fǎ | 方便法 | Dharma that is appropriate, accessible and convenience for adoption by the masses | ||
| Yán yǔ zhī jiào | 言語之教 | Instruction through language - conveying knowledge, ideas, or skills using language. Language is not only a tool for communication but also a medium for transmitting information. | ||
| Wén zì zhī jiào | 文字之教 | Signify the use of written materials such as books, articles, or documents to impart knowledge or skills. | ||
| Yì zhě yí yě | 義者宜也 | A righteous person should do what is proper. Emphasizes the importance of adhering to moral principles and acting appropriately in various situations. |
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| Wèi jiào | 為教 | Emphasizes the importance of education and moral cultivation. Teachers are seen as guides who help individuals develop their character and contribute to society. | ||
| Gài qí fán | 概其凡 | A summary of the main points, generalisations or overview/outline of a topic |
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| Hé yí | 合宜 | Something being suitable, fitting, or appropriate for a particular situation or context. It implies a sense of harmony, balance, and correctness. | ||
| Huǒ | 夥 | Conveys partnership or abundance in the context | ||
| Shí cān | 實參 | Practical learning and active participation | ||
| Shíxué | 實學 | Practical application of knowledge | ||
| Shí xiū | 實修 | Self cultivation of one's mind, body, and spirit through practice and experience. | ||
| Shí xíng | 實行 | Signifies the consistent and dedicated practice of self cutlivation, so as to achieve personal growth, spiritual development. | ||
| Gōng hòu yuán mǎn | 功候圓滿 | Successful attainment of level(s) of accomplishment through purpose and dedication | ||
| Shì lǐ xiáng míng | 事理詳明 | Clear explanation of a complex concept. Clear, logical, and comprehensive presentation of information | ||
| Èr huò yǐ chú | 二惑已除 | Has banished two (见思) fundamental misconceptions about reality (Attachments and illusions) and is well on their way to achieving enlightenment. | ||
| Yī zhēn yǒng zhù | 一真永住 | Abides in the state of the eternal, unchanging nature of reality. | ||
| Míng dào | 明道 | Profound understanding of the Tao | ||
| Yán jiào | 研教 | The study and the imparting of Tao knowledge to others. It implies a commitment to not only understanding Tao thoroughly but also sharing that understanding with others. | ||
| Jiàn dào | 見道 | A profound realization of Tao -the true nature of reality. It’s more than just intellectual understanding; it's a direct experiential knowledge that transforms the cultivator. | ||
| Xíng dào | 行道 | To walk the path of Tao through ractical application of spiritual principles. It's about more than just belief; it's about living a life that is aligned with the higher truths. | ||
| Rén fǎ zhī zhí | 人法之執 | Individual fixation to methods, dogmatism, ego-attachment to the point of rigidity that can become a hindrance to spiritual growth and enlightenment | ||
| Jiàn sī zhī huò | 見思之惑 | Mental afflictions arising from our perceptions and thoughts. These delusions cloud our understanding of reality and prevent us from attaining enlightenment. | ||
| Cí bēi zhī niàn | 慈悲之念 | A state of mind characterized by deep empathy, compassion, and a desire to alleviate the suffering of others. | ||
| Gōng dé | 功德 | True merit comes from virtuous actions. It's about the active cultivation of moral character and the performance of virtuous acts. | ||
| Fǔ xīn zì wèn | 撫心自問 | To (morally) introspect, to examine one's conscience, or to engage in self-reflection. | ||
| Zì lì | 自利 | Self-interest | ||
| Lì tā | 利他 | Altruistic action to benefit others | ||
| Suǒ cáng hū shēn | 所藏乎身 | To contemplate on the nature of one's being, the essence of one self, or the secrets held within oneself. | ||
| Bù shù | 不恕 | Unforgiving | ||
| Yù zhū rén zhě | 喻諸人者 | Highlights the universal significance of something. A specific example can be used to illuminate a broader truth or experience - a universality and a shared human experience | ||
| Jīng diǎn | 經典 | Sutras, Classics. Classical literature/text | ||
| Jìng | 徑 | Path | ||
| Mén jìng | 門徑 | A specific way of doing something or a particular route to a desired outcome. | ||
| Jīng | 經 | Sutra, Sacred Text | ||
| Lùn | 論 | A reasoned presentation of ideas or opinions, often involving a logical discussion and analysis of a topic | ||
| Lǜ | 律 | Conveys the idea of order, regularity, and constraint. | ||
| Zhēn | 箴 | Admonitory precepts | ||
| Jiè | 戒 | Commandments | ||
| Hàn niú chōng dòng | 汗牛充棟 | A vast and impressive collection of books, written materials. | ||
| Míng rú | 名儒 | Well known Confucians | ||
| Shuò yàn | 碩彥 | A person of great talent, learning, and virtue. | ||
| Xuān huà | 宣化 | To propagate, spread and promote Tao | ||
| Yǒu yǐ zhì zhī | 有以致之 | Existence of a specific cause or reason for a particular outcome/situation. | ||
| Zǒng guān | 總觀 | A comprehensive understanding of a situation or topic. | ||
| Míngdào | 明道 | Understanding of Tao | ||
| Míng jiào | 明教 | Understanding7 of religion | ||
| Yáng jiào | 揚教 | Actively promoting and spreading a religion | ||
| Dù zhòng shēng | 度眾生 | The selfless desire to deliver sentient beings from suffering and achieve spiritual liberation. | ||
| Jiào fǎ | 教法 | Methods and approaches of instructions | ||
| Huà yì zhòng shēng | 化益眾生 | A more active and transformative process to benefit all sentient beings | ||
| Jiào yí | 教儀 | A fundamental scared ceremony or ritual of spiritual significance | ||
| Zuò fǎ | 作法 | Practices | ||
| Mén rén | 門人 | Disciple | ||
| Xiǎo zi | 小子 | Endearing term for young person | ||
| Sǎ sǎo | 洒掃 | General cleaning or housekeeping dusting and sweeping activities | ||
| Yìng duì | 應對 | To deal with, to cope with, or to respond to | ||
| Jìn tuì | 進退 | Implies a sense of uncertainty, difficulty, or the need to make a difficult decision. | ||
| Chéng yì | 誠意 | Sincerity | ||
| Zhèng xīn | 正心 | Process of rectifying one's thoughts and desires, aligning them with what is considered morally right and just. | ||
| Xiū qí zhì píng | 修齊治平 | Confucian philosophy - the Great Learning (大学),where it outlines a step-by-step process for personal and societal transformation -cultivate oneself, regulate one's family, govern the state, and bring peace to the world. . | ||
| Zì mì | 自秘 | Secrets known only to self | ||
| Chāng huà | 昌化 | To grow, prosper and transform | ||
| Piān xiǎo | 偏小 | Small, tiny | ||
| Dà yuán | 大圓 | Big Circle | ||
| Quán shí | 權實 | Signifies the relationship between provisional teachings and the ultimate truth. Provisional methods are used as a means to gradually lead beings towards the realization of the ultimate reality. These provisional teachings are not meant to be clung to as the ultimate truth. They are tools that are eventually discarded once their purpose has been served. | ||
| Míng xiāng | 名相 | Emphasizes the impermanent nature of all phenomena, the illusory nature of our perceptions and concepts. | ||
| Sì bàng | 四謗 | ""Four Slanders or blasphemies"". It refers to four specific actions or attitudes that are considered to be harmful to one's spiritual practice and can lead to negative consequences. | ||
| Bǎi fēi | 百非 | To describe the nature of reality, emphasizing the impermanence, interdependence, and emptiness of all phenomena. It's a way to point beyond the limitations of language and conceptual thought. | ||
| Zì rán | 自然 | Innate Nautral order of things | ||
| Yīn yuán | 因緣 | Encapsulates the interconnectedness and interdependence of all phenomena. Literally translates to ""cause and condition,"" but its meaning extends far beyond this simple definition. | ||
| Mán grán bù jiě | 茫然不解 | Being completely bewildered or perplexed. A state of mental fog, unable to grasp the situation or find a solution. | ||
| Zōng jiào yuán míng | 宗教圓明 | Suggests the idea of achieving the highest level of understanding and realization within a religious context. It signifies a state of spiritual perfection and enlightenment, where one has a complete and harmonious understanding of the universe and one's place within it | ||
| Biàn cái wú ài | 辯才無礙 | It refers to an ability to express the profound (religious/spiritual) teachings in a way that others can connect/relate to and is easy for others to understand. | ||
| Pǔ xíng | 普行 | A practice or custom that is widely adopted or followed by many people. Might also be a fundamental truth that is applicable to all beings. | ||
| Lì xíng | 力行 | Suggests a strong commitment to a particular cause, belief, or principle, and a willingness to put in the hard work necessary to make it a reality. | ||
| Jié huānxǐ yuán | 結歡喜緣 | Establishing a positive and harmonious connection or a strong affinity to a faith. | ||
| Suǒ yóu lì | 所由立 | The underlying reason for which something is established or the basis upon which something is founded. | ||
| Xiū dào héng cí | 修道行慈 | Cultivate the Dao and practice compassion. | ||
| Tǐ yǔ yòng | 體與用 | ""體"" represents the underlying structure, nature, or principle of something. It's the core, the fundamental being, or the innate quality that defines a thing. It refers to the underlying reality or truth. ""用"" refers to the manifestation or application of that substance or principle. ""體"" and ""用"" are often used to describe the relationship between human nature (體) and moral cultivation (用). | ||
| Yào duān | 要端 | Refers to the central ideas, essential elements, fundamental principles or core values of a belief system. | ||
| Yīn yí | 因宜 | Suggests that something is done or decided based on the specific circumstances or conditions of a situation. | ||
| Xiūxíng | 修行 | (Self) cultivation practice. A process of moral personal development aimed at attaining enlightenment,'immortality', or harmony with the universe. | ||
| Bǎ wò | 把握 | Conveys a sense of control, understanding, and confidence. It suggests a firm grasp of something, whether it's a concept, a skill, or a situation. | ||
| Cǐ fāng | 此方 | Signifies a specific approach or method designed to achieve a particular goal or outcome | ||
| Jiào tǐ | 教體 | Represents the overall structure, methods, and principles of a particular practice or a structured and systematic transmission of practices and knowledge. | ||
| Zhēn dì | 真諦 | Signifies the highest attainable state, a profound understanding of reality or (Self) Truth that transcends the limitations of ordinary perception. It is the ultimate goal of cultivators. | ||
| Piān yǐ | 偏倚 | Refers to biasness, a deviation from the balanced and harmonious path of spiritual growth | ||
| Zhǐ guī | 指歸 | idea of returning to one's original, pure nature or source. This can be understood as a journey back to the state of enlightenment or perfection. The ultimate goal of cultivation practices: to guide practitioners back to their true, authentic selves. | ||
| Tiānmìng zhī wèi xìng | 天命之謂性 | 第一節 教之所由立 A classic Confucian phrase, often translated as ""what heaven bestows is called nature"". It emphasizes the importance of understanding and developing one's innate potential, aligning oneself with the natural order of things, and discovering one's unique purpose in life. | ||
| Shuài xìng zhī wèi dào | 率性之謂道 | Following one's true nature is the way to align oneself with the Dao. Act in accordance with one's innate essence, so as to be attuned to the underlying order of the universe. It's about living authentically, following one's intuition, and aligning with the natural order of the universe. | ||
| Xiū dào zhī wèi jiào | 修道之謂教 | Suggests that the process of personal growth and spiritual development is not merely about acquiring knowledge or following rules. Instead, it's about a lifelong journey of self-cultivation, moral improvement, and to transform oneself into a more virtuous, enlightened, and harmonious individual. True understanding comes from living one's life in accordance with the principles of the Way. | ||
| Dào yòu hé shì yú xiū | 道又何事於修 | ""And what business does the Dao have with cultivation?"" What is the relationship between the ultimate principle of the universe (the Dao) and the personal practice of cultivation? | ||
| Jiè lún cháng zhuǎn | 界輪常轉 | The wheel of cosmic realms turns endlessly. It implies a perpetual cycle of creation, destruction, and rebirth within various realms of existence. | ||
| Shì jiān cháng zhù | 世間常住 | In the context of cultivation is not about denying the impermanence of the world, but rather about cultivating a deeper understanding of reality that transcends the limitations of our ordinary perceptions. It's about seeing the interconnectedness of all things and realizing that even amidst change, there is an underlying sense of permanence and stability. A reminder that while the world we perceive is constantly changing, the true nature of reality is eternal and unchanging. By cultivating a mind that is free from attachment and aversion, we can experience this eternal nature directly | ||
| Yǒu xiāo yǒu zhǎng | 有消有長 | Expressing the dynamic and cyclical nature of cultivation. It reminds practitioners that progress is not always linear and that setbacks are a natural part of the journey. Spiritual progress is often achieved through a process of shedding what no longer serves us and cultivating new, positive qualities. | ||
| Qì yùn | 氣運 | The idea that there's a certain cosmic flow or destiny that influences one's life, and those who can harmonize with this flow are more likely to succeed in their cultivation practices. Encompasses an individual's potential, opportunities, and the cosmic forces that shape their life. | ||
| Jié | 劫 | Refers to a critical turning point or a significant challenge or trial that cultivators must face in their cultivation journey to advance to a higher realm of power. It is both a test of their mettle and a catalyst for their growth. | ||
| Zēng jié | 增劫 | A deliberate act of increasing the challenges one faces in cultivation (eg, take on additional challenging vows), with the goal of accelerating spiritual growth, testing one's resolve, and clearing karmic debts. It's a conscious choice to confront adversity rather than avoid it. | ||
| Mín wù | 民物 | Refers to the dual nature of human existence: our connection to the material world and the spiritual path towards transcendence. It suggests a holistic view where there unity of all things and no strict separation between humans (民) and the rest of the natural world (物). | ||
| Dōng lìng | 冬令 | Represents a period of intentional cultivation and inner work regime during the winter period. By following the rhythms of nature and focusing on inward growth, cultivators can enhance their overall well-being and prepare for the renewed growth and activity of the coming year. | ||
| Shēng lǐ | 生理 | Refers to a comprehensive understanding of the human being, encompassing both the physical and non-physical aspects.It's about working with the body's natural processes to achieve higher states of consciousness, and well-being. | ||
| Xià lìng | 夏令 | Refers to practices, techniques, or guidelines associated with the summer season and the energy associated with it. It's a way to harmonize with the natural rhythms of the universe and promote personal growth and well-being | ||
| Cù | 蹙 | Frown or furrowing one's brow (in deep thought and concentration). | ||
| Fǒu tài | 否泰 | A reminder that the path to spiritual growth is not always smooth. It involves cyclical changes such that only by embracing both challenges and triumphs, understanding that they are interconnected and essential for progress. Cultivators are encouraged to view these cycles not as random occurrences but as natural patterns that can be navigated with wisdom and equanimity. | ||
| Yùn bù zì yùn | 運不自運 | While luck plays a role in life, it is ultimately shaped by one's own actions and choices. It emphasizes the importance of personal effort, moral cultivation, and understanding the underlying principles of the universe in achieving one's goals. External factors may influence our lives, our ultimate destiny is largely shaped by our own choices and actions. | ||
| Shēng jī | 生機 | Signifies the vital life force within all beings. It's the vital spark that gives life to organisms and drives growth and development. This concept is closely tied to the idea of qi (氣), which is often translated as ""life force"" or ""vital energy."" A subtle energy that flows through the body and can be cultivated and refined. | ||
| Bēi mǐn | 悲愍 | A profound sense of compassion that extends beyond mere sympathy. It's a heartfelt understanding of the suffering of all sentient beings and a strong desire to alleviate that suffering. This compassion is not just an emotion; it's cultivated into a fundamental aspect of one's being, guiding their actions and motivations. | ||
| Dà zāi qián yuán | 大哉乾元 | I Ching -Great indeed is the original power of heaven. Represents the ultimate source of all things and the goal of spiritual cultivation. It encapsulates the idea of connecting with the cosmic energy and aligning one's own energy with the universal flow. | ||
| Wàn wù zī shǐ | 萬物資始 | I Ching - All things originates. It offers a framework for understanding the interconnectedness of all things and the potential for human beings to achieve a higher state of consciousness. By recognizing the common origin of all existence, cultivators seek to align themselves with the natural order of the universe and experience a profound sense of peace and fulfillment. | ||
| Pǐn wù liú xíng | 品物流行 | Encourages individuals to see themselves as part of a larger cosmic whole and to live in harmony with the natural world. Suggests the circulation and refinement of one's essence or nature. It implies a process of transformation and growth, where one's inner qualities are continually refined and elevated. It's a reminder that everything is interconnected and constantly changing. | ||
| Zhì zāi kūn yuán | 至哉坤元 | I Ching -Great indeed is the Primordial Mother. Emphasizes the importance of connecting with nature, cultivating receptivity (the feminine principle), and tapping into one's own generative potential. It emphasizes the importance of grounding, nurturing, and receptivity in spiritual growth. | ||
| Wàn wù zī shēng | 萬物資生 | Highlights the idea that spiritual growth is a natural process that is intertwined with the growth and development of all things. It encourages cultivators to nurture their inner nature and to live in harmony with the universe. | ||
| Nǎi shùn chéng tiān | 乃順承天 | To follow the natural order of the universe. It suggests that the ultimate goal of cultivation is to harmonize oneself with the Dao or the cosmic force. | ||
| Kūn hòu zài wù | 坤厚載物 | A cultivator should be like the earth: solid, nurturing, patient, and capable of supporting all things. Encourages practitioners to cultivate a deep connection to the earth, develop a nurturing and supportive nature, and build a strong foundation for their spiritual growth. I | ||
| Dé hé wú jiāng | 德合无 疆 | It represents a state of being where one's moral character is so refined and aligned with the universe that it becomes boundless and infinite. To cultivate one's virtue to such a degree that it becomes limitless and harmonious with the universe. | ||
| Hán hóng guāng dà | 含弘光大 | It represents the ultimate goal of spiritual development: to become a vessel of universal consciousness, radiating compassion and wisdom, and illuminating the world. This concept encourages cultivators to strive for a state of unity with the universe and to serve as a positive influence on all beings. | ||
| Pǐn wù xián hēng | 品物咸亨 | One who has achieved harmony with the universe and is capable of influencing and shaping it. | ||
| Rú zǐ | 孺子 | A young cultivator who shows immense potential but lacks experience. | ||
| Chù tì | 怵惕 | Connotes a deep-seated sense of trepidation or awe, often in the face of immense power, dangerous entities, or profound mysteries. A healthy respect for the unknown, a recognition of one's limitations. It's a state of mind that is both challenging and necessary for those seeking to ascend the cultivation ladder. | ||
| Cè yǐn | 惻隱 | Compassion, empathy, or a feeling of sympathy and sorrow for the suffering of others. An innate human quality, a seed of virtue that can be cultivated into benevolence. It is not merely an emotional response to suffering but a fundamental aspect of spiritual growth. | ||
| Nà jiāo | 納交 | Encompasses concepts of tribute, submission, sacrifice, and personal growth (eg penance). | ||
| Yào yù | 要譽 | A desire to become well-known and respected within the cultivation community. | ||
| Xiāng dǎng | 鄉黨 | The idea of a shared identity, common goals, and mutual obligations among cultivators. Represents a group of cultivators bound by shared origins, goals, and relationships | ||
| Dào yùn | 道運 | Encompasses both the objective circumstances and the subjective experiences of a cultivator. it refers to a concept that intertwines one's personal journey of spiritual growth with the broader cosmic forces and luck that influence that journey. | ||
| Cí xīn | 慈心 | Opening one's heart to the suffering of the world and actively working to alleviate it. A cornerstone of many cultivation practices, it efers to the cultivation of a selfless, universal love and compassion towards all beings. | ||
| Shí de chéng jiù | 時的成就 | Temporary achievements or accomplishments attained during one's cultivation journey. | ||
| Zhǔ de chéng jiù | 主的成就 | The positive outcomes and benefits that arise from an individual's dedicated pursuit of cultivation. | ||
| Chǔ de chéng jiù | 處的成就 | The achievements or accomplishments one attains through their conduct or behavior. In implies the positive outcomes that arise from living a virtuous and ethical life. | ||
| Zhòng de chéng jiù | 眾的成就 | Community and collective effort in achieving spiritual enlightenment. | ||
| Shí jié | 時節 | Refers to the idea of timing, opportunity, and alignment with the natural rhythms of the universe. It suggests that by acting in accordance with the appropriate time and place, one can achieve greater spiritual growth and ethical conduct. This aligns with the concept of ""道法自然"" (dàofǎ zìrán), which means ""the Way follows nature,"" emphasizing the harmony between human actions and the natural world. | ||
| Jiào zhǔ | 教主 | Founder of a Religion | ||
| Xìng tán | 杏壇 | Originally referred to a platform where Confucius, a renowned philosopher and teacher, is said to have lectured to his disciples. Over time, the term has evolved to represent a broader concept: a place or environment dedicated to moral and spiritual cultivation. The apricot tree, associated with the term, symbolizes longevity, virtue, and academic success. | ||
| Qí yuán | 祇園 | Gion? A sacred place where individuals can engage in practices to cultivate their moral character, connect with the divine, and seek to live a virtuous and harmonious life. | ||
| Kǒng zǐ | 孔子 | Confucius | ||
| Shìjiā | 釋迦 | Shakyamuni Buddha | ||
| Jiào zhě fǎ yě | 教者法也 | Education was not merely about transmitting knowledge; it was equally important to cultivate students' moral character and spiritual well-being. Therefore, teachers were expected to possess not only extensive knowledge but also high moral standards. This philosophy emphasized the role of teachers as role models, believing that their words and actions had a profound influence on their students. | ||
| Jué qí yào yì | 抉其要義 | To grasp the essence or key points of and focus on the most important principles and practices that contribute to moral and spiritual development. This involves discerning the core values and teachings that guide one's actions and beliefs, and applying them consistently in daily life. | ||
| Duān lài fū | 端賴夫 | To rely entirely on. In the context of cultivation, it suggests that the success or failure of cultivation ultimately depends on the individual's own efforts and determination. It implies that while external factors and guidance may play a role, the ultimate responsibility for moral and spiritual growth rests with the individual themselves. | ||
| Le tuō shēng sǐ | 了脫生死 | In cultivation, it refers to the attainment of a state of transcendence beyond life and death. This state not only involves liberation from the physical body but also freedom from all worries and sufferings, achieving inner peace and detachment. | ||
| Fù cì | 復次 | Signifies a repetition or reinforcement of a particular spiritual principle or practice. It can also imply a deeper level of understanding or realization that comes from repeated contemplation or meditation. | ||
| Bèi xià zhī yán | 被下之言 | Words that are harmful, untruthful, or unproductive. A reminder to be mindful of the words we use and to cultivate speech that is aligned with our spiritual aspirations. | ||
| Yǐng shì | 影事 | Refers to the ephemeral and illusory aspects of life that can hinder our spiritual progress and the ability to achieve a deeper understanding of ourselves and the world around us. | ||
| Wú jìn | 無盡 | Infinite, Boundless, Endless | ||
| Shì yuàn | 誓願 | A solemn vow or commitment made to a higher power or oneself. It is a declaration of intention to pursue a particular spiritual path or goal with unwavering determination and dedication. | ||
| Wú zhù | 無住 | A sense of freedom and liberation from the constraints of desire, attachment, and ego. It is a state of being where one is open to all experiences without being defined or limited by them. | ||
| Yī tǐ tóng guān | 一體同觀 | Signifies perceiving all things as interconnected and part of a unified whole. It's a perspective that emphasizes the interconnectedness of all beings, phenomena, and the universe. | ||
| Jiù jìng wú wǒ | 究竟無我 | Is not a nihilistic concept but a profound realization about the nature of reality. | ||
| Miè dù zhòng shēng | 滅度眾生 | The act of guiding and liberating all sentient beings from the cycle of suffering and rebirth, ultimately leading them to achieve Nirvana. | ||
| Bù zhù wǒ xiāng | 不住我相 | Signifies the practice of letting go of the idea that one has a permanent, unchanging self. The idea that the self is not a static entity but a constantly changing phenomenon influenced by various factors, both internal and external. | ||
| Zhèng xìn | 正信 | The idea of a correct, sincere, and transformative belief that is grounded in reason, experience, and understanding. | ||
| Yóu rán | 油然 | Conveys a sense of natural and spontaneous occurrence, especially when describing emotions or changes in state. | ||
| Pèi rán | 沛然 | Describes something as having a great and abundant momentum or force. It conveys a sense of fullness, richness, and unstoppable power. | ||
| Rén xiāng | 人相 | Refers to the physical appearance and inner qualities of a human being. In Buddhism, it highlights the impermanence of our physical appearance and the ever-changing nature of our thoughts and actions. | ||
| Zhòng shēng xiàng | 眾生相 | Encompasses all sentient beings, including humans, gods, demons, animals, and ghosts. It emphasizes the common characteristics of all beings: birth, aging, sickness, death, suffering, happiness, impermanence, and the interdependence of all things. | ||
| Shòu zhě xiāng | 壽者相 | Refers to the fact that all beings have a limited lifespan. It highlights the impermanence of life | ||
| 第三節 施教之因宜 |
禮儀篇
第一章
| Pin Yin | Chinese | English | 頁數 |
| Dào cí gāng yào | 道慈綱要 | Essentials Of Tao And Benevolent Compendium | p1 |
| Lǐ yí piān | 禮儀篇 | Protocol On Ceremony, Propriety, Rites And Etiquette | p1 |
| Diǎn yí | 典儀 | Ceremony And Ritual | p1 |
| Diǎn yí cì xù | 典儀次序 | Organisation and System Of Ceremony and Ritual | p1 |
| Diǎn yí yí zhù | 典儀儀注 | GuideBook On Ceremony And Ritual | p1 |
| Dà qìng diǎn yí | 大慶典儀 | Grand Ceremony | p1 |
| Cháng qìng diǎn yí | 常慶典儀 | Regular Ceremony | p1 |
| Cháng yí yí zhù | 常儀儀注 | GuideBook On Regular Ceremony | p1 |
| Dàn qìng biǎo | 誕慶表 | Deity Birthday Schedule | p1 |
| Chuán jīng yí | 傳經儀 | The Rites On Dissemination Of Sacred Text | p1 |
| Chuán jīng tan yí gui | 傳經壇儀規 | The Rules On Planchette Dissemination Of Sacred Text | p1 |
| Shòu jīng yí | 授經儀 | The Rites On Receiving Of Sacred Text | p1 |
| Shòu jīng yí zhù | 授經儀注 | GuideBook On The Rites Of Receiving Sacred Text | p1 |
| Shòu lǜ bǎo lǜ lù shòu jí shòu bǎo shòu zhèng yí | 授律寶律籙授籍授寶授證儀 | The Rites On The Receipt of Baos, Tao Appointments, Titles, Testimony | p1 |
| Kāi yuàn yí | 開院儀 | The Rites On Establising A Tao Yuan | p1 |
| Qǐng wèi ān wèi yí | 請位安位儀 | The Rites on Tablet Installation | p2 |
| Kāi shā fēng shā yí | 開沙封沙儀 | The Rites On Starting And Sealing Of Planchette Sand Board | p2 |
| Sòng jīng sòng zhòu yí | 誦經誦咒儀 | The Rites On Chanting Of Canons, Sutras And Mantras | p2 |
| Zhèng gōng zhèng hòu yí | 證功證候儀 | The Rites On Testimony Of Meritorious Deeds | p2 |
| Zhèng zuò yí | 證坐儀 | The Rites On Testimony Of Meditation Progress | p2 |
| Yuàn zhèng guīzé | 院證規則 | The Rules For Tao Yuan Accreditation | p2 |
| xún zhèng guīzé | 巡證規則 | The Rules For Policing Mandate | p2 |
| Qiú xiū yí | 求修儀 | The Initiation Rites For New Disciples | p2 |
| Shěng guò mò guò shěn shè yí | 省過默過求審赦儀 | The Rites For Silent Self Examination And Seeking Forgiveness For Transgressions | p2 |
| Guò zé | 過則 | The Rules For Observing One's Transgressions | p2 |
| Xún cháng kòu mù yí | 尋常叩幕儀 | The Rites Of Paying Respects At Shrines | p2 |
| Sì líng shì xíngyí | 祀靈室行儀 | The Rites For The Hall Of Cultivating Spirits | p2 |
| Liu xian lǐ | 六獻禮 | Six-Offering Ceremony | p2 |
| Wu xian lǐ | 五獻禮 | Five-Offering Ceremony | p2 |
| (Diǎn yí) Yue Ge | （典儀）樂歌 | Ceremonial Music And Song | p3 |
| Gòng qì chén shè | 供器陳設 | The Layout Of Articles Used For Offerings | p3 |
| Xiū fāng | 修方 | Upright Honest Cultivator | p3 |
| Cān jīng yí | 參經儀 | The Rites For Referencing Canons And Sutras | p3 |
| Gè zhí fāng jiùzhí yí | 各職方就職儀 | The Rites For Appointing Members For Assigned Duty | p3 |
| Kai hui yí | 開會儀 | Procedures For Convening Meeting | p4 |
| Lǐ fu | 禮服 | Ceremonial Attire | p4 |
| Nu dào de she | 女道德社 | Women Ethical Society | p4 |
| Shén shì | 神事 | Spiritual Matters | p6 |
| Jì sì | 祭祀 | Offering of Sacrifices | p6 |
| Dà qìng rì | 大慶日 | Grand Anniversary Celebration Day | p9 |
| Dàn qìng jì niàn rì | 誕慶紀念日 | Commemoration Of Deity Birthday | p9 |
| Shòu jīng jì niàn rì | 授經紀念日 | Date Commemorating The Transmission of Canon/Sutra | p9 |
| Mǔ yuàn chéng lì jì niàn rì | 母院成立紀念日 | Anniversary of the Establishment of the Mother Tao Yuan - 1st Tao Yuan | p9 |
| Lì chun rì | 立春日 | Beginning Of Spring Day | p9 |
| Zhí xiū fāng | 職修方 | Cultivator With Assigned Post/Responsibility | p9 |
| Diǎn lǐ zhi shi | 典禮執事 | Ceremonial Duty Attendant | p9 |
| Tong zhang | 統掌 | Overseer Of Tao Yuan | p9 |
| Yuan jian | 院監 | Dean Of Tao Yuan | p9 |
| Shou xi tong zhang | 首席統掌 | Chief Overseer Of Tao Yuan | p10 |
| Zheng wei | 正位 | Main Shrine | p10 |
| Zhu xian | 主獻 | Main Lead for Ceremony | p10 |
| Shen wei | 神位 | Deity Shrine | p10 |
| Tong yuan | 統院 | Administration Shrine | p10 |
| Zuò yuan | 坐院 | Meditation Shrine | p10 |
| Tan yuan | 壇院 | Planchette Shrine | p10 |
| Jing yuan | 經院 | Scared Text Shrine | p10 |
| Cí yuan | 慈院 | Transformation Charity Shrine | p10 |
| Xuan yuan | 宣院 | Propagation Shrine | p10 |
| Zhang jian | 掌監 | Superintendent of Tao Yuan | p10 |
| Xiang xian | 襄獻 | Deputy Lead for Ceremony | p10 |
| Su yí | 肅儀 | Enforcer of Solemn, Dignified Rites | p10 |
| Si zan | 司贊 | Attendant Directing Ceremonial Orders | p10 |
| Si xuan | 司宣 | Attendant Giving Support Ceremonial Orders | p10 |
| Si zhu | 司祝 | Attendant Reciting The Commemoration Message | p10 |
| Si le | 司樂 | Attendant Playing The Ceremonial Music | p10 |
| Si liao | 司燎 | Attendant In Charge Of Burning the Commemoration Message | p10 |
| Gong feng | 供奉 | Attendant Responsible To Present Worship Offerings at Shrine | p10 |
| Si yin | 司引 | Attendant Responsible For Leading Elder To Shrine | p10 |
| Gong xian | 供獻 | Attendant Responsible To Place Worship Offerings at Shrine | p10 |
| Si ge | 司歌 | Attendant Singing The Ceremonial Songs | p10 |
| Mu tan | 母壇 | Mother Planchette | p10 |
| Zong tan | 宗壇 | Ancestral Planchette | p10 |
| Zong zhu | 宗主 | Overseer Of Tao Yuan Appointed By Ancestral Planchette | p10 |
| Si tong zong zhu | 四統宗主 | Four Chief Overseers Appointed By Ancestral Planchette | p10 |
| Zong zhi | 宗職 | Post Assigned By Ancestral Planchette | p11 |
| Chuán jīng jì niàn rì | 傳經紀念日 | Date Commemorating The Bestowing Of The Holy Arctic Canon (First Page) | p11 |
| Geng shen | 庚申 | 57th Year Of The 60-Year Cycle Eg. 1920, 1980 or 2040 | p11 |
| Fu jīng | 副經 | The Holy Arctic Canon | p11 |
| He jīng jì niàn rì | 合經紀念日 | Date Commemorating The Bestowing Of The Principal Canon And Holy Arctic Canon | p11 |
| Gui hai | 癸亥 | 16th Year Of The 60-Year Cycle Eg 1923, 1983 or 2043 | p11 |
| Zheng jīng wu ji | 正經午集 | The Principal Canon | p11 |
| Dào yuàn chuang shi jì niàn rì | 道院創始紀念日 | Date Commemorating The Founding of Tao Yuan | p11 |
| Dào yuàn cheng li jì niàn rì | 道院成立紀念日 | Anniversary On The Establishment Of Tao Yuan | p11 |
| Kai yuàn rì qi | 開院日期 | Day On The Beginning Of Tao Yuan | p11 |
| Wu jiao jiao zhu | 五教教主 | Founders Of The Five Main Religions | p12 |
| Shen sheng xian fo | 神聖賢佛 | Budhha, Divine, Virtuous Beings | p12 |
| Xiang ji | 香几 | Platform/Table For Offering Incense | p13 |
| Gui dian | 跪墊 | Kneeler/Hassock/Pouffe | p13 |
| Jue an | 爵案 | Wine Table/Counter | p13 |
| Zhu an | 祝案 | Table/Platform For Commemoration | p13 |
| Bai dian | 拜墊 | Prayer Kneeler | p13 |
| Liao suo | 燎所 | Burner receptacle | p13 |
| Zong tan | 宗壇 | Ancestral Planchette (repeat 73) | p13 |
| Qi hu he hu | 啓戶闔戶 | Opening And Closing Of Heaven's Gate | p14 |
| Biao jue | 表爵 | Yellow Form And Wine | p14 |
| Ran zhu | 燃燭 | Act Of Lighting Candles | p14 |
| Fen xiang | 焚香 | Act Of Lighting Sandalwood Powder | p14 |
| Guan shu | 盥漱 | Wash Face And Rinse Mouth | p14 |
| Xu chi | 序齒 | Arrangement In Order Of Seniority | p15 |
| Ying shen | 迎神 | To Greet/Receive Divine/Deity | p15 |
| Ju ying shen yue | 擧迎神樂 | To Commence Music To Greet/Receive Divine/Deity | p15 |
| Yuan yan ke | 願言歌 | Song Relating To Four Vows | p15 |
| Yi | 詣 | To Proceed To (Shrine) | p15 |
| Shen an | 神案 | Main Shrine (refer 51) | p15 |
| Shen wei | 神位 | Other Deities' Shrines | p15 |
| Zheng li | 正立 | Stand In Upright Attention | p15 |
| Gui | 跪 | To Kneel | p15 |
| Shang xiang | 上香 | Act Of Offering Sandalwood | p15 |
| Jin biao | 進表 | Act Of lighting Yellow Form | p15 |
| Gong ju | 拱舉 | To Hold Yellow Form With Both Hands before Chest (In salutation) Before Raising Above Forehead | p15 |
| Jin shui | 進水穀 | To Submit And Offer Water, Millet And Grain | p15 |
| Jin guo pin | 進果品 | To Submit And Offer Fruits | p15 |
| 興 | To Get Up/Rise | p15 | |
| Fu wei | 復位 | To Return To Former Position | p15 |
| Ying shen li | 迎神禮 | Ceremony (Bows) To Greet/Receive Divine/Deity | p15 |
| Kou | 叩 | To Kneel and Bow | p15 |
| Chu xian li | 初獻禮 | To Dedicate First Order of Ceremony | p15 |
| Chu xian yue | 初獻樂 | To Present Music For First Order of Ceremony | p15 |
| Tao ge di yi zhang | 道歌第一章 | First Lyrics Of Tao Song | p15 |
| Chu xian jue | 初獻爵 | First Offering Of Wine | p15 |
| Peng jue | 捧爵 | To Offer Wine With Both Hands | p15 |
| Du zhu | 讀祝 | To Recite The Commemoration Message | p16 |
| Du shu wei | 讀祝位 | Position To Recite The Commemoration Message | p16 |
| Zhu an | 祝案 | Table/Platform For Commemoration (repeat 91) | p16 |
| Jie gui | 皆跪 | Instruction For Everyone To Kneel | p16 |
| Xing zhong xian li | 行終獻禮 | To Dedicate Final Order of Ceremony | p18 |
| Shou fu jiu | 受福酒 | To Receive Blessed Wine | p19 |
| Gan lu | 甘露 | Holy Sweet Dew | p19 |
| Xing xie fu jiu li | 行謝福酒禮 | To Perform And Give Thanks In Receiving Blessed Wine Ceremony | p19 |
| Song shen yue | 送神樂 | Song To Send Off The Divine/Deity | p19 |
| Jin xhen shou ge | 進箴首歌 | To Dedicate Song On Six Admonitory Precepts | p19 |
| Song liao | 送燎 | To Proceed To Burner/Receptacle | p19 |
| Bai wei | 拜位 | Prayer Position | p19 |
| Tong yi liao sou | 同詣燎所 | All To Proceed To Burner/Receptacle | p19 |
| Wang liao | 望燎 | To Turn And Look Towards Burner/Receptacle | p20 |
| He hu | 闔戶 | To Close The Heaven's Gate | p20 |
| li cheng | 禮成 | End Of Ceremony | p20 |
| Xing jiu kou li | 行九叩禮 | To Perform And Conduct The Nine Bows Ceremony | p20 |
| Yi | 揖 | To Clapse Hands Before Making A Bow And Kneel | p20 |
| Qing zhu li | 慶祝禮 | Celebratory Ceremony | p20 |
| Zhi Sheng xin tian lao zu dan xiang jì niàn rì | 至聖先天老祖誕像紀念日 | The Image Of The Most Holy One Commemoration Day | p22 |
| Zheng jing jing shou dan xiang jì niàn rì | 正經經首誕像紀念日 | The Image Of The Principal Canon Proem/Prologue Commemoration Day | p22 |
| Zhi Sheng xin tian lao zu sheng zuo jì niàn rì | 至聖先天老祖升坐紀念日 | The Ascension Of The Most Holy One Commemoration Day | p22 |
| Tai shang lao jun | 太上老君 | Lao Zi, Founder Of Taoism | p23 |
| Shi jia fo | 釋迦佛 | Siddhartha Gautama or Sakyamuni Buddha, Founder of Buddhism | p23 |
| Mo zu | 謨祖 | Prophet Muhammad, Founder of Islam | p23 |
| Ye zu | 耶祖 | Lord Jesus Christ, Founder of Christianity | p23 |
| Xiang xian shi | 項先師 | Xiang Tuo 项橐, Founder of Confucianism | p23 |
| Kong sheng | 孔聖 | Confucius, Overseer of Religion Unification | p23 |
| Hui sheng （刘勰字彦和 约460年至480年－约522年至538年 | 慧聖 | Hui Sheng (Liu Xie Yan He, 慧地), Deputy Overseer of Religion Unification | p23 |
| Fu Sheng (呂洞濱/呂祖純陽) | 孚聖 | Fu Sheng (Lu Dong Bin, Lu Yan 吕岩), Overseer of Administration Shrine | p23 |
| Zheng yang zhen ren (鍾離權/漢鍾離 168年6月8日—256年) | 正陽真人 | Kang Sheng (Han Zhong Li), Overseer of Moral Ethical Society Unfication | p23 |
| Guan sheng | 關聖 | Guan Yu (關羽 160 AD-220 AD), General Guarding The Planchette | p23 |
| Huan sheng | 桓聖 | Zhang Fei ( 张飞 益德 168 AD -221AD), General To Protect The Planchette | p23 |
| Ji fo | 濟佛 | Buddha Ji. Ji Gong (濟公 1148 —1209), Overseer of Transformation Charity Shrine | p24 |
| Lian tai sheng | 蓮台聖 | Avalokiteśvara (Guan Yin) Bodhisattva (觀世音菩薩), Overseer of Women Moral Ethical Section | p24 |
| Chang zuo shen (Zhuge Wu Hou) | 昌佐神（諸葛武侯） | Zhuge Liang (诸葛亮 181 - 234) 孔明), Deputy Overseer Of Administration Shrine | p24 |
| Dou xun shi (Yang Zhong Shu Gong) | 都巡使（楊忠愍公） | Duke Yang Zhong Min, Inspection Envoy | p24 |
| Do mo fo | 達摩佛 | Bodhidharma (382 - 536), Overseer Of Meditation Shrine | p24 |
| Pu jing pu sa | 普靜菩薩 | Bodhisattva Pu Jing (887 - 955) Deputy Overseer Of Meditation Shrine | p24 |
| Shang zhen ren | 尚真人 | Shang Zhen Ren (尚正如, 字履平), Overseer Of Planchette Shrine | p24 |
| Yue sheng (Wu Mu Wang) | 岳聖（武穆王） | Saint Yue. Yue Fei (岳飛 字鵬舉 1103 AD - 1142 AD), Deputy Overseer Of Planchette Shrine | p24 |
| Wen shu fo | 文殊佛 | Manhusri Bodhisattva, Overseer Of Sacred Text Shrine | p24 |
| Pu xian fo | 普賢佛 | Puxian Bodhisattva, Deputy Overseer Of Sacred Text Shrine | p24 |
| Sun zhen ren | 孫真人 | Saint Sun Zhen Ren. Sun Si Miao (孫思邈 581 - 682), Deputy Overseer Of Transformation Charity Shrine | p24 |
| Hua zu | 華祖 | Hua Tuo (華佗 字元化 145 - 208) | p24 |
| Mo zhen ren | 默真人 | Saint Mo (1st President of Jinan Tao Yuan). Du Bingyin (杜秉寅 字宾谷 道名默靖 1854～1923) Magistrate of Zou County, First Overseer of (Jinan) Tao Yuan | p25 |
| Ci cheng zhen ren | 慈程真人 | Saint Ci Cheng. Wang Dao Cheng (王道程) Successful candidate in Imperial Examinations. Wholeheartedly devoted to promote Dao. | p25 |
| Jian ji zhen ren | 堅基真人 | Saint Jian Ji. Xu Shi Guang (徐素一, 徐世光) Succeeded Du Binyin as 2nd Overseer of Jinan Tao Yuan | p25 |
| Gui dao | 皈道 | Departure from life by resting in Dao | p25 |
| Xi feng | 錫封 | Confer or bestow an honour/ title | p25 |
| Zhong chun shang geng ri | 仲春上庚日 | First Geng day within the second month of spring | p25 |
| Zhong qiu xia geng ri | 仲秋下庚日 | First Geng day within the eighth month of autumn | p25 |
| Si ling shi | 祀靈室 | Ancestral Hall/ Hall of Ancestral Spirits | p25 |
| Tǒng bǎo | 統寶 | Bao imprinted with The Most Holy One Emblem | p26 |
| Jing tan | 經壇 | Canon/Sutra Planchette | p26 |
| Zhang fang | 掌方 | Designated person responsible for religious/spiritual practice | p26 |
| Fu zhang fang | 副掌方 | Designated deputy responsible for religious/spiritual practice | p26 |
| Tan jian | 壇監 | Guardian/Supervisor of Planchette | p26 |
| Ze ren tan jian | 責任壇監 | Guardian/Supervisor of Planchette with specific responsibility | p26 |
| Ming yu tan jian | 名譽壇監 | Honorary Guardian/Supervisor of Planchette | p26 |
| Liu tong tan jian | 流通壇監 | Roving Guardian/Supervisor of Planchette | p26 |
| Ze ren ming yu liu tong fu tan jian | 責任名譽流通副壇監 | Roving honorary deputy Guardian/Supervisor of Planchette with specific responsibility | p26 |
| Tan zhu | 壇助 | Cultivator assiting the planchette | p26 |
| Zong jian cha | 總監察 | Chief Supervisor | p26 |
| Jian cha | 監察 | Supervisor | p26 |
| Gang ji jian zong | 綱紀監宗 | Guardian of Moral Ethical Standards, Rules & Regulations | p26 |
| Liu zhen | 六鎮 | The Six Suppressive Spiritual Safeguards | p26 |
| Zhen mo | 鎮魔 | Subduce/protect against evil forces/influences/demonic tendencies | p26 |
| Zhen e | 鎮惡 | Suppress evil & inner negativity, promote goodness & virtues | p26 |
| Zhen fei | 鎮非 | Negating falsehood, Overcome negativity | p26 |
| Zhen huo | 鎮惑 | Maintain clarity & truth, Suppress confusion & deception | p26 |
| Zhen luan | 鎮亂 | Quiet the mind, cultivate emotional stability, avoid distractions | p26 |
| Zhen jie | 鎮劫 | Subdue/mitigate disasters/calamities | p26 |
| Zhen jing | 鎮凈 | Process of physical cleanliness and spiritual purity | p26 |
| Zhen shui | 鎮水 | Act of calming or controlling floods, storms, or other water-related disasters. | p26 |
| Zhen huo | 鎮火 | Act of preventing or extinguishing fires / act of calming or controlling anger or other destructive emotions. | p26 |
| Zhen Mu | 鎮木 | Act of preventing or calming storms, typhoons, or other wood-related disasters. | p26 |
| Zhen jing | 鎮金 | Act of calming or controlling difficult or challenging situations / averting or preventing metal-related disasters, such as accidents involving machinery or weapons. | p26 |
| Zhen tu | 鎮土 | Act of calming or controlling the forces of nature, particularly earth or land. | p26 |
| Zhen qi | 鎮氣 | Act of calming or controlling negative or harmful energies /practice of cultivating a calm and peaceful state of mind. | p26 |
| Jing yin | 凈因 | To remove the underlying causes or conditions that obstructs spiritual purity and enlightenment. | p26 |
| Jing guo | 凈果 | To purify the mind, body, and speech, and to free oneself from the burden of negative karma | p26 |
| Jing Zai | 凈災 | To remove negative energies and influences, and to create a more harmonious and peaceful state of being. | p26 |
| Jing jie | 凈劫 | To purify oneself from negative karma, overcoming obstacles, and achieving spiritual enlightenment. | p26 |
| Shi jun | 使君 | Spiritual guide representating a higher power | p26 |
| San bao chong yang shi | 三寶充養使 | The three treasures that nourish and empower the spiritual life. | p26 |
| Qing ling shi zhe | 清靈使者 | Spiritual emissary associated with purity, clarity, and enlightenment. | p27 |
| Hu ling | 護靈 | The act of protecting or preserving anything that is considered to be sacred or spiritual. | p27 |
| Chong ling | 充靈 | Imbue/infuse/replenish with spiritual power | p27 |
| Yang ling | 養靈 | Practices and disciplines that are aimed to nurture, nourish and strengthen the spirit or soul. | p27 |
| Gang ji zheng fu zong | 綱紀正副宗 | Understanding and adhering to both foundation principles and diverse perspectives in spiritual cultivation. | p27 |
| Su yi | 肅儀 | The practice of maintaining proper dignified ritual/etiquette or conduct in all aspects of life. | p27 |
| Zong zhu xiao | 總主校 | The cultivator who has ultimate mastery and authoritative control over the process of spiritual correction and rectification. | p27 |
| Xiang xiao | 襄校 | Act of providing guidance, support, or instruction to others on their spiritual journey | p27 |
| Zuan zheng zuan xiang | 纂正纂襄 | Ensures the preservation and transmission of accurate spiritual teachings. Facilitates the growth and development of individual practitioners and the spiritual community as a whole | p27 |
| Xuān shā | 宣沙 | Proclaiming/Annoucing divine characters on the sand board | p27 |
| Lù xùn | 錄訓 | Record of divine messages for teaching and guiding others on their spiritual journeys. | p27 |
| Bǎo guǎn jīng xùn | 保管經訓 | The practice of diligently preserving, safeguarding and transmitting the wisdom and guidance found in sacred texts and traditions. | p27 |
| Chuán dì xùn zhǐ | 傳遞訓紙 | The practice of transferring knowledge, wisdom and teachings from one generation of practitioners to the next | p27 |
| Yí guī | 儀規 | Principles, practices, and guidelines that provide a framework for self-discipline, moral development, and spiritual growth | p27 |
| Tán àn | 壇案 | Planchette Altar Table | p27 |
| Yī yú | 一盂 | A specific spiritual practice or technique that involves the use of a vessel or container. | p27 |
| Tǒng bǎo | 統寶 | Bao imprinted with The Most Holy One Emblem | p28 |
| Yī chǐ xù zuò | 依齒敘坐 | Concept of seating people in a specific order based on their age or seniority. | p28 |
| Qián zhāng | 鈐章 | Seals representing authority, authenticity, and individuality | p29 |
| Méi jiān | 眉箋 | A small note or memo; something brief and concise, akin to a raised eyebrow catching your attention | p29 |
| Shòu jīng | 授經 | The act of imparting timeless wisdom preserved through generations, illuminating hearts and minds | p29 |
| Jiū yí | 糾儀 | The act of rectifying formal procedures, etiquette, and symbolic acts to align with the correct principles | p30 |
| Jīng fú | 經袱 | A bundle of canons/sutras delicately woven with threads | p31 |
| Dá lǐ tóng | 答禮同 | A phrase that carries a sense of mutual respect and courtesy. Envision a graceful exchange | p33 |
| Zuǎn xuān lù | 纂宣錄 | The process of compiling, announcing, and recording planchette messages | p37 |
| Rén shì | 人事 | Personal Matters/Relations. Beyond the administrative aspect. It reflects how people interact with one another, navigate social dynamics, and understand the ways of the world. | p39 |
| Shū bào | 疏報 | Presenting respectful/impacting Memorials of carefully compose written submissions, addressing relevant matters for submission to the Divine | p39 |
| Sòng zhòu | 誦咒 | Recitation of Mantras, the rhythmic repetition of sacred words, mainly in quietude, lips moving softly, weaving syllables into cosmic patterns | p39 |
| Huà jié zhù líng | 化劫助靈 | A transformative process where assistance is offered to the spirit during difficult or calamitous times. Imagine a guiding light leading a soul through darkness—a beacon of hope and solace. | p40 |
| Mǐ zāi | 弭災 | A collective effort to mitigate/alleviate the impact of any calamity/disaster or any event that disrupts normal life; so as to ease suffering, rebuild, and restore hope | p40 |
| Zhù líng chāo dù | 助靈超度 | A compasstionate act of aiding the salvation/deliverance of departed souls towards the realm of healing and transcendence | p40 |
| Mò dǎo | 默禱 | In a state of inner contemplation or stillness, a moment of quiet communion with the divine or seeking guidance beyond oneself | p41 |
| Mò zhù | 默注 | Envision a delicate message etched in silence; a thought shared without words, yet resonating deeply. | p41 |
| Shǒu yào wēi zuò | 守窔危坐 | Evokes a sense of alert, cautious contemplation and heightened awareness | p41 |
| Zhāi zhuāng | 齋莊 | Refers to vegetarian cuisine served during religious or ceremonial occasions. | p41 |
| Tí sī | 提撕 | Conveys a moment of decisive, mental alarm, or a spark of vitality to bring the chanting back to focus | p42 |
| Zhèng gōng zhèng hòu | 證功證候 | Evidence of merit and validation of achievement | p43 |
| Jiǎn gāi | 簡賅 | Straightforward, uncomplicated, concise explanation. | p47 |
| Wén cáng yú zuò | 文藏隅坐 | The attendant secretariate should be alert, cautious and attentive when recording and documenting the process | p47 |
| Chān yán | 攙言 | Speculation and half-truths. Carries the connotation of spreading hearsay or unverified information. | p47 |
| Xún zhèng | 巡證 | A form of documentation related to being on the ground to diligently monitor, checking various areas and recording their observations | p47 |
| Rú yán shèndú | 儒言慎獨 | Confucianism emphasize cautious introspection when alone, reflecting on one’s thoughts and actions. A reminder that our inner dialogue matters, shaping our character and influencing the world around us. | p49 |
| Shì zhòng jiè lǜ | 釋重戒律 | Buddhists weighs significant importance on precepts and | p49 |
| Shí bù duō dí | 實不多覿 | Few who is unpretentious, straightforward, and genuine. One who doesn’t hide behind a façade -what you see is what you get. | p49 |
| Huì shàn | 彙繕 | To gather, compile and summarise one's transgressions before transcribing to Transgression Record | p50 |
| Huì shū | 彙疏 | To gather, compile and summarise the submitted information in the form of a memorial (a written record or statement of facts) | p50 |
| Jù shū biǎo yuán | 具疏表元 | To prepare and get ready the memorial of transgressions to be burned | p50 |
| Shěn shè | 審赦 | Spiritual absolution. Represents the act of reviewing a case or situation with the intention of granting forgiveness or clemency | p51 |
| Shǔ shè | 暑赦 | Summer Amnesty period. Evokes the idea of mercy that even in life’s scorching moments, kindness can bring relief. | p51 |
| Zhāi sù | 齋宿 | Preparatory fasting (vegetarian) and a night of solitude before a ritual/ceremony | p51 |
| Shū bào | 疏報 | Submission of memorial to the Divine for information or record purposes | p51 |
| Tiān cè mì lù | 天冊秘錄 | Celestial or Divine Chronicles. Heavenly Scroll of Records/Secrets | p51 |
| Sān líng zūn zhě | 三靈尊者 | A trio of revered honored beings (统靈 - Harmonising/Uniting Souls 护靈 - Guardians Souls 渡靈 | p52 |
第二章
| Pin Yin | Chinese | English | 頁數 |
| Jiàng líng | 降靈 | Refers to a process where spirits or divine entities descend to interact with the living | p53 |
| Liù hé | (六+合) | Four cardinal directions NSEW, top (heaven) and down (earth) | p54 |
| kōng xuán | 空玄 | Two of the six post cosmic qi (气 ) - The absence of inherent existence and mysterious wisdom, unknowable nature of the universe | p54 |
| Fǎng cǐ | 倣此 | To emulate | p55 |
| Qìng yǔ yuè gàn qī | 罄羽籥干戚 | Ancient musical instruments not in used in TY ceremonies . Qing - A set of bronze bells of varying sizes, hung together. Played by striking with a mallet. Produces a clear, bright sound. Yu - A bamboo pipe, similar to a flute but shorter. Played by blowing into it. Produces a soft, gentle sound. Yue - Another bamboo pipe, resembling a flute but smaller. Played by blowing into it. Produces a clear, bright sound. Gan - A percussion instrument, similar to a drum but smaller. Played by striking with the hand or a mallet. Produces a deep, resonant sound. Qi - A percussion instrument, similar to a cymbal but smaller. Played by striking two pieces together. Produces a clear, sharp sound. |
p55 |
| Xù miǎn gōng xiū | 勗勉功脩 | To diligently cultivate one's accomplishments and strive earnestly to improve one's abilities | p56 |
| Fǔ guǐ zǔ dòu | 簠簋俎豆 | A set of ancient Chinese ritual vessels used in ceremonies and formal banquets. These vessels were not merely utensils but held deep symbolic and ceremonial significance within the ancient Chinese society, particularly during the Zhou Dynasty. Fu - A covered woven straw/reeds vessel used to hold grains, symbolising abundance and reverence. Gui - A round covered bronze vessel, often with two ears, used to hold rice or other grains, symbolising connection between divine and mundane. Zu - A broad, flat stand or tray, often made of wood or bronze with offerings, symbolise respect for ancestors and cosmic forces. Dou - A small, footed vessel used to hold various offerings, such as meat, vegetables, or fruits. | p57 |
| Mù | 幕 | Yellow drapes of thicker fabrics (eg velvet, silk), primarily used to block/shield from view | p57 |
| Wéi | 帷 | Curtains made from farbics like cotton, linen, primarily used for interior to provide more privacy | p57 |
| Biān | 籩 | An ancient Chinese bamboo vessel primarily used for holding dried food, such as fruits. Similar to Dou (豆) but larger in size. | p57 |
| Hǎi dēng | 海燈 | Symbolic as a lighthouse in the vastness and depth of the human mind or the universe. Symbolizes the wisdom or enlightenment that illuminates the mind's darkness, guiding one towards liberation. A powerful metaphor for enlightenment, wisdom, compassion, and the guiding light that illuminates the cultivation journey. | p57 |
| Xiāng lú | 香爐 | Censer, an incense burner that bridges and acts as intermediary between earthly and ethereal | p57 |
| Xiāng yú | 香盂 | A vessel, a bowl, a cradle for scented offerings (eg sandalwood/powder). It is about connection (to Divine/ancestors/ourselves) than about scent. | p57 |
| Shén kān | 神龕 | Shrine - a small alcove or niche where Tablets of the Deities are placed for reverence | p58 |
| Yuán biǎo lú | 元表爐 | Small furnace/burner for burning the yellow sandalwood paper | p57 |
| Bàn xiāng | 瓣香 | Petal incense. May mean sandalwood. The offering is a symbol of respect, devotion, and the spiritual connection between humans and the divine. |
p58 |
| Xiāng mò | 香末 | Powdered incense. Sandwood powder. | p58 |
| Tán shuǐ | 壇水 | Consecrated water | p58 |
| Jī bǐ | 乩筆 | Wooden stylus used to write messages or draw symbols on sand tray during planchette sessions | p59 |
| Kòu yè | 叩謁 | The act of paying respects reverence to the Divine | p60 |
| Jiǔ zūn | 酒尊 | A large bronze vessel used for wine. The shape of a 酒尊 typically featured a rounded or square body, a long neck, an open mouth, and a relatively wide opening. | p61 |
| Lǐ jiǔ | 醴酒 | Sweet wine, often associated with offerings to deities or ancestors. |
p61 |
| Jiā lì | 嘉栗 | Auspicious/Sweet chestnut. Represents abundance, nourishment and balance. Taken together with item 284, it is a poetic way of saying that everyone from the leader to the common people, should be virtous, honest and sincere. |
p61 |
| Chán tè | 讒慝 | Slander , malice. Part of a phrase that emphasizes the idea of purity and harmony, such hat offerings are not only physically pleasing, but also represent a state of moral and spiritual purity | p61 |
| Hú lún | 囫圇 | Completeness. In metaphysical sense, before the existence of heaven and earth, the universe can be viewed as a 囫圇, an indivisible and complete entity. This perspective emphasize the interconnectedness of all things. | p61 |
| Dì shuǐ huǒ fēng | 地水火風 | The four great elements. All matter in the universe is composed of these four fundamental elements: earth, water, fire, and wind; seen as the basic building blocks of the universe, with each element representing a fundamental aspect of matter. These elements are seen as interconnected and interdependent. A balance between these elements is believed to bring harmony and order to the universe, and imbalances can lead to chaos and disorder. Earth: Represents solidity, stability, and groundedness. Water: Symbolizes fluidity, adaptability, and emotion. Fire: Associated with energy, transformation, and passion. Wind: Represents change, movement, and the breath of life. | p62 |
| Fú xiǎng | 弗饗 | In the context of the Book of Rites, offerings or feasting, especially those made to spirits, ancestors, or deities. If a person is not of high moral character or inappropriate conduct, the Divine and spirits would not feast on the offered offerings. | p63 |
| Xiān tiān zhī sān bǎo | 先天之三寶 | The three pre-cosmic treasures of 炁 (Qi) 靈 (Ling) 性 (Xing) | p67 |
| Hé wǔ tǒng liù | 合五統六 | 合五統六。六者。道統六合而一軌。天一生水。地六成之。 | p68 |
| Kòu shǒu | 叩首 | 叩首 (kòu shǒu) and 稽首 (jī shǒu) are ancient Chinese terms that describe deep, respectful bows or prostrations performed as a sign of reverence and submission to someone of higher status, such as an emperor or a deity. 叩首 (kòu shǒu): This is a more common form of kowtow, where a person kneels down and touches their forehead to the ground. 稽首 (jī shǒu): This is a more formal and respectful form of kowtow, where a person not only touches their forehead to the ground but also bows their entire body low to the ground. | p71 |
| Xiū shì | 修士 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, they have been conferred with a Dao Appointment with assigned responsibilities | p77 |
| Xiū jí | 修籍 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, they would be conferred with a Dao Appointment and has yet to be assigned with responsibilities | p77 |
| Zhí xiū | 職修 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, from the moment they have taken the vows on cultivation, they would have assumed Divine responsibilities (天职). Synonymous with the term 修方 | p77 |
| Gōng huì | 公會 | Public Meeting | p80 |
| Dà huì | 大會 | General Meeting | p81 |
| Cháng huì | 常會 | Regular Meeting | p82 |
| Jù zhòng líng | 聚眾靈 | Spiritual coalescence gathering | p82 |
| Yuè yì huì | 月議會 | Monthly Council/Management Meeting | p82 |
| Lín shí huì | 臨時會 | Ad Hoc Meeting | p82 |
| Rì yì | 日議 | Daily Discussion/Meeting | p82 |
| zǔn jié | 撙節 | Frugality and self-restraint; the practice of moderation and economy in conduct and expenditure | p85 |
| shì rì shì bīn | 筮日筮賓 | Divining an auspicious day and selecting guests by divination; the ritual consultation of oracle for scheduling and invitations | p86 |
| guān jī | 冠筓 | The coming-of-age ceremony; the capping rite for young men and the hair-pinning rite for young women marking the transition to adulthood | p87 |
| shòu kǎo wéi qí | 壽考惟祺 | May longevity and old age be auspicious; a classical blessing invoking long life and good fortune | p87 |
| jī lǐ | 筓禮 | The hair-pinning ceremony; the traditional coming-of-age rite for young women | p87 |
| kǔn yí | 閫儀 | The rites and etiquette proper to the inner household; rules of conduct governing domestic affairs and womanly virtue | p90 |
| hú dǐ | 胡底 | What end or limit; rhetorical expression of boundlessness, asking 'where will this end?' | p94 |
| kuàng fū | 曠夫 | An unmarried man of mature age; a bachelor who has not fulfilled the social duty of marriage | p94 |
| nà cǎi | 納采 | Presenting betrothal gifts; the first of the Six Rites of marriage in which the groom's family sends gifts to formally propose | p95 |
| nà jí | 納吉 | Announcing the auspicious omen; the third of the Six Rites of marriage in which the groom's family reports a favourable divination result | p95 |
| nà zhēng | 納徵 | Presenting the betrothal valuables; the fourth of the Six Rites of marriage in which formal gifts are exchanged to seal the engagement | p95 |
| pǐ lí | 仳離 | Separation or dissolution of marriage; used to describe the painful parting of husband and wife | p95 |
| xiāng yōu | 相攸 | Selecting and seeking a suitable match; the deliberate process of identifying and evaluating a proper marriage partner | p95 |
| lù é | 蓼莪 | Title of an ode in the Book of Songs expressing deep grief for deceased parents; a classical lament for unfulfilled filial piety | p117 |
| hào tiān wǎng jí | 昊天罔極 | Boundless as the vast heavens; an expression of immeasurable grief for the loss of a parent, drawn from the Book of Songs | p117 |
| cè yú | 廁窬 | A gap in a wall used to pass things through; figuratively, a means of illicit or improper access | p117 |
| sòng zhòu | 誦咒 | Recitation of sacred mantras or incantations; the ritual chanting of protective or invocatory formulas | p122 |
| sòng shèng hào | 誦聖號 | Recitation of the sacred name or title of a sage or deity; reverential chanting of holy appellations | p122 |
| sòng fó hào | 誦佛號 | Recitation of a Buddha's name; the practice of chanting the name of Buddha as a form of meditation and devotion | p122 |
| mí liú | 彌留 | In the final lingering moments before death; the state of being at the point of death | p123 |
| yú tán zhǐ qǐng | 於彈指頃 | In the snap of a finger; in an instant, referring to the briefest moment, often used to describe the swiftness of death or spiritual transition | p123 |
| chāo shēng miào diān | 超昇妙巔 | Transcending and ascending to the sublime summit; the spiritual elevation of the soul to the highest realm of existence | p123 |
| niè pán | 涅槃 | Nirvana; the state of liberation from the cycle of rebirth, the extinguishing of desire and suffering, and the attainment of ultimate peace | p123 |
| rù dìng | 入定 | Entering meditative absorption; the state of deep concentration and stillness achieved through meditation practice | p124 |
| pǐ yǒng háo qì | 擗踊號泣 | Beating the chest, leaping, wailing and weeping; the ancient ritual expressions of profound grief at the time of bereavement | p125 |
| shēng xiá | 升遐 | Ascending to the distance; a respectful euphemism for the passing of a revered person, implying transcendence to a higher realm | p126 |
| miào jìng | 妙境 | Wondrous realm or sublime state; a transcendent spiritual domain of ineffable beauty and peace beyond ordinary existence | p128 |
| guǒ wèi | 果位 | Attained spiritual rank or fruition; the level of enlightenment or meritorious achievement reached through cultivation | p128 |
| zuò huà wò huà | 坐化臥化 | Passing away in seated or lying meditation; the peaceful death of a cultivator while in meditative posture, signifying spiritual attainment | p128 |
| qiān ān | 遷安 | Transferring to a place of peace; the ritual relocation of a spirit tablet or remains to a permanent resting place | p128 |
| mì mù | 幎目 | Covering the eyes of the deceased; the ritual act of draping a cloth over the face of the departed as part of funeral preparation | p129 |
| pǐ yǒng | 擗踊 | Beating the chest and leaping in grief; the ritual bodily expression of intense mourning performed at the time of bereavement | p129 |
| jù wéi | 遽違 | Sudden departure; a respectful expression for an unexpected death, conveying the abruptness of the passing | p129 |
| kuí wéi | 睽違 | Long separation; the prolonged absence of one who has passed, evoking irreversible distance and longing | p131 |
| bào miào | 報廟 | Reporting to the ancestral temple; the ritual notification of a death to the ancestral shrine, fulfilling the duty of filial piety | p133 |
| guǐ lù | 鬼籙 | Register of spirits; the celestial record in which the names of the deceased are inscribed | p134 |
| chāo shēng | 超生 | Transcending rebirth; the liberation of the soul from the cycle of reincarnation to a higher spiritual existence | p135 |
| jīn yín zhǐ kè | 金銀紙錁 | Gold and silver paper ingots; ritual paper offerings in the form of mock currency burned during funeral rites for the benefit of the departed | p135 |
| jīn gāng jīng | 金剛經 | The Diamond Sutra; one of the most celebrated Mahayana Buddhist scriptures teaching the perfection of wisdom and the nature of emptiness | p136 |
| xīn jīng | 心經 | The Heart Sutra; the most widely recited Mahayana Buddhist text, encapsulating the teaching on prajna and emptiness | p136 |
| qīng jìng jīng | 清淨經 | The Classic of Purity; a Taoist scripture emphasizing the cultivation of stillness and purity of heart as the path to union with the Dao | p136 |
| pǔ mén pǐn | 普門品 | The Universal Gate Chapter; the twenty-fifth chapter of the Lotus Sutra dedicated to the bodhisattva Guanyin and her universal compassion | p136 |
| dì jūn yīn zhì wén | 帝君陰騭文 | The Tract of the Quiet Way; a moral text attributed to Wenchang Dijun exhorting secret virtue, charity and righteous conduct | p136 |
| liǎo fán sì xùn | 了凡四訓 | The Four Lessons of Liao Fan; a Ming dynasty moral instruction text by Yuan Huang teaching that destiny can be changed through virtuous conduct | p136 |
| dòng míng jì | 洞冥記 | Records of the Dark Cavern; a classical text describing the journey of souls through the afterlife realms and the workings of karmic retribution | p136 |
| wàn shàn xiān zī | 萬善先資 | The Foundation of All Virtues; a collection of moral stories and teachings emphasizing benevolence as the basis of all good conduct | p136 |
| yù hǎi huí kuáng | 欲海回狂 | Turning back from the sea of desires; a text urging renunciation of worldly cravings and return to the path of virtue and spiritual cultivation | p136 |
| dù rén mǐ jié | 度人弭劫 | Saving people and averting calamities; the compassionate mission of guiding souls toward liberation while mitigating worldly disasters | p136 |
| bǎo fá | 寶筏 | The precious raft; a metaphor for the teachings or spiritual vehicle that carries sentient beings across the sea of suffering to liberation | p136 |
| mò qián | 陌錢 | Paper money for the road; ritual paper currency burned as offerings to provide the deceased with resources for their journey in the afterlife | p136 |
| tóng bó | 銅箔 | Copper foil; thin sheets of copper used in ritual offerings, representing bronze currency for the use of the deceased in the spirit world | p136 |
| xī bó | 錫箔 | Tin foil; thin metallic sheets used as ritual offering material symbolising silver or valuable metal for the afterlife | p136 |
| wǎng shēng qián | 往生錢 | Rebirth money; paper currency burned as an offering to assist the departed soul in transitioning smoothly to a blessed afterlife realm | p137 |
| zuì zhàng | 罪障 | Karmic obstructions of sin; the accumulated negative karma from past transgressions that obstructs spiritual progress and liberation | p137 |
| wú liàng zhī kǔ | 無量之苦 | Immeasurable suffering; the boundless pain endured by souls in the lower realms as a consequence of karmic transgressions | p137 |
| fěng jīng | 諷經 | Chanting scriptures; the ritual recitation of sacred texts on behalf of the deceased to generate merit and assist in their liberation | p137 |
| zhǔ kuàng | 屬纊 | Placing silk floss near the nose of the dying; an ancient ritual to detect the last breath and confirm the moment of death | p137 |
| chāo shēng | 超升 | Transcending and ascending; the elevation of the departed soul to a higher spiritual realm through the merit generated by prayers and rituals | p138 |
| bài chàn | 拜懺 | Prostration and repentance; the ritual act of bowing and confessing transgressions before the divine, seeking absolution and purification | p139 |
| tān chēn chī | 貪嗔癡 | Greed, anger and delusion; the Three Poisons in Buddhism, identified as the fundamental causes of suffering and rebirth | p140 |
| zhàn bǐ | 蘸筆 | Dipping the brush in ink; the act of inking the writing instrument before calligraphy or planchette inscription, signifying readiness for sacred writing | p143 |
| diàn zhuì | 奠醊 | Libation offering; the ritual pouring of wine as an offering to the spirits of the deceased during mourning rites | p143 |
| tǎn yǒng | 袒踊 | Baring the shoulder and leaping in grief; ancient mourning gestures expressing extreme sorrow, performed during funeral rites | p143 |
| fù gào | 赴告 | Going to announce a death; the ritual act of personally notifying relatives and the ancestral temple of a bereavement | p144 |
| qì xuè jī sǎng | 泣血稽顙 | Weeping tears of blood and prostrating the forehead; the most extreme expression of filial grief, conveying unbearable sorrow at a parent's death | p144 |
| hán liàn | 含殮 | Placing an offering in the mouth and laying out the body; the funeral ritual of putting a jade piece or grain in the mouth of the deceased before enshrouding | p145 |
| tiǎn liè | 忝列 | Humbly occupying a position; a self-deprecating expression acknowledging one's unworthiness in holding a role or being included among the distinguished | p145 |
| xiǎn bǐ | 顯妣 | Deceased mother of revered memory; the respectful posthumous title used in epitaphs and memorials to honour one's departed mother | p146 |
| xià rèn bì | 下衽畢 | Completing the robe arrangement; the act of finishing the arrangement of the burial garment by folding and securing the lower hem of the shroud | p146 |
| píng jiù | 憑柩 | Leaning upon the coffin in grief; pressing one's body against the coffin to express profound sorrow and bid a final farewell to the deceased | p146 |
| zī cuī | 齊衰 | Hemmed mourning garments; the second grade of the Five Mourning Grades, worn for one year for parents, grandparents and certain close relatives | p154 |
| zī cuī qī | 齊衰期 | One-year period of hemmed mourning; the specific duration of wearing the second grade of mourning dress for designated relatives | p154 |
| zhuā cuī | 髽衰 | Mourning attire with hair loosely bound; the specific style of mourning dress and coiffure prescribed for women during the bereavement period | p154 |
| qī fú | 期服 | One-year mourning dress; the period of wearing mourning garments for one full year as prescribed for certain degrees of kinship | p154 |
| fǎn fú | 反服 | Reverse mourning dress; the exceptional case where descendants adopt mourning dress for deceased ancestors in non-standard kinship situations | p154 |
| dí sūn fú | 嫡孫服 | Mourning dress worn by the principal grandson; the specific mourning garments prescribed for the eldest grandson of the direct line | p154 |
| zhàng qī bù zhàng qī | 杖期不杖期 | Mourning with or without a staff; the distinction indicating whether a staff is carried during the one-year mourning period based on kinship relationship | p155 |
| gōng fú | 功服 | Nine-month mourning dress; the third grade of the Five Mourning Grades, worn for nine months for certain collateral relatives | p155 |
| qī jiàng sī má | 妻降緦麻 | A wife reducing mourning to the lightest grade; the rule whereby a wife wears only the lightest grade of mourning for her husband's more distant relatives | p155 |
| sī má | 緦麻 | Fine hemp mourning cloth; the lightest and briefest of the Five Mourning Grades, worn for three months for distant relatives | p156 |
| jiàng fú | 降服 | Reduced mourning grade; the ritual reduction of mourning dress from a heavier to a lighter grade due to changed kinship circumstances such as adoption | p157 |
| xīn sāng | 心喪 | Mourning of the heart; inner grief observed without external mourning dress, worn by disciples for a deceased teacher as an expression of deep respect | p157 |
| shí zhǐ bù gān | 食旨不甘 | Fine food brings no pleasure; the expression of grief so deep that even delicious food tastes bitter, a classical description of the filial mourning experience | p157 |
| wǎng jí | 罔極 | Boundless and without limit; an expression of immeasurable parental love or of grief so profound it has no end, drawn from the Book of Songs | p160 |
| jì mò zhī hòu | 既歿之後 | After the passing of the deceased; the period following death during which mourning rites and filial obligations are to be faithfully observed | p160 |
| miǎn yīn róng zhī miǎo jué | 緬音容之邈絕 | To yearn for the voice and face of the departed, now utterly beyond reach; an elegiac phrase expressing profound longing for one who can no longer be seen or heard | p160 |
| zhì qǐ hù ér xīng bēi | 陟屺岵而興悲 | Climbing the barren and wooded hills, grief arises; a classical allusion from the Book of Songs evoking filial grief when a child far from home gazes toward the parental home | p160 |
| yú jì | 虞祭 | The first post-burial sacrifice; the initial offering made after interment to comfort the spirit of the newly departed and settle it in its resting place | p162 |
| fú tú | 浮屠 | Stupa or pagoda; a Buddhist tower enshrining sacred relics, also used in classical texts as a term for Buddhist monks or the Buddhist religion | p163 |
| dà xiáng | 大祥 | The second anniversary memorial sacrifice; the ritual offering performed two years after a death, marking a significant stage in the completion of mourning | p164 |
| dàn | 禫 | The final mourning sacrifice; the concluding rite performed at the end of the full mourning period, after which the mourner officially returns to normal dress and conduct | p164 |
| fú què | 服闋 | Completion of the mourning period; the formal conclusion of the prescribed period of wearing mourning garments and observing mourning rites | p164 |
| yuè dì yáng yì | 礿禘陽義 | The seasonal sacrifices of Yue and Di representing the Yang principle; spring and summer ancestral rites associated with the ascending active force of the cosmos | p165 |
| chù tì | 怵惕 | A feeling of apprehensive alarm; the instinctive moral stirring of compassion and anxiety that arises when witnessing suffering, described in the Mencius | p166 |
| shuāng jiàng jié | 霜降節 | The Frost's Descent solar term; one of the twenty-four solar terms marking the period when frost begins to form, associated with ancestor veneration | p167 |
| bài sǎo kuàng yíng | 拜掃壙塋 | Paying respects and sweeping the grave mound; the ritual of visiting, cleaning and making offerings at the tomb of an ancestor as an act of filial piety | p167 |
| zhōu shì | 周眂 | Circumspect inspection; the act of carefully and thoroughly examining a site, especially during funeral rites or the inspection of a grave | p167 |
| fēng shù | 封樹 | Mounding and planting trees on the grave; the ritual act of heaping earth and planting trees over the burial mound to mark and honour the site | p167 |
| gǒu gǒu yíng yíng | 狗苟蠅營 | Fawning like dogs and scheming like flies; a contemptuous expression for sycophantic and self-seeking behaviour devoid of moral integrity | p172 |
| bēi qū chǎn nìng | 卑屈諂佞 | Cringing, flattering and obsequious; the conduct of one who is servile and ingratiating, lacking in moral uprightness | p172 |
| xíng xiǎn jiǎo xìng | 行險儌倖 | Taking risks and seeking undeserved luck; reckless conduct relying on chance rather than virtue and diligence to attain one's goals | p172 |
| yǒng xī ěr lèi | 永錫爾類 | May blessings be forever bestowed upon your kind; a classical benediction from the Book of Songs conferring enduring divine favour upon the virtuous | p174 |
| bù shī | 佈施 | Dana or charitable giving; the Buddhist virtue of generosity and selfless giving of material goods or teachings for the benefit of others | p174 |
| gài wú liàng jié | 蓋無量劫 | Covering immeasurable kalpas; referring to the incalculable span of cosmic time across countless eons of existence | p175 |
| qiāng zéi | 戕賊 | To harm and destroy; to inflict injury or damage upon another, whether physically, morally or spiritually | p176 |
| fǔ fú chī xiù | 黼黻絺繡 | Ceremonial embroidery of axes, bows and fine needlework; the ornate decorative patterns on ancient ritual vestments symbolising rank and dignity | p182 |
| hāo shǐ | 嚆矢 | A whistling arrow shot as a signal; the first marker of something, used figuratively to mean the beginning or origin of a practice | p197 |
| liù liú | 六旒 | Six pendant strings of jade beads on a ceremonial crown; the tasselled adornments of the ritual cap indicating the wearer's noble rank | p197 |
| miǎn liú | 冕旒 | The ceremonial crown with jade pendants; the ancient Chinese ritual headgear worn by rulers and high officials, symbolising sovereign authority | p198 |
| qì yīn yūn | 氣氤氳 | Vaporous and all-pervasive qi; the dense, misty primordial energy that permeates all things, associated with the generative power of the cosmos | p226 |
| mò fù | 默婦 | The Silent Woman; a title within Tao Yuan for a female cultivator of quiet virtue and inner refinement | p228 |
| fú mǔ | 福母 | The Blessed Mother; a title within Tao Yuan for a senior female cultivator who embodies benevolence and serves as a spiritual mother figure | p228 |
| rén fù | 仁婦 | The Benevolent Woman; a title within Tao Yuan for a female cultivator who exemplifies humaneness and compassionate conduct | p228 |
| shū wén | 疏文 | Memorial text; a formal written document or petition addressed to the divine, recited and burned as an offering during ceremonies | p236 |
| miào xián pú sà | 妙嫻菩薩 | Bodhisattva Miaoxian; a divine being of wondrous grace and refinement, revered within the Tao Yuan tradition as a patron of elegant virtue and female cultivation | p237 |
| jī zhì | 筓制 | The system of hair-pinning rites; the prescribed rules and procedures governing the coming-of-age ceremony for young women within traditional ritual observance | p239 |
第三章
| Pin Yin | Chinese | English | 頁數 |
| Kòu shǒu | 叩首 | 叩首 (kòu shǒu) and 稽首 (jī shǒu) are ancient Chinese terms that describe deep, respectful bows or prostrations performed as a sign of reverence and submission to someone of higher status, such as an emperor or a deity. 叩首 (kòu shǒu): This is a more common form of kowtow, where a person kneels down and touches their forehead to the ground. 稽首 (jī shǒu): This is a more formal and respectful form of kowtow, where a person not only touches their forehead to the ground but also bows their entire body low to the ground. | p71 |
第四章
| Pin Yin | Chinese | English | 頁數 |
| Xiū shì | 修士 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, they have been conferred with a Dao Appointment with assigned responsibilities | p77 |
| Xiū jí | 修籍 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, they would be conferred with a Dao Appointment and has yet to be assigned with responsibilities | p77 |
| Zhí xiū | 職修 | Generally refers to a person who on a cultivation journey or refines themselves through spiritual practices. In TY context, from the moment they have taken the vows on cultivation, they would have assumed Divine responsibilities (天职). Synonymous with the term 修方 | p77 |
| Gōng huì | 公會 | Public Meeting | p80 |
| Dà huì | 大會 | General Meeting | p81 |
| Cháng huì | 常會 | Regular Meeting | p82 |
| Jù zhòng líng | 聚眾靈 | Spiritual coalescence gathering | p82 |
| Yuè yì huì | 月議會 | Monthly Council/Management Meeting | p82 |
| Lín shí huì | 臨時會 | Ad Hoc Meeting | p82 |
| Rì yì | 日議 | Daily Discussion/Meeting | p82 |
第五章
| Pin Yin | Chinese | English | 頁數 |
| zǔn jié | 撙節 | Frugality and self-restraint; the practice of moderation and economy in conduct and expenditure | p85 |
| shì rì shì bīn | 筮日筮賓 | Divining an auspicious day and selecting guests by divination; the ritual consultation of oracle for scheduling and invitations | p86 |
| guān jī | 冠筓 | The coming-of-age ceremony; the capping rite for young men and the hair-pinning rite for young women marking the transition to adulthood | p87 |
| shòu kǎo wéi qí | 壽考惟祺 | May longevity and old age be auspicious; a classical blessing invoking long life and good fortune | p87 |
| jī lǐ | 筓禮 | The hair-pinning ceremony; the traditional coming-of-age rite for young women | p87 |
| kǔn yí | 閫儀 | The rites and etiquette proper to the inner household; rules of conduct governing domestic affairs and womanly virtue | p90 |
| hú dǐ | 胡底 | What end or limit; rhetorical expression of boundlessness, asking 'where will this end?' | p94 |
| kuàng fū | 曠夫 | An unmarried man of mature age; a bachelor who has not fulfilled the social duty of marriage | p94 |
| nà cǎi | 納采 | Presenting betrothal gifts; the first of the Six Rites of marriage in which the groom's family sends gifts to formally propose | p95 |
| nà jí | 納吉 | Announcing the auspicious omen; the third of the Six Rites of marriage in which the groom's family reports a favourable divination result | p95 |
| nà zhēng | 納徵 | Presenting the betrothal valuables; the fourth of the Six Rites of marriage in which formal gifts are exchanged to seal the engagement | p95 |
| pǐ lí | 仳離 | Separation or dissolution of marriage; used to describe the painful parting of husband and wife | p95 |
| xiāng yōu | 相攸 | Selecting and seeking a suitable match; the deliberate process of identifying and evaluating a proper marriage partner | p95 |
| lù é | 蓼莪 | Title of an ode in the Book of Songs expressing deep grief for deceased parents; a classical lament for unfulfilled filial piety | p117 |
| hào tiān wǎng jí | 昊天罔極 | Boundless as the vast heavens; an expression of immeasurable grief for the loss of a parent, drawn from the Book of Songs | p117 |
| cè yú | 廁窬 | A gap in a wall used to pass things through; figuratively, a means of illicit or improper access | p117 |
| sòng zhòu | 誦咒 | Recitation of sacred mantras or incantations; the ritual chanting of protective or invocatory formulas | p122 |
| sòng shèng hào | 誦聖號 | Recitation of the sacred name or title of a sage or deity; reverential chanting of holy appellations | p122 |
| sòng fó hào | 誦佛號 | Recitation of a Buddha's name; the practice of chanting the name of Buddha as a form of meditation and devotion | p122 |
| mí liú | 彌留 | In the final lingering moments before death; the state of being at the point of death | p123 |
| yú tán zhǐ qǐng | 於彈指頃 | In the snap of a finger; in an instant, referring to the briefest moment, often used to describe the swiftness of death or spiritual transition | p123 |
| chāo shēng miào diān | 超昇妙巔 | Transcending and ascending to the sublime summit; the spiritual elevation of the soul to the highest realm of existence | p123 |
| niè pán | 涅槃 | Nirvana; the state of liberation from the cycle of rebirth, the extinguishing of desire and suffering, and the attainment of ultimate peace | p123 |
| rù dìng | 入定 | Entering meditative absorption; the state of deep concentration and stillness achieved through meditation practice | p124 |
| pǐ yǒng háo qì | 擗踊號泣 | Beating the chest, leaping, wailing and weeping; the ancient ritual expressions of profound grief at the time of bereavement | p125 |
| shēng xiá | 升遐 | Ascending to the distance; a respectful euphemism for the passing of a revered person, implying transcendence to a higher realm | p126 |
| miào jìng | 妙境 | Wondrous realm or sublime state; a transcendent spiritual domain of ineffable beauty and peace beyond ordinary existence | p128 |
| guǒ wèi | 果位 | Attained spiritual rank or fruition; the level of enlightenment or meritorious achievement reached through cultivation | p128 |
| zuò huà wò huà | 坐化臥化 | Passing away in seated or lying meditation; the peaceful death of a cultivator while in meditative posture, signifying spiritual attainment | p128 |
| qiān ān | 遷安 | Transferring to a place of peace; the ritual relocation of a spirit tablet or remains to a permanent resting place | p128 |
| mì mù | 幎目 | Covering the eyes of the deceased; the ritual act of draping a cloth over the face of the departed as part of funeral preparation | p129 |
| pǐ yǒng | 擗踊 | Beating the chest and leaping in grief; the ritual bodily expression of intense mourning performed at the time of bereavement | p129 |
| jù wéi | 遽違 | Sudden departure; a respectful expression for an unexpected death, conveying the abruptness of the passing | p129 |
| kuí wéi | 睽違 | Long separation; the prolonged absence of one who has passed, evoking irreversible distance and longing | p131 |
| bào miào | 報廟 | Reporting to the ancestral temple; the ritual notification of a death to the ancestral shrine, fulfilling the duty of filial piety | p133 |
| guǐ lù | 鬼籙 | Register of spirits; the celestial record in which the names of the deceased are inscribed | p134 |
| chāo shēng | 超生 | Transcending rebirth; the liberation of the soul from the cycle of reincarnation to a higher spiritual existence | p135 |
| jīn yín zhǐ kè | 金銀紙錁 | Gold and silver paper ingots; ritual paper offerings in the form of mock currency burned during funeral rites for the benefit of the departed | p135 |
| jīn gāng jīng | 金剛經 | The Diamond Sutra; one of the most celebrated Mahayana Buddhist scriptures teaching the perfection of wisdom and the nature of emptiness | p136 |
| xīn jīng | 心經 | The Heart Sutra; the most widely recited Mahayana Buddhist text, encapsulating the teaching on prajna and emptiness | p136 |
| qīng jìng jīng | 清淨經 | The Classic of Purity; a Taoist scripture emphasizing the cultivation of stillness and purity of heart as the path to union with the Dao | p136 |
| pǔ mén pǐn | 普門品 | The Universal Gate Chapter; the twenty-fifth chapter of the Lotus Sutra dedicated to the bodhisattva Guanyin and her universal compassion | p136 |
| dì jūn yīn zhì wén | 帝君陰騭文 | The Tract of the Quiet Way; a moral text attributed to Wenchang Dijun exhorting secret virtue, charity and righteous conduct | p136 |
| liǎo fán sì xùn | 了凡四訓 | The Four Lessons of Liao Fan; a Ming dynasty moral instruction text by Yuan Huang teaching that destiny can be changed through virtuous conduct | p136 |
| dòng míng jì | 洞冥記 | Records of the Dark Cavern; a classical text describing the journey of souls through the afterlife realms and the workings of karmic retribution | p136 |
| wàn shàn xiān zī | 萬善先資 | The Foundation of All Virtues; a collection of moral stories and teachings emphasizing benevolence as the basis of all good conduct | p136 |
| yù hǎi huí kuáng | 欲海回狂 | Turning back from the sea of desires; a text urging renunciation of worldly cravings and return to the path of virtue and spiritual cultivation | p136 |
| dù rén mǐ jié | 度人弭劫 | Saving people and averting calamities; the compassionate mission of guiding souls toward liberation while mitigating worldly disasters | p136 |
| bǎo fá | 寶筏 | The precious raft; a metaphor for the teachings or spiritual vehicle that carries sentient beings across the sea of suffering to liberation | p136 |
| mò qián | 陌錢 | Paper money for the road; ritual paper currency burned as offerings to provide the deceased with resources for their journey in the afterlife | p136 |
| tóng bó | 銅箔 | Copper foil; thin sheets of copper used in ritual offerings, representing bronze currency for the use of the deceased in the spirit world | p136 |
| xī bó | 錫箔 | Tin foil; thin metallic sheets used as ritual offering material symbolising silver or valuable metal for the afterlife | p136 |
| wǎng shēng qián | 往生錢 | Rebirth money; paper currency burned as an offering to assist the departed soul in transitioning smoothly to a blessed afterlife realm | p137 |
| zuì zhàng | 罪障 | Karmic obstructions of sin; the accumulated negative karma from past transgressions that obstructs spiritual progress and liberation | p137 |
| wú liàng zhī kǔ | 無量之苦 | Immeasurable suffering; the boundless pain endured by souls in the lower realms as a consequence of karmic transgressions | p137 |
| fěng jīng | 諷經 | Chanting scriptures; the ritual recitation of sacred texts on behalf of the deceased to generate merit and assist in their liberation | p137 |
| zhǔ kuàng | 屬纊 | Placing silk floss near the nose of the dying; an ancient ritual to detect the last breath and confirm the moment of death | p137 |
| chāo shēng | 超升 | Transcending and ascending; the elevation of the departed soul to a higher spiritual realm through the merit generated by prayers and rituals | p138 |
| bài chàn | 拜懺 | Prostration and repentance; the ritual act of bowing and confessing transgressions before the divine, seeking absolution and purification | p139 |
| tān chēn chī | 貪嗔癡 | Greed, anger and delusion; the Three Poisons in Buddhism, identified as the fundamental causes of suffering and rebirth | p140 |
| zhàn bǐ | 蘸筆 | Dipping the brush in ink; the act of inking the writing instrument before calligraphy or planchette inscription, signifying readiness for sacred writing | p143 |
| diàn zhuì | 奠醊 | Libation offering; the ritual pouring of wine as an offering to the spirits of the deceased during mourning rites | p143 |
| tǎn yǒng | 袒踊 | Baring the shoulder and leaping in grief; ancient mourning gestures expressing extreme sorrow, performed during funeral rites | p143 |
| fù gào | 赴告 | Going to announce a death; the ritual act of personally notifying relatives and the ancestral temple of a bereavement | p144 |
| qì xuè jī sǎng | 泣血稽顙 | Weeping tears of blood and prostrating the forehead; the most extreme expression of filial grief, conveying unbearable sorrow at a parent's death | p144 |
| hán liàn | 含殮 | Placing an offering in the mouth and laying out the body; the funeral ritual of putting a jade piece or grain in the mouth of the deceased before enshrouding | p145 |
| tiǎn liè | 忝列 | Humbly occupying a position; a self-deprecating expression acknowledging one's unworthiness in holding a role or being included among the distinguished | p145 |
| xiǎn bǐ | 顯妣 | Deceased mother of revered memory; the respectful posthumous title used in epitaphs and memorials to honour one's departed mother | p146 |
| xià rèn bì | 下衽畢 | Completing the robe arrangement; the act of finishing the arrangement of the burial garment by folding and securing the lower hem of the shroud | p146 |
| píng jiù | 憑柩 | Leaning upon the coffin in grief; pressing one's body against the coffin to express profound sorrow and bid a final farewell to the deceased | p146 |
| zī cuī | 齊衰 | Hemmed mourning garments; the second grade of the Five Mourning Grades, worn for one year for parents, grandparents and certain close relatives | p154 |
| zī cuī qī | 齊衰期 | One-year period of hemmed mourning; the specific duration of wearing the second grade of mourning dress for designated relatives | p154 |
| zhuā cuī | 髽衰 | Mourning attire with hair loosely bound; the specific style of mourning dress and coiffure prescribed for women during the bereavement period | p154 |
| qī fú | 期服 | One-year mourning dress; the period of wearing mourning garments for one full year as prescribed for certain degrees of kinship | p154 |
| fǎn fú | 反服 | Reverse mourning dress; the exceptional case where descendants adopt mourning dress for deceased ancestors in non-standard kinship situations | p154 |
| dí sūn fú | 嫡孫服 | Mourning dress worn by the principal grandson; the specific mourning garments prescribed for the eldest grandson of the direct line | p154 |
| zhàng qī bù zhàng qī | 杖期不杖期 | Mourning with or without a staff; the distinction indicating whether a staff is carried during the one-year mourning period based on kinship relationship | p155 |
| gōng fú | 功服 | Nine-month mourning dress; the third grade of the Five Mourning Grades, worn for nine months for certain collateral relatives | p155 |
| qī jiàng sī má | 妻降緦麻 | A wife reducing mourning to the lightest grade; the rule whereby a wife wears only the lightest grade of mourning for her husband's more distant relatives | p155 |
| sī má | 緦麻 | Fine hemp mourning cloth; the lightest and briefest of the Five Mourning Grades, worn for three months for distant relatives | p156 |
| jiàng fú | 降服 | Reduced mourning grade; the ritual reduction of mourning dress from a heavier to a lighter grade due to changed kinship circumstances such as adoption | p157 |
| xīn sāng | 心喪 | Mourning of the heart; inner grief observed without external mourning dress, worn by disciples for a deceased teacher as an expression of deep respect | p157 |
| shí zhǐ bù gān | 食旨不甘 | Fine food brings no pleasure; the expression of grief so deep that even delicious food tastes bitter, a classical description of the filial mourning experience | p157 |
| wǎng jí | 罔極 | Boundless and without limit; an expression of immeasurable parental love or of grief so profound it has no end, drawn from the Book of Songs | p160 |
| jì mò zhī hòu | 既歿之後 | After the passing of the deceased; the period following death during which mourning rites and filial obligations are to be faithfully observed | p160 |
| miǎn yīn róng zhī miǎo jué | 緬音容之邈絕 | To yearn for the voice and face of the departed, now utterly beyond reach; an elegiac phrase expressing profound longing for one who can no longer be seen or heard | p160 |
| zhì qǐ hù ér xīng bēi | 陟屺岵而興悲 | Climbing the barren and wooded hills, grief arises; a classical allusion from the Book of Songs evoking filial grief when a child far from home gazes toward the parental home | p160 |
| yú jì | 虞祭 | The first post-burial sacrifice; the initial offering made after interment to comfort the spirit of the newly departed and settle it in its resting place | p162 |
| fú tú | 浮屠 | Stupa or pagoda; a Buddhist tower enshrining sacred relics, also used in classical texts as a term for Buddhist monks or the Buddhist religion | p163 |
| dà xiáng | 大祥 | The second anniversary memorial sacrifice; the ritual offering performed two years after a death, marking a significant stage in the completion of mourning | p164 |
| dàn | 禫 | The final mourning sacrifice; the concluding rite performed at the end of the full mourning period, after which the mourner officially returns to normal dress and conduct | p164 |
| fú què | 服闋 | Completion of the mourning period; the formal conclusion of the prescribed period of wearing mourning garments and observing mourning rites | p164 |
| yuè dì yáng yì | 礿禘陽義 | The seasonal sacrifices of Yue and Di representing the Yang principle; spring and summer ancestral rites associated with the ascending active force of the cosmos | p165 |
| chù tì | 怵惕 | A feeling of apprehensive alarm; the instinctive moral stirring of compassion and anxiety that arises when witnessing suffering, described in the Mencius | p166 |
| shuāng jiàng jié | 霜降節 | The Frost's Descent solar term; one of the twenty-four solar terms marking the period when frost begins to form, associated with ancestor veneration | p167 |
| bài sǎo kuàng yíng | 拜掃壙塋 | Paying respects and sweeping the grave mound; the ritual of visiting, cleaning and making offerings at the tomb of an ancestor as an act of filial piety | p167 |
| zhōu shì | 周眂 | Circumspect inspection; the act of carefully and thoroughly examining a site, especially during funeral rites or the inspection of a grave | p167 |
| fēng shù | 封樹 | Mounding and planting trees on the grave; the ritual act of heaping earth and planting trees over the burial mound to mark and honour the site | p167 |
| gǒu gǒu yíng yíng | 狗苟蠅營 | Fawning like dogs and scheming like flies; a contemptuous expression for sycophantic and self-seeking behaviour devoid of moral integrity | p172 |
| bēi qū chǎn nìng | 卑屈諂佞 | Cringing, flattering and obsequious; the conduct of one who is servile and ingratiating, lacking in moral uprightness | p172 |
| xíng xiǎn jiǎo xìng | 行險儌倖 | Taking risks and seeking undeserved luck; reckless conduct relying on chance rather than virtue and diligence to attain one's goals | p172 |
| yǒng xī ěr lèi | 永錫爾類 | May blessings be forever bestowed upon your kind; a classical benediction from the Book of Songs conferring enduring divine favour upon the virtuous | p174 |
| bù shī | 佈施 | Dana or charitable giving; the Buddhist virtue of generosity and selfless giving of material goods or teachings for the benefit of others | p174 |
| gài wú liàng jié | 蓋無量劫 | Covering immeasurable kalpas; referring to the incalculable span of cosmic time across countless eons of existence | p175 |
| qiāng zéi | 戕賊 | To harm and destroy; to inflict injury or damage upon another, whether physically, morally or spiritually | p176 |
| fǔ fú chī xiù | 黼黻絺繡 | Ceremonial embroidery of axes, bows and fine needlework; the ornate decorative patterns on ancient ritual vestments symbolising rank and dignity | p182 |
| hāo shǐ | 嚆矢 | A whistling arrow shot as a signal; the first marker of something, used figuratively to mean the beginning or origin of a practice | p197 |
| liù liú | 六旒 | Six pendant strings of jade beads on a ceremonial crown; the tasselled adornments of the ritual cap indicating the wearer's noble rank | p197 |
| miǎn liú | 冕旒 | The ceremonial crown with jade pendants; the ancient Chinese ritual headgear worn by rulers and high officials, symbolising sovereign authority | p198 |
| qì yīn yūn | 氣氤氳 | Vaporous and all-pervasive qi; the dense, misty primordial energy that permeates all things, associated with the generative power of the cosmos | p226 |
| mò fù | 默婦 | The Silent Woman; a title within Tao Yuan for a female cultivator of quiet virtue and inner refinement | p228 |
| fú mǔ | 福母 | The Blessed Mother; a title within Tao Yuan for a senior female cultivator who embodies benevolence and serves as a spiritual mother figure | p228 |
| rén fù | 仁婦 | The Benevolent Woman; a title within Tao Yuan for a female cultivator who exemplifies humaneness and compassionate conduct | p228 |
| shū wén | 疏文 | Memorial text; a formal written document or petition addressed to the divine, recited and burned as an offering during ceremonies | p236 |
| miào xián pú sà | 妙嫻菩薩 | Bodhisattva Miaoxian; a divine being of wondrous grace and refinement, revered within the Tao Yuan tradition as a patron of elegant virtue and female cultivation | p237 |
| jī zhì | 筓制 | The system of hair-pinning rites; the prescribed rules and procedures governing the coming-of-age ceremony for young women within traditional ritual observance | p239 |