《上清眾真教戒德行經》

The Shangqing Zhenren Jiaojie Dexing Jing (Scripture on the Precepts and Virtuous Conduct of the Shangqing Perfected) conveys profound insights on cultivation and human existence through dialogues among celestial beings.

Fangzhu Qingtong Jun (a Daoist immortal) states: All human lives entail hardship, whether one pursues the Dao or not. Those who do not cultivate the Way endure endless suffering from birth to aging, sickness, and death—their hearts burdened with afflictions and karmic obstructions, with many failing to reach their natural lifespan. Though Daoist practitioners also undergo the trials of austere practice, preserving authenticity, and seeking true teachers, they transcend worldly attachments—viewing noble titles as passing guests, treasured jade as mere pebbles, and fine robes as tattered cloth. Only such perception embodies genuine understanding of the Path.

Xicheng Wang Jun (another Perfected Being) elaborates further: For sentient beings, rebirth as humans from the Three Wretched Realms (animals, hungry ghosts, hells) is rare; being born as physically complete men is rarer still. To be born in the enlightened Central Plains region, encounter benevolent rulers and fathers, and take birth in families devoted to the Dao is exceptionally fortunate. Rarer yet are those who awaken virtuous aspirations, embrace the teachings of longevity, and encounter the Taiping (Great Peace) era—such opportunities arise perhaps once in ten thousand lifetimes, demanding utmost reverence for cultivation.

Finally, Taishang Daojun (the Supreme Dao Lord) reveals the essence of practice through a dialogue: When asked "How long is human life?", those answering "a few days" remain unawakened; those saying "the space between meals" approach but miss the truth. Only the response "a single breath" captures the marrow of cultivation—life exists precisely in this present inhalation and exhalation. Taishang Daojun emphasizes: Even disciples separated by thousands of miles may attain the Dao through sincere adherence to precepts and devoted scripture study, while those physically proximate but inwardly corrupt will never achieve realization.

Through comparative analysis, this scripture demonstrates that both worldly life and spiritual practice involve suffering, yet cultivation transcends impermanence. It simultaneously highlights how genuine practice requires treasuring rare opportunities and seizing the immediate moment—true Dao resides not in form but in the mind's orientation.

"Plain Language Commentary on the Shangqing Zhenren's Teachings on Precepts and Virtuous Conduct"

When a cultivator can experience sweetness permeating their entire being like tasting honey, with its lingering aftertaste, they will attain the Dao.

Fangzhu Qingtong Jun (a Daoist immortal) taught: If practitioners can pluck out their covetous desires like removing beads from a string - one by one until none remain - and gradually eliminate external misdeeds until all transgressions vanish, they will attain the Dao. He compared this to an ox struggling through muddy swampland, exhausted yet daring not to look sideways, focused solely on escaping the mire to rest. Cultivators should regard worldly desires with the same urgency as that ox viewed the swamp - only through single-minded devotion to the Dao can one transcend suffering.

Great Void Perfected Being Nanyue Chijun (a Daoist adept) said: When people persist in wrongdoing without repentance, their accumulated sins become as deep as rivers flowing into the ocean. Yet those who recognize faults and reform while accumulating virtue through good deeds can equally attain the Dao. When harmed by others, respond with virtuous blessings - thus your fortune will naturally increase while harm-doers eventually reap what they sow. The wicked harming the virtuous resembles spitting at heaven - the spittle falls back on themselves; or scattering dust against the wind - it only returns to the thrower. Cultivators must understand: harming others ultimately harms oneself.

The Great Void Perfected Being further taught: Supporting a hundred ordinary people cannot compare to supporting one virtuous person; supporting a thousand virtuous people cannot compare to supporting one Dao cultivator. Those who retreat to mountains and forests for cultivation are especially worthy of support.

Lady Ziyuan (a female immortal) identified five worldly difficulties: Giving alms while impoverished is difficult; studying the Dao while wealthy is difficult; controlling life and death is difficult; obtaining true scriptures is difficult; and being born in peaceful times is difficult. When she asked the Supreme Elder (Laozi) how to understand karmic causes from past lives, he replied: The Great Dao is formless - deliberate seeking brings no benefit. The key lies in steadfast commitment and practicing the true path. Like polishing a mirror where grime removed reveals brightness naturally; sever the six desires (from eyes, ears, nose, tongue, body and mind) to maintain purity - thus one perceives the Dao's truth and spontaneously understands past karma. Wholehearted cultivation, true practice, and unwavering faith bring immeasurable blessings.

Lady Ziyuan added: Practicing the Dao resembles entering a dark room with a torch - darkness instantly vanishes leaving only light. Studying and upholding the true Dao, ignorance naturally dissolves while proper awareness endures. Clinging to wealth and beauty is like children playing with knives - ultimately wounding themselves.

The Scripture on the Precepts and Virtuous Conduct of the Shangqing Perfected (Shangqing zhongzhen jiaojie dexing jing) conveys essential teachings for Daoist cultivation through the instructions of several immortal beings:

Lady Xuanqing warns practitioners: Becoming entangled in attachments to spouses and children is more perilous than imprisonment. Prison sentences may be pardoned, but indulging in emotional desires is like willingly thrusting one's hand into a tiger's maw—such transgressions cannot be absolved. Those bound by passions are like fools clutching torches against the wind; unless they release their grip, they will surely burn themselves. The poisons of greed, anger, and ignorance must be purified through Daoist practice, or they will inevitably bring calamity. True cultivators should be like logs floating downstream—neither veering off course nor disturbed by worldly currents—until they ultimately reach the ocean of the Great Dao (Da Dao).

The Great Perfected of the South Pole uses zither tuning as a metaphor: Cultivation resembles adjusting zither strings—too loose produces no sound, too tight snaps the strings. Only balanced harmony creates sublime music. Among worldly desires, lust is the most difficult to overcome and the greatest obstacle to Daoist practice. Seekers of the Dao must accumulate hidden virtue (Yin De, performing good deeds without recognition), with the most crucial being the guarding of body-mind and adherence to proper practice. When others direct malice toward me, if I do not receive it, the negative consequences will return to them—like shadows following forms or echoes responding to sounds.

The text concludes with an allusion to the "three removals before easy relocation" parable, suggesting that cultivation requires perseverance akin to building a house on Eastern Mountain with unwavering determination.

The core message emphasizes: Daoist practice requires distancing oneself from emotional entanglements, maintaining balanced harmony, accumulating hidden virtue, safeguarding body-mind, and using wisdom to dissolve external disturbances—only then can one realize the Great Dao.

This scripture expounds the methods and principles of cultivating the Dao to attain immortality:

Practitioners should frequently retreat to mountain forests and watery marshes for quiet cultivation, attuning themselves to the natural spiritual energy (Qi). When mountain deities recognize your sincere devotion to the Dao, no illness or evil influence can harm you. Regularly burning incense nearby helps align one's ethereal and corporeal souls (Hun and Po), and with prolonged practice, one begins perceiving fragrant aromas—this marks the entry into true Daoist cultivation.

Maintain stillness while observing heaven, earth, mountains, rivers, and all living beings, always nurturing compassion. Sustaining this mental state leads to realization of the Dao. Human life is fleeting like a dream, yet through refining essence (Jing), energy (Qi), and spirit (Shen), one can swiftly attain the Dao. Upon realization, you merge with heaven and earth, dissolving into the Supreme Void (Taixu, the cosmic origin). Achieving this state of formless emptiness transcends life and death, granting longevity.

Abundant vital essence (Jing-Qi) wards off ghostly evils, while complete self-cultivation averts disasters—even ensuring safety in battlefields and protection from wild beasts in forests. Pursue the Dao with the urgency of craving morning meals, and cherish primordial energy (Yuanqi) as carefully as tending your appearance. Most people chase superficial fame like incense burned for others to smell, unaware its fragrance eventually fades. True adepts see through such vanity, transcending worldly pursuits.

(Note: "Supreme Non-Being" [Taiwu] refers to the primordial state of the Dao, while "embodying emptiness through penetrating clarity" [Dongxu Tiwu] represents the supreme state of unity with the Dao.)

Interpretation of the Shangqing Zhenren Jiaojie Dexing Jing in Plain English

The Lady of the Southern Peak (a Daoist female immortal) said:

A pure and tranquil life is like the four natural phenomena—the sun, moon, heaven, and earth. Life exists in relation to these four phenomena. If life is lost, the four phenomena will also vanish—not because they disappear on their own, but because life has perished. If one can attain longevity, the four phenomena will endure eternally. Those who achieve true immortality can even be born from the formless realm—how insignificant are mere celestial phenomena in comparison? Where do calamities, the decay of the body, and the dissipation of Qi (vital energy) come from? They arise from speaking too much and failing to "guard the One" (focus on cultivation), from greed and seeking shortcuts. It is like a bird’s nest falling from a withered branch, or a hundred victories ruined by a single defeat. Alas, how can the talent for immortality be wasted on petty minds?

The Immortal of the Purple Tenuity said:

When the wild goose spreads its broad wings to fly south, soaring over vast fields, it feels perfectly content. Yet small birds criticize it for flying too high, while the great Peng bird laughs at it for flying too low. Each bird is satisfied with its own place, believing itself to be right—thus, these three birds will never converse with one another. What fault is there in this?

The Lady of the Righteous Luminary (on the night of the 26th day of the seventh month) said:

For those who have lost their way, what is precious is the ability to correct themselves. Mutual kindness dissolves obstacles. Though the clamor of the crowd may be temporarily silenced, true harmony requires long-term cultivation. The path of immortality is long and distant, with each person’s circumstances different and the threads of practice numerous—one must remain vigilant at all times. If the mind is scattered, one may lose their way at any moment. Such subtle words—how should they be controlled? How should they be dispelled? (Final note: There is no need to reply upon reading this message.)

(This passage teaches that cultivators must focus on "guarding the One" and maintaining purity, avoiding distractions from external things. Practitioners at different levels need not compare themselves to others. What matters is correcting mistakes promptly and preserving inner peace—only then can one progress further on the path of immortality.)

This passage recounts the story of Perfected Lord Pei (a Daoist adept). The general meaning is this: For someone like Hou Qi who wished to present Perfected Lord Pei's cultivation experiences to Qie the observer, this was permissible because such an act would inevitably harmonize (kexie) the seductive hearts of unvirtuous people, causing their malicious thoughts to become visibly manifest (neizhang) within them. The author concludes with admiration: What manner of being was this Perfected Lord Pei after all!

(Note: The term "Shangqing" refers to the Shangqing (Highest Clarity) school of Daoism, while "zhongzhen" denotes the multitude of realized Perfected Ones. Through the example of Perfected Lord Pei, this passage illustrates how the exemplary conduct of highly accomplished Daoists can transform those lacking in virtue.)

The lower scroll of the Shangqing Zhenren's Teachings on Precepts and Virtuous Conduct records stories of several cultivators who attained immortal destiny through devout practice:

Liu Shaoweng made repeated pilgrimages to Mount Taihua (the Western Peak of the Five Sacred Mountains) for twenty years until he finally encountered the Elder of the Western Peak (the mountain deity), who transmitted to him the way of immortality. Another practitioner knelt in daily worship by a river for ten consecutive years until the River Earl (the river deity) appeared, presenting him with ten pairs of white jade discs and teaching him the art of walking on water without drowning—this man later attained the Dao at the Central Peak.

When Zuo Ci (a renowned Eastern Han dynasty fangshi) first began cultivation, he devotedly paid homage at Mount Ling for over five years before gaining entry to the Inner and Outer Eastern Palaces (celestial abodes of Daoist immortals). The scripture emphasizes: Cultivation requires distancing oneself from worldly affairs like mountains, transcending mundane concerns like the Pure Numinous Perfected Ones, and penetrating profound mysteries like Zhou Ziyang (a Daoist immortal)—how could one not attain the Dao this way?

Essential cultivation principles include: unwavering aspiration, emptying the heart-mind (Shen), and cautious conduct. The text also details Mount Mao's sacred cultivation sites: The eastern slope of Central Mao Mountain has an entrance the size of a dog's den that widens progressively inward, normally sealed by a massive rock with only a cup-sized opening guarded by mountain spirits. This portal, called the "Gate of the Yin Palace," becomes accessible through sincere purification (Zhaijiao) and is more convenient than the Liangchang Cavern. After entering, one walks two hundred paces before reaching sudden illumination. Southern Mao Mountain has a similar entrance called the "Southern Side Gate," also requiring sincere purification and mountain prayers on specific dates to behold the Director of Destinies (the deity governing lifespans).

Finally, the Director of Mao (the mountain's chief deity) reveals: By upholding the pure Dao, transcending worldly desires, and maintaining a mind clear as empty nothingness, one naturally communes with the Great Dao (Dao), reaching the state of desireless perfection.

This scripture primarily expounds the essential methods and precautions for cultivating the Dao to attain immortality:

The key to Dao cultivation lies in inner purity: one must achieve the state of "seeing without looking, hearing without listening" to approach the profound and wondrous true Dao. Only when inner virtue (De) is perfected and outer spiritual power is abundant can one ultimately ride the clouds to ascend to heaven and be inscribed among the immortals. If the spirit (Shen) is scattered and distracted, the vital energy (Qi) will dissipate with worldly concerns, making the heart insincere. This only exhausts body and mind, proving harmful rather than beneficial to practitioners. The path of cultivation appears simple yet is profoundly challenging.

The Lady of Southern Peak (Wei Huacun, an important female immortal of the Shangqing tradition) recounts: Recently, while examining candidates for true immortality with Mao Siming (a Daoist deity) at the Palace of Pure Emptiness, we rejected forty-seven candidates and promoted only three. Cultivating the Dao requires complete moral transformation and diligent refinement—one must devote every effort as if treading on ice or fire. With sustained perseverance, even perfected beings (Zhenren) cannot evade such dedication, nor can the immortal path remain concealed. However, one must sever all licentious thoughts, or risk being expunged from the registers and examined by the Three Officials (heavenly, earthly, and water officials).

Four major obstacles must be overcome in Dao cultivation:

1. Delusion is the bane of virtue (De)

2. Ostentation brings calamity upon the body

3. Obstinacy marks the beginning of failure

4. Shame serves as the key to cultivation (referring to courageously confronting one's shortcomings)

The text mentions that Xu Changshi (Xu Mi, an important Shangqing figure) has temporarily eliminated his miserly tendencies but must continue his practice. Dongqing Siming (Mao Ying, patriarch of the Maoshan tradition) praises Xu Changshi for his internal comprehension of the true Dao and external ability to handle worldly affairs—a rare talent currently training in the supreme path of authenticity.

Finally, it emphasizes that complete abandonment of miserliness is essential for immortal registration. Even someone like Xu Changshi, who has temporarily overcome his flaws, must persistently refine himself to ultimately ascend among the celestial ranks.

Master Ziyang said: One should have Xu Yufu (a Daoist immortal) regularly bathe and cleanse the body, as this eliminates pathogenic Qi (vital energy) within, dissolves accumulated karma (referring to negative deeds from past and present lives), and serves as a stepping stone toward the true Dao (the Way).

Lady Ziwei remarked: Infrequent bathing reflects the yin (negative) aspect within one’s hun and po (ethereal and corporeal souls). If one resists this yin tendency and persists in purifying through bathing, the turbidity within the body will be refined, and the yin in the soul will naturally dissipate.

Lady Yunlin Youying said: Would it not be excellent if one could break through stubborn thinking and strive to accumulate virtue (De) through good deeds? Do not worry that good deeds will go unrewarded—what one should fear is that the virtue accumulated is still insufficient. Such cultivation is like tending a field of blessings (a metaphor for accumulating merit), where all things in the universe are interconnected.

Lady Youying continued: Since ancient times, life and death have been predetermined, and prominence or obscurity each has its time. Those who can conceal their wisdom and blend with the mundane world are the ones who have attained the Dao. If one can consume divine medicines like Qiongdan (immortal elixir), Jiuhua (celestial herb), and Yunye (nectar of the clouds), they may ascend to the heavens immediately. However, in these chaotic times, before cultivation is complete, one should temporarily enter Taiyin (seclusion for practice), refine the spirit in the hidden realms, relinquish the physical body, nurture the Shen (spirit), and refine Jing (essence) and Qi in the void. Only after transforming one’s form in the Hall of Three Yins (a place of cultivation) and restoring youthful appearance in the Nine Refinements (a stage of practice) can one truly comprehend the wonders of immortality and grasp the profound principles of life, death, and transcendence.

The Zhenren (Perfected One) of Maoshan’s Dinglu said: The phoenix perches on lofty trees, dressed in plain robes (symbolizing purity), following the Dao of heaven with single-minded devotion. The Five Lords’ Stone Nourishment (a type of immortal medicine) benefits the body—one should consume it swiftly to preserve a youthful appearance. Then, cultivate the Mysterious and True Dao (Xuanzhen), refine the mind in stillness—this is the profound mystery of the Dongqian Qiongren (advanced Daoist methods). Secluded practice, preserving upright Qi without dissipation, can eliminate all ailments. Afterward, consuming Xianfan (immortal food) and grains strengthens the bones and nourishes the skin. Then, ascend mountains and visit grottoes to contemplate the arcane mysteries, keeping company with the White Tiger (a celestial beast of the West), and one may grasp the secrets of heaven, attaining longevity. When the year of Renchen (a propitious time for cultivation) arrives, meditate beneath flourishing trees, study scriptures like the Zhou Book and Taiji (Supreme Ultimate), learn the dietary methods of Xihua (a celestial realm), and resonate with spiritual talismans (Fulu)—then one may unite with the Dao and commune with the divine.

The Zhenren of Maoshan’s Baoming said: When encountering true teachings, one must practice them—to neglect them is to lack sincerity (a failure to cherish the Dao’s opportunity). How can one cultivate swiftly? By pursuing these ethereal and wondrous truths. These teachings are profound—treat them with reverence, not disregard. Align every action with heavenly timing, and you will be preserved to witness an era of great peace.

The Scripture of Precepts and Virtuous Conduct Taught by the Perfected of Highest Clarity (Shangqing zhongzhen jiaojie dexing jing), Volume Two

(This scripture is a vital text of the Shangqing (Highest Clarity) tradition of Daoism, primarily recording the precepts of cultivation and moral guidelines transmitted by various Perfected Beings. The Shangqing school, which emerged during the Wei-Jin period, emphasizes personal cultivation for attaining immortality.)

This text documents the precepts of practice and moral principles transmitted by the Perfected Ones (Zhenren) of the Shangqing tradition. The scripture elaborates in detail the behavioral norms that practitioners must observe, covering daily conduct, interpersonal interactions, meditation, and other aspects of cultivation. These teachings serve not only as restraints on external behavior but also as guidance for inner refinement.

(The term "Perfected Ones" (Zhongzhen) refers to numerous enlightened beings, while "precepts" (Jiaojie) denote teachings and disciplinary rules, and "virtuous conduct" (Dexing) signifies moral character. This classic emphasizes dual cultivation—balancing external discipline with inner spiritual refinement.)