Mười quy tắc chỉnh đốn đạo môn của Trương Vũ Sơ (Thiên sư đời 43): kinh điển, giới luật, pháp lục, trai tiếu, nội tu. Tuyên ngôn cải cách sau loạn Nguyên–Minh. Chuẩn mực cho giáo đoàn Chính Nhất đầu Minh.
Ứng dụng: 戒律·教团规范
明第四十三代天师张宇初永乐间撰，正一部。针对明初道门流弊，立十项规戒：道教源流、道门经箓、坐圜守静、斋法行持、道法传绪、住持领袖、云水参访、立观度人、金谷田粮、宫观修葺。强调「以太上虚无之宗」「习吾道者必根据经书探索源流」、符水须利济存心、度人须择器不得滥收、钱粮大公无私。是正一道与全真互通背景下的教团制度化纲领。
⚡ Ứng dụng: 宫观管理与教徒教育：依十规整顿经箓传授、坐圜、斋法、住持职责与产业度人。
🔗 Liên quan: 天皇至道太清玉冊；道門定制；三洞修道儀
The text proves that Daoism survives only through enforceable institutional norms: ten regulations convert vague reverence into auditable behaviors (ordination, scripture study, ritual purity, communal order), so the gate's legitimacy is disciplinary coherence rather than private mystical claims.
1) Write your own 'ten rules' scaled to lay life (sleep, sex, speech, study, offering, teacher relation) and review weekly—personal 道門. 2) For BaZi charts with weak Officer (authority/structure), external rule-sets compensate for missing inner form. 3) Separate roles: when acting as ritualist vs. private cultivator, apply the matching purity standards from the 規 logic. 4) Use community or accountability partner to audit the rules—mirrors institutional inspection. 5) When learning multiple methods, require that each fit your rule hierarchy before adoption.
Unlike hagiography (金蓮像傳) that proves by holy lives, 十規 proves by policy. Unlike 玄風慶會錄's ruler-counsel, it targets the clerical community itself. It is the administrative spine that aesthetic collections and technical alchemies presuppose but do not supply.