The Chuzhen Jie is not a single text an initiate receives once and keeps. It is the first rung of a three-tier ladder, the Precepts of Initial Perfection, followed by the Zhongji Jie, the Precepts of Middle Ultimate, and finally the Tianxian Jie, the Precepts of Celestial Immortality, and passing through all three, in sequence, at a recognized ordination platform, is what full Dragon Gate ordination means in practice. That structure is itself Wang Changyue's contribution. Before his reform, Quanzhen initiation ran more directly through a personal bond between a teacher and a student, transmitted rather than codified into a standard sequence any candidate anywhere would pass through the same way.
Wang Changyue built the alternative after becoming abbot of Beijing's White Cloud Monastery in 1655, and put it into practice at ordination platforms he established from 1663 onward, Nanjing among them, where he personally administered the precepts to disciples numbering, by later account, over a thousand. Scholarship on the period notes that the resulting system was not built from nothing: it drew in part on a much older line of Daoist ordination practice reaching back to the seventh century, repurposed and standardized for Quanzhen's own Dragon Gate line. What made it decisive for the lineage's later identity was less the borrowing than the codification itself, a fixed, repeatable, three-tier sequence that let Dragon Gate ordination be recognized the same way at any platform administering it, rather than resting on the personal authority of whichever teacher happened to be presiding.