《要修科仪戒律钞》Vol. 2

Gather in your thoughts, carefully observe the precepts, and practice them throughout your life. This is the fourth precept of the Most High Taiyi.

The fifth precept states: The eyes should not look upon things that violate the Dao or transgress the law. Nor should they greedily gaze at elaborate adornments, women, dazzling displays, precious treasures, fine clothing, or scenes of lewdness, strangeness, and impropriety. The eyes are one source of the many calamities that may befall a person; troubles and offenses often begin there. The heart, eyes, mouth, and hands can all give rise to disaster. If people let their eyes chase after desire, they may fall into a net of offenses without realizing it. They should therefore keep their eyes carefully in check and never let them run wild. The offenses committed through the eyes are extremely serious, so this precept should be proclaimed to guide everyone. If one can control the eyes, deluded thoughts in the heart will cease. When deluded thoughts cease, the mind becomes clear and empty, no longer clinging to anything; ultimately, one may enter the state of Wuwei (non-action) and attain the wisdom of the Dao. Gather in your thoughts, carefully observe the precepts, and practice them throughout your life without neglect. This is the fifth precept of the Most High Taiyi.

The sixth precept states: The ears should not become absorbed in music of every kind, especially music that is lewd or strange. Such music can disrupt the right way and even bring a state to ruin. Listening to it greedily and without end may also cause people to fall into a net of offenses without realizing it. Offenses committed through the ears are equally serious. Do not commit them yourself, and do not urge others to commit them. Gather in your thoughts, carefully observe the precepts, and practice them throughout your life. This is the sixth precept of the Most High Taiyi.

The seventh precept states: The nose should not crave fragrant scents or loathe foul ones, nor should one casually judge good and evil by smell. People may fall into a net of offenses through this without realizing it. Offenses committed through the nose also carry weight. Do not commit them yourself, and do not urge others to commit them. Gather in your thoughts, carefully observe the precepts, and practice them throughout your life. This is the seventh precept of the Most High Taiyi.

The eighth precept states: The feet must not tread a path of unrighteousness, enter places where the law is violated, or go into settings that are wicked, contrary to the right way, strange, or deluding. People may fall into a net of offenses through this without realizing it. Offenses committed through the feet should not be taken lightly. Do not commit them yourself, and do not urge others to commit them. Gather in your thoughts, carefully observe the precepts, and practice them throughout your life. This is the eighth precept of the Most High Taiyi.

The ninth precept states: The body must not indulge in sensual desires or act recklessly. Nor should one flaunt one’s strength by driving spirits or other uncanny beings to attack people who are not one’s enemies. Such conduct depletes Jing (essence) and Qi (vital energy), scatters the Shen (spirit), and causes the Three Qi—the vital energies within the body that sustain one another—to dissipate. When people indulge without restraint and their desires are never satisfied, they may fall into a net of offenses without realizing it, and may even bring about the destruction of their clan. Such offenses are extremely serious. Do not commit them yourself, and do not urge others to commit them. Gather in your thoughts, carefully observe the precepts, and practice them throughout your life. This is the ninth precept of the Most High Taiyi.

The Dingzhi states that when the Ten Precepts are transmitted, the master of the teaching faces south, and the disciple bows to the master three times. After completing the bows, the disciple asks: “May I attain realization? Please transmit the Ten Precepts to me. I will practice them throughout my life and vow never to dare violate them.” The disciple then kneels upright, single-mindedly visualizing the great sages of the Ten Directions appearing above, raises their hands, and reverently receives the precepts. The master burns incense and then proclaims the Ten Precepts:

First, do not kill; always keep living beings in mind.

Second, do not engage in illicit sexual conduct; do not entertain wrongful thoughts.

Third, do not steal; do not take wealth that is not rightfully yours.

Fourth, do not deceive; do not distort right and wrong.

Fifth, do not drink until drunk; always bear in mind the practice of purity.

Sixth, live in harmony with your clan and relatives; do not become estranged from your kin.

Seventh, when you see others doing good, approve of it and rejoice in your heart.

Eighth, when you see others suffering grief and hardship, help them accumulate blessings and practice goodness.

Ninth, if others come to harm me, I resolve not to retaliate.

Tenth, until all living beings have attained the Dao, I will not seek to attain it alone.

These are the Ten Precepts. Those receiving them say together: “I, disciple [name], receive and uphold these precepts, and will practice them throughout my life.” Finally, they bow once more to the master.

Collected Excerpts on the Precepts and Rules for Practicing Liturgies, Volume Five

Compiled by Zhu Faman, Daoist of the Three Caverns (Dongzhen/Dongxuan/Dongshen).

The Celestial Worthy said: “If you can receive and uphold these ten precepts and practice in accordance with the rules, the heavenly officials of the ten directions will all protect you, and in the end you will surely attain the Dao. If worldly affairs weigh upon you and you cannot uphold all ten precepts, you may uphold nine, eight, seven, or six, even as few as five, choosing according to your capacity. Even if you uphold only the five precepts, the blessings you gain will…”

All who practice purification and abstinence and seek to attain the Dao should devote themselves to observing the Ten Precepts, commit them carefully to memory, and never forget them. They should meditate on them in silence, deeply experience the Way of Nature, and keep distracting thoughts from disturbing body and mind. The Ten Precepts teach: harbor no malice or jealousy, and speak with care; be benevolent, do not kill, and show compassion by rescuing living beings; preserve chastity and honor righteousness, neither committing sexual misconduct nor stealing, and keep good thoughts in mind, even accepting loss oneself to help others; do not indulge in lust, but remain upright and pure; speak no cruel or empty, false words, and be honest and straightforward both inwardly and outwardly; abstain from wine and restrain your conduct, harmonize your temperament, and do not damage your spirit; do not envy those who surpass you or compete for merit and fame, but yield humbly in all things; do not casually criticize or slander the scriptures, but follow the teachings with reverence; do not stir up disputes or speak carelessly about practitioners of different paths, lest you harm your mind and spirit; and meet every action with an impartial heart, fostering harmony between people and spirits and remaining consistent in all you do. Some precepts are repeated in the scripture, and the wording of the fourth is damaged; the explanation here follows what can be read.

The scripture also lists ten ways to encourage goodness and support the cultivation of the Dao, each said to bring a corresponding blessing: encourage people to honor the Three Treasures—the Dao, scriptures, and teachers revered in Daoism—and make offerings to ritual masters; fund the copying of scriptures; help arrange purification rites and periods of quiet practice; help ritual masters obtain ceremonial robes; encourage rulers and parents to fulfill their duties, so that people may be loyal and filial; help people observe purification and abstinence and read scriptures; encourage Daoists and the wider community to study the scriptures; urge people to give alms and offer admonitions; and guide people to cast off jealousy and desire and practice goodness. The scripture links these good deeds with blessings such as wisdom, peace, long life, a flourishing family, freedom from suffering, and even attaining the Dao and becoming an immortal.

The Supreme One’s Ten Precepts, as described in Questions and Answers, focus on the following: do not envy the virtuous and capable; do not drink to excess or behave wantonly; do not lust after illicit relationships; do not look down on the elderly, sick, poor, or lowly; do not slander good people or hoard wealth while refusing to give; do not kill living beings as offerings to ghosts and spirits; do not disparage the scriptures; do not betray a teacher’s kindness or deceive beginners; and treat everyone impartially, with benevolence and filial devotion. The scripture says that those who understand how to make vows and follow these precepts will surely receive good fortune.

By contrast, the Ten Evil Precepts list drinking and lust, secretly harming others, slandering Daoists, slighting teachers and the Three Treasures, stealing scriptures or transmitting them recklessly, deceiving ordinary people, killing living beings for the taste of their flesh, repaying kindness with betrayal and failing in filial duty, reciting scriptures carelessly and with self-satisfaction, and giving way to anger at every turn. They also forbid distorting scriptures on one’s own authority, disbelieving in cause and effect, and acting without restraint. The scripture says that those who break these precepts may suffer harm from ghosts and spirits or punishment by officials; places of safety may turn dangerous, and good deeds may bring misfortune instead.

The Great Precepts Scripture further says that when accumulating merit through good deeds, one should follow the “Twelve Practices to Follow,” twelve worthy ways of cultivating the Dao: on encountering true scriptures and teachings, vow to seek the Dao and deliver all living beings; keep compassion in your heart and wish for all beings to hear the teachings; cherish the scriptures, study widely, and teach those who are ignorant; follow a teacher’s instructions and encourage others to enter the Dao; have faith in the profound teachings and diligently recite the scriptures; reduce the pursuit of worldly honors and entanglements, and devote yourself to cultivating the Dao; diligently read the Great Scriptures and form good ties for future lives; keep good thoughts in mind and be free of crookedness, falsehood, and enmity; hope to be born in a sacred age and encounter the Lingbao teachings; purify yourself, observe the precepts, practice purification, accumulate merit, and rescue living beings; study widely and spread the Orthodox teachings; and in every life draw near to an enlightened teacher, receive instruction, transmit the teachings, and deliver countless people. The scripture links these practices with attaining the Dao in the end.

The “Fourteen Ways of Cultivating Oneself” mean that one should fulfill one’s proper duties in each relationship and role: as a ruler, speak in ways that benefit the state; as a father, love your children; as a teacher, care for those in your charge; as an elder sibling, show affection to younger siblings; as a subject, be loyal; as a child, be filial; as a friend, keep faith; as a wife, be chaste and upright; as a husband, keep the household harmonious; and as a disciple, be respectful and observe proper conduct. Farmers should work diligently in the fields; the words and actions of virtuous people and Daoists should accord with the Dao and righteousness; people in foreign lands should remain within their own territories; and servants should carry out their duties carefully.

The thirty-six precepts in the Lord Lao’s Prohibitions are divided into three groups of nine: upper, middle, and lower. The highest practices include Wuwei (non-action), gentleness and yielding, keeping to the feminine, and not putting oneself first. The middle practices include seeking no fame, remaining tranquil, and doing good. The lower practices include loyalty, filial devotion, contentment, and humility. The scripture says these practices apply regardless of rank, and together they amount to abiding in the Dao. Those who fulfill the highest practices can become immortals; those who uphold six can extend their lives; and those who uphold three can gain longer life and avoid an untimely death.

The precepts that follow require people not to be led astray by the senses of hearing, sight, taste, or smell; not to covet fame, profit, or wealth; and to remain humble. They also forbid learning crooked and heterodox arts, acting rashly, or becoming self-satisfied; doing evil; putting faith in ghosts and spirit cults; despising the poor and lowly while grasping for wealth and status; showing off one’s strength, insisting on one’s own rightness, competing to win, boasting of being a sage, or taking pleasure in war. The scripture likewise links observing these precepts with extending one’s life and attaining the Dao.

The Twelve Prohibitions are chiefly about moderating body and mind and avoiding excess: do not indulge in unrestrained sexual activity; laugh loudly or shout; sink into grief, worry, or anger; drink to excess or overeat; worry and ponder for long periods; or spend too long speaking, standing, sitting, being thirsty, staring, or lying down. They also warn against listening for too long. The scripture explains these prohibitions through the bodily and spiritual ideas of its time: excessive emotion and behavior deplete vital energy, the hun and po souls, and the five viscera and six bowels, causing corresponding illnesses. It links observing the Twelve Prohibitions with preserving Jing and Qi, gathering the spirits, and cultivating oneself to ascend as an immortal.

The Forty-Five Reflections in the Dharma Wheel Scripture teach people to turn whatever they encounter into contemplation and vows for cultivating the Dao. On seeing the scriptures and teachings, for example, one should wish for oneself and all beings to grow in wisdom; on seeing purification and the offering of incense, one should wish for body and mind to become pure; on seeing the sun, moon, and stars, or wind, rain, clouds, and snow, one should wish for light to shine everywhere and nourish all things. On seeing mountains, rivers, trees, birds, and beasts, one should wish for all things to grow without harm. On seeing Daoists, the virtuous, or sages, one should wish to emulate their De (Virtue/Power). From everyday things such as wealth and poverty, food and drink, houses, clothing, carts, and boats, one should form vows to relieve hardship, be content, find a secure home, or attain the Dao. The scripture calls this practice of making a vow in response to each encounter the “Forty-Five Reflections” and says its benefits are vast.

The Fifty-Two Vows in the Scripture for Dispelling Demons likewise use whatever one sees as the occasion for a vow. On seeing family and kin, one should wish that all beings soon escape the bonds of attachment and love and devote themselves to observing the precepts. On seeing drinking or sexual desire, one should wish that all beings restrain their desires and avoid calamity. On seeing the poor, sick, or suffering, one should wish to offer aid and relief. On seeing people who are good or evil, one should wish to admire goodness and abandon evil. On seeing rulers, officials, the virtuous, Daoists, or immortals, one should wish that all beings honor the Orthodox Way, cultivate De, and become immortals. On seeing cities, mountains and seas, scripture altars, purification and abstinence, incense and flowers, or clouds and rain, one should wish for social peace, the spread of the teachings, purity of body and mind, and the deliverance of living beings. On seeing almsgiving, one should wish that beings be freed from calamity and receive good fortune. When a Daoist sits outdoors, one should wish to unite with fellow practitioners in accord with the truth of the Dao and aid beings throughout the ten directions.

The One Hundred and Twenty-Nine Precepts in the Scripture for Ascending the Mysterious Way contain many abstract and repetitive instructions for cultivating the mind. Their general meaning is to restrain body and speech, clear away evil thoughts, greed, attachment, and affliction; refrain from disputing right and wrong or clinging to one’s own views; and avoid being moved by external things. One should observe the nature of all things and understand impermanence, selflessness, and emptiness, so that the mind becomes impartial, tranquil, and compassionate. The scripture also describes the cultivation of the Dao as a series of stages: from understanding conditions and boundless realms, one enters Wuwei, emptiness, and cessation, and ultimately realizes the Dao. The final nine precepts emphasize that even amid desire and love, distress, darkness, or danger, one should keep the mind grounded in observing the precepts, helping others, skillful means, and contemplating cessation. Observance must be joined with wisdom: the suffering of birth and death must be uprooted, attachments dispelled, and the mind returned to the utmost truth of the Dao.

The One Hundred and Eighty Precepts of Lord Lao were transmitted to Daoist priests such as those of the Alliance with Power lineage. The scripture holds that even a very long life, without observance of the precepts, is an empty existence like that of an old tree or an unyielding stone. It is better to die while upholding the Dao and its precepts than to live by committing evil. The scripture also prescribes the rite of receiving the precepts. Disciples should bathe, avoid eating the five pungent foods, put on clean clothes, and respectfully receive the precepts from their teacher according to ritual. Afterward, they should copy a set, memorize it, and put it into practice. Before conferring the precepts, the teacher reminds everyone that nothing in the world remains unchanged forever: human beings die, and all things decline after reaching their peak, while only the Dao and De endure. The teacher then explains the reason for conferring the precepts, asks the disciples to offer praise and reverence, and proclaims the prohibitions.

The specific rules in the One Hundred and Eighty Precepts are numerous. They chiefly prohibit greed for wealth, theft, deception, killing, eating the flesh of living beings, drinking wine, sexual misconduct, harming others, cruel speech, slander, sowing discord, showing disrespect to teachers and scriptures, misusing medicines to poison people, harming birds, beasts, and plants, damaging water sources and forests, harassing ordinary people, intruding on others’ privacy, and using divination or numerology for personal gain. The precepts also require Daoists to care for ordinary people, conduct themselves with caution, live simply and desire little, respect their elders, treat disciples well, and answer insults without speaking cruelly in return. They should regularly pray for peace throughout the realm. When traveling, visiting people, lodging, or entering another country, they should observe proper etiquette and local prohibitions, and not act arbitrarily. The scripture emphasizes that the immortals and sages of antiquity attained the Dao through observing the precepts.

The “Hundred Diseases” in the Scripture of Lord Lao’s Emptiness do not refer to one hundred bodily illnesses. The term describes one hundred kinds of conduct and speech that damage virtue and one’s nature. These include changing unpredictably between joy and anger; forgetting loyalty and pursuing profit; coveting sexual pleasure and damaging one’s De; envying the virtuous and capable; oppressing the weak; abusing one’s power; striving to dominate and win; slandering others; denying another’s achievements; giving favors in expectation of repayment; refusing advice; acting with duplicity; drinking to excess and behaving wantonly; killing living beings; raiding nests and destroying eggs; and seizing others’ possessions by force. The scripture says that recognizing and removing these “Hundred Diseases” is itself like taking a hundred good medicines.

The “Hundred Medicines” are good deeds and habits of cultivation that counter these faults: be gentle in temperament, generous in conduct, and courteous; live with restraint; keep away from greed, abide by one’s station and uphold righteousness, and take nothing that is not rightfully yours. Help those in hardship, support the elderly and weak, and teach those who are confused and mistaken. Treat others with humility, do not argue over right and wrong, bear insults without resentment, and do not boast of your merits. Do not envy or slander, keep no old grudges, and be willing to heed advice. Be honest and trustworthy; respect elders; be filial, fraternal, and affectionate; and show compassion and cherish life. Give freely without seeking repayment, do not accumulate excessive wealth, and do not destroy forests and mountains. The scripture ends by urging people to do no wrong even in hidden places, and not to seek private gain even when enjoying honor and income. In clothing and food alike, one should live within one’s means.

Wisdom seems to arise from nothing, yet shines clearly in all ten directions. The realm of still emptiness stands high in the mysterious heavens, and all the heavens draw from it a pure and fragrant beauty. Its subtlety is beyond thought and discussion; what is perceived in the midst of emptiness and stillness is truly interconnected. What exists ultimately returns to nonexistence, while nonexistence contains all things.

Wisdom constantly turns its gaze upon itself; this is the first thing one must do when learning the Dao. In the subtle and mysterious realm, one lets things follow their natural course, and the spirit is thereby naturally preserved. The Celestial Worthies, the revered deities of Daoism, continually protect and bless; even the demon kings bear witness and vouch for this. Golden light shines upon the body, which transcends the ordinary and becomes that of a Supreme Immortal, the highest kind of perfected being in Daoism.

Wisdom is the foundation of the precepts, and the true Dao takes the precepts as its guiding principle. Through them, the Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—flourish. Sages and worthies, too, honor and uphold the precepts. Aboard this vessel bound for immortality, one swiftly crosses into a vast, boundless realm. As the precepts are proclaimed, the Perfected Ones of the heavens all bow in reverence.

End of Scroll Five of Collected Essentials on Daoist Liturgy and Precepts for Cultivation

Collected Essentials on Daoist Liturgy and Precepts for Cultivation, Scroll Six

Compiled by Zhu Faman, Daoist of the Three Caverns.

The three hundred major precepts mentioned here are divided among the Three Origins—the Upper Origin, Middle Origin, and Lower Origin: 180 belong to the Lower Origin, 36 to the Middle Origin, and 84 to the Upper Origin. Daoist disciples must not kill insects or any other living beings; drink alcohol; engage in sexual misconduct with the wives and daughters of ordinary people; or steal property. They must not envy the worthy and capable, forget kindness or betray their teachers, show disloyalty to their superiors or oppress those below them. Nor must they deceive fellow disciples whose learning is incomplete or treat their own disciples with contempt.

They must not appear kind while harboring evil within, or publicize other people’s faults. They must not prize the Seven Treasures so highly that they refuse to give alms, or covet other people’s money and gifts. They must not keep swords, staffs, or weapons; raise the six domestic animals; eat from gold or silver vessels; or bury the dead with excessive ceremony. They must not crave worldly splendor, official salaries, or the pleasures of the world. They must not burn objects found aboveground or in the earth, or throw edible things into water or fire. They must not eat the five pungent vegetables, which Daoist precepts generally define as strongly aromatic plants; casually write documents on someone else’s behalf; or trade inferior goods for another person’s fine possessions.

They must not inquire into or take part in military or state affairs, employ political schemes, or visit princes and nobles without cause. They must not make reckless claims about the weather, celestial seasons, or stars; burn fields or forests; pick flowers and plants at will; or cut down trees. They must not associate with wicked people, talk excessively in company, discuss vulgar worldly matters, or eat alone in front of others. Nor must they take part in secular marriage arrangements or study worldly music and dance.

They must not reveal other people’s private affairs or faults, or look at someone else’s letters without cause. In their dealings with women, they must observe propriety and avoid suspicion: they must not speak, walk, or sit alone together, live or eat together, or lend each other clothes. When traveling together, they should be accompanied by others. They must not personally teach women, accuse someone’s ancestors of wrongdoing, or flatter people to their faces.

They must not cast poison into deep pools, ponds, rivers, or the sea, or favor their own clan while distancing themselves from people of other surnames. They must not cause abortions or harm fetuses, take revenge out of resentment, show favoritism toward their disciples, gather crowds without cause, or secretly send letters to ordinary people. They must not be conceited or stubbornly insist that they alone are right, impose excessive taboos on worldly affairs, or covet other people’s property.

They must not drain ponds or judge the relative talent and intelligence of their teachers and companions. They must not slight scriptures or disparage the teachings, look down on the elderly or sick, or disdain beggars. They must not use their power to oppress ordinary people or favor those close to them, or make their parents live apart in separate households. They must not grow angry with their disciples or angrily rebuke ordinary people. They must not insult others by calling them slaves or beasts, strike servants in the face or injure their bodies, or take pleasure in other people’s faults. They must not exploit or harass ordinary people, help others acquire mountain land or residential property, divine worldly good or ill fortune, act inconsistently, or gather with ordinary people or visit the powerful without cause.

They must not take what another person wants, chase after popular trends or seek fame, use celebrations or funerals to curry favor with the public, or claim another person’s achievements as their own virtue. They must not sleep on beds inlaid with gold and jewels or elaborately decorated, or casually ask about other people’s food and drink preferences. They must not alarm the people or make reckless predictions of disaster, disturb birds and beasts, or drive them into a dead end. They must not frighten the elderly or children, show contempt for officials, meddle in human affairs, or pass judgment on who is right and wrong. Once they have given a gift or shown kindness, they must not regret it or begrudge it. They must not wander about without restraint, climb tall buildings without cause, keep birds or beasts in cages, or block wells, ditches, or ponds. They must not gloat when another household suffers a death or disaster, or place thorns on roads to obstruct travelers.

They must not make offerings to deities or bow down to gods and spirits, expose their bodies beneath the sun, moon, and stars, or presumptuously scold the wind and rain. They must not take other people’s belongings without returning them, or default on debts and seize another person’s property. They must not watch others commit wrongdoing or prevent others from doing good. On the ritual fasting days of the heavens—the Daoist days designated for fasting—they must fast and recite the Dao. They must not violate the fasting rules of the six fasting months, or transgress the scriptures and teachings, ritual precepts, or prohibitions.

They must not write legal complaints or petitions for others, trust people recklessly and thereby harm ordinary people, spread accounts of others’ misdeeds, or mock the foolish, poor, or lowly. They must not alter the words of scriptural precepts to suit their own wishes, adding or removing text; otherwise, the Celestial Bureau will reduce their allotted years of life. They must not spread rumors, urge anyone to rebel against a ruler or betray a teacher, treat the Three Treasures arrogantly, or slight the Celestial Worthies. They must not urge anyone to be unfilial toward their parents or disloyal to their siblings.

They must not falsely claim to be above ordinary people or presume to call themselves a perfected person. They must not follow heterodox arts or believe the false pronouncements of evil spirits. They must not possess an excessive amount of clothing or slander those who study the Dao. Without support in the scriptures, they must not falsely claim to be practicing or studying the Dao in order to deceive people or spirits. Those who cultivate the Dao must neither do these things themselves nor teach others to do them.

The Body-Contemplation Precepts, from the fifth through the one hundred and eightieth, belong to the Lower Section of the Jade Clarity Wisdom Precepts. Dao students should take these as principles for cultivation. They must not engage in falsehood, delusion, or deceit; take clothing or other belongings without permission; slander those who study the Dao; or claim to practice without grounding in the scriptures, thereby deceiving humans and spirits. Those who cultivate the Dao should neither do these things themselves nor teach others to do them.

The thirty-six Middle Section Precepts are listed below. Dao students must not expect others to show them respect and courtesy, secretly copy another person’s scriptures or precepts, adorn themselves with lavish clothing, or climb to a secluded forest place to read scriptures before they are clean and purified. When traveling with others, let them walk ahead. When studying with fellow disciples, willingly take on the work, offerings, and practical duties needed for study, and respect those whose learning and virtue surpass your own. When living with others, follow the arrangements made. When fellow students have not yet understood the teachings, instruct them patiently. When eating with others, yield to them and observe proper conduct.

If others harm you, once you have endured it, do not resent them or harbor thoughts of revenge. When speaking with a woman or crossing a river together, do not stare at her face. If something is lost, do not suspect fellow students or other people; accept what happens and reflect on yourself. If you have many faults or suffer frequent calamities and illness, remain respectful and self-disciplined, examine your own conduct, correct past mistakes, and cultivate what lies ahead.

Endure what others find hard to endure; give up what others find hard to relinquish; wear what others do not wish to wear; eat what others do not wish to eat; study what others do not wish to study; accept those whom others find hard to accept; bear hardships others find hard to bear; and sever desires others find hard to sever. Do not let your spirit become scattered. Otherwise, the true intent cannot flow through you, the body will lose its purity, and the hun and po souls will struggle to settle. Attachment in the heart cuts off innate nature and prevents the demon officials from descending. The burdens of family life make it difficult to dispel the Three Poisons—greed, anger, and delusion—and to provide a dwelling for the Three Zhen. Attachment to the physical body makes it difficult for malign Qi to depart and for focused contemplation to receive a response. Let the heart become still and silent, in accord with the true Dao. Keep guard over the Dark Spring, the inner foundation where Jing and Qi are nurtured, and do not let it stir recklessly. First clear away the views and attachments stored in consciousness; then the Dao of the perfected beings will appear.

The Body-Contemplation Precepts, from the fifth through the two hundred and sixteenth, belong to the Middle Section of the Jade Clarity Wisdom Precepts of the Supreme True Dao. The eighty-four Upper Section Precepts are listed below. Dao students are to keep these thoughts constantly in mind.

Make plant-based food your usual diet, and save others before saving yourself. Long for the quiet depths of the mountains and forests, and devote yourself to contemplative practice. Burn fine incense so its fragrance rises to the heavens and passes through the realms of demons. Draw near to worthy companions and listen to wondrous teachings. Request and receive the Cavern Scriptures of the Three Treasures, and diligently make offerings. Establish merit and guide others across; continue without slackening even through vast kalpas. Remember the fundamental virtue of your teachers and companions, and practice it over the long term. Wish for the nation to be tranquil and its government at peace, with neighboring states each keeping to their own borders. Pray for the people’s safety, and care first for all beings rather than seeking only your own attainment of the Dao. Keep your distance from ghosts and spirits, neither slighting them nor honoring them excessively. Avoid the methods and taboos of heterodox paths, as well as arts of music, dance, and sensual display. Do not rashly doubt the scriptures and precepts of the sages and worthies, or alter them at will. Be free of demands and desires; honor the root and hold fast to the true Dao. Let your words not contradict your heart, and your heart not betray your body. Remain pure and single-minded, let your thoughts return to emptiness and stillness, and be calm and even, untouched by distress.

Keep in mind the dangers and suffering of the world, and those who endure punishment and hardship. Pray that the Son of Heaven be wise and illuminate the Dao, and that sovereign and ministers support one another in protecting it. Pray, too, that Heaven and Earth, the sun and moon, wind and rain, frost and snow each follow their proper seasons. Remember your parents’ kindness in raising you, and wish that your parents of seven generations may ascend to Heaven. Pray that your master soon attain deliverance, and that fellow students explore the profound scriptures of the Dao. May those who share the same aspirations teach one another and enter the right path. Do not violate the instructions of the scriptures you recite. Regard other people’s parents as your own parents, and their children as your own children. Regard another person’s body as your own: when they are injured, in pain, or humiliated, feel it as if it were happening to you.

Contemplate that the causes and conditions of your former lives have been severed and the tree of life has withered away; that your spirit-consciousness has become one with the Great Dao and will remain in accord with the true Dao through countless kalpas. The source of conception and birth has been cut off, and you will no longer form the causes and conditions for rebirth in the world. The roads to the Three Evil Destinies—hell, hungry ghosts, and animals—have been blocked, and the suffering of hell has ended forever. Eat only as much as nourishes the spirit, and give up rich, fatty flavors. Carefully uphold the Great Teaching and keep in mind the true original essence and Cinnabar of the Three Palaces—the body’s vital Qi and inner alchemy. In the world, blend with the light and mingle with the dust, without pride or disdain toward ordinary life. Recite the scriptures and precepts of the Three Treasures constantly, without interruption. Preserve the Feminine One, the Daoist method of focused stillness and inner visualization, and recite the Great Cavern Scripture as though the divine beings stood before you. Long to ascend to immortality and cross beyond the world, riding clouds and dragons; also wish to meet those who share your teacher and the perfected Daoist masters who perform the rites of cultivation. Wish to see a wise and enlightened ruler govern the world, with the Four Seas submitting and following the teachings. Wish to partake of the natural food of the Heavenly Kitchen, with no further thought of hunger or thirst; face the heavenly Zhen and rest in peaceful Wuwei.

Also contemplate directing immortal youths and jade maidens as you travel through the Green Forest and Donghua in the east; Anyang and Xihua in the west; Bilu and Beihua in the north; Taidan and Nanhua in the south; and places such as Yujing and Kunlun. Visit the upper ritual hall to discuss and explain the profound sacred Dao. Visit the Seven-Treasure Palace of Jade Clarity to pay homage to the Heavenly Worthy of the Three Origins; visit the Cinnabar Cloud Palace of Jade Clarity to pay homage to the twenty-four exalted sages of the Most High; and visit the Purple Palace to pay homage to the thirty-nine exalted sages of Cavern Truth. Also visit the Most High Jade Capital, the Golden Palaces of the Thirty-Six Heavens, the Golden Radiance Palace of the Nine Heavens, and the Seven-Treasure Palaces of the Six Heavens, paying homage to the Heavenly Emperor and the various sages and perfected beings. Contemplate entering the palaces of the heavens to ask the Heavenly Emperor about the Dao and discuss the scriptures. Visit the palaces of the sun and moon to pay homage to their kings and drink the golden, flower-scented nectar of the sun and moon. Visit the Flowing Radiance Palace of the Great Brahma Heaven and listen to the exquisite music of the heavens. Contemplate the sacred fragrance filling the Seven-Treasure Forests of the heavens, carried against the wind for two thousand miles. The pools of the heavens are clear, pure, and fragrant; there, one sits peacefully on a lotus, joyful and at ease. Listen to heavenly music and forget worldly thoughts. Also travel through the heavens in the ten directions and the hidden palaces and cavern chambers of famous mountains between Heaven and Earth. Make offerings to the Great Sage and the Supreme True Perfected Ones, and pay homage to the sages who attained the Dao before you. Carefully guard the sacred names of Heaven and the Zhen; do not utter them casually. Take the Dao scriptures as your guide and allow no extraneous thoughts to arise. Keep the heart and mind empty, still, and open, with aspirations that are profound and peaceful.

The Body-Contemplation Precepts, from the fifth through the three hundredth, belong to the Upper Section of the Jade Clarity Wisdom Precepts of the High and Supreme Dao of Limitless Vastness. The Heavenly Emperor Weitian said: If disciples who uphold the precepts must spend the night alone in a frightening place such as a mountain forest, they should strike the Heavenly Drum fourteen times—a method of inner visualization performed by tapping the teeth. By keeping the precepts in mind, they will be guarded threefold by divine beings. Evil ghosts will not dare approach, blessings and virtue will remain with them, and the benevolent gods of the heavens will each offer protection. Even former enemies and creditors will be moved to compassion.

End of Volume Six of Collected Essentials on the Precepts and Liturgy for Practice.

Collected Essentials on the Precepts and Liturgy for Practice, Volume Seven

Compiled by Zhu Faman, Daoist of the Three Caverns (Dongzhen, Dongxuan, and Dongshen).

Section on Retribution for Sins

Those whose minds are pure and who firmly uphold the right path will not be punished by the laws of the human realm. Those whose thoughts accord with the pure and authentic Dao need not fear even if they travel to and from the hells. But if they are lured into attachment by the six senses—eyes, ears, nose, tongue, body, and mind—they will cycle through the Five Paths. The severity of their punishment depends on their own conduct. Each person bears the consequences of their actions; not even the slightest transgression is overlooked, for the underworld records them all.

The Jing on the Precepts of the Three Origins says: The Celestial Official has thirty-six bureaus, while the Earthly Official and the Water Official each have forty-two. The Three Officials together have nine offices and one hundred and twenty bureaus. Each bureau has one examiner, making one hundred and twenty examiners, one thousand two hundred clerks, and twelve thousand soldiers. They examine every offense a person commits during their lifetime and impose the corresponding sanctions.

Categories of Offenses and Precepts of the Three Origins

The Celestial Official has one central palace office, overseeing twelve bureaus.

The Earthly Official has one central office, overseeing fourteen bureaus.

The Water Official has one central palace office, overseeing fourteen bureaus.

The following matters of merit and fault are administered and examined by the High Perfected, the immortals of elevated rank:

The meditation titles and ranks of the assembly of High Perfected immortals, their order of precedence and status, and the rites and regulations concerning their merits and faults;

The rites and regulations concerning the merits and faults of the gathered sages of the High Perfected as they pay court and make their rounds;

The rites and regulations concerning the merits and faults of the Great Sage of the High Perfected as he travels on excursions and attends banquets, and of those who accompany and attend him;

The merits and faults involved in the High Perfected’s overall examination of the registers of life and death, which record the fates of the living and the dead;

The merits and faults involved in the High Perfected’s overall administration of registers of life and death, including records of allotted years;

The merits and faults involved in the High Perfected’s overall administration of the relative weight of merits and virtues in life and death;

The merits and faults involved in the High Perfected’s overall administration of the merits and virtues of spirits, their karmic retribution, and their rebirth;

The merits and faults involved in the High Perfected’s overall administration of spirits’ offenses in the underworld, and their release and deliverance;

The relative weight of merits and faults involved in the High Perfected’s overall administration of the ascension and rebirth of departed souls;

The merits and faults involved in the High Perfected’s overall administration of the refinement of departed souls and the calming of their spirits;

The merits and faults involved in the High Perfected’s overall administration of the dates and ranks at which immortals attain the Dao.

The Supreme Perfected, the highest of the perfected immortals, preside over the songs of the myriad demons and record people’s merits and faults.

To study the Supreme Dao while doubting it and refusing to believe in the scriptures and precepts is a transgression. Showing contempt for sacred scriptures or casually judging the classics is a transgression. Showing disrespect to one’s teachers or breaking an oath sworn with them is a transgression. Slandering one’s master or failing to uphold the great principles of the Daoist tradition is also a transgression.

To study the Supreme Dao by stealing scriptures or without receiving a proper transmission from a teacher is a transgression. Taking disciples and teaching them without having a teacher, or obtaining scriptures by deception and then passing them on to disciples, is a transgression. Receiving scriptures without taking the required oath and precepts from a teacher is also a transgression. It is sinful to transmit scriptures without following the prescribed liturgy and dates, or to pass them on to someone unfit to receive them.

Those who enter a ritual master’s lineage but do not earn the merit of guiding others; those who teach disciples without having merit themselves; those who transmit the teaching without first submitting the required notice, or who transmit it after submitting an improper notice; and those who fail to notify the Five Emperors—the Daoist deities who rule the five directions—before transmitting scriptures all commit transgressions.

It is also sinful to transmit scriptures without carrying the required credentials, or to treat the Daoist teachings with contempt; to obstruct worthy people from advancing in the Dao in order to secure rank for oneself; to take part in only half of the court rites on the Eight Festivals, important Daoist holy days, or to fail to honor one’s teachers; to neglect fasting and abstinence, or to observe them without sincerity; to omit or abbreviate passages when chanting scriptures; to break ranks or compete to lead while circling in ritual procession; or to become angry with one’s teacher or parents.

Students and the children of commoners who attack those who do good also commit transgressions.

Daoist students and ordinary people commit offenses when they hurt others with malicious words or spread discord. They also commit offenses by speaking recklessly about their teachers, elders, or other people. Losing self-control through drink, secretly harming others, indulging in greed and desire, defiling Daoist teachings and practices, cursing spirits and ghosts, and killing living beings are all sins.

Speaking boastfully and falsely, sowing discord and betraying trust, engaging in illicit sexual conduct, stealing others’ property, envying the worthy and capable, and turning one’s back on a teacher’s kindness are also sins. Deceiving others, revealing secret matters concerning the heavens, slandering scriptures and teachings, abandoning their study halfway through, failing in loyalty to those above or compassion toward those below, and deceiving fellow students or ordinary people are likewise offenses.

Speaking kindly on the surface while harboring ill will, publicizing other people’s faults, showing contempt for the sun, moon, and stars—the “Three Lights”—and profaning or slighting spirits and ghosts are also counted as sins.

The sixty offenses listed above are examined by the offices and bureaus attached to the three palaces of the Celestial, Terrestrial, and Water Officials, with the Examiners of Wind and Blades presiding over the assessment. The Celestial Official has a Left Palace and Left Office, overseeing twelve bureaus; the Terrestrial Official has a Left Palace and Left Office, overseeing fourteen bureaus; and the Water Official likewise has a Left Palace and Left Office, overseeing fourteen bureaus.

The following offenses are ones that both scholars and ordinary people should guard against: seizing or taking other people’s property; speaking lewd or deceitful words; coveting profit without ever being satisfied; hoarding stipends and precious possessions instead of giving alms; coveting other people’s treasures and wanting to make them one’s own; wishing for others to suffer loss, ruin, or separation; secretly hiding knives, staves, or weapons; slaughtering domestic animals and taking lives; shooting wild beasts and birds; burning hills to hunt; fishing or setting bamboo fish traps; “using metal to shoot and stab wild beasts and birds”—the wording here may be corrupt, but it is retained as written; burning hills to hunt; fishing or setting bamboo fish traps; eating and drinking with gold and silver utensils; craving status and stipends while turning away from the right path; burning or destroying things before one’s eyes; throwing food and drink into water; coveting rich flavors and fatty meats; greedily eating the five pungent foods, such as onions and garlic; writing carelessly while harboring deceit; gathering grass followers (the intended meaning here is unclear); plotting against other people’s wives and daughters; harboring plans to harm the state; plotting to seize property in another person’s household; and exchanging inferior goods for another person’s fine possessions.

For scholars who study the Dao and for ordinary people, associating with emperors and feudal lords is an offense. So is presumptuously seeking to know the workings of Heaven and the stars.

Burning fields and forests, cutting down trees, and picking fruit and flowers are all offenses. Keeping company with wicked people, pursuing worldly vanity, and competing to outdo others are also offenses, as is eating alone in the midst of a crowd.

Associating with worldly people, taking part in marriage arrangements, and indulging in worldly songs, dances, and entertainments are all offenses. Praising someone to their face while disparaging them behind their back, discussing the merits and faults of elders or others, and revealing people’s private matters and scandals are also offenses. Making baseless attacks on good people and bringing calamity upon them, secretly reading others’ letters, and prying into their secrets are likewise offenses.

Being alone with a woman and conversing with her, men and women sitting and living together in groups, men and women eating together, mixing their clothing, and improper instruction between men and women are all listed as offenses.

Being conceited, arrogant, and unrestrained; taking revenge on enemies out of resentment; abandoning one’s family; causing an abortion and harming a fetus; favoring members of one’s own clan while distancing oneself from those of other surnames—all are offenses. Poisoning water and harming living beings, and showing favoritism toward one’s own disciples, are offenses as well.

Here, “offense” refers to a fault listed in the precepts. “Scholars who study the Dao and sons of the common people” is a collective term for Daoist practitioners and ordinary people. Several of the preceding items are repeated in the original text.

If Daoist practitioners or ordinary people put poison into water and harm living beings, they are guilty of a sin. Showing favoritism toward beloved disciples is a sin. Gathering crowds is a sin. Writing letters to praise worldly figures is a sin. Believing oneself able to control and make use of one’s own nature is a sin. Inventing taboos out of nothing is a sin. Coveting other people’s possessions is a sin. Discussing the strengths and shortcomings of teachers, elders, and friends is a sin. Disregarding the teachings of the scriptures and the words of the Daoist methods is a sin. Looking down on the elderly or the sick is a sin. Despising those who beg is a sin. Relying on one’s power and influence to bully others is a sin. Showing favoritism toward those close to oneself is a sin. Separating parents and siblings so that they live apart is a sin.

These offenses listed above are collectively called the “sixty offenses.”

The offenses are examined by the offices under the left palaces and left prefectures of the Celestial Official, the Earth Official, and the Water Official, as well as by the inspecting clerks of the Solar Water Official. The scripture also lists the number of offices under the right palaces and right prefectures of the Celestial, Earth, and Water Officials: twelve offices for the Celestial Official, and fourteen each for the Earth and Water Officials.

If Daoist practitioners or ordinary people become angry with their disciples, they are guilty of a sin. Angrily rebuking ordinary people is a sin. Failing to release living creatures or deliver the dead is a sin. Forgetting one’s teacher after becoming wealthy and powerful is a sin. The original text also lists “angrily rebuking ordinary people,” “failing to release living creatures or deliver the dead,” and “forgetting one’s teacher after becoming wealthy and powerful” among the offenses.

For those who cultivate the Dao and for ordinary people alike, enjoying offerings of ritual food from the celestial realm—offerings associated with purification and sacrifice—while forgetting the Great Dao is a sin. Resenting one’s teacher or the person in charge because of what someone else has said is a sin. Publicizing another person’s wrongdoing is a sin. Mocking those who are dull-witted, ignorant, poor, or low in status is a sin. Urging someone to do wrong, or preventing another from doing good, are both sins. Rejoicing when someone else makes a mistake is also a sin.

For those who cultivate the Dao and for ordinary people alike, acting contrary to the right way is a sin. Failing to register one’s name in connection with the Five Sacred Peaks and the Three Great Rivers is a sin. Polluting the Five Sacred Peaks and the Three Great Rivers is a sin. Taking something that someone else wants is a sin.

For those who cultivate the Dao and for ordinary people alike, pursuing worldly affairs and vying to outdo others is a sin. Taking part in worldly celebrations and funerals to please the crowd is a sin. Claiming another person’s achievements as one’s own and presenting them as one’s own virtue is a sin. Casually criticizing another person’s tastes in food and drink is a sin. Disturbing the people and bringing hardship upon them is a sin. Disturbing birds and beasts and driving them into a plight from which they cannot escape is a sin. Frightening the elderly and children is also a sin.

For those who cultivate the Dao and for ordinary people alike, disrespecting or bullying officials and those responsible for affairs is a sin. Passing judgment on the rights and wrongs of worldly matters is a sin. Making reckless claims about the nation’s decline or prosperity is a sin. Giving help and then begrudging it is a sin. Imprisoning birds and beasts in cages is a sin. Feeling pleased when another household suffers a death or calamity is a sin. Laying thorny branches across a road that others travel is also a sin.

For Daoist scholars and ordinary people, worshiping ghosts and spirits is a transgression. So is standing naked before the “Three Lights”—the sun, moon, and stars, the lights of heaven—or forcing one’s way through and obstructing the road.

For Daoist scholars and ordinary people, worshiping ghosts and spirits or standing naked before the Three Lights is a transgression. So is shouting at or cursing the winds, clouds, thunder, and rain; borrowing something and failing to return it as agreed; deceiving people to gain a reputation or honor; treating the “Three Treasures” (the Dao, scriptures, and teachers) arrogantly and showing disrespect to the Celestial Worthies; plotting against one’s ruler, elders, or teacher; or urging others not to honor their parents and siblings.

It is also a transgression to pretend to be extraordinary and call oneself a “Perfected One,” a title for someone who has attained success in Daoist cultivation; to follow external teachings and uphold heretical views; to pretend to be learned and deceive people and spirits without having received instruction and explanation from a scripture teacher; to have more clothing and wealth than one needs but give nothing to the poor; to copy another person’s scriptures and precepts without permission and then scatter them carelessly and disrespectfully; to pursue elaborate adornment and dress excessively ostentatiously; to ascend the high seat and expound the Dao without first cleansing oneself; or to defile and neglect the teacher’s lineage and fail to observe the proper respect.

When one’s teacher faces hardship, it is a transgression not to perform Zhaijiao (purification rituals) and pray on the teacher’s behalf. Abandoning one’s teacher to pursue worldly advancement is also a transgression, as is following only the wealthy and powerful in order to gain benefits. When one’s teacher is ill or in distress, failing to attend and visit is likewise a transgression.

It is a transgression to avoid danger and hardship while seeking only comfort and pleasure; to open or close the doors of a Daoist temple without following the rules; or, without permission, to let others enter the temple and speak with them.

If those who study the Dao and ordinary people perform a Zhaijiao (purification ritual and prayer), yet fail to pray for the Three Officials—the Officials of Heaven, Earth, and Water—to transfer merit and offenses, they incur guilt.

If those who study the Dao and ordinary people worry only about their own families, without concern for others’ poverty and hardship, they incur guilt.

If someone in the household dies or falls ill, and they blame Daoist methods or reproach their master, they incur guilt.

If they receive scriptures and Daoist methods from their master, yet claim to have obtained them on their own, they incur guilt.

If they pass on their master’s Daoist methods without presenting a proper token of gratitude and respect, they incur guilt.

At the Eight Seasonal Nodes—the four beginnings of the seasons, the two equinoxes, and the two solstices—if they do not ask their master to speak about the Five Emperors, the spirits who govern the five directions, they incur guilt.

If those who study the Dao and ordinary people give themselves over to aimless wandering without restraint, they incur guilt.

Climbing to a high place and peering down also incurs guilt.

These sixty offenses are examined by the twelve bureaus of the Right Palace and Right Office of the Celestial Official, the fourteen bureaus of the Right Palace and Right Office of the Terrestrial Official, the fourteen bureaus of the Right Palace and Right Office of the Water Official, and the examining scribes of the Great Yin Water Official.

The Zhenzang Jing says: Those who steal another person’s property will, after death, fall into the Golden Hammer Prison. Those who take even a single coin from someone without permission will fall into the Boiling Cauldron Prison, where sinners are punished with boiling liquid. Those who speak falsely or use frivolous, suggestive language will fall into the Tongue-Pulling Prison. Those who kill out of resentment will fall into the Great Fivefold Prison. Those whose hearts are cruel and poisoned by greed, anger, and delusion will fall into the Great Stockade Prison. Those who slight the elderly and bully others will fall into the Fengdu Prison. Those who maliciously curse others will fall into the Eight-Gate Prison. Those who loudly insult others will fall into the Mili Prison. Those who disparage and slander others will fall into the Northern Cold Prison. Those who stir up discord and flatter others with glib arguments will fall into the Volcano Prison. Those who discuss and expose other people’s faults will fall into the Que Prison. Those who take pleasure in publicizing others’ misdeeds will fall into the Dark Prison. Those who disparage good deeds and boast of themselves will fall into the Great Sword Prison. Those who are proud, arrogant, and discourteous will fall into the Scorching Fire Prison. Those who deliberately use poison to harm others will fall into the Lime Prison. Those who secretly write letters to frame others will fall into the Yellow Springs Great Gate Prison. Those who disregard and slight the scriptures and teachings will fall into the Obstructed Light Prison. Those who slander and destroy the sacred writings of sages will fall into the Copper Fire Prison. Those who rely on their power and influence to oppress others will fall into the Blazing Furnace Prison. Those who kill living beings and perform licentious sacrifices will fall into the Boiling Mountain Prison. Those who burn mountains, fields, and forests and roam about hunting will fall into the Divided Body Prison. Those who make reckless judgments about their teachers and elders will fall into the Grinding Mountain Prison. Those who covet wealth and refuse to give alms will fall into the Hungry Ghost Prison. Those who expose other people’s private affairs will fall into the Black Water Prison.

This completes Volume Seven of the Yaoxiu Keyi Jielü Chao.

Volume Eight of the Yaoxiu Keyi Jielü Chao, compiled by Zhu Faman.

The title of this volume is “Collected Notes on the Names of Purification Retreats.” The scripture says that practitioners of the Dao must rely on purification and abstinence to enter a state of clarity and stillness and ascend to the realm of truth. Through outward rites of purification, they express and regulate their inner cultivation. The Duren Jing says, “Eight…”—the quotation from the scripture begins with the character “eight.”

Cultivating stillness and concentration, and seeking to realize the Dao, requires the aid of fasting and purification rites. These outward observances help practitioners settle the mind and complete their inner cultivation.

The Scripture for the Salvation of Humanity says: When the cycles of Heaven and Earth are nearing their end, one should undertake purification, burn incense, and recite scripture. The same should be done when the stars move in disarray or the Sun and Moon behave abnormally, and when the seasons fall out of order or Yin-Yang is thrown out of balance. One should also undertake purification, burn incense, and recite scripture when the state faces calamity and war breaks out, when epidemics spread and people die, and when a teacher, elder, or friend passes away. The merit of purification and scripture recitation is great: it can dispel calamities in Heaven and bring stability to the ruler above, and avert disasters and save the people below, sheltering both the living and the dead. Its blessings and merit are beyond measure.

The Scripture of the Sacred Annals says there are six forms of purification. The first is the Shangqing purification, which has two methods. In one, a person sits alone in stillness, gathers the breath, and forgets the body. In the other, the ritual altar is purified and fellow practitioners are brought into order; the rite is then performed according to the Taizhen liturgy. It first delivers the Nine Generations of the Profound—the ancestors and kin of past generations—then the household, and finally oneself.

The second is the Lingbao purification, which has six forms. The Golden Register purification is performed to deliver the ruler; the Yellow Register purification, to transcend the ancestors of past generations; the Bright Truth purification, to repent of sins committed in the netherworld; the Three Primes purification, to confess and repent before the deities of the Three Primes for violations of the precepts; the Eight Seasonal Nodes purification, performed on eight festival days throughout the year to cleanse past and recent transgressions; and the Natural purification, offered to pray for blessings for the people.

The third is the Dongshen purification, which prizes careful selection, simplicity, and stillness, and withdraws from worldly affairs in the hope of communing with the spirits. The fourth is the Taiyi purification, for which reverence and solemnity are paramount. The fifth is the Zhijiao purification, which values stillness and simplicity. The sixth is the Tutan purification, whose merit lies in diligent and arduous practice.

Since ancient times, these purification rites have followed strict ceremonial rules, though their form has varied in detail with changing times. In Lingbao purification, a “half-night” rite is sometimes used, known as the “night-before invocation”: the invocations are made on the evening before the formal rite. At this preliminary ceremony, the merit document is not read aloud, and repentance lasts only one or two hours. Incense is not offered at all three periods, and both walking meditation—chanting hymns while walking—and some scripture bows are omitted. Some smaller purification rites include only brief praises. Specific ritual steps may be selected and arranged according to the occasion and practical needs. For gatherings that are not large, it is enough for the intention to be clearly conveyed.

During a purification observance, one may recite a short passage from a scripture. Even a smaller-scale purification ritual can include three rounds of praise and reverence. The ritual may be adapted and arranged to suit the circumstances. Since this is not a large communal observance, sincere devotion is sufficient.

Excerpts on Purification Months

The Three Origins Precepts says: The first lunar month is when the Celestial Officials—officials in charge of the heavenly realm—make their rounds and conduct inspections. The seventh lunar month is when the Earth Official makes his rounds and conducts inspections, and the tenth lunar month is when the Water Official does so. These three months are all suitable for extended purification: observing purification and precepts for a longer period. The Scripture on Deliverance says: Extended purification in the first lunar month is for delivering the souls of the dead from past lives; in the seventh lunar month, it is for oneself; and in the tenth lunar month, it is for securing the good fortune of the state.

The Code of Clarifying Truth says: The first, third, fifth, seventh, ninth, and eleventh lunar months are the six purification months of the year. The Scripture of Instruction and Teaching says: During these six months, Heaven sends the envoys of the Celestial Emperor Taiyi—inspectors dispatched by the Celestial Emperor—to examine people’s misdeeds throughout the world. Observing purification on these days can dispel ten kinds of suffering and allows one to pay homage to and visit the Most High, a Daoist title for the supreme deity.

The Scripture of Secret Sayings on the Eight Paths of Highest Clarity says: The first, third, fourth, sixth, seventh, eighth, ninth, tenth, and eleventh lunar months are the nine “Nine True Purification Months.”

Excerpts on Purification Days

The Scripture of the Great Offering at the Dark Metropolis says: The fifteenth day of the first month is when the Heavenly Official examines people’s observance of precepts, and is called the Upper Origin fasting day. The fifteenth day of the seventh month is when the Earthly Official examines their observance of precepts, and is called the Middle Origin fasting day. The fifteenth day of the tenth month is when the Water Official examines their observance of precepts, and is called the Lower Origin fasting day. The Three Officials are the Heavenly Official, the Earthly Official, and the Water Official. Those who fast and observe the precepts on these three days have their names entered by the Three Officials in the register of good deeds.

The Scripture of the August Person’s Original Practice says: Each month has three days suitable for fasting: the first, fifteenth, and twenty-ninth days. On these days, one should quiet the heart and observe the fast.

The Scripture of the Highest Clarity on Flying Mystery says: The Queen Mother of the West establishes fasting days each year in the first, second, fourth, sixth, seventh, eighth, ninth, eleventh, and twelfth months. In each of these months, one should fast purely and gather the mind on the third, fifth, ninth, fifteenth, and twenty-first days. The Celestial Worthy of Primordial Beginning bestowed the methods of meditation, and the Western Primordial Ninefold Numinous Supreme Immortal Mother received the immortal regalia: a nine-colored phoenix robe, phoenix-cloud shoes, a divine phoenix purple wheel, and a feathered canopy for flight. If men and women among the people can fast purely and recite invocations on these days, they may obtain blessings according to their wishes, eliminate grave offenses, and align themselves with the Nine Heavens to receive blessings.

The Scripture of the Sacred Record says: The seventh day of the first month is called the “Assembly for Promotion and Reward”; the seventh day of the seventh month is called the “Midyear Assembly of Celebration and Birth”; and the fifth day of the tenth month is called the “Great Assembly for Establishing Life.” On these three assembly days, the Three Officials examine people’s merits and faults. People should fast on the appointed days, submit memorials, and pray for blessings.

The scripture also says that the Five La Days are: the first day of the first month, called the “Heavenly La”; the fifth day of the fifth month, called the “Earthly La”; the seventh day of the seventh month, called the “Dao and De La”; the first day of the tenth month, called the “People’s Year La”; and the festival in the twelfth month, called the “Rulers’ La.” The Five La Days and the Three Origin days together are called the “Eight Days of Release.” On these days, one may offer pure sacrificial foods, establish a fast to pray for blessings, and make offerings to deceased ancestors. Those who do so may be called filial children and receive immeasurable blessings. Sacrifices performed on other days are called “improper sacrifices” and bring offenses.

The Code for Clarifying the True (Mingzhen ke) designates the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each month as the “Ten Direct Fasting Days.” These are suitable days for fasting and spiritual practice.

The Scripture of the Teachings and Instructions (Zhijiao jing) says: On the first day of each month, the Lords of the Northern Dipper inspect the human world. On the eighth, the spirits and ghosts under the Northern Dipper’s authority who oversee killing and punishment descend. On the fourteenth, the envoy of Taiyi descends; on the fifteenth, the Celestial Emperor descends. When the Celestial Emperor arrives, the sun, moon, stars, and celestial spirits of every quarter come with him. On the eighteenth, the deity Tianyi descends; on the twenty-third, the envoys of the Eight Spirits of Taiyi descend; on the twenty-fourth, the Lord of the Northern Pole descends. On the twenty-eighth, twenty-ninth, and thirtieth, Lower Taiyi, Middle Taiyi, and Upper Taiyi descend, respectively.

The term “Taiyi” encompasses, at the time of its descent, the sun, moon, and five planets; the Twenty-Eight Mansions; the Jade Balance of the Jade Pivot, an ancient instrument for observing celestial phenomena; the seven stars of the Northern Dipper; and such deities as the Lords of Destiny, Record-Keeping, Punishment, and Killing. It also includes the Great Holy Deities, the Perfected Ones of Wondrous Practice, and the Celestial Emperor and Great King. On these days, all heavenly deities and earthly spirits stand solemnly on guard, travel throughout the world, and examine people’s good and evil deeds.

If, on these days, people devote themselves diligently to practice, observe the scriptures and precepts, honor the Daoist teachings, recite scriptures, perform the Dao, and spread the teachings, Taiyi will be pleased. It will add to their lifespan, blessings, and emoluments, enter them in the registers of the immortals, record them in the Jade Registers, and confer on them the title of Perfected Ones. If, on these days, people kill, deceive, engage in illicit sex, or steal, or if they insult Daoist priests or slander the scriptures and teachings, Taiyi will be enraged. It will reduce their lifespan, blessings, and emoluments, enter them in the Right Register, report them to the Three Officials, and record them as offenders.

On a Jiazi day, Taiyi sends the Great Envoy of the Central Terrace to descend; on the days marking the eight seasonal nodes, the Eight Spirits of Taiyi descend. These days, too, call for fasting, which pleases Taiyi. On a Gengshen day, the Hidden Corpses—malevolent spirits said to dwell within the human body—report people’s transgressions. On a person’s natal day, the day corresponding to their birth year, officials and troops ascend to Heaven to examine the merits and faults of those who have received the teachings. These days, too, call for fasting.

The Inner Writings of the Three Sovereigns (Sanhuang neiwen) records that on each of the six Jia days, an appointed official of the Heavenly Sovereign, the Earthly Sovereign, or the Human Sovereign descends to inspect the human world. On Jiazi, the official of the Heavenly Sovereign descends at midnight; on Jiaxu, at dusk; on Jiashen, the official of the Earthly Sovereign descends during the hour of Shen (approximately three to five in the afternoon); on Jiawu, at noon; on Jiachen, the official of the Human Sovereign descends during the hour of Chen (approximately seven to nine in the morning); and on Jiayin, at daybreak. When these heavenly officials descend, the spirits of the Five Sacred Peaks and the Four Great Rivers take their appointed places according to direction. They examine good and evil, record merits and faults, and report them to Heaven. Therefore, one should observe fasting rites on these days and have one’s name entered in the register of immortals at Nanchang.

The six Ding days are the days when the Yin spirits of the Three Sovereigns—their corresponding feminine spirits—descend. On Dingmao, the appointed official of the Heavenly Sovereign descends at sunrise; on Dingchou, at cockcrow; on Dingyou, the official of the Earthly Sovereign descends at sunset; on Dinghai, in the dead of night; on Dingwei, the official of the Human Sovereign descends as the sun moves westward; and on Dingsi, between nine and eleven in the morning. If one observes fasting on these days, the Perfected Ones of the Five Sacred Peaks will each send five spirits to protect the practitioner and enter their name in the register of immortals.

The Qianzhen Ke says that the times for fasting and abstinence should first be determined by setting up a gnomon, an instrument used to observe the sun’s shadow and establish the time. On cloudy days, when the shadow cannot be seen, a water clock marked with the hours should be used. The Huangren Benxing Jing likewise says that fasting and abstinence must take place at prescribed times. To determine the time, a ruler-shaped gnomon is set upright in the courtyard, and the length of its shadow is observed in accordance with the twenty-four solar terms. These observations serve as the standard.

After listing the solar terms, the scripture gives the shadow lengths, in chi and cun, that mark suitable times for fasting and abstinence, as well as lengths that are unsuitable. For example, after the Beginning of Spring, a shadow of six chi and five cun is suitable, while one of five chi and six cun is unsuitable. After the Winter Solstice, a shadow of eight chi is suitable, while one of seven chi and two cun is unsuitable. The chi and cun are traditional units of length, and the prescribed shadow lengths vary with the solar term. Several numbers and phrases in the original are repeated or missing; the explanation above follows the text as it survives.

The Huangren says that if faithful men and women observe the fast without missing the appointed times or exceeding the prescribed measure, the Record-Keeping Attendants will enter their names in the registers of the Celestial Offices. If they break the precepts or fail to observe the proper measure, they will be examined and punished by the Terrestrial Offices.

The Xuan Du Precepts says: The foundation of setting up a fast lies in keeping the heart pure, empty, quiet, and calm. Humility should be its basis, and reverence its practice. During the fast, one should act with care and solemnity, as cautiously as if walking on ice or beside a deep ravine. One should also be serious and respectful, as if standing before an awe-inspiring ruler. When the text reaches a prescribed passage for bowing, one should bow, recite the praises wholeheartedly, and pray according to one’s own wishes. If one’s intention is sincere, a response is certain to come.

Those who preside over Zhaijiao (purification rituals) today are not unwilling to devote themselves to the fast; they simply often fail to follow its ritual rules. This is especially because those of high virtue grow proud and complacent, causing those below them to become lax and negligent as well. These precepts have therefore been compiled to explain, in brief, the requirements of reverence and diligence.

The Lower Volume of the Formula of Naturalness says: To communicate with Heaven and Earth, summon the gods, gain access to the ways of the immortals, behold the utmost truth, dispel the sins and calamities accumulated over many lifetimes, resolve enmities, cultivate great virtue, heal illness, and save all beings, nothing is more fitting than setting up a fast.

The Abridged Text on Golden Registers says: When conducting a fast ritual, one should appoint one ritual master of high virtue, one chief lecturer to preside over the expounding of the scriptures, one supervisor to oversee the order of the ritual, and one attendant each for the scriptures, incense, and lamps. For the ritual practice on the following day, separate officiants should also be assigned to each task, and the arrangements should be widely announced so everyone knows.

The Tai Zhen Statutes says: During a fasting ritual, those of eminent virtue should walk and sit at the front, guiding and instructing the assembly so that its ranks and bearing remain orderly. The host of the fast should never be made to feel slighted or treated discourteously, nor should participants argue among themselves or behave inappropriately. Otherwise, not only will members of the Daoist community and laypeople be affected; the great sages of the ten directions will also observe them unseen. Each person must bear the calamities brought on by their own offenses.

The Tai Zhen Statutes also says: When a host sets up a fast, they should invite Daoist priests who are upright and honest. The number need not be fixed; it is enough if hearing of them can inspire even those whose faith is weak to turn toward the Dao and feel reverence.

The Taizhen Regulations say: When a household holds a purification ritual, it should invite an honest Daoist priest to preside. The greatest concern is that too few people are invited. There need be no fixed limit on the number invited: even those who do not firmly believe in Daoism may hear of the ritual and thereby develop a heart of refuge and reverent faith. This also allows them to accumulate merit and virtue. Yet without a suitable person to preside, the ritual will be difficult to complete. Honest and upright people are truly worthy of respect, while the greedy and lustful think highly of themselves. When invited, they always hope to be placed first; even if the host screens those invited, they do not reflect on their own conduct. A household seeking blessings that asks such people to preside over a purification ritual will instead bring grave trouble upon itself. Only those who willingly yield precedence and examine themselves can be called “children of the Dao”—people who cultivate the Way.

The Brief Text on Golden Registers says: On the night before a household holds a purification ritual, it should bathe and sweep both inside and outside the home. All those presiding over or taking part in the ritual should give it their undivided attention.

The Taizhen Regulations say: When the ritual officers—those who take part in the purification ritual and carry out its duties—arrive, they should bathe with fragrant water. Then they should enter the ritual hall together, hear the ritual rules and precepts proclaimed, and follow the solemn, orderly procedures. Anyone who violates them is to be dealt with according to the regulations. The rules and precepts stipulate that anyone who disobeys the ritual master’s arrangements and acts on their own initiative is subject to the second level of punishment.

The rules and precepts also stipulate that anyone who did not attend the preliminary announcement rite on the previous evening may not enter the ritual altar. Yet nowadays some people have still not assembled by the following morning when the ritual practice begins. Even if they attended the preliminary rite the night before, how can it be said that they truly took the matter to heart? Some are preoccupied with worldly affairs; others stay in their rooms and sleep. They are absent when duties are assigned and confirmed. Then, during the incense offering the next day—when incense is burned and obeisance is made according to the ritual—they shirk their responsibilities and pass them to one another. The ritual master should have made these matters clear the previous evening. If people wait until the ritual is about to begin and then rush about, shouting and arguing, four things follow: first, the underworld records their offenses; second, they violate the ritual procedures; third, they fail to give rise to reverent faith; and fourth, they lose the basis for cultivating blessings and accumulating goodness.

A treatise says: When people do wrong in a place where others can see them, people may punish them; when they do wrong in secret, ghosts and spirits may punish them.