《三洞眾戒文》

Book of Precepts from the Three Caverns (Volume One)

(Compiled by Daoist Zhang Wanfu of Taiqing Temple, a disciple of the Three Caverns tradition)

This scripture records the teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) to the Supreme Lord of the Dao (Taishang Dadaojun):

The Dao is fundamentally formless, yet through movement, it gives birth to all things. It disperses primordial Qi (vital energy), circulates divine spirit (Shen), and enables the emergence of all living beings. Embracing the ultimate truth (Bao Yi Han Yuan), the Dao appears empty and tranquil yet manifests all phenomena, containing true essence (Jing) and bestowing form upon creation. It transforms Yin and Yang (Hui Huang Hua Qing), responding to all things in accordance with conditions.

As the origin of all existence, the Dao generates divine beings from nothingness, creating heaven and earth, sun and moon, mountains and rivers. Its essence permeates everything, extending boundlessly to the infinite while remaining unfathomably subtle—vast enough to encompass all yet fine enough to penetrate a single hair. It sustains the cosmos and nourishes all life. Only through purity and emptiness can one perceive the divine; only through serenity can one endure, while restlessness and clamor obstruct the path.

The Dao remains unchanging through cosmic cycles, eternally serving as the supreme model. It preserves spirit, safeguards the body, governs nations, and accomplishes immortality. The Three Treasures—Dao, Scripture (Jing), and Master—embody eternal truth, restraining evil and promoting virtue. Precepts bind humanity to heaven. The divine spirits within the body are life’s most precious treasures, transforming Qi to return to one’s true nature. The physical form is but a temporary vessel; essence and Qi coalesce only to dissolve into emptiness, while spirit endures by relying on the Dao.

Food and breath are roots of karmic fortune, giving rise to good, evil, and fate. All forms are impermanent—only by taking refuge in the Three Treasures (Dao, Jing, and Master) can one find stability, like an infant returning to its mother or all things relying on the earth. Without the Dao, heaven and earth would cease turning, sun and moon would darken, Yin and Yang would fail to generate, and spirits would lose their power; rulers could not govern, and undisciplined Daoists would perish. These Threefold Mysteries (possibly Dao, Jing, and Master) hold divine wonder, granting longevity.

Hearing this, the Supreme Lord of the Dao bowed to the Celestial Worthy of Primordial Beginning and declared, “May this teaching enlighten celestial and human realms.” He then lit precious incense of a hundred harmonies and played celestial music.

(Note: “Qi” here refers to primordial vital energy; the “Three Refuges Precept” is the foundational vow for Daoist initiates to take refuge in the Three Treasures; the “Tai Xuan Division” is a classification within the Daoist canon.)

The Scripture of Precepts from the Three Caverns (Sandong Zhongjie Wen) primarily addresses two key aspects: the significance of the "Threefold Refuge Precepts" and the proper etiquette for disciples serving their masters.

First, regarding the Threefold Refuge Precepts:

The first precept requires complete devotion of body and mind to the Supreme Ultimate Dao (Taishang Wuji Dao).

The second precept demands spiritual commitment to the thirty-six supreme Daoist scriptures (San shi liu bu Zunjing).

The third precept entails entrusting one's nature and life (Xingming) to the Great Masters who transmit the profound Daoist teachings (Xuanzhong Dafashi).

The Celestial Lord (Tianzun) declares these three precepts as the pivotal mechanism of heaven and earth's operation and the foundation for attaining immortality. By observing them, practitioners open the path of cultivation, aligning their hearts with the Dao. Those who uphold these precepts will receive celestial blessings—their minds purified, all things reverent, their internal organs harmonized, and Perfected Beings (Zhenren) offering protection like caring parents, facilitating communion with divine beings.

Next, the protocols for disciples serving their masters:

1. After being apart for over a month, disciples must greet their master formally, wearing proper attire and holding a ceremonial tablet (hu), never in casual clothes.

2. After an overnight separation, they must kneel upon reunion.

3. In the master's presence, disciples should refer to themselves by name, not as "disciple."

4. Sitting is permitted only when the master invites.

5. The master should be addressed as "my revered master" (jiashi), not directly as "Daoist priest."

6. The master's name must never be spoken directly; if asked, reply softly.

7. Movement around the master should be restrained, as divine beings witness all conduct.

8. If noticing the master's faults, advise privately on bended knees—never correct publicly.

9. Conversations must be conducted in moderate tones.

10. When residing together, disciples should retire later and rise earlier than the master.

11. During meals, eat only after the master and stop when they finish.

12. Greetings require attire befitting the master's rank, holding the ceremonial tablet—never casual dress.

13. Every action in the master's presence must reflect humility and reverence.

14. Even senior or high-ranking disciples must honor the master as one would a governor or parent, without arrogance. These rules are detailed in the Scripture of Luminous Perfection (Mingzhen Ke).

While these regulations may seem stringent, their purpose is to cultivate reverence—a cornerstone of spiritual practice. Just as modern schools enforce codes of conduct, ancient Daoist cultivation demanded strict adherence to ritual propriety.

This scripture outlines the proper etiquette for disciples in their conduct toward their masters, with key principles as follows:

When the master is present, disciples must rise respectfully upon the master's movement, never remaining comfortably seated. Even when elders, peers, or junior family members come to study under the master, they must maintain humility—referring to themselves by name when speaking, never with casual familiarity.

A crucial prohibition: blood relatives within mourning degrees (specifically those wearing "simā" mourning garments) cannot establish master-disciple relationships. Daoist tradition holds that during ritual transmissions, three generations of ancestors (three great-grandfathers and seven forebears) are invoked as witnesses. Violating master-disciple covenants brings punishment upon nine generations of ancestors and misfortune upon the practitioner themselves.

Disciples must never direct anger, complaints, or resentment toward their master—transgressions meticulously recorded in the Mingzhen Jing (Scripture of Luminous Truth). When seeking Daoist teachings, one must appear formally dressed (with ceremonial cap and sash), holding jade tablets in reverence, never approaching casually.

Upon reuniting after separation, disciples perform the fivefold bowing rite (three bows initially, kneeling to inquire after the master's wellbeing, followed by two more bows). In daily interaction, disciples must never argue with or mock their master—perpetual reverence is required, as arrogance incurs penalties documented in the Mingzhen Jing.

Disciples should never compete with their master for recognition, maintaining instead a spirit of deference. During teachings, focus remains solely on Daoist practice, never personal matters. When masters return from distant travels, disciples must meet them according to journey length, never waiting idly. When walking together, disciples avoid stepping on the master's shadow; when seated together, they cannot accept others' bows (as one seat cannot host two honored figures). Finally, disciples are warned against covert actions contradicting the master's teachings.

(Note: "Three great-grandfathers and seven forebears" refers to three generations of great-grandparents and seven ancestral generations; "simā" denotes the lightest mourning garment in ancient five-degree mourning system, indicating distant kinship; "ceremonial attire holding jade tablets" represents formal ritual dress code.)

This passage from the Scripture of Precepts from the Three Caverns (Sandong Zhongjie Wen) outlines the proper conduct for Daoist disciples in serving their masters, rendered here in contemporary language:

Before going out on any errand, disciples must first seek their master's permission rather than acting on their own initiative. They should approach their master with gratitude, sincerity, and unwavering devotion—never with divided loyalties. It is forbidden to secretly take or casually rummage through the master's ritual implements (tools used for cultivation) or book chests, as violating these prohibitions incurs karmic offenses.

Disciples must never betray their master—these principles are clearly recorded in the Scripture of Illuminating Truth (Mingzhen Jing). When in the master's presence, one must not spit carelessly near them. When receiving guests, disciples should stand reverently beside their master rather than sitting boldly; they must maintain distinction from ordinary people, for to do otherwise would be unfilial.

After mastering the Daoist methods and receiving public respect, disciples must become even more humble and courteous, forever remembering their master's kindness. They may never casually sit on their master's bed—that is sacred space under divine supervision.

The text further enumerates thirty-six specific precepts for serving one's master (details omitted here). These rules emphasize revering the teacher and honoring the Dao, with strict requirements governing everything from daily minutiae to cultivation attitudes.

The "Three Caverns Precepts Scripture" (Sandong Zhongjie Wen) presents the "Lingbao Initial Covenant of Closing the Six Sensory Desires," which teaches practitioners to master the six sensory temptations (liuqing) to attain purity of body and mind. It consists of six specific precepts:

The first concerns the eyes: Do not gaze indiscriminately at dazzling colors, lest it damage your vision and dim your inner light.

The second concerns the ears: Do not listen to chaotic sounds, particularly disturbing noises and lamentations that agitate the Shen (spirit) and disrupt mental clarity.

The third concerns the nose: Do not inhale mixed odors, especially foul stenches, as they defile the body's purity.

The fourth concerns the mouth: Do not crave greasy or strongly flavored foods, for such turbid substances harm the five viscera and six bowels.

The fifth concerns the hands: Do not steal others' possessions, as petty greed invites calamity unknowingly.

The sixth concerns the heart: Do not harbor covetous desires, which unsettle the five organ spirits, deplete Jing (essence) and Qi (vital energy), and lead to mental confusion.

The Celestial Worthy (Tianzun) declares these six precepts as grave afflictions to human life. Though born as humans, those with impure six senses who disregard teachings and wallow in sin face premature death and rebirth in wretched realms—a pitiable fate. Thus these precepts exist to guide humanity. Sincere adherence to these sacred teachings, closing the gates to evil, leads to the realm of emptiness, granting six transcendental wisdoms. When the six senses are tranquil, the Shen becomes serene, Qi harmonizes, Jing stabilizes, and longevity follows.

Perfected Being Wanfu states: The six senses are gateways to defilement and roots of bodily ruin. Therefore, precept-keeping begins with mastering them—their pacification enables return to the divine path. Practitioners entering the intermediate stage must first close the six senses before progressing toward the Dao.

Supplementary "Three Precepts" add: All who study the profound Dao should purify body and mind, observe fasting rituals, recite precepts, and comprehend their principles. Diligently cultivate virtue, handle mystical matters prudently, discern merits and faults, and avoid deluded thoughts. Only with complete precept observance can one's practice align with the Dao. Failure brings chaos between humans and ghosts, harming self and others. Dao cultivation should benefit both self and others—never flaunt Dao techniques nor exploit others for personal gain. Let these precepts be your constant discipline.

First supplementary precept: Understand karmic causation—never forget the root while chasing branches.

Interpretation of the "Scripture of Precepts from the Three Caverns" in Vernacular Chinese

[Three Supreme Precepts]

The second precept: Maintain sincerity by reducing selfish desires and never harm others for personal gain.

The third precept: Devote yourself to diligent study and practice, avoiding worldly distractions that obscure your true nature.

These three supreme precepts were the cultivation principles of ancient sage-kings, upheld by celestial deities and practiced by accomplished Daoists. If one observes them without violation, the three primordial Qi (Jing, Shen, and Yuan Qi) will harmonize within the practitioner, unifying the body's divine energies. Only then can one attain the Dao and achieve longevity, earning the revered title of "Taishang" (Supreme Venerable). Those who fail to uphold these precepts will find even talismans and incantations ineffective, rendering them unworthy of being called true cultivators.

[Five Precepts]

The scriptures record that the ancient emperor Haoying once advised the Yellow Emperor: "It was through diligently upholding the classic precepts of the Supreme Lord Lao (Laozi) that I attained my present accomplishments. These methods should be widely transmitted to enlighten future generations, never kept in secrecy." Only those in later ages who cultivate with genuine sincerity and unwavering dedication can attain longevity. These precepts must be propagated broadly to fulfill the merit of universal salvation. Upon hearing this, the Yellow Emperor reverently bowed and vowed to uphold them.

The Five Precepts are as follows:

1. The eyes must not crave the Five Colors (blue, red, yellow, white, black); vow to abstain from killing and study the path of longevity.

2. The ears must not indulge in the Five Tones (pentatonic notes); aspire to hear virtuous words and avoid delusion.

3. The nose must not covet the Five Qi (energies of the Five Phases); purify worldly defilements with sacred incense.

4. The mouth must not crave the Five Flavors (sour, bitter, sweet, pungent, salty); refine embryonic breathing (internal respiration) and abstain from harmful speech.

5. The body must not pursue extravagant clothing in the Five Colors; cultivate diligently in accordance with the Dao of Heaven.

These Five Precepts are safeguarded by twenty-five guardian deities from the Five Directions. Observers of these precepts will be spared calamities, enjoy extended lifespans, and bring peace to their families and nations. When transmitting these precepts, follow the ritual format of the Three Precepts. The Three Precepts attract the Three Primordial Qi (Xuan, Yuan, and Shi Qi), while the Five Precepts extend the virtues of benevolence, propriety, trustworthiness, righteousness, and wisdom. When combined, they form an eightfold cyclical energy field—mastery of which leads to omnicompetence.

[Eight Precepts]

The Supreme Dao Ancestor declares: All precepts must be observed collectively, though their urgency, complexity, and hierarchy carry profound meanings. Cultivation must progress step-by-step in accordance with the transformations of the Primordial Origin (Xuan Yuan). While individuals of varying capacities may receive anywhere from three to countless precepts, skipping levels is forbidden. Those who have mastered the Three and Five Precepts should advance to the Eight Precepts:

1. Comprehend the mysteries of the Five Phases (Wood, Fire, Earth, Metal, Water) and perfect the Five Virtues (benevolence, righteousness, propriety, wisdom, trust).

2. Persist unwaveringly in the Five Practices (visualization, scripture recitation, etc.).

3. Balance the Eight Correct Paths and act in harmony with celestial timing.

4. Understand the Five Cycles (temporal orders of the Five Phases) and coexist with the primordial Qi of Heaven and Earth.

Interpretation of The Precepts of the Three Caverns:

These eight precepts must be observed in their entirety. Any violation requires sincere repentance and firm resolution to prevent recurrence:

1. The Fifth Precept: Reverently uphold the cosmic order of Heaven and Earth, maintaining harmonious alignment between higher and lower realms.

2. The Sixth Precept: Cultivate the Three Virtues (compassion, frugality, and humility) to attain resonance with the Three Pure Ones (Jade Pure, Upper Pure, and Supreme Pure).

3. The Seventh Precept: Sever all doubts, transforming falsehood into truth.

4. The Eighth Precept: Through trials and verification, eliminate calamities and attract blessings. Transform the mundane body into sagehood, proving worthy of the Three Venerables.

Three years of steadfast practice summons protective deities from all directions. Six years of cultivation dispels the "Six Extremes" (premature death, chronic illness, perpetual anxiety, abject poverty, physical deformity, and debilitating weakness). Eight years of dedication brings the "Five Blessings" (longevity, prosperity, health, virtuous character, and peaceful death), achieving the state where "the substantial refines into the insubstantial" with awakened past-life memories. Nine years of practice confers transcendental abilities and ultimate sagehood.

[Three Essential Principles]

Practitioners must master these core principles:

First is Origin: Recognize that life's essence stems from beginningless spiritual awareness. Birth, death, suffering, and joy all follow natural law—accept them without resentment toward Heaven or blame toward others.

Second is Connection: Maintain internal-external harmony in conduct. Benefit oneself without harming others; understand phenomena's true nature to dispel confusion.

Third is Diligence: Practice speech restraint and reverent learning. Sustain cultivation without arrogance or laziness. Reject stubbornness and pretense, seeing all endeavors through to completion.

These principles aid both self and others. When embodied, the Three Sovereigns' divine envoys manifest their assistance, ultimately leading to transcendence. Without them, Dao remains unattainable.

[Eight Failures Warning]

Purification practices require complete physical-mental integrity. Its absence breeds eight ruinous conditions for cultivation (specifics partially omitted).

The vernacular interpretation of Scriptures of Precepts from the Three Caverns (Sandong Zhongjie Wen):

Practitioners of the Dao must avoid eight destructive behaviors:

1. Killing living beings to sustain oneself

2. Stealing others' possessions for personal use

3. Indulging in lustful desires for pleasure

4. Lying and deceiving others

5. Drunkenness and self-abandonment

6. Coveting luxurious beds and high platforms

7. Competing for perfumes, ointments, and extravagant adornments

8. Immersing in song and dance for sensual gratification

True Dao cultivators abstain from these eight actions. By avoiding such corruptions, one naturally establishes eight virtues: prolonging life, attaining spiritual powers (shentong), comprehending the true Dao, and achieving swifter progress in cultivation.

The Three Essential Texts (San Yao Wen) outlines key cultivation principles:

1. Primarily seek longevity

2. Secondly master concealment techniques

3. Finally renounce worldly glory

The Thirteen Prohibitions (Shisan Jin Wen) lists health preservation taboos:

1. Excessive loss of essence (jing) shortens lifespan

2. Overeating obstructs meridians

3. Heavy drinking harms the bladder

4. Extreme heat depletes marrow

5. Extreme cold damages muscles

6. Raw/cold food causes illness

7. Frequent spitting depletes bodily fluids

8. Prolonged staring harms eyes

9. Prolonged listening impairs hearing

10. Excessive weeping injures the spirit (shen)

11. Sudden shouting startles the ethereal and corporeal souls (hunpo)

12. Random thoughts cause mental confusion

13. Anger damages the spirit

The 720 Essential Precepts and Formula Texts (Qibai Ershi Men Yao Jielü Jue Wen) states:

These precepts are celestial secrets transmitted orally from mind to mind. Without encountering an enlightened teacher, one may receive them through talismanic absorption (fulu) to invoke divine transmission. Ordinary people's thoughts fluctuate faster than lightning, with good and evil notions alternating endlessly. The human mind proves most difficult to control—more challenging than taming tigers, leopards, or apes.

(Note: "Qi" refers to the body's vital energy, while "fu" denotes Daoist talismanic documents for divine communication)

This passage primarily explains how practitioners can attain longevity and immortality by mastering their thoughts and upholding precepts. Here is the modern interpretation:

Only sages of the highest attainment can fully control their thoughts. Intermediate and novice practitioners must constantly engage in inner struggle, examining their minds day and night, vigilant against mental dispersion that leads to spiritual dissipation. Once the Shen (spirit) scatters, it cannot be recovered; once the body dies, it cannot be reborn. The key to achieving immortality, preventing spiritual dissipation, and ultimately ascending to the ranks of immortals lies in maintaining "pure fasting" (a practice of purifying body and mind).

Fasting has different levels. Human desires (the five emotions and six sensory cravings) continuously arise, creating internal and external confusion that leads people astray from the Dao, chasing illusions, even deceiving both the yin and yang realms. This ultimately invites punishment, consignment to hell, and endless suffering without hope of liberation—all due to neglecting fasting. Therefore, aspiring practitioners should prioritize fasting as their primary practice, using precepts to discipline their thoughts. Stabilized thoughts bring renewal; forgotten precepts lead to loss of control; chaotic thoughts hasten death. Those seeking life amidst death or immortality within life must uphold pure fasting and diligently study the precepts.

Human desires are boundless, so the precepts are likewise limitless. Countless sages have established innumerable methods to guide beings, each with distinct approaches suited to different times and circumstances. Among these, the most supreme are the 720 methods—complete adherence to these precepts leads to the ultimate state of Dao cultivation, granting 72 transformative abilities (eight for each of the nine heavens, totaling 72). Partial observance yields varying degrees of transformation according to one's level of practice, yet still leaves one susceptible to disturbances.

All living beings possess the "Three and Five" (referring to the three Hun and five Po souls), though in varying measures, with wisdom also differing. These interact dynamically—once any consciousness activates, it triggers chain reactions. Cultivation should not focus narrowly on one aspect but must balance and harmonize the "Three and Five."

This scripture elucidates the principles of Qi (innate energy) circulation and essential cultivation methods in Daoist practice:

Qi flows cyclically through the human body, traversing the Eight Confluences (key acupoints) and Nine Palaces (energy centers). The foundation of cultivation lies in grasping the primordial "One," from which the Nine Transformations emerge. The source and its manifestations are interdependent, like a tree trunk and its branches.

Practitioners must maintain balance between movement and stillness: external phenomena in flux constitute "movement," while inner tranquility is called "quiescence." Though seemingly opposite, movement and stillness complement each other. With quiescent awareness, one perceives all things clearly; acting with natural ease prevents exhaustion. Attaining this state leads to enduring life, constant joy, and freedom from sorrow.

Among the 720 cultivation methods (gongfa), all ultimately return to the "One." The crucial point is single-mindedly preserving this "One" without lapse through continuous practice. Any interruption allows disruptive energies to interfere, obscuring the true path and hindering progress.

When encountering obstacles, steadfast adherence to correct awareness will eventually yield spiritual resonance and awakening. Through prolonged accumulation, when the entire body becomes filled with pure Qi, one attains the state of the Eighty-Nine Mysterious Arts (profound techniques), gaining boundless transformative capacity. All this originates from awakening to and steadfastly maintaining the fundamental "One."

This scripture expounds on the importance of observing precepts for spiritual practitioners, conveying these essential teachings:

The foremost priority is to cultivate through steadfast adherence to precepts. By never violating these disciplines, perverse Qi (vital energy) cannot infiltrate. When evil influences are kept at bay, righteous energy naturally draws near, gradually leading to complete union with the Dao (the Way). Realizing enlightenment through precept-keeping reveals that these disciplines are the very gateway to the Dao.

Human minds vary in disposition, just as wisdom differs in clarity. The profound Dao has no fixed form, and its miraculous transformations defy prediction. A lucid mind comprehends the Dao, while a confused consciousness loses its true nature. The heart becomes clear through stillness, whereas the Shen (spirit) grows disordered through restless movement. Disorder leads one astray from the true path, while clarity aligns with one's authentic nature.

Therefore, by upholding righteousness and eliminating delusions, false thoughts cannot arise; but by turning from light toward darkness, harmful intentions emerge. Good and evil stem not from external forces but from one's own making. Awakening or confusion depends solely on oneself—no other can determine this.

Thus, the Great Sage Celestial Worthy (the supreme Daoist deity) compassionately instructs all beings through skillful means, employing diverse methods suited to individual capacities. Extensive cultivation practices are established as remedies for various "afflictions," with universal admonitions for all practitioners to uphold precepts. Though disciplines vary in type and degree—whether Three Precepts, Five Precepts, Six Precepts, or Eight Precepts—with distinctions between gradual and sudden approaches, their ultimate purpose remains singular: to realize the true Dao.

When one truly comprehends the principle, only "One Precept" ultimately matters: constant vigilance over the original mind, preventing distracting thoughts from arising. This "One Precept" means guarding the fundamental consciousness without lapse, maintaining uninterrupted right mindfulness.

Practitioners should earnestly contemplate and embody this truth.