《太上洞玄灵宝上品戒经》

At that time, the Celestial Worthy (Tianzun, a revered deity of Daoism), at noon on the first day of the seventh month in the first year of the Kaihuang era, in the Fragrant Mulberry Grove within the Fuluo region of Mount Yucha in the Jade Kingdom of Xina, transmitted to the Supreme Lord of the Dao (Taishang Daojun) the scriptural text of his Superior Great Precepts of Wisdom. When the Supreme Lord of the Dao received the precepts, he prostrated himself with head and body to the ground, turned his mind to contemplate the ten directions, and devoutly recollected the Three Worthies (Sanzun, the three deities revered in Daoism).

At that moment, hosts of celestial immortals came soaring through the air: some rode dragon chariots drawn by tigers, or phoenix palanquins and luan carriages, bearing emerald yak-tail banners and feather fans; azure mists, resplendent colored clouds, immortal blossoms, and jeweled ceremonial regalia shone with brilliant light. Immortal cranes cried out, celestial music floated melodiously, and the immortals descended on clouds to the ritual arena. Immortals and jade maidens circled the arena burning incense, treading with steps as if upon the void as they chanted hymns of praise, bowing and gazing upward in reverence. The Celestial Worthy smiled, his face radiant with light, and proclaimed the precepts, delivering and saving the multitude; those who heard the teaching of the precepts had their calamities thereby dispelled.

The Celestial Worthy (Tianzun), a venerated deity of Daoism, commands all devout men and women and the officials of heaven: on the first day of each month, two youths are to be sent down into the human world to observe people’s good and evil conduct and to record their rights and wrongs, their merits and their faults. Those who do good are registered by the celestial administration—the offices of the heavenly realm—in the register of goodness; those who do evil have their misdeeds noted by the underworld administration, the offices of the netherworld. After death, those who have done good receive blessed rewards, while those who have done evil suffer calamity.

The Celestial Worthy therefore exhorts everyone: on the first day of the first lunar month each year, put on bright clothing in colors that accord with the directions, assemble at the ritual ground, write your name upon bamboo and silk, and submit it to the celestial administration, so as to record your resolve to practice goodness throughout that year. On the first day of each month, go to the Abbey of the Numinous Palace to hear the precepts, and thereby form good affinities and cultivate good deeds.

Where the precepts are expounded, men and women may gather together and sit side by side. All hold their own names in mind, steady their intentions, and sit quietly to listen. Once they have heard the precepts and gained some insight, they can realize the Dao (the Way) and attain the forbearance of non-arising—the state of abiding in the principle that all phenomena neither arise nor cease.

Those who come to this gate of the teaching are all persons who, like the Jade Maidens and the Golden Perfected—immortals in the Daoist tradition who have cultivated the Way and attained perfection—possess a nature of the Dao and bear an immortal bearing. With upright sincerity they revere the teaching and are willing to hear the Celestial Worthy expound the precepts. The earth deities present treasures, and celestial maidens who have aroused the aspiration, together with the immortals of forbearance, also come to make offerings and pay homage. Wearing star-crowns and draped in moon-mantles, they hold the offerings and bow their heads before the Celestial Worthy. Thereupon ten supreme vows are proclaimed and set forth before the assembly: to be willing to give one’s own flesh and blood to feed hungry birds and beasts; to be willing to light lamps with the fat of one’s own body so that the flame may continue to burn brightly; to be willing to exert oneself in helping others, take part in offerings, and pay reverent homage; upon seeing the poor whose clothing does not cover their bodies, to be willing to give them food and garments; upon meeting the sick, to be willing to provide them with medicinal decoctions; when someone is in urgent need of help, to be willing to meet that need in good time; for those who are anxious and suffering, to be willing to find ways to bring them joy; upon encountering prisoners about to be put to death, to be willing to undergo the punishment in their place; for women with child, to be willing to help them give birth in safety; and for the troops guarding the frontiers and the commanders stationed in the garrisons, to be willing to pray that they may soon return.

After making these ten vows, he wept and grieved, saying to the Celestial Worthy: “This disciple’s sins and obstructions are deep and heavy. I earnestly beg to hear the subtle and wondrous precepts.”

The venerable master, sorrowful and ill at ease, shed tears and said: “The karmic obstructions of men and women among living beings are especially deep and grave. To leave the sea of suffering and obtain the wondrous teaching is a matter of the greatest consequence. I had wished to open the gate of the teaching and save all beings everywhere; yet their capacity is shallow and their understanding slight—what can be done? Alas, how truly grievous! A whole life is spent in vain, sinking through the six paths of rebirth.

“I now expound this text of precepts for those assembled here, hoping that all may thereby awaken, turn their hearts, and take refuge in the true Dao (the Way). Yet living beings have shallow roots and little insight—what can be done? Alas, how truly grievous! A whole life is wasted, sinking in the cycle of the six paths. I now expound this precept text for the listeners, hoping that all may awaken, turn their minds, and take refuge in the true Dao. Those who have sins should repent; those without sin should listen quietly.”

The Celestial Worthy said to the Most High Lord of the Dao: “Now I shall exhort living beings and open their awakening, helping men and women remove calamity and illness, pray for blessings and a longer life, and pull out the roots of every kind of suffering. If the living can behold the Dao, they may escape the eight difficulties (the eight conditions in which it is hard to fulfill what is needed for cultivation and for hearing the true teaching); the dead may find peace and ease, and no longer pass through the three paths of woe (the three evil destinies of hell, hungry ghosts, and animals). They will be reborn among humans or in the heavens, enjoying supreme and honored blessings; and if they can practice purification rites and seek the Dao, they may further be reborn as a Wheel-Turning Sage King (the ideal monarch who governs the world by the true teaching). All should receive and carry out these ten exhortations with a concentrated mind, listen carefully, and not forget them; keep them in the heart, do not let the spirit grow scattered, and listen in stillness.”

The first exhorts people to revere the Three Treasures (the Dao, the Jing [scripture/classic], and the master), to make offerings to masters of the teaching, to expound the scriptural texts, to nurture life and teach others to do good; to set an example by their own conduct, becoming wise teachers and persons of talent and virtue, so that the household is honored and the lineage made illustrious.

The second exhorts people to copy the scriptures so that others may read and recite them; to hear widely and praise the subtle principles, so that later generations may also hear and understand, comprehend the words and meanings of the texts, and pass on their chapters and sentences.

The third exhorts people to cultivate merit and hold purification rites in the lingguan (Daoist abbeys and temples), offering all kinds of sweet and fine foods to the worthy sages, and thereby repay honored blessings, so that clothing and food are naturally abundant.

The fourth exhorts people to give fragrant oil and light lamps so that every place is illuminated. In this way the present life may flourish and be fair, the mind pure, intelligence bright and clear, the appearance outstanding, and natural gifts graceful and fine.

The fifth exhorts people to offer the venerable master immortal robes and ritual vestments, so that one may long receive in the human world… (The original breaks off at this point, and the following passage on giving fragrant oil and lighting lamps repeats the fourth item, so the fifth cannot be fully restored from it.)

Fifth, people are encouraged to donate the immortal robes and ritual garments of revered masters—the ceremonial dress worn by Daoist priests when performing rituals. In this way, one may live at peace and at ease in the present life, avoid falling into remote barbarian lands, and be continually reborn in China, with the family noble and eminent through the generations and both men and women upright and dignified.

Sixth, men and women are encouraged to be filial in supporting and caring for their parents, and to respect their elders, relatives, and friends; to aid the weak, relieve those in need, care for those of lower standing, and comfort those of higher standing. In this way, one obtains blessed rewards in the present life, and one’s descendants are worthy and good.

Seventh, people are encouraged to relieve the sick, providing them with food and drink and medicinal decoctions, and to treat their illnesses with a compassionate heart. This is the highest foundation of merit and blessed virtue: one may become a skilled physician who saves many people and obtain especially exalted and honored blessed rewards.

Eighth, people are encouraged to give to the poor, economizing on their own clothing and food in order to help them, so that they may eat their fill and be warmly clothed, live longer, and dwell in security. In this way, in the present life the household will be illustrious and family wealth abundant.

Ninth, people are encouraged not to envy others, always to hold good thoughts, not to form resentments against others, to abandon malice within the heart, and, whenever matters arise, to treat others with harmony and goodwill.

Tenth, people are encouraged to create sacred images of the Celestial Worthies (Tianzun) and to make offerings to them. Whether in order to quell calamities, or when encountering death, hardship, and disaster, aid ought to be given.

The Celestial Worthy said: “These ten essential precepts urging people toward cultivation should be believed and put into practice. The causes and conditions formed by good and evil conduct will certainly bring corresponding karmic results.

Those who are wealthy and honored in this life yet mock the poor and lowly will surely receive, in the future, the karmic result of poverty and humble station; those whose appearance is beautiful yet who mock the ugly will surely receive the karmic result of ugliness; those who are intelligent yet unwilling to teach others will surely receive the karmic result of ignorance and delusion; those who are healthy in body yet mock the sick will surely receive the karmic result of being bound by illness; those who in this life do not believe in Daoism, the teaching of the Dao (the Way), and who mock the scriptures (Jing) will surely receive the karmic result of obstinate foolishness and coarseness; those who seize another person’s wife will surely receive the karmic result of widowhood and desolation; those who seduce another person’s wife will surely receive the karmic result of living as a widower in solitude; those who set their minds on joining as husband and wife will not be able to be reborn together as human beings; those who delight in killing living beings will surely receive the karmic result of early death, injury, and a short life.

Therefore I exhort everyone: doing good brings good recompense, and doing evil brings evil misfortune. No one can resist or escape this, and no one can remit it in your place. The human mind contains the six consciousnesses (the perceptual functions of eye, ear, nose, tongue, body, and mind). Whether one does good or evil, when meeting all kinds of circumstances and causal conditions, if one can penetrate to wisdom, restrain passion and desire, and keep the path of cultivating the true unshaken, one will in the end realize the Dao of the immortals. What follows sets forth the precepts of the six passions; these are precepts that cultivators of the middle degree of the upper grade ought to understand.

First, the eyes should not look about greedily or become engrossed in all kinds of dazzling forms and colors, or else vision will be harmed. One should restrain the eye-faculty (the perceptual capacity of the eye) and withdraw from chasing the light and color of the outer world; in this way, an immortal will appear in the world.

Second, the ears should not listen indiscriminately to all kinds of sounds or sink into the five tones (gong, shang, jue, zhi, and yu), or else the spirit (Shen) will be injured, right Qi (vital energy) will be spoiled, and one will easily be disturbed by unwholesome sounds. One should restrain the ear-faculty and not become addicted to music; in this way, an immortal will appear in the world.

Third, the nose should not crave all kinds of odors, nor let mixed Qi and rank, foul Qi disturb body and mind and stir feeling and intention. One should restrain the nose-faculty and not cling to fragrance; in this way, an immortal will appear in the world.

Fourth, the mouth and tongue should not crave flavors, nor indulge in greasy, richly scented, and mixed foods, lest diet fall out of balance and harm the six hollow organs and the five solid organs. One should restrain the tongue-faculty so that the mind constantly holds the joy of the teaching (the peaceful joy gained through cultivating the Dao); in this way, an immortal will appear in the world.

Fifth, do not let desire disturb the emotions, and do not let the body crave contact with external things; only then can essence (Jing) and Qi settle. Guard the original mind and hold fast within yourself. Restrain the body-faculty (the capacity of bodily sensation) so that the mind can become calm and give rise to wisdom; in this way, an immortal will appear in the world.”

The fifth precept: Do not let desire disturb the emotions and the will, and do not crave sensory contact through the body, so that Jing (essence) and Qi (vital energy) may settle and become stable. Guard the original mind and restrain your own “solitary root” (here referring to the body-root, one of the six sense faculties—the sense by which the body contacts external objects), and wisdom will arise, and immortals will appear in the world.

The sixth precept: Let the thoughts of the mind not fall into disorder, and let intention not cling to external things; one’s fundamental nature is empty and still, clear, bright, and firm. Facing every kind of condition and circumstance, if one can uphold the methods of the teaching, immortals will appear in the world.

The Celestial Worthy said: The six roots—eye, ear, nose, tongue, body, and mind, the six sense faculties together with mental consciousness—are a great affliction of the body. When people are reborn in a later life as men or women, although they obtain a human form, these six modes of feeling and consciousness are not necessarily pure. If they have never read the teachings of the Jing (scripture/classic) or heard the voice of the teaching, they often sink unawares into sinful karma; their lives are short, they cannot live out the years allotted by Heaven, and they fall for a long time into the evil paths—truly pitiable. These precepts are therefore proclaimed in order to instruct, transform, and deliver beings of the human world and of the heavens. If one can, with a good heart, reverently believe and accept them and take refuge in Dongxuan (a designation of Daoist scriptures and methods; one of the Three Caverns, Dongzhen/Dongxuan/Dongshen), the emotions and the will become calm and at ease, the spirit tranquil, and life prolonged. The Perfected One of Taiji (Supreme Ultimate), having heard and received the six precepts, attained the six supernatural powers gained through cultivation, rejoiced and leapt with delight, and chanted in praise of the scripture.

The Celestial Worthy said: Good men and good women seated in the assembly, having heard this praise, if you can uphold the precepts without omission, you will realize the true Dao (the Way). If anyone praises and recites these precepts, after death that person will not be bound by evil karma, and sinful karma will also be extinguished.

He said further: When people fall ill, if they do not know how to nurture the body well, delusive thoughts may invite calamity, and clinging to external conditions may also give rise to disease, yet people are often unaware of this. Among the hundred illnesses caused by delusion, ten will now be briefly set forth. If you wish to know the roots of disease, please listen with a quiet mind.

Harming people with gu poison is the first illness; “seng ta yuan si” is the second. (“Seng ta yuan si” is suspected to be the wording of the source text, and means praying that another person may die.)

Craving the beauty of women and corrupting one’s De (Virtue/Power) is the third illness; repeatedly dwelling on past evil deeds is the fourth illness.

Being unwilling to accept admonition is the fifth illness; being perverse, obstinate, and convinced of one’s own rightness is the sixth illness.

Instigating others to harm people is the seventh illness; forcibly seizing others’ property is the eighth illness.

Taking pleasure in resentment and complaint is the ninth illness; relying on power and influence to coerce and intimidate others is the tenth illness.

If one wishes to cure these ten illnesses, one should treat them with medicine; if one trusts the prescription, the illness will certainly be healed.

A body that is humble and yielding, together with a gentle disposition, is good medicine; treating others with generosity and keeping the heart peaceful is also good medicine.

Drawing near to people of De (Virtue) and keeping far from sensual indulgence is a wondrous medicine; not taking unrighteous wealth is a wondrous medicine.

Rescuing those who have met with disaster and hardship is a wondrous medicine; supporting the elderly and the weak is a wondrous medicine.

Being insulted without harboring resentment is a wondrous medicine; being able to restrain anger is a wondrous medicine.

Keeping far from ill will and avoiding suspicion is a wondrous medicine; quieting the mind and Shen (spirit) and settling one’s thoughts is a wondrous medicine.

These wondrous medicines of which I speak can each treat the illness that corresponds to them. If one does not take them to heart and apply the remedy in time, one dies in the blink of an eye; life flows onward, and in the end it comes to its close. At the point of death he left words to admonish the people of the world, saying:

The Great Sage, with a mind of equal regard, proclaimed these true immortal precepts, hoping that all living beings might gather together in the Hall of Myriad Blessings. Those who have blessings may be compared to celestial immortals, and they ought to expound and recite the Lingbao Precepts. On the first and the fifteenth of each month, invite the ritual master to ascend the lion seat (the high seat for expounding scriptures and teaching), set the body upright, even out the breath, and proclaim the wondrous scripture in a harmonious and graceful voice. The ritual master, pitying the beings of the lower realm who do not believe in this supreme and wondrous teaching of the precepts, earnestly exhorts the assembly again and again: gather together in the Hall of Myriad Blessings. Those who have blessings may be compared to celestial immortals, and they ought to expound and recite the Lingbao Precepts. On the first and the fifteenth of each month, invite the ritual master to ascend the lion seat, set the body upright, even out the breath, and proclaim the wondrous scripture in a harmonious and graceful voice. The ritual master pities the beings of the lower realm who do not believe in this supreme and wondrous teaching of the precepts; they still drift upon the sea of suffering and cannot attain the wondrous joy of non-arising. If only one receives and upholds this scripture of precepts, one can enter the ranks of immortals and sages.

Please listen with a quiet mind, and let each of you gradually give rise to a heart turned toward the Dao (the Way). Practicing the precepts brings ten kinds of merit. First, passing through the latter age, one can of oneself cause the way of the world to turn clear and bright. Second, one proclaims the true teaching, so that De in one’s conduct accords with Heaven and Earth. Third, one makes wind and rain timely and harmonious, and skillfully opens the gate of sweet dew. Fourth, one pities withered bones and, by means of divine talismans, causes departed souls to return to life. Fifth, one blesses the ancestors of former generations and extends that benefit to descendants yet to come. Sixth, one transforms people of evil nature so that they give rise to roots of goodness. Seventh, one turns those of short life toward lengthened life and lasting existence. Eighth, one causes the sinful karma of successive lifetimes all to receive sacred grace. Ninth, one attains liberation, removes obstacles, and is freed from faults and blemishes. Tenth, one gradually accumulates merit and in the end accomplishes the supreme honored station.

The Perfected (Zhenren) instructs, saying: Why not cultivate and uphold the precepts? Now is precisely the time. Even a moment of time is worth cherishing; do not waste the days in vain. One ought to cultivate the wondrous teaching in secret; only those who practice it in person and obtain confirmation can understand the principle within it.

The verse exhorting people to uphold the precepts says:

Human life is already passing away, like a flame in oil and fat, which may go out at any moment. The Four Great Elements (earth, water, fire, and wind, which constitute the human body) are like branches and leaves; the Five Aggregates (form, feeling, perception, volition, and consciousness, which constitute body and mind) are like flowers and fruit. In the prime of life one ought to cultivate and study with diligence; how can one cling to the self? When one’s store of blessings is exhausted, Shen-consciousness will scatter and disperse. One ought to cultivate the wondrous teaching in secret; only those who practice it in person and obtain confirmation can understand the principle within it.

The verse exhorting people to uphold the precepts says:

Human life will in the end pass away, like a flame burning in oil and tallow that goes out in the blink of an eye. The human body is composed of the four great elements—earth, water, fire, and wind—and the five aggregates of form, feeling, perception, mental formations, and consciousness are like branches and leaves, flowers and fruit. While one is still young, one ought to cultivate the Dao (the Way) with diligence; how can one cling to a self? When blessings are exhausted, Shen (spirit) consciousness disperses, as if one sat bewildered and entered hell. The supreme sages feared sinking into suffering, and so they sought the great Dao, and by this means crossed beyond calamity.

The great earth and the myriad things each arise, perish, and change according to causes and conditions; even if one waits for the kalpa to arrive, when blessings are exhausted heaven and earth will be overthrown. Sentient beings pass back and forth among the five paths (the different destinations of rebirth), undergoing birth and death again and again. Foolish people do not believe in the methods of the Dao, and so they often bring the retribution of their offenses upon themselves and endure suffering. If one wishes to escape these misfortunes, one should take refuge in the Jing (scripture) of the Most High, hear and uphold the sublime precepts (lofty and marvelous rules of discipline), and regard them as a precious treasure that protects the body. In seeking learning and cultivating the Dao one should be single-minded and untiring; in cultivating and ordering oneself one fears only that one has begun too late. Everyone should inquire deeply into these subtle principles, for human life is brief and old age arrives in an instant. Therefore, while I am still young, I abandon worldly life and hasten to study and cultivate the great Dao.

After the Celestial Worthy (Tianzun) had finished setting forth these precepts, the heavenly kings of the various heavens and the celestial hosts who had come to the assembly, the kings and people of the various lands, together with royal consorts, palace women, empress dowagers, and the rest, all heard the teaching.

After the Celestial Worthy had finished the precepts, those in attendance also included the eight classes of dragon spirits (the eight kinds of dragon deities and their companies who protect the way of the Buddha), the sages of the ten directions, Brahma kings and celestial emperors, the Perfected of the Three Realms, the imperial lords of the five directions, and the divine lords of the four quarters and the four corners. Those present were too many to be named one by one; after hearing the precept Jing, they all realized the true Dao. The blind recovered their sight, the mute were able to speak, the lame were able to walk, the deaf recovered their hearing, and the sick were all healed; the hells ceased their bitter punishments, and sentient beings forever left the path of ghosts. At that time there were five thousand scholars, outstanding in literary grace and lofty in their discourse, worthies selected from the various lands, who had originally sought office and fame; after hearing this Jing, they changed their minds, reverently believed in the Dao, and bowed their heads in refuge.

The Celestial Worthy, in compassion, at once saves and delivers all living beings, conferring on each a jade tablet (a token symbolizing the transmission and reception of the methods of the Dao (the Way)), and universally bestowing golden crowns, ritual robes, and immortal garments. The deities of the various heavens come bearing offerings. Those who attain deliverance thenceforth roam freely in clear, secluded, and open places, and come and go at ease through the azure sky; they feed on Qi (vital energy) and dine on roseate light, riding dragons and driving cranes.

The assembly rejoices and sings in praise of the realm of purity, stillness, and emptiness. They ascend into the sky, and their names are entered in the secret registers (ledgers recording the rolls of immortals); amid the clouds there are those who receive and guide them, indicating where the gate of Heaven lies. Thereby they awaken to the Great Dao, realize the true realm, dwell at peace in quiet places, and ever enjoy ease and joy. Those who revere this scripture (Jing) should receive it in faith and practice it according to the teaching.

Here ends the Taishang Dongxuan Lingbao Shangpin Jie Jing (Scripture of the Supreme Precepts of the Numinous Treasure of the Cavern Mystery).