《洞真太上上皇民籍定真玉箓》

Qingtong Jun (a perfected immortal in Shangqing Daoism) asked Taishang Daojun: “There are many methods for regulating the mind-Shen (spirit) and cultivating the practice of entering the Dao (the Way). All manner of teachings claim their own subtle excellence, and each has its own causes and conditions. What, I ask, is the most crucial among them? Which method is the best?”

Taishang Daojun replied: “Although there are many principles for entering the Dao, one stands out as most important. The key to regulating the mind-Shen (spirit) is to harbor a sense of shame in the heart. Whether thoughts arise, the eyes are raised, the body is turned, or one sits at ease, one must constantly reflect upon oneself and maintain a heart of shame, not forgetting it even for a moment. Thereby the mind-Shen can become settled; when the mind-Shen is settled, one can enter the realm of the Dao. This is the most important method.”

Qingtong Jun inquired further: “For which matters ought one to feel shame in order to enter the Dao?”

The Most High said: Within the human heart there are already divine spirits (shenming). Only by recognizing and realizing the Dao (the Way) does one come to know how to honor it. The root of honoring the Dao lies in Wuwei (non-action), yet what we do in ordinary life consists mostly of purposeful action; once we act, we easily encumber ourselves. Although we resolve to pursue Wuwei, we may not be able to achieve it at once; if we strive in cultivation, we often feel that progress is slow. Various encumbrances gradually arrive, and therefore shame is always present in the heart.

One should also reflect that one’s life comes from one’s parents. Parents raise us with toil and hardship so that we may grow to adulthood. Yet one’s own learning and cultivation are insufficient, and one possesses no wondrous arts by which to grant parents long life and immortality, that they might become immortals together with oneself. This wish remains unfulfilled; one also falls short in supporting one’s parents and commits faults in public and private affairs that cause them anxiety. One’s own thinking is incomplete, and one has been lax in the meritorious work of cultivation; therefore shame is always present in the heart.

Parents love their children and hope they will be outstanding in intelligence, so they send them to study under teachers, that they may increase in wisdom, seek out immortal sages, and become transmitters of the methods of the Dao. Teachers and friends likewise encourage and urge them, guiding them patiently and teaching according to their capacity. Yet some act willfully and recklessly, violating their teachers’ instructions; some abandon the path when cultivation is nearly complete; some turn from the orthodox Way toward heterodox paths, even attacking teachers and friends and discarding Daoist Jing (scriptures). This may implicate one’s elders, and disaster may befall oneself. Even when disaster is imminent they still do not know to repent; some cannot perceive themselves, taking the false as true, and only regret when they suffer, by which time it cannot be undone. Therefore shame is always present in the heart.

Rulers appreciate De (Virtue/Power) and talent, seek out the worthy and capable, recommend those of ability, confer noble ranks and generous stipends, and honor them with banquets. Having received such grace, yet one cannot exhaust one’s abilities in loyal service, assisting in spreading the sagely and luminous teaching; instead one covets glory and power, flatters and complies, advances by sycophancy, excludes the worthy, envies and harms those who surpass oneself, and makes enemies. When disaster and harm arrive, one often fails to notice in time; even if one notices, one may not be able to escape, and may even implicate relatives and friends. Therefore shame is always present in the heart.

There are also those who consistently honor the methods of the Dao, are filial to parents and loyal to the ruler, and do not fail in their responsibilities in the human world and in the netherworld, yet they remain entangled by obstacles and sufferings left from previous lives; in public and private affairs they continually attract controversy and slander; at times they are inexplicably drawn into strife, lawsuits, and imprisonment. There are also those who are diligent, cautious, honest and upright, standing apart from the crowd, yet for this they incur the dislike of their superiors and the resentment of the wicked. Some respect their teachers and are friendly with fellow practitioners of the Dao, yet in their comings and goings they encounter violent people and evil ghosts who harm and plunder them, and they worry about coercion and slander. There are also those who originally intended to do good yet brought about evil results; who gave wealth to help others yet instead formed enmities; who were respectful and fulfilled propriety yet were taken as sycophants; who handled affairs with utmost sincerity yet were called treacherous.

Some construct Daoist temples and lodges and copy scriptures and images, yet after the halls are built they still find no peace, and though the scrolls are many they have no leisure to read them; they are also entangled by public and private affairs, or suffer losses from windstorms and fires. Illness, hunger, and cold arrive in succession, and they cannot live according to their heart’s desire. The days pass one after another, and the aspirations of a lifetime remain unfulfilled; once the opportunity to cultivate the Dao and attain authenticity is lost, the road ahead becomes dark and unclear, leaving only the suffering and affliction of the netherworld, and one does not know when one might be freed. Now one wishes to remedy this, yet has not yet found the crucial method; therefore shame is always present in the heart.

Since the human heart already contains divine spirits, if one does not know shame, one will rush about and contend all day long, unable to find peace. Peace comes from shame: establish the heart of shame and let it constantly abide within. Whether looking down or looking up, always contemplate the Dao, not forgetting it even for a moment, and the spirit of the Dao can then settle in the inner heart. When the inner heart is settled, karmic sins are eliminated; when karmic sins are eliminated, blessings arrive; when blessings arrive, one can accomplish the true Dao; when one accomplishes the true Dao, one can enter the realm of the Dao. Entering the realm of the Dao has its root in shame; with shame, one can return to the realm of the divine spirits.

Qingtong said: “I feel ashamed in my heart and cautiously heed your teachings. May I ask, does inner shame become visible on the outside? What specifically does it look like?”

The Most High said: “A good question, one that reaches the essential point. Where there is physical form, there is the heart-mind; where there is the heart-mind, there will be action; where there has been action, traces remain; where there are traces, appearances emerge; where there are appearances, they can be explained in words; where there are words, rules can be distilled; where there are rules, the principles within them can be made clear. In this way both principles and methods can be spoken of.

“Those who cultivate the Dao (the Way) must regulate the inner heart-mind. Although shame resides in the heart, the traces it leaves become visible on the exterior. They are as cautious as one crossing a river in winter, as hesitant as one fearing to be seen by neighbors on every side—this is the appearance of shame.

“Speaking with caution is to fear that words may become rash and unrestrained; moderating diet is to prevent gluttony; wearing clothes that are plain yet neat is to preserve purity and simplicity; dwelling in a humble and quiet place is to hold fast to stillness and single-minded concentration; treating others with respect is to avoid giving offense; not daring to take the lead in every matter is to escape jealousy and slander; always upholding loyalty, integrity and sincerity, while subtly transforming and guiding others from within; moving and resting with equanimity and reserve, silently putting the teachings into practice; withdrawing one’s sharpness and resolving disputes is to understand that the Great Dao has its own proper time of implementation; advancing or withdrawing according to circumstances is to display the signs of spiritual response to affinities. Each of these practices has its own measure, yet all belong to the outward manifestations of shame.”

Qingtong said: “I will carefully keep these manifestations in mind. May I ask about the specific measures of these practices? Can they be explained to me?”

The Most High said: “There are many related measures, each recorded in the scriptures (jing) and instructional edicts. Here I offer only a general outline; grasp a little and you can infer the rest.

“Anyone who wishes to settle the heart-Shen (spirit) should honor the Three Venerables (the three honored deities of Daoism). The teachings of the Honored Dao and the Honored Scriptures are fully recorded within our lineage. Have you heard of them?”

The Most High said further: “There are many related measures, each recorded in the scriptures and instructional edicts. Here I offer only a general outline; grasp a little and you can infer the rest.”

Those who wish to make their will firm should honor the Three Honored Ones—the Dao (the Way), the Jing (scripture/classic), and the Shi (master). The principles of honoring the Dao and the Jing are all transmitted by the master. The rules established by the master, whether apparent or hidden, must be followed with bowed body and raised head in complete obedience, and must never be violated. Violation results in the loss of a firm will. To safeguard this firmness, one should serve the master, listen attentively to the master’s words, observe the master’s countenance, and remain diligent and respectful without a moment’s lapse. One should not fear exhaustion, not refuse hardship, remaining single-hearted and unchanging until life’s end. Those who achieve this will have a firm will and thus be able to preserve their life. If one turns away from the master and acts independently, violating the Dao, exceeding the Jing methods, harboring resentment, impatience, and suspicion, and deceiving both the netherworld and the mundane world, then the will is not firm. At death, one will lose vitality through fear; once gone, it is hard to retrieve, which is truly lamentable.

Those who wish to make their will firm, even if forced by circumstances to leave the master, should still uphold the methods of the Dao, honor the Jing scriptures, and never forget the master in their heart. If one feels ashamed for being unable to serve the master—for example, if the master has already ascended to heaven and one cannot serve; if the master has traveled elsewhere to convert and one cannot follow; if the master has passed according to heavenly destiny and one cannot know; or if the master is wandering in humiliation, starving and freezing in a strange land; or if entangled in public or private matters and confined in prison; or lying ill among mountains and rivers, cut off from the world; or encountering disasters, death, and ruin; or injured by poisonous insects, fierce beasts, or forests; or harmed by thieves and fallen among wicked people, yet unable to provide aid—all these circumstances should inspire shame. With shame residing in the heart, anxiety and torment are close at hand. Therefore one dare not indulge in pleasure, dare not rest content in death, injury, poisonous insects, fierce beasts, and forest harms, nor dare rest content in being harmed by thieves and trapped among the wicked without being able to help. These should all cause shame. With shame in the heart, anxiety and torment are nearby; thus one dare not indulge in pleasure, dare not seek ease, dare not sing and laugh playfully, nor dare pursue glory and wealth.

One should keep the halls and rooms clean and solemn, refuse the coming and going of idle people, burn incense and light lamps, worship morning and evening, recite the Jing texts transmitted by the master, and contemplate and practice the master’s teachings; remaining always solemn, cautious, and filled with awe. One’s meals should be simple, and one should practice fuqi (a method of regulating the breath and circulating Qi (vital energy) in Daoist cultivation); wear coarse old clothes. Whether moving or still, one must reflect on faults, repent of transgressions, and visualize the Shen (spirits). Perform good deeds to pray for blessings, accumulate De (Virtue/Power) and establish merit, save all beings and instruct the ignorant, remaining diligent without tiring and respectful without slackening. Words that are not the master’s, one dare not utter; clothes not stipulated by the master, one dare not wear; intentions not the master’s, one dare not harbor; dwellings not approved by the master, one dare not occupy. Those who can do this are practicing the method of shame.

Anyone who wishes to stabilize the mind and spirit ought to receive the Shanghuang Minji Dingzhen Yulu (Jade Register of the Supreme Sovereign for Recording Immortal Citizenship and Confirming True Names), a Fulu (talismans and registers) used to enroll one in the immortal registers and determine one’s immortal name. This register is of the utmost importance and is the foremost matter of cultivation and study. The mind and spirit must first be stabilized before the immortal name can be confirmed; confirming the immortal name depends upon this register.

This register is worn by the Zhengyi (Orthodox Unity) Master of the Three Heavens, who uses it to confirm the immortal names of those who attain the Dao (the Way) and to report those names to the Jade Emperor, the Thirty-nine Perfected Ones, the Queen Mother of the West, the Lady of the Upper Prime, Perfected Qingling, and the True Immortals of the Five Sacred Mountains, sending a copy to each. Only after one thousand years of receiving the register may it be transmitted to three persons. If one possesses a golden name and jade characters that have already been memorialized and submitted to the Azure Palace (a celestial palace), then the register may be transmitted three times within a hundred years.

When the register is transmitted, one golden figurine and one jade dragon, together with thirty-two feet of azure cloth, serve as the tokens of the oath, and the vow is sworn before the Northern Emperor. Both master and disciple must observe a purification fast for nine days, face north to announce the covenant, and only then transmit this register.

Without receiving this register, the immortal name cannot be confirmed. Even if one studies all manner of Jing (scriptures/classics), meritorious accomplishment will be difficult to achieve, and one will moreover suffer demonic trials, unable to attain the Dao and become an immortal. Those who attain the Dao and become immortals have all first received this register.

The register should be placed in an azure-patterned pouch and worn beneath the elbow: men wear it on the left, women on the right. It is to be carried on the person at ordinary times and removed only when bathing; it should not be taken off at any other time. If the register pouch becomes damaged, one should report the matter and then repair it; when it needs to be replaced, this too must be reported. If the register is lost, one must accept punishment and observe a purification fast of repentance for three years, that is, thirty-six months. Only when this period is complete may one report the matter and wear the register again. If it has already been lost three times previously, one may not receive the register again, but can only increase one’s shame and repentance, hoping that in a future life there will still be an affinity for cultivating the Dao.

The original text repeats at the end the passage: “Only when the allotted days are fully completed may one report and wear it. If it has already been lost three times, one may not receive it again, but should increase one’s shame all the more, hoping that a later birth will bring the affinity.”

The Dingzhen Yulu is a naturally generated celestial text, arising from the beginningless and concluding in the endless. Whenever a great kalpa cycles and is replaced, those who have attained the Dao (the Way) accumulate merit and virtue, and they will ultimately receive and wear this celestial text. Once their names are listed therein, their bodies receive the Qi (vital energy) it contains—the primordial life energy of which Daoism speaks—and only then can they be said to have truly attained the Dao, never to be destroyed.

While a great kalpa has not yet ended, lesser kalpas still occur within it. If one becomes lax in cultivating merit and accumulating virtue, both one’s rank and one’s own person will recede and be lost; one will surely lose this celestial text and thus be unable to encounter the opportunity of becoming an immortal. Only when one’s accomplishments continually advance and one’s virtue grows ever more refined can one obtain the celestial text without losing it, preserve one’s identity as a “seed person” (one who possesses the foundation for becoming an immortal), and no longer recede. However, people’s merit, virtue, and wisdom each have their own depths and weights.

Besides the 240,000 people there are another 120,000, totaling 360,000, which is the number of those who achieve accomplishment in one great kalpa. Those whose merit and virtue are shallow and who fail to be listed among these 360,000 must wait until the next great kalpa. Practitioners in this kalpa must be diligent and courageous if they hope to enter the quota of these 360,000.

This celestial text is also known as the Baijian Qinglu Huangmin Jilu: “Baijian” refers to slips made of white gold, and “Qinglu” refers to a register written with green jade.