《太上洞玄灵宝业报因缘经》Vol. 2

This state of purity, stillness, and all-embracing understanding is the quiet chamber toward which practitioners aspire. Everyone who enters this state must uphold the precepts: from the first resolve to practice through the attainment of the highest fruition, one must never depart from them.

Repenting, receiving precepts, reciting scriptures and incantations, observing a vegetarian fast, practicing the Way with utmost sincerity, making vast vows, praising generosity, benefiting sentient beings, protecting all life, and broadly cultivating merit—these good deeds can move the celestial beings, bringing people blessings and strengthening their spiritual power. Practitioners cultivate in accordance with their fundamental affinities, manifest teachings in response to differing circumstances, enact the practice suited to their original and manifested traces, realize the true aspect, and allow the teachings to endure, encompassing both the true body and its responsive manifestations. In this way, they can ultimately accord with the Dao. One must never abandon practice, even to the point of letting go of attachment to the mind, and in all things one must uphold the precepts.

When the precepts are upheld without violation, the celestial beings descend, the assembled sages show respect, and even the demons praise the practitioner. Each person’s name is entered in the celestial palaces according to their deeds. I therefore teach a wide range of precepts, taking into account the differing capacities of sentient beings. The precepts vary in number and level, so people may receive and uphold them according to their own faculties and what they can sustain.

The precepts include the Three Precepts, Five Precepts, Six Precepts, Seven Precepts, Eight Precepts, Nine Precepts, Ten Precepts, Twelve Permissible Precepts, Fourteen Precepts for Conduct, Twenty-Four Precepts, Twenty-Seven Precepts, and Thirty-Six Precepts. They also include the lower-grade Forty Precepts, middle-grade Sixty Precepts, and upper-grade Eighty Precepts of the Dongxuan Cavern, the One Hundred and Eighty Precepts, the Three Hundred Precepts for Contemplating the Body of the Shangqing tradition, and the Seven Hundred and Twenty Precepts of the Dongshen Cavern. Each set of precepts has its own order and is used to guide beings who have lost their way. All who can receive and uphold them will gain blessings and dispel immeasurable offenses.

These precepts are scattered throughout the scriptures of the Three Caverns, the three major divisions of Daoist scriptures, and have been transmitted for a long time. Yet sentient beings are ignorant and rarely have the chance to hear them. Now I will teach you only the supreme Ten Precepts, as a foundation for cultivating merit in the human and celestial realms and forming wholesome bonds through life and death. I pass them on for future generations, so that all beings may uphold them, bringing blessings and dispelling calamities through a power beyond measure.

First Precept: Do not take life or harbor the intention to kill. Keep compassion in your heart and help all living beings. Regard every living being as you would yourself.

Second Precept: Do not steal or harbor the intention to steal. Practice humility and yield to others; do not take what is gained unjustly. Regard other people’s possessions as you would your own.

Third Precept: Do not engage in illicit sexual conduct or harbor impure desires. Maintain chastity, and exercise self-restraint even when alone in a secluded place. Regard men and women as you would your own family.

Fourth Precept: Do not be miserly or greedy, or harbor a covetous mind. Give freely and generously aid those in poverty. Treat everyone equally, without thoughts that divide one person from another.

Fifth Precept: Do not become angry or harbor anger. Keep a joyful heart and live in harmony with enemies and friends alike. Regard every living being as you would your own child.

Sixth Precept: Do not be ignorant or harbor deluded thoughts. Cultivate wisdom and guide and enlighten those who are confused. Regard every living being as you would your own sibling.

Seventh Precept: Do not speak empty, showy words or harbor boastful thoughts. Remain loyal and upright, keeping your heart, words, and actions pure and peaceful. When encountering the scriptures and teachings, cultivate the wish to read and understand them.

Eighth Precept: Do not lie or harbor thoughts of deception. Keep faithfulness at all times, whether in public or in private, and deceive no one. Treat everyone without falsehood or deceit.

Ninth Precept: Do not speak abusively or harbor thoughts of hurtful speech. Keep right mindfulness and do not give rise to harmful intentions. When you see a venomous snake, remember that it brings harm upon itself.

Tenth Precept: Do not spread gossip or sow discord, and do not harbor thoughts of division. Remain upright and frank, without favoritism or hatred. Regard yourself and others without bias toward those close to you or those distant from you.

The Dao Lord said: These ten precepts are the walls and dwelling places that let all living beings settle and sustain their lives. Those who uphold them will have twenty-four Jade Youths and Jade Maidens, Vajra Divine Kings, generals, and strongmen guarding their sides. They will help avert disasters and misfortune, preserve life, and extend longevity. The true sages will honor them, and the heavens will rejoice.

Weapons, water and fire, tigers and wolves, insects and snakes, illness, imprisonment, ghosts, bandits, and evil spirits, hunger and cold, and every kind of trouble and calamity will not harm them. If they seek a son, they will have a son; if they seek a daughter, they will have a daughter. Wealth and status, long life and peace: all they seek will come to pass. They will be intelligent and wise, with upright and pleasing features, and will stand out among people. Their attainments will be beyond imagining.

When they are reborn in future lives, they will be born in heavenly palaces and pure lands, dwelling on splendid lotus platforms and in jeweled halls. Food and clothing will be abundant of themselves; they will ride cloud canopies and dragon chariots, free and at ease. They will constantly hear the scriptures and teachings, serve the Celestial Worthies, and pass through successive lives until at last they encounter the true and correct Dao.

Those who uphold these precepts are like a precious sword that can cut through anything, a vessel of the Dharma that can ferry anyone across, a blazing fire that can burn away anything, and pure water that can wash away all defilement. From the Three Pure Ones onward, down to the highest sages and perfected immortals of the ten directions, all have attained their realization by upholding the precepts. Precepts serve to prevent transgression and put an end to wrongdoing; they discipline body and mind, subdue demons, and establish communion with the divine spirits, sages, and perfected beings.

The Dao Lord said: In the past, five hundred men cultivated the Dao on Empty Bright Mountain in the Pure Harmony Kingdom for twenty-one years. Together they observed the precepts in this scripture, and all realized the Dao of Wuwei (non-action). I sent the Perfected One Da Xiang, a Daoist immortal’s title, to guide them into the Heaven of Formlessness, a realm beyond form and appearance. They have now all become immortals of golden radiance, continuing to cultivate the Great Vehicle and gradually advancing toward the true rank.

There were also thirty-six thousand women in the Floating Perch Kingdom, on Empty Accumulation Mountain, who studied the Dao with one heart. For a hundred years they had not heard this scripture or its precepts. They were afflicted by the essence of a great demon and all fell into the Water of Ignorance, a state symbolizing delusion and decline. They drifted and sank, unable to escape. I sent the Perfected One Du Tuo to rescue them and imparted this scripture to them, gradually opening their awareness. Later they moved to Contemplation Mountain and faithfully observed the Ten Precepts. They have now practiced for six million years, diligently day and night, with undivided attention. Sacred lingzhi and divine herbs, along with a jade pool of sweet dew, arose naturally where they lived and provide them with food and drink. They are also gradually coming to understand the principles and will, of their own accord, reach the realm of utmost truth.

Puji asked: I still do not understand. Must those who observe these precepts receive them from a teacher, or is it enough simply to recite the scripture? Beings differ in the strength of their vital energy and abilities. Some practice throughout their lives, while others stop after a short time. What is the principle behind this? I earnestly ask the Heavenly Worthy to explain it with compassion.

The Dao Lord said: If a good man or good woman—that is, a man or woman who follows Daoism—sets their heart on the Dao, goes to a master to receive scriptures and precepts, and observes them throughout life, then their relatives from past lives and the present life will all gain immeasurable blessings. If they also copy this scripture, recite it as written, burn incense in offering, and cultivate according to its prescribed rules, their merit will be especially wondrous and beyond comprehension.

If an opportunity arises to teach the scripture and expound the Dao, and they can unfold its subtle meaning and share it widely with others; if they also go to a master to receive and transmit it, uphold it sincerely, and cultivate in accordance with its precepts, the blessings they gain will be vast. Even if someone receives it from a master but is not yet able to practice, or upholds it at home for a time and later stops, they have still benefited from it, and the blessings are not slight. Why is this so? It is like sweet rain falling everywhere: all things are nourished, and each flourishes according to the rain it receives. The precepts work in the same way. Whoever receives even a touch of their teaching can benefit from them.

The Dao Lord also said: If Daoist men and women, for the sake of the sovereign, ministers, the people, the land and forests, and all beings in the Three Paths and Five Sufferings, set their hearts on establishing altars in various places, they may build a hundred high platforms and invite fellow practitioners to expound this scripture for three, seven, nine, or ten days, or even a hundred days; the period need not be fixed. During this time, they should burn incense and perform rites, bow and repent, make petitions and prayers, scatter flowers and light lamps, and broadly encourage beings to observe fasting and abstinence, so that all may hear the teaching. In this way, they pray for peace throughout the realm, comfort for the people, and flourishing blessings.

If someone can also copy a hundred, a thousand, ten thousand, or more copies of this scripture for the sake of the king, the emperor, the land, and the people, and spread its teaching in various places so that all may receive and uphold it, they will gain immeasurable blessings beyond comprehension.

The Dao Lord said: When a Daoist priest or priestess conducts an ordination for men or women—that is, the rite by which disciples are guided to receive the precepts—they should first perform the ritual of the “faith token.” The token should be one chi and two cun long and may be made of bamboo, wood, or similar materials. The precepts may be transmitted only after the token has been presented.

The ritual of the faith token has four purposes. First, it inspires those receiving the precepts to dedicate their minds toward the Way, directing the merit of their good deeds toward spiritual cultivation. Second, it examines their original intentions in advance and strengthens their faith. Third, it first helps them understand the relationship of faith and aspiration on which receiving the precepts depends, stirring longing in their hearts. Fourth, it allows the disciples receiving the precepts to express their sincerity and to open their hearts to the shared aspiration of guiding others. For these reasons, it is called the “faith token.”

The faith token also symbolizes two things: it prompts those receiving the precepts to examine themselves and weigh their good and evil deeds, and it petitions the perfected sages to increase their blessings and longevity. This ritual is presented to help them devote themselves to observing the precepts. Therefore, when conducting an ordination, the faith token should be presented first.

Chapter Seven: On Observing the Purification Fast

The Lord of the Dao said: Since time without beginning, living beings have been reborn again and again. They are often greedy and covetous, driven by their appetites. They gorge themselves on food, drink, and meat without ever feeling satisfied. In this way, they merely increase their flesh and nourish the pus and blood within their bodies, inviting illness and distress and deepening the roots of their karmic offenses.

Human life brings birth, aging, illness, and death, along with heat, damp, wind, and cold; pain, itching, aches, and soreness; and the invasion of harmful winds and toxic influences that give rise to every kind of illness. People’s thoughts change from moment to moment, while their lives flow on without pause, day and night. Living beings differ in how they are born, the qualities they inherit, and the workings of their minds. They revolve through day and night and undergo countless cycles of birth and death. Some become pus and blood while still in the womb, then disperse; some perish in their mother’s womb before they can be born; others are delivered and briefly separated from their mothers, only to die soon afterward. Such cases are beyond counting. Some live for a year or two, others reach a hundred, yet their bodies are constantly loosening and declining, beset in turn by headaches, fevers, and countless troubles. In an entire lifetime, there is scarcely a moment of ease. This is because so much impure matter is eaten and stored in the body; meat and wine permeate the flesh and fester in the organs, while harmful winds and toxic influences assail the body. Even gold and jade can wear away—how could the human body endure forever?

I neither drink nor eat. I embrace the Great Dao and accord with nature; my transformations are endless, and I live forever without dying. I constantly teach the scriptures, guiding and saving living beings. Ordinary people are ignorant and deluded, unable to believe and accept them. I am always troubled and moved to compassion by this, so I established purification rites to help people dispel illness and suffering.

Long ago, I received thirty-six collections of scriptures from the Celestial Worthy of Primordial Beginning. These purification rites are subtle and profound, and can save all kinds of living beings; their practice in the world also follows specific rules. The ignorant dismiss them as false and absurd. Yet the Three Pure Ones and the other holy immortals have already attained the Great Dao, and still regularly observe purification and fasting, diligently and without slackening. How much more should you do so?

If people of the highest capacity diligently cultivate the Dao, observe long-term fasting, keep their dwelling pure, recite scriptures, burn incense, and remain inwardly steadfast, that is a worthy practice. Whether to engage in visualization depends on each person’s wisdom or ignorance. The methods differ and are adapted skillfully to each person’s capacity; all are intended to guide and save living beings. The Six Fasts and Ten Observances, the Eight Seasonal Festivals and Three Primordial Days, the rites for the Jiazi day and one’s birth year, the Three Assemblies on Gengshen days, and the various methods of protection and deliverance are subtle and beyond measure. They are all means by which the Celestial Worthy of Primordial Beginning guides and welcomes ordinary people. I constantly encourage and instruct living beings, hoping that all will cultivate the Dao.

Puji asked: “When undertaking a purification fast, are its merits greater or lesser? Which divine beings descend to observe and assess it? Does fasting mean only abstaining from food, or must one also follow particular rites and forms of conduct? The supreme Dao is all-encompassing and accessible through many methods of cultivation. People should practice according to their capacity. The scriptures also prescribe observances such as the Six Fasts. I do not understand the principles behind them and respectfully ask for your guidance.”

The Lord of the Dao replied: “Are the merits of a purification fast greater or lesser? Which celestial beings descend to observe and assess it? Does fasting mean only abstaining from food, or must one also follow particular rites and forms of conduct? The supreme Dao is all-encompassing and accessible through many methods of cultivation. People should practice according to their capacity; for this reason, observances such as the Six Fasts were established.”

The Lord of the Dao replied: Merit and virtue differ in weight, and the heavenly realms descend to inspect them. The rites and rules of fasting also vary with the kind of fast. The Lingbao Jing (Lingbao scriptures) all discuss these matters, and I will explain them briefly now. Listen carefully.

There are two kinds of fasting: the Ultimate Dao Fast (jidao zhai), which seeks to realize the Dao, and the Salvation Fast (jidu zhai), which aims to deliver all beings.

The Ultimate Dao Fast refers to a practitioner who resolves to study the Dao and keeps the fast in every thought, from the beginning of cultivation to its end, without wavering in the will. It has two methods. The first is "forgetting the mind" (wangxin). The practitioner maintains focused cultivation throughout, forgetting the body whether walking, sitting, or lying down. The mind becomes still as cold ash or dead wood, stopping all worries and thoughts and holding only to a single, pure intention. The second is "extinguishing the mind" (miexin). Whenever a thought arises, it is released at once, so that the spirit is not bound to anything. The mind returns to stillness and remains so until one reaches the ritual altar.

The Salvation Fast is for those whose minds turn toward the Dao, who revere the mysterious true Way and pray that blessings will arrive and countless calamities will be removed. Practitioners may follow it according to their abilities, in one of two forms: devotion of the heart (qian xin) or the giving up of wealth (she cai). Devotion of the heart means offering oneself wholeheartedly, honoring the Dao with a sincere mind, burning incense, bowing in worship, and seeking the Dao with single-minded purpose. Giving up wealth means purchasing incense oil and various offerings, preparing vegetarian meals, and inviting a Daoist priest to preside. Ordinary offerings may also be used, provided the prayer is sincere. The practitioner entrusts body and mind to the most true Dao, and within the heart dissolves the six dusts (the six external objects that give rise to discrimination and attachment). Outwardly, the practitioner levels oneself with all things, quiets the mind, stills the thoughts, and devotes oneself to the Dao, seeking to attain a superior reward and to remain for a long time in harmony with the state of non-action (wuwei). Whether saving the living or the dead, or removing suffering and calamity, one should act according to one's means. The reward of blessing follows from what one does, and the weight of merit depends on the length of one's practice.

When the fast is performed, the sacred assemblies of the heavens, the true immortals, the spirit officers, the jade youths and jade maidens, the Five Emperors of the Three Realms, and the spirits of every region all arrive. They carry tallies and banners, hold documents and registers, and travel through the air or walk through the void. They burn incense, scatter flowers, listen to the scriptures, and record the merits and faults of people on earth, entering their names in the heavenly registers so that they receive endless blessing. The fast days are set apart because on these days the Lord of the Dao sends the good and evil spirits of the Three Realms and the ten directions to inspect the human world.

In the first month, the Azure Emperor sends General Jiuqi Gongcao, who comes with his host, carrying tallies and raising banners. Together with the divine soldiers and immortal troops, and with the jade youths and maidens, he makes the rounds and records merit and fault. In the third month, the Yellow Emperor sends General Yiqi Miegang, who leads his host carrying talismans and registers to make the rounds with the immortals and to examine merit and fault. In the fifth month, the Red Emperor sends General Sanqi Shengguang, who leads his host flying through the air to inspect merit and fault together with the celestial immortal troops and the immortal youths and maidens. In the seventh month, the White Emperor sends General Qiqi Chuansong, who rides a jade wheel and carries feathered canopies, and together with the heavenly soldiers and mighty spirits, records merit and fault. In the ninth month, the Upper Primordial sends General Yiqi Hekui, who holds banners and tallies, and with the officers of merit and the jade youths and maidens, makes the rounds and registers good and evil. In the eleventh month, the Black Emperor sends General Wuqi Shenhou, who burns incense and scatters flowers, and together with the Dragon and Tiger Lords, he makes the rounds and inspects merit and fault.

The fifteenth day of the first month is the Upper Primordial festival. The ten heavenly spirit officers, the divine soldiers, and many high sages and exalted worthies, along with the perfected of wondrous conduct, descend to the human world and determine merit and fault. The fifteenth day of the seventh month is the Middle Primordial festival. The nine earthly spirit officers, the divine soldiers, and the immortals of famous mountains and grotto-heavens descend and check merit and fault. The fifteenth day of the tenth month is the Lower Primordial festival. The Water Emperors of the Nine Rivers, the great spirits of the twelve river sources and valleys, and the spirit officers of the waterways descend and fix merit and fault.

The eight solar terms of Lichun, Chunfen, Lixia, Xiazhi, Liqiu, Qiufen, Lidong, and Dongzhi also each bring the Celestial Worthies, celestial lords, and divine lords sent by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), together with their divine soldiers, to the human world. They teach living beings and open the gate of salvation. Attended by jade youths and maidens, the Southern and Northern Dippers, and the Four Offices and Five Emperors, they carry talismans and tallies, burn incense, scatter flowers, and ride dragon chariots and phoenix carriages across the void. Their appearances vary, some tall and some short, some like clouds, rain, wind, or dew, and some taking the forms of birds, beasts, or the blue and yellow hues of the seasons. They inspect the human world, register merit and fault, and observe all beings.

Each month also has set days on which the Celestial Worthy of Primordial Beginning, the Northern Dipper, the Supreme One, the Celestial Emperor, the Three Officials, and various messengers descend to the human world. On the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days, the corresponding heavenly spirits come. Together with the sacred assemblies of the heavens, the revered spirits, the jade youths and maidens, the Four Offices and Five Emperors, and the Five Dipper supervisors, they make the rounds and examine the accumulated good and evil, merit and fault, and karmic conditions of men and women. On the day Jiazi, the Envoy of the Central Terrace of the Supreme One descends. On the day Gengshen, the Three Corpses spirit who oversees the supervision of people from the Upper Palace of the Great Mystery descends.

In addition, the first day of the first month is for offering longevity, and the seventh day is for welcoming auspiciousness. The eighth day of the second month is the Fragrant Spring. The third day of the third month is for dispelling evil. The eighth day of the fourth month opens summer. The fifth day of the fifth month renews life. The sixth day of the sixth month clears the summer heat. The seventh day of the seventh month welcomes autumn. The first day of the eighth month drives out evil. The ninth day of the ninth month extends life and adds to one's years. The first day of the tenth month brings completion of blessing. The fifteenth day of the eleventh month opens blessing. The fifth day of the twelfth month receives a hundred blessings. Birthday-star days (benming ri) are used to pray for longevity, and the days of the three assemblies (sanhui ri) are used to establish merit.

On these fast days, emperors and kings, consorts and ministers, dukes and chief councilors, Daoist priests, female officials, and ordinary people may all, for themselves or for others, burn incense, perform the Dao procession, recite scriptures, offer thanks, expound this scripture, and write their names on memorials petitioning the mountains and rivers, the Five Sacred Peaks, the Four Great Rivers (five famous mountains and four great rivers), and the spirit offices of mountain caves. The Lord of the Dao often sends perfected immortals, divine jade maidens, and jade youths and incense officials to check the names and enter them into the Jade Calendar of Immortals and the Register of Long Life, so that disasters are dispelled, all suffering is purified, and lasting joy and happiness are enjoyed.

The scripture also states that the longer one keeps the fast, the greater its merit. One day of fasting removes fifty kinds of sin from the body and yields five days' worth of surplus provisions. Two days of fasting removes one hundred sins and yields ten days' worth of surplus. Three days of fasting removes one hundred and fifty sins and yields fifteen days' worth of surplus. Five or more days of fasting removes five hundred sins and yields one thousand days' worth of surplus. Fasting for one hundred days removes the myriad sins from the body. Food arrives naturally, jade maidens come to welcome the practitioner, and there is no need to worry about clothing or sustenance. Fasting for one thousand days brings the guardians of the Three Realms and the support of the Five Emperors. The family prospers, descendants multiply, heavenly beings descend, and auspicious blessings never cease. Past sins are also removed, and one may be reborn into the household of a heavenly king or attain intelligence, dignity, longevity, and natural joy.

The Daoist Lord said: "In the past, I lectured on the scriptures in the kingdom of Qingmiao and taught gods and humans. At that time, eighty-seven thousand men and women came together before the lecture seat, all awakened good minds, and made great vows. They vowed on behalf of emperors, kings, consorts, ministers, dukes and marquises, chief counselors, the common people, the land, and all sentient beings. For a long time they upheld the six fasts, the ten upright days, the three primes and eight festivals, the jiazi and gengshen days, and other kinds of abstinence. They also built one hundred high platforms and invited Daoist priests to expound this scripture. For twelve years they remained diligent and devout, never slackening, and their sincere hearts moved the heavens. I then sent Zuoxuan Zhenren (a Daoist immortal) to bestow spirit medicines upon them, so that each of them attained longevity. Now they have built one hundred high platforms on Mount Shanji and invited Daoist priests to expound this scripture. For twelve years they have remained diligent, devout, and unwavering, and their sincere hearts have moved the heavens. I again sent Zuoxuan Zhenren to bestow spirit medicines, so that each of them attained longevity. Now they have all realized the Dao as immortals on Mount Shanji, and the ritual forms and standards they follow each accord with the Law of the Three Caverns (Sandong fa, the lineage of Daoist scriptures and liturgy)."

Puji bowed in reverence and asked: "I do not yet understand. At what times should the fasting practices be carried out?"

Daoist Master (Dao Jun) replied: The heavens and earth move according to fixed patterns, and day and night alternate in turn. The day is divided into twelve shichen (double-hour periods), and the qi of each period has its own rhythms of rising and falling, flourishing and declining, which bring different outcomes of good and ill fortune. Humans and ghosts differ from one another, and the retribution and blessings they receive differ as well; the benefits and harms brought by Yin and Yang each have their own proper place. Now I will explain these in detail, and you should listen carefully.

At midnight, this is when the heavenly beings of the various heavens take their meals. If people eat during this time, they can add ninety years to their allotted lifespan (shousuan), eliminate eighty-one kinds of illness, and the Earth Officials (diguan) will also show them respect.

At the cockcrow hour, this is when the celestial officials of the various heavens take their meals. If people eat during this time, they can add one hundred years to their lifespan, eliminate ninety kinds of illness, and the Earth Officials will come out to greet them.

At dawn (pingdan), this is when the assisting spirits of the various heavens take their meals. If people eat during this time, they can add one hundred and twenty years to their lifespan, eliminate one hundred kinds of illness, and the Earth Officials will stand in awe of them.

At sunrise, this is when the heavenly kings of the various heavens take their meals. If people eat during this time, they can add one hundred and forty years to their lifespan, eliminate one hundred and twenty kinds of illness, and the Earth Officials will escort and welcome them.

At the hour of Chen, this is when Indra (Dishitian) takes his meal. If people eat during this time, they can add one hundred and eighty years to their lifespan, eliminate one hundred and sixty kinds of illness, and the Earth Officials will attend upon them at their gates.

At midmorning (yuzhong), this is when the Perfected and Sages of the various heavens take their meals. If people eat during this time, they can add forty years to their lifespan and eliminate four hundred and four kinds of illness. The spirits of the heavens will descend, jade maidens will scatter flowers, golden youths will raise incense smoke, and the Three Realms, the Five Emperors, the sun, moon and stars, the divine armies, and the Vajra warriors will all arrive together. At this time, one should cease all affairs other than good deeds and cut off evil conduct; one's good name will then reach Shangqing (the highest heaven in Daoist cosmology), the heavens will rejoice, and all things will bring blessings. Therefore, this is the proper time for zhai (purification fasting).

At midday, this is when the demon kings of the various heavens take their meals. If people eat during this time, they lose ninety years of lifespan, generate eighty-one kinds of illness, and the Earth Officials will examine their conduct.

At sunset (riying), this is when the demon kings of the earth take their meals. If people eat during this time, they lose one hundred years of lifespan, generate ninety-one kinds of illness, and the Earth Officials will bring harm upon their doorways.

At the hour of bu, this is when the ghosts and spirits of the human world take their meals. If people eat during this time, they lose one hundred and twenty years of lifespan, generate one hundred kinds of illness, the Earth Officials will add to their karmic offenses, and malevolent ghosts will harm their lives.

At dusk, this is when the underworld kings and ghostly spirits beneath the earth take their meals. If people eat during this time, they lose one hundred and eighty years of lifespan, generate two hundred kinds of illness, and suffer all manner of injury.

At the hour of rending (rending), this is when hungry ghosts, animals, and the ghosts and spirits of Fengdu (the abode of ghosts and spirits in Daoist belief) take their meals. If people eat during this time, they lose five thousand years of lifespan, generate four hundred and four kinds of illness, and all manner of calamities will befall them. Ghostly demons and evil spirits will enter the belly while people are eating, causing the hundred illnesses, suffering, and disasters, stealing away one's lifespan, and preventing one from becoming an immortal or attaining everlasting life.

If men and women can follow the method I have described, and each time before eating, set out the various foods and offer them separately to the immortal sages, the earth spirits (diqi), the ghosts and spirits, and all living beings, this is generating the four kinds of compassionate mind, which can avert evil and protect one from the intrusion of ghostly qi. Then distribute the food to birds and beasts, down to insects and fish, so that they are all satisfied; this brings immeasurable blessings, and whether living or dead, one receives this grace.

Puji then asked, "What order should be followed when eating?"

The Daoist Lord replied, "First, one must rinse the mouth, wash the hands, and compose one's bearing. Then one burns incense and performs the rites, confesses and bows in worship, makes vows, and dedicates the merit. Only after the petitions and supplications have been fully stated may one eat. While eating, close the eyes and visualize the gods within the body partaking of the food together with the Three Ones (Sanyi). During the meal, no one may move about at will, and no one may touch the food with soiled hands. Chew slowly and calmly, so that the food enters the body together with the breath. Everyone should hold clean cloths and vessels, and not allow worldly vulgar speech, laughter, and clamor to disturb them. This is called Fashi (Dharma food), and it is then that the Qingzhai (pure fast), observed according to Daoist ritual, truly begins.

When one can act according to these words, the heavens will descend, the multitude of sacred spirits will gather, the perfected will give their approval, Jade Maidens will scatter flowers, and both the living and the dead will receive grace and obtain boundless merit."

Scroll Four of the Taishang Dongxuan Lingbao Yebao Yinyuan Jing (Scripture of Karmic Retribution and Causal Connections of the Taishang Dongxuan Lingbao) ends here.

Scripture of Karmic Retribution and Causal Connections of the Taishang Dongxuan Lingbao, Scroll Five

Eighth Section: Chapter on Recitation

Great Compassion and Great Pity, the Universal Relief Perfected, asked the Supreme Lord of the Dao about the matter of karmic retribution and causal conditions (yebao yinyuan). The Supreme Lord of the Dao told the Universal Relief Perfected:

In the past, the Heavenly King Victorious Joy gathered thirty-six thousand Daoist priests and female officials. The Heavenly King Wondrous Transformation gathered three thousand two hundred, the Heavenly King Wondrous Virtue gathered one thousand five hundred, the Heavenly King Pure Stillness gathered eighteen thousand, the Heavenly King Numinous Harmony gathered five hundred and sixty, and the Heavenly King Floating Harmony gathered seventy-two thousand. These six Heavenly Kings simultaneously established ritual altars (daochang) in their respective main halves, hung various precious canopies, burned hundred-blend precious incense, arranged fine seats, prepared a hundred kinds of delicacies, scattered many kinds of rare flowers, played many wonderful melodies, and made offerings of treasures, gold, silver, pearls and jade, superior garments, and various silk fabrics.

They recited this scripture continuously for one hundred days, held the ritual services on schedule, paid reverent homage, observed fasts, and lit lamps, day and night without slackening. The Heavenly Kings, their queens, princes, and ministers each day burned incense, scattered flowers, and performed the Dao rites, and they gave away their wealth and confessed their faults.

The men and women of the kingdom, along with officials of every rank, heard that the Heavenly Kings had established such a "field of merit" (futian), an opportunity to accumulate merit and virtue through good deeds and offerings. Each of them resolved in their hearts to give up their homes and household possessions, and to purchase fragrant oil, flowers, fruit, rare garments, and various ritual articles. They came to the gates of the capital and made offerings to the Daoist priests. They prayed for the peace of the nation and the happiness of the people, and also for their deceased relatives to be freed from suffering and to ascend to heaven and attain ease. The roads were crowded with people, and the Heavenly King did not forbid them, allowing the people to act according to their own wishes.

The people of every kingdom thereby received the benefits of cultivating the Dao. Their lives were long, and their food and clothing were abundant. The gardens were overgrown with auspicious things such as golden fungus and jade blossoms, and phoenixes and peacocks frolicked in the mountain forests. Men and women rejoiced and were content, and they devoted themselves wholeheartedly to reciting scriptures. Later, the kings of each kingdom lived to a thousand years before ascending to the upper realms, and the ministers and assisting officials each lived to eight hundred years before being promoted in turn. Even after seven hundred kalpas had passed, the people of the kingdom still practiced the Dao methods.

The Lord of the Dao said: If the ruler of a state faces calamity, recite this scripture (Jing). If floods, fires, or wars arise, recite this scripture. If the stars and planets move out of their courses, or the sun and moon are eclipsed, recite this scripture. If Yin-Yang (Yin-Yang) falls out of balance, pestilence spreads, and deaths from illness increase, likewise recite this scripture. If wicked spirits and wangliang (mountain and river demons, as they are called in legend) bewilder the common people, recite this scripture. If poisonous insects or fierce beasts harm the people, recite it as well. If someone is imprisoned or bound in shackles, this scripture may also be recited. In every kind of distress and disaster, one may recite this scripture to seek deliverance.

When someone has died, reciting this scripture can liberate the dead and help them be reborn in Huaxu (the ideal realm of immortals in Daoist legend). Reciting it constantly can also lift up one's nine ancestors, from the immediate generations back to the ninth. Whoever recites this scripture gains merit beyond measure. Each person, according to their own ability, should practice goodness and cultivation, so that sinful karma is dispelled. The living and the dead alike will receive grace, the people will rejoice, and all under heaven will be at peace.

The Lord of the Dao said: In the past there was a man who upheld this scripture, reciting it day and night without ever growing lax. Once, as he walked in the mountains, a great many fierce tigers surrounded him and pounced from all sides, intending to bite him. He recited this scripture silently, and the tigers immediately scattered, and he came to no harm. Another man was sailing at sea when fierce winds and waves set the boat rocking, and he was about to be swallowed by the waves. He recited this scripture, reached the far shore at last, and came through safely. A third man had broken the king's law and wore a cangue. After he recited this scripture, the hardships of his prison were lifted, and he was not beaten.

The merit of this scripture has a great power that is difficult to measure by ordinary reasoning. All of you, men and women alike, should revere this scripture with utmost sincerity, so that you may receive blessings and enjoy long life and good fortune.

The Daoist Master said: When emperors, kings, common people, the land, or all living beings encounter calamity, efforts should be made to dispel it. One may invite Daoist priests and female officiants (Daoist women practitioners), the number determined by actual circumstances, and widely establish sacred altars, hanging banners (fan) and canopies, scattering flowers, burning incense, and lighting lamps for illumination, while performing the Daoist rites of repentance (daoli chanhui), reciting scriptures and paying homage according to ritual procedure, confessing faults and praying for blessings. The rites should be held diligently in six periods across day and night, without slackening, so that the efficacy is realized and blessings and merit descend universally.

The Daoist Master said: The Three Caverns (a classification of Daoist scriptures, referring to the Dongzhen, Dongxuan, and Dongshen) have spread widely among the people. The practices of observing the Dao and establishing offering rites have long been transmitted both among humans and in the heavens, and each has set its own rules in accordance with its ritual. Now these teachings are explained once more, with only the essential points noted briefly.

There are nine kinds of Zhaifa (purification rites): Taizhen, Jinlu, Huanglu, Mingzhen, Ziran, Sanyuan, Tutan, Dongshen, and Shenzhou. Each has its own central purpose, and each should be performed according to the circumstances.

The Taizhen Zhai is generally performed on behalf of all beings in the heavens and among humans, seeking deliverance from birth and death, the removal of sins and calamities, the gaining of blessings and grace, and the lengthening of life. It also helps practitioners ascend to immortality. Its method is subtle and its merit profound, enabling a person to be forever freed from the cycle of birth and death, and it is the most important of the methods.

The Jinlu Zhai is used when heaven and earth are in turmoil, when the sun and moon move irregularly, when the stars fall out of their places, when there are disasters of war, flood, or fire, when the state is in crisis, when epidemics spread, or when the Yin and Yang fall into disorder. Its aim is to stabilize the state and bring peace to the common people, and it is the most important method for these purposes.

The Huanglu Zhai is used to deliver the multitudes of ordinary people, as well as ancestors of past generations and the dead. It enables the spirits of the dead who have sunk into the Three Paths (the realms of suffering described in Daoism) to escape the torments of the underworld and ascend to heaven. Its foremost function is the rescue of the souls of the dead in the netherworld.

The Mingzhen Zhai is used to rectify the order of the seasons, harmonize Yin and Yang, drive away calamities, and deliver the souls of the dead. It brings good fortune to both the human world and the heavens, allows the living and the dead alike to receive grace, and enables communication with the various heavens. It is the most important method for these purposes.

The Ziran Zhai is used to remove faults, attract blessings, and lengthen life. It is also used to report to the heavens, to transmit scriptures and teachings, and to deliver men and women universally. The causes and conditions it encompasses are broad, and it is the most important method in this respect.

The Sanyuan Zhai is used by Daoist practitioners to cultivate their bodies and make petitions. These include praying for abundant harvests, ascending to immortality, delivering the seven generations of ancestors, confessing transgressions to the Three Officials (the Heavenly, Earthly, and Waterly Officials of Daoism), having death registers erased so that one may be reborn, and lengthening life while preserving vitality. It may be performed for oneself or for others, and it is the most important method of its kind.

The Tutan Zhai is used when a person is imprisoned, when illness afflicts the body, or when the spirits of the dead are being judged and suffer pain that no other methods can relieve. Through petition and repentance, it dissolves the transgressions that lie between life and death and relieves peril and distress. It is the most important method for these purposes.

The Dongshen Zhai is used to summon heaven and earth and command spirits, to reverse death and restore life, and to turn misfortune into good fortune. Relying on the quiet response of perfected spirits and the mysterious communication of Dao methods, its foremost function is the liberation of living beings.

The Shenzhou Zhai drives away epidemics, expels demonic spirits, and eliminates evil through divine incantations. It is the most important method for these purposes.

The reason these nine kinds exist is to respond to the varied needs of living beings, to arrange teachings at different levels, and to instruct the immortals to observe the corresponding prohibitions. All nine kinds of Zhai benefit the human world and the heavens in the same broad way, and their merit is equally great.

A Zhai may be carried out over three days, seven days, or eight days, or one may burn incense, scatter flowers, and observe the Dao throughout the year. One may worship and recite this scripture, chant and praise it, light lamps so that their brightness illuminates all the heavens, and make offerings to the Three Treasures (Dao, scripture, and teacher) while practicing generous giving. In this way, one transforms living beings in the human world and the heavens. The merit of such practice is lofty and vast, beyond measure.

The Lord of the Dao (Daojun) said: In the past, the kings of Zhending, Nanhe, Wuliang, Anle, Xiaoyao, Zizai, Pingdeng, Qingzheng, and Zunsheng each held a ritual of walking the Dao (xingdao) in their palaces on the same day, widely summoning three thousand two hundred Daoists. Carrying ceremonial banners and pennants, they processed in orderly succession, scattering flowers and burning incense, and performed the rites of walking the Dao and penitential confession without pause for six periods day and night.

The kings, together with their queens, princes, and ministers and officials who assisted in governance, personally made offerings. They prepared abundant foods and drinks, burned large quantities of spirit incense, scattered many kinds of precious flowers, and played the xiao flute, zither, sheng mouth organ, and other instruments, setting out music as wondrous as that of the heavens. They drew upon the gold, silver, pearls, jade, garments, and utensils of the treasuries as gifts and offerings, and they selected men and women within the realm who were well formed, outstanding in appearance, and intelligent and wise, and had them released from worldly life to take up the monastic path. Princes, lords, assisting ministers, and wealthy nobles also left home to become renunciants, and their number was very great.

The ceremony lasted one hundred days. The people of the realm all rejoiced and praised it, coming forward to make offerings, and the grandeur of the occasion was beyond description. Through this act, the Three Treasures of the Dao, scripture (jing), and teacher (shi) flourished and were continued, and their solemn dignity was unsurpassed. This lineage of transmission continued for nine hundred years without interruption. Later, the kings all attained immortality and ascended to the Fandu Heaven (Fandu Tian). The queens, the crown prince, and the ministers each received their own rewards of merit and were all born into heaven, living at ease and in joy. The merit they obtained was equal, with no partiality. For this reason, these nine practices of walking the Dao are all regarded as foremost.

Chapter Ten: The Great Vow (Hongshi)

The Lord of the Dao said: Those who cultivate the Dao, wishing to be freed from suffering, to enter the realm of non-action (Wuwei), and to penetrate wisdom with subtlety, should first establish firm vows. Once the vows are settled, aspirations and thoughts will follow them, inner and outer realms will respond to each other, and the perfected spirits (zhenling) will also come to receive them, arriving in cloud chariots and feathered carriages.

The Lord of the Dao said: Those who study the Dao and wish to be freed from suffering, to attain the realm of non-action (Wuwei), and to penetrate subtle wisdom must first make vows. Once the vows are firm, intention follows them, and inner and outer worlds respond to one another, so the true spirits (zhenling) will also come and answer. Cloud chariots and feathered canopies (carriages used by immortals) will arrive naturally. Only upon reaching the Realm of Lasting Joy may one begin to encounter the Constant Way of Truth.

The first vow is to honor and serve one's original teacher, the Heavenly Worthy of Primordial Beginning (Yuanshi Tianzun). He is the Supreme Dharma King, the many manifestations through which the Great Dao appears. From one life to the next, through every rebirth, the practitioner should remain steadfast and never retreat. One should fashion an image of the Heavenly Worthy, worship and make offerings to it, as though seeing his true countenance.

The second vow is to dedicate oneself wholeheartedly to the immortals, perfected, and holy assemblies of the Three Realms and Ten Directions below the Great Luo Heaven, and to those who have already entered the stages of cultivation. One should constantly make offerings to one's teacher, burn incense, and focus one's remembrance without forgetting even for a moment.

The third vow is to copy and transmit the subtle teachings of all the holy doctrines, the Three Caverns (Sandong) of Daoist scriptures, the true Mahayana Way, and the medicines of life and death. Every sentence should benefit both the human world and the heavens. These may be written in golden-script and jade-character style on paper, ink, or silk, carved into stone, lacquered, or inscribed on fine jade. One should also recite and worship them, so that the teachings are committed to the heart and widely spread throughout the Three Realms, allowing all beings to receive and practice them, without loss in past or future.

The fourth vow is to build numerous spirit halls (lingguan), which are shrines for divine worship and Daoist ritual, at the sites where sages manifested, the places where teachings were transmitted, the grounds where the true Dao descended, and the dwellings of immortals. One should vigorously cultivate meritorious works and provide places of refuge for the people of the human world and the heavens.

The fifth vow is to study the scriptures, receive the teachings, cherish every moment of good karmic connection, allow the Dao to refine one's own being, and ensure that it benefits others. Everyone with a benevolent heart should uphold and protect the Daoist community, widely spread its teachings, and enlighten those who are ignorant and unaware. Whether one wears the dark crown and yellow-brown robes of a lay practitioner or has left home to cultivate the Dao, one should give rise to good intentions, make offerings and worship, inquire into profound principles, and persevere without slackening.

The sixth vow is to guide and deliver everyone, from the emperor down to the common people, and including beings in the Three Paths of suffering (hells, hungry ghosts, and animals) and all living creatures, so that they may be widely freed from worldly toil, awaken to the ultimate Way, and attain the supreme fruit of the Dao.

Cultivators should constantly take these six as their own vows. I have seen and known all of this, and I will certainly see that these beings are delivered.

The Lord of the Dao said: In the past, the Heavenly Emperor Huangzeng (Huangzeng Tiandi) was an ordinary person in the World of Abandoned Worthies. His family was poor, yet he kept to the right Way and in the end attained the supreme fruit of the Dao. He often encouraged himself with these six vows. I observed them all clearly in my heart, and so I brought him to salvation and accomplishment.

The Lord of the Dao also said: In the past, Huangzeng Tiandi was an ordinary person in the World of Abandoned Worthies, so poor that he lacked food and clothing. He often lived by hiring himself out for labor and suffered greatly. Still, he held kind intentions and returned his heart to the Great Dao. I sent the Perfected of Transformation and Life (Huaming Zhenren), a Perfected who receives orders to teach and guide those who cultivate the Way, to bring him to salvation. After he had practiced the six vows for twenty-four years, his food and clothing became abundant, and his cultivation advanced ten thousand times beyond what it had been. After two hundred more years, I sent the Perfected Taimiao (Taimiao Zhenren) to transmit this scripture to him, and because of it he became an immortal. Later, he passed through a kalpa (a great cycle of the operation and transformation of Heaven and Earth). When the fortunes of Heaven and Earth declined, he became Huangzeng Tiandi.

Queen Xiangji (Xiangji Guowang), though she too had once been a poor woman of the World of Abandoned Worthies who often hired herself out for labor, devoted her mind single-heartedly to the Way. A Daoist sensed the sincerity of her petitions and transmitted to her the ten precepts. She practiced the six vows and also purified her six sense roots (the eyes, ears, nose, tongue, body, and mind). After thirty-seven years, great waters fell from Heaven, and she was reborn as a man. From then on he was intelligent and wise, his appearance was outstanding, and his household was very wealthy.

He vastly practiced merit, making offerings to Daoists, copying scriptures, sculpting divine images, bowing and burning incense, giving alms to relieve the poor, observing fasts and receiving precepts, and for twenty-eight consecutive years he practiced the Way and recited scriptures. As his merit spread abroad, he applied himself to cultivation with even greater care. Ninety years later, he was born into the household of the King of Xiangji. At his birth, three phoenixes alighted in the courtyard, lotus flowers welled up, the palace filled with a rich fragrance, and the perfume drifted through the air.

Eighty years later, he inherited the throne. He cherished all beings with benevolence, governed through quietude and non-action (wuwei), loved the Mahayana (Dacheng) and the Three Caverns (Sandong, the classification of Daoist scriptures), and often discussed profound and mysterious principles with Daoists. He widely taught the people, selected upright and fully qualified persons to become renunciants, established mysterious altars (xuantan) as places for Daoist practice and sacrifice, and vigorously accumulated good deeds and virtue. He held firmly to the six vows in his heart and diligently cultivated himself day and night. After five hundred years, I sent the Perfected Jingxuan (Jingxuan Zhenren) to bring him to salvation, and he has now become the Heavenly King of the Northern Truth of Supreme Clarity (Taiqing Beizhen Tianwang).

The Perfected who have attained the Dao are as numerous as grains of dust and sand, and among them there is none who has not practiced the six vows and taken them as his own pledge.

The Lord of the Dao (Daojun) says: I have made twelve great vows, to be handed down to later generations as a bridge by which all beings may cross over the suffering of birth and death. If good men and good women cultivate in accordance with these vows, they will fulfill their wishes.

The first vow: may I, each time I receive birth, be given a human body with all six roots (eyes, ears, nose, tongue, body, and mind) complete, be clever and wise, have sufficient food and clothing, and enjoy a long life. The second vow: may I, each time I am born, be born in a civilized and settled place, and not fall into remote and barbarous lands; may I always dwell in security, untouched by the calamities of war, imprisonment and punishment, and poisoning. The third vow: may I, each time I am born, meet an enlightened ruler who follows the Dao, so that the realm is at peace, the five grains are abundant, the people live in contentment, every region is tranquil, and all under heaven is clear and free of disturbance.

The fourth vow: may I, each time I am born, have my parents, wife and children, and kin all gathered together and not scattered; may my household flourish and my descendants multiply. The fifth vow: may I, each time I am born, hear the scriptures and precepts, and be able to uphold them, recite them, bow to them, burn incense before them, make offerings to them, and protect them; may I comprehend their profound principles, so that the scriptures and precepts become lasting good medicine that heals the sufferings of body and mind. Through cultivation both inner and outer, may my six roots be purified. The sixth vow: may I, each time I am born, encounter the Three Treasures (Sanbao) of Daoism, namely the Dao, the scriptures, and the masters, widely transmitted, and meet accomplished Daoist masters who expound the mysterious teachings, so that all beings may study and uphold them. May this teaching extend throughout the human realm and the heavens, becoming good medicine for delivering all beings from the suffering of birth and death.

The seventh vow: may I, each time I am born, encounter sovereigns, ministers, dukes, assisting officials, as well as empresses and imperial consorts who undertake works of merit: establishing Daoist altars, building precious halls and high terraces, casting great bells and jade chimes, making ritual seats, constructing golden pavilions, jade towers, and numerous halls and corridors, adorning them with the seven treasures and arranging the surrounding lands in good order, and carving scriptures, sculpting images of the deities, preaching the Dao, and delivering beings. May I receive these causes of merit and attain awakening and deliverance. The eighth vow: may I, each time I am born, become a Daoist priest, wearing a Daoist robe and a dark crown, personally cultivating the scriptures and precepts, teaching the world, and universally aiding beings so that they are freed from the suffering of cyclic rebirth. The ninth vow: may I, each time I am born, on behalf of emperors, officials, commoners, earth deities, and beings suffering in the Three Paths and Five Sufferings (the realms of hell, hungry ghosts, and animals, and the various agonies within them), build a hundred terraces in various places, and widely invite Daoist priests to expound the Mahayana (Dacheng) and the Three Caverns (Dongzhen, Dongxuan, Dongshen) scriptures, which are the classification of the Daoist canon. May I proclaim their mysterious principles, so that all beings may understand and awaken, and together enter the practice of the Dao.

The tenth vow: may I, each time I am born, constantly practice giving, copy scriptures, sculpt images, build Daoist temples, and broadly plant the seeds of merit; may I equally relieve the elderly, the sick, the poor, and those suffering hunger and cold, and also aid birds and beasts, never being stingy or greedy. The eleventh vow: may heaven and earth be clear and peaceful, the sun and moon shine upon all, the stars move in their proper courses, wind and rain come in due season, grasses and trees remain undamaged, and the people live in ease and joy. The twelfth vow: may I be reborn in the Pure Land, personally receive the wondrous Dharma, and dwell at ease in wuwei (non-action), riding the feathered chariot and cloud carriage, with body and mind merged into nature, forever abiding in peace and joy.

Daojun said: Long ago, the Heavenly King Xiaodu was a mortal in the lower realm. He often made offerings to Daoist priests, and he was diligent and sincere, never growing lax. The priests, moved by his labors, taught him to cultivate the Shi'er Shangyuan (the Twelve Supreme Vows, a set of exalted aspirations), and to recite scriptures and perform acts of worship.

He practiced in this way for seventeen years and accumulated great treasures. He then broadly established futian (fields of merit), cultivating blessings through giving, charity, and other good deeds. He had copies made of all the scriptures and scrolls of the Three Caverns (Dongzhen/Dongxuan/Dongshen) and the Great Vehicle (Dacheng), adorned the repositories that held them, and invited Daoist masters to collate, transmit, and recite them. Twelve years later, his merit moved Daojun. Daojun dispatched the Jade Youths of the Three Heavens (Santian Yutong) to bestow upon him a body clothed in golden grass-radiance. With this body he emitted golden light and could transform at will, and he constantly delivered living beings and taught the people of the human world.

Seven hundred years later, a kalpa of calamity arrived, and heaven and earth were destroyed. Daojun again sent the Jade Youths of the Three Heavens, who rode a nine-phoenix carriage to receive him and return him to Daluo (the highest heaven in Daoist cosmology). They granted him this scripture and made him the Heavenly King Xiaodu.

Chapter Twelve: Hymns of Praise

The Daojun said: "Good men and good women, when you see rulers, empresses, consorts, princes, and chief ministers raising great and compassionate minds, you should all praise them, for such goodness is difficult to fathom.

When you see someone building a Daoist temple or establishing mystical altars (xuantan), which are the sites for Daoist worship and practice, you should praise it and wish that it be completed soon. When you see someone ordaining people into the Dao, taking in Daoist priests and female Daoists (nüguan), you should praise it and wish that they all be freed from suffering. When you see someone sculpting the true bodies of the gods or their manifested images (the forms in which the gods appear to transform and teach living beings), you should praise it and wish that people all reverently make offerings to them. When you see someone copying the sacred teachings of the Three Caverns (Sandong), the classification system of Daoist scriptures, you should praise it and wish that the scriptures be transmitted for a long time.

When you see halls, pavilions, and terraces, you should praise them and wish that all people take refuge in the Dao's methods. When you see bells, chimes, and ritual implements or offerings made of gold, silver, copper, or iron, you should praise them and wish that they awaken deluded living beings. When you see someone expounding and propagating profound principles, you should praise it and wish that all people comprehend the deep truths. When you see someone reciting scriptures, upholding them, and making offerings to them, you should praise it and wish that they realize the true essence of the Great Dao.

When you see someone practicing the Way, performing confession rites (lichan), or praying for blessings, you should praise it and wish that their merit extend widely to all people. When you see someone burning incense, paying homage, or making offerings, you should praise it and wish that they ultimately reach the realm of the Dao. When you see someone lighting lamps so that their brightness shines everywhere, you should praise it and wish that darkness be dispelled forever. When you see someone observing fasts and making offerings to the perfected sages, you should praise it and wish that everyone enjoy the fortune of good karma.

When you see someone upholding the precepts and diligently persevering without rest, you should praise it and wish that their six roots (the sense organs and faculties of the mind) be complete and perfect. When you see someone practicing giving, with kindness reaching both the human world and the heavens, you should praise it and wish that their merit be vast. When you see someone striving in cultivation with utmost sincerity in every thought, you should praise it and wish that they never give rise to a mind of retreat. When you see someone courageously arousing a great and compassionate mind, you should praise it and wish that they ultimately attain the truth of the Dao.

When you see lay people frequently reciting scriptures and upholding precepts, you should praise it and wish that they draw immortals who ride on clouds to come to them. When you see lay people observing fasts and keeping precepts, you should praise it and wish that the supreme sages know of their good deeds. When you see monastics chanting and reciting scriptures, you should praise it and wish that they ultimately attain the Dao and become immortals. When you see monastics burning incense and practicing the Way, you should praise it and wish that their merit be known to the heavenly realms. When you see someone who lives in seclusion in the mountains and forests, longing for the true Dao, you should praise it and wish that jade maidens come to welcome them.

When you see someone offering flowers, fruit, garments, or pearls to the Heavenly Venerables (Tianzun), you should praise it. When you see men and women with upright and dignified appearances, you should praise them and wish that they all leave home to cultivate the Dao. Whenever you see any good conditions, you should praise them, so that those who do good are benefited."

Chapter Thirteen: On Almsgiving (Bushi)

The Lord of the Dao said: Almsgiving takes three forms. Its merit is immeasurable, it can greatly benefit humans and the beings of the heavens, and its power is beyond conception. The first is giving the Dao, the second is giving oneself, and the third is giving material goods.

Giving the Dao means drawing on the scriptures of the Three Caverns (Dongzhen, Dongxuan, Dongshen), the classification system of Daoist scriptures, and using flexible and fitting methods. These may be expedient guidance suited to the circumstances, an explanation of the true principles, or a concise instruction. Through them one urges beings to understand the right Way, to enter together into the One Vehicle (yisheng), the path that leads to ultimate liberation, to abandon their bonds of craving and attachment, and to reach a state of lasting joy. Generation after generation, one proclaims the Dao without retreating from it or giving it up, in the past and in the future. This is the most supreme and inconceivable form of almsgiving.

Giving oneself means constantly using one's own person to aid other beings. For prisoners and the sick, and for those caught in floods, fires, warfare, and other calamities, one should do everything possible to protect and rescue them, acting through skillful means and not sparing one's own body. One might, for example, cut off one's own flesh to feed an eagle, offer oneself to a hungry tiger, or give food to birds, beasts, ants, insects, fish, and even mosquitoes, without reluctance. One may also make offerings to Daoist priests and attend to their needs, accompany them into the mountains to gather medicinal herbs or run errands for them, build Daoist temples, sweep their halls, and plant fruit trees. Whatever accomplishes merit, one should not fear hardship, but should give full effort without ever slackening. Merit of this kind is great and beyond measure.

Giving material goods has two kinds of virtuous practice. The first is giving "inner wealth," meaning one's own head, eyes, bone marrow, brain, hair, skin, and flesh, given willingly to others without regret. The second is giving "outer wealth," including lands and cities, wives and children, servants, oxen and horses, gold, silver, pearls and jade, silk garments, and treasures and ornaments. One gives these to beings without clinging to them in the mind.

There are nine kinds of almsgiving, each with its own distinct merit. Whenever one resolves to do good, each brings benefit.

The first is giving to those who enter the Dao and cultivate it, and to the true bodies of the Daoist deities or the transformed forms of the Perfected (zhenren), who appear in order to liberate beings. In this life, one enjoys wealth and rank, and the merit is beyond calculation. In past lives, one was born in the heavens as an immortal, clothed in heavenly garments, and was led and accompanied by true sages, rising into the realm of Jade Clarity (Yuqing).

The second is giving scriptures and teachings, especially the Great Vehicle scriptures of the Three Caverns. In this life, the Dao flourishes and one enjoys long life. In the next life, one is born in the heavens and enjoys pure and unconstrained happiness. Because of one's practice, one attains the fruits of cultivation and enters the realm of Highest Clarity (Shangqing).

The third is giving images of immortals, Perfected, and sages. In this life, one lives in peace, and one's blessings and prosperity endure. After rebirth, one is born in the heavens, upholds the precepts and scriptures once more, and rises into the realm of Great Clarity (Taiqing).

The fourth is giving Daoist altars, sacred halls, pavilions, halls, houses, courtyards, steps, and canopied terraces. In this life, one's household prospers and one's descendants flourish. In past lives, one was born in the Pure Lands of the five directions, and even after countless kalpas one still has the opportunity to become a Perfected.

The fifth is giving Daoist priests and female Daoist priests (nüguan), who practice in the mountains, the robes, ritual implements, and daily necessities they need. In this life, benevolent spirits protect one, and food and clothing come naturally and abundantly. In many past lives, one was born into the household of a heavenly king.

The sixth is giving the daily necessities of a Daoist temple, such as incense oil, lamps and candles, fields, and servants. In this life, one is protected, and calamities do not reach one. In a past life, one was born into a royal family, with a dignified appearance and long life.

The seventh is giving bells, chimes, banners, flowers, canopies, mats, and other ritual implements for offerings. In this life, one's good deeds are recorded by the heavenly powers, calamities do not reach one, one's family lives in harmony, and food and clothing are abundant. In a past life, one was born into a wealthy and noble family.

The eighth is giving vegetarian meals to support those who have left home to cultivate the Dao, and worthy people who keep the fast, uphold the precepts, and devote themselves diligently to practice. In this life, one is spared the suffering of false accusations, sudden disasters, floods, fire, weapons, demonic afflictions, and sickness, enjoys abundant food and clothing, and has upright children. In a past life, one was born into a wealthy and noble family.

The ninth is giving to the poor, orphans, and widows, to the hungry, cold, and sick, to prisoners, and to those suffering in the wilderness, as well as to hungry ghosts, beings of water and land, and all sentient creatures. In this life, one has sufficient food and clothing, good fortune follows one, obstacles and calamities do not reach one, one enjoys long life and sound health, one lives in abundance, and one is wise and intelligent and respected by others.

Puji then asked: "Today I heard the Venerable Lord himself proclaim the merit of giving alms, and I understand that doing so brings endless blessings to a person in this life and the next. But in ancient times, people did not give alms, each lived in abundance, and there were no calamities; they lived peacefully all the same. Now that you teach people to give, I still do not understand the reason for it."

The Daoist Lord replied: "The people of antiquity were simple and sincere. Their hearts held the Dao and De; they did not crave, nor did they cling, and each was content with his own station. So long as their intentions were utterly sincere, they could attain the Dao. Even without giving alms, they naturally accorded with Heaven's will.

In later generations, the customs of the world grew increasingly shallow. People became hypocritical and cunning, seeking only wealth and treasure, and no longer understood cause and effect or the bonds of fate. They despised life and prized possessions, and in the end brought about the ruin of states and the overturning of homes. Harboring all manner of evil thoughts within, they attracted violence and chaos from without, perished one after another, and never awakened. Therefore I teach people to scatter their wealth in giving. In this way, inner calamities do not arise, outside thieves do not rise up, inside and outside are at peace, and the various disasters can be dispelled. Giving can dissolve stinginess and greed, allow good deeds to move the unseen world, and those who do good will receive recompense in accordance with their merit.

In the past, the king of the Kingdom of Baoshan coveted treasures. He amassed countless gold, silver, pearls and jade, silk brocades and fine fabrics, carriages, horses, clothing, and curios, yet he would not give any away, and he kept increasing the taxes. The common people went hungry and cold, resented and suffered, and gathered to rebel, while enemy armies attacked from all sides. The king, his queen, and his descendants were all killed, the treasures were divided among others, and the kingdom perished. Afterward, a virtuous and good man was installed as king.

Again, five hundred men in the north of Shanbei Mountain banded together to do evil, dedicated to plundering wealth. They killed many people, thinking only of satisfying themselves. Once the authorities captured them, they and their wives and children all suffered severe punishment: their hands and feet were cut off, they were confined in pits, and given only one meal a day, so that they barely clung to life. Cases like these, in which stinginess and greed brought about the fall of states and the ruin of households, are too numerous to count, whether the people involved were wise or foolish. Sometimes disorder arises from within while plunderers attack from without. Since people are so deluded, how could they perceive it on their own? Therefore, out of compassion for living beings bound by craving and attachment, I teach them to give, so as to remove their boundless afflictions."

Daoist Master Taiji, when the Chiming Kalpa (the kalpa of the first opening of heaven and earth) began, received and upheld the scriptures and precepts as a Daoist priest. He was to vow to great and wide-reaching aspirations, to awaken living beings so that they might be enlightened out of their endless afflictions.

The Lord of the Dao further said: When the Chiming Kalpa first opened, Taiji Zhenren was a Daoist priest who upheld the scriptures and precepts, established lofty aspirations, guided living beings, and expounded profound principles. Regardless of whether they were wise or dull, he taught them with tireless diligence, transmitted the scriptures and precepts, and led the deluded. Because his merit moved the heavens, his name was entered in the Golden Register of the celestial realms. One hundred and eighty years later, he underwent shijie (the Daoist notion of shedding the old form and transforming to ascend as an immortal) and was reborn, once again becoming a Daoist priest. He cultivated with even greater diligence and continued to teach the world. Sixty years later, he was born into the household of a king. He widely established merit, relieved the poor, comforted the dead, and accumulated good deeds. Three hundred years later, during the day, in a scripture hall, his body was consumed by celestial fire, and he ascended into the void. My school sent the Nine-Luan Jade Carriage (a jade chariot of the heavens drawn by nine luan birds) to welcome him into the Four Brahma Heavens (the high celestial realms), and transmitted to him the methods of transforming the body and attaining immortality through shijie.

Later, he was reborn into the household of the King of Miaoxi, where he continued to build merit, ascended to heaven in broad daylight, and became Taiji Zhenren. Across his transitions between life and death, he passed through one hundred and eight lifetimes, with lifespans both long and short, totaling more than thirty thousand years. He widely practiced the precepts and at last attained the Dao and became a true perfected.

In the past, the Heavenly King Shengxi, out of compassion for living beings, governed the realm for thirty-three years before offering his own body to a hungry tiger. He was then reborn, and by rights should have been born within the kingdom. Sixteen years later, he ascended the throne; twenty-six years later, he cut off his own flesh to feed an eagle, then threw himself into the sea and entered the mouth of a giant sea turtle. His body then transformed into a column of smoke that rose straight into the clouds and became a heavenly maiden, and she fully upheld the Precious Scriptures of the Three Caverns (the Daoist scriptural methods of the Three Caverns).

Later, he was reborn in the kingdom of Dongming, where he was upright in appearance and outstanding in bearing. Just past the age of six, he kept long-term fasting and precepts, recited scriptures in a private chamber, and had no dealings with worldly affairs. The king respected her devotion and made her a nun (a female Daoist priest). In the palace, she built a Daoist temple and a Lingxiao Precious Terrace. She ascended the high terrace and sustained herself by breath alone, taking no food. Four hundred and nine years later, eight phoenixes came to welcome her, and she became the Spirit Consort of the Western Brightness. She had twenty-four jade youths and twenty-four jade maidens, and she came and went in a void-wheel that traversed the heavens. Forty-eight thousand years later, she was transformed into Zhenren Jingxu.

In the past, King Anbao widely gave away his wealth, relieved the poor, delivered the dead, and extended aid to the common people universally, with his kindness reaching even grasses and trees. He supported Daoist priests, providing them with robes, ritual implements, attendants, staves, and all their other needs. Over five hundred years, his body returned to youth, and he continued to build merit widely and to ransom lives by releasing living creatures. More than seven hundred years later, he attained immortality through shijie and entered Penglai Mountain to practice neiguan (inner contemplation, the method of turning attention inward to observe body and mind). His spirit grew still and settled, and his body and mind returned to wuwei (non-action). After eighteen thousand years, he is now Zhenren Jingxiang.

Examples of this kind are as numerous as grains of dust and sand, and cannot all be told. Here I have roughly cited only one or two to encourage you. You should keep them in mind.

End of Volume Five of the Scripture of Karmic Retribution and Causes and Conditions of the Dongxuan Lingbao (Taishang Dongxuan Lingbao Yebao Yinyuan Jing).

Volume Six

Chapter Fourteen: The Section on Compassionate Salvation (Ci Ji Pin)

The Perfected of Great Compassion and Great Pity, Universal Salvation, asked the Most High about the causes and conditions of karmic retribution. The Lord of the Most High (Taishang Daojun) said: If good men and good women constantly hold compassion in their hearts and intend to save all sentient beings, giving away wealth and the Dao, widely aiding living beings, and vowing with skillful and benevolent minds to do good, they will bring benefit to all beings, and the blessings they receive in future lives will be immeasurable and boundless.

Even if they must injure their own bodies, they should accumulate goods and broadly cultivate fields of merit (futian, the good deeds that nurture blessing and virtue), and then give away clothing and food. They should not distinguish between recipients who are good and those who are wicked, but give equally so that all receive benefit. The blessings they obtain are likewise immeasurable and boundless. To extend such aid to birds, animals, and all kinds of living creatures, relieving their hunger and cold universally, is the most excellent of good deeds.

Furthermore, one should dig wells by the roadside so that people may draw water, build places where travelers may rest, plant fruit trees, and tend to those who labor under hardship. Also, one should build many bridges over mountain valleys and rivers to ease the passage of travelers. When one practices goodness in this diligent way, never growing lax, the sages will come to welcome them.

The Daoist Master said: Long ago there was a worthy man who constantly practiced compassion. He ate only vegetarian food and wore coarse clothing, gave his entire family fortune to vigorously build fields of blessing (undertakings that accumulate good fortune and merit), and relieved the suffering of many. Twenty-three years later, I sent the Perfected of Compassion (Ciai Zhenren) to lead him into Jinming Mountain, where he received the scriptures and methods. Six hundred and forty years after that, he suffered a heavenly fire, his body was transformed away, and he was reborn in the Kingdom of Qingming. Another twenty-three years passed, and he inherited the throne. He conducted affairs even more admirably than before and vigorously accumulated merit. Eighty-three years later, I sent the Perfected of No Form (Wuxiang Zhenren) to transmit to him the True Scripture of Highest Clarity (Shangqing Zhenjing). He practiced for twenty-four years, and when his achievements were complete, he ascended to the heavens in broad daylight and became a Four Brahma Immortal (Sifan Xianren).

There was another worthy man who built a Hall of Righteousness (a place for aiding and nourishing others) and looked after the destitute. One hundred years later, I sent the Perfected of the Mysterious One (Xuanyi Zhenren) to pass this scripture on to him, instructing him to recite it. Eighty-four years later, his achievements were complete, and he ascended in broad daylight to become a Four Brahma Immortal.

Yet another worthy man also built a Hall of Righteousness to support the destitute. One hundred years later, I sent the Perfected of the Mysterious One to transmit this scripture, instructing him to recite it. Over the course of eight years, his aged appearance was restored to youthfulness, his complexion became jade-like, and his compassionate heart grew ever deeper, as he never ceased his diligent cultivation. Thirty-seven years later, I sent down two Jade Maidens of Long Life, who bestowed upon him a life-extending elixir. After taking it, his lifespan extended to ten thousand years, and he has now become the Perfected of Jingxiao (Jingxiao Zhenren).

There was also a woman who planted fruit trees and gave clothing to travelers, treating everyone equally. Fifty years later, I sent the Messenger of Wind and Thunder to cause her to be reborn as a man, so that he might continue her former good deeds. One hundred years later, I sent the Jade Maiden of the Nine Dragons to transmit the True Scripture to him. He cultivated for thirteen years, and golden fungus (jinzhi) sprouted in his courtyard, phoenixes descended to keep him company, and heavenly robes arrived of their own accord. Seventeen years later, I sent the Child of Taixuan, who rode down in a single-wheeled carriage to welcome him and lift him into the Heaven of Huangqie, where he became the Master Yutu (Yutu Xiansheng).

The consort of the King of Qingjing constantly gave alms and widely relieved all living beings. One hundred years later, I sent the Jade Maiden of Shangyuan to transmit to her the Dongshen Scripture (Dongshen Zhenjing), and she became a Daoist nun (nü guan), a woman who had left home to become a Daoist. Thirty-six years later, I sent the Transforming Child, who breathed fire to refine her form and restored her childhood appearance. Twenty years after that, I sent the Perfected Jing Shang to transmit to her the Dongxuan Precious Scripture (Dongxuan Baojing). After six hundred years of cultivation, I sent the Perfected of Shangyuan, who rode the eight-phoenix cloud carriage to welcome her. She has now become a Jade Maiden of Shangyuan.

The son of the King of Qingmiao constantly practiced compassion, personally repairing bridges and sharing the burdens of others. Fifteen years later, I sent the Perfected of Relieving Suffering (Jiuku Zhenren) to transmit this scripture to him. He practiced it for seven years, and his cultivation grew even more diligent. Seventeen years later, a lotus flower sprouted from the ground, with a thousand petals, spanning twelve feet across. On each petal were scriptural texts, as well as precious caskets, treasure vessels, fragrant incense, and immortal medicines. Jade youths and jade maidens carried and lifted him into flight, circling around his side, a sight so marvelous it defies imagination. The prince's heart was sincere, and his faith grew ever firmer. Forty years later, I sent the Child of Nine Lights (Jiuguang Tongzi) to lead him into becoming a Daoist priest and to transmit the Shengxuan Miao Scripture (Shengxuan Miaojing) to him. He practiced day and night with such diligence that his efforts, as countless as dust and sand, cannot be described in words.

If you men and women can widely practice compassion and relieve all living beings, regardless of whether they are noble or humble, great or small, I will know of it. But if you begin without finishing, or cannot sustain diligent effort and turn back halfway through cultivation, your merit will not be complete. You should therefore apply yourselves diligently to practice.

The Daoist Lord said to Pujì: "I am constantly concerned that living beings are trapped in the Three Paths (the realms of suffering of hell, hungry ghosts, and animals) and among the Ten Evils, and that they are beset by demons and goblins, evil ghosts and deviant spirits, poisonous insects and fierce beasts, weapons, floods and fires, shackles and prisons, as well as sickness and pain, so that they cannot find peace. I have already transmitted the Three Caverns scriptures and precepts (Daoist classics and codes of discipline) along with the methods for rescuing living beings. I have further transmitted seven thousand talismanic diagrams and four thousand sacred incantations, entrusting them to the Perfected Lords, the Heavenly Emperors, the Perfected of Relieving Suffering, and the Great Demon Lords of the Three Heavens and Five Heavens, to be distributed throughout the world so that living beings may be protected and attain tranquility.

Yet living beings are foolish. They do not understand the karmic relationship between sin and merit. They indulge the Six Emotions (the six kinds of desire and feeling), and they kill, steal, commit illicit sexual acts, crave and cling, grow angry, and are deluded and inverted in their thinking. They speak in exaggerated and false words, curse and quarrel with one another, and stir up gossip and dispute. They consume living creatures, break fasts, and violate precepts; they go against Heavenly principle and Earthly law, turn away from the proper Way and toward deviant paths, and pray and make offerings to ghosts and spirits. Their many transgressions are tangled together, and not one good deed is among them. Therefore, poisonous winds and foul vapors, and the demons of the Six Heavens, spread across the human world; killing and calamity prevail, casualties never cease, and thousands die or are wounded day and night, yet living beings do not reflect upon themselves.

For this reason I have often dispatched the Heavenly Emperors, the Ten Ultimate Immortals, and the Four Offices of the Three Realms (the divine bureaus that govern the affairs of Heaven, Earth, and humanity) to tour the human world, delivering living beings and reaching throughout Heaven and Earth, though people do not know it. Now I tell you the method of their salvation, and you should put it into practice. On the first and fifteenth of every month, and on the last day of the month, instruct male and female lay believers to abstain from wine and meat on these days, to restrain the Six Emotions, to purify body and mind and burn incense, and to observe the fast and receive the precepts at home or in a Mysterious Altar or Numinous Hall (places of Daoist worship and cultivation). Recite this scripture, and perform the ritual of walking the Way and paying homage six times a day, with utmost sincerity and reverence.

Pay utmost sincere homage to the Eastern Compassionate Heavenly Venerable Who Relieves Suffering (the Heavenly Venerable who rescues from distress and aids in calamity)."

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Loves Life and Relieves Suffering (Haosheng Jiuku Tianzun) in the south.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Equal Regard (Pingdeng Jiuku Tianzun) in the west.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Great Compassion (Daci Jiuku Tianzun) in the north.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Universal Aid (Puji Jiuku Tianzun) in the northeast.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering Immeasurably (Wuliang Jiuku Tianzun) in the southeast.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Impartial Regard (Dengguan Jiuku Tianzun) in the southwest.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering through Benevolent Transformation (Huihua Jiuku Tianzun) in the northwest.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Pervasive Compassion (Bianci Jiuku Tianzun) above.

At the utmost sincerity and reverence, I pay homage to the Heavenly Venerable Who Relieves Suffering with Broad Aid (Guangji Jiuku Tianzun) below.

Once the acts of reverence are complete, the assembly each bows and knocks their head to the ground, kneels at length, and lowers their body in prostration. They then recite three times: "At the utmost sincerity and reverence, I pay homage to the Heavenly Venerables Who Relieve Suffering throughout the Ten Directions, together with the Heavenly Venerable Who Relieves Suffering with Pervasive Compassion above and the Heavenly Venerable Who Relieves Suffering with Broad Aid below."

Having bowed in reverence, the assembly each knelt, lowered their heads to the ground, and recited the following prayer three times: "O Supreme Compassionate Lord Who Saves from Suffering in the Ten Directions (the highest compassionate deity who delivers all beings in the ten directions), your disciple so-and-so is still an ordinary mortal. Since countless kalpas past, I have sunk into sin and suffering and committed all manner of evil deeds: killing, stealing, lewdness and debauchery, stinginess and greed, anger, and foolish delusion. I have spoken harshly, sown discord, indulged in ornate and frivolous speech, and told lies. I have eaten the flesh of living beings, broken fasts, violated precepts, and defied the laws of Heaven and Earth. My transgressions are innumerable and cannot be counted. I earnestly beseech the Supreme Compassionate Heavenly Venerable of the Ten Directions to pardon my ignorance, cleanse me, and deliver me from all calamities and suffering."

If a person sincerely confesses their faults and repents in person, whether at home or at a Daoist temple or a place with a sacred altar, the Heavenly Venerable (Tianzun) will dispatch the celestial spirits to inspect the relevant divine offices, remove the person's guilt, and free them from calamity. If the person cannot go there themselves, they may invite a Daoist priest or a female Daoist practitioner (nüguan) to pray sincerely, perform acts of worship and offering, and conduct the rite at their home or residence. Offerings of clothing, daily utensils, bedding, fresh flowers, fruit, food, and fragrant oil may be made, along with camels, mules, cattle, and horses that the person owns, as expressions of sincerity. The benevolent spirits will then descend, and the person will be spared from suffering.

If one is able to invite a Daoist priest or female practitioner to the home, or to go to a temple or a sacred altar (xuantan), and recite this scripture according to one's ability, one may also copy it a hundred, a thousand, or even more times. One should give alms in money as one is able, hold purification rituals, receive precepts, bow and repent before the High Perfected (gaozhen), light lamps, burn incense, and persist day and night. The Heavenly Venerable will then send the Four Heavenly Sovereigns to relieve the person of their distress and lead them out of the sea of suffering. The scripture states that this is the most important means of protecting and saving living beings.

If emperors, kings, chief ministers, high officials, the consorts of the various kings, princes, and royal descendants, or their parents, their own selves, their wives, children, and kin need deliverance, whether they are still living or have already died, one may widely invite Daoist priests to recite this scripture in the main hall of the palace, in the inner palace, in city walls or residences, or in temples and altars. Participants should observe fasts, receive precepts, bow and repent, practice the Way and chant, burn incense, and light lamps. They should also give alms of treasures, clothing, bedding, gold, silver, pearls, jade, silk gauze and brocade, attendants, carriages and horses, ceremonial regalia, and canopies and seats. They should also release living beings and prolong life, and widely perform good works. The ritual may continue for seven days and seven nights, a hundred days, a full month, or a full year, with no fixed limit, so long as the practitioners remain diligent and unflagging. The Heavenly Venerable will then send the Ten Heavenly Perfected and the Four Offices and Five Emperors to come and inspect the merits and faults of good and evil. The sick will recover, the dead will be restored to life, those in distress will be freed from peril, those who are imprisoned will be released, and the living will receive blessings. Calamities such as water, fire, weapons, tigers, wolves, venomous beasts, and malign spirits and demons will no longer harm them, and they will be granted longevity and peace.

The deceased may thereby escape the sufferings of the Nine Dark Netherworld (the underworld of Daoist cosmology), the mountains of knives and forests of swords, the cauldrons of boiling water, and torture, and ascend to the heavens, dwelling in ease and contentment. The household as well will enjoy tranquility and auspiciousness.

If devout men and women of good faith revere the Three Treasures (the Dao, the scripture, and the teacher) and cultivate merit, that merit is beyond measure. If Daoist priests, female practitioners, or people of benevolent heart recite this scripture for the emperors and kings, the common people, the land, and all living beings, and so deliver them, they can bring peace and happiness to the living and cause the dead to be reborn in the heavenly realms.

If warfare arises and the people suffer harm, reciting this scripture will cause the evil bandits to retreat and no longer injure anyone. If plague spreads and the people fall ill, reciting this scripture will eliminate the sickness and restore peace to the people. If drought, flood, locust and insect plagues, or disordered wind and rain damage the crops, reciting this scripture will bring wind and rain back into their proper seasons, stabilize the nation, bring harmony to the people, and cause flowers, fruit, and plants to flourish. If poisonous winds and noxious vapors, fierce beasts, or serpents and insects harm people, reciting this scripture will cause them to disperse. If a woman is pregnant and her labor is difficult, reciting this scripture will allow her to give birth safely. If a palace or dwelling is troubled by malign spirits, demons, or lingering corpse-qi (fuxi guqi, the noxious vapors Daoists believed disturbed the peace of a house), reciting this scripture will restore tranquility to the residence.

The merit of reciting this scripture is beyond measure. It can protect the nation, stabilize the family, harmonize Heaven and Earth, save living beings, and broadly sow immeasurable blessings.

Master Daoist Jun said: if a household is troubled by malevolent spirits, goblins, lingering corpse-qi, or other evil influences that keep the home from being at peace, reciting this scripture will restore the household's tranquility. The merit of reciting scripture is beyond measure: it can protect the state, settle families, harmonize Heaven and Earth, and rescue all living beings, bringing boundless blessings.

Master Daoist Jun also said: In the past, King Linghe fell gravely ill and for a hundred days his life hung in the balance. The crown prince, the queen, the ministers, the palace consorts, and the princesses kept vigil at his side day and night, yet could find no remedy. A Daoist priest of compassionate heart said that this scripture carried vast merit and great power and could save the king. The king then summoned the Daoist priests and more than a thousand female Daoist priests (nüguan) and, in the hall of the palace, hung up divine images and banners, arranged precious canopies and five-colored pennants, set up seven-jeweled sacred seats, burned rare incense, and made extensive offerings of dragon-and-phoenix lamps and other gifts.

They also released living creatures to pray for the extension of life, distributed wealth to relieve the poor and the destitute, widowers and widows, the orphaned and the friendless, and those suffering from famine or physical disability. They copied out scriptures, fashioned images of the deities, built Daoist temples, and ordained people into the Way. After seven days of such practice, the merit was immeasurable. I then dispatched Perfected Duo'e (the immortal in charge of delivering people from calamity), who rode a chariot of three-white clouds and led attendant youths to descend and relieve the king of his affliction. The king recovered at once.

The king, together with the queen, the crown prince, the palace consorts, and the ministers, deliberated and said: "How could the blessings we have received today be anything other than the power of the Great Dao and this true scripture?" They therefore widely summoned Daoist priests and female Daoist priests from across the land, gathering more than a million people, and on a grand scale established ritual altars and built a million high seats. They expounded the Great Vehicle teachings, burned incense, scattered flowers, circled the altars in procession, chanted the Dong Scriptures (Daoist texts), lit lamps to illuminate the altars, and scattered rare flowers. They widely delivered the men and women of the realm, and allowed those with a devoted mind to leave home for the religious life, including princes and upright, Way-minded civil and military ministers.

Practicing in this manner without pause, day and night, for a hundred days, their merit moved Heaven. I then dispatched Perfected Shihua to descend to the altar at the same time, where he burned incense, scattered flowers, listened to the sound of the Dharma, and conferred salvation upon the people of the realm. He recorded their names in the Jade Calendar and entered them in the Register of Long Life.

At this point the king awakened a resolve to seek the Dao. He built many temples widely, delivered the people of the realm, fashioned countless images of the Heavenly Honored Ones, copied this scripture and its sacred titles far and wide, and made countless banners and precious canopies and many ritual robes, all to make offerings to the Three Treasures (Dao, scripture, and master) and to give alms to the Daoist priests, female Daoist priests, and virtuous companions who attended the assemblies. Through these many good works he accumulated a deep field of merit.

In the seventy years that followed, the king continued to cultivate goodness in the same manner as before, and his roots of goodness never withered. I dispatched ten Perfected Tian (Celestial Perfected) to descend together. Each rode a nine-dragon carriage, attended by jade maidens, and carrying tallies and banners, they escorted the king to Penglai Mountain to cultivate the correct Way. From then on, the king became the Perfected Duke of the Supreme Ultimate (Taiji Zhenjun).

Long ago, King Xiangji was surrounded by bandits. Ten Perfected from Heaven descended together, each riding a nine-dragon chariot and attended by jade maidens who carried banners, staffs of office, and standards. They escorted the king to Penglai Mountain and taught him to cultivate the correct Way. In time, the king became the Perfected Lord of the Supreme Ultimate (Taiji Zhengong).

Long ago, King Xiangji was again besieged by bandits. For two months the people suffered hardship and want, and no one knew what to do. A minister said that this precious scripture (bao jing) had immense power and was beyond comprehension. The king followed his advice and summoned Daoist priests to recite it. For three days the king and his ministers prayed sincerely to the Three Pure Ones (Sanqing) and the Supreme Sages, and to the Jade Emperor and the Exalted Perfected. They prostrated themselves and silently recited the Three Treasures (Sanbao), with undivided focus and the utmost devotion. Then I dispatched the Five Heavenly Generals, each leading hundreds of millions of divine soldiers, to come together and protect King Xiangji. The bandits fled at once in every direction, and the people were all kept safe. In gratitude for the grace of the Dao, the king widely performed good works, built Daoist temples (daoguan), relieved the people, and diligently upheld the precepts found in the scripture. Three hundred years later, I sent the Perfected Chaming, who rode a six-dragon chariot, to escort him to Mount Jinming, where I bestowed this scripture on him so that he might recite it. Five hundred years later, he became an Immortal of the Central Peak (Zhongyue).

Long ago, a worthy man went to the sea to gather treasures when a sudden gale struck. Waves surged, he was in peril, and he could not steady himself. After he recited this scripture, I sent the Perfected Jikun, who led the Nine Sea Dragon Kings and the Envoys of the Eight Winds, to calm the wind and waves. They brought him safely to the far shore, and he escaped danger unharmed.

There was also a woman in labor whose child would not come forth, and her life hung in the balance. After she recited this scripture, I sent the Perfected Savior from Suffering, who rode an eight-wheeled cloud chariot to her aid. He opened a path for her to live, and she came through safely.

The Lord of the Way said, "I have dispatched countless Left Attendant Perfected (zuo shizhen ren, the protector-perfected of Daoist lore), some of whom take the form of Daoists and others the form of ordinary people. They uphold the scriptures and precepts, employing talismans and registers (fulu), forbidden incantations, and decoctions, scattering themselves among the human world to aid and protect all living beings. Neither you men nor you women can distinguish their true identities. Whenever a good person makes use of my scriptural teachings, prohibitive methods, and talismanic charms, even if only a single sentence is used, so long as it benefits living beings, I will protect them and cause these methods to take effect. You should all believe in these teachings."

The Lord of the Way said: In the past, a woman lived near a great mountain and was bewitched by a tiger spirit. For twenty years, a Daoist performed forbidden incantations for her, wrote talismans, recited scriptures on her behalf, and conferred precepts upon her. The woman had previously given birth to four children, all of whom transformed into tiger forms and then disappeared together, and her illness was cured. The woman then followed the Daoist in receiving the scriptures and precepts, and she now dwells in Jinhua Mountain, having already lived eight thousand years.

Another woman lived beside a great body of water and was bewitched for thirty-five years by a shen (a sea-mirage spirit, a water-dwelling spectre of legend capable of transformation and haunting). A Daoist recited incantations and drew talismans for her, whereupon the shen returned to its original form and turned into bloody water, and the woman was restored to normalcy.

There was also a woman who lived beside a large marsh and often roamed about with four women of striking beauty. At times they entered the water, at times they flew above the forest, their forms growing large and small by turns; sometimes they ate, sometimes they did not, and they could transform at will. Some people called them sages, others called them immortals. Such a situation continued for thirteen years, and no one could see through the truth of the matter.

Later, a Daoist suddenly came to examine them and found that they were not truly sages or perfected. He recited scriptures and conferred precepts upon the woman, and also performed forbidden incantations and wrote talismans. The woman then immediately transformed into a great serpent. The Daoist cast talismans at each of them, and they all turned into flames, and soon after became ash.

A household would often hear music and singing drifting down from the sky at midnight. After a while, dragons, phoenixes, or beings in human form would appear, dancing and frolicking in the air, then settling in the groves and moving about freely. This went on for three years, and no one could tell what they were.

A Daoist priest came to recite scriptures and perform the Way, carrying out incantations and writing talismans (fu, Daoist charm-script used for supplication and exorcism). He burned the talismans to ash and blew the ash into the sky. The spirits then all fell to the ground and turned into foxes, crouching before the priest. When he sprinkled them with water, they all transformed into plants and grasses, which quickly withered and rotted.

There was also a man whose belly swelled like a drum, and who drank three hu (an ancient unit of volume) of water every day. For seven years, treatments had no effect. After the priest wrote talismans, recited scriptures, led him in confession, and bestowed precepts upon him, the man vomited more than a hundred small fish, and his body returned to normal.

Another man ate nothing but filth and foul-smelling matter, consuming five or six dou (ancient units of volume) each day for twenty-three years, and no one wished to see him. The priest told him: "In a previous life you indulged in desire within a xuantan (a site of Daoist worship and practice) and defecated there, fouling the privy with filth and stench. This is why you bear such retribution in this life. You should quickly repent, receive the precepts, cultivate diligently, and not lose your resolve."

The man then came before the priest, sincerely repented, and accepted and observed the purification fast. The priest cast a talisman into water, and after the man drank the talisman-water, he vomited more than a thousand dung beetles, and his body was restored to its original state.

Another man suffered from abdominal pain that had lasted eight years. The Daoist told him, "In a previous life you consumed countless living beings, and now you are receiving this retribution." The man confessed his guilt and vowed to serve the priest for the rest of his life, supporting him without shirking any hardship. The priest then recited scriptures for him and conferred precepts. For seven days and seven nights he sprinkled him with fushui (talisman water, made by drawing a Fulu (talismans and registers) and then applying the water) and incantations. The man immediately turned into an ox. After a hundred days, the priest let him know his own past-life experiences, and then performed rites over a fire with the Lianxing Shenfu (talisman for refining the physical form) to restore him to his original shape. From then on, the priest transmitted to him the true scriptures and had him uphold, for life, the practice of talisman water and incantations. Cases like this are too numerous to count.

Through the Dao-Qi (the original vital energy of the Dao), I manifest myself in dispersed forms, transforming without limit and pervading five hundred million heavens and boundless worlds. I divide my numinous power and carry out transformation, establish various offices to govern the registers of life and death for men and women, and clearly distinguish good from evil. Within each heaven there is a Heavenly Emperor, four polar Celestial Masters (Tianshi) who guard the four quarters, ten Flowery Perfected, Youths Who Examine Destiny, and Officers of Good and Evil, who record transgressions and blessings and know even the smallest details. This is like a king who rules all under heaven and sees clearly every detail concerning the men and women of his people, as well as the mountains, rivers, grasses, and trees. So am I.

Puji asked the Daoist Master: "Your Honor said just now that when a ruler encounters calamities, such as widespread warfare, disordered movements of the stars, unseasonable wind and rain, failed harvests, sickness among the people, or unrest in the realm; or when he undertakes the building of palaces and monasteries, the rearing of heirs, the mobilization of troops and the masses, or the implementation of various measures, and meets with all kinds of disasters and ill omens, he should report these to Your Honor and widely cultivate merit and virtue (gongde).

The methods of cultivating merit include copying scriptures, making images of the divine, building Daoist temples, and ordaining people into the Dao. They also include giving treasures, implements, colored silks, goods, gold, silver, pearls and jade, fields, houses, palaces and gardens as offerings, making offerings to the Three Treasures (Dao, Scripture, and Teacher) and thereby planting seeds of blessing (fude). They include saving sentient beings, aiding those in peril or distress, pardoning and releasing prisoners, holding fasting rites, and setting up high seats to expound the profound and subtle meanings of the Mahayana, while urging the people of the realm to listen to the teachings, to give alms, to repent, and to aid others. Such merit is inconceivable.

Yet the capacities and abilities of sentient beings are limited and differ from one another. Even if they wish to cultivate, they may not be able to accomplish all of these things. And even if they can do one of them, they worry that calamities will not be removed. Thus they find themselves caught between advancing and retreating, and their minds are filled with doubt, not knowing what to do. I wish to ask: among the merits of saving sentient beings and removing calamities, is there a difference between higher and lower?"

The Daoist Lord replied to Puji: "The root of saving sentient beings and removing calamities lies in utmost sincerity (zhicheng)."

Daoist Master Dao answered Puji: relieving suffering and rescuing sentient beings rests fundamentally on sincerity of heart. Giving alms and giving up one's possessions can test whether a person's inner mind still harbors doubts. Beings differ in how deeply they comprehend, and the blessings they receive vary in weight according to their own fortune and merit. Broadly speaking, there are five practices.

First, shape my true image, that is, cast a statue in accordance with the transformation body that I manifest. Its blessings can continue for many kalpas, and its good returns will never be exhausted. Why? The minds of sentient beings are filled with scattered, deluded thoughts and find it hard to concentrate. When they look upon my true image, thoughts arise. Once a thought arises, the true numinous spirit descends and responds. If one gazes upward with focused and sincere reverence, one will ultimately accomplish the Way of non-action (Wuwei). Therefore, among the practices of rescuing beings and relieving calamities, this ranks first.

Second, copy the scriptural teachings and the Three Caverns' Great Vehicle scriptures (important classics within the Daoist canonical system), so that their blessings may be transmitted far into the future and their merit be vast and boundless. Why? Scriptures are the teachings I have left behind to guide the ignorant and deluded, and they can give rise to immeasurable aspirations for the Dao in sentient beings. People move from ignorance to awakening, and from awakening attain the true Dao; the sages have all cultivated in this way and ascended to the fruition of the Way. Therefore, this ranks second.

Third, establish Daoist monasteries (guan) to welcome the public, and build halls and shrines. The blessings can extend over many kalpas and are beyond measure. Why? When one person renounces the world and presides over the scriptures and images, teaching sentient beings and awakening in them the aspiration for the Dao, a single person can lead the multitude, set in motion the flow of causes and conditions, assist the state and instruct the common people, and propagate the Daoist teachings, benefiting many. Therefore, this ranks third.

Fourth, hold zhaijiao (purification rituals involving fasting, scripture recitation, and related rites for seeking blessings), and practice the Daoist cultivation methods. Through bowing, repentance, recitation of scriptures, praise of the deities, and burning incense while praying, one accumulates immeasurable merit. Why? Fasting purifies body and mind, and Daoist methods allow one to communicate with the divine. Through cultivation, confessing transgressions and seeking blessings, one can resonate with the heavens, dispel calamities, and bestow good fortune, so that both the living and the dead receive protection. Fasting and disciplined practice form the foundation of these rites. Therefore, this ranks fourth.

Fifth, giving to others accumulates immeasurable fields of merit, and the resulting rewards are great and profound. Why? Wealth is tied to the livelihood of sentient beings, and it is the hardest thing for people to part with. When one gives up possessions without the slightest stinginess, widely accumulates merit, and aids sentient beings, one can remove greed and avarice from the inner mind and reduce plunder and theft in the outer world. This benefits the human world and allows beings to receive grace throughout the cycle of birth and death. Therefore, this ranks fifth. Diligently practicing these good deeds will bring immeasurable blessings.

The most supreme compassionate Perfected Pujı, seeking to understand matters of karmic retribution and causal conditions, asked the Most High. At that time, the Most High Daojun (Taishang Daojun) told the Perfected Pujı:

"In the distant past, at the very beginning of the Chimin kalpa (an ancient cosmic epoch), I gathered with Yuanshi Tianzun (the Primordial Heavenly Venerable) beside the Fire-Refining Pool of the Upper Kaiyang Abode, on the floating Nandan Cavern, to expound the teachings and widely liberate the beings of all the heavens. The Four Brahma Heavenly Kings led their retinues and countless people of their realms, who reverently offered incense and flowers to the Three Treasures (Dao, scripture, and master). Yuanshi Tianzun and the sages who had come to hear the teaching each took their seats.

Yuanshi Tianzun then emitted a thousand kinds of light from between his brows, illuminating the countless lands of the ten directions, so that every realm would know of this assembly and come together to attend. He then proclaimed the wondrous sound of the Dao, extending its merit universally to benefit all beings.

At that time, the Heavenly Lord of Nine Qi (Jiuqi Tianjun) of the Eastern World led his retinue and countless people to the assembly and sat on the east side. They set up ten altars adorned with hundreds of treasures, displaying Nine-Radiance Spirit Canopies, Ten-Peerless Spirit Banners, blue flags, blue cushions, and mats. Divine dragons played drums and music on either side. The assembly burned incense, scattered flowers, and lit countless Nine-Radiance Spirit Candles and Four-Brilliance Divine Lamps, whose light shone brightly before them.

The Heavenly Lord of Three Qi (Sanqi Tianjun) of the Southern World led his retinue and countless people to the assembly and sat on the south side. They set up ten altars decorated with myriad objects, displaying Three-Brilliance Canopies, Six-Harmony Divine Banners, vermilion flag-staffs, deep red seats, and mats. Nine-Phoenix cinnabar strings played on either side. The assembly burned incense, scattered flowers, and lit four-faced radiant candles and countless lotus lamps, whose brilliance was dazzling.

The Heavenly Lord of Seven Qi (Qiqi Tianjun) of the Western World led his retinue and countless people to the assembly and sat on the west side. They set up ten altars adorned with the Seven Treasures, displaying Four-Turn Spirit Banners, Ten-Return Immortal Canopies, white streamers and flags, jade beds, and seats made of fine jade; White Tigers struck bells on either side. The assembly burned incense, scattered flowers, and lit countless Eight-Flame Empyrean Lamps and Nine-Radiance Cloud Candles, whose light shone clearly.

The Heavenly Lord of Five Qi (Wuqi Tianjun) of the Northern World led his retinue and countless people to the assembly and sat on the north side. They set up ten altars decorated with objects of the five colors, displaying Eight-Path Spirit Offerings, Seven-Brilliance Immortal Canopies, black banners, and brocade mats woven with patterns. Black Warriors (Xuanwu) struck stone chimes on either side. The assembly burned incense, scattered flowers, and lit countless phoenix candles and scale-shaped lamps, whose flames blazed brilliantly.

The Heavenly Lord of Shiqing (Shiqing Tianjun) of the Northeastern World led his retinue and countless people to the assembly and sat in the northeast. They set up ten altars all adorned with jade of the deepest blue-green, displaying Jade-Mist Flying Canopies, Azure-Cloud Spirit Banners, emerald flag-staffs, and deep blue seats and mats; Celestial Immortals played music on either side. The assembly burned incense, scattered flowers, and lit countless bright divine candles and spirit lamps, whose flames shone with radiance.

The Heavenly Lord of Shidan (Shidan Tianjun) of the Southeastern World led his retinue and countless people to the assembly and sat in the southeast. They set up ten altars all adorned with red gems, displaying Red-Lotus Canopies, red Spirit Banners, red flags, and seats and mats; Immortal Youths played music on either side. The assembly burned incense, scattered flowers, and lit countless lights of nine colors and smoke of ten flowery spirits, whose radiance illuminated the way ahead.

The Heavenly Lord of Shisu (Shisu Tianjun) of the Southwestern World led his retinue and countless people to the assembly and sat in the southwest. They set up ten altars all adorned with pale green jade, displaying pale-azure cloud canopies, Spirit Banners reflecting radiant light, splendid flags and banners, and seats and mats; Jade Maidens struck instruments on either side. The assembly burned incense and scattered flowers, and countless flames spread like stars, their flowing light glimmering and soaring.

The Heavenly Lord of Shixuan (Shixuan Tianjun) of the Northwestern World led his retinue and countless people to the assembly and sat in the northwest. They set up ten altars adorned with various precious treasures, displaying Wheel-of-Heaven Flying Canopies, Scenery-Containing Spirit Banners, purple flags, green seats, and mats; Golden Youths played music on either side. The assembly burned incense, scattered flowers, and lit countless Dragon Candles and Mandarin-Duck Lamps, whose brilliance spread in all directions.

The Heavenly Lord of Shangyuan (Shangyuan Tianjun) of the Upper World led the assembled sages and countless Celestial Immortals to the assembly and sat in front. They set up ten altars adorned with myriad treasures, displaying banners of many colors, numerous lotus-jewel canopies, dragon flags and phoenix staffs, as well as brocade and thin silk gauze; heavenly music resounded through the sky. The assembly scattered flowers and burned incense, and lit countless flower lamps and lotus candles, whose light filled the space before them.

The Heavenly Lord of Xiayuan (Xiayuan Tianjun) of the Lower World led his retinue and countless people to the assembly and sat on both sides. They set up ten altars adorned with yellow jade, displaying Empty-Brilliance Flying Canopies, Hundred-Turn Spirit Banners, flags decorated with pearls, vessels of jade ornament, brocade mats, and splendid cushions; Flying Celestials played music on either side. The assembly scattered flowers and burned incense, and lit countless golden lamps and candles like jade gems, whose brightness dazzled.

When the celestial gods of the ten directions had all arrived, the inside and outside of the assembly were adorned with treasures and lamplight, so brilliant that their radiance illuminated heaven and earth."

Then the Yuanshi Tianzun ordered many Perfected (zhenren), including Ci Bei, Miao Jue, Ci Hui, Hui Xiang, Ming Jie, Shan Jue, Ci Nian, Zhi Guan, Ci Ai, and Chang Le, to ascend the Dharma seats in the east, south, west, north, northeast, southeast, southwest, northwest, and those above and below. The Perfected took their places in order, seated in each direction, forming a solemn assembly.

They all wore nine-colored Liluo robes (a multicolored Daoist ceremonial garment), draped in splendid brocade skirts, and crowned with flying-cloud phoenix headdresses. Their shoes were adorned with coiled dragons and pearls and jade. They leaned on purple jade tables and held dragon-patterned precious whisks, each seated at ease. The Purple Chamber Youths also sat upon flying-cloud precious platforms, holding flowers of nine lights and myriad colors, and together chanted the Scripture of the Karmic Retributions and Causal Conditions of the Most High. The Perfected expounded its profound and subtle meanings and displayed merit beyond conception.

This assembly continued for one hundred days. During this time, wondrous music sounded from heaven, and the Heavenly Emperors walked through the air, performing buxu (the ritual of treading the void in Daoist liturgy), holding banners, canopies, and ceremonial insignia, burning incense, scattering flowers, and playing ten thousand mysterious songs and melodies. Music and light filled the void and veiled the light of heaven.

At that time, the kings of Jingle, Xiaoyao, Zhuangyan, Zizai, Shengsheng, Wuliang, Shoule, Zhide, Zhenbao, Xiangshan, Fuxiang, Qingjing, and Wulou, each bringing gold, silver, pearls, and jade, robes and bedding, carriages and horses, attendants, and all manner of rare treasures and vessels, arrived together in numbers too great to count to make their offerings. They scattered flowers and burned incense, circled to the left three times, then knelt at length before the Dao (the Way), bowed their heads, and declared: "We, the thirteen kings, have come to this assembly and respectfully listen to the sound of the Dharma."

The queens, Shanshen, Baoxiang, Jinhua, Fuji, Yushan, Zhen'an, Jingming, Wuran, Lingtong, Kaiming, Shengyin, Miaoxiang, and Zuisheng, likewise came together, each bringing fragrant flowers, banners, canopies, and precious garments, in numbers beyond counting. They came to pay homage and to savor the sound of the Dharma.

Hundreds of billions of princes from the various kingdoms also came, each bringing food and drink, choice fruits, precious lingzhi mushrooms, and jade blossoms, in vast quantities, to make their offerings and listen to the Dharma. In addition, several million consorts, imperial concubines, feudal lords, and young princes came, each bringing fine clothing, crowns, hats, shoes, treasure vases, incense stands, and plates and bowls. Together they came to the assembly to make donations and to hear and receive the Dharma.

Several million ministers and assisting officials likewise brought vegetarian feast offerings, rare fruits, delicacies, treasures, tableware, incense boxes, scripture cloths, and all kinds of offerings, and came together to make their offerings in the hope of hearing the Dharma.

Many lay men and women devotees (jushi, those who practice Daoism at home) also brought fragrant oil, fine clothing, silk brocades, grains, beans, and wheat, bedding and mats, tables, cushions, hairpins, combs, shawls, straw sandals, boots, and bracelets, and came together to make donations, hoping to hear the marvelous sound of the Dharma. Daoist priests and female adepts (nüguan) came too, carrying fragrant flowers, the ritual robes they wore, and the implements used to make offerings at the assembly. They came to listen to the teaching and scattered their offerings to the heavens.

Countless heavenly beings, men and women, gathered around the Dharma seat, burning incense, scattering flowers, circling and bowing, and chanting praises in marvelous voices. Many jade youths and jade maidens lit nine-light incense lamps and arranged them around the Dharma seat, their bright light shining out in every direction.

Yuanshi Tianzun (Yuánshǐ Tiānzūn), through his vast and boundless divine power, made all the ritual implements and offerings in the assembly clear and luminous within and without, like pure and flawless crystal. The kings, queens, consorts, ministers, and common people, men and women alike, who came to hear the teaching all appeared in the same form, transparent within and without. Together they comprehended the truth of the Great Dao (dà dào) and entered the realm of Wuwei (wúwéi, non-action).

The mountains, rivers, and forests of the Nandan Kingdom, down to the birds, beasts, and insects, all equally heard the grand sound of the Dharma and obtained immeasurable and inconceivable merit (gōngdé). In an instant, the heavenly sages of the various heavens and all who had attended returned to their former places. The surroundings fell silent, as if everything had returned to emptiness and stillness.

Puji (Pǔjì) said: "What the Heavenly Venerable has expounded today is all the immeasurable and inconceivable divine virtue of Yuanshi Tianzun. In an instant, the heavenly sages and all who attended returned each to their original place, and the surroundings fell silent, with everything returned to emptiness."

Puji further said: "What the Heavenly Venerable has expounded today is all the divine power and majestic potency of Yuanshi Tianzun, which ordinary mortals cannot reach. I do not yet understand: what is the meaning of the teachings to be expounded later, and of the various merits spoken of within them?"

The Lord of the Dao said, "I teach these things so that beings in the future may have a foundation of accumulated merit. The ways to accumulate merit are endless, but they can broadly be grouped into nine kinds. Each person may practice according to their own ability and so sow seeds in the fields of merit (the good deeds that bring blessings). I will now set them out for you, and you should keep them carefully in mind: first, fashioning divine images; second, copying scriptures; third, building Daoist temples; fourth, delivering sentient beings; fifth, performing Zhaijiao (purification rituals of fasting and prayer); sixth, reciting scriptures; seventh, upholding precepts; eighth, making offerings; and ninth, giving alms."

Whether one builds halls, scripture platforms, bell towers, gate pavilions, corridors, and dwellings for Daoist priests, or provides permanent servants, estates, banners, flowers and fruit, lamps and candles, and ritual instruments such as bells and chimes, all of these serve to establish sacred sites and spread the Dao and its teachings. Each brings immeasurable merit, bestowing blessings on people of the past and future, and its wonders cannot be fully described.

Still, relieving distress and hardship and removing calamities and disasters is best accomplished through expounding scripture. Why is this so? Because expounding scripture awakens the immeasurable Daoxing (innate aptitude for cultivating the Dao) of beings, develops wisdom, and purifies the six senses (eye, ear, nose, tongue, body, and mind). It enables people to comprehend wuwei (non-action) and to realize the true and constant Dao, reaching a state beyond birth and death, forever cutting off the causes of conscious thought, transcending coming and going, and attaining a clear and empty mind. Beings may awaken by hearing this scripture, and through awakening they may realize the true Dao. For this reason, the expounding of scripture should be given priority.

If emperors, kings, empresses, ministers, chief advisers, dukes, marquises, and men and women of the common people resolve to do so, they may invite Daoist priests and female Daoist priests (nüguan) to set up one hundred high seats in various places and expound the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen) and their Great Vehicle texts. During the ceremony, incense is burned, flowers are scattered, lamps are lit, and offerings are made, all arranged according to each person's ability. The exposition may last three days, seven days, or forty-nine days, or it may continue day and night for a hundred days. Whether one scripture, two, or thousands or hundreds of millions are expounded, the benefits are beyond imagination.

Puji then asked, "Beings have limited capacity and cannot set up one hundred seats. Suppose they set up only one or two, or even ten, twenty, or thirty, arranged according to their own abilities. What then of such practice?"

The Lord of the Dao said: "Earlier I said that the Dharma seats across the ten directions need not number one hundred, and that they need not be filled to the full count. One seat, two seats, or even ten, twenty, or thirty may be set up, each arranged according to its own capacity. Is this appropriate?"

The Lord of the Dao further said: "Earlier I said that the ten directions may establish one hundred Dharma seats in order to guide sentient beings. The phrase 'ten directions' means that each direction establishes ten seats, and this carries profound meaning. In actual practice, the arrangement may also be adjusted to circumstances."

Yuanshi Tianzun (the Celestial Worthy of the Primordial Beginning) used a single Qi (the original vital energy that constitutes all things) to transform and give birth to the Three Powers of Heaven, Earth, and Humanity. He generated Heaven, established Earth, set the Five Phases (Wood, Fire, Earth, Metal, and Water) in motion to transform the myriad things, and scattered Yuan Qi throughout the ten directions. Living between Heaven and Earth, humans receive Yuan Qi, which forms and nourishes the body, and all of this depends on the transformation of Yuan Qi. Externally, the body relies on Yuan Qi; internally, it is composed of the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness). Inner and outer interact to form the Five Virtues.

The yin qi of sentient beings condenses in layers, wrapped within and without. After ten months of gestation they are born, and through the circulation of the ten qi, the movements of qi change and shift, and the hundred joints of the body unfold. In each direction, qi condenses into ten knots, and within each knot dwells a shen (spirit). These habitual attachments link one another, and the accumulated weight of karmic offenses binds sentient beings. To harmonize these hundred spirits, one hundred Perfected (zhenren) are established, and one hundred Dharma seats are set up. In other words, each direction sets ten Dharma seats, and each seat is occupied by a Perfected, for the purpose of helping beings untie these knots.

If beings untie their knots and penetrate to the source of the Dao, then there is no need for speech or for expounding scripture. But before such awakening occurs, guidance through exposition is necessary. It is like a general who, to exterminate bandits, must assemble a thousand soldiers; once the bandits have scattered, not a single soldier is needed.

Chapter Seventeen: Responding to Resonance (Yinggan)

The Lord of the Dao (Daojun) said: Long ago, the king of the state of Zunsheng renounced his throne, left home, and went into the mountains to cultivate the Dao. After twelve years of practice, the Supreme Perfected (Taishang Zhenren), a revered divine being, descended to transmit scriptures and methods to him and bestowed upon him a divine elixir. Because of this, he lived thirty thousand years and ultimately became a Perfected (zhenren), one who had attained the Dao and ascended to immortality.

The king of the state of Duobao often recited scriptures and kept the precepts (jielü) within his palace, burning incense, paying homage, and chanting. After sixteen years, the Perfected Donghua frequently expounded the scriptural teachings for him and taught him how to prolong his life. He lived seventy thousand years and ultimately became a Perfected.

Queen Manxiang renounced the life of the court and left home to cultivate the Dao. Over the course of thirty-five years of practice, the Jade Maiden of Xuanhe (xianjie nüshen, a goddess of the immortal realm) attended her morning and evening and bestowed upon her a true scripture. She persevered without ever growing lax, lived twenty thousand years, and afterward entered Penglai Mountain. She is now honored as the Perfected Consort (zhenfei), a title for female immortals.

Queen Miaoxiang frequently recited the precepts of this scripture and kept them firmly in mind. After twenty-eight years of practice, the Jade Maiden of Jinhua descended and gave her an immortal scripture. After a hundred years, she was transformed by a calamity of water (shui jie) and was reborn as a man, and once again received the scriptural methods. Passing through many myriads of years, she ultimately became a Perfected.

Prince Duoxi renounced the world to cultivate the Dao and recited this scripture. During sixty years of practice, the Golden Light Youth (Jinguang Tongzi, a child attendant of the immortal realm) brought him clothing and food.

Prince Shouxiang left home to recite the scripture. After fifty-seven years of practice, a divine incense descended from heaven. This incense requires no burning; its fragrance emanates naturally.

There was also a minister who left home to recite the scripture. During eighty-nine years of practice, the Golden Light Youth brought him clothing and food. Prince Shouxiang left home to recite the scripture, and after fifty-seven years of practice, a divine incense descended from heaven, which gave off its fragrance naturally without needing to be burned.