《太上老君戒经》

The Scripture of Precepts of the Most High Lord Lao

Upper Precepts

In the last years of King You of Zhou, Lord Lao (Laojun) journeyed west to Tianzhu (the ancient designation for the region of India). This matter is recorded in the Inner Chapters of Mysterious Wonder.

Lord Lao transmitted the two Jing (scriptures/classics) of Dao (the Way) and De (Virtue/Power) to Yin Xi, Guardian of the Pass. After listening to the scriptures, Yin Xi further inquired about how to cultivate the self and uphold the classics.

The events of transmitting the Jing have already been narrated in detail in the relevant records; here we only briefly explain why Yin Xi asked about the methods of the precepts. After receiving the Jing, one ought to propagate their meaning; therefore he again requested instruction in the methods of upholding the classics and cultivating oneself. These methods are all written in the scriptures, yet the meaning of the Jing is profound and not something beginners can grasp at the outset, so he separately asked Lord Lao to explain the essentials lest later learners misunderstand.

Lord Lao thereupon further transmitted important precepts to Yin Xi and enabled all people to observe them, thereby obtaining salvation and liberation from the world.

This means that by holding the precepts and eliminating evil one can obtain salvation and liberation. Holding the precepts, however, is for the sake of upholding the Jing, and upholding the Jing is for the sake of seeking the Dao. Since the methods of upholding the Jing are discussed here, the precepts are first cited by way of explanation.

Lord Lao then recited three chapters of eulogies.

A “eulogy” is literary language that praises and elucidates principles. Holding the precepts and observing the law is the foundation of cultivating the Dao, so Lord Lao first recited the essential points to let beginners understand the direction of practice. The first chapter speaks of how the blessings of body and mind obtained from holding the precepts gradually increase; the second chapter speaks of how, once the precept methods become widespread, families and the state all flourish, and celestial beings together with worldly people rejoice; the third chapter speaks of practice proceeding from the shallow to the deep, ultimately exhausting the meaning of the Jing and achieving the status of a True Person. Therefore it is divided into three chapters.

“Taking fondness for the methods of the Dao as one’s wife.”

Here “wife” is interpreted as something upon which one may rely and with which one may keep company, meaning that one should take the methods of the Dao as companion. A subsequent passage in the original text is missing and cannot be read coherently.

A wife is the companion on whom husband and wife mutually depend. The union of Yin-Yang Qi (vital energy) forms the ethical relations of the human world; the birth of people comes, for the most part, from husband and wife. Here “joy” refers to the two relying on each other, accompanying each other, and taking delight in one another. All sentient beings know to find joy in a wife; yet if one can rest the heart in the teachings of the Fa, one need not depend on a spouse and can still make body and mind self-sufficient. This also shows that if one can love the methods of the Dao (the Way) as one loves a wife, one can cultivate oneself and uphold the Jing (scriptures).

Love the Jing as pearls and jade.

“Fa” refers to the guiding principles one follows, while “Jing” refers to the scriptures one studies. “Love” means to cherish. Among worldly treasures none are more highly prized than pearls and jade; yet worldly treasures bring no lasting benefit to the inner heart, whereas the Jing and Fa can bring lasting harvest. Therefore the scriptures urge those who study the Dao to abandon such secular treasures and instead cherish the Jing and Fa.

Uphold the precepts to restrain the six emotions.

The “six emotions” are the six desires: the eyes greedily gazing at lustful forms, the ears greedily listening to lustful sounds, the nose greedily smelling fragrant scents, the tongue greedily tasting rich and savory flavors, the body greedily seeking soft and smooth tactile sensations, and the mind becoming unrestrained and scattered. These six desires all arise from the heart and are therefore called “emotions.” They produce the evil karma that causes one to fall into the three evil paths, and so they should be restrained and eliminated. If one does not restrain oneself and allows the six emotions to run wild, one will be despised by people while alive and oppressed by ghosts and spirits after death.

Contemplate the Dao to dispel what is desired.

The precepts are used to prevent external faults, while the mind’s contemplation is used to gather in the inner heart. Gathering in the inner heart depends on contemplating the Dao; when one thinks of evil karma one must restrain and eliminate it. If one does not restrain oneself and allows the six emotions to run wild, one will be despised by people while alive and oppressed by ghosts and spirits after death.

Contemplate the Dao to dispel what is desired.

The precepts are used to prevent external faults, while the mind’s contemplation is used to gather in the inner heart. Gathering in the inner heart depends on contemplating the Dao; contemplating the Dao causes all desires to recede. The Xisheng Jing says: “The Great Dao is profound and subtle; the human heart cannot yet discern it clearly. To grasp its essential points one must carefully observe the precepts and not lose hold of them. First one must reduce all desires and not allow the mind to become unrestrained.” This refers precisely to such precepts.

Be tranquil and rectify the Qi courtyard.

The reason people become impatient and competitive is that they are driven by the six emotions. If one can uphold the precepts and contemplate the Dao, the six emotions become clear and still, the Shen (spirit) and Qi settle and become upright, and evil delusions cannot invade. “Courtyard” refers to the Huangting (Yellow Court), which in Daoism is the place where the heart-Shen of the body resides.

Serene, the Shen is silent and still.

“Serene” describes a state of purity, stillness, and freedom from desire; “silent and still” refers to the inner heart being settled and quiet.

Heavenly demons together respectfully protect.

Even the heavenly demons will together respectfully protect those who uphold the precepts and cultivate the Dao.

Mo here refers to the Five Emperor Great Demons, who govern human life and death and dwell above the Six Heavens. If one can uphold the precepts and practice the methods of the Dao (the Way), one will ultimately become a True Immortal, transcending the Three Realms, and thus receive the respect and protection of all the demons. There are four kinds of demons; the remaining three exist within the human body, so those spoken of here are called Heavenly Demons (Tianmo).

Xiaoran means the absence of desire; silent stillness means that the inner mind is settled and at peace.

One enjoys great blessing through successive generations. By upholding the precepts and holding the Dao in mind, the many evils will not arise, and wholesome causes accumulate day by day. Even while passing through birth and death, both this life and future lives remain constantly within blessing, until one accomplishes the Great Dao; therefore it is called “great blessing.”

Families and the nation flourish, and the scriptures and the methods of the Dao prosper. The karmic blessings brought by upholding the precepts keep a person from untimely death and injury, so that one may see the world prosperous, descendants flourishing, household estates thriving, and the nation at peace; even the worlds of the ten directions all flourish and prosper as well.

Beings of heaven and people of the world share this same wish. Here “heaven” refers to the immortals of the heavens, and “people” refers to the people of the world. By upholding the precepts and following the teachings, one first cultivates in the human realm, then receives the recompense of being born in heaven; continuing to cultivate, one finally attains the realm of Shangqing (Highest Clarity). Therefore the aspirations of heavenly beings and of human practitioners are the same.

One drifts lightly into the Great Vehicle. Here the “Great Vehicle” (Dasheng) refers to the Shangqing methods. Cultivation proceeds from coarser and shallower stages gradually into subtle and wondrous realms, advancing step by step and going ever deeper. The practitioner leaves the dusty world, ascends into the heavenly realms, and then continues to rise from those heavens; thus the text says piaomiao. This describes the appearance of drifting and soaring in flight.

The field of blessings is established by one’s own mind. “Blessing” is the result obtained from performing good; the root of creating blessing lies not in others but in one’s own heart. Cultivating the self and following the teachings, all manner of evil deeds are naturally removed, just as one tills a field and pulls out the weeds; when the weeds are gone, one can harvest a fine crop.

The Dharma Wheel gradually rises. “Mimi” means gradually. As meritorious virtue accumulates, the turning of the methods of the Dao likewise gradually rises.

Seven generations of ancestors can all ascend to heaven. When one cultivates and attains Daozhen (the state of realizing the Dao and becoming perfected), seven generations of ancestors likewise receive blessings thereby. I myself can also ascend in broad daylight.

By holding to the precepts and concentrating single-mindedly upon the Dao (the Way), when meritorious virtue is complete and perfect, one can reach such a state.

“The Great Dao is cavernously mysterious and empty”: All methods can be called “Dao.” Among them there is the Way of the hundred officials and eighteen thousand kinds of Dao, all of which are Daos within the Six Heavens and the Three Realms. The Great Dao, however, is without form or image, profound and mysterious, empty and unobstructed. The Dao is present everywhere, and there is no affair or principle that does not correspond to it; therefore it is called the “Great Dao.”

“Whatever is contemplated, none fails to be awakened”: “Awakened” means resonant response. This means that by holding the precepts and contemplating the Dao, as long as the mind has something it contemplates, there will be a corresponding response. Thought succeeding thought without cease, until one attains the Dao, none of it can be separated from the power of contemplation.

“Refine the substance to enter immortal perfection”: When desires are excessive, the spirit-consciousness becomes dim and turbid; when the Qi (vital energy) is clear and harmonious, the physical form can be tempered. Refining and transforming the physical substance to become an immortal perfected one all depends upon holding the precepts.

“Thereby completing the vajra body”: The form, inside and out, becomes firm, solid, and purely genuine, no longer subject to decay or deterioration.

“Transcend the hardships of the Three Realms”: The Three Realms refer to the Realm of Desire, the Realm of Form, and the Formless Realm. Sentient beings within the Three Realms continually undergo the cycle of birth and death, and moreover often suffer the pains of the Three Paths (the three evil destinies of hell, hungry ghosts, and animals); therefore it is said to be difficult to escape. If one does not cultivate to attain Daozhen, one cannot transcend the Three Realms.

“The five sufferings of hell are released”: The Five Sufferings refer to the punishments in hell such as the cold pond, the fiery cart, the boiling cauldron, the mountain of knives, and the forest of swords. After transcending the Three Realms, one no longer receives these retributions of suffering. There is also a saying that calls the Five Destinies the Five Sufferings.

“All return to the Taishang Jing”: This is the Shangqing method (the cultivation method of the Shangqing school of Daoism). The numerous methods ultimately return to the Taishang Jing, therefore it says “all return.”

“With quiet contemplation, kowtow in homage”: Recitation and exposition of the scripture have already concluded, and the dharma affinity has been slightly made manifest. Now the precepts are about to be explained, therefore one should quietly contemplate, knock the head in homage, and then receive the precept-dharma.

At this time, Yin Xi heard and explained the gatha verses of the Taishang Jing.

“With quiet contemplation, kowtow in homage”: Recitation and exposition of the scripture have already concluded, and the dharma affinity has been slightly made manifest. Now the precepts are about to be explained, therefore one should quietly contemplate, knock the head in homage, and then receive the precept-dharma.

After hearing the verses spoken by Laojun, Yin Xi performed a ritual bow and then stood, requesting to receive the precepts. Laojun said: “The first precept is to abstain from killing; the second is to abstain from stealing; the third is to abstain from sexual misconduct; the fourth is to abstain from false speech; the fifth is to abstain from alcohol. These are the Five Precepts.

“Any man or woman who gives rise to the intention to receive the precepts may be called a pure-faith man or a pure-faith woman (Qingxin nan or Qingxin nü, that is, a layperson who believes in the Dao at home and holds the precepts). Only by observing the Five Precepts until the end of one’s life without transgression can one be said truly to have kept them. If one violates them along the way, the mind of pure faith is incomplete. If one can refrain from transgression throughout an entire lifetime, then in a future life one may still obtain blessed recompense, and only then is the principle of pure faith fulfilled. Therefore the scripture (Jing) emphasizes this point once more.”

Laojun said: “To abstain from killing means that one must not take the life of any living being, whether it flies or crawls. None among them fails to cherish life; even mosquitoes, ants, and other minute creatures know how to flee from death.”

Laojun said: “To abstain from stealing means that even a single coin, so long as it is not one’s own, must not be taken without authorization, whether it has an owner or not. Things upon the earth are under the charge of the Earth Official (Diguan); things in the water are under the charge of the Water Official (Shuiguan); and things belonging to people are under the charge of their owners. Thus there is in reality no truly ownerless thing. What is meant here by ‘without an owner’ is that at that moment no one is watching over or protecting it.”

Laojun said: “To abstain from sexual misconduct means that one must not engage in improper relations with anyone other than one’s spouse. Those who have left the household (chujia), whether men or women, should not marry, nor should they violate this precept.” A commentary further states that even between husband and wife, one may still violate the precept against sexual misconduct through improper conduct.

Laojun said: “To abstain from false speech means that if one has not heard a thing, has not seen it, or does not understand it in one’s heart, yet speaks of it to others, this all constitutes false speech.” A commentary explains that this refers to speech that does not accord with the true state of one’s mind. Flowery and clever words, flattery and sycophantic compliance, inconstancy, and the sowing of discord among others also belong to the category of false speech, and these will be discussed later in the text.

Laojun said: “To abstain from alcohol means that unless one drinks because of bodily illness, or because rites and ceremonial protocol require it, one must not consume wine.”

When the body is ill, this refers to one’s own physical discomfort; in such cases wine should also be used. Rituals that accord with proper measure refer to the etiquette observed between those of higher and lower rank, as well as offerings made to the True Spirits. They are not the social gatherings and entertainments of the ordinary world, nor do they consist in receiving sacrificial offerings while sacrificing to ghosts and spirits. By observing the etiquette of rank and making offerings to the True Spirits, one will not thereby fall into any breach of propriety.

Lord Lao said: “These five precepts are the root of protecting and sustaining oneself, and also the foundation for upholding the methods of the Dao (the Way).”

Human nature originally contains no evil; it is only because of the influence of evil thoughts that precepts become necessary. Only when the mind is pure and the conduct of the body is upright can one practice the methods of the Dao; therefore it is said that the precepts are the foundation of the methods of the Dao.

Good men and good women: The previous chapter spoke of “pure faith,” which is the title received after taking the precepts and correcting one’s faults. Here “good” refers to an innate possession of a good nature; this arises from the karmic force one has inherited and is not something produced only after the precepts have been observed.

Willing and fond of wholesome methods: Here “methods” refers in a general way to all approaches and dharma gates. Because wholesome causes have been accumulated in the past, one is willing to draw near to and take delight in wholesome methods.

Receiving and upholding the precepts, never violating them throughout one’s life: “To violate” means to have some deficiency, being unable to maintain complete observance from beginning to end; “to destroy” means to treat the precepts with contempt, to discard them, and thereby to lose one’s faith.

Only then can one be called a person of pure faith, able to grasp the meaning of the Jing (scripture), obtain the essential methods, cultivate the Dao over a long period, and ultimately achieve the true Dao.

What is meant by “obtaining the Jing” is not merely having read the scripture text; only by being able to cultivate in accordance with the Jing can one truly be said to “obtain the methods.” Having obtained the methods, one can then attain the Dao, and this is why it is said “eternally accomplished.” “Eternal” refers to that which is long-lasting and far-reaching.

After Yin Xi had finished listening and personally received the precepts—here “yi” means “completed.” He heard the words of the precepts and personally received and upheld them; this differs from the five thousand characters of the Daodejing, which Laozi wrote out himself.

Yin Xi bowed once more and asked: “Why five precepts?”

The kinds of evil actions people commit are many and various, and one must be on guard against them in every situation; why, then, are only five mentioned now?

Lord Lao said: “These five precepts are able to encompass and control all evil actions.”

Every kind of evil action is set in motion by these five fundamental faults; by observing these five precepts, the host of evils can be brought to rest.

Just as Heaven has five kinds of Jing (essence) Qi (vital energy) to govern the myriad spirits; here the “five Jing” refer to the five stars, and the “myriad spirits” refer to various Shen (spirits).

The earth has the Five Phases of Metal, Wood, Water, Fire, and Earth to govern all things. All living beings are born by receiving the Qi of Heaven and Earth, and none do not rely on the Five Phases.

Humans have the five viscera to govern the Shen (spirit). The reason humans can have perception and consciousness is because of the five viscera. The six emotions and five desires each have their sources of origin, so the Five Precepts must be used to restrain and regulate them. To understand these Five Precepts is to understand the root of the Three Powers of Heaven, Earth, and Humanity; they have existed since ancient times.

“Precept” means preventing faults: when a fault has not yet occurred, one must take precautions in advance; after a fault has already been committed, one must remain vigilant and not repeat it. All of this embodies the preventive meaning of “precept.”

If faults are not prevented, evil deeds will increase day by day; evil karma brings corresponding retribution, so that the Three Paths (hell, hungry ghosts, and animals—the three evil destinies) become full and the ghostly realm overflows. The number of sentient beings has a fixed allotment; when beings of the Three Paths increase, Heaven becomes empty and those reborn as humans also decrease.

Therefore one must understand the fundamental reason for the Five Precepts.

Yin Xi said, “The meaning of the precepts is truly great! That being so, why do sentient beings still commit faults?”

He had grasped the essential purport of the precepts and sighed at their profound significance: since the precepts have long existed, why do sentient beings still err?

Lord Lao said, “What was originally obtained is never lost; even if it is lost and then obtained again, it is as if it were never lost.”

Those who fundamentally never lose the precepts do so because they already received and upheld these precepts in a previous life, and therefore they do not lose them in the present life. If someone loses the precepts in this life, it is because they did not receive them in a previous life, or although they received them they once violated them, and thus they have faults. Nevertheless, even if there were past faults, if one receives and upholds the precepts again in this life, one will be able to refrain from losing them in this life and will also be able to practice goodness in future lives. Therefore, although one may once have lost the precepts, once they are received and upheld anew there is nothing that is truly lost. The earlier verse that says “receiving great blessings life after life” speaks precisely of this principle. Yin Xi asked about one kind of losing the precepts, yet Lord Lao answered by describing three situations, in order to respond to the questions that would follow and to further explain previous lives, the present life, and future lives. Those who understand the principle and receive the Great Dao (Dao, the Way) originally never lose the precepts; this layer of meaning can be seen from the scripture itself.

Yin Xi asked: “May I ask what the root is?”

Since the obtaining and losing of the precepts have already been explained, it is necessary to make the principles and circumstances involved clear. Therefore Yin Xi further inquired about the root, seeking to understand the various results that arise from it.

Lord Lao said: “Now I shall explain the root to you in detail.”

Lord Lao followed Yin Xi’s question and explained the origin of gain and loss, and therefore said “explain in detail.”

“Listen carefully, listen carefully and remember it, so that all sentient beings may know.”

“Listen carefully” is a reminder not to omit anything; “carefully receive and hold fast” is so that what is heard will not be scattered or forgotten. Only by doing this can all sentient beings hear and understand.

Yin Xi bowed once more and stood respectfully listening.

“Standing respectfully” is what is nowadays called the long kneel.

Lord Lao said: “The Five Precepts (the five precepts of Daoism) began together with Heaven and Earth, and the myriad things also came into being thereby.”

This is explaining the root. After Heaven and Earth appeared, the myriad things came into being; once the myriad things exist, there is gain and loss; once there is gain and loss, there are precepts used to regulate conduct.

“Those who uphold the precepts are auspicious; those who violate and lose the precepts meet with misfortune.”

“Auspicious” refers to the good results brought by wholesome deeds; “misfortune” refers to the calamities incurred by unwholesome deeds. The various principles of auspiciousness and misfortune will be explained in detail in later chapters.

Of those who attained the Dao in the past, not one did so except through upholding the precepts.

This sentence means that all who attain the Dao do so without exception because they have upheld the precepts.

Therefore, a person possesses twenty-five Shen (spirits) in all, which derives from the “number of five fives.” The twenty-five Shen mentioned in the Inner Classic (Neijing) are the numinous spirits within the human body; they correspond to the Dao (the Way) of Heaven and stand guard within the person. By upholding the precepts and keeping body and mind pure, the Shen can constantly remain at peace.

The scripture comprises five thousand characters in total and contains the relevant principles. What is referred to here is that all matters of transgression are fully recorded in the five-thousand-character scripture; the following passage of precepts was specially expounded in response to Yin Xi’s request.

Lord Lao said: “The Five Precepts correspond in Heaven to the Five Wefts (the five planets): the east is the Year Star (Jupiter), the west is the Great White Star (Venus), the south is the Sparkling Deluder (Mars), the north is the Chronogram Star (Mercury), and the center is the Stabilizing Star (Saturn). If the Dao of Heaven loses the measure of the precepts, omens of disaster will appear.”

The five stars each occupy one direction, and both their paths of movement and their Qi (vital energy) and colors follow regular patterns. If the heavenly cycle loses harmony and Yin-Yang become unbalanced, the five stars will deviate from their respective orbits and display abnormal omens. Therefore the scripture says: “If Heaven cannot maintain clarity, it is to be feared that it will collapse and split.” Here “collapse and split” means that the ruler loses De (Virtue/Power), causing Yin-Yang to lose harmony, order to break down, and the courses of the Five Wefts to stray from their constant paths.

“The Five Precepts correspond on Earth to the Five Marchmounts: the east is Taishan (Mount Tai), the south is Hengshan, the west is Huashan, the north is Hengshan, and the center is Songgaoshan (Mount Song). If the Dao of Earth loses the measure of the precepts, the hundred grains cannot ripen.”

The Five Marchmounts each guard one direction and are also the places involved in the movement of wind, clouds, rain, and water. If the Dao of Earth becomes irregular, disasters such as violent winds, floods, and prolonged droughts will occur, and grains will be unable to form fruit. The “grains” spoken of here refer generally to all kinds of plants and trees. The scripture says: “If Earth cannot remain at peace, it is to be feared that it will shake.” This means mountain collapses, rivers running dry, and all things suffering calamity, all of which are explained as resulting from the ruler’s faults: the omens first appear in Heaven, and then disasters descend upon the Earth.

“The Five Precepts correspond in numerical principle to the Five Phases (Wood, Fire, Earth, Metal, Water): the east belongs to Wood, whose number is nine; the south belongs to Fire, whose number is three; the west belongs to Metal, whose number is seven; the north belongs to Water, whose number is five; the center belongs to Earth, whose number is twelve. Although the center occupies the middle, its distribution also involves the four seasons.”

If the numbers of the Five Phases lose the measure of the precepts, Water and Fire will clash and overcome one another, and Metal and Wood will likewise injure each other.

The operations and transformations of the Five Phases (Wuxing) give rise to the four seasons of spring, summer, autumn, and winter. According to the directions and numbers given in the scripture, the East corresponds to Wood with the number nine; the South corresponds to Fire with the number three; the West corresponds to Metal with the number seven; the North corresponds to Water with the number five; and the Center corresponds to Earth with the number twelve. Although Earth occupies the central position, it is also distributed throughout the four seasons.

When the Five Phases lose their restraints, Water and Fire come into conflict and Metal and Wood injure one another. The Xisheng Jing states: “If the Five Phases do not overcome one another, then the myriad things can all be preserved intact.” Here “overcoming one another” refers to the mutual constraints among the Five Phases; the scripture holds that imbalance of the Five Phases brings about disasters, epidemics, and warfare.

In the matter of governing the state, the Five Phases correspond to the Five Emperors: Taihao of the East belongs to Wood, Yandi of the South belongs to Fire, Shaohao of the West belongs to Metal, Zhuanxu of the North belongs to Water, and Huangdi of the Center belongs to Earth. The Five Emperors symbolize successive sovereigns ruling the world in turn, each taking up the corresponding duties according to the generating sequence of the Five Phases. If a sovereign fails to observe the precepts and rules with cruelty, the destiny of the state will not last long, and he himself will find it difficult to attain longevity.

In the human body, the Five Phases correspond to the five viscera: the liver belongs to Wood, the heart to Fire, the lungs to Metal, the kidneys to Water, and the spleen to Earth. When the five viscera lose their harmony, a person’s temperament becomes frenzied. The “frenzy” mentioned in the scripture refers to an eccentric and perverse disposition. If one’s actions are excessively evil, the five viscera lose their Shen-Qi (spirit and vital energy); when the viscera lose their Shen, this causes the person’s temperament to become wildly disordered. Therefore the Five Precepts are employed to prevent the five kinds of evil conduct; each variety of evil action likewise has its own root cause from which it arises.

If a person commits excessively evil deeds, the five viscera (the heart, liver, spleen, lungs, and kidneys as described in traditional Chinese medicine) will lose their Shen (spirit) and Qi (vital energy). When the five viscera lose their Shen and Qi, the person’s temperament becomes wild and disordered. Here “wild” refers to deviant and improper behavior. The Jing (scripture) employs the five precepts to prevent five kinds of evil conduct. Each kind of evil conduct has its own root, yet violating even one of them is enough to throw a person’s temperament into disorder; it is not necessary to commit all five. The mention of “five” merely summarizes their number.

The Jing (scripture) states: “Galloping on horseback and hunting will throw a person’s heart-Shen into wild disorder.” The heart is the ruler of the five viscera, so only the heart is cited as an example. Hence the later passage says: “If even one of them is lost, life cannot be fulfilled.”

Further examination of the intent of the precepts shows that, from Heaven down to humanity, violation is said to invite disaster and to produce good or ill fortune. This indicates that the root of disaster lies in acting against principle, and that such contrary actions originate with human beings themselves. Therefore, when a sovereign possesses De (Virtue/Power), the people receive benefit; when conduct is not good, the whole world suffers. From this it is clear that the governance of Heaven, Earth, and humanity is interrelated and that their gains and losses are the same. Although the Jing (scripture) proceeds from Heaven to humanity and lists five items, the root of violation lies in the human being. Hence the later text says: “By observing the precepts here, one accords with what is there.”

Laojun said: “These five matters, if abstained from here, enable one to accord with what is there.”

The five matters spoken of earlier all take place in the human person, and so the text says “abstain from them here.” “Accord with what is there” means according with the principle of the Dao. Disasters arise precisely because one goes against that principle; if one acts in accordance with it, what remains that needs to be abstained from? This shows that the precepts are directed at faults. If faults are committed and yet neither abstained from nor corrected, how can the disasters be dispelled?

The precept against taking life corresponds to the East. The East belongs to Wood of the Five Phases, symbolizing the Qi of generation and growth and esteeming the nurturing of life. If a person violates the precept against taking life, the liver is harmed.

The correspondences of Qi mutually induce one another, moving from inner to outer. The liver governs growth and nurturing, and therefore all things know to cherish life. If one harbors a mind of killing, contrary Qi strikes the liver; the liver Qi becomes violent and ultimately turns back to injure oneself, which is why the liver is said to be harmed.

The precept against stealing corresponds to the North. The North belongs to Taiyin (Greater Yin, the direction of deep Yin Qi), whose Jing (essence) Qi governs closing and storing. If a person steals, the kidneys suffer calamity.

The kidneys belong to Taiyin, and Yin Qi governs collection and storage; therefore all things know to gather inward and keep what they have stored. If a person steals, kidney Qi is damaged, and so the kidneys are said to suffer calamity. Here “calamity” refers to the retribution incurred by the accumulation of evil deeds.

Abstaining from illicit sexual activity is associated with the west among the Five Phases (Wuxing) and belongs to the nature of Shaoyin (Lesser Yin). Men and women should firmly uphold chastity; if a person indulges in lust, the lungs will be invaded by pathogenic Qi (vital energy).

The lungs belong to Shaoyin and correspond to Metal among the Five Phases. Metal is firm and unyielding by nature, and therefore symbolizes the uprightness of men and the chastity of women. If a person is immersed in lust, the Qi of the lungs withers and is exhausted, and so they suffer invasion by pathogenic Qi. The word “li” denotes disastrous, baleful Qi; it may also be used of abnormal calamities such as drought.

Abstaining from wine is associated with the south among the Five Phases and belongs to the Qi of Taiyang (Greater Yang). The myriad things depend upon this Qi for their coming into being; if a person is addicted to alcohol, the heart will be poisoned.

The heart is the sovereign of the whole body; the vital activities of human life are thereby maintained, and so it is said that the heart corresponds to the Qi of Taiyang. In those who crave wine, the toxin of alcohol strikes the heart-Shen (spirit), causing the internal viscera to lose their normal function, and in the end bringing mental confusion and harm to both body and mind.

Abstaining from false speech is associated with the Earth De (Virtue/Power) of the center; Earth De takes sincerity as its foundation. If a person tells lies, the spleen will be injured.

The spleen belongs to Earth. Earth stands for sincerity and also possesses a constant, unmoving nature, and is therefore called “De.” Human beings receive their nature from Heaven and take sincerity as their root; if they speak falsely, it is they themselves who ultimately suffer humiliation. When the text says that the spleen governs the entire body, it is making this point from the perspective of the spleen’s relation to the whole organism.

The five De support one another; not one can be wanting. “Kui” means to waste and diminish; “que” means to injure and harm. Human life is endowed with these five De; only when the five De are without loss can one long enjoy good fortune, and therefore it is said they must not be diminished or lacking.

Lord Lao (Laojun) said: “If even one of these five De is lost, life cannot be brought to completion.” As stated earlier, each part of the human body has that with which it is endowed; to violate these precepts is to incur the faults of ruin and deficiency, and so it is said that “life is not accomplished.” Here “life is not accomplished” means that one cannot preserve one’s original nature and the lifespan one ought to have. The Yuanmingbao says: “When conduct is upright and without fault, one obtains longevity.” The “longevity” spoken of here refers to a lifespan in accord with the proper Dao (the Way).

Therefore, not killing living beings, taken a step further, means not even giving rise to a thought of killing.

Once a mind of killing arises, it often begins with failing to observe the precepts and then gradually intensifies. The statement that one should “not even have a mind of killing” means that one must take precautions from the subtlest level.

Some people, though they do not kill living beings with their own hands, still cause killing through others, urge others to kill, stand by and watch killing, or order others to kill, and in their hearts they do not even feel that this is wrong. These actions are all the same as killing, because they all arise from a mind of killing. If one does not keep the precepts, one will ultimately be unable to achieve accomplishment.

Not stealing, taken a step further, means not taking things by any improper means.

Those who greedily seek wealth often begin with petty theft; if they do not restrain themselves in time, this develops into large-scale appropriation. For example, using official business to seek private gain, demanding property under the guise of the law, relying on power and influence to occupy mountains, forests, and lakes, or deceiving ignorant people into laboring on one’s behalf. Things obtained in these ways all run counter to proper principle and are no different from stealing. Therefore, one must not only avoid obvious theft but also put an end to improper taking caused by greed.

Not engaging in sexual misconduct, taken a step further, means not giving rise to thoughts of sexual misconduct.

Acts of sexual disorder all result from indulging the passions; the circumstances of desire between men and women vary in each case. Among the Five Precepts, the precept against sexual misconduct is especially grave, capable of bringing personal ruin and the destruction of a family, and so it will not be discussed in detail here. There are also those who, unafraid of the blame of sin, use legal permission to satisfy their desires. On the surface they claim to follow the Dao (the Way) in cultivation, yet inwardly they are sexually chaotic and defiled. The offenses of such people are especially severe. Therefore, one must not only abstain from improper sexual conduct but also prevent thoughts of sexual misconduct. Sexual activity that is not between husband and wife all belongs to sexual misconduct.

Not drinking alcohol, taken a step further, means not breaking the precept because of power or pressure.

Drinking alcohol causes people to commit faults. Sometimes it is because elders urge or force one to drink that one drinks until one loses all restraint. Here the emphasis is on keeping the precept and maintaining self-control: even if the other party has power and influence, one does not violate the precept against alcohol on that account. The harm that alcohol does to a person is like a fire that spreads unchecked; the more one drinks, the greater the harm, until it stops only when one has lost control.

Drinking alcohol easily invites faults. Sometimes it is because elders or persons of high status urge or compel one to drink, until one loses one's composure. Now, by binding oneself with precepts, even when confronting those with power and influence, one does not transgress the precepts. Alcohol injures people just as a fire, once it has arisen and is not promptly put out, burns ever more fiercely; it typically will not cease until it has burned itself out.

Not speaking false speech means, further, that one does not even unintentionally leak words that ought not to be spoken.

When the heart-mind is genuine, there are no selfish thoughts or evil intentions; without selfish thoughts or evil intentions, there is nothing that needs concealing; since nothing is concealed, what is there that could be leaked?

Only by achieving this can one be said to have completed the cultivation.

Earlier it was said “if one loses even a single item, life cannot be accomplished,” yet the principle had not been explained with complete thoroughness. Now it is clarified once more, and the meaning is more or less clear, therefore it is said “only by achieving this can one be said to have completed the cultivation.”

Lord Lao said: Abstaining from lust and from drinking alcohol enables one to avoid five kinds of evil conduct.

Lust causes a person to become extravagant, and extravagance leads one to demand things from others; for the sake of eating and drinking one will steal, stealing leads to deception, after deception comes fear, and fear may lead to killing. These are all evil deeds that lust is capable of engendering. Alcohol can drive a person mad and also inflames lust. The Taiqing Jing (a Daoist scripture) states: There are thirty-six thousand worms within the human body, residing in the five viscera and the skin; drinking alcohol causes these worms to become agitated, and once the worms are agitated, all manner of evil thoughts arise; once evil thoughts arise, one may do anything whatsoever. Therefore it is said that lust and drinking can give rise to five kinds of evil conduct.

What is meant by “precept” is the abstention from evil conduct. In this evil and turbid age, men and women mix indiscriminately, even violating the ethical relations among close kin of flesh and blood.

“Huan” means mixed and chaotic, “li” means to violate. This indicates that the mind of lust may cause a person not even to shun relatives of the same surname, confusing the distinctions between men and women so that they are no longer observed.

Being arrogant toward superiors and tyrannical toward inferiors is to slight the De (Virtue/Power) of Heaven’s Dao.

Slighting the divine spirits of Heaven is called “mie”; harming others below is called “bao.”

Sinking into alcohol leads to drunken excess; going mad from wine leads to strife and litigation, which in turn bring about calamity, injure life, and also cause one to suffer humiliation and fall into hardship.

Speaking falsehoods and practicing deceit, concealing the truth from others, yet without any legitimate reason.

Taking false speech as truth, regarding fraud as legitimate, and treating deception as a method: such people, in pursuing wealth and profit, completely disregard even these three evil deeds.

Theft among the six relations is not limited to stealing from outsiders. The so-called “six relations” refer to husband and wife, father and son, brothers, and other kin. The stealing spoken of here is not merely taking things from outsiders; it can even involve a son stealing from his father, a wife from her husband, or brothers stealing from one another—any wicked act can be committed.

Killing living beings is done to satisfy the needs of the body and the appetite: taking life to treat illness is called supporting the body; slaughtering animals for people to cook and eat is called satisfying the mouth and stomach.

People of this kind, while alive, are not constrained by the precepts and commit only evil deeds. Their evil karma continually increases, and they will ultimately fall into the Three Paths (hell, hungry ghosts, and animals—the three realms of suffering), enduring bitter retribution for a long time.

If all five kinds of evil deeds are committed, one falls into hell and suffers five kinds of bitter retribution, without rest and without limit. The scripture states that the time spent receiving retribution in the Three Paths, even the shortest, lasts one kalpa (an extremely long period of time).

Even if someone emerges from the Three Paths, they must first repay the corresponding karmic retribution, which may be light or heavy. If they finally have the chance to be reborn as a human, they may be born in remote border regions, with a short lifespan and an incomplete body. “Bianyi” refers to ethnic groups in distant areas; the scripture uses the then-current term “Liliao” to designate them and mentions that there are instances of people eating people there. This concerns the retribution for killing living beings: if born in such a place, one must endure the sufferings of that locale; if born in the Central Plains, one may still have a short life or an incomplete body.

If one commits sexual misconduct, corresponding retribution follows: husband and wife will have ugly appearances and poor character, and their relationship will be unfaithful and unchaste. Here, “unchaste” refers to promiscuity; the “unhealthy” mentioned in the commentary refers to greed.

One may also suffer poverty and cold, even sleeping outdoors without support, finding no peace or stability anywhere; even if one has wealth and livestock, they will be taken away by others.

The karmic retribution incurred by stealing is constantly to suffer from cold and exposure: having no house or shelter in which to dwell, one’s life cannot be stable, and one is frequently beset by hunger and cold. Even if one possesses some wealth, it will be plundered by others and used to repay debts owed from the past.

Those who do not keep their word will not be drawn close to by others. This is the karmic retribution brought by false speech (telling lies and deceiving others). Whether what is said is right or wrong, others will not believe it; since there is neither trustworthiness nor good faith, how could there be close friends?

The mind is dull, clouded, and obstructed, and one is easily despised by the multitude. This is the karmic retribution brought by drinking alcohol. While alive the mind is confused and chaotic; after death there is likewise no spiritual brightness. When reborn as a human being, how can one maintain clarity and tranquility? Therefore one is easily looked down upon by others.

Lord Lao said: Pure-faith men and pure-faith women (men and women who believe in the Dao and hold to a pure faith), if they uphold the precepts and cultivate in accordance with them, in this present life they can be peaceful and happy, free from worry and affliction. Upholding the precepts and cultivating according to them, what one seeks is the Dao (the Way). When all manner of evil deeds have been eliminated, one can long encounter goodness—what worry or affliction could there then be? Worries and afflictions arise from evil deeds, and it is for this reason that one is despised.

Lord Lao said: Pure-faith men and pure-faith women, if they uphold the precepts and cultivate in accordance with them, in this present life they can be peaceful and happy, free from worry and affliction. Upholding the precepts and cultivating according to them, what one seeks is the Dao. When all manner of evil deeds have been eliminated, one can long encounter goodness—what worry or affliction could there then be? Worries and afflictions are incurred by evil deeds, and people are also drawn along by those evil deeds. How could one not have done evil and yet, for no reason, bring about such results?

One receives the respect of the multitude. This is because one does not violate the precept against sexual misconduct, and therefore is held in esteem by all.

Others, upon seeing you, will feel both reverence and delight. This is because one no longer harbors any intent to kill living beings, so that all who see you will both revere and rejoice.

One frequently receives offerings and assistance. This is because one does not steal. Since one does not take wealth by improper means, others are glad to give.

One obtains the trust and reverence of the multitude. This is because one does not speak falsely. All one’s speech is true and reliable—who would not trust and revere it?

The mind is able to penetrate into the subtle and minute. This is because one does not drink alcohol. In this way thought can be settled and clear, entering into profound and subtle realms.

One dwells in purity and stillness, and the Four Greats (the four basic elements that constitute the human body: earth, water, fire, and wind) are sound and firm.

Because one receives, upholds, and puts into practice these five precepts, wherever one goes one is respected and loved by people. Constantly dwelling in purity and stillness, with body and mind settled and genuine, one naturally obtains the trust and reverence of the multitude.

The mind is able to penetrate into the subtle and minute. This is because one does not drink alcohol. In this way thought can be settled and clear, entering into profound and subtle realms.

One dwells in purity and stillness, and the Four Greats are sound and firm.

Once one has received and upholds these five precepts, one will be respected and loved by people wherever one goes. Body and mind remain constantly pure and tranquil, unmixed with worldly defilements, and the four limbs thus remain at peace. External thoughts and worries do not invade the inner mind, so the internal viscera suffer no injury; with interior and exterior firm and tightly sealed, various illnesses will not arise.

Therefore, one is able to cultivate and accumulate various methods, and ultimately achieve the true Dao (the Way).

The preceding passage discussed how failing to keep the precepts brings about evil affinities and karmic retribution; here it explains that by upholding the regulations, one can obtain blessed rewards in this very lifetime, all the way until accomplishing the Great Dao, and none of this can be separated from the precepts. It further indicates that those who cultivate the Dao must concurrently cultivate and accumulate various good deeds in order to become true. Therefore, it uses the Dharma to elucidate the Dao, and uses becoming true to illustrate those who cultivate the Dao.

Yin Xi once again performed a ritual bow and asked: “May I inquire what the ritual for receiving and upholding the precepts is?”

Here “receive” should be understood as “confer.” The precepts have already been explained; next Yin Xi inquires about the ritual for conferring and upholding the precepts. He bows again in order to open his mouth and request instruction.

Lord Lao said: “If a man or a woman hears the precepts, gives rise to faith, and is willing to take refuge in the Three Treasures (Sanbao) that they themselves revere…”

Here “a man or a woman” refers generally to those who have just generated the aspiration to seek the Dao. “Fa” refers to the precepts. The “Three Treasures” are also called the “Three Worthies” or “Three Masters”: the Dharma of the Most High is transmitted by the Most High, and the one who transmits the Dharma of the Most High is the teacher of the multitude; Lord Lao is the teacher of this Dharma. Other methods likewise each have their own sources of transmission.

Then one should immediately kowtow.

This means that when someone generates the aspiration to seek the Dao, one should immediately confer the precepts upon them, without hesitation and without interrogating their background. The function of the precepts is to stop evil; as long as there is the intention to uphold them, that is sufficient, and there is no need to investigate past conduct. Moreover, the human mind is easily confused; a good thought may arise only to recede into regret in an instant. Therefore one should encourage them while the good thought is present, without delay.

Take refuge of the body in the Great Dao, take refuge of the Shen (spirit) in the Great Dao, take refuge of life in the Great Dao.

These three refuges indicate that human conduct includes both good and evil, and that the mind-spirit may also feel fear, withdraw, and regret; therefore one should guide them at the moment when the aspiration arises, without delay.

The so-called “Three Refuges” refers to the fact that the bodies of sentient beings have actions of good and evil, their spirits (Shen) have times of fear, and their lifespans have distinctions of long and short; these are circumstances common to all sentient beings. Now taking these three and taking refuge in the Dao (the Way) means receiving, upholding, and practicing the dharma precepts. This brings three benefits: first, amid birth and death one constantly performs good deeds and does not fall into evil affinities; second, the spirit (Shen) is robust, healthy, and upright, unafraid of evil demons; third, while in this world one enjoys longevity and does not meet with sudden misfortune or untimely death. Although the taking of refuge is spoken of as three items, in substance they return to a single place. The “body taking refuge in the Three Treasures” mentioned earlier refers precisely to this method; here, “the Great Dao is constant” is the same as the “mysterious and empty Dao” that was previously praised.

When men and women receive the precepts, they must announce their names and solemnly make a vow.

They abandon the heterodox methods of the world. “Shi” means to leave behind and abandon; all the various activities of the secular world belong to the heterodox methods spoken of here.

They practice and uphold the orthodox precepts. “Chi” (to hold) is like holding something in the hand; one must constantly be cautious, fearing lest it be lost.

They do so throughout this body and throughout this life, never destroying or violating the precepts from beginning to end. “Body” refers to the actions performed by the physical body, while “life” refers to the mind-consciousness. In other words, both body and mind must accomplish this; one must not destroy, treat lightly, or violate the precepts.

Then they praise and recite the precept text, receiving it with a respectful and sincere heart. This refers to reciting and receiving the Five Precepts. In the precept-receiving ceremony, one first performs obeisance and makes vows before the Three Treasures—Dao (the Way), Jing (scripture), and Shi (teacher)—after which the precept text is explained item by item and the precept dharma is conferred. The so-called “respectful heart” means being as reverent as if facing the deities.

Lord Lao said: If a man or woman has already received the orthodox precepts and further wishes to seek the scripture dharma—here referring to the Five Thousand Characters (that is, the Daodejing)—they ought first to receive the precepts.

The earlier passage said that after receiving the precepts one may then receive the scripture; here it again says “one should first receive the precepts” because the earlier statement referred to the sequence when receiving the scripture, whereas this passage emphasizes that when both the scripture and the precepts are to be received, the precepts should be received first.

One checks item by item to confirm that the recipient holds the precepts purely and cleanly, and only then confers the scripture dharma. If any omissions or violations are discovered, the person should be allowed to repent and renew themselves; this also explains why the precepts are conferred once more before the scripture is given.

Morning and evening one must always maintain a respectful heart, without interruption or slackening...

One must perform rites of worship and put the scriptural teachings into practice both morning and evening. Even if one suffers hunger and cold, one must not interrupt or grow slack; this is the method of receiving and holding the scriptures.

Each month one should observe the Ten Fasting Days (the ten prescribed days of fasting and abstinence each month); each year one should carry out three months of extended fasting (holding the fast continuously for a relatively long period). By keeping the fast according to these days and reciting the scriptures ten thousand times, one can ascend in broad daylight into the Realm of Dawn, that is, enter the realm where the True Immortals dwell. The “recitation” spoken of here also includes silent reading. The Xisheng Jing (Scripture of Western Ascent) says: “Savor the mysterious words with care; do not readily utter what one has inwardly realized. Recite the scriptures ten thousand times, contemplate with sincere and undivided attention, and the mind-intent will then become penetrating.” This is precisely what the scripture means. Concerning the Ten Fasting Days and the three months of extended fasting, there are separate specialized scriptures that explain them.

If one explains and transmits the mysterious principles to others, helping more people to understand them, one can bring widespread benefit to living beings and deliver them from the Three Paths (the three realms of suffering spoken of in Daoism).

By virtue of these merits, one can cut off the karmic ties of destiny remaining from past lives together with all manner of fundamental obstacles, ascend into Highest Clarity (Shangqing, the pure immortal realm of Daoism), and never again retreat or fall.

Once merit is complete, the root of birth and death can be extinguished; one attains the Dao of Highest Clarity and from then on never again retreats. This passage briefly indicates the stages that may be reached in studying the Dao: beginning with the observance of precepts and ultimately returning to Wuwei (non-action). It summarizes the essential points of cultivating the Dao from beginning to end.

Lord Lao said: Pure-faith men and pure-faith women (lay male and female devotees who believe in Daoism), whether remaining in the household or having left it, so long as they receive and hold the scriptural teachings and wish to seek the way of the immortals, should recite them day and night and inquire into the mysterious meanings they contain.

The “mysterious meaning” spoken of here refers to the ultimate principle of Wuwei. One must cast aside distracting thoughts, regulate and collect the inner mind, and restrain one’s own nature and temperament.

What is spoken of here is cultivation and study in the present world. Those of superior capacity cultivate the Dao (the Way) amid the marketplace and the court, while those of inferior capacity dwell far off in the mountains and forests. The mountains and forests referred to here mean that the practitioner feels the worldly dust and defilements are too abundant and is not yet able to cultivate the mind in quiet amid them, and so withdraws from human society in order to tame and subdue the self. If one can tame body and mind while remaining in the world, there is no need to rely on the mountains and forests.

In treating others one should wear a pleasant expression and speak in a gentle tone, using kind words to exhort men and women of every sort. When the mind is coarse and hasty the face easily appears stern; when the intention is overbearing, speech easily becomes crude and harsh. If the countenance can be harmonious and the words gentle, others who see this will readily draw close and feel affection, and anger will not easily arise.

One must keep far from the five evils, receive and uphold the five precepts, and make offerings to the Three Treasures (Buddha, Dharma, and Sangha). Having already understood the subtle principles and being able to distinguish good from evil, one should then explain the principles one has grasped to others, urging them to abandon all kinds of evil conditions.

In teaching and transforming others one should find ways to help them succeed in their learning, without calculating whether the process is bitter or sweet. People’s endowments differ as sharp or dull, and their temperaments also divide into good and evil; one must restrain oneself, accommodate the other, and seek to guide them into the Dao. Not acting for one’s own benefit, and not declining because one has suffered grievance—this is true teaching and transformation.

If one can fully receive and uphold the great precepts, practice with bitter diligence and vigor, perform giving and forbearance, even sacrificing the body to rescue sentient beings, this describes the practitioner. The great precepts include the one hundred eighty precepts, the Taiqing precepts, and others; the Four Brightness ritual prohibitions, the great taboos of the assembled immortals, and so forth are all methods of cultivation for studying the Dao and attaining authenticity. Vigor means not being slack; giving means that whenever anyone comes seeking help one gives to the utmost, not begrudging wealth and not calculating whether one is affluent. Forbearance means not arguing even when insulted; even if beaten and cursed one harbors no resentment. Sacrificing the body to save beings means that upon seeing others in peril one rushes to their aid, disregarding one’s own life; upon seeing someone cold and hungry one offers one’s own clothing and food, without waiting for them to ask.

If, moreover, one can leave the dusty world, go alone to a secluded and quiet place, concentrate the mind in contemplation of the realm of ultimate stillness, remaining unperturbed even when encountering numerous difficulties, \ldots

This refers to those who cultivate with single-minded dedication: they leave secular life and dwell in seclusion in the mountain forests to avoid worldly turmoil; they practice alone, without companions and without remaining distracting thoughts. “Zhuan” means that the mind and will are concentrated on one thing; “xiang” refers to visualizing the descent of the spirits; “ji” means stillness and composure. By thus concentrating the mind and calming the Shen (spirit), both wisdom and the inner heart settle into stability, so that external hardships, honors, and humiliations no longer startle or disturb one.

Practicing in this way, one will in the end certainly attain Wuwei (non-action) (the state of according with the Great Dao and refraining from arbitrary or willful action).

This means that by cultivating the practices described above, one can indeed reach the true realm of Wuwei.

Yin Xi asked: “In following the Jing (scriptures), can there still be faults?”

The commentary explains: The good and evil fruits of observing the precepts have already been discussed earlier. Yin Xi knew that even while following the scriptures one might still violate precepts and commit transgressions, and so he asked the reason for this. The scriptures referred to in summary here are not limited solely to the Five Thousand Characters. Previously it was said that the ten thousand scriptures all return to the Jing of the Most High, and later there is discussion of violating the regulations as well as the difficulties of transmitting and receiving the scriptural teachings; from this it can be known. Yin Xi and Laozi mutually inspired one another, thereby introducing the topic of transgression and blessed recompense.

Laozi said: “Thirteen kinds.”

The scripture states: “There are thirteen paths that seek life, and also thirteen paths that tend toward death.” This means that by following the scriptural teachings and observing the precepts, one can obtain long life; by violating the precepts, performing evil and creating sin, one will proceed toward death. Laozi was answering Yin Xi’s question about faults, and therefore simply said “thirteen kinds.”

Yin Xi asked: “What does this mean?”

This is asking specifically what the “thirteen kinds” refer to.

Laozi said: “Listen carefully.”

Further content remains to be explained, so Laozi once again reminded him to listen with concentrated attention.

The “thirteen kinds” refer to the six dusts (the six kinds of objects contacted by the sense faculties) and the six consciousnesses (the six cognitive functions of eye, ear, nose, tongue, body, and mind), all of which arise from the mind.

The “Six Dusts” (liu chen) are the objects contacted by the six senses. Once they enter a person’s senses they may obscure and pollute one’s original nature, which is why they are called “dusts.” The “Six Consciousnesses” (liu shi) are the cognitive activities that arise in dependence on the six senses; they distinguish all kinds of things and are therefore called “consciousnesses.” The mind is the master of these activities. The Six Dusts, the Six Consciousnesses, and the mind together are called the “Thirteen,” which will be explained in detail in the following volume.

The root of a person’s evil actions lies in these thirteen; to turn toward goodness one must also begin with these thirteen and restrain them. Practicing good is life; committing evil is death. The “life and death” spoken of here does not refer merely to the birth and death of the physical body. Continually cultivating goodness until one attains the Dao, the moment of attaining the Dao is a new birth, so the scripture calls it “exiting.” Continually committing evil, ultimately sinking into hell, is death, so the scripture calls it “entering.”

Therefore one must abstain from lust, greed, jealousy, and wrath.

Lust arises from clinging to forms and appearances and is therefore listed at the head of the thirteen kinds of faults. Lust often involves greed, but greed is not entirely lust. Greed is a defect; it is not only manifested as craving wealth and high position but also includes craving fame and worldly pleasures. Unwillingness for others to surpass oneself gives rise to jealousy. Here “wrath” refers to genuine anger; once greed and jealousy arise, wrath easily follows.

“Deceit-theft and false-fraud” means violating the precepts and taking what does not belong to oneself; this is called deceit-theft, which is deceiving one’s own conscience. Deceiving oneself, fabricating excuses on the spur of the moment, and relying on scheming and calculation to obtain profit by chance is called false-fraud. Such people are the so-called scourge of the common people.

“Ornate speech and double tongue” means speech that is flowery and ornamental yet not in accord with correct principle, which is called ornate speech; repeatedly stirring up right and wrong and inciting both sides, which is called double tongue. These behaviors all arise from deceit and fraud.

“Flattery for profit and holding power” means using speech to curry favor and seek benefits, as well as relying on power to control others. Using rhetoric of avoiding misfortune and seeking fortune, outwardly humble yet inwardly arrogant, and thereby soliciting benefits from people belongs to flattering for profit. Relying on temporary power and arbitrarily dominating others is usurping authority.

Be cautious in speech, for words can invite disaster. Do not speak recklessly of fortune and misfortune, nor use humble language to exalt others in order to seek personal gain. All of these belong to flattery. Relying on momentary authority to arbitrarily dominate others likewise constitutes autocratic power. When flattery reaches its extreme, one may even pray to deities and offer sacrifices to ghosts solely to obtain partial, selfish protection.

Chaotic Gatherings and the Corruption of the Law:

When men and women associate without distinction or restraint, this is called “hun” (chaos). What is meant by “breaking the law” refers precisely to these behaviors. It begins with craving for lust and desire and ultimately develops into chaotic group gatherings; these matters often become mutually entangled and occur gradually.

To act in this way does not qualify one as a person of purity and sincere faith.

These behaviors all lead a person toward death. One cannot even be called a person of pure faith, let alone someone who upholds the scriptures!

Heaven’s Net Does Not Miss:

Here a classic is quoted to illustrate this matter. Although Heaven’s net appears sparse and wide, the principle of karmic retribution never omits anything. The original text’s “ling wu yi shi” is suspected of containing a textual error; according to the meaning of the passage, it should be “without any omission whatsoever.”

No Place to Escape in Life or Death:

“Life” refers to the manifestation of retribution while one is still living; “death” refers to undergoing examination and receiving retribution after death. Whether in life or in death, there is nowhere to flee. The thirteen items previously inquired about are hereby concluded, and what follows begins to explain the retributions brought about by sinful karma.

Those who commit these acts lack the corresponding wisdom and insight.

It is precisely because they lack wisdom that they create all kinds of sinful karma, and thus they have no affinity with the orthodox Dharma.

They defile the orthodox Dharma and destroy the roots of goodness.

The various methods of cultivation are transmitted from generation to generation, just as trees have roots that enable them to grow continuously; this is called “good roots.” When such evil deeds deepen day after day, how can the good roots not be destroyed?

They are not befriended by good people.

Since their actions are wicked, evil people come to know one another and form associations; foolish and lowly individuals naturally gather into cliques. The “good people” mentioned here refer to those of outstanding talent, insight, and virtuous conduct.

Enduring the Bodies of All Sentient Beings:

All of this is caused by the karmic connections of previous lives. Because they did not accumulate the good karma of wisdom, they are foolish in the present life. The “foolishness” spoken of here refers to the creation of various evil karmas, not merely to a lack of understanding. Without good karma in this life, after death one falls into the “three paths” (the three evil destinies of hell, hungry ghosts, and animals) and endures the bodies of sentient beings. Sentient beings are of many kinds, each taking on different physical forms according to their causes, conditions, and karmic retribution.

The final sentence “zhong yu zhi yu” is suspected of containing a textual error, and its meaning cannot be definitively ascertained.

The reason sentient beings exist in such a great variety of kinds is that each possesses different desires and habitual tendencies. In accordance with the karma they created in the past, they receive corresponding retribution and are thereby reborn as different kinds of beings. Chickens, dogs, and the like, for example, can be seen everywhere in the human world; sentient beings have diverse physical forms, all obtained according to their respective causes, conditions, and retributions.

Sentient beings live according to their own habitual tendencies and desires, neither picking and choosing nor avoiding particular circumstances. (This sentence in the original text is damaged, and its meaning is not entirely clear.)

The reason sentient beings exist in such a great variety of kinds is that each possesses different desires and habitual tendencies. They receive corresponding retribution according to the karma they created in the past. Chickens, dogs, and the like, for example, have nothing to select or avoid in the human world; whatever of their own kind they encounter, they associate with them, with neither hatred nor affection to speak of—all of this is brought about by the karma created in the past.

They constantly harbor fear in their hearts.

This is the retribution incurred by past greed and grasping. In the hungry-ghost realm there are also many different kinds; although all are called “hungry ghosts,” they can sometimes eat their fill. What is meant here by “never satisfied” refers to never having had a time of satiety.

If one falls into hell, one must endure five kinds of suffering without interruption.

The sufferings in hell may sometimes cease temporarily; what is meant here by “uninterrupted” is that there is no time of rest. The “five pains” are five kinds of hardship. These statements explain the retributions of the Three Destinies (the three evil paths of hell, hungry ghosts, and animals).

In this way one receives a body and endures all manner of pain and wretched conditions.

After the retributions of the Three Destinies have been exhausted, if one is reborn as a human, one may have an incomplete physical form, various disabilities, or suffer from sores, scabies, leprosy, and other repulsive diseases.

They are loathed by sentient beings.

Not only will humans find such a person repulsive; even animals will loathe them.

No one is willing to treat or heal them.

Since the disease is repulsive, no one is willing to provide medical treatment. This is the retribution incurred by filthiness, arrogance, and contempt for the Buddha-dharma.

They are loathed by sentient beings.

Not only will humans find such a person repulsive; even animals will loathe them.

No one is willing to treat or heal them.

Since the disease is repulsive, no one is willing to provide medical treatment. This is the retribution incurred by filthiness and contempt for the Buddha-dharma.

They continually transmigrate through birth and death, neither hearing the true Dharma nor encountering wholesome conditions.

“No hearing” means not believing in or following the teachings; “no seeing” means not encountering wholesome conditions. This generally explains that the karmic offenses of destroying the Buddha-dharma will cause one to cycle continually in birth and death. (The original text’s “thirteen” and what it refers to are not very clear.)

All of this begins from a single thought, which gradually gives rise to countless thoughts, and the retributions thereby incurred have no end.

As for those who commit evil, they first give rise to a thought… The Precepts Jing of the Most High Lord Lao is complete.

There appears to be a textual omission before the two characters “zhi ren” here.