《太上老君经律》

The Nine Practices of Cultivation

Cultivation requires accomplishing nine matters, divided into upper, middle, and lower grades. The three of the upper grade consist of practicing Wuwei (non-action) by following nature without arbitrary interference, practicing softness and weakness by remaining gentle, harmonious, and receding in humility, and practicing the guarding of the feminine by dwelling in softness and stillness without striving to be strong; one should not seize the lead with reckless movement. The three of the middle grade are practicing namelessness by not chasing after fame, practicing purity and stillness, and performing all kinds of good deeds. The three of the lower grade are practicing desirelessness, knowing contentment, and taking joy in yielding.

These nine practices of cultivation appear within the two parts and eighty-one chapters of the Daodejing. When people gather together to uphold them, that place becomes the dwelling for cultivating the Dao. Whether of high or low status, all are measured by the same standard. Those who can accomplish them completely may become immortals; those who accomplish six may double their lifespan; those who accomplish three may increase their years and avoid unexpected early death.

The Nine Upper Precepts

Do not take pleasure in deviant and false affairs, because joy, like anger, will stir and affect the heart-mind. Do not expend Jing (essence) and Qi (vital energy); do not damage the kingly Qi (here referring to the primordial Qi that sustains life); do not eat blood-containing creatures or crave their delicious flavors. Do not covet merit and fame; do not practice deception by borrowing reputation or outward appearance to impersonate one who has attained the Dao; do not forget the methods of the Dao; do not act impulsively in order to test; do not damage the kingly Qi; do not eat blood-containing things or greedily seek their flavors; do not covet merit and fame; do not feign by using name or external image to pass as a person of the Dao; do not forget the methods of the Dao; do not make reckless movements for the sake of probing. Do not kill living beings, nor speak of killing living beings.

In this scriptural passage, contents such as “do not damage the kingly Qi” are repeated. The meaning is retained here according to the original text.

The Nine Middle Precepts

Do not study deviant and false writings; do not greedily seek high positions and prominence, forcibly chasing glory and splendor; do not pursue reputation. Do not allow oneself to be led by the senses of ears, eyes, mouth and the like; always abide in humility and lowliness; do not be hasty or impetuous; affairs should be handled with caution, and the mind should not be vacant or unsettled; do not indulge oneself by craving ornate clothing and exquisite food; do not become arrogant, self-satisfied, or excessively unrestrained.

The Nine Lower Precepts

Do not, because of poverty and lowliness, forcibly pursue wealth and honor; do not commit evil; do not be overly particular about taboos; do not pray or sacrifice to ghosts and spirits; do not display strength and act tyrannically; do not regard oneself as always right. Do not argue with others over who is right or wrong; should a dispute arise, first yield and withdraw. Do not proclaim oneself a sage or inflate one’s importance; do not take pleasure in employing troops and waging war.

One should establish few taboos. Abstain from praying and offering sacrifices to ghosts and spirits; abstain from being overbearing and tyrannical; abstain from self-righteousness; abstain from arguing with others over right and wrong—when a dispute arises, one should first withdraw. Abstain from claiming sagely wisdom and exaggerating one’s own importance; abstain from delighting in warfare. These form the most important part of the nine precepts listed below.

These twenty-seven precepts, gathered into two sections, constitute the Daoyuan. They are to be observed by everyone from the most exalted down to ordinary people. Those who fully practice them may become immortals; those who observe eighteen of them may double their lifespan; those who observe nine of them may extend their years and avoid untimely accidental death.

Lord Lao Recounts the One Hundred and Eighty Precepts and Composes a Preface

In former times, at the end of the Zhou dynasty during the reign of King Nan, the Dao of Great Peace and the teaching of Great Clarity began to circulate. Lord Lao (Laojun, the Daoist honorific for Laozi) came to Langya and transmitted the methods of the Dao (the Way) to Gan Jun. After receiving these methods Gan Jun attained the Dao and was honored as a Perfected One (zhenren, one who has attained the Dao). He in turn transmitted the Taiping Jing (Scripture of Great Peace) in one hundred seventy juan, divided into ten sections labeled Jia, Yi, and so forth.

Later Bo Jun fell seriously ill and studied the methods of the Dao with Gan Jun in order to treat his sickness. After recovering he too attained the Dao and was honored as a Perfected One. To this day a magnolia tree still stands in Langya at the place where Gan Jun and Bo Jun cultivated the Dao.

In the time of King You, Lord Lao instructed the Hu peoples. On his return journey toward Hanzhong he passed through Langya, and Gan Jun was able to pay homage to him. Lord Lao said to Gan Jun: “I previously transmitted the methods of the Dao to you so that you would help others, save lives, and care for the common people; appoint male and female libationers (jijiu, those who preside over Daoist affairs and rites), widely instruct the ignorant, and dispatch Laizi, thereby enabling those above to communicate with the will of Heaven and those below to move the earthly spirits, thus bringing joy to the ruler.

“Yet recently, observing from a distance of tens of millions of billions of li, I have found that many male and female libationers, borrowing the honored name of Lord Lao, are greedy for wealth and given to lust, act arbitrarily on their own authority, argue among themselves over right and wrong, each claiming that their own heart is upright while others are not genuine. They covet offerings, desire people to flatter them, detest their fellow practitioners of the Dao, exclude the worthy and capable, and envy the virtuous…”

The original text breaks off at this point, the final sentence remaining incomplete.

Gan Ji thought to himself: Those libationers (jijiu, who in early Celestial Master (Tianshi) Daoism presided over sacrifices and transmitted Daoist methods) were arrogant and self-important, constraining the common people and insisting that they all follow them. The Dao (the Way) they transmitted was not orthodox, nor was it the true Dao. None of these practices ought to have been followed, so I have come to report this to you.

Gan Ji kowtowed to Lord Lao in salute, prostrated himself on the ground and knocked his head a hundred times, responding over and over: “Taishang (an honorific for Daoist deities), from now on, what should I do to eliminate the grave sins of the male and female libationers and allow them to live? Since they have received the protection of the Dao, can they cultivate the Dao to become immortals and after death avoid the suffering of imprisonment in the prisons of the Nine Earths? This matter concerns not only the libationers but all the common people. The people do not understand the laws; the sins committed by the libationers are, in the end, my own fault. I earnestly request that Taishang pardon past faults, guide me to cultivate goodness from now on, hoping that in the future I may ascend to immortality and after death avoid the torment of the underground prisons of the Nine Earths. This concerns not only the libationers but also all the common people. The people do not understand the laws; the offenses of the libationers are ultimately my fault. I earnestly request that Taishang pardon past faults and guide me to cultivate goodness in the future. I, Gan Ji, deserve ten thousand deaths, deserve ten thousand deaths.”

Lord Lao said: “Good. Calm your mind and sit upright. I worry that the Great Dao is gradually declining, causing the people to lose their lives as a result. That one or two libationers fall after death into the Nine Netherworlds (the dark depths of the underworld) is not yet a cause for grief; what I truly care about is the suffering of the common people! You must listen carefully, keep these words in your heart, leave them for later generations as a standard, and admonish the male and female libationers so that they correct their former behavior and practice goodness from now on.”

Laojun said: Even if a person could live ten thousand years, without observing the precepts what difference would there be from a decaying old tree or a crumbling stone? Better to keep the precepts for a single day and become a person of Dao and De; then even in death one may be appointed among the heavenly officials and ascend as an immortal by shijie (the Daoist method of leaving the mortal body behind). If ordinary people die having committed grave offenses, it brings no benefit to the hunshen (soul-spirit); the hunshen itself must suffer. Jijiu (libationers) must understand and put these teachings into practice.

Thereupon he said: “All you jijiu, listen carefully. No one among the people of the world can last forever. Humans are born and die, things succeed and fail; the sun rises and then sets, the moon waxes full and then wanes. From ancient times until now, who has never died? Only the Dao and De endure. This month is auspicious and good, this day is auspicious and good, this very moment is auspicious and good; all you worthies are auspicious and good, Master Jia is auspicious and good, the disciples are auspicious and good. Can the myriad spirits last forever? Only the Dao and De endure. This month, this day, this moment, all you worthies, Master Jia and the disciples are auspicious and good; the myriad spirits are fully assembled, the officials, clerks and troops have all arrived. Now, for the sake of you worthies and out of concern for the lives of the myriad people, I therefore receive the solemn precepts and prohibitions of Wang Jia.”

Laojun spoke again: Even if a person could live ten thousand years, without observing the precepts what difference would there be from tiles and stones? Better to keep the precepts for one day and remain a person of Dao and De throughout life; even if one dies, one must not do evil merely to survive. Those who die while keeping the precepts may achieve miedu lianxing (Daoist cultivation terms for leaving the ordinary body and refining the form), be ranked among the heavenly officials, and ascend as immortals by shijie. Ordinary people who ignore the precepts will after death incur grave offenses that bring no benefit to the hunshen. Good men and good women must understand and put them into practice. The precepts are as follows. One must not keep too many servants and concubines. One must not have illicit relations with the wives or daughters of others. One must not steal the property of others. One must not kill or harm any living being. One must not take without cause another’s goods worth one qian or more. One must not burn or destroy without cause anything worth one qian or more. One must not throw food into the fire.

The eighth precept forbids the raising of a sheep named “Caiyang” (“Guessing Sheep”). The ninth precept forbids seeking any person or thing by improper means. The tenth precept forbids the eating of garlic and the “five pungent vegetables” (wuxin), a class of spicy vegetables listed as forbidden in Daoist precepts. The eleventh precept forbids writing in cursive script on behalf of others. The twelfth precept forbids frequent exchange of letters.

The thirteenth precept forbids the use of medicines to induce abortion. The fourteenth precept forbids the burning of wild fields and mountain forests. The fifteenth precept forbids taking food from vessels of gold or silver. The sixteenth precept forbids inquiring into military and state affairs, as well as the practice of divination concerning good and ill fortune.

The seventeenth precept forbids casually forming associations with soldiers and thieves. The eighteenth precept forbids the casual felling of trees. The nineteenth precept forbids the casual picking of flowers and plants. The twentieth precept forbids frequently approaching the Son of Heaven and officials, still less forming casual connections with them.

The twenty-first precept forbids looking down upon disciples or showing improper favoritism, thereby disrupting the Correct Way. The twenty-second precept forbids greedy attachment to, and stinginess with, wealth and possessions. The twenty-third precept forbids reckless speech and the utterance of flowery, untrue words, as well as sowing discord and envying others. The twenty-fourth precept forbids the drinking of alcohol and the eating of meat.

The twenty-fifth precept forbids accumulating wealth and possessions and bullying, slighting, or demeaning those who are lonely, suffering, and poor. The twenty-sixth precept forbids eating alone. The twenty-seventh precept forbids the buying and selling of male and female slaves. The twenty-eighth precept forbids inquiring into the marriage affairs of others. The twenty-ninth precept forbids making an issue of others’ strengths and weaknesses, thereby giving rise to mutual suspicion and resentment.

In the original text, precepts fourteen through sixteen appear repeatedly. Precept seventeen contains an extra phrase, “using medicine to abort a child”; taking into account the later repeated listing of articles, this is to be understood as “one must not casually associate with soldiers and thieves.” After the words “the third” at the end, the text is fragmentary, and precepts twenty-six through twenty-eight then appear again; they have therefore not been supplemented in this rendering.

The twenty-ninth precept prohibits discussing the strengths and weaknesses of others or mutually despising one another and forming grudges. The thirtieth precept forbids personally studying the arts of song, dance, music, and other entertainments. One must not speak of others’ misdeeds, still less engage in groundless suspicion and random conjecture, as required by the thirty-first precept. Others’ private affairs must not be disclosed, according to the thirty-second precept. Discussions of the origins, character, and good or evil of others’ parents are forbidden by the thirty-third precept. One must not praise a person to their face while speaking of their faults behind their back, as the thirty-fourth precept warns. Filthy objects should not be used to tease others, per the thirty-fifth precept. Poison must not be thrown into ponds, deep pools, rivers, or the sea, as stated in the thirty-sixth precept. Private interactions should not be limited solely to one’s own clan, relatives, and friends, according to the thirty-seventh precept. Others’ elders and superiors must not be slighted or neglected, as the thirty-eighth precept instructs. Suicide is forbidden by the thirty-ninth precept, and advising others to kill is prohibited by the fortieth.

The forty-first precept forbids breaking up another person’s household. Killing out of resentment is not permitted, according to the forty-second precept. Others’ letters must not be opened and read privately, as the forty-third precept states. Arbitrary self-assertion is prohibited by the forty-fourth precept. One should not regard oneself as exalted, per the forty-fifth precept, nor be proud and arrogant, as required by the forty-sixth. The earth must not be dug up casually, nor should mountains and rivers be damaged, according to the forty-seventh precept. Harsh and insulting language toward others is forbidden by the forty-eighth precept. Livestock must not be kicked with the feet, as the forty-ninth precept warns. Covering another person’s eyes is not allowed, per the fiftieth precept. Illness should not be treated by means of aversion magic, curses, or similar occult arts, as the fifty-first precept instructs. One must not greedily covet the property of others, according to the fifty-second precept. Water from marshes and wetlands must not be drained dry, as the fifty-third precept states. Teachers and elders should not be discussed or criticized, per the fifty-fourth precept.

The expression “treating illness by aversion” refers to curing disease through methods such as aversion magic and forbidden spells. In the original text, precepts forty-one through forty-three appear again before precept forty-four; here the repeated passage has been translated according to the subsequent sequence of items and has not been translated a second time.

The fifty-fifth precept holds that one must not bathe with the body completely exposed and should take care to keep the body covered. The fifty-sixth precept forbids looking down upon the scriptures (Jing) and the teachings of the tradition. The fifty-seventh precept forbids treating the elderly with neglect or disrespect. The fifty-eighth precept forbids watching the mating of the six kinds of domestic livestock. The fifty-ninth precept forbids teasing or making improper advances toward others. The sixtieth precept forbids relying on power and influence to oppress other people. The sixty-first precept forbids showing favoritism toward those who are close to oneself.

The sixty-second precept forbids carrying weapons such as knives and swords on one’s person; those serving in the army, however, are not bound by this rule. The sixty-third precept forbids living apart from others on account of distinctions of household or clan. The sixty-fourth precept forbids giving rise to anger. The sixty-fifth precept forbids cursing others by calling them slaves or maidservants. The sixty-sixth precept forbids urinating while standing. The sixty-seventh precept forbids tattooing characters upon the faces of slaves and servants. The sixty-eighth precept forbids cursing others to meet with death or ruin. The sixty-ninth precept forbids taking pleasure in the death or failure of others.

The seventieth precept forbids indulging oneself and wandering about from place to place. The seventy-first precept forbids staring at people with a glare. The seventy-second precept forbids sticking out one’s tongue at others. The seventy-third precept forbids unreasonably demanding the property of others. The seventy-fourth precept forbids forcibly begging and thereby disturbing the common people. The seventy-fifth precept forbids collecting taxes on behalf of worldly people. The seventy-sixth precept forbids performing the rites of kowtow on behalf of worldly people or serving as the officiant of their ceremonies.

The original text contains several instances of repeated precepts, and the numbering is also disordered; the above has been arranged according to the content of each precept, without listing any duplicates.

The seventy-seventh precept forbids surveying mountain configurations, selecting burial sites or residential plots, or choosing locations for building houses on behalf of others. The seventy-eighth precept prohibits studying the stars and celestial phenomena or divining heavenly timings, which refers to using the stars and heavenly signs to infer good or bad fortune or one’s luck. Fishing, hunting, and harming or killing any living beings are forbidden by the seventy-ninth precept. One may not engage in sexual promiscuity, nor stir up discord in marital relationships so as to cause husbands and wives to separate, according to the eightieth precept. Disciples must not be treated with partiality; they should be regarded just as one would treat one’s own children, as stated in the eighty-first precept.

The eighty-second precept forbids snatching another person’s fire at night. One should not rush about attending worldly social engagements or take part in funeral mourning rites; condolences for the deceased ought instead to be expressed privately, per the eighty-third precept. Forming small cliques with ordinary people and mutually mocking or slandering one another is prohibited by the eighty-fourth precept. The contents of the eighty-second through eighty-fourth precepts appear repeated in the original text.

One must not undermine others’ accomplishments while claiming the credit as one’s own, as the eighty-fifth precept requires. It is forbidden to choose luxurious dwellings and comfortable beds for rest and lodging, according to the eighty-sixth precept. Slandering others and portraying them as wicked people is not allowed under the eighty-seventh. One should not boast of one’s own belongings, claiming they are excellent in every respect, per the eighty-eighth precept. Deliberately startling others so as to cause them fear is prohibited by the eighty-ninth. Being overly critical of others’ food and casually judging it good or bad is forbidden in the ninetieth precept. One may not transmit malicious remarks on behalf of others, as stated in the ninety-first. Using the authority or name of government officials to frame or harm people is not permitted, according to the ninety-second precept. One must not intervene in worldly disputes or take it upon oneself to judge right and wrong, per the ninety-third. Under the pretext of bestowing a favor, one may not forcibly demand others’ property, as the ninety-fourth precept states. In winter, digging the earth and disturbing creatures that hibernate underground is forbidden by the ninety-fifth precept. Casual outings and aimless wandering that waste time are not allowed, according to the ninety-sixth. Finally, climbing trees at will to raid bird nests or destroy eggs is prohibited by the ninety-seventh precept.

One must not capture birds and beasts with cages or nets. One must not travel rashly or wander at will, allowing the days and months to pass unused. One must not casually climb trees to inspect bird nests or destroy eggs. One must not capture birds and beasts with cages or nets. One must not break through the walls of others’ homes to peek at the women inside. One must not throw filthy things into wells. One must not block ponds or wells. One must not deceive the elderly or children. One must not open and read others’ letters without permission. One must not entice or slander good people so that they fall into slavery. One must not greedily hoard treasures, lest this invite disaster. One must not cling to household and family, unwilling to leave behind the dusty world of ordinary life. One must not hide or bury utensils. One must not destroy money or wealth. One must not light fires on level ground. One must not place spears, thorns, or other obstacles on the roads. One must not gossip or stir up right and wrong. One must not throw written materials in front of latrines or bury them there. One must not worship other ghosts and spirits. One must not collect the worldly “Eight Spirits Diagrams” used for divination and predicting events, nor study the related techniques. One must not make companions of soldiers. One must not urinate or defecate on green grass or in sources of drinking water. One must not associate intimately with widows. One must not sacrifice to ghosts and spirits in hopes of obtaining lucky gains.

The “Eight Spirits Diagrams” here refer to charts used for divination; entries concerning utensils and similar matters pertain to prohibitions on everyday conduct. The original text contains disordered numbering and repeated items; the above follows the content of each precept.

The one hundred and eighteenth precept states that one must not offer sacrifices to ghosts and spirits in order to seek luck or undeserved fortune. The one hundred and nineteenth precept states that one must not impose excessive taboos upon others. The one hundred and twentieth precept states that one must not set excessive taboos for oneself. The one hundred and twenty-first precept states that one must not bathe rashly in rivers, lakes, or the sea. The one hundred and twenty-second precept states that one must not casually borrow others’ belongings and then give them away as gifts or bribes. The one hundred and twenty-third precept states that one must not stand as guarantor for others, rent or lend fields, houses, or servants, nor take part in such buying and selling.

The one hundred and twenty-fourth precept states that one must not associate with households given to sexual license and dissipation. The one hundred and twenty-fifth precept states that one must not store poisons and keep them in vessels. The one hundred and twenty-sixth precept states that one must not speak in a loud or shrill voice, and that one should ordinarily wear a smile. The one hundred and twenty-seventh precept states that one must not write legal complaints or pursue lawsuits on others’ behalf, nor mediate official disputes for others. The one hundred and twenty-eighth precept states that one must not eagerly seek out and read books of secret schemes and plots. The one hundred and twenty-ninth precept states that one must not whip livestock without cause. The one hundred and thirtieth precept states that one must not gallop on horseback or drive a carriage at speed without cause.

The one hundred and thirty-first precept states that one must not rub the Taishang Laojun Jinglü (Scriptures and Precepts of the Most High Lord Lao) with one’s hands, nor leave food scraps or oil stains upon the scriptures. The one hundred and thirty-second precept states that one must not startle or disturb birds and beasts. The one hundred and thirty-third precept states that one must not comment on whether others’ food and drink are good or poor. The one hundred and thirty-fourth precept states that one must not casually breach dikes or drain lakes. The one hundred and thirty-fifth precept states that one must not boast of one’s own ability to treat illness; only after the household of the sick has come in person to make the request may one go to diagnose and treat them.

Those who cultivate the Dao should not travel alone but should always go out accompanied by others. They must not seek private gain on behalf of others or roam about collecting precious treasures. Women should not be brought into the mountains, and men and women ought to dwell in separate places. One should never abandon the root in pursuit of the branches.

Offerings and support should be given according to one’s actual means, without making excessive demands. Always remember the standards of purity and frugality, and look up to the simple lives of the upright and virtuous; eat ordinary plants like a deer and drink water like an ox, living a life of simplicity.

When selecting a lodging place, first inspect the surrounding environment so as to avoid startling or offending anyone. One’s heart should be wholly directed toward Zhengyi (Orthodox Unity), the Orthodox Unity tradition of Daoism, without becoming entangled in secular matters.

Aspiration must remain steadfast; mixed practices that violate the precepts transmitted by the Three Honored Ones (the three principal deities venerated in Daoism) are not permitted. Be careful to stay clear of suspicion, and do not, relying on the depth of parental affection, use that relationship to serve or petition a sovereign.

Pursue longevity with diligence, never slackening day or night; at the same time, make every effort to avoid misfortune, and do not greedily seek official salary or hollow reputation. Diligently cultivate the practices of ingesting Qi and cutting off grains in order to realize the path of immortality. (“Ingesting Qi” refers to taking in pure Qi through breath regulation; “cutting off grains” means not consuming the five grains. These are the cultivation methods spoken of in the scripture.)

Steer clear of wicked persons, yet never turn your back on friends. Those who practice grain fasting should begin eating from one side of the food and refrain from casually discussing whether it is good or bad.

(The original text contains repetitions after the 140th precept, and the 151st precept appears in two different versions; the above renders each according to the material provided.)

Every time incense is burned in prayer, one should pray for peace among all the common people under heaven so that the world may be at peace, rather than praying only for oneself. When others address you as “Jijiu” (a respected office-holder’s title in Daoism), you must conduct yourself with self-respect and caution and must not act rashly or arbitrarily, lest you be mocked by the people. Whenever you receive food offerings from the multitude, you should bless the donors so that they obtain good fortune and also wish that everyone may eat their fill. Without proper reason, do not casually convene large gatherings, lest food and drink be wasted and the occasion become chaotic. Without proper reason, do not presumptuously accept excessive honors and deference.

When entering a place, first inquire after the worthy, wise, and kind people there and draw close to and follow them. When traveling to another country or region, first inquire about the local taboos. When entering another’s home, first ascertain the names and taboo names of the household elders (the names that must not be spoken directly). When visiting another’s home, do not expect the host to provide food and drink.

Women must not travel together with men; men must not converse alone with women in a dimly lit room. Men’s and women’s clothing must not be mixed in wearing or shared use beyond three items. (The original phrasing “guo chu san tong” is of unclear meaning; this rendering follows a conservative understanding based on context.) Men and women must not sit together to eat and drink, nor pass objects directly from hand to hand.

When encountering disasters sent down from heaven or imbalances of flood and drought, do not grow weary or resentful on that account. Even if evil deeds abound in the world and good deeds are few, do not become melancholy or downcast; those who cultivate the Dao ought to safeguard the orthodox Way and the teachings. If others insult you, simply endure it and do not retort. If others harm or slander you, you should only cultivate yourself and seek to open the Great Dao, without anxiety or fear, lest you damage your Shen (spirit).

If someone insults you, simply endure it and do not reply. If someone offends or slanders you, you should cultivate yourself, pray to the Great Dao (the Way), and not worry or fear, lest you damage your Shen (spirit). If someone treats you with malice, repay them with even greater kindness. Good deeds can dissolve malice just as water extinguishes fire. If someone gives something to one person while another does not receive it, the latter should not resent the giver. When others praise your reputation, do not rejoice; when they slander or humiliate you, do not complain.

You should not eat birds, beasts, fish or other animals killed for you by others. Do not eat animals you have seen killed with your own eyes. Do not eat meat that has a fishy or gamy smell. If you do not know the origin of the food, even if it is edible, do not find it delicious or crave it. Being able to abstain from the meat of all sentient beings and livestock is best; if you cannot, it is a violation of the precepts. Being able to eat vegetarian food is best, but this should not be imposed on the ruler.

If you can honor the worthy, respect the sages and learn from the actions of the worthy, I will save you so that you encounter true immortals. When cultivating abroad without a fixed dwelling, stop at a suitable place and spend the night under trees or among rocks. Reciting these one hundred eighty precepts, the spirits will naturally protect you, and the three armies, bandits, ghosts and tigers will not dare approach. Uphold the precepts without violating them; if you violate them, be able to repent, correct past faults, cultivate future good deeds, and exhort others to accept and follow the precepts. Constantly keep the precepts in mind, do not think of evil things, and extensively save all sentient beings. I will pay homage to the true spirits, and the true spirits will also accomplish you.

The above are the one hundred eighty precepts in the Changcun Yaolü (Essential Precepts of Long Existence).

The Most High Lord Lao (Taishang Laojun) told his disciples: In former times the worthies, immortals, and sages all attained the Dao (the Way) by cultivating according to one hundred and eighty precepts. The Dao has no form; only by following a master in cultivation can one achieve success. The Dao cannot be measured by ordinary standards, and the master must not be treated lightly. The disciples kowtowed in salute, bowed in thanks once more, and received the teaching.