《太上洞玄靈寶業報因緣經》

This Supreme Scripture of Karmic Retribution and Causality from the Numinous Treasure Canon records the teachings of the Supreme Dao Lord (one of the highest deities in Daoism) to the Perfected Being of Universal Salvation on the essentials of karmic retribution and precept observance.

The Supreme Dao Lord said: Since beginningless kalpas, I have continuously taught sentient beings in the human realm, enabling all living creatures across the ten directions—past and future—to hear the true Dao. To realize the eternal truth beyond birth and extinction, one must begin cultivation with precept observance. Whether novice practitioners or those nearing enlightenment, all must cultivate through repentance, precept reception, fasting, and Dao practice, while vowing to deliver all beings and accumulate virtuous merit.

The merit of precept observance summons celestial protection, enrolling practitioners in the registers of immortals. Precepts are graded according to practitioners' capacities: from foundational Three Precepts and Five Precepts, through intermediate Twenty-Four and Thirty-Six Precepts, up to the supreme Three Hundred Precepts of the Mysterious Cavern and Seven Hundred Twenty Body-Observation Precepts. These precepts are scattered throughout scriptures of the Three Caverns (Daoist textual classification), yet sentient beings in their ignorance seldom hear them.

Now I specially transmit the Supreme Ten Precepts as the foundation for transcending life-and-death and accumulating blessings:

First Precept: Do not kill living beings, nor even entertain thoughts of killing. Maintain compassion for all life, regarding sentient beings as your own body.

Second Precept: Do not steal, nor even entertain thoughts of theft. Practice contentment and yielding, viewing others' possessions as equally precious as your own.

(Note: The original scripture contains ten precepts; only the first two are shown here as examples. These precepts embody core Daoist values of "valuing life" and "benefiting all things," accumulating merit through behavioral discipline and mental purification to ultimately achieve union with the Dao.)

The third precept requires practitioners to abstain from licentious behavior or lustful thoughts, maintaining chastity. During solitary meditation, one should regard all men and women with the same purity as one's own flesh and blood.

The fourth precept prohibits miserliness and greed, urging frequent almsgiving and widespread relief for the impoverished. Treat all people equally, dissolving the distinction between "you" and "I."

The fifth precept demands the elimination of anger and resentment, cultivating instead a joyful and peaceful mind. Show equal kindness to both adversaries and family members, cherishing all living beings as newborn infants.

The sixth precept warns against ignorance and stubbornness, advocating the cultivation of wisdom to guide those who have lost their way. Regard all beings as closely as your own brothers and sisters.

The seventh precept forbids flowery speech and frivolous thoughts, insisting on maintaining integrity both internally and externally. When studying scriptures, approach them with devout reverence.

The eighth precept requires abstaining from lies and false thoughts, remaining honest and trustworthy at all times. Neither deceive others in their presence nor entertain deceitful thoughts about them in their absence.

The ninth precept prohibits harsh words or malicious intentions, urging constant mindfulness and the avoidance of wicked thoughts. When seeing a venomous snake, reflect on how harmful speech is like poison that harms the speaker.

The tenth precept forbids sowing discord or harboring divisive thoughts, advocating upright conduct. Abandon favoritism and aversion, maintaining neutrality in all interpersonal relationships.

The Daoist Lord (a revered deity in Daoism) declares: These ten precepts are like protective walls and a sanctuary for all beings. Those who uphold them will be guarded by twenty-four jade maidens and youths, diamond divine kings, and warrior generals who dispel calamities and prolong life. Immortals and sages honor such practitioners, and celestial deities rejoice in them. Adherents will be spared from weapons, floods, fires, tigers, wolves, venomous creatures, illnesses, imprisonment, ghosts, evil spirits, hunger, cold, and all misfortunes. They will obtain sons if they desire sons, daughters if they desire daughters, along with wealth, longevity, and the fulfillment of all wishes. Such individuals possess extraordinary wisdom and dignified appearances, standing as paragons among humanity. Their merits are beyond comprehension, having dwelt in celestial palaces and pure lands in past lives, adorned with splendid treasures, free from want of food or clothing, riding clouds and dragons in carefree joy, constantly hearing sacred teachings while serving divine beings.

This scripture expounds the vital importance of precept observance in spiritual cultivation and its miraculous effects. The Celestial Worthy (the supreme deity in Daoism) reveals that upholding these precepts is like a sword that severs all afflictions, a dharma boat that ferries beings across the sea of suffering, a blazing fire that consumes karmic obstacles, and pure water that washes away sins. From the Three Pure Ones (the supreme triad of Jade Pure, Upper Pure, and Great Pure deities) to the immortal sages throughout the ten directions, all attained the Dao through precept observance. Precepts prevent transgressions, restrain evil conduct, discipline body and mind, subdue demons, and facilitate communion with divine beings.

The Dao Lord (a high-ranking Daoist divinity) illustrates this with examples: In ancient times, five hundred men cultivated on Mount Kongming in the Land of Pure Harmony for twenty-one years. Through collective precept observance, they awakened to the state of Wuwei (non-action) and were guided by Perfected Being Daxiang to the Formless Heaven, ultimately becoming Golden Light Immortals. Conversely, thirty-six thousand women practicing for a century on Mount Kongji in the Land of Perching Float failed to hear these precepts and consequently fell prey to demonic obstacles, sinking into the sea of suffering. The Dao Lord later dispatched Salvation Perfected Being to deliver them, and only after receiving the precepts did they attain liberation.

When asked whether precept observance requires formal initiation from a master—given that beings have varying capacities, with some upholding precepts lifelong while others abandon them midway—the Dao Lord replied: Those who receive precepts from a master and uphold them throughout life gain immeasurable blessings. Even copying, reciting, venerating, and practicing them brings extraordinary merit. Temporary observance still bestows blessings, like gentle rain nourishing all plants according to their nature. The key lies in sincere acceptance and practice—the virtue of precepts will naturally manifest.

This scripture primarily discusses two aspects: first, how Daoist priests (both male and female) can benefit sentient beings through scripture lectures and transcription; second, the specific procedures for ordination rituals.

The first part explains that if Daoist practitioners establish one hundred platforms to expound this scripture for rulers, officials, common people, and suffering beings in mountain forests—whether for three days, seven days, nine days, ten days, or even a hundred days without seasonal restrictions—while performing rituals like incense offerings, ceremonial processions, repentance, vow-making, flower scattering, and lamp lighting, while encouraging people to observe fasting and precepts, this will bring peace to the world and happiness to the people. Those who transcribe this scripture for rulers and commoners—whether making one hundred, one thousand, or ten thousand copies to spread its teachings widely—will accumulate immeasurable merit.

The second part details the ordination ceremony. When Daoist priests confer precepts upon male and female devotees, they must first conduct the "Xin Chou" (faith tally) ritual. These tally sticks, measuring one foot two inches in length and made of bamboo or wood, are given to ordinands before the formal precept transmission. This ritual serves four purposes: inspiring devotion to the Dao, testing the aspirant's resolve, awakening earnest seeking of the Dharma, and allowing disciples to express sincere aspiration for liberation. The "faith tally" serves both as a tool for ordinands to reflect on their karmic accumulations (both virtuous and unwholesome) and as a solemn invocation of divine witnesses, ensuring the ordinands' wholehearted commitment to upholding the precepts.

The final section on "Observance of Fasting" points out that since beginningless kalpas, sentient beings have been trapped in endless cycles of gluttony and sensual indulgence, becoming addicted to wine and meat without satiation. This implicitly teaches that fasting practice serves to counteract these ingrained habits.

This scripture primarily explains how human illnesses arise from consuming impure foods and the methods of purification rituals (Zhaijiao) to alleviate suffering.

It first describes how people's indulgence in greasy, foul foods (such as meat and alcohol) leads to toxin accumulation in the body, causing various ailments and suffering. From birth onward, humans face endless hardships: potential miscarriage in the womb, the inevitable cycle of birth, aging, sickness, and death, as well as torment from headaches, fevers, and other afflictions—rarely experiencing peace in life. All these stem from unclean diets and bodily toxin buildup.

The text then reveals that those who attain the Dao (with "I" referring to the Celestial Lord) achieve immortality by abstaining from food and drink while abiding in the natural Way (Dao). Moved by compassion for humanity's ignorance, the Celestial Lord transmits purification rituals to help people eliminate suffering. These methods were learned from the Primordial Celestial Lord (Yuanshi Tianzun, the highest deity in Daoism) and are recorded in thirty-six scriptures (Jing), containing profound means of salvation.

The scripture details the appropriate times for observing purification: the Six Days of Fasting (each month), the Ten Direct Days (ten monthly observances), the Eight Solar Terms (key points in the 24 seasonal nodes), the Three Primes Festivals (Shangyuan, Zhongyuan, Xiayuan), the Jiazi Day, one's Birth Destiny Day, the Three Gatherings Days, and the Gengshen Day. These were all established by the Primordial Celestial Lord as skillful means to guide ordinary people.

Finally, in a question-and-answer format, it clarifies that the merit of performing purification depends on sincerity. Fasting is not merely about abstaining from food but also involves proper ritual conduct (Keyi). Cultivation should align with one's capacity—practitioners may choose suitable methods like the Six Days of Fasting based on their ability.

The Dao Lord (revered deity of Daoism) replied: Regarding the weight of merits, the ceremonial protocols for celestial deities' descent, and the distinctions among the six types of fasting—all these are meticulously recorded in the Lingbao Jing (Scripture of Numinous Treasure). Now, I shall briefly explain them to you. Listen carefully.

Fasting is divided into two distinct categories: the "Ultimate Dao Fasting," which seeks the supreme Dao, and the "Salvation Fasting," which aims to aid and deliver sentient beings.

The Ultimate Dao Fasting is practiced by cultivators from their initial aspiration to learn the Dao until their ultimate attainment, maintaining purity of heart and unwavering commitment to the fast. This fasting method further divides into two cultivation approaches:

1) "Forgetting the Heart" (wangxin), where practitioners remain wholly focused during cultivation, forgetting their physical form whether walking, standing, sitting, or lying down, their hearts as still as dead ashes or withered wood.

2) "Extinguishing the Heart" (miexin), where thoughts arise but are immediately released, the spirit remaining free and unbound, ultimately returning to stillness and directly reaching the Dao's realm.

The Salvation Fasting relies on the power of vows directed toward the righteous path, beseeching the Mysterious Perfected to bestow blessings and dispel calamities. Its practice also has two forms:

1) "Devotion of Heart" (qianxin), offering incense and prostrations with utmost sincerity, single-mindedly seeking the Dao.

2) "Renunciation of Wealth" (shecai), preparing offerings of fragrant oils and delicacies, inviting both Daoist priests and lay devotees to join in earnest prayer, relinquishing worldly distractions to achieve inner and outer purity. Through such contemplative stillness and sincere devotion, virtuous fruits are attained, leading to the state of Wuwei (non-action). This benefits both the living through relief and the deceased through deliverance, with blessings corresponding to each individual's sincerity.

The days designated for fasting are profoundly sacred. On these occasions, celestial sages, immortal officials, jade maidens, and deities of the Three Realms and Five Emperors descend to the human realm. Bearing ritual staffs and Fulu (talismans), they traverse the skies, scattering flowers and playing music while recording humanity's virtues and transgressions. These records are inscribed in the celestial golden registers and jade ledgers, bringing boundless blessings. The selection of specific dates aligns with moments when the Dao Lord dispatches divine emissaries from the Three Realms and Ten Directions to inspect the mortal world. For example:

• In the first lunar month, the Green Emperor (Eastern Celestial Sovereign) sends the Nine Qi Merit Officers and Generals leading 900 million celestial troops, accompanied by divine cavalry and jade attendants, to document human merits and faults.
• In the third month, the Yellow Emperor (Central Celestial Sovereign) dispatches the Single Qi Heavenly Gang General with 500 million celestial troops to perform the same duty.

This scripture depicts the celestial deities of Daoism descending to the mortal realm at appointed times to examine and record human virtues and transgressions. Different heavenly generals lead divine troops according to seasonal cycles:

In the fifth lunar month, the Red Emperor (Chidi, southern deity) descends with 300 million celestial soldiers, accompanied by immortal youths and jade maidens, to inspect human merits and faults. During the seventh month, the White Emperor (Baidi, western deity) commands 700 million heavenly troops in magnificent chariots, joined by celestial warriors (Tian Ding Li Shi) to document human conduct. On the Upper Yuan Festival (15th day of the ninth month), General Hekui arrives with 500 million celestial soldiers bearing ceremonial regalia, assisted by merit officials (Gong Cao) to record virtuous and wicked deeds. In the eleventh month, the Black Emperor (Heidi, northern deity) leads 500 million troops accompanied by Dragon-Tiger Lords to rectify human fortunes.

Three major festivals hold particular significance: During the Upper Yuan Festival (15th of first month), spiritual officials from the Ten Heavens and countless perfected beings descend to assess human conduct. The Middle Yuan Festival (15th of seventh month) sees underworld officials and mountain deities leading celestial troops to examine records. The Lower Yuan Festival (15th of tenth month) brings water deities and aquatic officials from rivers, lakes and oceans to judge human actions.

Seasonal transitions also follow celestial protocols: At the Beginning of Spring (Lichun), the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) dispatches the Azure Heaven Lord with troops to instruct mortals. The Spring Equinox brings the Azure Numinous Emperor, while the Beginning of Summer (Lixia) summons the Cinnabar Heaven Lord for salvation. The Summer Solstice sees the arrival of the Cinnabar Numinous True Elder Emperor with blessings. The Beginning of Autumn (Liqiu) witnesses the descent of the White Heaven Lord. These visitations all serve to educate humanity and offer deliverance.

(Note: "Countless retinues" (wuyang shu zhong) indicates an immeasurable divine entourage; "salvation through instruction" (kaidu) refers to spiritual guidance; "examination and recording" (jiao lu) denotes celestial auditing.)

This scripture describes the celestial descent of the highest Daoist deity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), who dispatches various heavenly lords and emperors with their divine armies during seasonal nodes to instruct and transform living beings.

At the Autumn Equinox, Yuanshi Tianzun sends the Supreme Mystery Ultimate Heavenly Lord (Taizhi Taiji Tianzun) accompanied by the Venerable White Spirit Emperor (Haoling Huanglao Dijun) and countless celestial soldiers to universally deliver sentient beings. At Winter's Commencement, he dispatches the Immeasurable Great Magnificence Heavenly Lord (Wuliang Taihua Tianzun) leading the Primordial Mysterious Heaven Lord (Shixuan Tianjun) and his retinue. During Winter Solstice, the Jade Luminary of Mysterious Heights Heavenly Lord (Xuanshang Yuchen Tianzun) descends together with the Five Numinous Mysterious Elder Emperor (Wuling Xuanlao Dijun).

These divine manifestations unfold with spectacular grandeur: attended by jade maidens and immortal youths (serving deities), the Southern and Northern Dippers (stars governing life and death) and the Four Directors with Five Emperors (celestial officials) hold ritual tablets amid swirling incense and floating celestial blossoms. Dragon chariots and phoenix carriages fill the skies, manifesting miraculous transformations—appearing as clouds and rain, wind and dew, or taking forms of birds and beasts, radiating azure and golden lights. These manifestations inspect the human realm in diverse forms, recording merits and transgressions.

The scripture meticulously records monthly inspection schedules: On the 1st day, celestial deities from the northwest descend with the Northern Dipper lords; on the 8th day, northern deities arrive with the Red Chariot Envoys who execute malevolent spirits; on the 14th day, the Great Unity (Taiyi) emissaries from the northeast conduct inspections; on the 15th, the Eastern Heavenly Emperor descends with the Three Officials (heaven, earth and water governors). Subsequent dates feature different celestial retinues, culminating on the 30th with the highest Taiyi deity from the Upper Prime Heaven arriving with imperial envoys. These visitations involve solemn rituals like scripture recitation and banner-holding (ceremonial implements), specifically examining human karma.

Additionally, special inspections occur on cyclical days: the Taiyi Central Terrace Envoy descends on Jiazi days, while the Supreme Mystery Upper Palace Emissary arrives on Gengshen days. These accounts reflect the Daoist cosmology of "heaven-human resonance," wherein deities periodically descend to observe and record human virtues and transgressions.

This scripture describes the most important fasting days in Daoism and their associated merits. According to the lunar calendar, these sacred dates include: the Longevity Offering Day on the first day of the first month, the Auspicious Welcoming Day on the seventh day; the Fragrant Spring Festival on the eighth day of the second month; the Evil-Cleansing Day on the third day of the third month; the Summer Commencement Day on the eighth day of the fourth month; the Life-Extending Day on the fifth day of the fifth month; the Summer Heat Purification Day on the sixth day of the sixth month; the Autumn Welcoming Day on the seventh day of the seventh month; the Evil-Dispelling Day on the first day of the eighth month; the Longevity Calculation Day on the ninth day of the ninth month; the Blessing Completion Day on the first day of the tenth month; the Blessing Commencement Day on the fifteenth day of the eleventh month; and the Hundred Blessings Day on the fifth day of the twelfth month. Additional significant days include one's personal Destiny Day (corresponding to their birth star deity), the Yearly Prayer Day, and the Three Assemblies Days (when the Celestial Official bestows blessings, the Earthly Official grants amnesty for sins, and the Water Official relieves misfortunes).

The scripture explains that during these fasting days, whether one is an emperor, general, Daoist priest (daoshi), female practitioner (nüguan), or common person, sincere acts of burning incense, chanting scriptures, performing repentance rituals, expounding this scripture, and inscribing one's name on bamboo slips to inform mountain and river deities will attract the attention of perfected beings (zhenren), celestial maidens, jade youths, and other divine beings who record these virtuous deeds. Such meritorious acts are registered in the celestial records, eliminating disasters and sufferings while bestowing pure blessings.

Specific merits include: fasting for one day erases fifty transgressions and grants five days' worth of provisions; two days removes one hundred transgressions with ten days' provisions; three days clears one hundred fifty transgressions with fifteen days' provisions; five or more days eliminates five hundred transgressions and grants a thousand days' provisions. Those who maintain the fast for one hundred days will have ten thousand transgressions absolved, with heavenly cuisine descending and jade maidens welcoming them, ensuring abundant food and clothing. Practitioners who persist for a thousand days receive protection from deities across the Three Realms, support from the Five Directional Heavenly Emperors, flourishing households, prosperous descendants, celestial responses, and continuous auspicious signs. Those who cultivated these practices in past lives may be reborn in heavenly realms, endowed with wisdom, dignified appearance, and longevity.

Most of these fasting days coincide with seasonal transitions or auspicious numerical repetitions (like the third day of the third month or fifth day of the fifth month), reflecting the Daoist cultivation principle of "cosmic-human resonance." Fasting practices include abstaining from meat, purifying body and mind, chanting scriptures, and performing repentance rituals—all methods of accumulating merit through diligent practice during these potent temporal nodes.

The Daoist Lord (venerated deity in Daoism) proclaimed: In ancient times when I expounded scriptures and taught the Dharma to celestial beings in the Pure Marvel Kingdom, eighty-seven thousand men and women came to listen. With one heart they cultivated virtuous intentions, making this solemn vow: For emperors and empresses, ministers and nobles, officials and commoners, and all living beings upon this land, they would steadfastly observe the Six Fast Days (monthly six-day purification), Ten Virtue Days (monthly ten-day cultivation), Three Primes Festivals (Upper, Middle, and Lower Yuan), Eight Solar Terms (including Spring Begins), Jiazi Days, Gengshen Days and other observance periods. They erected a hundred high platforms, inviting Daoist priests to expound this scripture. For twelve years they progressed unwaveringly, moving all celestial deities. Thereupon I dispatched the Left Mysterious Perfected Being (Daoist immortal official) to bestow upon them spiritual medicine, granting them all longevity. Now these practitioners have attained immortality in the Mountain of Accumulated Virtue, their dignified conduct fully aligned with the requirements of the Three Caverns scriptures (the Daoist canon).

The Universal Salvation Perfected Being bowed and inquired: "May I ask what are the proper hours for observing purification practices?"

The Daoist Lord replied: "Heaven and Earth move in orderly cycles, dividing day and night into twelve two-hour periods. Each period's Qi (vital energy) undergoes transformations of life and death, flourishing and decline. The paths of good and evil, fortune and misfortune differ for humans and spirits; karmic retribution varies accordingly, with Yin-Yang benefits and harms each having their proper times. Now I shall explain in detail - listen carefully:

The midnight Zi hour (11pm-1am) is when celestial beings observe purification. Mortals practicing then gain ninety additional days of life, eliminate eighty-one illnesses, and earn reverence from underworld officials.

The cock-crow Chou hour (1-3am) is when heavenly officials observe purification. Mortals practicing then gain one hundred additional days, eliminate ninety illnesses, and are welcomed by underworld officials.

The dawn Yin hour (3-5am) is when the Celestial Support Star observes purification. Mortals practicing then gain one hundred twenty days, eliminate one hundred illnesses, and are feared by underworld officials.

The sunrise Mao hour (5-7am) is when celestial kings observe purification. Mortals practicing then gain one hundred forty days, eliminate one hundred twenty illnesses, and are escorted by underworld officials.

The Chen hour (7-9am) is when Indra observes purification. Mortals practicing then gain one hundred eighty days, eliminate one hundred sixty illnesses, with underworld officials standing guard at their gates.

The Si hour (9-11am) is when true celestial sages observe purification. Mortals practicing then gain forty additional days, eliminate four hundred four illnesses. At this time deities descend, jade maidens scatter flowers, and golden boys waft incense."

This scripture discusses Daoist dietary taboos and fasting rituals, divided into two main sections:

The first part concerns the dangers of eating during specific time periods. The text identifies five hazardous intervals: Midday (11 AM-1 PM) is when celestial demon kings feed - eating during this time shortens one's lifespan by 90 days and causes 81 illnesses; Early afternoon (1-3 PM) belongs to earthly demon kings, reducing lifespan by 100 days with 91 diseases; Late afternoon (3-5 PM) is when human ghosts eat, cutting 120 days of life and bringing 100 ailments; Dusk (5-7 PM) belongs to underworld kings and spirits, diminishing lifespan by 180 days with 200 illnesses; The hour of rest (9-11 PM) is when hungry ghosts, animals, and Fengdu underworld spirits feed - eating then shortens life by 5,000 days and causes 404 diseases. Consuming food during these periods also invites demonic qi into the body, inviting various calamities.

The second section explains proper eating methods. The Daojun (honorific title for Laozi) teaches that before eating, one must wash hands, rinse mouth, straighten posture, burn incense, practice Daoist rituals, repent with bows, and make devotional vows. While eating, practitioners should close their eyes in visualization (mingxiang), imagining their internal deities and the Three-in-One (a key Daoist concept representing the unity of Jing, Qi, and Shen) dining together. Meals should be taken quietly and deliberately, with thorough chewing - others shouldn't touch one's food to avoid contamination. Using clean utensils and maintaining solemn silence constitutes "Dharma eating" (proper Daoist dietary practice).

The conclusion emphasizes that observing these fasting rules brings divine protection and blessings. Through such dietary discipline, practitioners avoid ghostly disturbances, accumulate merit, and ultimately achieve the cultivation goal of longevity and spiritual vision.

This Scripture of Karmic Retribution and Causation from the Most High Cavern Mystery Numinous Treasure (Taishang Dongxuan Lingbao Yebao Yinyuan Jing) records the dialogue between the Universal Salvation Perfected Being (Puji Zhenren) and the Most High Lord of the Dao (Taishang Daojun) concerning the principles of karma and retribution. The Most High Lord of the Dao replied: Since time immemorial, I have been teaching sentient beings in the human realm, enabling all living creatures throughout the ten directions (a Buddhist term referring to the entire cosmos) to hear the true Dao and comprehend the eternal truth—neither arising nor ceasing, neither coming nor going.

To realize this state, one must uphold precepts. From the initial aspiration for cultivation until the attainment of Dao-fruit, one must sincerely repent, receive and observe precepts, maintain purification rituals, practice the Dao through charity, and make great vows. By rescuing sentient beings and accumulating vast merit, one can invoke the protection of celestial beings and receive blessings. Cultivation must proceed step by step, with precepts chosen according to individual capacity—from the Three Precepts and Five Precepts to the Three Hundred Precepts on Observing the Body and the Seven Hundred Twenty Dongshen Precepts (a progressive system of precepts in Daoist practice), each with its own sequence of practice.

Now, I specifically proclaim for sentient beings the supreme Ten Precepts, which plant virtuous causes for humans and celestial beings (referring to beings in the human and heavenly realms), dispel calamities, and bestow blessings:

The first precept forbids killing, even harboring the thought of harming others. One must treat all beings with compassion, regarding them as one’s own self.

The second precept forbids stealing, even entertaining the thought of taking advantage. One must practice humility and non-contention, cherishing others’ possessions as one’s own.

(Subsequent precepts follow the same pattern: first prohibiting harmful actions, then requiring the cultivation of corresponding virtuous minds, and finally clarifying the correct contemplative approach. These precepts form the foundational guidelines for Daoist practitioners’ daily conduct, purifying body and mind and accumulating merit through precept-keeping.)

The Third Precept prohibits lewd behavior or impure thoughts, requiring practitioners to maintain chastity at all times. When cultivating alone, one should regard both men and women as one's own flesh and blood kin, without giving rise to improper thoughts.

The Fourth Precept forbids miserliness and greed, urging constant generosity and impartial aid to the poor. Treat all people equally, without distinction.

The Fifth Precept warns against harboring anger, advising practitioners to maintain a joyful and peaceful mind. Show the same tender compassion toward enemies as toward loved ones, treating all as one would an infant.

The Sixth Precept emphasizes the rejection of ignorance, encouraging wisdom and guidance for those lost in delusion. Regard all beings as intimately as one's own brothers and sisters.

The Seventh Precept prohibits frivolous speech, demanding inner integrity and purity. When encountering scriptures and teachings, one should immediately feel reverence and recite them with respect.

The Eighth Precept requires honesty and trustworthiness, forbidding deception whether in public or private. Deal with others in complete sincerity.

The Ninth Precept bans malicious speech, urging constant right-mindedness and the avoidance of spite. When seeing a venomous snake, reflect on how harmful words ultimately rebound upon oneself.

The Tenth Precept warns against stirring discord, commanding upright conduct without bias. Do not discriminate between close and distant relationships.

The Dao Lord (an honorific title for Laozi in Daoism) states that these Ten Precepts are like a protective wall and shelter for all beings, safeguarding practitioners. Those who uphold them will be guarded by twenty-four Jade Maidens and Jade Youths (Daoist guardian deities), Vajra Deities, Divine Kings, and Warrior Generals, ensuring disaster relief and longevity.

The True Sages (perfected adepts) revere these precepts, and the heavens (celestial deities) rejoice in them. Practitioners will be spared from calamities—war, floods, fires, wild beasts, venomous creatures, illness, imprisonment, demonic disturbances, hunger, cold, and hardship. They will obtain sons if they seek sons, daughters if they seek daughters, along with wealth, honor, long life, and the fulfillment of all wishes.

Those who uphold the precepts will grow wise and discerning, their countenance dignified, becoming the most honored among people. If observed in past lives, they will be reborn in celestial palaces or pure lands, dwelling in splendid halls, free from want of food or clothing, riding clouds and dragons in carefree joy, ever hearing sacred teachings and serving the Perfected.

This scripture expounds on the importance of precept-keeping in spiritual cultivation and its meritorious effects. The Celestial Venerable (supreme deity in Daoism) reveals that those who uphold these precepts are like a sword cutting through delusions, a dharma boat ferrying beings to liberation, a purifying fire consuming defilements, and clear water washing away karmic obstructions. From the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Supreme Clarity—the highest triad of deities) to all enlightened beings across the ten directions, all attained realization through precept observance. Precepts prevent transgressions, restrain body and mind, subdue demonic forces, and facilitate communion with divine energies.

The Dao Lord (high-ranking celestial being) illustrates with examples: In ancient times, five hundred men cultivated on Kongming Mountain in the Land of Pure Harmony for twenty-one years. Through precept-keeping they awakened to the Dao and were guided by Master Daxiang to the Formless Heaven, becoming Golden Light Immortals. Conversely, thirty-six thousand women on Kongji Mountain in the Land of Perched Float sank into the sea of suffering for a century without hearing these precepts, falling prey to demonic obstructions until Salvation Master transmitted the precepts to them. After six million years of diligent practice, they ultimately attained celestial blessings like miraculous fungi and nectar.

Universal Salvation Master inquired: "Does precept-keeping require formal transmission from a master? With beings having different capacities—some upholding precepts lifelong while others abandon them midway—how should this be understood?" The Dao Lord replied: "Those receiving formal precepts from masters and maintaining them lifelong gain immeasurable merit. Copying, reciting, venerating, and practicing the precepts also bring great benefit. Even hearing teachings and taking precepts afterward generates majestic merit. Temporary precept-keeping still yields blessings, like nourishing rain benefiting all plants according to their nature—the merits of precepts manifest according to each being's karmic conditions."

The Dao Lord (a revered deity in Daoism) proclaimed: If Daoist priests or female adepts (nüguan) make vows for the sake of the nation's ruler, ministers, officials, common people, sacred mountains and forests, or suffering beings in the underworld—by erecting a hundred high altars, broadly gathering fellow practitioners, expounding this scripture over three, seven, nine, ten, or even a hundred days without seasonal restrictions—they should burn incense while practicing the Dao, bow in repentance, make vows for blessings, scatter flowers and light lamps, universally exhorting all beings to uphold purification precepts so that all may hear the teachings. May the world attain peace, the people live in contentment, and blessings flow endlessly. Should anyone copy this scripture a hundred, a thousand, or even ten thousand times for kings, emperors, local deities, and the people, spreading its teachings widely to guide sentient beings and enabling the masses to receive, uphold, and practice it—the blessings accrued would be immeasurable.

The Dao Lord continued: When Daoist priests or female adepts transmit precepts to male and female devotees, they must first perform the "Ritual of the Faith Tally" (xing xinchou). The tally (chou) is a bamboo or wooden slip measuring one foot two inches, crafted from locally sourced materials. Before conferring the precepts, this tally must be presented for four purposes: first, to inspire the devotee's heart toward the Dao; second, to preliminarily test their resolve; third, to kindle their yearning for the true teachings through this ritual; and fourth, to allow the disciple to demonstrate sincere willingness to receive deliverance. The so-called "faith tally" serves two functions: first, prompting the recipient to reflect on their karmic deeds of good and evil; second, inviting divine reckoning of their merit, focusing their mind single-mindedly through this rite. Thus, before transmitting precepts, this tally must first be bestowed.

Regarding fasting practices: The Dao Lord pointed out that sentient beings, since beginningless kalpas of cyclic rebirth, have been insatiably attached to indulgence in wine, meat, and gluttony.

This passage elucidates the pathological consequences of indulging in impure foods and the vital importance of Daoist fasting practices. The scripture reveals:

Human ailments arise from consuming greasy, turbid substances like meat and alcohol, which accumulate as putrid matter in the body, causing various illnesses. The invasion of pathogenic wind, cold, dampness, and toxic Qi brings countless afflictions including headaches and fevers. From the fetal stage, life remains precarious—some perish in the womb, others die prematurely after birth, and even those reaching a hundred years face inevitable bodily decay. These sufferings all stem from impure diet that fills the organs with filth, depleting even the gold-and-jade-like Jing (essence) and Qi within.

In contrast, Dao practitioners who "embrace the Dao's natural way" (baodao ziran) achieve immortality without eating or drinking. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), Daoism's supreme deity, transmitted thirty-six scriptures and fasting methods to deliver sentient beings. These purification practices are graded according to capacity:

• Superior practitioners observe prolonged fasting in pure surroundings, chanting scriptures and offering incense
• Intermediate practitioners adapt the discipline to their circumstances with varying strictness
• Daoism designates special fasting periods including the Six Fast Days, Ten Direct Days, Eight Nodes, and Three Primes festivals

These methods form a graduated path established by the Primordial Celestial Worthy to guide ordinary people. The text particularly emphasizes that even the Three Pure Ones (Sanqing) and all sages maintain fasting disciplines—how much more should commoners practice diligently. Observing purification not only heals diseases and averts disasters but serves as the foundation for attaining "perfect penetration of the Ultimate Dao." Through dialogic format, it clarifies that the merit of fasting depends wholly on sincerity, that the practice encompasses complete ritual procedures beyond mere abstinence, and that practitioners should adapt according to their capacity.

The Daoist Lord (a revered deity in Daoism) replied: The gradations of merit, the ceremonial protocols for celestial immortals' descent, and the various types of fasting rituals are all recorded in detail within the Lingbao Jing (Numinous Treasure Scripture). I shall now briefly explain them to you—listen carefully.

Fasting practices are divided into two major categories: the "Ultimate Dao Fasting" for those pursuing the supreme Dao, and the "Salvation Fasting" for delivering sentient beings.

The Ultimate Dao Fasting is practiced by cultivators who resolve to study the Dao, maintaining continuous fasting from beginning to end with unwavering determination. This category further divides into two cultivation methods:

1. The "Forgetting the Heart-Mind" method: During practice, one remains wholly focused on mental activity, forgetting the body's existence whether walking, standing, sitting, or lying down. The inner mind becomes still as cold ashes or withered wood, eliminating all distracting thoughts while preserving pure awareness.

2. The "Extinguishing the Heart-Mind" method: Thoughts arise but are immediately released, allowing spiritual activity to remain unbound, ultimately returning to the absolute stillness of the primordial source and directly reaching the "Dao-field" (state of cultivation).

The Salvation Fasting involves dedicating one's practice to the orthodox Dao while gazing toward the mysterious true realm, praying for blessings to descend and calamities to dissolve. This category also has two approaches:

1. The "Devoted Heart" method: With utmost sincerity, one offers incense and bows to the ten directions (the eight cardinal points plus above and below), single-mindedly seeking the Dao.

2. The "Renouncing Wealth" method: Purchasing ritual offerings like fragrant oils and rare delicacies, one invites both Daoist priests and lay devotees to participate collectively, abandoning worldly distractions to pray devoutly to the Supreme True Dao. Internally, one purges the "six dusts" (sensory attachments of eyes, ears, nose, tongue, body, and mind to external phenomena); externally, one harmonizes with all things.

Through concentrated stillness and sincere devotion to the Dao, one achieves extraordinary karmic rewards and attunes to the state of Wuwei (non-action). This fasting method can relieve the living and liberate the deceased, dissolve disasters, and resolve difficulties—the blessings received correspond to the depth of one's sincerity. The weight of merit depends on the timing of the fasting observance.

On days when fasting is established, celestial saints, immortal officials, numinous attendants, and the Five Emperors of the Three Realms (heavenly deities) descend. Holding ritual banners and registers, they arrive through empty space, scattering flowers and burning incense while listening to Dharma sounds and recording humanity's virtues and faults. These records are inscribed on celestial jade tablets and golden scrolls, bringing boundless blessings.

Fasting during specific months holds particular significance, as during these periods the Daoist Lord dispatches virtue-and-vice deities from the Three Realms and Ten Directions to inspect the human world:

• First month: The Green Emperor (Celestial Emperor of the East) sends nine Qi Commanders, leading 900 million celestial troops accompanied by jade maidens and immortal youths to record human virtues and transgressions.
• Third month: The Yellow Emperor (Celestial Emperor of the Center) dispatches a single Qi Tian Gang Commander with 500 million celestial troops bearing registers to inspect the human realm.

(Note: The text provided is incomplete. Numbers like "900 million" represent conventional Daoist symbolic quantities rather than literal figures.)

This scripture describes the celestial inspection cycles in Daoist belief, where heavenly deities periodically descend to examine human virtue and vice. Different seasons bring distinct divine retinues:

In the fifth lunar month, the Red Emperor (Southern Celestial Sovereign) dispatches General Sheng Guang of Three Qi (sanqi) leading 300 million celestial troops accompanied by immortal youths and jade maidens to inspect human transgressions and blessings. During the seventh month, the White Emperor (Western Celestial Sovereign) sends General Chuan Song of Seven Qi (qiqi) with 700 million celestial soldiers riding jade carriages under feathered canopies, joined by celestial warriors (tianding lishi) to record human morality.

At the Upper Yuan Festival in the ninth month, General He Kui of Primordial Qi (yiqi) descends with 500 million celestial troops bearing banners and ritual tablets, accompanied by merit officials (gongcao), jade youths and maidens to document virtue. In the eleventh month, the Black Emperor (Northern Celestial Sovereign) commissions General Shen Hou of Five Qi (wuqi) with 500 million troops and dragon-tiger deities to rectify human karma.

Three pivotal festivals feature grand inspections:

• 15th day of first month (Upper Yuan): Ten Celestial Officials (shitian lingguan) with countless immortals descend to assess karma
• 15th of seventh month (Middle Yuan): Nine Earth Officials (jiudi lingguan) and cave paradise deities arrive to examine virtue
• 15th of tenth month (Lower Yuan): Water Palace deities and river gods jointly determine retribution

Seasonal transitions also follow celestial schedules:

• Spring Equinox: Jade Treasure Imperial Sovereign (Yubao Huangshang Tianzun) descends with the Green Spirit Primordial Elder (Qingling Shilao Dijun)
• Summer Solstice: Mystic Truth Myriad Blessings (Xuanzhen Wanfu Tianzun) arrives with the Cinnabar Spirit True Elder (Danling Zhenlao Dijun)
• Autumn begins with Supreme Numinous Void Sovereign (Tailing Xuhuang Tianzun) leading White Heaven officials (sutian jun)

These records reflect Daoist cosmology of "heaven-human resonance" (tianren ganying), where deities regularly monitor human conduct to administer corresponding retribution. This belief forms the theological foundation for Daoist purification rituals (zhaijiao) and liturgical practices (keyi).

This scripture describes the celestial descent of various Daoist deities sent by the highest divinity Yuanshi Tianzun (Celestial Worthy of Primordial Beginning) during different solar terms to instruct humanity. At the Autumn Equinox, Yuanshi Tianzun dispatches the Supreme Celestial Worthy of Grand Mystery leading the August Sovereign Emperor of Luminous Numen along with countless celestial troops; at the Beginning of Winter, he sends the Boundless Celestial Worthy of Grand Splendor accompanied by the Heavenly Lord of Primal Mystery and his retinue; during Winter Solstice, the Jade Luminary Celestial Worthy of Mysterious Heights descends with the Five Numinous Elder Emperors. These divine processions are attended by immortal youths and jade maidens, the Southern and Northern Dipper Lords (important stellar deities in Daoism), the Four Directors and Five Emperors, all bearing ritual tallies and riding phoenix-and-dragon chariots that fill the skies. They manifest in myriad forms—transforming into clouds, rain, wind, or dew, or appearing as birds, beasts, plants—while inspecting and recording human virtues and transgressions.

On specific monthly dates, different celestial beings descend: On the 1st day, northwestern deities arrive with the Northern Dipper Lords and divine messengers; on the 8th, northern deities come with the Crimson Chariot Envoys who subdue demons; on the 14th appears the Great Unity Envoy (a significant Daoist divinity) from the northeast; the 15th brings the Eastern Celestial Emperor with the Three Officials of Heaven, Earth and Water (deities overseeing human morality); subsequent descents occur on the 18th, 23rd, 24th, 28th, 29th and 30th with envoys from southeast, south, southwest, west, lower and upper realms respectively. These deities arrive with entourages including the Four Directors, Five Emperors, and Five Dipper Lords, carrying banners and reciting scriptures to examine accumulated karma of humankind.

Furthermore, on the Jiazi day (first of the 60-day cycle), the Grand Envoy of the Central Platform of Great Unity descends, while on the Gengshen day, envoys from the Supreme Mystery Upper Palace conduct inspections. This cyclical system of divine visitations embodies the Daoist cosmological principle of "Heaven-human resonance," maintaining moral order through celestial supervision.

This scripture records the important Daoist fasting days and their merits. On the first day of the first month, offerings are made for longevity; the eighth day of the second month welcomes spring; the third day of the third month dispels evil; the eighth day of the fourth month initiates summer; the fifth day of the fifth month prolongs life; the sixth day of the sixth month clears summer heat; the seventh day of the seventh month welcomes autumn; the first day of the eighth month drives away malevolent forces; the ninth day of the ninth month extends lifespan; the first day of the tenth month completes blessings; the fifteenth day of the eleventh month initiates fortune; and the fifth day of the twelfth month brings manifold blessings. Additionally, on one's birth year zodiac day (benming ri) prayers are offered for prosperous years, while the Three Assemblies Days (sanhui ri, important Daoist gathering occasions) are for establishing merit.

During these special days, whether emperors, generals, Daoist priests (including female practitioners known as nüguan), or common people—if they sincerely burn incense, perform rituals, recite scriptures, expound the Dao, repent transgressions, and report their virtuous deeds to mountain and river deities—the heavens will dispatch perfected beings (zhenren), celestial maidens, jade attendants, and other divine envoys to record their merits. These good deeds are registered in the immortals' Book of Long Life, helping eliminate calamities and suffering.

Specific merits include: observing fasting for one day erases fifty transgressions and grants five days' provisions; two days removes a hundred transgressions with ten days' provisions; three days clears 150 transgressions for fifteen days' provisions; five days or more eliminates five hundred transgressions and bestows a thousand days' provisions. Those persisting for a hundred days eradicate ten thousand transgressions, with celestial maidens arriving to ensure clothing and food without want. Practitioners continuing for a thousand days receive protection from the Three Realms' deities and support from the Five Directional Thearchs, bringing household prosperity, flourishing descendants, celestial-human resonance, and unceasing auspiciousness. After death, they may be reborn in heavenly paradises or reincarnate as wise, dignified individuals blessed with enduring fortune and longevity.

The Dao Lord (a revered deity in Daoism) expounded: When I once expounded the scriptures in the Pure Marvel Kingdom for celestial beings and mortal devotees, eighty-seven thousand virtuous men and women came to listen. Together they made grand vows to cultivate blessings for emperors and generals, royal consorts and ministers, as well as ordinary people. They diligently observed fasting days—the six monthly purification days, the ten upright days, the Three Primes festivals (Upper, Middle, and Lower Yuan), the eight solar terms (key points in the 24-term agricultural calendar), and other significant dates like the Jiazi and Gengshen days.

For twelve consecutive years, their devout practice moved the heavens. I dispatched the Left Mysterious Perfected Being (a celestial official) to bestow upon them divine elixirs, granting them all longevity. They now cultivate immortality in the Mountain of Accumulated Virtue, following precisely the rituals prescribed in the Three Caverns Scriptures (essential Daoist canon).

The Universal Salvation Perfected Being respectfully inquired: "During which time periods should fasting and cultivation be practiced for optimal effect?"

The Dao Lord replied: "Heaven and earth operate through the alternation of day and night. Across the twelve two-hour periods, the waxing and waning of Qi varies significantly—distinctions exist between auspicious and inauspicious hours, between human fortune and ghostly retribution. Yin and Yang each have their advantageous moments, which I shall now explain in detail:

The midnight watch (11pm-1am) is when ordinary celestial beings dine. Mortals eating during this period gain ninety additional days of life, are cured of eighty-one illnesses, and earn the respect of underworld officials.

The cockcrow watch (1-3am) is when celestial officials dine. Eating then grants mortals one hundred days of longevity, relieves ninety ailments, and brings underworld officials to welcome them.

At dawn (3-5am), when celestial assistant spirits dine, eating extends life by one hundred twenty days, cures all diseases, and makes underworld officials stand in awe.

Sunrise (5-7am) marks the dining hour of celestial princes—eating then bestows one hundred forty days of longevity and cures one hundred twenty illnesses, with underworld officials providing escort service.

The morning watch (7-9am) is when the Celestial Emperor dines. Eating during this period grants one hundred eighty days of extended life, cures one hundred sixty illnesses, and has underworld officials standing guard in attendance.

Late morning (9-11am) is when the True Sages dine—eating then extends life by forty days and cures four hundred four illnesses. During this period, celestial beings descend, jade maidens scatter flowers, and golden boys waft incense smoke."

This scripture discusses dietary taboos and the disciplines of fasting practice. It consists of two main sections:

The first section explains the misfortunes associated with eating at different times of day: Noon is when the demon kings of the heavens feed - eating at this time shortens one's lifespan by ninety days and causes eighty-one types of illness. Afternoon is when the earth demon kings feed - eating then reduces lifespan by one hundred days and brings ninety-one illnesses. Evening is when earthly ghosts and spirits feed - consuming food at this time cuts lifespan by one hundred twenty days with one hundred illnesses. Twilight is when underworld spirits feed - eating then diminishes lifespan by one hundred eighty days with two hundred illnesses. Midnight is when hungry ghosts, animals, and the spirits of Fengdu (the Daoist underworld) feed - this is the most dangerous time to eat, reducing lifespan by five thousand days and causing four hundred four illnesses. Eating during these periods allows demonic influences to enter the body, causing diseases and hindering immortality.

The second section teaches proper eating methods: Before meals, one must wash hands, rinse the mouth, sit upright, burn incense, confess transgressions, worship the deities, and make devotional vows. While eating, one should close the eyes and practice visualization (cunxiang), imagining the body's internal spirits dining together with the "Three Ones" (a key Daoist concept representing the trinity of Jing, Qi, and Shen). Meals should be taken in quiet composure - others shouldn't casually touch the food, clean utensils must be used, and laughter or noise should be avoided. This disciplined way of eating is called "Dharma meals" or "pure fasting."

The scripture further instructs that before eating, one should divide the food into four portions: The first for offering to immortals and sages, the second for sacrificing to earth spirits, the third for charitable giving to ghosts and deities, and the fourth for feeding all living beings. Practicing such compassionate giving prevents disasters, keeps spirits from disturbance, satisfies birds and animals, and brings immeasurable blessings.

By observing these dietary disciplines, one gains celestial protection, earns praise from immortals, and receives boundless blessings and grace.

The Taishang Dongxuan Lingbao Yebao Yinyuan Jing (Scripture on Karmic Retribution and Causality) expounds on the essential importance of observing precepts and details specific ethical guidelines. The Supreme Lord of the Dao (a revered Taoist deity) instructs the Perfected Being of Universal Salvation that since time immemorial, he has continuously taught sentient beings throughout the human realm, enabling all creatures across the Ten Directions and Three Realms (representing the entire cosmos) to hear the true Dao and realize the eternal, unchanging truth.

To enter this pure spiritual state, one must diligently uphold the precepts. From the initial awakening of spiritual aspiration through the ultimate attainment of perfection, practitioners must sincerely repent, receive precepts, recite scriptures, maintain fasting disciplines (zhaijie), cultivate the Dao-path, and establish profound vows. They should also accumulate merit through charitable giving, rescuing sentient beings, and performing virtuous deeds to resonate with celestial blessings.

The precepts are structured in progressive tiers: beginning with fundamental Three Precepts and Five Precepts, advancing through intermediate Twenty-Four Precepts and Twenty-Seven Precepts, then to the higher Dongxuan Precepts (divided into lower-grade Forty Precepts, middle-grade Sixty Precepts, and upper-grade Eighty Precepts). The most advanced are the Three Hundred Body-Observation Precepts and Seven Hundred Twenty Dongshen Precepts. Practitioners of varying capacities may select appropriate precepts according to their circumstances.

The scripture particularly emphasizes the "Supreme Ten Precepts" as the foundation for human and celestial blessings, capable of eliminating calamities and bringing inconceivable merits. The first two precepts are:

1. Do not kill living beings—not even entertaining thoughts of killing. Maintain constant compassion, regarding all sentient beings as oneself to be liberated.

2. Do not steal—not even conceiving thoughts of theft. Practice humility, abstaining from ill-gotten gains, and regard others' possessions as one's own.

These precepts are recorded throughout the Three Caverns (San Dong) scriptures, yet deluded beings seldom encounter them. Now the Dao-Lord specifically proclaims these precepts, hoping future generations will uphold them to obtain blessings and dispel misfortunes.

The Third Precept forbids lustful thoughts and licentious behavior, requiring practitioners to maintain purity at all times. When living in solitary retreat, one should regard all men and women as one's own flesh and blood.

The Fourth Precept demands abstention from miserliness and greed, urging frequent almsgiving and widespread relief for the poor. All people should be treated equally without discrimination.

The Fifth Precept prohibits anger and resentment, advocating constant joyfulness and harmonious relations with everyone—whether kin or adversary. View all beings with the tender love one shows an infant.

The Sixth Precept warns against ignorance and confusion, requiring the use of wisdom to guide those who have lost their way. Regard all beings as closely as one's own brothers and sisters.

The Seventh Precept forbids deceitful speech, requiring inner rectitude and maintaining purity both internally and externally. When encountering scriptures and teachings, one should approach them with reverence and recite them devoutly.

The Eighth Precept prohibits falsehood and deluded thinking, demanding honesty and trustworthiness—never deceiving others whether in public or private. Treat all with sincere authenticity.

The Ninth Precept forbids malicious speech, requiring constant nurturing of good thoughts and abstaining from harmful intentions. When seeing a venomous snake, remember that harming others ultimately harms oneself.

The Tenth Precept prohibits sowing discord, demanding upright conduct free from favoritism or aversion. View all people equally without distinctions of closeness or distance.

The Daojun (a Daoist honorific for high deities) states that these Ten Precepts serve as protective walls and dwellings for all beings. Those who steadfastly uphold them will be guarded by twenty-four Jade Maidens and Jade Youths each, along with Vajra Deva Kings, General Guardians, and other protective deities who dispel calamities, prolong life, and resolve difficulties.

True Sages (referring to realized adepts) receive reverence from celestial immortals. They remain unharmed by weapons, floods, fires, tigers, wolves, venomous creatures, diseases, imprisonment, ghosts, evil influences, hunger, cold, or any misfortune. Their wishes are fulfilled—whether seeking sons, daughters, wealth, longevity, or wisdom. They become exceptionally intelligent, dignified in appearance, and the most honored among people.

Those who cultivated these precepts in past lives ascend to celestial realms after death, dwelling in jeweled palaces with abundant provisions. Riding dragon-drawn chariots beneath cloud canopies, they roam in carefree joy, perpetually hearing sacred teachings and serving the Holy Truth.

This scripture expounds on the importance of observing precepts in spiritual practice and the varying degrees of blessings attained through different cultivation methods.

The Celestial Worthy (the supreme deity in Daoism) reveals that upholding precepts is like a sword that severs all afflictions, a dharma boat that ferries beings across the sea of suffering, a blazing fire that consumes karmic obstacles, and pure water that cleanses defilements. From the Three Pure Realms (the celestial abodes of the highest deities—Jade Pure, Supreme Pure, and Grand Pure) to the sages and immortals throughout the ten directions, all attained realization through observing precepts. Precepts prevent wrongdoing, restrain body and mind, subdue demons, and facilitate communion with the divine.

The Dao Sovereign (an exalted divine being in Daoism) illustrates this with an example: Five hundred men cultivated on Kongming Mountain in the Land of Pure Harmony for twenty-one years. Through their shared commitment to precepts, they awakened to the principle of Wuwei (non-action) and were guided by the Perfected Being of Penetrating Forms to the Formless Heaven (a lofty celestial realm), ultimately attaining the rank of Golden Light Immortals (a high celestial attainment). In contrast, thirty-six thousand women on Kongji Mountain in the Land of Floating Dwelling, having gone a century without hearing these precepts, fell prey to demonic obstacles and sank into suffering. Later, they were rescued by the Perfected Being of Salvation, who transmitted the precepts to them. After six million years of diligent practice, they finally achieved true realization.

The Perfected Being of Universal Aid inquired: "Must one receive precepts through a master’s transmission? Sentient beings differ in capacity—some uphold them for life, while others abandon them midway. How should this be understood?"

The Dao Sovereign replied: "Those who resolve to seek the Dao and receive precepts from a master, upholding them throughout their lives, attain immeasurable blessings in this life and beyond. Next are those who copy, recite scriptures, and make proper offerings in their practice. The most supreme are those who can explain the scriptures’ meaning and guide others to take refuge and receive precepts. Even temporary practitioners or lay devotees who uphold precepts receive inconceivable blessings—like gentle rain nourishing all plants, each according to its nature, so too do all who observe precepts receive the Dharma’s benefits."

(Additional note: Here, "observing precepts" refers to the ethical codes and cultivation taboos followed by Daoist practitioners; "Formless Heaven" is an extremely high celestial realm beyond form and appearance; "Golden Light Immortals" represent an advanced attainment within the Daoist celestial hierarchy.)

The Daoist Lord (an honorific title for high-ranking deities in Daoism) proclaimed: When Daoist priests (daoshi) and nuns (nüguan) make vows on behalf of rulers, ministers, common people, lands, mountain forests, and all sentient beings suffering in the Three Paths (hell, hungry ghosts, and animal realms) or Five Afflictions (birth, aging, sickness, death, and other sufferings), they may erect a hundred altars, gather fellow practitioners extensively, and expound this scripture. The duration may span three days, seven days, nine days, ten days, or even a hundred days, unrestricted by seasonal constraints. They should burn incense, practice the Dao, prostrate in repentance, vow to scatter flowers and light lamps, and universally exhort beings to observe precepts and fasting, ensuring all may hear. Pray for universal peace, the happiness of all people, and enduring blessings. Should anyone transcribe this scripture for kings, emperors, local deities, or the people—whether a hundred, a thousand, ten thousand, or countless copies—spreading it widely to teach all beings so they may receive and uphold it, the resulting merit will be immeasurable.

The Daoist Lord continued: When priests and nuns impart precepts to male and female devotees, they must first employ the "faith tallies" (xinchou, a ritual instrument made of bamboo or wood, about twelve inches long). These tallies, crafted from bamboo or wood, are presented before formal ordination. Their four purposes are: 1) to inspire devotees to generate a mind of dedication (turning merit toward others); 2) to preliminarily examine the steadfastness of their original intent; 3) to reveal karmic connections through the tallies, kindling a thirst for the Dharma; and 4) to allow disciples to express sincerity in accepting spiritual guidance. Called "faith tallies" because they enable practitioners to self-reflect on their virtues and faults, and invite the Perfected Sages (high Daoist deities) to calculate the fluctuations of destiny, this ritual focuses the ordinand’s mind singularly. Thus, the tallies precede ordination.

Regarding fasting (zhizhai), the Daoist Lord observed: Since beginningless time, beings transmigrating through rebirth have been insatiably greedy, craving wine, meat, and food without ever knowing contentment.

This scripture describes how humans invite illness and suffering through indulging in meat and unrestrained desires, while emphasizing the vital importance of fasting and spiritual cultivation.

The human body, composed of pus and blood, is vulnerable to invasions of wind, cold, heat, and dampness, giving rise to all manner of ailments. From the moment of conception in the womb, it is filled with impurity, and life is fragile and impermanent—some perish in the womb, while others die soon after birth. Even those who live to a hundred years face constant bodily decay, enduring endless suffering from headaches, fevers, and other afflictions. All this stems from people’s craving for filthy foods, filling their organs with the turbid Qi of wine and meat, allowing poisonous winds and malignant energies to erode their forms. No matter how precious the body, it will ultimately perish.

Yet those who cultivate the Dao do not crave food and drink. By abiding in the natural Way (Dao), they attain immortality and infinite transformation. Out of compassion for the ignorance of sentient beings, I (referring to the Most High Lord of the Dao) have established the methods of fasting to offer salvation. Long ago, in the presence of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), I received the essential teachings on fasting from the thirty-six divisions of scriptures. These methods have been fully transmitted in the human world. Fools who do not believe in fasting fail to realize that the Three Pure Ones (Sanqing, the three highest Daoist deities) themselves attained the true Dao through fasting.

Fasting practice is divided into different levels: Superior practitioners maintain long-term fasting, reciting scriptures and burning incense in pure places without negligence. Middle-level practitioners adapt their practice according to their circumstances. Even lower-level practitioners can observe fasting on specific auspicious days—such as the six monthly fasting days, the ten straight days, as well as the eight seasonal nodes, the Three Primes (Sanyuan), the Jiazi cycle, their birth year’s fate day, the Three Gatherings, and the Gengshen days. All these were established by the Celestial Worthy of Primordial Beginning as expedient means to guide ordinary people.

Some may ask: How is the merit of fasting measured? Are there divine beings overseeing it? Is abstaining from food alone sufficient? In truth, the supreme Dao is all-encompassing, and cultivation should be undertaken according to one’s capacity. The six fasting days and other methods were designed to teach beings of varying aptitudes. If there are still doubts, I shall continue to expound further.

The Daoist Lord (a revered deity in Daoism) replied: "The gradations of merit, the protocols for celestial beings' descent, and the distinctions among the six types of fasting are all recorded in detail within the Lingbao Jing (Scripture of Numinous Treasure). Now I shall briefly explain them to you—listen carefully.

Fasting practices are divided into two major categories: the 'Ultimate Dao Fasting' for those pursuing supreme enlightenment, and the 'Salvation Fasting' for universal deliverance of sentient beings.

Those seeking the Ultimate Dao maintain fasting from their initial aspiration through final attainment, steadfast in heart at all times. This practice manifests in two cultivation methods: First, 'forgetting the heart'—maintaining constant focus on practice, transcending physical form whether walking, standing, sitting, or lying down, with a heart like dead ashes or withered wood, eliminating all distracting thoughts. Second, 'extinguishing the heart'—releasing thoughts the moment they arise, keeping the spirit free from bondage, ultimately returning to stillness and directly reaching the Dao's abode.

The Salvation Fasting involves contemplating the Great Dao and yearning for profound truths while praying for blessings to descend and calamities to cease. Its practice also divides into two approaches: First, reverent prostration—burning incense with utmost sincerity while bowing in worship, single-mindedly seeking the Dao. Second, material offerings—preparing fragrant oils, rare delicacies, and ritual supplies to invite both Daoist priests and laypeople for sincere prayer, relinquishing worldly desires to achieve inner and outer purity.

Through such serene and sincere cultivation, one attains extraordinary fruition, aligning with the state of Wuwei (non-action). This benefits both the living and deceased while resolving misfortunes. The scale of merit corresponds to each practitioner's effort. On fasting days, celestial beings including the Most High Saints, Jade Maidens of immortal officials, and the Five Thearchs of the Three Realms descend holding talismanic registers and scriptures, scattering celestial blossoms and playing divine music while recording human virtues and transgressions.

The establishment of specific fasting dates corresponds to periods when I dispatch divine inspectors from the Ten Directions of the Three Realms to survey the human realm. For instance, during the first lunar month, the Green Thearch (Eastern Celestial Emperor) dispatches the Nine Qi Merit Officers and generals leading nine hundred million troops, accompanied by immortal youths and jade maidens, to record sins and blessings. In the third month, the Yellow Thearch (Central Celestial Emperor) sends the Single Qi Heavenly Stem General with five hundred million troops on the same mission."

This passage describes the Daoist celestial system where heavenly deities periodically descend to inspect human virtue and vice. It details how various Celestial Emperors dispatch divine troops to record merits and transgressions:

In the fifth month, the Red Emperor (Southern Celestial Emperor) sends 300 million celestial soldiers and generals, accompanied by heavenly immortals and jade maidens, to descend and inspect human virtues and faults. During the seventh month, the White Emperor (Western Celestial Emperor) dispatches 700 million celestial troops riding jade carriages with feathered canopies, accompanied by heavenly warriors, to record human sins and blessings.

On the Upper Primordial Festival (15th day of the ninth month), General Hekui leads 500 million celestial soldiers with merit officials and jade attendants to document human conduct. In the eleventh month, the Black Emperor (Northern Celestial Emperor) sends 500 million divine troops accompanied by Dragon-Tiger Lords who scatter incense and flowers while rectifying human transgressions and blessings.

Three major festivals receive special mention: the Upper Primordial Festival (15th day of first month), Middle Primordial Festival (15th day of seventh month), and Lower Primordial Festival (15th day of tenth month). During these days, numerous celestial beings descend en masse. The Upper Primordial Festival sees ten Celestial Officials with countless immortals; the Middle Primordial Festival brings Nine Earthly Officials with cave-dwelling deities; while the Lower Primordial Festival summons river gods and water palace officials.

Seasonal transitions also have corresponding arrangements: at Spring's Beginning (Lichun), the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) sends the Azure Heaven Lord to instruct humanity; during Spring Equinox, the Jade Treasure Celestial Worthy arrives with the Azure Spirit Emperor; at Summer's Beginning (Lixia), the Life-Preserving Celestial Worthy descends with the Cinnabar Heaven Lord; Summer Solstice brings the Mystically True Celestial Worthy with the Cinnabar Spirit Emperor; and Autumn's Beginning (Liqiu) sees the Great Numinous Celestial Worthy arrive with the White Heaven Lord. These divine manifestations all serve to educate sentient beings and help them accumulate merit.

This scripture depicts the celestial descent of various deities sent by the highest Daoist divinity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), to instruct humanity during different solar terms. At the Autumn Equinox, he dispatches the Celestial Worthy of Supreme Subtlety (Tai Miao Zhiji Tianzun) accompanied by the August Sovereign of Luminous Spirit (Haoling Huanglao Dijun) and countless celestial soldiers. At the Beginning of Winter, the Celestial Worthy of Immeasurable Magnificence (Wuliang Taihua Tianzun) descends with the Heavenly Lord of Primal Mystery (Shi Xuan Tianjun) and his retinue. During the Winter Solstice, the Celestial Worthy of Jade Luminescence (Xuan Shang Yuchen Tianzun) arrives alongside the Five Numinous Sovereigns of Mysterious Antiquity (Wu Ling Xuanlao Dijun).

These divine processions include immortal youths and maidens, the Star Lords of the Southern and Northern Dippers (Nandou/Beidou Xingjun, who govern life and death), the Four Directors and Five Thearchs (Sisi Wudi), traveling either in dragon-drawn chariots and phoenix carriages or manifesting as mist, rain, wind, or creatures of land and air. Their sacred duty involves recording human virtues and transgressions.

On specific lunar dates, different celestial inspectors descend: On the 1st day, the Northwestern Heavenly Deity arrives with the Northern Dipper Star Lord and divine messengers; on the 8th, the Northern Heavenly Deity appears with the Red Chariot Enforcer (Chiche Shizhe), specialized in subduing malevolent spirits; on the 14th comes the Great Unity Emissary (Taiyi Shizhe) from the Northeast, who governs destiny; the 15th witnesses the Eastern Heavenly Thearch (Dongfang Tiandi) inspecting the mortal realm with the Three Officials of Heaven, Earth and Water (Tianguan, Diguan, Shuiguan). Subsequent dates bring the Southeastern Heavenly Unity Deity (Tianyi Shen), the Southern Great Unity Eight Spirits (Taiyi Bashen), the Southwestern Polestar Lord (Beichen Xingjun), and the Western Great Unity Deity (Taiyi Shen), each accompanied by specialized envoys and generals who examine accumulated karmic consequences.

Notably, on the Jiazi day (60-day cycle), the Great Unity Central Terrace Envoy (Taiyi Zhongtai Dashi) descends, while on the Gengshen day, the deities of the Supreme Mystery Upper Palace (Tai Xuan Shang Gong) arrive. These inspections feature ceremonial processions bearing ritual banners, chanting scriptures with the sacred "Pacing the Void" (Buxu) liturgical dance, meticulously evaluating the karmic merits and demerits of all beings.

The Taishang Dongxuan Lingbao Karmic Retribution Scripture details important Daoist fasting days and their associated merits. Certain days of the year hold special significance for cultivation:

The first and seventh days of the first lunar month (Longevity Offering Day and Auspice Welcoming Day), the eighth day of the second month (Verdant Spring Day), the third day of the third month (Evil-Cleansing Day), the eighth day of the fourth month (Summer Commencement Day), the fifth day of the fifth month (Life-Prolonging Day), the sixth day of the sixth month (Summer-Heat Cleansing Day), the seventh day of the seventh month (Autumn Welcoming Day), the first day of the eighth month (Evil-Dispelling Day), the ninth day of the ninth month (Life-Extending Day), the first day of the tenth month (Blessing Completion Day), the fifteenth day of the eleventh month (Blessing Commencement Day), and the fifth day of the twelfth month (Hundred Blessings Day), along with one's personal birth zodiac day and the Three Primes assemblies (important Daoist ritual days).

On these sacred occasions, whether one is an emperor, general, ordained Daoist (male or female), or common person, performing incense offerings, scripture recitation, repentance rituals, or expounding this scripture while reporting to the deities of the Five Sacred Mountains, Four Holy Rivers, and various immortal grotto-heavens will attract celestial emissaries like Perfected Ones, Jade Maidens, and Immortal Youths to record these virtuous deeds. The practitioner's name will be inscribed in the Register of Longevity, with calamities dissolved and obstacles removed.

Specific merits include: one day of fasting erases fifty karmic transgressions and grants five days of celestial provisions (heavenly blessings); two days remove one hundred transgressions with ten days' provisions; three days clear one hundred fifty transgressions with fifteen days' provisions; five consecutive days eliminate five hundred transgressions with a thousand days' provisions. Those maintaining hundred-day fasts will have ten thousand transgressions absolved, receiving celestial kitchen provisions (spontaneous heavenly meals), Jade Maiden guidance, and perpetual clothing and sustenance. Thousand-day practitioners gain protection from the Three Realms' deities and support from the Five Directional Thearchs, ensuring family prosperity, flourishing descendants, and constant auspicious omens through heaven-human resonance. After death, they ascend to the Heavenly King's Pure Land, attaining in their next life wisdom, dignified appearance, longevity, and bliss.

(Note: "Jade Register" refers to the celestial merit ledger, while "celestial kitchen" denotes spontaneous food manifestations for accomplished Daoist practitioners.)

The Dao Lord (revered deity of Daoism) expounded: In ancient times when I preached the scriptures and taught the Dharma to celestial beings in the Pure Wonder Realm, eighty-seven thousand men and women came to listen. Together they awakened virtuous intentions and made solemn vows—to devoutly observe all fasting days for the benefit of emperors and generals, royal consorts and ministers, nobles and officials, as well as common people, mountains, rivers, and all sentient beings. These included the Six Fasts (six monthly abstinence days), Ten Direct Observances (ten monthly abstinence days), Three Origins festivals (upper/middle/lower Yuan festivals), Eight Solar Terms (beginning with Spring Equinox), Jiazi days, and Gengshen days. They built a hundred high altars and invited Daoist priests to expound this scripture, persevering with utmost diligence for twelve years until they moved the heavens. Thereupon I dispatched the Left Mysterious Perfected Being (Daoist celestial official) to bestow divine medicine, granting them longevity. Now they all cultivate immortality in Mount Good Accumulation, following the liturgical standards of the Three Caverns scriptures (the Shangqing, Lingbao, and Three Sovereigns canons of Daoism).

The Universally Beneficial Perfected Being bowed and inquired: "At what hours should fasting rituals be performed?"

The Dao Lord replied: "Heaven and earth operate through twelve two-hour periods, each with distinct phases of Qi's vitality and decline. Auspicious and inauspicious, virtuous and wicked, human and ghostly retributions all have their appointed times, as do the beneficial and harmful interactions of Yin-Yang. Now I shall explain in detail—heed these words carefully:

• Zi hour (11pm-1am) is when celestial beings dine. Mortals eating then gain ninety days of longevity and dispel eighty-one ailments, while earth officials (underworld functionaries) gaze upward in reverence.
• Chou hour (1-3am) is the celestial officials' mealtime. Mortals eating then gain one hundred days of longevity and cure ninety diseases, with earth officials lining up to welcome them.
• Yin hour (3-5am) is when heavenly ministers dine. Mortals eating then gain one hundred twenty days of longevity and cure one hundred ailments, inspiring awe in earth officials.
• Mao hour (5-7am) is the celestial kings' dining period. Mortals eating then gain one hundred forty days of longevity and cure one hundred twenty diseases, with earth officials coming and going to receive them.
• Chen hour (7-9am) is the Heavenly Emperor's mealtime. Mortals eating then gain one hundred eighty days of longevity and cure one hundred sixty ailments, with earth officials standing in attendance at the gates.
• Si hour (9-11am) is when celestial perfected sages dine. Though mortals eating then gain only forty days of longevity, they eradicate four hundred four diseases. At this hour, all celestial beings descend, jade maidens scatter flowers, and golden boys waft incense smoke."

This scripture passage expounds important Daoist teachings on dietary taboos and fasting rituals. It describes five specific time periods (midday, early afternoon, late afternoon, dusk, and midnight) when different demon kings and spirits consume their meals. If ordinary people eat during these times, it will shorten their lifespan and invite various illnesses.

Specifically: At noon, when the celestial demons (Tianmo) feed, eating will reduce one's lifespan by 90 years and cause 81 types of illness. Between 1-3 PM, when the earth demon kings (Diwangmo) feed, eating reduces lifespan by 100 years and causes 91 illnesses. From 3-5 PM, when the earthly spirits (Guishen) feed, eating shortens life by 120 years and causes 100 illnesses. At dusk, when the underworld kings and spirits (Mingwang Guishen) feed, eating reduces lifespan by 180 years and brings 200 illnesses. During midnight, when hungry ghosts, animals, and the spirits of Fengdu (the Daoist underworld) feed, eating is most dangerous—shortening life by 5,000 years and causing 404 illnesses.

The scripture warns that consuming food during these times allows demonic entities and evil spirits to enter the body, triggering diseases and misfortunes while obstructing the path to immortality. The proper practice is to divide one’s meal into four portions before eating: the first offered to immortals and sages, the second to earth deities (Diqi), the third to spirits, and the fourth to all sentient beings. With a compassionate heart, one should also share food with birds, beasts, and insects. This prevents harm from spirits and brings immeasurable blessings.

Regarding mealtime rituals, the Primordial Dao Lord (Yuanshi Daojun, one of Daoism’s highest deities) teaches: Before eating, one must wash hands, rinse the mouth, sit upright, burn incense, perform ritual walking (Xingdao), repent and bow in reverence, make vows, and dedicate merits. Then, with eyes closed, visualize the internal deities and the "Three Ones" (Jing, Qi, and Shen) partaking in the meal together. While eating, remain calm and composed—avoid letting others touch the food, use clean utensils, and refrain from laughter or loud speech. Only by following these sacred protocols can the meal be considered "pure fasting" (Qingzhai), which summons celestial beings and countless sages to bestow blessings and grace.

This passage reflects the Daoist concept of sanctifying daily meals, transforming ordinary eating into a religious practice through strict spatiotemporal taboos and elaborate rituals.

This scripture records the teachings of the Supreme Lord of Dao (one of the highest deities in Daoism) to the Universal Savior Perfected Being (Puji Zhenren) on the principles of karmic retribution. The Dao Lord said: Since the beginning of the cosmos, I have continuously transmitted the Dao and expounded its teachings in the human realm to help all beings attain liberation. My purpose is to enable all sentient beings throughout the ten directions (referring to the entire universe) — whether ordinary people or sages, across past and future — to hear the true Dao and comprehend the eternal, unchanging truth beyond birth and death.

Those who wish to cultivate the Dao must uphold precepts. From the initial aspiration to practice until the final attainment of realization, the entire process requires repentance of transgressions, observance of precepts, recitation of scriptures and mantras, fasting (zhai) and walking the path, while sincerely making great vows to benefit all beings. Through charitable giving, rescuing others, and accumulating merit (gongde), one can resonate with the celestial immortals and receive blessings.

The precepts are divided into multiple levels: from the basic Three Precepts and Five Precepts, to intermediate levels like the Twenty-Four Precepts and Thirty-Six Precepts, then to advanced levels including the One Hundred Eighty Precepts and Three Hundred Precepts, with the highest being the Seven Hundred Twenty Precepts. Each level of precepts has corresponding cultivation methods to eliminate karmic obstacles and bring blessings. Yet due to the delusion of sentient beings, few hear these teachings.

Now I specially transmit the most essential Ten Precepts as the foundation for human and celestial blessings:

First Precept: Do not kill, nor even entertain thoughts of killing. Maintain compassion for all life, regarding all beings as oneself.

Second Precept: Do not steal, nor even harbor thoughts of theft. Practice humility, refrain from taking ill-gotten gains, and cherish others' possessions as your own.

(Note: Only the first two precepts are translated here as examples. These precepts embody the core Daoist principles of "equality of all beings" and "tranquil non-action" (wuwei), purifying the mind through behavioral discipline to ultimately achieve unity with the Dao.)

The Third Precept requires practitioners to abstain from lustful thoughts or actions, maintaining purity of body and mind. When in solitary cultivation, one should regard all men and women as one's own flesh and blood. This emphasizes complete transcendence over carnal desires, viewing all people as equal beings of life.

The Fourth Precept forbids miserliness and greed, urging frequent charity to relieve the poor while maintaining equanimity toward all, dissolving the distinction between "self" and "other." This embodies the Daoist core principle of "universal compassion and love," holding that wealth should circulate rather than be hoarded.

The Fifth Precept demands restraint from anger, maintaining perpetual joy and serenity while treating both enemies and loved ones with the tenderness shown to infants. This cultivation state transcends worldly distinctions of affection and aversion.

The Sixth Precept opposes ignorance, requiring the use of wisdom to enlighten the confused while viewing all beings as one's own siblings. Daoism values intellectual development, considering ignorance an obstacle to practice.

The Seventh Precept prohibits glib speech, maintaining internal and external integrity and harmony, spontaneously feeling the urge to recite scriptures upon seeing them. This emphasizes verbal sincerity and reverence for sacred texts.

The Eighth Precept forbids deception and falsehood, demanding honesty in both public and private matters without the slightest concealment toward others. Daoism particularly values the quality of "authenticity" (zhen), considering false speech destructive to cultivation foundations.

The Ninth Precept prohibits harmful speech, requiring constant mindfulness without malicious intent—even seeing a venomous snake as merely bringing about its own demise. This reflects the Daoist cultivation requirement of "compassionate heart and gentle energy."

The Tenth Precept forbids sowing discord, requiring upright conduct without partiality and treating all without favoritism. This state of "no preference or opposition" characterizes advanced practitioners.

The Daojun (honorific title for high Daoist deities) declares: These Ten Precepts are like protective walls and shelter for all beings. Those who uphold them will be guarded by twenty-four Jade Youths and Maidens, Vajra Deity Kings, General Guardians, and other protective deities who eliminate calamities and prolong life. True Saints (the realized) will revere you, the celestial realms (heavenly deities) will rejoice, while weapons, floods, fires, tigers, wolves, venomous creatures, illnesses, imprisonment, malevolent spirits, starvation, cold, and all misfortunes shall never afflict you. Seek a son—receive a son; seek a daughter—receive a daughter. Wealth, honor, and longevity—all aspirations will be fulfilled. Practitioners will develop extraordinary wisdom and dignified countenance, becoming the most revered among humans. After death, they'll ascend to celestial paradises, dwelling in magnificent jeweled palaces with abundant provisions, riding cloud chariots and dragon-drawn carriages in carefree joy, perpetually hearing sacred teachings while serving the Holy Truth.

(Note: This scripture systematically presents fundamental behavioral standards for Daoist cultivation. Through precept observance, one gains both worldly blessings and posthumous transcendence, reflecting the Daoist "ledger of merits and faults" practice concept. Descriptions of Jade Youths and protective deities showcase Daoism's vast pantheon belief system.)

This scripture expounds on the importance of observing precepts in spiritual practice and the varying degrees of blessings obtained through different cultivation methods.

The Most High Lord of the Dao (a revered Daoist deity) declares that upholding precepts resembles four sacred treasures: like a divine sword severing all afflictions, like a dharma boat ferrying beings across the sea of suffering, like purifying flames consuming all defilements, and like cleansing waters washing away karmic obstructions. From the sacred beings of the Three Pure Ones (Sanqing, the highest Daoist celestial realms) to the immortal sages throughout the ten directions, all attain realization through disciplined precept-keeping. Precepts prevent wrongdoing, cease harmful actions, discipline body and mind, subdue demonic influences, and facilitate communion with divine consciousness.

The Lord illustrates the supreme efficacy of precepts through two contrasting examples: Five hundred men practicing on Kongming Mountain in the Land of Pure Harmony attained Wuwei (non-action) through twenty-one years of collective precept observance, ultimately being received by Perfected Being Daxiang into the Formless Heaven (a high celestial realm) where they all became Golden Light Immortals. Conversely, thirty-six thousand women practicing on Kongji Mountain in Qifu Kingdom remained unaware of these precepts for a century, falling prey to demonic interference until Salvation Perfected Being was dispatched to impart the precepts. After six million years of disciplined practice on Guanshan Mountain, they obtained celestial blessings like miraculous fungi and divine nectar, gradually awakening to the Dao.

Regarding practical methods, Universal Salvation Perfected Being inquired: Must one necessarily receive precepts from a master? With practitioners having differing capacities—some maintaining lifelong commitment while others abandoning practice midway—how should this be understood? The Lord responded:

The supreme approach involves generating sincere aspiration, receiving precepts from a qualified master, and maintaining lifelong practice—this brings immeasurable blessings across past and present existences. The next level involves transcribing scriptures, reciting texts, making devotional offerings, and practicing accordingly, which remains profoundly meritorious. Another valid approach includes taking refuge and receiving precepts after hearing dharma teachings, which also generates vast merit. Even temporary or circumstantial precept observance brings significant blessings—like nourishing rain benefiting all vegetation according to its nature, precepts equally benefit practitioners at every level.

This passage particularly emphasizes that while precept practice requires transmission from enlightened masters, practitioners of varying capacities may choose suitable approaches. The essential point lies in genuine motivation—precepts function like universal nectar, impartially benefiting all cultivators.

The Daoist Lord (a revered deity in Daoism) proclaimed: If male or female Daoist practitioners (nüguan) establish one hundred high altars for dharma assemblies on behalf of kings, ministers, common people, lands, mountains and forests—or for suffering beings in the three wretched realms of hell, hungry ghosts, and animals—and extensively gather fellow practitioners to expound this scripture over three, seven, nine, ten days, or even a hundred days without seasonal restrictions, they should burn incense, practice the Dao, bow in repentance, vow to offer flowers and light lamps, and universally encourage all beings to observe fasting precepts so that everyone may hear the teachings. Pray that the world may know peace, the people live in joy, and blessings flow without end.

If anyone copies this scripture a hundred, a thousand, ten thousand, or even countless times for kings, emperors, and the people, spreading it widely to teach all beings so that everyone may uphold and practice it, the merit gained will be immeasurable.

The Daoist Lord continued: When male or female practitioners transmit precepts to disciples, they must first use the "faith tally" (xinchou, a ritual object for testing sincerity). The faith tally measures one foot two inches and may be made of bamboo or wood. Only after delivering the tally may the precepts be formally bestowed. The faith tally serves four purposes: first, to inspire virtuous intent in the disciple; second, to test in advance their resolve to seek the Dao; third, to awaken their thirst for the true dharma; and fourth, to allow the disciple to express sincere aspiration for deliverance. It is called a "faith tally" because it enables practitioners to reckon their own karmic merits and faults and invites the spirits to calculate increases or decreases in blessings. Through this ritual, precept recipients focus their minds wholeheartedly—hence the tally must precede ordination.

Regarding fasting, the Daoist Lord observed: Since beginningless kalpas, sentient beings have cycled through rebirths, ever insatiable, drowning in wine, meat, and indulgence.

This scripture describes the karmic consequences of indulging in meat and strong flavors that lead to illness, while emphasizing the importance of fasting and spiritual practice.

The human body is composed of pus and blood, vulnerable to invasions of hunger, cold, heat, dampness, wind-borne pathogens, and toxic Qi (vital energy), leaving it besieged by countless ailments. Life in the womb is already fraught with impermanence—some fetuses dissolve into pus and blood, others perish before birth, and even those who survive cannot escape aging, sickness, and death. Headaches, fevers, and other sufferings accompany one throughout life, all rooted in the craving for unclean foods. Wine, meat, and pungent flavors rot the organs, allowing toxic Qi to erode the body. Even gold, silver, jade, and stone eventually dissolve—how can the flesh endure forever?

I (referring to the Supreme Lord Lao, or Taishang Daojun) neither drink nor eat, abiding in the natural flow of the Dao (the Way), and thus can transform endlessly, achieving immortality. I often expound scriptures to save sentient beings, yet people remain ignorant and faithless. Therefore, I established the methods of fasting (Zhaifa, a Daoist practice for purifying body and mind) to help them eliminate suffering. Long ago, I received the thirty-six scriptures from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism), among which the fasting methods are profound enough to liberate all beings. But the ignorant dismiss them as false—do they not realize that the Three Pure Ones (Sanqing, the three highest Daoist deities) have already attained the Dao yet still diligently observe fasting? How much more should you?

Superior practitioners should maintain prolonged fasting, reciting scriptures and burning incense in pure surroundings; middling practitioners may adapt according to their circumstances. The Six Fasting Days (six monthly days of abstinence), Ten Celestial Stem Days (Shizhiri), Eight Solar Terms (key seasonal transitions), Three Primordial Festivals (Shangyuan, Zhongyuan, Xiayuan), the Jiazi Day, Birth Destiny Day, Three Assemblies (evaluation days by the Three Officials of Heaven, Earth, and Water), and the Gengshen Day—all were established by the Celestial Worthy of Primordial Beginning as auspicious times to guide mortals. These fasting methods are profound beyond measure, and I constantly urge people to practice them.

Some ask: How is the merit of fasting measured? Are there deities overseeing it? Is abstaining from food alone sufficient? In truth, the supreme Dao is all-encompassing, and practice must suit one’s capacity. The Six Fasting Days and other methods were devised as expedient means for those of differing aptitudes. If doubts remain, I shall continue to expound further.

The Daoist Lord (a revered deity in Daoism) replied: The details regarding the weight of merits, the rituals for celestial deities' descent, and the distinctions among the six types of fasting are all recorded in the Lingbao Jing (Numinous Treasure Scripture). For now, I will briefly explain them to you—listen carefully.

Fasting and purification can be divided into two major categories: the "Ultimate Dao Fasting," which seeks the supreme path, and the "Salvation Fasting," which aims to aid and deliver sentient beings.

The Ultimate Dao Fasting is practiced by cultivators from their initial aspiration to learn the Dao until their ultimate attainment, maintaining unwavering commitment to fasting throughout. It further divides into two methods:

• The "Forgetting the Mind" method: Through sustained practice, one reaches a state where the body is forgotten whether sitting, lying, walking, or standing, with a mind as still as dead ashes or withered wood, eliminating all distracting thoughts.
• The "Extinguishing the Mind" method: Thoughts arise and dissolve instantly, with the spirit remaining free and unbound, ultimately returning to the innate void and directly realizing the Dao.

The Salvation Fasting involves cultivating virtue and redirecting merit toward the true path, sincerely praying for the descent of divine blessings to dispel calamities. It also has two approaches:

• The "Devout Heart" method: With utmost sincerity, one offers incense and bows to the deities of the ten directions, single-mindedly seeking the Dao.
• The "Renouncing Wealth" method: One prepares fragrant oils, rare delicacies, and other offerings, inviting Daoist priests to perform rituals, relinquishing worldly attachments to pray with inner and outer purity to the supreme divine beings.

Regardless of the method, as long as one is sincere in devotion to the Dao, extraordinary rewards can be attained. The blessings received vary according to the depth of one's resolve. On the days of fasting, the celestial sages, immortal officials, jade maidens, and deities of the three realms descend, holding talismans (Fulu), scriptures, scattering flowers, and playing music, recording the merits and faults of humanity. These records are inscribed in the golden registers and jade books of the celestial realm, bestowing inexhaustible blessings.

The reason for designating specific fasting dates is that during these times (such as the first and third lunar months), the Daoist Lord dispatches deities of virtue and vice from the three realms and ten directions to inspect the mortal world:

• In the first month, the Green Emperor (Celestial Emperor of the East) sends the Nine Qi Merit Officers and Generals, leading nine hundred million celestial soldiers, along with immortal youths and jade maidens, to descend and record the sins and blessings of beings.
• In the third month, the Yellow Emperor (Celestial Emperor of the Center) dispatches the Single Qi Heavenly Gang General, leading five hundred million celestial soldiers bearing talismanic records (Fulu).

This scripture describes how celestial deities in Daoist belief periodically descend to the mortal realm to examine human virtue and vice. According to the lunar months and seasonal nodes, different Heavenly Emperors lead divine troops to record merits and faults:

In the fifth month, the Red Emperor (Southern Heavenly Emperor) dispatches the Three Qi Sheng Guang General, accompanied by three hundred million celestial soldiers and immortal youths and jade maidens, to inspect and document human transgressions and blessings. During the seventh month, the White Emperor (Western Heavenly Emperor) sends the Seven Qi Chuan Song General, leading seven hundred million celestial soldiers riding on jade carriages and feathered canopies, descending with heavenly warriors and mighty guardians to record merits and faults.

On the Upper Yuan Festival (15th day of the ninth month), the One Qi He Kui General arrives with five hundred million celestial soldiers, holding banners, talismans, and ceremonial staffs, accompanied by merit officials, jade youths, and maidens to transcribe good and evil deeds. In the eleventh month, the Black Emperor (Northern Heavenly Emperor) sends the Five Qi Shen Hou General, leading five hundred million celestial soldiers who burn incense and scatter flowers, descending alongside the Left and Right Dragon-Tiger Lords to rectify human virtue and vice.

Examinations during major festivals are even more solemn: On the Upper Yuan Festival (15th day of the first month), the Ten Heavenly Officials and countless immortals descend; during the Middle Yuan Festival (15th day of the seventh month), the Nine Earthly Officials and grotto-heaven deities arrive together; on the Lower Yuan Festival (15th day of the tenth month), the Great Gods of Rivers and Lakes and the Water Palace Officials jointly descend. These celestial beings meticulously assess human merits and faults.

Seasonal transitions also bring divine teachings: At the start of spring (Lichun), the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) sends the Beginning Azure Heaven Lord; during the spring equinox (Chunfen), the Azure Numinous Ancient Emperor descends; at the start of summer (Lixia), the Beginning Cinnabar Heaven Lord arrives; at the summer solstice (Xiazhi), the Cinnabar Numinous True Ancient Emperor appears; at the start of autumn (Liqiu), the Beginning White Heaven Lord is dispatched—each leading boundless sacred multitudes to descend and deliver salvation to sentient beings. These divine descents carry the sacred mission of instructing humanity and universally liberating the world.

This scripture depicts the celestial descent of various Daoist deities sent by the supreme divinity Yuanshi Tianzun (Primordial Heavenly Worthy) during different solar terms to instruct humanity. At the Autumn Equinox, Yuanshi Tianzun dispatches the Most Sublime Ultimate Heavenly Worthy accompanied by the Radiant Sovereign Emperor and countless celestial soldiers; at the Beginning of Winter, the Boundless Grand Hua Heavenly Worthy descends with the Primal Mysterious Heavenly Lord and his retinue; while at the Winter Solstice, the Jade Luminary Heavenly Worthy of Mysterious Heights arrives with the Five Numinous Mysterious Elder Emperor. These divine processions include immortal youths and maidens, the Southern and Northern Dipper Star Lords, and other sacred attendants, riding phoenix-and-dragon chariots that fill the skies. They manifest as shifting clouds, nourishing rains, or various animals, patrolling the human realm to record virtuous and wicked deeds.

Monthly inspections occur on specific dates: On the 1st day, northwestern celestial deities descend with the Northern Dipper Lords; on the 8th, northern gods arrive with the Crimson Chariot Envoys who specialize in subduing malevolent spirits; the 14th sees the appearance of the Great Unity (Taiyi) Emissaries from the northeast; while on the 15th, the Eastern Heavenly Emperor inspects alongside the Three Officials (Tian, Di, Shui Guan) who govern heaven, earth, and waters. Subsequent dates feature the southeastern Heavenly Unity Deity, the southern Great Unity Eight Spirits, the southwestern Northern Polar Star Lord, and the western Great Unity Deity. During the month's final three days, the Lower, Middle, and Upper Primordial (Xia/Yuan, Zhongyuan, Shangyuan) Great Unity deities descend successively with celestial generals. These inspection teams include immortal officials bearing ritual scepters and chanting scriptures, meticulously recording the karmic consequences of human actions.

Special mention goes to the Jiazi day (first day of the sexagenary cycle), when the Great Unity Central Terrace Envoy descends, and the Gengshen day, visited by the Mysterious Upper Palace deities. This cyclical descent system embodies the Daoist cosmological principle of "Heaven-human resonance" (Tianren ganying), wherein celestial beings regularly monitor earthly conduct as the basis for karmic retribution.

This scripture discusses the important fasting days (specific days of discipline and practice) in Daoism and their merits. On these designated fasting days, people of all backgrounds—through practices like burning incense, reciting scriptures, and offering gratitude—can receive divine protection.

Key fasting days include:

• First day of the first lunar month (Day of Offering Longevity)
• Eighth day of the second month (Day of Welcoming Auspiciousness)
• Third day of the third month (Day of Dispelling Evil)
• Eighth day of the fourth month (Day of Ushering in Summer)
• Fifth day of the fifth month (Day of Prolonging Life)
• Sixth day of the sixth month (Day of Cooling Summer Heat)
• Seventh day of the seventh month (Day of Welcoming Autumn)
• First day of the eighth month (Day of Expelling Evil)
• Ninth day of the ninth month (Day of Extending Destiny)
• First day of the tenth month (Day of Completing Blessings)
• Fifteenth day of the eleventh month (Day of Initiating Blessings)
• Fifth day of the twelfth month (Day of Hundred Blessings)

Additionally, there are personal "natal days" (corresponding to one's birth-year zodiac) and the "Three Assemblies Days" (important Daoist gathering days).

On these days, whether one is an emperor, a general, a Daoist priest (or female practitioner), or an ordinary person, sincerely burning incense, reciting scriptures, and explaining this scripture while reporting one's virtuous deeds to the mountain and river deities will attract the attention of perfected beings (Zhenren), celestial maidens, and jade attendants. These divine beings will record the practitioner's merits, inscribe their name in the register of immortals, dispel calamities and suffering, and bestow blessings of purity.

The merits of fasting are profound:

• Fasting for one day erases fifty transgressions and grants five days' worth of provisions.
• Fasting for two days erases a hundred transgressions and grants ten days' provisions.
• Fasting for three days erases 150 transgressions and grants fifteen days' provisions.
• Fasting for five days or more erases five hundred transgressions and grants a thousand days' provisions.
• Fasting for a hundred days erases ten thousand transgressions, with celestial maidens delivering food and drink, and divine protection lasting a thousand days.

Those who maintain fasting over the long term receive the protection of the Five Directional Heavenly Emperors. Their households flourish, descendants prosper, and celestial beings bestow continuous blessings and auspiciousness. After death, they may be reborn in the palaces of heavenly kings or reincarnated as wise, dignified, and long-lived individuals, enjoying natural peace and happiness.

The Dao Lord (honorific title for high-ranking Daoist deities) proclaimed: In the past when I expounded scriptures and taught the Dharma to celestial and earthly beings in the Pure Wonder Kingdom, eighty-seven thousand men and women gathered to listen. Together they made solemn vows to observe the Six Fast Days (monthly six-day purification), Ten Virtue Days (monthly ten-day precepts), Three Primes Festivals (Upper, Middle, and Lower Yuan), Eight Solar Terms (including Spring Commencement), Jiazi Days, and Gengshen Days for emperors, empresses, ministers, nobles, chancellors, common people, and local deities alike. They erected a hundred altars, inviting Daoist priests to expound this scripture, persisting sincerely in practice for twelve years without regression, ultimately moving the celestial deities.

Thereupon I dispatched the Left Mysterious Perfected Being (high-ranking Daoist immortal official) to bestow upon them spiritual medicine, granting them all longevity. These practitioners now dwell in Mount Good Accumulation, having all attained immortality. Their cultivation rituals strictly follow the Three Caverns (Dongzhen/Dongxuan/Dongshen) scripture system.

The Universal Salvation Perfected Being (Daoist celestial being) reverently inquired: "How should one select the proper times for fasting?"

The Dao Lord replied: "Heaven and earth operate by their rhythms, dividing day and night into twelve two-hour periods, each with its waxing and waning Qi cycles. Auspicious and inauspicious signs, human and ghostly retributions differ, as do the appropriate moments for Yin-Yang interactions. Listen carefully now:

The midnight Zi hour (11pm-1am) is when celestial beings observe fasting. Mortals fasting then gain ninety days of longevity, eliminate eighty-one illnesses, and earn respect from underworld officials.

The cock-crow Chou hour (1-3am) is when celestial officials fast. Mortals gain one hundred days of longevity, eliminate ninety illnesses, and receive courteous welcomes from underworld officials.

The dawn Yin hour (3-5am) is when celestial ministers fast. Mortals gain one hundred twenty days of longevity, eliminate one hundred illnesses, and inspire awe in underworld officials.

The sunrise Mao hour (5-7am) is when celestial kings fast. Mortals gain one hundred forty days of longevity, eliminate one hundred twenty illnesses, and receive ceremonial greetings from underworld officials.

The Chen hour (7-9am) is when the Celestial Emperor Shakra (Buddhist Śakra devānām indra, here incorporated into Daoist pantheon) fasts. Mortals gain one hundred eighty days of longevity, eliminate one hundred sixty illnesses, with underworld officials awaiting at their gates.

The Si hour (9-11am) is when true celestial sages fast. Mortals gain forty days of longevity and eliminate four hundred four illnesses. During this time, celestial beings descend to earth, jade maidens scatter flowers, and golden boys diffuse incense smoke."

This scripture discusses the misfortunes that may be encountered when eating at inauspicious times, as well as the proper methods of fasting and dietary practice.

There are five perilous periods during a day: High noon is when the demon kings of heaven (zhutian mowang) take their meal—eating at this time will shorten one's lifespan by ninety years and cause eighty-one types of illness. The hour of Ridié (1-3 PM) is when the earth demon kings (di mowang) feed—consuming food then reduces lifespan by a century and brings ninety-one diseases. The Buhour period (3-5 PM) belongs to the human realm's ghosts and deities—eating then cuts one hundred twenty years from life and induces one hundred illnesses. Dusk is when the underworld's ghost kings and spirits dine—partaking food at this time diminishes lifespan by one hundred eighty years with two hundred ailments. The Rending watch (9-11 PM) is reserved for hungry ghosts, animals, and the Fengdu (Daoist underworld) deities—eating then shortens life by five thousand years and causes four hundred four diseases. Consuming food during these periods allows malevolent forces to invade the body, triggering countless illnesses and misfortunes that obstruct the path to immortality (xian) and longevity.

The correct dietary method involves dividing each meal into four portions before eating: offerings to the immortal sages (xiansheng), earth deities (diqi), ghosts and spirits, and all sentient beings. Practicing such compassionate almsgiving prevents harm from baleful spirits. Before eating, one must wash hands, rinse the mouth, assume proper posture, burn incense, perform rituals, repent, and make vows. During the meal, close the eyes in meditation (cunxiang), visualizing the body's internal deities dining together with the Three-Oneness (Sanyi, the supreme Daoist divinity). The process should be tranquil and deliberate—avoid letting others touch the food, and refrain from noise or laughter. This is called "Dharma eating" (fashi). Maintaining such pure fasting practices invites protection from celestial immortals and brings blessings.

The scripture particularly emphasizes that disregarding these dietary rules invites ghostly retribution, while proper observance secures divine guardianship—a crucial precept in Daoist dietary cultivation for health and longevity.

The Taishang Dongxuan Lingbao Yebao Yinyuan Jing (a pivotal Daoist scripture expounding the principles of karmic retribution and spiritual liberation) records:

All human experiences arise from causes and conditions, as naturally as shadows follow forms or echoes respond to sounds. Good deeds inevitably yield blessings, while evil actions bring misfortune—this is the immutable law of heaven and earth. Human destiny is never accidental, but shaped by one's own past conduct.

Practitioners of the Dao must understand that present blessings stem from accumulated virtue (De) in past lives, while sufferings reflect karmic retribution for former transgressions. Thus one should maintain reverential caution in speech and action. Through observing precepts (religious disciplines), scripture recitation, charitable giving, and other virtuous acts, past misdeeds may be purified and merit accumulated.

The text particularly emphasizes the doctrine of "inherited burden" (a distinct Daoist concept where ancestral virtue or vice affects descendants). The virtuous deeds of forebears bless future generations, while their misdeeds may bring calamity upon posterity. Therefore spiritual cultivation serves not only oneself, but also builds hidden virtue (Yinde, merit accumulated through unseen good deeds) for entire lineages.

The scripture clarifies that liberation from cyclical suffering requires sincere repentance, severing evil conditions, and fostering wholesome connections. By practicing the "Three Caverns scriptures" (the Shangqing, Lingbao, and Dongshen scriptural traditions—Daoism's three supreme textual systems), practitioners gradually awaken to the Dao's ultimate truth, ultimately attaining liberation from the cycle of life and death.

This passage comes from the Taishang Dongxuan Lingbao Yebao Yinyuan Jing (Scripture on Karmic Retribution and Causality of the Numinous Treasure from the Supreme Cavern Mystery). It explains how performing good deeds and accumulating virtue (De) brings immeasurable blessings. Here, "kindness" refers to benevolent acts of helping others and bestowing favors. The scripture teaches that when one assists others with compassion and widely extends kindness, they accumulate boundless merit. Such blessings manifest not only in positive outcomes in this life but also in better karmic retribution in future rebirths.

In Daoist practice, accumulating merit and blessings is one of the essential cultivation methods. Through virtuous deeds, practitioners can improve their present circumstances while laying a foundation for future spiritual progress. The scripture succinctly reveals the fundamental law of karma: good causes inevitably yield good effects, and those who show kindness will ultimately receive blessings.