《太上经戒》

The Yuqing Jing Benqi Pin says: The Dao (the Way) said that long ago the Primordial Heavenly Worthy (Yuanshi Tianzun) together with a host of worthies and sages led hundreds of millions of living beings on a journey through the realms, finally arriving in the lower world to inspect the realm named Qixian. There a king named De Zhengzhi, gifted with intelligence and eloquence, served as a guide for the people for the sake of all living beings.

He issued a wide proclamation to the men and women of his kingdom: “The world is now at peace, without warfare; fires have subsided, weapons are not raised, and the five grains yield abundant harvests. All this is the grace of the Dao and does not arise of itself. How shall we repay this boundless kindness? We should devote ourselves wholeheartedly to reverent offerings, build palaces and temples, present incense and flowers, light lamps and candles, worship and recite scriptures morning and evening, observe fasting and keep the precepts, and repent of our faults in order to seek blessings and protection.”

Thereupon the Heavenly Worthy commanded the Giant Spirit Immortal to inform the king: “As the ruler of a kingdom, chosen by the people under heaven, you are a person of honor in the mortal realm. If you simply govern and instruct according to the correct teaching, without doing injustice to the common people, that will suffice to move Heaven above. Why then pursue the secret essentials? The way of the secret essentials is hard for ordinary people to hear; yet the steps that lead into the secret essentials are nothing other than compassionate and good conduct. The standard of compassion and goodness is simply not to violate the precepts.

“There are many kinds of precepts, and people likewise differ. Those of superior spiritual capacity do not err in daily life and have no need specially to observe precepts. Those of medium capacity find their thoughts rising and falling with external circumstances, so they restrain themselves by means of the precepts lest they become unrestrained. Such persons may receive and observe the ten precepts or the five precepts in order to guard and protect themselves.

“Those of inferior capacity have numerous evil thoughts and are difficult to restrain. Among the inferior there are again two sorts. The better sort are willing to practice the precepts in their conduct; they may receive the one hundred and ninety-nine precepts, the three hundred great precepts of contemplating the body, or the one thousand two hundred precepts of deportment, using them to protect themselves and avoid transgression and license. The worse sort behave like beasts; though they possess human form they have no human heart, and even if they receive the precepts there is ultimately no benefit.

“For the present, first receive and observe the ten precepts kept by those of medium capacity, as the first step in entering the Dao.” When the assembly heard this they rejoiced and leaped with delight, and together they bowed down to receive the precepts.

The Heavenly Worthy said:

One must not defy or rebel against parents and teachers or commit any unfilial act. One must not take life or harm living beings. One must not betray the sovereign or plot to endanger the state. One must not commit incest with relatives or engage in sexual misconduct with other women. One must not slander the teachings of the Dao (the Way) or rashly disclose the scriptures (Jing).

One must not defile the pure and tranquil ritual altar, nor enter it wearing only a single garment or with the body exposed. One must not oppress the lonely, the suffering, or the poor, nor seize the property of others. One must not expose the body beneath the Three Lights of sun, moon, and stars, nor despise the elderly or the sick. One must not indulge in drink, act with unrestrained willfulness, spread discord, or wound others with malicious speech. One must not behave with ferocity and arrogance or arbitrarily abuse power to pursue personal gain and tyrannize others.

These ten precepts should be practiced and upheld throughout one’s life.

The Great Precepts of the Superior Grade with Preface (The Superior-Grade Great Precepts and Their Preface)

The Shangpin Jing states that the Taiji (Supreme Ultimate) Xiangong (Immortal Duke, a legendary Daoist immortal) was at Tiantai Mountain, calming his mind, observing a purification fast, and concentrating solely on the Great Dao (the Way). He then respectfully kowtowed and inquired of the Taiji Fashi Xu Laile:

“This disciple has been fortunate enough to serve the Heavenly Worthy and personally receive the profound teachings. These teachings penetrate through ten thousand kalpas, discern the original source of the Great Dao, and bring incomparable joy. From my youth I have longed for the path of immortals and daytime ascension, often looking up in admiration to the supreme sages. Yet the Great Dao is profound and subtle, difficult to grasp. I wish to request that you transmit the oral formulas, guiding me out of confusion so that I may penetrate the principle of emptiness and stillness and understand the principles of being and non-being. I have not yet thoroughly clarified the karmic causes and conditions of previous lives and this present life, nor the origins of each person’s original practice. I hope the Heavenly Worthy will point out those places I have not yet understood.”

At that moment the Taishang Xuangao Zhenren (an honored Daoist deity) recited the Buxu Dongzhang (hymns that praise the Dao while pacing the void), his expression joyful and his face radiating golden light, and said:

“Through successive lifetimes you have devoted yourself to the Dao, and thus your name has been recorded in the Taiji registers. You have been entrusted to a human body endowed with wisdom, and in the future you will be able to travel alone to Yujing (the Jade Capital, a legendary immortal realm), transcend the three realms, and be fully capable of assuming the great responsibility of Taishang Xiangong. You harbor compassion, care for both heaven and humanity, and also think of delivering later students; you frequently sacrifice yourself to help others, possessing De (Virtue/Power) yet not seeking fame. The evaluation recorded in Xuandu (a Daoist sacred realm) is indeed not false.”

He further said to the Taiji Zhenren: “You have received instruction from Taishang Xuhuang Daojun and serve as his teacher-guardian. Naturally you should also do your utmost to transmit to him the profound and wondrous principles of the Gaoshang Dadong Dao. Why wait until he has stated his request many times? I have been fortunate to receive the appointment as Dujiao Fashi, so let this matter be presided over and handled by you.”

The Taiji Zhenren replied: “This Tongzhen person (a pure and tranquil cultivator), whose name has already been inscribed on the gold tablets, possesses a clear, bright, lofty, and outstanding quality. He also thoroughly understands the Taishang Xuanwei Dongxu Dao, and thus ought to hold the office of Xiangong, promoting the Great Dao and broadly delivering all sentient beings. I have been entrusted with the duty of instruction, yet I am ashamed that I am insufficient to be his ancestral master. Since the Most High has given the command, how dare I not exert myself in transmission? The overall leadership of the Way of All Marvels still depends upon you, Fashi.”

The Taiji (Supreme Ultimate) Zhenren said: The Dao (the Way) is formless and without appearance, yet it pervades all things and is inexhaustible. If you wish to seek it, it is in fact close at hand within yourself; one may also enter from “being” into “non-being,” and through continuous concentration and accumulation of mental intention, comprehend the mysterious wonders therein.

All things in the world arise in profusion, like illusions, and ultimately return to emptiness; so too is the human body. After a person dies, the Shen (spirit) and soul depart, just as when a house is ruined one can no longer dwell there; when the body decays, the Shen no longer remains. Therefore one should restrain the mind and settle oneself, experience “non-being” from “being,” and concentrate accumulated thoughts to grasp the mysteries. One must gather in the mind, firm the resolve, quiet the body and stabilize the Shen and Qi (vital energy), cherish the primordial Qi and preserve the Jing (essence); at the same time forget miscellaneous thoughts, calmly visualize and inwardly examine oneself. In this way body and Shen unite as one, approaching what is called the “true body” (the authentic body attained by the cultivator of the Dao).

All of this is in fact related to actions in previous lives: only through long-term accumulation of good thoughts, with responses growing ever deeper, can one accomplish meritorious good works, so that De (Virtue/Power) corresponds with all things. Within the cycle of cause and effect, sins and blessings correspond to one another, birth and death alternate, and high and low status, wisdom and folly, wealth and poverty, as well as good and evil, each undergo their changes. The various sufferings are endless, all induced by a person’s actions and wishes, not caused by the Dao, heaven, earth, or others; the root lies precisely in one’s own mind. Once karmic retribution has taken form, it is difficult to escape.

Sentient beings in the world are like those who have lost their homeland and lost their way; few believe in the Dao, while many believe that fate is already determined. If one does not accumulate goodness, settle the mind, cultivate De, and regulate oneself, yet wishes to neglect the cultivation of De and the body while forcibly seeking external things, how could one obtain what is sought? Since it cannot be achieved, it often instead harms oneself. Therefore those who possess the Dao seek it from within themselves and do not demand it from others. What the Jing (scripture/classic) says about cultivating oneself so that De is truly accomplished refers precisely to this principle.

If a cultivator of the Dao has not received the “Great Wisdom Dao Practice Original Vow Supreme Great Precepts” (high-level Daoist precepts), there is no karmic affinity to become a superior immortal. You possess karmic causes from previous lives, and thus have been able to encounter this Jing. The scripture is esoteric; only after first establishing faith and verifying with a sincere heart can it be transmitted, and it must not be displayed at will. If one does not believe, heterodox thoughts will surely arise; once such thoughts arise, both the transmitter and the recipient may incur transgression. Therefore the Jing should be stored in a place not easily revealed; only those with affinity who are to become immortal kings may be informed.

At this time, cloud-dragons leaped and soared, the various heavens scattered flowers, flying fragrance encircled the void, mountains and seas grew still, all things fell silent, ghosts and sprites dispersed, and demonic forces were subdued. Sentient beings together departed from the Five Sufferings (the various hardships spoken of in Daoism), forever leaving hell; those who committed evil turned toward the good, and those who believed and followed received blessed recompense. Thereupon the Taiji Zhenren commanded the immortal Liu Wenjing who attended the Jing to unfurl the cloud curtains and transmit this Jing to the other.

Taiji Zhenren, the Perfected One of Taiji (Supreme Ultimate), said: If in past lives a person respectfully served the Jingshi (teachers who transmit the scriptures), recited the Jing (scriptures) and acted according to their teachings, relieved those in hardship, gladly believed in and honored the Three Treasures of Dao (the Way), Jing (scriptures), and Shi (teachers), and practiced loyalty to the sovereign together with filial piety toward parents; if they traveled far among mountains and waters, associated closely with the worthy and with Confucian scholars, and sought the Dao with a humble and empty heart; if they burned incense, scattered flowers, and helped and protected all sentient beings; if they cultivated the Dao to make amends for faults, followed their destined fate, quieted the mind in thought, and restrained the emotions—such a person may in future lives ascend as an immortal and transcend the dusty world above, or be reborn into a wealthy and noble family below. As a human being they will occupy an honored position, possess outstanding appearance, far-reaching talent and wisdom, and also be endowed with virtuous character.

If in this life one enjoys wealth and honor yet mocks the poor and lowly, the next life will bring the retribution of poverty and lowliness. If one delights in killing living beings, the next life will bring injury or being killed. If one despises and mocks those of ugly appearance, the next life will bring an ugly countenance. If one is intelligent yet unwilling to teach others, the next life will bring dull-wittedness and obstruction. If one is healthy yet mocks those who suffer from illness, the next life will bring many diseases. If one does not believe in the orthodox Dao and mocks the Jing teachings, the next life will bring ignorance and inferiority, remaining long cut off from the Dao.

If a woman in this life despises and mocks those of ugly appearance, she will have an ugly appearance in the next life; if intelligent yet she does not teach others, she will be dull-witted and obstructed; if healthy she mocks the sick and weak, she will suffer many illnesses; if she does not believe in the orthodox Dao and mocks the Jing teachings, she will be ignorant and lowly, long separated from the Dao. If a woman in this life takes away another’s husband, in the next life she will have few companions and easily become a widow. If a man in this life tempts another’s wife, in the next life he will be solitary without a mate. If people in this life vow to become husband and wife yet cannot be reborn together as humans in later lives, after death they become ghosts and sprites; lingering attachments from the past may even transform into demonic illnesses. Unless one relies on the methods of the Great Dao, it is difficult to unravel the entanglements of previous lives and eliminate such demonic illnesses.

Relationships of parents and children, brothers and sisters, husbands and wives, rulers and ministers, teachers and elders, and friends are all formed through the successive turning of vows and karmic affinities from previous lives; corresponding affinities often exist among them. Therefore fortune and misfortune depend upon each other, and the coming and going of karmic affinities cannot be exhausted. Only those who cultivate the immortal Dao should let go even of attachment to these affinities, transcend life and death, return to the mysterious Dao, and enter the mysterious realm. Only when this is understood can one discuss the fundamentals of studying the Dao.

Upon seeing people who have married and have wives and children, may all people promptly free themselves from greedy attachment to lust and desire, collect and restrain their mental states, and observe the precepts. Upon seeing the drinking of alcohol, may all people restrain their desires, preserve the fundamental root of life, and stay far from calamities and chaos. Upon seeing a beautiful woman, may all people hold fast to their emotional resolve, endure the greedy attachment to sensual beauty, and set their will upon admiring the worthy, the good, the chaste, and the upright. Upon seeing those whose conduct is lewd and deviant, may all people eliminate improper thoughts and concentrate on upholding the prohibitions and precepts. Upon seeing women, may all people steel themselves to abandon superficial luxury and take joy in cultivating the Dao (the Way) as their spiritual support.

Upon seeing chaste and upright people, may all people practice sincerity and trustworthiness, receive the transformative teachings of the Orthodox Dao, and day by day penetrate more deeply into the gate of the Dao. Upon seeing the multitude, may all people promote benevolence and loving-kindness, refrain from contention with one another, hold Dao and De (Virtue/Power) in their hearts, and bring peace and stability to the world. Upon seeing kind and virtuous people, may all people constantly keep them in mind, admire and emulate their character, and likewise take joy in the Dao as their spiritual support.

Upon seeing chaste and upright people, may all people practice sincerity and trustworthiness, receive the transformative teachings of the Orthodox Dao, and day by day penetrate more deeply into the gate of the Dao. Upon seeing the multitude, may all people promote benevolence and loving-kindness, refrain from contention with one another, hold Dao and De in their hearts, and bring peace and stability to the world. Upon seeing kind and virtuous people, may all people constantly keep them in mind, admire and emulate their character.

Upon seeing evil people, may all people abandon ferocity and wickedness, reform themselves by practicing the path of goodness, and refrain from violating the laws of the king. Upon seeing impoverished people, may all people be willing to offer their own wealth and possessions to help others, thereby obtaining great blessings in the future. Upon seeing wealthy people, may all people be able to rescue and aid all sentient beings, enjoying blessings and prosperity through successive generations. Upon seeing people of honored and noble rank, may all people receive their instructions and teachings, making these into the norms that are to be followed. Upon seeing people of humble and lowly rank, may all people cultivate diligently without slackness, so that each may successfully accomplish the undertakings they pursue.

Upon seeing the emperor, may all people revere and serve the kingly way, respecting the emperor with the same reverence as they would show filial piety to their parents. Upon seeing the sovereign and his ministers (the ruler and assisting grand councilors), may all people accept their edicts and teachings, so that the common people of the four quarters turn toward benevolence and virtue. Upon seeing weapons and armies, may all people harbor benevolence and loving-kindness in their hearts, causing the people of the world to yield to one another and to respect the worthy. Upon seeing a prince, may all people constantly hymn the praises of great peace, so that the state and the clan may be perpetuated. Upon seeing people of worthy virtue, may all people put their virtuous conduct into practice, causing the Dao to become the standard jointly honored by the people of the world. Upon seeing a ritual master (one who transmits the methods of the Dao and the precepts), may all people understand the regulations, grasp their inner meaning, and attain the realm of Wuwei (non-action). Upon seeing Daoist adepts who dwell in the mountains to cultivate practice, may all people thoroughly comprehend the regulations of the Daoist community and soon attain the Dao and become immortals.

Upon seeing occasions of proclaiming and teaching, may all people personally receive the sacred teachings and become people of profound learning. Upon seeing sages, may all people respect, worship, draw near to serve, and gaze upon them, so that all nations may look up to the De (Virtue/Power) of the sages and soon attain immortal ascension. Upon seeing immortals, may all people accomplish the pure and true methods of the Dao (the Way) and fly up to the heavenly realms.

Upon seeing city walls, may all places be ordered and cultivated with the Dao as their foundation. Upon seeing great kingdoms, may all people turn to the orthodox Dao and admire De, like a hundred rivers flowing into the sea. Upon seeing small kingdoms, may all people know contentment, keep to their station, remain humble and tranquil, and dwell peacefully in their own places.

Upon seeing markets and courts, may many worthies gather there to jointly promote the orthodox Dao. Upon seeing places of quiet contemplation and cultivation, may all merits be lofty and profound so that beings of the heavenly realms and the human world may all attain the Dao. Upon seeing fasting, precepts, and incense offering (the ritual of burning incense in reverence during fasting), may the Dao and De of all people be renewed each day, and the teachings in the academies be upright and refined.

Upon seeing the recitation of scriptures, may all people ascend high seats and listen together to the sacred Jing (scripture/classic). Upon seeing the classic teachings, may all people each receive, recite, and ritually practice them while widely propagating the instruction. Upon seeing towers and temples, may all people clearly perceive the ten directions (the four cardinal points, four intermediate points, above and below) with nothing concealed.

Upon seeing high mountains, may the wisdom and thoughts of all people be boundless and immeasurable, able to assist in the fulfillment of families and states. Upon seeing rest among lush forests (the original “柄憩茂林” is suspected of having erroneous characters and is here understood from context as resting in dense woods), may all people dwell at ease and become a refuge for all beings.

Upon seeing diligent and studious persons, may all people become teachers and master artisans who nurture disciples and spread the teachings. Upon seeing the washing of hands, may all people constantly hold the scriptures without interruption even for a moment. Upon seeing those skilled in speech, may all people immerse themselves in the principles of the Dong Jing (Daoist scriptures of the Caverns), advancing daily without weariness.

Upon seeing the act of taking steps to walk, may all people transcend the Three Realms (the realm of desire, the realm of form, and the formless realm) and fly up to Shangqing (the high heavenly realm of Daoism).

Upon seeing a scene of quiet stillness without movement, may all sentient beings eliminate external illusions, hold fast to their true original nature, and rest at ease in emptiness and silence. When seeing food and drink, may all sentient beings abandon all entanglements, enter the realm of purity, and savor the taste of attaining the Dao (the Way). Upon seeing wealth and goods stored in warehouses, may all sentient beings eliminate disasters and accumulate merit and De (Virtue/Power) through charitable giving. When seeing illness, may all sentient beings settle body and mind according to the Dao and be free from such sufferings. Upon seeing death and funerals, may all sentient beings study the teachings of the Dao, persist eternally without extinction, and deliver the three categories of beings (referring here to different types of sentient beings in need of salvation). When seeing hunting, may all sentient beings cease creating actions that cause the cycle of birth and death, return to the orthodox Dao, and remain free from transgression. Upon seeing people of foreign tribes, may all sentient beings be born in the Central Kingdom (the Central Plains region as called in ancient times) and not in remote border areas. When seeing young people, may all sentient beings seize the timely opportunity to learn and ultimately complete their studies. Upon seeing the old and those afflicted with many illnesses, may all sentient beings nourish life in accordance with the Dao and no longer grow old.

When seeing the sun, moon, and stars (the Three Luminaries), may all sentient beings become brilliantly luminous, with the darkness in their hearts dissipating at once. Upon seeing clouds and rain, may all sentient beings receive abundant grace, with all affairs turning out suitably. When seeing pure white snow, may all sentient beings constantly maintain purity and integrity, roam freely without constraint, and no longer age.

When seeing the sun, moon, and stars (the Three Luminaries), may all sentient beings become brilliantly luminous, with the darkness in their hearts dissipating at once. Upon seeing clouds and rain, may all sentient beings receive abundant grace, with all affairs turning out suitably. When seeing pure white snow, may all sentient beings constantly dwell in a realm of cleanliness, purity, and clarity, roaming freely without constraint.

Upon seeing the numinous wind (considered a wind with spiritual efficacy), may all sentient beings radiate the good De stored in their hearts, allowing their virtuous conduct to spread both near and far. When seeing contention over water, may all sentient beings wash away defilements, return to purity, stillness, emptiness, and brightness, and achieve inner peace and impartiality. Upon seeing precious incense and spices, may all sentient beings receive the transforming influence of compassionate and harmonious fragrance, causing all impurities to vanish. When seeing beautiful flowers, may all sentient beings take joy in offering scattered blossoms to the various sages, fully possessing fine appearance and the marks of De. Upon seeing carriages and horses, may all sentient beings attain the Dao without any restraint, riding on phoenixes and driving dragons. When hearing stringed music and singing, may all sentient beings recite the Jing (scriptures), praise the teachings of the Dao, and find delight in the methods of the Dao. When enjoying plentiful food, may all sentient beings be fully satiated, with the world partaking of delicacies like those from the heavenly kitchen; may the grace of De flow onward to later generations like water returning to the sea; may clans prosper through the generations, long occupying positions of honor and prominence, and may later generations together with the four assemblies (groups of sentient beings of different statuses or communities of believers) be born into royal households.

If one sees someone performing an act of charity, one should make a vow: May all disasters dissipate, may blessings pervade the ten directions, may De (Virtue/Power) be as vast as mountains and seas, and may all affairs flourish and prosper; may the ancestors of seven generations ascend to the heavenly realms, may descendants be worthy, loyal and sincere, may the family estate be wealthy and illustrious, may all that is sought come to pass, and may one cultivate the methods of the Dao (the Way) so as to fly-ascend as an immortal, riding upon clouds and dragons.

Whether sitting or lying down, a Daoist priest should constantly make this vow: May we cause the Four Greats within the body—the earth, water, fire and wind that constitute the human form—to be harmonious and united, becoming one with the Dao; may blessings pervade the ten directions, may De be as vast as mountains and seas, and may all affairs flourish and prosper; may the ancestors of seven generations ascend to the heavenly realms, may descendants be worthy, loyal and sincere, may the family estate be wealthy and illustrious, may all that is sought come to pass, and may one cultivate the methods of the Dao so as to fly-ascend as an immortal, riding upon clouds and dragons.

Whether sitting or lying down, a Daoist priest should constantly make this vow: May we cause the Four Greats to be harmonious and united, merging with the true realm of the Dao, abiding long in Xuandu (the immortal paradise spoken of in Daoism), and returning together with teachers and friends to the natural Dao; may we save and deliver the sentient beings of the ten directions so that all under heaven receive its grace; may we roam freely in accordance with Wuwei (non-action) and be able to perceive the mysterious and wondrous Dharma-gates.

The Three Invocations of Homage to the Jing

The oral secret of the Perfected Ones states: The immortal youths and jade maidens who attend the scriptures, upon hearing these invocations, will all rejoice and protect your body and mind. Therefore, whenever one recites this great Jing (scripture/classic), these invocations should be used to perform the rite of homage. If one is able to worship the Jing with a concentrated and still mind, one may also silently recite these invocations inwardly; they are the secret invocations transmitted by the highest immortals.

First Invocation

Take the methods of the Dao as companion and regard the Jing as precious as pearls and jade. Uphold the precepts, restraining the six senses and the passions; keep the mind upon the methods of the Dao and dispel every desire. The inner heart is detached and simple, the upright Qi (vital energy) is settled and stable; in purity and stillness one is at ease, and the Shen (spirit) is tranquil and silent. Even the heavenly demons will together revere and protect you, so that you enjoy great blessings through generation after generation.

Second Invocation

The nation and the family flourish, the Jing and the methods of the Dao prosper. Heaven and the human world share the same aspiration, and sentient beings gradually enter the lofty and wondrous realm of the Great Vehicle. By means of wholesome thoughts within one cultivates the field of blessings, and the Dharma-wheel turns and ascends without cease. The ancestors of seven generations are enabled to ascend to the heavenly halls, and my body and mind too shall fly-ascend in broad daylight.

Third Invocation

The Great Dao is profound and deep, penetrating the mysterious and wondrous empty realm; whatever thoughts arise in the heart, there is nothing that cannot accord with the Dao. Cultivate body and mind, enter the realm of the immortal Perfected, and ultimately achieve a diamond-indestructible body. Transcend the sufferings of the Three Realms and deliver the sentient beings in the hells from the five kinds of torment. All sentient beings take refuge in the Most High Jing, still the mind in silent recitation, and bow in respectful homage.

Note: In the original text, after “The Three Invocations of Homage to the Jing,” the entire second invocation is repeated, and only then does the heading “Third Invocation” appear. The above has been arranged according to content, incorporating the repeated portion into the second invocation and taking the verses listed thereafter as the third.

The Taiji Zhenren (Perfected One of Taiji, the Supreme Ultimate, a legendary immortal in Daoist tradition) said: In cultivating the Dao (the Way) of ascending to immortality, one should accumulate one thousand two hundred good deeds without seeking any reward in return. By accumulating three thousand good deeds, one may ascend to heaven in broad daylight; these good deeds must all serve to rescue those who were originally destined to suffer death and calamity. Bestowing kindness and benefits on others is especially a good deed. Those who cultivate the Dao should cause all their actions to conform to the proper standards, broadly plant the field of blessings (accumulating merit and virtue through good deeds), arouse a mind of great compassion, and constantly keep thoughts of the Dao in their demeanor and conduct. If one can achieve this, and moreover through Tuna (breath regulation and circulating Qi (vital energy)), taking medicinal substances, wearing Fulu (talismans and registers), reciting Jing (scriptures) and diligently practicing without interruption throughout life, how could one fail to become an immortal? Without such De (Virtue/Power), even taking medicines, wearing Fulu, reciting Jing, and observing fasts and precepts, one will in the end have one's lifespan terminate and the cultivation remain ineffective. Those who cultivate the Dao should carefully contemplate these important words.

The Taiji Zhenren said: Accumulating three hundred good deeds allows one to become an undying terrestrial immortal (an immortal dwelling in the human world or earthly immortal realms). If even one among them is not accomplished, one must begin again from the start, and the previously accumulated good deeds will all be disregarded. Only by constantly keeping this matter in mind can it be considered truly done. If one can guide others in performing good deeds, that also counts as meritorious good work.

The Taiji Zhenren said: Constantly cherishing the aspiration of Xiaoyong (chanting, singing, and reciting Daoist Jing) allows one to become an undying terrestrial immortal. If even one among these meritorious practices is not accomplished, one must begin again from the start, and the previous meritorious practices will all be disregarded. Only by constantly keeping this matter in mind can it be considered truly done. If one can guide others in performing good deeds, that also counts as meritorious good work.

The Taiji Zhenren said: Constantly thinking of chanting, singing, and reciting the Dongjing (Jing transmitted from the cavern-heaven immortal realms), cultivating great compassion, considering others first and oneself later, proclaiming good deeds and reforming evil habits, cutting off all attachments, eliminating false thoughts and maintaining empty stillness, making the inner mind like Taixuan (a profound, secluded, and silent state of the Dao), in order to attain the Dao. Only by accomplishing these things can one be said to truly understand how to speak of the Dao of immortals.

Taiji Zhenren, an immortal venerated in Daoism, said: “I formerly received the Taiji Wisdom Ten Good Encouragements to Assist De Precepts from the High Supreme Great Dao Xuhuang. Practicing this great dharma generation after generation, urging people to do good and save others, is an easy matter and also a naturally arriving blessing. The Most High uses these teachings to universally instruct gods and humans so that each can realize their original vows, enter the dharma gate, and abide long in the realm of Wuwei (non-action), no longer suffering the ten sufferings and eight difficulties or the karmic retributions of sins; hells dissipate, the Three Officials (the divine offices in charge of Heaven, Earth, and Water) are able to rest, there is peace and quiet day after day, glory and joy enjoyed generation after generation, all are freed from bondage, future lives are peaceful and prosperous, the nature is tranquil, and all wishes are fulfilled as the heart desires. One should obtain the aforementioned precepts and transmit them to worthy, good, and sincere people.”

The Ten Good Encouragement Precepts state that encouraging people to pay homage to the Three Treasures and support dharma masters can make people become gentlemen in every generation, wise and filial, outstanding in talent and learning, enjoying prominent and honorable positions, born respected by others, with flourishing families. The Three Treasures are the Dao, the Jing (scriptures), and the Shi (teachers). Those who can protect and nourish life, teach people to do good, and serve as models for the multitude are called dharma masters. Encouraging people to sponsor the collating and copying of scriptures can make people intelligent in every generation, with wide knowledge, always encountering sagely and enlightened ages, able to read various scriptural teachings and recite the texts. Encouraging people to sponsor the establishment of zhai altars and setting up zhi (holding Zhaijiao purification rituals and other Daoist ceremonies) can make family lineages prominent in every generation, bodies ascending to the heavenly realms, naturally enjoying food and drink, constantly dwelling in the realm of Wuwei. Encouraging people to sponsor incense, oil, and various offerings can make people have beautiful reputations in every generation, fragrant and pure, bright and luminous, outstanding in appearance, with elegant and beautiful natural endowments. Encouraging people to sponsor the ritual robes of dharma masters can make people leisurely and at ease in every generation, dwelling in the Central Plains without falling into remote wild regions; men and women of upright appearance, with clothing, caps, and ornaments matching their status. Encouraging people to cause elegant and beautiful natural endowments. Encouraging people to sponsor the ritual robes of dharma masters can make people leisurely and at ease in every generation, dwelling in the Central Plains without falling into remote wild regions; men and women of upright appearance, with clothing, caps, and ornaments matching their status. Encouraging people to assist the king and honor parents, making subjects loyal and children filial, can make descendants numerous in every generation, men and women worthy, good, and learned, free from various hardships.

The precepts say that urging people to take part in Zhaijiao (purification rituals), purify body and mind, and recite the Jing (scriptures) can keep one from falling into hell lifetime after lifetime, allowing ascent into heaven to pay homage to the host of sages. One can also be quickly reborn into the family of a king or marquis, obtain whatever the heart desires, and enjoy an abundance of precious objects, with seven generations of ancestors rejoicing together. Blessings and goodness will be complete, and one may cultivate the methods of the Dao (the Way) in glory and happiness throughout life, ultimately with the hope of attaining the immortal Dao.

The precepts say that urging people to study the Jing can make one intelligent and thoroughly accomplished in every lifetime, with every action of advancing or withdrawing in full accordance with propriety, often becoming a teacher to others.

The precepts say that urging people to practice extensive giving, to exhort and to set right good deeds, can bring longevity, wealth, peace, and joy without worry in every lifetime, frequently free from resentment and affliction.

The precepts say that urging the masses to eliminate jealousy, remove greedy desires, and practice all kinds of good deeds can bring peace and happiness in every lifetime, with no occurrence of disaster or chaos. The sick recover naturally, those who hold office receive promotions and rise to prominence, gaining the reverence of the people. All matters receive auspicious protection, the family remains pure and distinguished, celestial beings and humans draw close in affection and care, while spirits and hosts of demons also frequently provide protection and support, and one is often born in blessed lands.

Taiji (Supreme Ultimate) Zhenren (a Daoist honored deity title) said: Of all human evils, none is more severe than harming others out of jealousy, greedy extravagance, or arrogant licentiousness. If even one of these remains in the heart, it will deplete one's lifespan. To pursue the study of the way of the immortals while harboring such evil thoughts—is this not a cause for sorrow?

This is from the Taixiao Langshu on the Ten Goods and Ten Evils (the title of a Daoist scripture concerning the ten kinds of good deeds and ten kinds of evil deeds).

By practicing the ten kinds of wholesome deeds, the ten kinds of unwholesome deeds naturally come to rest. Only by stopping evil and practicing good can one accomplish the De (Virtue) of great compassion.

Therefore the Shangpin Jie states: show compassion for the dead and deliver the living; heal the sick; give wealth to assist the poor; set aside one's own advantage to succor others; serve teachers, elders, and honored superiors; construct quiet and pure dwellings; copy and collate the Jing (scriptures); establish Zhai (purification rites) for cultivation and concentrate the mind upon the Dao (the Way); yield personal benefit in order to uphold righteousness; refrain from striving after fame and merit; preach instruction to ignorant worldly people; admonish, remonstrate, and debate so as to resolve evil affairs; dig wells beside remote roads; plant fruit trees; teach the young and unenlightened; exhort others to practice good. What one does should suffice to serve as an example; one's demeanor in advancing and withdrawing should be proper and admirable; the teachings and norms of conduct should become the standard, and one should practice them with consistency. Only by universally carrying out these ten kinds of good deeds can one be called a Daoist (one who cultivates the Dao). Without cultivating wholesome deeds and meritorious actions, even dwelling in mountain forests to practice remains mere futility.

If one is able to have faith in this essential teaching, one should diligently seek out and observe the various precepts. The categories of precepts are many, and one should study them according to circumstances. The articles of precepts and regulations are inexhaustible, all serving to assist cultivation so that a person may gather and restrain the three karmas. The three karmas are those of the mouth, the body, and the mind. A person's speech, actions, demeanor, and mental activities generate immeasurable good and evil. Among the immeasurable evil deeds, ten constitute the root origins of unwholesome conduct: false speech, florid and cunning words, stirring up discord, and insulting others. These four belong to the unwholesome deeds of the mouth; practicing their opposites becomes the wholesome deeds of the mouth. Greedy attachment, theft, and sexual misconduct comprise the three unwholesome deeds of the body. Jealousy, harboring anger, and holding deviant views together with ignorance comprise the three unwholesome deeds of the mind.

The karmic force of the mind is the heaviest and is the root of the ten evils. To cut off the ten evils one cultivates the foundations of the ten goods: speaking words that are true and upright; discussing and reciting in a peaceful and harmonious manner; yielding modestly and giving wealth to help others; keeping both inner mind and outer conduct proper and pure; rejoicing at matters worthy of celebration and holding cautious reverence toward matters that ought to be feared; honoring and having faith in the Three Venerables (the three deities revered in Daoism). When one possesses these ten kinds of wholesome deeds, the ten evils can be forever eliminated.

The passage “Considering that the karma of the mind is heaviest, it is the root of the ten evils” appears repeatedly in the original text; at the end there is additionally the title “The Ten Precepts of the Siwei Dingzhi Jing.”

Do not kill living beings, but always keep all sentient beings in mind with compassion. Do not violate the precept against sexual misconduct, nor encroach upon the wives or daughters of others. Do not steal or take wealth acquired through unjust means. Do not deceive, and refrain from calling good deeds evil or evil deeds good. Do not drink to the point of intoxication and chaos, but constantly keep in mind the need to maintain pure and clean conduct.

Promote harmony among members of one's clan, relatives, and friends, without harboring resentment on account of closeness or distance. When one sees others performing good deeds, one should mentally support and approve of them while rejoicing on their behalf. When one sees others in distress, one should help them to practice goodness and accumulate blessings. Should others come to harm oneself, one must resolve not to take revenge. One should not look down upon any person who has not yet attained the Dao (the Way).

There were twelve young people living lives of ease and pleasure. Every day they gathered together, preparing fine foods, drinking wine and making merry, and at times they also discussed whether keeping the precepts was truly difficult or not.

The Heavenly Worthy (Tianzun), perceiving them from afar with his Dao-eye, knew that one among them had in a previous life served as a teacher of others yet had been stingy with the scriptures and unwilling to transmit them to his disciples; as a result the disciples’ hearts for seeking the Dao had grown hesitant and uncertain. The Heavenly Worthy considered that these people still possessed some wholesome affinity and could still be guided. He therefore transformed himself into an ordinary person, passed by the place where they were assembled, pretended to beg food from them, and thereby found occasion to converse with the group. Once again, as before, they began to speak of keeping the precepts.

One of them said: “I often accompany my elder brother to Anle Mountain and have seen that the Daoists there all observe the Ten Precepts, their deportment dignified and grave—truly excellent. If a person can keep the precepts until the end of life, the destination of the spirit and soul ought also to have a place of reliance. Yet for everyone to fulfill the Ten Precepts is probably very difficult.”

The Heavenly Worthy in ordinary guise said: “Keeping the precepts is actually easy; violating the precepts is, on the contrary, difficult.” The others asked: “Why is keeping the precepts easy while violating them is difficult?” The Heavenly Worthy replied: “To establish oneself and conduct one’s affairs in accordance with the precepts, one fears neither the Son of Heaven above nor ghosts and spirits—what difficulty is there in that? Those who violate the precepts live in fear at every turn; that is what is truly hard to bear.”

One of them said: “The other precepts can all be observed; only the precept against wine is difficult to keep. Because I formerly took medicinal powders, when the medicinal nature flares up I cannot relieve it without drinking wine, so it is hard to abstain.”

The Heavenly Worthy said: “The wine required when the medicinal powder takes effect belongs to the category of medicine used to treat illness. Medicines may be used according to circumstances, but one should not exceed the proper amount.”

Another said: “Other matters can still be accomplished; only not speaking falsely is difficult. If there is a secret matter that must be concealed before elders and superiors, when others inquire, if one cannot deceive them one will violate the precept, so it is hard.”

The Heavenly Worthy said: “There are matters that require concealment, and in terms of circumstance and reason there are also tactful ways of handling them; this is not impossible. Only one must not invert good and evil, stir up right and wrong, or speak of others’ strengths and weaknesses.”

Yet another said: “The other precepts can all be observed; only the precept against stealing is difficult. Even in the smallest of matters one may unconsciously commit the fault of theft.”

The Heavenly Worthy said: “Keeping the precepts in great matters is indeed not easy; although small matters are small, one ought to be even more cautious.”

Why not receive and uphold the precept against stealing? Failing to receive the precept against stealing will likewise land one in hardship. Who claims that deeds done in dim, uninhabited places go unnoticed? In the unseen there are officials who record thefts. Steal even once, and the sinful retribution grows heavier year after year, each time more severe than the last, with no pardon ever granted. When the time comes one must cup molten copper juice in the hands, scorching the mouth and tongue and boiling the heart and liver. Even hearing of such bitter retribution one day would leave a person heartbroken all year long at the mere thought of it. Why then not receive and uphold this precept? Keeping it allows body and mind to remain whole. I believe and receive this precept, and others likewise believe and receive it; wherever one may be, one can remain at ease. Sitting peacefully in stillness attracts the Lingren (spiritual beings of the spirit realm), granting everlasting enjoyment of the joy of longevity.

Someone said, “The other precepts I find easy to keep; only abstaining from lust is most difficult. This is because I once had such an experience. I often ate the midday meal together with my brothers. While eating I always thought that I had been diligent in practice that day, having done nothing excessive, and even imagined that after death I would receive the blessings of observing the fast and keeping the precepts. But when night came that same day my most unmanageable desires would arise. Though I tried my utmost to suppress them, I still frequently violated the precept unwittingly, again and again. Thus I know that the precept against lust is the hardest to keep.”

The Huaren (one who transforms and manifests in order to admonish) said, “What is called sensual desire is merely a thought in the mind; seeing through that thought, one knows it is originally empty. This being so, where is there any substantial lust? If one first contemplates one’s own body and understands that the body has no constant foundation, one can then know that lust is not truly existent—what then is there that cannot be endured? Moreover, indulging in lust is like drinking salt water: the more one drinks, the greater the thirst, and even unto death one will never be satisfied.”

Thereupon he uttered a gatha:

“The torment brought by lust is more intense than thirst; to endure it a little while, what difficulty is there? Why still drink the salt water? The saltier the water, the heavier the thirst. If you can truly be liberated from this craving, you should drink the sweet dew of heaven. The sweet dew is fragrant, its aroma infusing and spreading throughout the whole body. Celestial beings, smelling the fragrance, come forth, and you naturally comprehend the mysterious principles. From this time forth, at ease in Wuwei (non-action), you long enjoy the blessings of the Nine Heavens.”

Another person said, “I can observe all the other precepts; only the precept against killing is most difficult. Why? I love to eat chicken; a meal without chicken, I feel it has no flavor at all; after a few days without it I grow thin.”

The Huaren said, “Worthy one, obesity is a human affliction; a somewhat thinner body is instead light and convenient. What use is there in seeking to be fat?” He immediately uttered a gatha:

The wise and worthy person should abstain from taking life and should not even harbor thoughts of killing. All sentient beings, even the tiniest ones, delight in growth. Why harm their lives in order to nourish oneself? Sustaining oneself by injuring sentient beings can last only for a time, yet it damages one’s heavenly nature, causing one to remain long submerged in the Three Destinies (Santu; the three realms of suffering in Daoism, generally referring to hell, hungry ghosts, and animals), toiling to receive retribution and cycling back and forth. Good and evil each have their causes and conditions, just as a shout is sure to produce an echo. Why not abandon this conduct and encourage oneself with a compassionate heart? The Perfected Ones (Zhenren; those who have attained the Dao) wander together hand in hand, roaming freely above the clouds and heavens.

After reciting this gatha (an admonition expressed in verse), the Transformed One manifested a magnificent and awe-inspiring presence, assuming the form of the Ultimate Dao. Attendants and subordinate officials accompanied him, performing the Great Music of the Harmonious Heaven (Juntian dayue; the legendary music of the celestial realm). The scene was beyond description in words, after which he returned to the Upper Realms. All those present witnessed it with their own eyes, feeling both joy and reverence. Having also heard the important teaching, their minds suddenly opened, they grasped the principle, and together they attained the fruits of the Dao (the accomplishments gained through cultivating the Dao).

The Twenty-Seventh Precept of the Miaolin Jing (Scripture of the Wondrous Forest)

The Primordial Heavenly Worthy (Yuanshi Tianzun) admonished the four assemblies present (the four types of listeners to the Dao): All sentient beings greedily cling to things that have form and are subject to action; they love life and hate death. Although in their hearts they seek longevity, the karmic deeds they create actually invite death, and they fail to observe the precepts. Even if such a person lives a long life, it is no different from being an old tree. If one can observe the precepts, even after death one can be appointed to a heavenly office, ascend as an immortal, and enjoy freedom.

Even if a person holds the rank of a prince or duke, or even is as noble as an emperor, if after death they bear grave sins, this cannot benefit their hun-spirit, and the suffering they undergo is even harder to endure. Good sons, you must carefully reflect, clearly observe the precepts, and cultivate the Dao with an upright heart. I explain to you: Nothing under heaven exists forever; there is birth and death, formation and decay. The sun rises and also sets; the moon becomes full and then wanes. From ancient times to the present, who has been able to go against this law? (The scripture here repeats a passage of text; the following retains its meaning according to the original.) If one can endure these principles, good sons, you must carefully reflect, clearly observe the precepts, and cultivate the Dao with an upright heart. I explain to you: Nothing under heaven exists forever; there is birth and death, formation and decay. The sun rises and also sets; the moon becomes full and then wanes. From ancient times to the present, who has been able to go against this law?

If one can cultivate Dao and De (Virtue/Power), one can then transcend birth and extinction. Those who cultivate goodness perform good deeds every month, every day, and every hour; they continuously accumulate good actions and virtuous conduct, gradually perfecting all aspects of cultivation, guarding wholesome thoughts, and entering into the Dharma Treasures (Fabao; the orthodox teachings and scriptures revered in Daoism).

The precepts state:

One must not steal the belongings of others or take their property without cause. One must not speak vain and frivolous words or kill out of resentment. One must not be greedy, wrathful, foolish, or vicious, nor slight the elderly or bully others. One must not harbor malice while cursing others or shout insults. One must not slander or defame others, nor stir up discord or speak wickedly. One must not discuss others’ strengths and weaknesses or dwell only on their faults. One must not slander good people in order to exalt oneself or become arrogant and conceited. One must not use poison to harm livestock or write letters falsely accusing the virtuous. (The original phrase “投书谱善” is suspected of textual error and is here interpreted according to the intended meaning.)

One must not treat the scriptures and teachings with contempt or slander the classics of the sages, nor stir up discord or speak wickedly. One must not discuss others’ merits and defects or speak only of their shortcomings. One must not slander the good in order to boast of oneself or be proud and self-important. One must not injure livestock with toxins or send writings to accuse the virtuous unjustly. One must not slight the teachings or defame the sacred classics.

One must not rely on power and influence to oppress others or become attached to pleasure and infatuated with beauty. One must not delight in killing living beings or indulge in wine to the point of confusion and loss of self-control. One must not take life nor conduct lewd and improper sacrifices, and one must not burn wilderness or mountain forests. One must not criticize teachers and elders or covet wealth. One must not discuss others’ private affairs.

The Twenty-Seven Precepts of Lord Lao

Cultivate Wuwei (non-action), following nature and refraining from arbitrary action; cultivate softness and yielding, abiding in the soft and remaining behind rather than rushing forward to act rashly. These constitute the three practices of the upper section.

Cultivate namelessness, seeking no reputation; cultivate purity and stillness; perform every kind of good deed. These constitute the three practices of the middle section.

Cultivate loyalty and filial piety; cultivate contentment; yield and defer to others. These constitute the three practices of the lower section.

These nine practices, taken together with the two sections of eighty-one chapters, form the cultivation standards of the Daoist tradition and are to be observed by all, whether of high or low station. Accomplishing all nine enables one to become an immortal; accomplishing six confers longevity; accomplishing three extends one’s years.

Refrain from exhausting Jing (essence) and Shen (spirit); refrain from eating blooded creatures and craving their flavors; refrain from damaging the wang qi (the generative Qi of heaven and earth); refrain from coveting precious treasures and wealth; refrain from forgetting the Dao (the Way); refrain from acting arbitrarily; refrain from using trivial matters to boast of appearance, reputation, and Daoist methods; refrain from killing living beings; refrain from seeking official rank and fame. These are the nine precepts of the upper section.

One must refrain from allowing the ears, eyes, nose, and mouth to indulge in sensory pleasures. One should constantly practice humility and yielding. All affairs are to be handled with careful attention, without negligence and without forgetting the Dao (the Way). Do not act rashly or impulsively. Do not take the physical form or one's name and title to be the Dao. Do not kill living beings. Do not covet merit and fame.

These are the Nine Precepts of the Upper Section.

One must refrain from allowing the ears, eyes, nose, and mouth to indulge in sensory pleasures. One should constantly practice humility and yielding. All affairs are to be handled with careful attention, without negligence. Do not study heterodox or delusive writings. Do not occupy oneself solely with nourishing the body while pursuing splendid clothes and savory foods. Do not covet reputation. Do not greedily seek high rank and glory, still less pursue them by force. Do not be rash or impetuous. Do not become overly self-satisfied.

These are the Nine Precepts of the Middle Section.

Do not argue with others over right and wrong; when encountering matters of gain and loss, strive as far as possible to avoid contention. Do not commit any kind of evil deed. Do not disdain poverty and lowliness while forcibly seeking wealth and honor. Do not harbor too many taboos. Do not casually invoke the honorific titles of the sages. Do not rely on brute force or act in a tyrannical manner. Do not pray to or offer sacrifices to ghosts and spirits. Do not regard oneself as always in the right. Do not take delight in warfare and the use of arms.

These are the Nine Precepts of the Lower Section.

These twenty-seven precepts, divided into two sections and taken together, constitute the gateway leading into the profound depths of the Great Dao. Both the noble and the humble should observe them in common. Those who can fully abide by the Nine Precepts of the Upper Section may become immortals; those who can fully abide by eighteen of the precepts may attain longevity; those who can fully abide by nine of the precepts may still prolong their years and enjoy a long life, without dying an untimely death without cause.

The Taishang Jingjie is complete.