《雲笈七籤》Vol. 37

To enter a quiet chamber and cultivate the Dao, one must first use ritual abstinence to regulate speech and conduct and guard carefully against wrongdoing. This is a gradual ladder of spiritual practice.

The Nanhua Zhenjing records that Yan Hui asked Confucius about the Dao. Confucius said, “First observe ritual abstinence, and then I will tell you.” Yan Hui replied, “My family is poor. I have simply avoided wine and meat for a long time.” Confucius said, “That is only the abstinence observed before a sacrifice, not fasting of the mind. You must focus your attention as one: do not listen with your ears, but listen with your mind; and do not listen only with your mind, but sense with your Qi. Let your mind become open and clear, and your spirit pure and bright. Set aside cleverness and deliberation, and then I will tell you the gist of the Dao. The Dao is so deep and obscure that words cannot convey it; I can only try to explain it briefly.”

The Shengji of the Sage Emperor of Primordial Chaos says that, according to the various scriptures, there are roughly three kinds of ritual abstinence.

The first is offering abstinence, in which one accumulates merit and dispels faults through making offerings. The second is dietary abstinence, in which one regulates food to harmonize the spirit and preserve life. These two are forms of abstinence for ritual observance, practiced by those at an intermediate level. The third is fasting of the mind: making the mind open and clear, and eliminating cravings and desires; purifying the spirit and freeing it from defilement and entanglement; setting aside cunning and clever thought, and ceasing to cling to deliberation.

Only by not thinking or deliberating can one focus wholly on the Dao. Only by having no cravings or desires can one take joy in the Dao. Only when free of defilement and entanglement can one accord with the Dao. Because the mind holds no distracting thoughts and remains wholly undivided, this is called “single-minded resolve.” It is practiced by those at a higher level.

“Abstinence” carries the sense of putting things in order and bringing them into alignment. Only when one’s body, speech, and mind are all upright does one truly observe ritual abstinence. Merely restricting food while leaving one’s thoughts undisciplined, or seeking single-mindedness without regulating one’s words and conduct, is incomplete. Dietary abstinence and focused practice should complement each other inwardly and outwardly. The Scripture of the Great Precepts says: “Quiet the spirit, focus without wavering, crave no food after midday, and make both inner and outer realms pure, clear, and empty.” This is what it means.

Although Yan Hui had some understanding of dietary abstinence, he did not yet know how to discipline his inner mind. Confucius therefore instructed him in the methods of abstinence to guide him into the Dao. How many later students can truly empty their minds and remain single-minded? Those who scorn the teachings on ritual observance and assume they have already grasped fasting of the mind are often merely restless and lax. Even if they speak of emptiness and stillness, without understanding their essential meaning, they are only boasting.

The Six Abstinences and Ten Sacred Days of the Dongxuan Lingbao Tradition

The Five Precepts of Daoism: first, do not kill; second, do not indulge in alcohol; third…

…One must not say one thing while thinking another; fourth, one must not steal; fifth, one must not indulge in sexual desire. [The passage continues from the preceding text; the original begins mid-sentence.]

The Ten Good Deeds are: first, to show filial devotion to one’s parents; second, to serve one’s ruler and teachers loyally; third, to treat all things with loving-kindness; fourth, to be patient and forgiving, and not dwell on others’ faults; fifth, to admonish others, stop disputes, and put an end to wrongdoing; sixth, to accept personal loss in order to help those in distress; seventh, to release and protect living creatures, and plant fruit trees; eighth, to dig wells, plant trees, and build bridges beside roads; ninth, to undertake beneficial works for the community, remove its harms, and guide those who have not yet understood the Way; tenth, to recite the Three Treasures’ scriptures and precepts—texts revered in Daoism—and regularly present offerings such as incense and flowers.

When ordinary people regularly observe these Five Precepts and Ten Good Deeds, celestial beings and benevolent spirits will often come to protect them, dispelling calamities and granting them blessings over time. The key is to remain steadfast in one’s resolve.

Six Fasting Days of the Year

The first, third, fifth, seventh, ninth, and eleventh months.

Ten Fasting Days of the Month

The first day of each month (the Northern Dipper descends); the eighth (the Lord of the Northern Dipper, who governs killing, descends); the fourteenth (the Envoy of Taiyi descends); the fifteenth (the Celestial Emperor descends together with the Three Officials); the eighteenth (the Celestial One descends); the twenty-third (the Eight Divine Envoys of Taiyi descend); the twenty-fourth (the Northern Pole Star descends); the twenty-eighth (the Lower Taiyi descends); midday on the twenty-ninth (Taiyi descends); and the thirtieth (the Upper Taiyi descends).

On the days when the Lower, Middle, and Upper Taiyi descend, the Three Officials of Heaven, Earth, and Water, together with all the venerated deities, descend to inspect the world and examine people’s good and evil deeds.

On a Jiazi day, Taiyi inspects the spirits and deities. On a Gengshen day, the Fushi—the spirits said in Daoism to record and report people’s faults—report people’s sins. On one’s natal day, corresponding to the year of one’s birth, one’s merits and cultivation are examined. On the Eight Seasonal Nodes—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—the Eight Spirits record people’s good and evil deeds. On the Three Origin Days, the Upper, Middle, and Lower Origin Days, the Three Officials of Heaven, Earth, and Water assess people’s sins and blessings.

Six Kinds of Fasting

First, the Great Treatise on the Daoist Gate says that the Shangqing fast has two methods of practice.

The first is to cut off contact with others and live alone in quiet seclusion; gather and still the mind and Qi, forget the body, and solemnly perform the rites in a pure altar space, following the ritual model of the Perfected One.

The second is the fasting of the mind: clearing and purifying the heart, and cleansing the spirit.

Second, the Lingbao fast has six forms:

First, the Golden Register fast, performed to deliver the ruler;

second, the Yellow Register fast, performed to deliver the ancestors of the world;

third, the Bright Truth fast, performed to repent and pray for the spirits of the Ninefold Darkness, the realm of the dead;

fourth, the Three Origins fast, performed first of all to repent for transgressions of the ritual rules and precepts.

Fifth, the Eight Seasonal Fasts: through fasting and repentance, past transgressions are cleansed away and people are renewed.

Sixth, the Natural Fast: blessings are sought for the people.

Third, the Cavern Spirit Fast: sincerity and simplicity are held above all else. One severs the entanglements of worldly life in hopes of communicating with the spirits.

Fourth, the Great One Fast: reverence and solemnity are paramount.

Fifth, the Instructional Fast: stillness and simplicity are cherished.

Sixth, the Earth-and-Ash Fast: diligent toil and hardship are treated as merit.

Since ancient times, these forms of fasting have been performed on an altar, where participants make vows before the deities. Depending on the form of fasting, the rites last three, seven, nine, or fifteen days. The day and night are usually divided into six periods for practicing the Way, reciting scriptures, bowing, and repenting, according to strict ritual rules. The exception is the mind-fast of the Shangqing tradition, in which one withdraws from others, sits alone in stillness, regulates the breath, and forgets the body. The other forms of fasting are held for rulers, ordinary people, and those who study the Way, to deliver ancestors, repent of personal transgressions, avert calamities, and pray for blessings.

As times changed, the rites of fasting varied in how much detail they included. Among the Lingbao fasts is the “Half-Shadow Fast,” which involves neither inviting the deities in advance nor declaring one’s merits. Instead, participants perform rites of repentance during one or two periods. They do not burn incense at all three appointed times, and omit rites such as pacing the void and bowing to the scriptures. Some smaller fasting rites include three bows, expressions of aspiration, and other elements as circumstances permit; the rites are adjusted as needed and devised for convenience. These ceremonies are not large-scale fasting assemblies: focused sincerity is all that is required.

Two Kinds of Fasting

The Scripture of Original Nature says that there are two kinds of fasting: “upholding the Way” and “delivering and rescuing.”

“Upholding the Way” means resolving to study the Way and maintaining the fast from beginning to end without wavering. It has two forms: “single-mindedness” and “extinguishing the mind.” “Single-mindedness” means remaining wholly focused at all times. Whether walking, sitting, or lying down, the mind is as steady as cold ashes or dead wood. All distracting thoughts are cast aside, and one holds to a single thought alone. “Extinguishing the mind” means letting go of each thought as soon as it arises. This frees the spirit’s activity from restraint and allows the mind to settle into stillness, until one enters the ritual space.

“Delivering and rescuing” means turning one’s heart toward the Way, earnestly longing for its profound and true reality, and praying that blessings will continue to descend and calamities be dispelled before they occur. The scripture also says that devoutness means offering incense and bowing wholeheartedly and sincerely to the deities of the ten directions, seeking only the Way. Giving of one’s wealth means purchasing incense, oil, fine foods, and offerings, and inviting Daoist priests and others to take part in the ceremony. Participants should turn their hearts toward the Way in prayer and entrust their lives to the Most True Way. Inwardly, they quiet the disturbances stirred by the six senses—eyes, ears, nose, tongue, body, and mind. Outwardly, they regard all things with impartiality, keeping the mind and spirit calm and focused on the Way. In this way, they can attain the fruits of the Way, remain in lasting accord with Wuwei (non-action), and aid both the living and the dead by delivering them from calamity and suffering. Each person acts according to their own capacity, and blessings descend accordingly; the weight of one’s merit bears fruit in its own time.

Twelve Fasts

The Golden Register Zhai (a Daoist purification ritual) is used mainly to dispel natural disasters and to protect and bring stability to the emperor. The Jianwen also says that it can be performed to pray for the well-being of teachers and friends.

The Jade Register Zhai is said to have been performed mainly for ordinary people, though this view has not yet become widely accepted.

The Yellow Register Zhai is used to rescue the souls of the dead from the underworld, free them from karmic guilt, and deliver the dead in the Nine Depths (the deepest reaches of the netherworld) and the Seven Generations of Ancestors.

The Shangqing Zhai is used to seek immortality, realize the true Dao, cultivate the body, and conceal one’s form.

The Mingzhen Zhai enables Daoist practitioners to transcend on their own and to save the souls of countless ancestors dwelling in the Long Night.

The Zhijiao Zhai is used to pray for blessings, atone for wrongdoing, dispel calamities, and heal illness.

The Tutan Zhai is used to release guilty souls, avert disasters, pray for blessings, and prolong life.

The Sanyuan Zhai is performed by Daoist practitioners to repent of their own transgressions.

The Bajie Zhai is performed by Daoist practitioners to examine their failings and seek immortality.

The Three Sovereigns Ziwu Zhai is used to assist the emperor, defend the nation’s borders, and bring peace to the realm.

The Jing Zhai is a method of purification for cultivating the Dao. It may be practiced for a thousand days, a hundred days, three days, or seven days.

The Ziran Zhai is used to save the living and the dead. It is practiced in accordance with the seasons, in harmony with nature.

The Bajie Zhai

The eight festival days are celebrations of the Eight Assemblies of Heaven, great gatherings held in the celestial realm. On these days, the great sacred deities of the heavens assemble at the Upper Palace of Jade Capital in the Lingbao Mysterious City to pay their respects. The Celestial Perfected observe the precepts, fast, make their rounds, and recite scriptures. Anyone who performs purification, observes the precepts, and honors the laws of the celestial realm on these days will be recommended by the Five Emperors, with their name entered in the Jade Register, the celestial roster.

The Heart Fast

The Nanhua True Scripture (that is, the Zhuangzi) records that Yan Yuan asked Confucius about the Dao. Confucius said, “After you have fasted, I will tell you.” Yan Yuan replied, “My family is poor. I have not drunk wine or eaten meat for a long time.” Confucius said, “That is the fast before a sacrifice, not the Heart Fast.

“Focus your mind: do not listen with your ears, but apprehend with your heart; do not stop at apprehending with your heart, but feel with Qi. Open and cleanse your heart, rid it of likes and desires; purify your spirit, cast off its filth and burdens; abandon clever calculation and cut off thought. Without thought, you can devote yourself to the Dao; without likes and desires, you can take joy in the Dao; without filth and burdens, you can unite with the Dao. When your heart is free of distracting thoughts, this is called ‘single-mindedness.’”

Observing the Fast

The Scripture on the Inner Explanations of the Three Heavens says: “In learning the Great Dao, nothing takes precedence over fasting. Do not let the grime of the world stain you outwardly; inwardly, make the five viscera pure and still. Then you can welcome the True Spirits, invite the gods, and dwell in union with the Dao.”

Those who can observe the long fast over an extended period can bring themselves into accord with the true Dao and avoid violating the precepts. Thus the Celestial Master (Tianshi) says in his final instructions: “To study the Dao without practicing fasting is like traveling at night without a torch.” Fasting should be the foremost concern of anyone who studies the Dao.

Those who wish to invite the spirits, pray to the unseen realm, or conduct a fasting ritual should first undertake preparatory fasting before the formal rite. They should remove the fishy, rank impurities clinging to the body, making it clean and free from defilement before entering the fast. Otherwise, even bathing cannot wash them away if the foulness remains within the skin.

The Jing of the Three Primordial Ones on Fasting (Sanyuan Zhaipin) says: On the day of a fasting rite, one should present the “Token of Golden Truth and Jade Radiance of the Nine Heavens,” a symbol of reverence for the Nine Heavens, and place it before the Five Emperors to invite the spirits to descend.

The Jing of the Three Primordial Ones on Fasting also says: Before one has fully mastered the teachings, one’s conduct and movements often fail to conform to ritual rules. The Jing of the Golden Lock and Flowing Pearls says: In ancient times, fasting rites were called “communal assemblies”; today they are called “fasting assemblies.”

The Jing of the Supreme One and the Most True on Ritual Regulations says: To dispel worldly distractions, take the three karmic actions of body, speech, and mind as the foundation of fasting practice. Contemplating the Three Primordial Ones and guarding the One are also its foundations. “Fasting” means being orderly, clean, and pure. Practicing fasting does not require following the Way in six periods of the day and expounding the scriptures in three, nor does it require uninterrupted contemplation, repentance, and prayer for blessings day and night. Pursuing these forms single-mindedly may cause one to lose the roots of Daoist cultivation.

To attain the One is to gather in the three karmic actions of body, speech, and mind. To gather in the body is to sit upright and still, without careless movement. To gather in speech is to remain silent, understanding inwardly without revealing it outwardly. To gather in the mind is to bring one’s spirit into accord with the Dao. Taking this as one’s foundation makes it possible to become a perfected sage or immortal.

Those who have not yet reached this level can begin by disciplining the body and making morning reverence, while refraining from killing, stealing, and sexual misconduct. They can gather in their speech by reciting scriptures and avoiding falsehood, frivolous or suggestive words, divisive speech, and insults. They can gather in their thoughts by contemplating the spirits and freeing themselves from greed, anger, and delusion. Once the ten evils have been removed, the ten virtues arise naturally. Through cultivation to its highest point, one can come into accord with the Dao.

The Nine Methods of Fasting

The Great Treatise on the Mysterious Gate (Xuanmen Dalun) says that fasting methods fall broadly into nine kinds:

First is coarse-grain fasting, eating such foods as hemp and wheat. Second is vegetable fasting, eating vegetables. Third is regulated fasting, eating at prescribed times. Fourth is consuming essences, taking talismanic water and the refined essence of elixirs. Fifth is consuming sprouts, eating the cloud sprouts of the Five Directions. Sixth is consuming radiance, absorbing the luminous essence of the sun, moon, and celestial bodies such as the seven stars of the Northern Dipper. Seventh is consuming Qi, taking in the Qi of the Six Perceptions, the Qi of Great Harmony, and the subtle Qi of the four directions. Eighth is consuming primordial Qi, taking in the Three Primordial Qi shared by all things. Ninth is embryonic nourishment.

The essence of the Qi of Great Harmony exists within the Great Void. “Embryonic feeding” means that people can nourish the body with the primordial essence and Qi they receive within themselves. Once the primordial essence is harmonized, it becomes the foundation for nurturing the body. Clear, empty Qi descends and enters all the limbs and body, so people no longer depend on food from outside.

Coarse eating means ceasing to crave the many flavors; eating vegetables means giving up rich, greasy foods; and restricted eating means reducing troublesome, turbid Qi. By taking in refined Qi, the body and spirit can gradually develop subtle, wondrous qualities. Take in “teeth” (a reference to a corresponding Daoist method of ingestion), and the body will transform into “teeth”; take in radiant Qi, and it will become light; take in the Six Qi, and it will become the Six Qi, roaming in the four directions; take in primordial Qi, and it will become primordial Qi, merging with Heaven and Earth. Take in embryonic Qi over a long period, and one will become as pure and innocent as an infant, merging with the Dao as one.

These transformations operate continuously and keep changing. There is no need to wait until one abandons this body and receives another, nor to pass through the cycle of birth and death. The methods described here may not refer only to food; they may also include medicinal prescriptions, massage, and other practices, which can be investigated further.

Miscellaneous Accounts of Fasting and Purification

The Scripture on the Precepts of the Three Primordial Lords says that the seventh day of the first month is when the Three Officials of Heaven, Earth, and Water—deities in Daoism who govern these three realms—inspect people’s good and bad deeds. One may undertake purification fasting on this day. The Sacred Annals say that the seventh day of the first month is called the “Fasting of the Assembly for Promotion and Reward,” the seventh day of the seventh month the “Fasting of the Midyear Assembly for Celebrating Life,” and the fifth day of the tenth month the “Fasting of the Grand Assembly for Establishing Life.” The Three Officials review people’s good and bad deeds. By fasting, submitting petitions, and praying on these days, one may join the assemblies for reward and seek blessings.

The Code of the Luminous Truth says that the first, third, fifth, seventh, ninth, and eleventh months are the six fasting months of the year. If one fasts during these months, the Three Emperors of Heaven will command the Envoy of Great Unity to dispel ten kinds of suffering for that person. The Secret Words of the Eight Ways lists nine months for true fasting: the first, third, fourth, sixth, seventh, eighth, ninth, tenth, and eleventh months. The first, fifteenth, and twenty-ninth days of each month are its three fasting days.

The first day of the first month is called the “Heavenly La Day,” the fifth day of the fifth month the “Earthly La Day,” the seventh day of the seventh month the “Dao-De La Day,” the first day of the tenth month the “People’s Year La Day,” and the festival in the twelfth month the “Lords and Kings La Day.” All five La days are suitable for fasting and for making offerings to one’s ancestors.

The Code of the Luminous Truth also designates the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each month as the “Ten Direct Fasting Days.” On Gengshen days, Jiazi days, and the days of the Eight Seasonal Nodes, the Eight Spirits of Great Unity descend to inspect people’s transgressions. Fasting on these days can please Great Unity.

Within the human body dwell the “Hidden Corpse Spirits,” divine beings who, according to Daoist belief, lie hidden inside the body and report a person’s transgressions to Heaven. One’s Birth Year Day, the day corresponding to the Heavenly Stem and Earthly Branch of one’s birth year, is a time when one’s transgressions are examined. The body spirits and their attendant officers and soldiers, who guard the body and record a person’s merits and faults, also ascend to Heaven to reckon them. The Code for奉道 in the Three Caverns records various days for purification rites:

On the first day of the first month, the “Longevity Offering Purification” is held; on the seventh day of the first month, the “Spirit-Extending Purification”; on the eighth day of the second month, the “Fragrant Spring Purification”; on the eighth day of the fourth month, the “Summer’s Opening Purification”; on the fifth day of the fifth month, the “Life-Continuing Purification”; on the sixth day of the sixth month, the “Summer-Heat-Clearing Purification”; on the seventh day of the seventh month, the “Autumn-Welcoming Purification”; on the first day of the eighth month, the “Evil-Expelling Purification”; on the ninth day of the ninth month, the “Lifespan-Extending Purification”; on the first day of the tenth month, the “Blessing-Completing Purification”; on the fifteenth day of the eleventh month, the “Blessing-Inaugurating Purification”; and on the La Day in the twelfth month, the “Hundred Blessings Purification,” followed by the “New Year-Welcoming Purification” on the twenty-eighth day.

The “Goodness-Establishing Purification” is held at the Start of Spring; the “Blessing-Extending Purification” at the Spring Equinox; the “Goodness-Growing Purification” at the Start of Summer; the “Vermilion Brightness Purification” at the Summer Solstice; the “Long Life Purification” at the Start of Autumn; the “Transgression-Atoning Purification” at the Autumn Equinox; the “Goodness-Following Purification” at the Start of Winter; and the “Celebration-Expanding Purification” at the Winter Solstice. Each of these purification rites has its corresponding scriptures and ritual procedures. Therefore, if those who study the Dao fail to observe purification and abstinence, their cultivation will be in vain, even if they practice in the mountains and forests.

The essentials of purification and abstinence are to cleanse the heart and remain still, to be humble and respectful, and to act with care at every turn—cautious as if walking on ice or beside a deep ravine, and reverent as if in the presence of one’s elders. One’s heart should be sincere and modest. One must also examine and discipline oneself, both inwardly and outwardly, and ensure that the surroundings are free of noise and disorder.

Those taking part in a purification rite must especially exclude the following: filial mourners wearing full mourning dress; women who have recently given birth; women whose menstrual period has not yet ended; and people suffering from malaria, sores or scabies, or any other serious illness. They may not enter the purification hall, courtyard, or ritual altar grounds. If someone in one of these conditions is so eager to take part that they plead earnestly to be admitted, it is permissible to present words of repentance and atonement on their behalf and pray for their release from transgression. They must not, however, mingle with those in the hall or take part in rites such as ascending the altar; they should instead be seated separately. The six domestic animals must also be kept away. Such people or animals are thought to defile and offend the perfected spirits, causing the sages and worthies to refuse to descend and rendering the purification rite ineffective.

Whenever a purification rite is held, the presiding devotee must be devout, and the ritual officers responsible for conducting it must be solemn and orderly. Failing to prepare all the incense and lamps is also considered negligent and disrespectful. Incense is especially indispensable when petitioning the holy perfected beings. Aloeswood and sandalwood are especially valued, and incense pellets may also be made according to the method in the Shangqing tradition. Shell incense and musk must not be used. The key to summoning the perfected spirits and praying for their descent is focused sincerity and reverence. Daoist priests living in humble seclusion and too poor to provide these offerings should still do their best to offer a small amount as a sign of their devotion rather than go without entirely. If only nipple-shaped incense is used, it is not the kind of incense used by Daoists.

When first entering the ritual chamber, a quiet room where purification rites are performed, observe the incense smoke as it rises. If it ascends straight toward one of the four directions—east, south, west, or north—it signifies that the Five Emperors will descend from the direction indicated by the smoke.

The Dengzhen Yinjue says: “Incense is the medium through which the perfected beings of Heaven communicate and respond; it is also the means by which the deities of Earth convey their intentions. Whether performing a purification rite, cleansing body and mind, concentrating in prayer, or inwardly visualizing, one must burn incense. The attendant incense-bearing golden youths who stand at one’s sides will summon the perfected beings on one’s behalf and convey one’s intentions.”

The Dengzhen Yinjue also says: “The perfected beings draw in the light of the sun and make it shine in all directions; they command the moon’s essence to illuminate dark places. Therefore, light the Nine Radiance lamps, so their light may illuminate the eight directions and disperse the long night.”

The Siji Mingke says: “On the Start of Spring and the Spring Equinox, place nine lamps in the courtyard; on the Start of Summer and the Summer Solstice, light eight; on the Start of Autumn and the Autumn Equinox, six; and on the Start of Winter and the Winter Solstice, five. On the day corresponding to one’s birth year in the sexagenary cycle, light twelve lamps. With these lamps, present petitions to the spirits, confess transgressions, and ask for their blessing and protection. The lamps should be set in the courtyard. For other purification rites, the number of lamps used in the courtyard is determined separately.”

When the lamp rite is complete, follow the ritual text and face the direction assigned to the king on the dates corresponding to the four seasons. Only on the day corresponding to one’s birth year should one face Tai Sui. Click the teeth twenty-four times and recite:

“Lofty Supreme Perfected Ones, August Sovereigns of the Myriad Sages, Jade Ministers of the Five Emperors, and Immortal Overseers of the Perfected: on this auspicious day, when the eight seasonal divisions open and are proclaimed, may all sins of the living and punishments of the dead be wiped away, and may the calamities of the Nine Yin be cut off forever. May the Seven Generations be rescued and released, freed from the realm of fire and forever removed from the sword mountain and the Three Paths and Five Sufferings. May these disasters and sufferings never entangle my person. May I endure as long as Heaven and Earth, and uphold the Emperor’s Dawn for ages to come. May the five vows and eight assemblies be fulfilled exactly as spoken.”

After reciting, remove the headcloth and bow one hundred and twenty times, touching the forehead to the ground without striking it painfully. Then put the headcloth back on, look up at the sky, and silently say: “Today I receive Heaven’s grace: I am granted the return of my body, rebirth, and ascent to immortality.” When you have finished, tilt your head back and swallow Qi twenty-four times. Practice this way for three years, and the sins accumulated in the past will all be erased, while your body will be brought into accord with the perfected beings.

A review of the purification practices described in the various scriptures shows that they fall broadly into three kinds. The first is the offering purification, in which one accumulates merit and dispels faults through offerings. The second is the fasting purification, in which one moderates food to harmonize the spirit and nourish longevity. These two are forms of sacrificial purification practiced by adepts of the middle grade. The third is the mind purification: opening and cleansing the heart, removing attachments and desires; washing the spirit clean of defilement and entanglements; setting aside clever schemes and ending thought. With no distracting thoughts, one can devote oneself to the Dao; without attachments or desires, one can delight in the Dao; without defilement or entanglements, one can unite with the Dao. When the heart no longer holds a second thought, this is called single-minded resolve. This is the purification practice of adepts of the highest grade, and it has already been explained in great detail.

“Purification” carries the sense of ordering and bringing into unity. Its key lies in making … (The original text ends here.)

Only then can it be called true fasting. If one merely observes the rules of abstinence and eating restrictions, while one’s thoughts and understanding remain unregulated, then focusing the will and refusing to crave fine foods are only parts of the fasting practice. Inner cultivation of the mind and outward restraint work together. That is why the Great Precepts Scripture says: “Let the mind be calm and silent, focused and undivided; take no food after midday; be pure and tranquil within and without.” This is precisely what it means.

You understand a little about abstaining from food, but you do not yet understand how to regulate the mind. So I am explaining this method of fasting to you, so that you may receive the Great Dao. Among later students, who can truly be empty of mind and single-minded? Those who dismiss the teachings on ritual offerings and assume they already understand the principle of fasting of the mind—fasting with a pure, focused mind—are probably indolent and arrogant. Even if they speak of stillness and Wuwei (non-action), they do not understand the essential point; they are merely boasting. The Book of Changes says: “Thus the sages fast.”

Fasting Liturgy

The Daoist priest Wang Zuan was from Jintan and lived on Mount Maji. He often performed good deeds in secret to aid living beings, and his compassion extended even to the smallest creatures. In the final years of the Jin dynasty, war ravaged the Central Plains, famine followed famine, and epidemics soon spread. At the time, poisonous miasmas harmed the people, and many died. Villages lay in ruins, with corpses scattered everywhere.

In a quiet chamber, Wang Zuan burned incense and submitted a memorial, praying to the Mysterious Heaven. He prayed for three consecutive nights, even weeping. On the third night, the courtyard became as bright as day. Auspicious winds and colored clouds then gathered in the sky. Soon, a wondrous fragrance and heavenly music descended into the courtyard. More than thirty armored soldiers stood in formation, as if awaiting orders. Next came pairs of ceremonial objects: pearl banners, jeweled canopies, colorful flags, and feathered staffs. At the rear, four blue-robed youths carried flowers and incense, while attendants carried an offering table. Brocade mats covered the ground, and a huge screen stood at the front. On either side, Dragon and Tiger Generals, attendant officials, and some two thousand soldiers seemed to stand guard in formation. Twenty-six golden-armored generals and ten divine kings also took their places in order behind the two Dragon and Tiger lords, their ranks solemn and orderly.

In an instant, the sound of flutes and pipes shook the sky, coming from the northwest, and brilliant five-colored lights flashed. A person carrying a sword and holding a tablet came forward and told Wang Zuan, “The Most High Lord of the Dao (a revered Daoist deity) has arrived.” A richly adorned jeweled throne then descended from the sky. The Most High Lord of the Dao sat upright on a five-colored lotus throne, with two Perfected Ones and two Heavenly Emperors standing in attendance on either side. Wang Zuan bowed to welcome him and knelt with his face to the ground. The Lord said to him, “You take pity on the people of the world…”

During the Zhangjiao (sacrificial prayer ritual), people prayed with utmost sincerity, pouring out their hearts and blood in the hope of moving both the netherworld and the human realm, so that the Earth Bureau, the divine office in charge of affairs below ground, would record their names.

Heaven and Earth bring forth and nurture the myriad beings through the workings of the Five Phases (Wood, Fire, Earth, Metal, Water). The Phases overcome one another, and each has its own waxing and waning, its own succession and change. Their transformations never cease. Thus life continues without end, breath passing on from one generation to the next; throughout countless kalpas, it has never been interrupted. Those who receive the force of life and unite with pure Yang Qi ascend to Heaven and become immortals. Those who move toward death and sink into the deepest Yin Qi remain on Earth as ghosts. Among ghosts, too, there are differences in rank and strength, firmness and gentleness, goodness and evil, just as in the human world.

The Heavenly Worthy, the Jade Emperor, feared that ghosts and spirits might run unchecked and harm the people. He therefore often ordered the Five Emperors and the Three Officials, the Daoist system of divine offices, to inspect and restrain them, and established clear and comprehensive laws and penalties. In later generations, however, more and more people became shallow and deceitful. The foundations of honesty and sincerity gradually fell away, and demons and frauds arose in their wake. Those who were disloyal to their ruler and unfilial toward their families, abandoning the teachings of the Three Bonds and Five Constants, were in effect choosing their own death.

Thus demons from the foul Qi of the Six Heavens, together with generals from past dynasties who had died in defeat, gathered into bands and attacked and harmed the people. They rode the wind and drove the rain, taking advantage of people’s weakness to do mischief. They caused all kinds of illness, bringing great suffering; some people even died young, before their allotted years were complete.

Later, at Sheyang Palace, someone brought out the Scripture of Divine Incantations and passed it to the Perfected Tang Ping, so that he could spread the scripture and save living beings. Although related accounts circulated among the people, they dismissed the names of figures such as Wang Jian and Bai Qi as baseless hearsay. In fact, these accounts meant that generals of old had commanded armies in life and become ghost marshals after death. Those who had rendered meritorious service rose to become officials of the Law, while those who had slaughtered living beings remained among the demons. They took advantage of the weakening Qi of the Five Phases to cause harm, bringing people wasting diseases and epidemics. But when subdued by the might of Yang and controlled with divine incantations, they would naturally desist.

Now I pass the Scripture of Divine Transformation and the Scripture of Divine Incantations to you once more. You should act in accordance with their teachings and use them to protect and save the people. The deity then ordered an attendant boy to open a treasure casket holding the Nine Lights and gave Zuan the Scripture of Divine Transformation and the Three-Five Instructions for the Great Retreat, a set of essential teachings on Daoist purification rituals. The deity charged him: “Apply yourself diligently to your practice. When your accumulated hidden virtue is complete, you may hope to attain the rank of a Perfected One.” With that, the deity rose into the sky toward the northwest in a great train of carriages and horses, returning to the Shangqing realm.

Zuan followed the scriptures and ritual regulations in carrying out purification rites in Jiangnan. The epidemic soon subsided, and the people recovered their health. From the Jin dynasty to the present, the number of people who have received this blessing is beyond counting.

Maintaining Purification

The Wushang Biyao records: Long ago, a Daoist priest maintained purification and recited scriptures. There was an ordinary person…

He worked for hire, helping a Daoist repair a hall used for purification rituals. Seeing how conscientiously he worked, the Daoist invited him to share a meal at noon. After they had eaten, the Daoist said, “Starting today, observe a fast with me; the merit will be great. Do not eat again until noon tomorrow, and do not break the fast. Otherwise, all your effort so far will have been wasted. If you can keep to this, you may be spared the hardships of the world.”

The man bowed and accepted the instruction, then left. When he returned home that evening, his wife had been waiting all day and had prepared a meal. He told her what the Daoist had instructed him to do. His wife could not understand and grew very angry. Unable to stand up to her, he finally broke the fast and ate with her.

Later, after he died, a heavenly emissary assigned him to guard the tree spirit of a thousand-year-old tree on Mount Shu, and regularly provided him with food. The ancient tree was thick with leaves and branches. One midsummer day, three devout practitioners of the Dao passed by and rested beneath it. They sighed, “This tree gives us shade, but it will soon be noon. Where can we find a meal?”

A voice from inside the tree said, “I will prepare lunch for the worthy ones. There is no need to worry.” Before long, the food arrived. After eating, the three said, “We seek the Great Dao, but where is the Great Dao to be found? This has happened of its own accord, yet it cannot be called attaining the Dao.” They then asked the voice in the tree, “Might the great spirit appear for a moment and meet with us?”

A reply came from the tree hollow: “I cannot help anyone attain the Dao. I can tell you my name and where I live. I was once a Daoist and urged a man to observe a fast, but his wife caused him to break it. His merit was therefore left incomplete, and I was assigned to guard this tree spirit. I cannot leave. Because I once ate during a fast, Heaven’s decree requires me to provide fasting meals at noon every day. I am so busy preparing food that I have no time to attend to my own meals, and no chance to advance. I would like to ask the worthy ones to visit my home. If you can hold a three-day fast on my behalf, I will be able to ascend to Heaven.”

The three worthy ones understood his wishes. They went to find his family and explained the whole story in detail. His family immediately arranged a fast and asked Daoist priests to burn incense, recite scriptures, and perform rites of repentance for him over three days. The man was then able to ascend, entering the clouds. Above the Radiant Empyrean, he received the books of the immortals and became a roaming immortal.

The merit of fasting is therefore profound, and one must not neglect it. This man observed a fast for half a day and then died; one day after his death, he was freed from his former status. He did not remain trapped for many years, and in the end he became an immortal. This shows that Heaven records people’s merits and faults with perfect clarity and never overlooks anything.

Those who study and cultivate the Dao should diligently observe the fasts in hopes of communicating with the unseen spirits. Those who persist in their practice will surely have the chance to ascend to Heaven.

Fasting Days Associated with Yin and Yang

The Three Assembly Days: The seventh day of the first month, called the “Fasting of the Assembly for Promotion and Reward”; the seventh day of the seventh month, called the “Fasting of the Midyear Assembly for Celebrating Life”; and the fifth day of the tenth month, called the “Fasting of the Great Assembly for Establishing Life.” On the Three Assembly Days, the Three Officials—deities who govern Heaven, Earth, and Water in Daoism—inspect people’s good and bad deeds. These days are suitable for fasting, receiving Fulu (talismans and registers), and submitting petitions in prayer, in order to avert calamity and gain blessings.

The Five La Days: The first day of the first month, called the “Heavenly La Fast”; the fifth day of the fifth month, called the “Earthly La Fast”; the seventh day of the seventh month, called the “Dao and De La Fast”; the first day of the tenth month, called the “People’s Year La Fast”; and the festival day in the twelfth month, called the “Lords and Kings La Fast.” On the Five La Days, one should make offerings and present them to deceased ancestors. Those who do so may be called filial children and will receive immeasurable blessings.

Rituals performed on other days are improper rites. However, together with the Three Yuan Days mentioned earlier—the festivals of the Upper, Middle, and Lower Yuan—these are days for relieving people of calamities. Pure offerings may be prepared on these days to pray for blessings and protection.

The Mingzhen Ke, a Daoist liturgical manual, records that at midnight on a Jiazi day and at dusk on a Jiaxu day, the True Officials of the Celestial Sovereign descend. In the afternoon on a Jiashen day and at midday on a Jiawu day, the True Officials of the Earth Sovereign descend. At breakfast time on a Jiachen day and at dawn on a Jiayin day, the True Officials of the Human Sovereign descend.

If one fasts on these days, the spirits of the Five Sacred Peaks and the Four Great Rivers will inspect good and evil in their respective regions and report what they observe.

In addition, at sunrise on a Dingmao day and at cockcrow on a Dingchou day, the True Officials of the Celestial Sovereign descend. At sunset on a Dingyou day and in the still of the night on a Dinghai day, the True Officials of the Earth Sovereign descend. In the afternoon on a Dingwei day and in the morning on a Dingsi day, the True Officials of the Human Sovereign descend.

If one fasts on these days, the Perfected Ones of the Five Sacred Peaks will send five spirits to protect the practitioner and enter the practitioner’s name in the register of immortals.