《太上十二上品飞天法轮劝戒妙经》

My original master, the Celestial Venerable of the Primordial Beginning (Yuanshi Tianzun), dwelt at that time in the palaces of myriad treasures beneath the canopy of the Great Veil Heaven (Daluo Tian). Fragrance arose there of itself; it was the pure and holy seat of the flower of Dao (the Way) and De (Virtue/Power). He did not abandon his compassionate heart, and he vowed to deliver all living beings universally. Thus, from stillness he brought forth wondrous function and employed a mind of equality. In order to teach living beings by skillful means, he opened all manner of profound gates of the teaching, widely bestowed compassionate grace, and by the method of Wuwei (non-action) benefited and rescued the beings of the three times—past, present, and future.

The Celestial Venerable of the Primordial Beginning manifested a bodily form named “Xuhuang” (the Empty Sovereign); Xuhuang is also called the “Dao Lord” (Daojun). The transformation bodies of the Dao Lord pervaded the three-thousand great-thousand worlds of the ten directions (vast and innumerable worlds). Each world contained many lands, and in every land appeared all manner of transformation bodies. Each transformation body emitted measureless light, and within each ray of light appeared many sacred true images. Each true image radiated perfect brilliance, bright as the sun, its glory reaching to the horizon of heaven. Even in the dark places where the sun’s light does not reach, there was nowhere left unillumined; the wondrous function of perfect light could penetrate every obstruction.

All living beings received this grace, and animals and plants alike were grateful. Strife in the three paths (the three realms of suffering: hell, hungry ghosts, and animals) ceased, and beings in the six paths (the six destinations of cyclic rebirth) were raised up. The heavens and the human world were filled with harmony, and the hells stood empty and still. Wherever he reached was pure, and the entire Dharma-realm (in Buddhist and Daoist teaching, the totality of all that exists) grew bright.

Thereafter, the Celestial Venerable of the Primordial Beginning gathered in all the light, returned to the original Dao, and united with his own true body. He manifested a serene, clear, and majestic form and revealed the profound principle. Then he flicked his golden fingers, producing a sound clear and resonant as jade. At that moment bells and drums sounded of themselves, and celestial immortals rejoiced and leapt; between the golden censer and the jeweled throne, incense smoke rose of its own accord. All heavenly beings and measureless living beings increased in the power of wisdom and compassionate grace, and together entered the realm of Wuwei. Their minds and Shen (spirit) opened, they awakened to the truth, worldly thoughts instantly dispersed, and they entered the root of stillness and wisdom, beheld the holy realm of the Limitless (Wuji), and together gazed upon the supreme Celestial Venerable of the Primordial Beginning.

At this time, the Celestial Worthy said to the Perfected One of Wondrous Conduct and all those assembled: “Today is good, and the present moment is also good. Your minds, and the minds of the multitude, are all good. Therefore, with a heart of compassion, I open for you the Dao (the Way) of teaching and transformation, to protect the beings of the world whose share of blessings is meager and whose merit is insufficient, so that all of them may continue to advance and not fall back into decline and ruin.

“Thus I now establish the supreme precepts as a barrier to uphold and protect living beings, enabling them to increase in worthy De (Virtue/Power) and good conduct. These are the Nine True Wondrous Precepts. They are like the light cast by the radiance of wisdom. May the beings of the Three Realms and the Ten Directions all take refuge in them, revere them, and receive them. Therefore I proclaim these teachings so that living beings may be at peace and at ease; and what I have said is truly so.”

Those present knew in advance that the Celestial Worthy was about to expound. Each of them gathered and composed the mind, knelt long and bowed the head, entrusted life to the Holy Worthy, and together they prayed: “May you, out of great compassion, bestow upon us the honored precepts.”

They made this earnest request for as long as half a kalpa. During that time, the heavens scattered fragrant flowers, and the sages offered precious treasures. The assembly bowed their heads and made the request again and again, and from first to last they had no mind of turning back.

At this time the Celestial Worthy, seeing how earnestly everyone made their request, gladly gave his approval. The Compassionate Worthy then spoke again:

All sentient beings, through ignorance and folly, craving and attachment, have long remained sunk in darkness and in the end go on toward destruction. My anxious care for sentient beings surpasses the tender love of parents for their children; my grace is deep and ample, able to embrace all things.

It is like a child who falls into a pit both deep and perilous, dark within and full of venomous snakes. When the parents learn of it, they are filled with worry and pity. First they recite divine incantations to subdue the venomous snakes, so the child is not devoured; then, with a sturdy precious pole and a hooked ladder, and by sending a strong person down into the pit to support the child, they at last rescue him and set him on a level road.

But the child is foolish, knowing neither reverence nor how to avoid danger. If he falls into the pit again, he will surely lose his life. The parents then once more petition the Celestial Worthy and seek a way to save him: they teach the child to recite the divine incantations so as to subdue the venomous snakes, and they give him the precious pole to help him leave the perilous pit. The method I now practice is exactly like this.

The so-called bottomless “Three Paths” (the perilous places where sentient beings suffer) are like that deep, dark pit; the various afflictions are like the venomous snakes. All sentient beings are my children, and therefore they should revere and uphold this precept. This sacred scripture (Jing) and its incantations can cause ignorance (foolishness and delusion) to be dispelled in a single thought. It is a method of peace and happiness, and also a method by which cultivation advances without cease. The sages of past, present, and future all revere it together.

Even beings of the heavens and beings who dwell on earth, as well as emperors and empresses, crown princes and princesses, and officials of every rank, should uphold and recite this scripture when they first assume their stations. Moreover, all who have a mind set on the Dao (the Way)—whether they have left the household or remain within it, whether male or female, noble or humble, and whether they dwell in mountains and forests or in the world—all sentient beings, of high or low station and of differing kinds, when they wish to receive the precepts, should first purify body and mind and make a vast vow, and then go to a master to practice the Way, pay homage, and recite.

If there is no master who can transmit it, then, in order to obtain the wholesome teaching, one should also receive, uphold, and recite it oneself before the seat of the Three Treasures. What counts as obtaining the wholesome teaching? The scripture says that if, at the place where one practices the Way and pays homage, one can see divine light appear before the eyes, bright as the sun—at first minute, then vast—illuminating the Three Realms so that heaven and earth, mountains and rivers, are without obstruction, and can even behold all manner of inconceivably wondrous sights, this is called the luminous and pure mark of the precepts. If no such manifestations occur, one does not yet possess the signs of having received the precepts. If, however, one meets a great good teacher (a master of lofty virtue who can guide others in cultivation), this is the ripening of causal conditions from past lives, a meeting rarely come by, and one need not separately seek to see these signs.

Now I tell you: the opportunity to receive the precepts is hard to meet even across countless kalpas. Since causes and conditions have come together at this moment, you should set a firm resolve and together give rise to wholesome thoughts.

At this time the Celestial Worthy spoke in verse:

With an impartial mind I proclaim these true and subtle precepts, hoping that all living beings may cultivate the Dao (the Way) in peace, security, and joy. Celestial dragons, demons, divine spirits, yakshas, and other nonhuman beings—all who can speak and who stand foremost—may universally receive and uphold these precepts.

One should know that a person who has received the precepts enters the rank of a true sage. Beings of the celestial realms, ordinary mortals, and sages alike ought to treat them with reverence. On the first and the fifteenth day of each month, one should ascend the lion seat, set one’s thoughts aright, harmonize the Qi (vital energy), and expound the precepts in a calm and respectful manner. All who hear the sound of the teaching should listen in silence.

Some cannot recite the precepts themselves, yet through faith they may still enter the realm of merit and virtue. I therefore take this favorable moment to proclaim the subtle precepts for you. After you have received them, you should continue to transmit them so that still more people may hear.

All who are preparing to receive the precepts, or who recite and hold the precept text in mind, should first take refuge in the Three Treasures—the Dao, the Jing (scriptures), and the Master—and only then read the precept text aloud. Those who recite and uphold them according to the teaching may obtain seven kinds of blessed reward in this life. You should believe sincerely and give rise to no doubt. Those whose lives are short may have their years lengthened in due time. The foolish may open a broad intelligence. Those of low station may gradually manifest a noble appearance. The poor and needy may before long become prosperous. Those of unsightly appearance may gradually become well-featured. Those ill in body and mind, within and without, may see their sickness diminish day by day. Those who suffer vexation and harm may soon obtain peace and health.

From this one can see that those who receive and uphold the precepts gain merit and virtue of this kind. In the future they will also plant supremely excellent good causes, and their blessed rewards will continue without end. In the end they may rise to a higher stage of cultivation and accomplish the unsurpassed Great Dao.

The Celestial Worthy Who Fulfills Wishes According to the Heart.

When the Celestial Worthy had finished this verse, he further announced to the four assemblies present—those who have left the household and those who remain in it, men and women, and the other communities of the faithful: those who wish to hear the teaching-sound of the Great Dao and the precepts of the Zhenren (Perfected) should make body and mind upright, purify the three karmas of body, speech, and mind, listen with full attention, receive them with sincerity, and uphold them according to the teaching. All who receive and uphold the precepts must take refuge in the Three Treasures. All who wish to hear the teaching-sound of the Great Dao and the precepts of the Zhenren should likewise straighten body and mind, purify the three karmas, receive them with a concentrated mind, and uphold them according to the teaching. When the precepts are received and upheld, all should with sincere hearts together acclaim their goodness, and should not give rise to any distracting thoughts.

Taking refuge in the Three Treasures of the Dao (the Way), the Jing (scripture), and the Master means revering the Dao, the scripture, and the teacher as three sacred sources of reliance.

The Celestial Worthy said: After disciples have received the true precepts, they must not make slaughter their livelihood and kill living beings, nor may they kill themselves, incite others to kill, contrive ways of killing, or approve of others’ killing. Even killing for all manner of reasons, killing under compulsion, killing in retaliation, or killing by mistake is not permitted. They should feel compassion for all sentient beings, just as they cherish their own lives.

Those who kill living beings will suffer six kinds of karmic retribution. First, in this life they will be hard-pressed and beset by misfortune, constantly meeting with harsh circumstances. Second, they will continually form enmity with all living beings. Third, they will invite injury from ghosts and spirits and all kinds of calamities. Fourth, after death they will fall into hell and endure suffering in places such as the sword-trees and knife-mountains, without a moment of peace. Fifth, they will be reborn as birds, beasts, and other livestock, devouring one another. Sixth, even if they again obtain a human body, they will suffer punishment and slaughter. This is an extremely grave evil karma, and not what one who truly cultivates the Dao should do.

The karmic obstruction of the evil karma of killing living beings is eliminated.

The Celestial Worthy said: After disciples have received the true precepts, they must not steal, nor obtain wealth by unjust means. Even things lost on the road, blown in by the wind, carried by birds, or found in the wild must not be taken as one’s own. Still less may one kill a person and then seize property by force of power, or appropriate others’ belongings by scheming, flattery, enticement, and the like; not even a single thread or a single hair is permitted. Those who steal will suffer five kinds of karmic retribution. First, they will sink to begging for a living and selling their labor, poor and lowly. Second, whatever they plan will never go smoothly, their wealth will continually be depleted, and they will also meet with floods, fires, and insect plagues. Third, they will constantly give rise to disputes and quarrels, and their property will be scattered and lost. Fourth, after death they will undergo every punishment of hell, suffering beyond endurance. Fifth, the remaining retribution will cause them to be reborn as oxen, horses, and other livestock. This is an extremely grave evil karma, and not what one who truly cultivates the Dao should do.

The karmic obstruction of the evil karma of theft is eliminated.

The Celestial Worthy (Tianzun) said: A disciple who receives and upholds the true precepts must not commit sexual misconduct. One must not illicitly enter into improper relations between men and women, must not sink into disordered desire, and must not defile those who have left the household to cultivate themselves or violate those who preserve their chastity. Whether the other person is old or young, closely related or distant, beautiful or ugly, and no matter which among the brothers that person may be, such things must not be done.

One who commits sexual misconduct incurs seven kinds of retribution. First, it is the root of the cycle of birth and death. Second, it is the source of impurity and affliction. Third, it causes a person to neglect the cultivation of good. Fourth, it becomes a cause and condition of a short life and damages the Shen (spirit) and the soul. Fifth, it turns one’s dreams upside down and clouds the mind and consciousness. Sixth, after death one falls into hell and suffers punishments such as the iron bed and the copper pillar: the body is scorched and the bones rot, and one further endures the pain of ice spears and frost blades in the cold pool; having died, one is born again, revolving without cease and undergoing immense suffering. Seventh, one incurs retribution among miscellaneous kinds of beings and is reborn as an unclean creature such as a pig or a dog, or becomes a bird or a beast. This is an exceedingly great evil karma, and it is not what a person who truly cultivates the Dao (the Way) ought to do.

The retribution for the evil karma of sexual misconduct is thereby eliminated.

The Celestial Worthy said: A disciple who receives and upholds the true precepts must not speak falsely or slander others, nor vilify the Three Jewels—the Buddha, the Dharma, and the Sangha. Emperors and kings, teachers and elders, those who have left the household and those who remain in it, those who uphold the Dharma and those who break it, ordinary people and sages alike, should all be treated with respect and according to proper ritual propriety. If one encounters teachings whose approaches and methods of instruction differ, yet which likewise exhort people toward goodness, then, so long as one can follow and cultivate them, one should not stir up disputes.

One who slanders incurs six kinds of retribution. First, in this life one suffers malignant illness. Second, in the next life one dwells in darkness and cannot see the light. Third, through a hundred kalpas of retribution among miscellaneous kinds of beings, one becomes an insect of the blind kind. Fourth, even if reborn as a human being, one often loses the faculty of the tongue. Fifth, one is constantly caught in resentment and aversion, loved and respected by no one. Sixth, life after life one has no affinity with the good Dharma: no one believes what one says, and no one draws near. This is an exceedingly great evil karma, and it is not what a person who truly cultivates the Dao ought to do.

The retribution for the evil karma of slander is thereby eliminated.

The Celestial Worthy said: A disciple who receives and upholds the true precepts must not sow discord or abuse others with vicious words, nor speak unreasonable and cruel words that harm sentient beings—beings possessed of feeling and of life. One must not provoke incidents or manufacture disputes, and still less carry words between both sides and set them against each other. Toward ghosts and spirits and toward ordinary people alike, one should not treat them with slanderous speech.

The Celestial Worthy (Tianzun) says: Disciples who uphold the true precepts must not stir up gossip or revile others with abusive words, nor may they speak unreasonable, venomous words that harm sentient beings. Still less may they sow discord, speaking ill of each party to the other. Such words and deeds are things that even ghosts, spirits, and ordinary people are unwilling to hear or look upon—how much less the sages and worthies?

Those who wound others with evil speech incur six kinds of retribution. First, in this life they are constantly humiliated by others. Second, after death they fall into hell and suffer punishments such as the pulling out of the tongue and plowing. Third, when reborn as human beings they are mute. Fourth, they are hated and harmed by others. Fifth, whatever they undertake frequently fails to go as they wish. Sixth, they receive evil retribution and are reborn as pigs, dogs, bees, scorpions, and other venomous creatures, or even as two-headed snakes and nine-headed birds. This is extremely grave evil karma, and not conduct proper to one who truly cultivates the Dao (the Way).

May the sinful karma created by harsh speech and double-tongued speech be extinguished.

The Celestial Worthy says: Disciples who uphold the true precepts must not envy those who surpass them, nor suppress the worthy, the capable, and the discerning. Lacking virtue themselves, they nevertheless insist on slandering others, give rise to malicious intent, and watch for a chance to injure them so that they come to harm. One who harbors such thoughts damages the very root of their own merit and blessings—how, then, can they ultimately bring good fruits to completion?

Those who envy others incur five kinds of retribution. First, they can never behold the Three Treasures (Sanbao)—the treasures, scriptures, and holy assembly revered in Daoism—nor the sages and worthies. Second, they sever every wholesome condition, and vicious affairs cling to them. Third, through evil karma they receive such fruits as stupidity, deafness, and blindness. Fourth, they repeatedly enter perilous situations and in the end bring destruction upon themselves. Fifth, they are beset and harmed by evil conditions and for a long time cannot attain liberation. This is extremely grave evil karma, and not conduct proper to one who truly cultivates the Dao.

May the evil karma and karmic obstacles created by envy be extinguished.

The Celestial Worthy (Tianzun) said: Once disciples have received the true precepts, they must not be stingy and covetous, nor harm others so as to benefit themselves. When they see living beings acting in this way, they should guide them patiently, so that few desires and contentment remain in their hearts. Craving is like drinking salt water: the more one drinks, the thirstier one becomes. It is also like a leaking vessel that can never be filled.

Those who are stingy and covetous meet four kinds of karmic retribution. In this life they gain a great deal, yet they also lose a great deal. Later they become lowly and poor, suffering hunger and cold. They are reborn as hungry ghosts who swallow fire and eat charcoal. They fall into animal existence as jackals and wolves, birds, insects, and the like. This is grave evil karma, not conduct proper to a True Person (zhenren) who cultivates the Dao (the Way).

The evil karma created by stinginess and covetousness—its offense should be eliminated.

The Celestial Worthy said: Once disciples have received the true precepts, they must not indulge anger, must not wound others with vicious words, and must not be fierce or cruel. Those easily given to anger meet four kinds of karmic retribution. They deplete their spirit and strength and are harmed by violent Qi (vital energy). Sentient beings are unwilling to see or hear them. After death they are reborn as poisonous birds, bees and snakes, or savage beasts. Even if born again as human beings, they will be of low station, dull and incapable, despised by others, and often without authority. This is evil karma, not conduct proper to a True Person who cultivates the Dao.

The evil karma created by anger—its offense should be eliminated.

The Celestial Worthy said: Once disciples have received the true precepts, they must not indulge habits of mediocrity and ignorance, clinging obstinately to their own views and opposing right principle, nor deceive the worthy and the good. After receiving instruction, they should not refuse to correct themselves. Those who are foolish and perverse meet four kinds of karmic retribution. They receive no protection from the gods and spirits. They cut off the root of doing good and cultivating De (Virtue/Power). They lose the correct Dao and enter deviant paths. They are entangled by ghosts and demons. This is grave evil karma, not conduct proper to a True Person who cultivates the Dao.

The evil karma created by mediocrity and ignorance—its offense should be eliminated.

In the scripture, “karmic retribution” is the warning that Daoist precepts give concerning the consequences of evil conduct; it also includes religious ideas such as rebirth after death. Expressions such as “hungry ghosts” and “animals” refer to different forms of life in traditional belief.

The Celestial Worthy (Tianzun) said: Once a disciple has received and upheld the true precepts (Daoist precepts), he must not betray the king, nor harbor disloyalty or unrighteousness in his heart; nor may he launch wars, muster troops, or harm the innocent. One who is disloyal incurs six kinds of retribution. First, he himself suffers hardship. Second, he brings harm upon his family. Third, after death he repeatedly falls into the three evil paths—the hells, hungry ghosts, and animals—and cannot escape even through many kalpas. Fourth, he is reborn as a venomous snake, a fierce beast, or the like. Fifth, even if he is born again as a human, he still bears residual retribution and suffers injury and cruelty. Sixth, he is continually born in wretched places and cannot be at ease. This is a grave evil karma, and not the conduct of one who truly cultivates the Dao (the Way).

The retribution for the evil karma created by disloyalty ought to be eliminated.

The Celestial Worthy said: Once a disciple has received and upheld the true precepts, he must not lack a filial heart, defy his parents, or fail to revere and love them; nor may he estrange himself from clan and kin, forget the kindness of his relatives, or be without shame. One who is unfilial incurs six kinds of retribution. First, he is punished under the king’s law. Second, he is despised and slighted by others. Third, he falls into hell and endures ten kinds of suffering. Fourth, he is reborn as an owl or a similar bird, and such beings harm one another. Fifth, even if he is born again as a human, the karmic conditions of unfiliality make him a parent or child who injures his own kin. Sixth, he meets with all manner of sudden calamities, even being struck dead by heavenly thunder. This is a grave evil karma, and not the conduct of one who truly cultivates the Dao.

The retribution for the evil karma created by unfiliality ought to be eliminated.

The Celestial Worthy said: Once a disciple has received and upheld the true precepts, he must not drink alcohol or eat meat, nor urge others to drink alcohol or eat meat. One who drinks alcohol incurs three kinds of retribution. First, in this life his good deeds are obstructed, and later his spirit-consciousness, Shen (spirit), also grows dim and dull. Second, his Shen becomes frenzied and confused, he lacks a clear and decisive mind, and he may be reborn as a bat, a toad, or the like. Third, even if born as a human, his mind and nature are wild, disordered, and benighted, and he receives retributions such as foolishness. One who eats meat incurs two kinds of retribution. First, good deeds cannot be carried out, the root of a compassionate heart is cut off, and wherever he goes he constantly forms resentments with living beings, which are repaid to one another in time to come. Second, his kin are scattered, sorrow is much and joy is little, and after death he falls into the path of hungry ghosts or into hell, or is reborn as a jackal, a wolf, or the like. All of the above are grave evil karmas, and not the conduct of one who truly cultivates the Dao.

The retribution for the evil karma created by drinking alcohol and eating meat ought to be eliminated.

The Celestial Worthy (Tianzun) said: The twelve kinds of great evil karma set out above should be corrected at once, so that one may keep far from the evil paths of hungry ghosts, the hells, and the like, and not fall into the bodies of beasts such as jackals and wolves. All of these are grave evil deeds, and they are not what a person who truly cultivates the Dao (the Way) ought to do.

The karmic offenses of drinking wine and eating meat can be eliminated.

The Celestial Worthy further said: As for the twelve kinds of great evil karma above, one should quickly examine oneself and diligently repent—acknowledging one’s faults and correcting them. If one does not repent, after death one will suffer punishments like wind-knives cutting the body, remain long sunk in the evil paths, and for lifetime after lifetime have no affinity with the Dao. Even sentient beings that possess awareness are unwilling to see or hear of such evil deeds; how much more, then, should those who truly cultivate the Dao through wisdom restrain themselves with a mind of forbearance.

When the Celestial Worthy had finished setting forth these precepts, he sang again: After disciples have received and upheld the true precepts, they should also make a vast and great vow, so that the root of the precepts stands as firm as Mount Xuandu (a Daoist realm of the immortals), the manifest form of the precepts is as majestic as the Jade Capital Palace (a palace of the heavens), and the virtue of the precepts shines as bright as a pearl of lapis lazuli. The celestial beings and I sing together:

We bow our heads to the Lord of the Three Realms and take refuge in the Supreme Honored One of the myriad Ways. May you graciously bestow the true and mysterious precepts and open the gate by which celestial beings and sentient beings are delivered and transformed. If even the slightest thought of doing good can arise, and if one holds to it with utmost sincerity and never retreats, may your mighty power ever protect and bless us, so that together we may return to the Forest of the Seven Treasures (symbolizing a pure and beautiful realm of the immortals).