《太上洞玄靈寶本行宿緣經》

The Taishang Dongxuan Lingbao Benxing Suyuan Jing (Scripture of the Primordial Actions and Karmic Connections from the Numinous Treasure Canon) is presented here alongside its companion text, the Taishang Dongxuan Lingbao Benxing Yinyuan Jing (Scripture of Primordial Actions and Causal Conditions).

Immortal Lord Ge Xuan (patriarch of the Lingbao tradition) inquired of the Taiji Zhenren (a high-ranking celestial official): "What fundamental cultivation must people undertake to obtain present-life blessings—prosperous households, flourishing descendants, and multigenerational connections with virtuous affinity? How may one after death either ascend to heaven or be reborn in royal households as wise, benevolent individuals devoted to scriptures and mountain retreats, ultimately attaining immortality?"

The Zhenren replied: "This is an excellent question. Each person's life contains fundamental cultivation and karmic connections from past existences—interwoven roots of destiny where past vows extend into the present. Good and evil mutually influence through cause and effect, perpetuating the cycle of rebirth. Varied preferences and divergent thoughts all stem from vows made in previous lives. Those wishing to cultivate the Dao and form connections with sages should uphold the major precepts, widely plant fields of merit (accumulating virtuous deeds), and frequently perform acts of De (Virtue)."

According to one's level of cultivation, different fruits may manifest: becoming flying immortals, celestial immortals, or earthbound immortals; ascending to heaven after death; serving as subordinates to spirit generals or demon kings; rebirth as nobility; becoming wealthy figures revered by multitudes; obtaining wisdom, beauty, or bodily fragrance; embodying virtues like benevolence and filial piety; excelling in literature to become exemplary models; commanding awe-inspiring dignity; devoutly serving the Three Treasures (Dao, scriptures, and teachers); loving mountain retreats, scripture study, and purification rituals; revering orthodox Daoist traditions; women transforming into handsome male forms; maintaining illustrious households across generations; enjoying present-life blessings with future rewards; or receiving karmic benefits in subsequent lives from past virtuous deeds.

What then is the great Dao? It responds to all beings through Wuwei (non-action). For the four types of practitioners (monastic and lay, male and female), accumulating blessings depends fundamentally on vowed determination. The manifestation of blessings always originates from initial vows. When merit is established and aspirations confirmed, their abundant blessings arrive as inevitably as dawn follows night. How regrettable that worldly people remain insincere and shallow, refusing to believe in the true Dharma!

(Note: "Fields of merit" metaphorically compares virtuous deeds to sowing crops that yield harvests; the "Three Treasures" in Daoism refer to the Dao, scriptures, and teachers; the "four types" indicates monastic/lay practitioners of both genders.)

This scripture primarily expounds on the precepts practitioners should observe and the principles of karmic retribution.

The text begins by criticizing those who are self-righteous, dismissive of destiny, and mock the scriptures, pointing out that such behaviors contribute to the chaos of the world. The Immortal Lord Ge Xuan (a key Daoist deity) inquires about the proper way to cultivate the Dao, and the response emphasizes adhering to the precepts established by the Supreme Venerable Lord (Taishang Laojun).

The scripture then details ten fundamental precepts:

1. Do not envy those superior to you or suppress the virtuous and capable.

2. Do not defile the body with excessive drinking and meat consumption.

3. Do not violate others' wives and daughters or indulge in lust.

4. Do not despise the elderly, the sick, or the poor.

5. Do not slander good people or attack fellow practitioners.

6. Do not be greedy and miserly, refusing to give alms.

7. Do not kill living beings to sacrifice to malevolent spirits.

8. Do not frivolously dispute the scriptures, claiming they are false.

9. Do not betray the kindness of your teacher or deceive new learners.

10. Treat all beings equally, with benevolence and filial piety in your heart.

The scripture explains that if evil deeds go unpunished now, it is because past blessings have not yet been exhausted; if good deeds go unrewarded, it is because past misdeeds have not yet been resolved. Retribution may manifest in future lives. To attain immortality, one must accumulate vast merit to offset past transgressions—yet if one performs good deeds solely for reward, no reward will come.

Finally, it stresses that ten grave evils must never be committed, including: indulging in wine and lust, slandering Daoist priests, disrespecting teachings and masters, and stealing scriptures. Practitioners must understand these principles thoroughly to truly embark on the path of Daoist cultivation.

This scripture expounds the "Ten Evil Precepts" in Daoism along with their karmic retributions, followed by two admonitory poems: the "Hymn of Observance" and the "Hymn of Transgression."

First, it enumerates ten evil deeds:

1. Borrowing without returning

2. Deceiving common people

3. Killing for gluttony while speaking virtue but harboring vice

4. Ingratitude and violating precepts

5. Careless recitation of scriptures with arrogant self-righteousness

6. Harshly blaming others and raging against all beings

7. Arbitrarily interpreting canonical truths and tampering with classics

8. Disbelieving in karma while indulging desires

9. Defiling the Four Elements (earth, water, fire, wind) and disparaging the Dao of life

Those who commit these evils may incur the following retributions:

• Punishment by spirits and deities
• Prosecution by mortal authorities
• Superficial safety masking imminent peril
• Virtuous deeds yielding bitter fruits
• After death, falling into hell realms enduring tortures (embracing bronze pillars, treading knife-mountains, climbing sword-trees, boiling cauldrons, swallowing fire-smoke, freezing in ice)
• Post-infernal servitude under the Three Officials (Heavenly, Earthly, and Water Officials)
• Rebirth as lowly servants or among barbarian tribes
• Congenital diseases and entanglement with evil karmic bonds

The text emphasizes that karmic retribution follows as inevitably as shadows trail forms or wheels turn. Then follow two hymns composed by the Taiji Zhenren (Supreme Ultimate Perfected Being):

The "Hymn of Observance" states:

Cultivating the Dao takes "no-mind" (wuxin) as root while widely sowing fields of blessing. Merit has no fixed owner—all depends on original vows. Treat beings with humility, applying equal care. Like rain nourishing both peaks and valleys indiscriminately, as oceans receive all rivers. Keeping precepts benefits not just this life but plants goodness for ten thousand generations.

The "Hymn of Transgression" warns:

Human foundations lie in original vows—only by purely upholding the Ten Precepts can one transcend the Eight Hindrances (eight obstacles to practice). Having violated the Mystic Gate's teachings in past lives, how can present peace endure? Fools who disregard life's sanctity only lament when retribution arrives. Karma clings like shadows—contemplation chills the heart. Reborn in wretched households, lifelong misery knows no joy.

Finally, Immortal Lord Ge Xuan inquires about the gradations of purification practices and merit, along with the cyclical retributions of the Ten Evils and Ten Virtues. This passage primarily admonishes precept observance, illustrating the inexorable principle of karmic cause and effect.

This scripture elucidates the fundamental methods and requirements for cultivating the Dao to attain immortality, containing several key principles:

The essence of Dao cultivation lies in nurturing virtue (De) and refining the spirit (Shen), while accumulating meritorious deeds. When practitioners reach the state where "the true self becomes empty," they can freely traverse between existence and non-existence, attaining the most profound mystical realm to become bridges for delivering sentient beings.

The Lingbao purification method (Zhaijiao) represents the most essential foundational practice for Dao cultivation. However, such profound methods are never transmitted indiscriminately—they are only passed to those who accumulated merit in past lives and possess the karmic affinity for Dao practice in this lifetime. Without this preexisting virtuous connection, even upon encountering these methods one would feel no attraction. This constitutes the secret oral transmission passed down through generations of immortals and sages, now being imparted to those with the destined connection.

The scripture emphasizes the rarity of cultivation opportunities: encountering sages is difficult, beholding the true Dao is rare, and hearing authentic scriptures is uncommon. Those without accumulated virtuous deeds cannot participate in such practice. The Orthodox Unity Perfected Person (Zhengyi Tianshi Zhang Daoling) himself attained the Dao through the Lingbao purification method, later composing the Lingbao Wucheng Wen to transmit these ritual practices.

The cultivation methods include: maintaining physical and mental purity, burning incense and paying respects in dedicated meditation chambers, focused contemplation (jing si), breath regulation and energy guidance (daoyin), repentance for karmic transgressions across lifetimes, charitable giving, and prolonged purification retreats. Practitioners must also prepare specialized ritual garments and wear them according to prescribed protocols.

Cultivators should constantly harbor compassion, seeking to deliver others before perfecting themselves. Daily activities should be performed with virtuous intent, without laziness or weariness. When virtue reaches its highest manifestation, one becomes united with the Dao, transcending emptiness to shower grace upon all directions.

Dao practitioners must achieve inner purity and profound mental focus—only then can the true Dao be realized. They should prepare proper cultivation attire (headcloth, robe, and skirt) and wear it according to regulations, never acting arbitrarily.

This scripture recounts the miraculous efficacy of ritual vestments (fafu) and their associated cultivation precepts in Daoist practice:

A virtuous man once invited a Daoist priest to perform a ritual, but the priest was unable to attend immediately and sent only his brown ritual robe instead. The man reverently offered incense and paid respects to the vestment, whereupon three divine youths attached to the robe manifested. After curing an ailing family member, the youths declared: "The illness is healed. There's no need to summon the priest—simply return the robe." When the priest later learned of this, he was astonished, having sent no messenger that day, and concluded the event must have been a divine manifestation.

The text emphasizes that ritual vestments must remain immaculately clean and be crafted according to strict specifications, as violations invite misfortune. Worn-out vestments may only be used by their original owner and never repurposed.

Later, Immortal Lord Ge (Ge Xuan) inquires about cultivation precepts, to which a Perfected Being replies: These precepts originate from the Supreme Lord of the Dao (Taishang Daojun), and devout observance accumulates blessings leading to immortality. Two examples illustrate this: ordinary practitioners who uphold the precepts enjoy longevity and familial prosperity, while those who sincerely venerate the Three Treasures (Dao, scriptures, and master) will be reborn as masters proficient in sacred texts.

(Note: "Fafu" refers to specialized Daoist ritual attire; the "Three Treasures" denote core objects of Daoist devotion; "Immortal Lord Ge" is the honorific title of the renowned Three Kingdoms-period Daoist Ge Xuan)

This scripture explains how individuals of different social standings can accumulate merit through cultivation to attain corresponding blessings in future lives. The teaching unfolds in several key sections:

First, it describes how noble descendants of kings and lords who maintain virtuous conduct and accumulate good deeds during their lifetime will be welcomed by the Flying Immortals (Daoist deities who guide departed souls) to celestial realms after death, enjoying eternal bliss. Specific practices include observing purification rituals, practicing charity, lighting lamps for repentance, liberating seven generations of ancestors (a Daoist belief in redeeming one's lineage), and making offerings to the Three Treasures (Dao, scriptures, and teachers).

Second, ordinary people who vow to cultivate may receive varying degrees of future blessings: some may become erudite scholars mastering classics before ascending to immortality in broad daylight; others may encounter the precious Three Caverns scriptures (Daoism's highest canonical texts); some may become scripture-mastering ritual specialists; while others may retreat to mountain forests for dedicated practice. Notably, female practitioners who vow rebirth as males will have their wish fulfilled - reflecting historical gender perceptions where male embodiment was considered more conducive to immortal attainment.

Third, virtuous individuals who assist masters in compiling scriptures, recite texts with devotion, sustain the Three Treasures, and maintain single-minded dedication can not only redeem their ancestors but also be reborn into noble families, ultimately achieving Daoist immortality.

The conclusion emphasizes that sincere vows and persistent practice will manifest all aspirations as inevitably as shadows follow forms or seasons naturally rotate. However, karmic retribution doesn't appear simultaneously - whether in this life or future rebirths depends on the magnitude of merits and faults. Ultimately, the text underscores that human destiny rests in one's own hands.

(Note: The "rebirth as male" concept reflects historical gender perspectives in Daoism, where male embodiment was traditionally viewed as more favorable for immortal cultivation.)

This scripture passage discusses different attitudes toward Daoist cultivation and their corresponding karmic consequences, expressed in modern terms as follows:

People often act contrary to Dao (the Way) and De (Virtue) in daily life, yet demand immediate rewards. When they don't witness spiritual efficacy in this lifetime, they claim the deities are ineffective. The ignorant thus indulge their desires and disregard cosmic principles, ultimately suffering the "Eight Calamities" and "Ten Sufferings." When regret comes too late, isn't this truly pitiful?

The human body is merely a temporary vessel sustained by primordial Qi (vital energy). When this Qi dissipates, death follows. After the soul departs, the corpse becomes food for insects and turns to dust, while the spirit endures torments far worse than earthly suffering. Only through accumulating virtue and cultivating body-mind can one attain the "True Body" (eternal Dao embodiment).

The scripture presents three archetypal examples:

The first is a poor person who observes Daoist priests performing Zhaijiao (purification rituals), lighting lamps, and chanting scriptures. Though only able to offer simple vegetables, they vow to support the Three Treasures (Dao, scriptures, and teachers) in future lives. Despite minor faults, such sincere devotion leads them to rebirth in blessed realms as prosperous individuals, enjoying generational blessings.

The second type mocks priests' scripture recitation as "chanting to empty air" and dismisses fasting as "penance for sinners." These individuals descend directly into hell after death, reincarnating as impoverished and lowly beings.

The third kind appears refined, having studied worldly classics, yet claims Daoist scriptures are ancient fabrications, unable to comprehend why anyone would devote themselves to them. Such people attract malevolent spirits during their lifetime and equally suffer hellish torments after death.

Through these contrasts, the passage emphasizes sincere devotion to the Dao: even impoverished practitioners accumulate merit through genuine offerings, while those who scorn cultivation inevitably reap bitter consequences.

This scripture conveys several key teachings:

First, it emphasizes the sacredness and confidentiality of Daoist scriptures. Those who disrespect the Dao or recklessly disclose precious texts will face dire consequences—not only immediate retribution (being punished by the auditing spirits known as Kao Gui) but also rebirth in hell realms with enduring suffering. Therefore, scriptures must be guarded carefully and transmitted selectively. Masters must vet disciples thoroughly, as both teacher and student share karmic responsibility. Since human nature tends toward greed and selfishness, sages traditionally verify sincerity through ritual tokens and maintain strict oral transmission protocols.

Second, it outlines proper cultivation stages. Practitioners must first embody loyalty, filial piety, virtue observance, and compassion while revering their teachers. Specific practices include breath regulation (tuna) to nurture the spirit (Shen), devoted scripture recitation, treating masters with sage-like reverence, purification fasting (zhai), charitable giving, and encouraging goodness. Only after establishing this foundation should one incorporate elixir ingestion and Qi cultivation techniques. Authentic ritual purity enables true communion with divine beings during recitation and subdues demonic forces.

Third, it reveals the celestial origins of key texts. Scriptures like the Daode Jing (Classic of the Way and Virtue), Dongzhen Jing (Cavern of Perfection Scripture), and Dongxuan Jing (Cavern of Mystery Scripture)—along with the Three Sovereigns' celestial writings and Shangqing (Highest Clarity) canons—were transmitted by the Supreme Void Emperor (Taishang Xuhuang) and perfected immortals from the ten directions. Their contents describe celestial palaces, cosmic landscapes, astral configurations, and even the secret names and abodes of the Great Demon Kings (guardian deities). Such texts must never be defamed or treated irreverently.

Fourth, it depicts the wondrous phenomena accompanying devout recitation. When practitioners observe purification rites with sincere devotion, even brief scripture passages can evoke sublime responses. At such moments, the Jade Capital Mountain (Yu Jing Shan)—abode of the Dao Lord (Daojun)—and countless saints from the eight directions and three-thousandfold cosmos gather at sacred sites like the "Great Hall of Peace" in the Eastern Limitless Heavens, the "Primordial Field of Blessings" in the southeast, or the "Wanli City Realm" in the south.

(Note: "Kao Gui" refers to spirits auditing human virtue; "tuna" denotes Daoist breath cultivation; "Three Sovereigns' writings" indicate esoteric texts attributed to Fuxi, Shennong, and the Yellow Emperor; "Shangqing" represents the Highest Clarity scriptural tradition.)

This scripture presents a grand Daoist cosmological vision and cultivation philosophy:

It first depicts multiple sacred realms and directions: in the west lies the Jade Capital Mountain of the Great Chiliocosm Benevolent Serenity World, northwest the Jade Capital Mountain of the Great Chiliocosm Tranquil Practice World, north the Jade Capital Mountain of the Great Chiliocosm Pure Serenity World, and northeast the Jade Capital Mountain of the Great Chiliocosm Eternal Peace World. These are all part of the Supreme Lao Jun's (the highest Daoist deity) formless Mystic Capital of Limitless Eight Directions encompassing all celestial and terrestrial realms, where the ranks of all great sages and perfected beings reside.

The text specifically clarifies that while some passages may resemble mundane language, they actually contain profound mysteries expounding the subtle teachings of Supreme Lao Jun (Venerable Sovereign Weiluo). These teachings purify the mind, prolong life, help practitioners transcend rebirth, ascend as immortals, and enable seven generations of ancestors to rise to heaven.

Key concepts introduced include:

1. "Three Treasures": the Treasure of Dao (ultimate truth), the Treasure of Supreme Scriptures, and the Treasure of the Master

2. "Three Venerables": the Venerable Dao, the Venerable Supreme (Lao Jun), and the Venerable Master

3. The "Three-in-One Deities" within the human body: the Great Unity Imperial Lord, the Young Lord, and the Formless Hero (three internal deities in Daoist neidan practice)

Essential cultivation principles include:

• Through practice, one's ancestors for seven generations may ascend to heaven or be reborn in noble families
• Severing worldly desires and attachments to the physical form constitutes the highest filial piety
• Cultivators refining their forms undergo a ten-month gestation process analogous to fetal development
• Humans retain past-life memories in the womb but forget after birth—only the enlightened naturally remember
• "Immortality" (xian) represents the gradual process of ordinary humans cultivating toward sagehood

The scripture concludes by emphasizing these teachings aim to guide people toward virtuous deeds and lay foundations for future cultivation. The entire text reveals the profound, gradual path from ordinary existence to sagehood through its extraordinary mysteries.

This scripture passage elucidates the essential methods for cultivating the Dao to attain perfection, along with the celestial hierarchy. Here's a modern interpretation:

The term "zhen" (true) signifies indestructible firmness. Through Daoist cultivation, one may become a "zhenren" (Perfected Person, an enlightened being). Immortals are hierarchically ranked, and Perfected Persons also have different grades. The celestial realm is divided into Six Heavens and Three Realms, governed by the Great Demon Kings who oversee spiritual affairs. These demon kings all serve the supreme "Most High Assembly of Perfected Celestial Worthies" (the highest Daoist deity). When a Daoist practitioner achieves progress in cultivation, demon kings will test them to verify genuine attainment. Upon passing these trials, the demon kings will recommend the practitioner to the Celestial Worthy.

The text emphasizes that cultivators must know their spiritual lineage. The author identifies himself as the sixth disciple of "Most High Jade Radiance Great Dao Xu Huang" (one of the supreme Daoist deities), whose name "Bo Yue Zong·Wei Na He" is an esoteric pseudonym. The author calls himself "Xu Laile·Hong Yuanfu." It stresses that cultivation requires revering teachers and upholding the Dao—recklessly disclosing master's names to non-believers will anger the Three Officials (Celestial, Earthly, and Water Officials) and the Great Demon King of the North, resulting in descent into hell.

The Great Demon King of the North governs from Mount Luofeng in the Great Northern Sea, which serves as the headquarters for all spirits and deities. Those who can recite the names of these celestial palaces gain protection against malevolent forces. The author recalls his master's teachings: cultivation demands long-term commitment to fasting, scripture recitation, helping others, and respecting teachers. Through countless kalpas (cosmic cycles) and rebirths—whether as nobility, commoners, or even hell-dwellers—one must maintain unwavering devotion to ultimately achieve a vajra-like indestructible body.

Key points emphasized:

1. Dao cultivation requires perseverance and trials

2. Strict lineage transmission is crucial

3. The celestial realm has a comprehensive spirit management system

4. Divulging secrets incurs severe punishment

5. Reciting sacred names provides divine protection

This scripture expounds how Daoist practitioners should reverently treat the sacred texts, honor their teachers and uphold the Dao, while explaining that mountains, rivers and marshes are all governed by divine beings.

To attain the profound and subtle state of realization and achieve immeasurable longevity, one cannot attain the Dao spontaneously. This requires single-minded devotion, a benevolent heart, and diligent study of the scriptures. When cultivating at home, a Daoist should establish a pure jingshe (practice space), maintaining purification and dietary abstentions. An elevated seat should be arranged for enshrining the scriptures, with regular recitation and contemplative practice. The meditation platform should measure five feet square with appropriate height. Incense and lamps should burn continuously, and non-practitioners should not be permitted entry.

Special care must be taken with fafu (ritual robes) and scriptures: ritual garments should not be casually lent to others, and scriptures must be transmitted by a master with verification of the original text. When venerating scriptures, one should maintain joyful reverence as if facing Lord Lao (the deified Laozi), avoiding arrogance, frivolous laughter, or discussions of worldly fame and profit. Violating these precepts will prompt the scripture-attending immortal youths to report to the Three Heavens' Overseers (celestial inspectors). After three reports, the practitioner will lose access to the scriptures, suffer ghostly retribution, and fail to attain immortality.

The scripture emphasizes several crucial precepts:

1. Scriptures not transmitted by a master lack divine protection and practice will not succeed

2. Disrespecting teachers will be recorded by the Three Officials (Heaven, Earth and Water) and incur harm from spirits

3. Reading scriptures without purity and reverence leads to rebirth in hell or as an animal after death

4. Before scripture reading, one must bathe in fragrant water or risk soul dispersion and ghostly capture

5. Unauthorized transmission binds seven generations of ancestors to hellish suffering

6. Transmitting to unworthy recipients incurs equal karmic consequences

For Daoists seeking mountain retreats, they must first receive scriptures reverently, serve their teachers diligently, and accumulate abundant virtuous deeds to subdue mountain spirits. All mountains and waters have their divine hierarchies:

• Mountains have their deities - great peaks host great spirits, small hills minor ones
• Waters have their rulers - oceans are governed by Dragon Kings
• Rivers and lakes are administered by dragon spirits and water ghosts
• River Earls and Water Officials (aquatic deities) maintain palace estates resembling Fengdu (the underworld capital), serving as waystations for descending immortals

These spirit realms correspond directly to practitioners' cultivation depth and accumulated merit during life. The scripture concludes by questioning how one could possibly sustain mountain cultivation without understanding supreme Daoist principles or the importance of virtue accumulation.

This scripture recounts the story of a wealthy Daoist devotee and the blessings he received through accumulating virtuous deeds (De).

This nobleman maintained lifelong devotion to Daoism, performing numerous good works: venerating the Three Treasures (Dao, scriptures, and masters), transcribing sacred texts, constructing meditation halls (Daoist practice spaces), and giving alms to the poor. When he fell gravely ill and neared death, his disciples summoned physicians to administer strong medicines. Yet he declared: "Since childhood, I've upheld Daoist precepts and cultivated virtue—how could the Supreme Lao Jun (the highest Daoist deity) remain unaware? Death is the natural course of life. My only regret is failing to personally maintain fasting, chant scriptures, light ritual lamps, and repent for the transgressions of seven generations to pave the way for future cultivation. This illness marks the exhaustion of my lifespan—how could medicine alter that?"

At this moment, the Supreme Lao Jun observed his merits from afar and immediately commanded the Director of Fate (the deity governing lifespans) to extend his life by thirty years. The nobleman recovered instantly, his body restored to vigor. Thereafter, he pursued spiritual practice with even greater diligence—daily fasting, strict precept observance, extensive charity, and sustained veneration of the Three Treasures. Consequently, he enjoyed prosperity across lifetimes, with virtuous souls continually reborn into his household, until he ultimately attained immortality (Xian). He now reigns as the Supreme Immortal King of Eastern Florescence (an important Daoist divinity).

The scripture concludes by emphasizing: Is this not the very proof of how virtue (De) accumulated through good deeds transforms one's destiny? Truly, it is so!

(Note: The "Three Officials" mentioned refer to the celestial, terrestrial, and aquatic deities who record human virtue and vice; "transgressions of seven generations" denotes ancestral karma spanning seven lifetimes; "wheel of rebirth" signifies the process of reincarnation.)