《太上洞真智慧上品大誡》

This scripture records the "Superior Precepts of Wisdom" transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) to the Most High Lord of the Dao (Taishang Daojun, an advanced divine being). The transmission occurred at high noon on the first day of the seventh lunar month during the Kaihuang era, beneath the mulberry trees of Mount Fuluo in the Yusha Mountains of the Western Nalokha Kingdom.

When receiving these precepts, the Most High Lord of the Dao first prostrated himself facing north in full-body reverence, then turned to pay respects to the ten directions (the eight cardinal points plus above and below), before finally bowing low facing east to receive the teachings.

The Celestial Worthy of Primordial Beginning declared: "Now I shall expound the sacred teachings to enlighten all beings. These precepts will help male and female devotees avert disasters, cure illnesses, seek blessings, and liberate deceased souls. They enable the living to comprehend the Great Dao and escape the Eight Calamities, while allowing the deceased to find bliss in paradise and be swiftly reborn as humans or as Wheel-Turning Sage Kings. All who cultivate purity and seek the Dao should devoutly uphold these ten precepts, contemplating them deeply in silent recitation without distraction. Those prepared to receive them should now listen with tranquil hearts."

The ten precepts are as follows:

First, maintain a benevolent heart, free from envy and malice. Be circumspect in speech and action, ever nurturing proper thoughts.

Second, cultivate compassion—refrain from killing, show mercy to all beings, and widely practice kindness.

Third, preserve moral integrity through humility and courtesy. Avoid licentiousness and theft, constantly nurture virtuous thoughts, and sacrifice self-interest to help others.

Fourth, abstain from carnal desires, keeping the heart disciplined. Maintain chastity and prudence through pure conduct.

Fifth, speak no evil words or deceitful flattery. Be upright in both inner and outer being, avoiding faults of speech.

Sixth, temper alcohol consumption with proper behavior. Harmonize your nature without damaging your vital spirit (Shen), and abstain from wicked deeds.

Seventh, envy not those who surpass you, nor contend for fame and gain. In all matters yield precedence to others, putting their needs before your own.

Eighth, criticize not the scriptures and teachings thoughtlessly, nor slander the writings of sages. Practice the teachings devoutly as if serving deities.

Ninth, sow no discord nor pass judgment on the four categories of practitioners (monastics, lay devotees, etc.), lest you incur celestial censure and deplete your vital energy (Qi).

Tenth, act with impartial rectitude, maintaining single-minded concentration. Live in harmony with others and commune with the divine, remaining steadfast from beginning to end.

These precepts encompass thought, speech, and conduct, forming essential guidelines for Daoist cultivation.

This scripture records the Supreme Dao Lord transmitting the Celestial Venerable's teachings on cultivation precepts, explaining how disciplined practice leads to liberation. Here's the modern interpretation:

The Celestial Venerable taught that cultivators must devoutly uphold all precepts, aligning their conduct with the Dao (the Way). They should maintain compassionate hearts and vow to deliver all beings. Practitioners must remain humble, diligently following teachings without slackening. It's better to die upholding virtuous practice than to survive through wickedness. Such unwavering cultivation enables transcendence beyond the Five Paths of rebirth (celestial, human, animal, hungry ghost, and hell realms) and escape from the Three Wretched Paths (hells, hungry ghosts, animals). All celestial beings will protect those who follow this path—sustained purification and precept-keeping naturally lead to worldly transcendence.

Twelve cultivation principles follow:

1. Upon encountering true scriptures, vow to practice so future generations may attain sagehood

2. Constantly nurture compassion, wishing all beings may hear the true Dharma

3. Cherish doctrinal teachings, deeply understanding them with firm faith to enlighten the ignorant

4. Respect teachers and honor the Dao (the Way), widely guiding others toward the true teachings

5. Believe in profound Daoist methods, diligently reciting scriptures morning and evening

6. Renounce wealth and status, sever worldly attachments to focus wholly on cultivation

7. Earnestly chant Mahayana scriptures, vowing to build bridges for beings' liberation

8. Maintain wholesome thoughts—avoiding wickedness, deceit, jealousy, and harm

9. Pray to be reborn in sagely eras where Lingbao scriptures flourish

10. Purify oneself through precepts and fasting practices while broadly saving beings

11. Study extensively to master Daoist methods that liberate celestial and human beings

12. Frequently encounter enlightened teachers to perpetuate teachings across generations

The Supreme Dao Lord rejoiced upon hearing this, reverently receiving these instructions. The scripture emphasizes that precept-keeping requires both internal and external cultivation—observing behavioral discipline while developing compassionate vows to universally deliver beings. Only through this complete practice can one ultimately accomplish the supreme Dao.

The Supreme Scripture of the Most Exalted Cavern of Truth: The Superior Precepts of Wisdom expounds the precepts and cultivation methods practitioners should uphold. The main teachings can be understood as follows:

The Celestial Worthy (the highest deity in Daoism) declares that cultivators must observe twelve foundational precepts. By wholeheartedly practicing these virtuous deeds, they will encounter sacred texts across lifetimes and form karmic connections with the Dao. Transcending the constraints of the Three Realms (the realms of desire, form, and formlessness), they will distance themselves from the Three Evil Paths (hell, hungry ghosts, and animal rebirth) and avoid the Five Destinies and Eight Obstacles (various hindrances to cultivation). Such practitioners will receive reverence from myriad spirits and protection from local earth deities, their households purified and untouched by calamities—this marks the true attainment of the Dao.

The Celestial Worthy emphasizes the supreme value of the Dao’s teachings and the rarity of obtaining human form. Through disciplined adherence to precepts, one may achieve unity with the Dao. Specific cultivation methods include:

1. Observing fasting periods (zhai) and strictly upholding precepts

2. Maintaining inner purity and focused intention

3. Purifying the Six Viscera (internal organs) to attain internal and external clarity

4. On days of fasting, offering incense and prayers to elevate one’s devotion to the celestial court

5. Recognizing that celestial deities oversee the conduct of practitioners

Those who resolve to follow the Dao and accept the Ten Precepts and Twelve Foundational Precepts will become "pure-faith disciples of the Great Dao" (beginning practitioners), their merit equaling that of the feitian (celestial beings yet to attain full enlightenment). Through persistent refinement, they may progressively ascend:

• Tenfold Disciples: Gain the ability to traverse the void and serve as charioteers for the heavens
• First to Tenth Transmigrations: Through fasting, ascetic practices, and accumulating merit, they ultimately transcend the Three Realms to become Shangqing Zhenren (perfected immortals of the highest clarity)

During ordination, disciples must bow reverently, proclaim themselves as pure-faith disciples, and vow single-minded dedication. In this very life, they will enjoy household prosperity, physical health, and guardianship from earth deities, while their ancestors’ spirits ascend to the Southern Palace (abode of immortals) to partake of celestial feasts (tianchu).

This scripture expounds on the "Great Precepts of Supreme Wisdom" in Daoist cultivation, teaching practitioners how to attain wisdom through restraining sensory desires.

It first describes the majestic scene when the Celestial Venerable (the highest deity in Daoism) expounds the Dharma: During the purification ritual (Zhaijiao), the Four Directional Emperors arrive riding jade-green chariots borne by flying clouds, accompanied by eight-jeweled carriages. Perfected beings (Zhenren) and jade maidens lead the procession holding ornate banners, while phoenixes sing in harmony with celestial chimes, white cranes, and lions. Fragrant flowers rain from the sky as myriad spirits gather to pay homage and receive teachings.

To practice such profound methods, one must first receive ten precepts:

1. The eyes must not gaze indiscriminately at dazzling colors, lest they damage one's vision

2. The ears must not listen carelessly to various sounds, as this harms the spirit (Shen)

3. The nose must not inhale mixed odors indiscriminately, for this pollutes the body

4. The mouth must not crave rich flavors, as they corrode the five viscera

5. The hands must not steal others' possessions, for greed invites calamity

6. The heart must harbor no covetous desires, as they disturb the vital essence (Jing) and Qi of the five organs

The Celestial Venerable declares these six precepts crucial for avoiding grave physical afflictions. Those who disregard them will, even if reborn human, suffer impure sensory faculties, wallow in sin, die prematurely, and remain trapped in wretched rebirths - a truly pitiful fate.

Sincere adherence to these precepts while closing the gates to evil thoughts yields six transcendent wisdoms:

• Penetrating vision (seeing through all forms)
• Penetrating hearing (understanding all sounds)
• Penetrating emptiness (perceiving the void)
• Penetrating nothingness (comprehending non-being)
• Penetrating purity (discerning absolute clarity)
• Penetrating subtlety (grasping the most refined principles)

The scripture concludes with the "Great Precepts of Wisdom for Liberating Beings": One must aid the poor and desperate, maintain worldly discernment, and prevent wickedness - only thus can limitless longevity be attained.

The Great Precepts of Supreme Wisdom from the Most High Dongzhen Scripture describes six virtuous deeds and their corresponding blessings, along with ten wisdom-inspired exhortations for virtuous conduct. In modern terms:

First, when seeing others suffering from poverty, hunger, or cold, actively offering alms and assistance will bring ten thousandfold blessings, ensuring happiness across generations.

Second, extending aid to living beings in mortal danger and helping them overcome adversity will grant immediate health and safety in this life, free from calamities.

Third, willingly sharing one's food with birds and animals without stinginess ensures abundant clothing and nourishment for generations to come, with residence always in auspicious places.

Fourth, assisting all weak and vulnerable creatures, enabling them to grow safely, brings prosperity and protection from misfortune in this very life.

Fifth, maintaining a compassionate heart, saving lives, and helping others through crises accumulates immense merit. In this life, dangers will turn to safety, illnesses will heal, poverty will transform into wealth, and aspirations will be fulfilled.

Sixth, the Celestial Venerable declares that these six precepts are all practiced through wisdom and kindness. Those who follow them will enjoy enduring blessings, be shielded from disasters, and establish virtuous karmic connections across generations.

Later, the text explains that those who persevere in cultivation will gradually ascend in spiritual attainment, ultimately being inscribed among the ranks of immortals. Their ancestors will also ascend to heaven, and in future rebirths, they will be reborn as fortunate individuals.

The "Ten Virtues of Wisdom" section states:

First, reverently making offerings to the Three Treasures (Buddha, Dharma, Sangha) and Dharma teachers ensures rebirth as a virtuous and noble person with a flourishing family.

Second, supporting the transcription of scriptures leads to rebirth with intelligence and erudition, enabling deep understanding of classical texts.

Third, contributing to the construction of pure places for spiritual practice results in rebirth into noble families and ascension to heavenly realms.

Fourth, offering incense, oil, and other devotional items ensures a dignified appearance and noble bearing in future lives.

Fifth, providing robes for Dharma teachers leads to rebirth in civilized lands with an upright and handsome appearance.

Sixth, encouraging loyalty to rulers, love for one's country, and filial piety toward parents ensures virtuous descendants and reduced suffering in future lives.

Article Seven: Encourage people to participate in fasting, quiet meditation, and reciting scriptures. By doing so, they will never fall into hell in any lifetime but ascend directly to heaven, where they may pay homage to the sages. Soon, they will be reborn into noble families, enjoying fine garments and treasures at will, with seven generations of ancestors sharing in their joy. All virtuous connections will gather, and they will forever bask in prosperity and happiness. When the Dharma Wheel (referring to Buddhist or Daoist teachings) reaches its zenith, they will attain immortality.

Article Eight: Assist Daoist priests and others in studying the scriptures. By doing so, they will attain wisdom and clarity in every lifetime, carrying themselves with dignity and solemnity, and often becoming teachers to others.

Article Nine: Encourage all acts of charity and forthright admonition. By doing so, they will enjoy longevity, wealth, and peace in every lifetime, free from resentment and affliction.

Article Ten: Urge everyone to eliminate jealousy and greed and to practice all kinds of virtuous deeds. By doing so, they will live in safety and joy in every lifetime, far from calamities and turmoil. The sick will recover on their own, officials will rise steadily in rank, and they will be revered by all. Their households will be pure and noble, cherished by both heavenly deities and mortals, and respected and protected by spirits and demons. They will always dwell in blessed lands.

The Celestial Master (Tianshi) declares: These ten precepts of virtuous conduct are difficult to fulfill unless one is a disciple who has cultivated to the tenth stage of attainment (indicating a high level of spiritual practice). Those who can achieve this will possess merits equal to the celestial immortals (feitian), their minds harmonized with the wisdom of the Six Penetrations (liutong), penetrating the void. Upon death, they will soar among the clouds, and the sages will escort them in chariots to roam the ten directions. With perseverance, they will ultimately rank among the immortal kings. Seven generations of their ancestors will also escape the underworld and ascend to the Southern Palace (Nangong, a celestial paradise), feasting on heavenly delicacies and naturally enjoying blessings. This profound and wondrous method can liberate countless beings, its vast teachings beyond measure.

The Celestial Master explains the wisdom of the Six Penetrations (liutong): The divine power of heaven is called "penetrating vision" (dongshi, seeing through all things); that of earth is "penetrating hearing" (dongting, hearing all things); the east's is "penetrating emptiness" (dongkong, traversing the void); the west's is "penetrating nothingness" (dongxu, entering emptiness); the south's is "penetrating clarity" (dongqing, attaining lucidity); and the north's is "penetrating subtlety" (dongwei, discerning the minute). The Six Penetrations allow unimpeded access, boundless and immeasurable, encompassing all and embracing everything. Humans possess the qi (vital energy) of the six senses (liujue, six perceptual faculties), which often connect with the Six Wisdoms (liuhui). Those who understand the Six Penetrations will have clear six senses, enabling them to master the six emotions (liuqing, such as joy, anger, sorrow, and pleasure) and naturally abandon evil thoughts while cultivating virtuous ones. If the mind embodies the Six Wisdoms, one will naturally attain the Dao and achieve immortality.

The Celestial Master states: The foundation of cultivating the Dao lies in rescuing those suffering the ten hardships and eight calamities. One must accept these great precepts and establish merit through fasting and spiritual practice.

This scripture expounds on the importance of cultivating wisdom through discipline, divided into two main sections:

The first part discusses visual cultivation:

The celestial realm possesses an all-seeing eye of wisdom that illuminates all ten directions. Human eyes share this potential, but without maintaining precepts, the six sensory Qi (vital energies) cannot flow freely, leaving the gate of wisdom closed. Indulging in colorful visual stimuli leads to blurred vision or even blindness. Through disciplined practice and quiet meditation, one must reintegrate the five colored energies (representing all visual phenomena) to open the eye of wisdom and attain enduring life.

The second part addresses auditory cultivation:

The earth embodies all-pervading auditory wisdom that perceives every sound. Human ears contain the five sound Shen (spirits), yet wisdom remains inaccessible without discipline. Chaotic listening scatters the spirit, causing tinnitus and potential deafness. By observing major precepts and avoiding improper sounds while focusing on true scriptures and wondrous teachings, one opens the ear of wisdom to achieve longevity.

Key teachings emphasize:

1. Practice cannot rely solely on external forms (like fasting or seclusion) but requires wisdom cultivation

2. Eyes and ears serve as crucial gateways for practice requiring special protection

3. Discipline forms the foundation for opening wisdom

4. Mastering sensory desires through focused practice yields genuine wisdom and longevity

(Note: "Six penetrations" refer to six spiritual powers; "five colors" (blue, yellow, red, white, black) represent all visual phenomena; "five tones" (gong, shang, jue, zhi, yu in Chinese music theory) symbolize all auditory phenomena)

This scripture elucidates the principle of cultivating wisdom and nurturing body-mind through observing precepts (religious discipline). It consists of two main sections:

The first section discusses the practice of the "Cavern of Emptiness" in the East:

The East represents the primordial Yang Qi (initial yang energy), which originates from the void and awakens wisdom. Ears should avoid harmful sounds and maintain purity, allowing the energies of the five tones (wuyin) to return to the body and prolong life. The nose houses the "Divine Being of Yellow Serenity Who Wards Off Evil" (its guardian spirit). If one violates precepts by consuming foul-smelling foods, it obstructs the nasal deity and cuts off wisdom's source. Therefore, purify the sense of smell to facilitate the circulation of vital energy (shengqi).

The second section explains the practice of the "Cavern of Void" in the West:

The West embodies the nascent Yin Qi (shaoyin energy), emerging from nothingness to enhance wisdom. The tongue should moderate the five flavors (sour, sweet, bitter, spicy, salty), avoiding gluttony for greasy or meaty foods that disturb the deities of the five organs and shorten lifespan. Maintaining bodily purity allows naturally awakened wisdom to discern food's true essence, harmonizing internal and external energies.

The core teaching emphasizes: Through disciplined sensory restraint (ears, nose, tongue, etc.), all energies (five tones, five qi, five flavors) naturally return to the body and merge with one's vital breath, thereby preserving life without impairment. The Celestial Worthy (Tianzun, Daoism's supreme deity) established these precepts to liberate humanity from suffering and confer longevity.

This scripture primarily expounds on cultivation methods for attaining wisdom and purifying body-mind through adherence to precepts, divided into southern and northern approaches, concluding with explanations of karmic rewards for virtuous deeds.

Regarding Southern Cultivation:

The Celestial Sovereign explains that the south represents the Dongqing Solar Qi (pure luminous energy), which originates from pristine wisdom. The southern region houses the Dongyang Palace of the Red Emperor (deity of the south), capable of purifying all things. Without upholding precepts, one's wisdom remains unopened, the Shen (spirit) becomes agitated, giving rise to covetous desires that lead to lost innate nature, depletion of Jing (essence), and shortened lifespan. To attain longevity and wellbeing, one must receive these precepts to discipline the mind, eliminate passions, enter states of purity, open the gates of wisdom, and harmonize with natural Qi—only thus can life be preserved long-term.

Regarding Northern Cultivation:

The Celestial Sovereign states the north represents Dongwei (the realm of perceiving subtleties), born of mystical wisdom. The northern deity governs human karma and life's origins, orchestrating seasonal transformations. Without precepts, wisdom remains obstructed, allowing evil thoughts to arise and hands to unconsciously commit misdeeds, resulting in premature death. To achieve longevity, one must practice these precepts to restrain the hands, awaken wisdom, illuminate the heart-mind, prevent theft, cease evil thoughts, and accord with natural Qi—only thus can enduring existence be attained.

Finally, the section on karmic rewards:

1. Making offerings to the Three Treasures (Dao, scriptures, and masters) or donating even a single coin to scriptures yields 740,000-fold returns. Greater offerings bring greater blessings, enabling one to become a disciple of the Supreme Dao Lord, with seven generations of ancestors ascending to heaven.

2. Providing robes for masters, transcribing scriptures, or constructing Daoist temples—even with one coin—brings 320,000-fold rewards. More generous offerings result in lifetimes of wisdom, constant encounters with enlightened teachers, and seven generations becoming honored guests of the Supreme.

3. Offering incense, oil, or vegetarian meals to ordained Daoists—even one coin's worth—grants 240,000-fold merits. Increased offerings bring greater fortune, lifetimes of abundance, and seven generations feasting at the celestial kitchens.

(Note: "Qi" here refers to primordial energy, distinct from postnatal "qi"; "seven ancestors" indicates seven generations of forebears; "quiet sanctuaries" denote Daoist cultivation sites)

The Supreme Wisdom Precepts of the Highest Cavern scripture primarily expounds on the merits and karmic rewards of charitable giving. Here's a contemporary interpretation:

Regarding offerings to reclusive Daoist cultivators:

Even donating a single coin brings 120,000-fold karmic return. Greater generosity yields greater blessings. Not only will donors encounter enlightened masters across lifetimes to study the Dao, but seven generations of ancestors will commune with the Five Directional Celestial Emperors (Daoist directional deities).

On supporting devout practitioners:

Offerings of incense, candles, or vegetarian meals—even worth one coin—yield 32,000-fold merit. Immediate benefits include joy and liberation from suffering, while seven ancestral generations ascend to celestial paradises, eternally enjoying carefree bliss.

Concerning donations to impoverished celestial beings (denizens of heavenly realms):

A single coin brings 12,000-fold reward, granting present-life wealth and harmony. Seven generations of ancestors receive nourishment from the Four Directional Celestial Kitchens (heavenly banquets).

For charitable giving to ordinary beings:

Even sacrificial donations—a single coin from one's meager means—bring 6,200-fold merit. Descendants prosper across generations, and seven ancestral generations escape hell realms to ascend to blessed realms.

The Celestial Worthy (supreme Daoist deity) reveals to Lord Lao (high-ranking Daoist immortal):

These supreme wisdom precepts apply equally to all who give with sincere hearts, planting seeds in the Field of Merit (karmic cultivation). The power of charity is profound—a single coin yields tens of thousands of karmic returns. This cause-and-effect operates as clearly as sun and moon, manifesting either in this life or future rebirths.

When rewards appear delayed, three explanations exist:

1. Merits offsetting past transgressions

2. Virtues redeeming karmic debts

3. Ancestral sins being absolved

The Three Officials and Nine Bureaus (Daoist karmic accounting system) meticulously records all deeds without omission. When merits seem invisible—making one appear ordinary—it signifies celestial timing. Though blessings may delay, seven ancestral souls already ascend while ultimate rewards remain infallible.

The Celestial Worthy admonishes: understand karmic principles, cultivate sincerity, and persevere in virtue to attain liberation and boundless blessings. All immortal sages and perfected beings achieved realization through such practice.

This scripture primarily expounds on the importance of accumulating virtue through good deeds and the consequences of violating moral principles. Here is a plain explanation:

By performing acts of charity and accumulating merit (De), one receives blessings when virtuous actions reach completion. This enables continuous rebirth in favorable circumstances, ultimately leading to realization of the Dao (the Way) and transcendence beyond the Three Realms (the realm of desire, the realm of form, and the formless realm). One then roams freely in the highest celestial realms of Shangqing Heaven and the Jade Capital’s Mysterious Terrace within the Great Canopy Heaven (Daluo Tian), amidst the Seven Treasures Grove. At this stage, it becomes clear: good deeds inevitably bring rewards, naturally bestowing eternal joy.

However, in this Dharma-ending age, people’s hearts are deceitful and miserly. They obsess over hoarding wealth for themselves but refuse to cultivate kindness. Not only does this prevent the accumulation of merit, but it also deepens karmic debts, ultimately leading to downfall into the hells and endless cycling through the Five Paths (heavenly, human, animal, hungry ghost, and hell realms) and Eight Sufferings (eight types of misery). Once blessings are exhausted, opportunities become scarce, and ignorance of cause-and-effect drags down entire families—truly a pitiful state.

The Celestial Worthy (Tianzun, the supreme deity of Daoism) declares: I observe the suffering beings in the hells—all are there because in past lives they disregarded teachings, knowingly violated precepts, abandoned cultivation midway, or committed evils without encountering virtuous guidance. They never understood accumulating merit through charity, only creating negative karma that plunged them into the Three Wretched Paths (hells, hungry ghosts, animals) and Eight Sufferings. Moved by compassion for such deluded beings, the Celestial Worthy proclaims these precepts, hoping all may hear the true teachings, awaken their hearts to the Dao, establish virtuous deeds, and escape suffering.

Finally, it is mentioned that the Supreme Lord of the Dao (Taishang Daojun, a high Daoist divinity) received these precepts from the Primordial Celestial Worthy (Yuanshi Tianzun, the supreme deity) to instruct celestial kings, saints, and emperors across all heavenly realms, urging widespread dissemination for universal salvation. When hearing these teachings, all celestial beings rejoiced and praised their wisdom.

The core message is: accumulating virtue through good deeds brings blessings and liberation, while greed and stinginess lead to cyclic suffering. By contrasting karmic outcomes of good and evil, the scripture encourages cultivation of kindness.