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Monasteries typically have a structure and layout that suits both the spiritual and mundane needs of their communities: a central area that has a place of worship or meditation, a kitchen, refectory, dormitory, guest house, library, and basic work space; an outer layer with more specified workshops, stables and animal hutches, huts for solitary practice, memorial hall, and cemetery; and a third, most outward ring with orchards, fields, mills, and manufacturing sites. Studying the specific layout and organisation of medieval Daoist monasteries, which came to flourish from the sixth century onward, it becomes evident that they follow mainstream Chinese models in their basic layout, imitate Buddhist structures in their buildings and their names, and continue traditional Daoist community centres and meditation retreats. In addition, one can also compare them to ancient Indian and medieval Western institutions, recognising thereby the unique nature of the Daoist monastery. Planned and executed to imitate celestial landscapes and palaces, it served to attract immortals from above and prepare earthly aspirants for a more divine form of life, while also providing spiritual support for the state and a venue of merit-making for aristocratic sponsors.
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