Chuan Jie Lu Shi: The Taoist Precept-Master and Ordination Instructor 传戒律师
Paul PengKey Takeaways
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Chuan Jie Lü Shi (Precept Transmission Master) is a senior Taoist master responsible for transmitting the precepts (戒律) to ordination candidates, explaining their meaning, and guiding the repentance and commitment rituals.
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The position is one of the “Three Masters” (三师) in Quanzhen ordination, alongside the Certification Master (证盟师) and Supervision Master (监戒师).
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The term is documented in Quanzhen monastic codes such as the Quanzhen Qinggui (全真清规) and the ordination manual Chuan Jie Bi Du (传戒必读).
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In the Zhengyi tradition, a similar function exists within the register transmission (受箓) ceremony, though the title “Lü Shi” is less commonly used.
Definition
Chuan Jie Lü Shi (传戒律师, Chuán Jiè Lǜ Shī, “Precept Transmission Master”) is a senior Taoist priest who holds the authority to transmit the Taoist precepts (戒律, jièlǜ) to ordination candidates during formal precept‑conferral ceremonies. The term combines 传 (chuán, “to transmit”), 戒 (jiè, “precepts”), 律 (lǜ, “regulations” or “Vinaya”), and 师 (shī, “master”). The Precept Transmission Master is responsible for explaining the content and meaning of each precept, leading the candidates through repentance rituals, and ensuring that the transmission is performed according to established liturgical standards.
In the Quanzhen tradition, the Precept Transmission Master is one of the Three Masters (三师, Sān Shī) of the ordination platform, along with the Certification Master (证盟师, Zhèngméng Shī) who verifies the sincerity of the candidates, and the Supervision Master (监戒师, Jiānjiè Shī) who oversees the conduct of the ceremony.
Classical Sources
The duties and qualifications of the Precept Transmission Master are documented in Quanzhen monastic codes and ordination manuals.
The Quanzhen Qinggui (全真清规, “Pure Rules of Quanzhen”), compiled during the Yuan‑Ming period, states:
“传戒律师，须德高望重，精通律义，能开示后学，领众忏悔。非其人，不可妄授。”
(Meaning: “The Precept Transmission Master must be of high virtue and great prestige, thoroughly versed in the meaning of the precepts, able to instruct later students and lead the assembly in repentance. Without such a person, the transmission must not be performed rashly.”)
The Chuan Jie Bi Du (传戒必读, “Essential Readings for Precept Transmission”), a practical manual used in Qing‑period Quanzhen ordinations, further specifies the procedural roles:
“律师登坛，先讲戒条，次示戒法，次领众忏。三坛递进，各依仪范。”
(Meaning: “The Precept Transmission Master ascends the altar, first expounds the precept articles, then demonstrates the precept methods, then leads the assembly in repentance. The three altars proceed in order, each following the ritual standards.”)
Historical records of the Longmen (Dragon Gate) lineage also list the names of prominent Precept Transmission Masters who presided over large‑scale ordinations at Baiyun Guan (White Cloud Temple) in Beijing during the Qing dynasty.
The Three Masters of Quanzhen Ordination
In the Quanzhen “Three Altars Great Precepts” (三坛大戒) system, the three masters have distinct functions:
| Title | Role |
|---|---|
| Chuan Jie Lü Shi (传戒律师) – Precept Transmission Master | Explains the precepts, leads repentance, conducts the actual transmission. |
| Zheng Meng Shi (证盟师) – Certification Master | Examines the candidates‘ sincerity and confirms their readiness. |
| Jian Jie Shi (监戒师) – Supervision Master | Oversees the ceremony, ensures proper conduct, and enforces discipline. |
The Precept Transmission Master is considered the most senior of the three, often a retired abbot or a highly respected lineage holder.
Ordination Grades and the Precept Transmission Master
The Quanzhen ordination system comprises three progressive precept levels:
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Chu Zhen Jie (初真戒) – Preliminary Ten Precepts for novices
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Zhong Ji Jie (中极戒) – Intermediate Precepts for advanced practitioners
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Tian Xian Jie (天仙戒) – Celestial Immortal Precepts for the highest attainment
The same Precept Transmission Master typically presides over all three levels, though the ceremony for each level may be conducted on separate days.
Zhengyi Perspective
In the Zhengyi tradition, formal precept transmission is less emphasized than register transmission (受箓). However, the Zhengyi priest receives the “Nine Precepts” (九戒) as part of ordination, and a senior master (often called “Jie Shi” 戒师) performs a similar instructional role, though the title “Lü Shi” is less common. The Zhengyi ordination liturgy includes precept‑transmission segments that mirror the Quanzhen structure.
Historical Background
The formal role of the Precept Transmission Master emerged with the maturation of the Quanzhen monastic system in the Yuan and Ming dynasties. The Longmen lineage, under the leadership of abbots such as Wang Changyue (王常月, 1622–1680), standardized the “Three Altars Great Precepts” and elevated the office of the Precept Transmission Master to its highest prominence. Wang Changyue himself served as the Precept Transmission Master for numerous ordinations at Baiyun Guan in Beijing, revitalizing Quanzhen monasticism.
Related Concepts
- Taoist Ritual (道教斋醮): The broader ceremonial context that includes various ritual positions and functions → See: Taoist Ritual
- The Daozang (道藏): The comprehensive collection of Taoist texts documenting ritual and administrative standards → See: The Daozang
- Zhengyi Taoism (正一道): The tradition within which these ritual standards developed → See: Zhengyi Taoism
Source Texts
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Quanzhen Qinggui (全真清规, “Pure Rules of Quanzhen”). Yuan‑Ming period. Zhengtong Daozang.
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Chuan Jie Bi Du (传戒必读, “Essential Readings for Precept Transmission”). Qing dynasty. Baiyun Guan archives.
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Longmen Chuandu Pu (龙门传度谱, “Register of Longmen Ordination Succession”). Qing dynasty lineage record.
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Goossaert, Vincent. The Taoists of Peking, 1800–1949. Cambridge: Harvard University Asia Center, 2007. (Discusses the role of precept masters in Qing‑period ordinations.)
