《水鏡錄》

The Record of the Water Mirror records the teachings of the Most High Lord Lao (the supreme deity of Daoism): Fortune and misfortune have no fixed gate—they are summoned by one's own actions. The retribution for good and evil follows like a shadow that never parts from the body. Thus, between heaven and earth, there are deities specifically tasked with recording human transgressions, reducing a person's lifespan according to the severity of their faults. When lifespan is diminished, poverty and decline follow, along with constant worries, being disliked by others, and the arrival of punishments and calamities. Auspicious events will avoid such a person, and baleful stars will descend with misfortune. When one's lifespan is exhausted, death follows.

Moreover, deities such as the Lords of the Three Platforms and the Great Dipper constantly hover above people's heads, recording their sins and reducing their lifespans. Within the human body, there are also the Three Corpse Spirits (three malevolent spirits in Daoist belief) who ascend to the celestial court on every Gengshen day to report a person's wrongdoings. On the last day of each month, the Kitchen God does the same. For ordinary people, major offenses reduce lifespan by twelve years, while minor ones cut it by a hundred days. Transgressions are categorized into hundreds of types, and those who seek longevity must first avoid these faults.

One should advance along the correct path and retreat from the wrong one. Do not walk the crooked path or commit misdeeds in secret. Accumulate virtue and good deeds, nurturing compassion for all things. Be loyal to the state, filial to parents, and fraternal to siblings. Rectify yourself and influence others. Show pity for orphans, compassion for widows, respect for the elderly, and care for the young. Even insects, plants, and trees should not be harmed. Grieve for others' misfortunes and rejoice in their goodness. Aid those in urgent need and rescue those in peril. Rejoice in others' gains as if they were your own, and mourn their losses as your own. Do not publicize others' shortcomings or boast of your own strengths. Suppress evil and promote good; give more to others and take less for yourself. Bear insults without resentment, and receive favor with humility. Bestow kindness without seeking reward, and give without regret.

Such a person is a virtuous one, revered by all, protected by the Dao of Heaven, followed by blessings and prosperity, avoided by malevolent spirits, and guarded by divine beings. All their endeavors will succeed, and they may attain immortality. Those who seek the fruit of celestial immortality (higher immortals) must accumulate 1,300 good deeds; those who seek terrestrial immortality (lower immortals) must accumulate 300 good deeds.

If one acts unjustly, defies the principles of Heaven, takes pride in wickedness, cruelly harms others, secretly schemes against the virtuous, slanders rulers and parents in private, disrespects teachers, betrays their duties, deceives the ignorant, slanders peers, engages in hypocrisy and deceit, attacks relatives, is obstinate and unkind, violent and tyrannical, confuses right and wrong, holds erroneous views, strives for merit recklessly, flatters superiors, fails to show gratitude for kindness received, harbors grudges, despises the common people, disrupts governance, rewards the unworthy, punishes the innocent, kills for wealth, frames others to seize office, slaughters those who surrender, demotes the loyal and virtuous, oppresses orphans and widows, takes bribes and perverts the law... (the original text lists various evil deeds)

This scripture enumerates various behaviors that violate Dao (the Way) and De (Virtue/Power), serving as a comprehensive ancient Daoist catalog of moral transgressions. The main contents can be summarized as follows:

Acts of moral inversion: Taking straight for crooked and crooked for straight; treating the light as heavy; growing more enraged at the sight of slaughter.

Habitual wrongdoing without repentance: Knowing good deeds yet refusing to perform them; blaming others for one's own faults; obstructing righteous paths and slandering sages; violating ethical norms.

Harm to living beings: Shooting down flying birds and chasing wild beasts; disturbing hibernating animals; destroying nests and crushing eggs; wishing for others' failure and sabotaging their success; seeking personal gain by harming others.

Exploitative methods: Replacing good with evil; neglecting public duty for private interests; envying others' talents while concealing their virtues; exposing others' flaws and attacking personal matters; squandering others' resources and dividing family bonds.

Bullying the weak: Seizing what others cherish; encouraging wrongdoing in others; abusing power to oppress; humiliating others to claim victory; ruining crops and breaking up marriages.

Signs of moral decay: Arrogance after sudden wealth; shamelessly evading responsibility; claiming credit for favors while shifting blame; framing others to seek fame; harboring malice while suppressing others' strengths and hiding one's weaknesses.

Cruel and violent acts: Coercion through power; wanton harm; slaughtering creatures without cause; wasting food; disturbing communities; breaking families and stealing property; breaching dams or setting fires to endanger homes.

Jealous and resentful mindsets: Wishing the prosperous would fall from grace; hoping the wealthy would go bankrupt; harboring lust at the sight of beauty; cursing creditors instead of repaying debts; nursing grudges when desires go unfulfilled.

Harsh and discourteous attitudes: Mocking others' misfortunes; ridiculing physical disabilities; suppressing capable individuals; harming through witchcraft; poisoning trees; showing anger toward teachers; defying parents and elders.

Unjust enrichment: Plundering by force; enriching through exploitation; seeking promotion by deception; unfair rewards and punishments; excessive indulgence; abusing subordinates; intimidating others.

Additional transgressions: Blaming heaven and others; cursing wind and rain; inciting lawsuits; forming cliques; heeding wives' or concubines' slander over parental guidance; favoring the new while despising the old; duplicity; coveting wealth; deceiving superiors; spreading rumors against good people.

Hypocrisy and betrayal: Slandering while claiming righteousness; blaspheming deities while professing justice; abandoning the Dao to follow wickedness; alienating kin; swearing oaths with vile intent; committing base acts in the name of the divine.

Broken trust and greed: Regretting charity after giving; keeping borrowed goods; coveting what exceeds one's lot; unrestrained desires; kind appearances masking cruel hearts; feeding others filthy food; deluding crowds with dark arts; cheating with short measures and false scales.

This scripture nearly encompasses all conceivable moral failings of ancient society, forming an exhaustive "inventory of wrongdoing" meant to warn practitioners against these actions that violate cosmic principles and human nature.

The Shuijing Lu scripture expounds on the principle of karmic retribution for good and evil deeds, enumerating various transgressions and their consequences while exhorting people toward virtuous conduct.

First, it lists numerous immoral acts: using false weights and measures to deceive others in trade; oppressing the good-hearted; exploiting simple-minded people with insatiable greed; cursing others while causing disturbances in drunkenness; familial discord and quarrels; husbands lacking integrity and wives lacking gentleness; disharmonious households where wives disrespect husbands; habitual boasting and jealousy; neglecting responsibilities toward spouses and children while being impolite to parents-in-law; disrespecting ancestors and defying superiors; engaging in useless pursuits while harboring divided loyalties; cursing both oneself and others; showing favoritism and partiality; stepping over wells and stoves (considered impious in Daoist practice); fidgeting during meals (lacking solemnity); abandoning children or inducing abortions; engaging in dark and eccentric behavior; singing and making noise during the last day of the lunar month (huiri) or sacrificial days (lari); morning outbursts of anger; weeping before the kitchen stove; cooking with unclean firewood; rising naked at night; carrying out punishments during the Eight Solar Terms (bajie); spitting at shooting stars or pointing at rainbows; staring excessively at the sun or moon; hunting in spring; cursing toward the north; wantonly killing turtles and snakes.

The scripture states that such transgressions will incur proportional deductions from one's lifespan by the Director of Fate (Siming Shen). When one's allotted lifespan is exhausted, death follows, and the consequences may extend to descendants. Those who forcibly seize others' property will see retribution visited upon their households—manifesting as deaths, fires, thefts, illnesses, or malicious gossip. Murderers will themselves perish by violent means. Ill-gotten wealth is likened to quenching hunger with poison or slaking thirst with toxic wine—momentary satisfaction leading inevitably to demise.

The text then expounds on virtuous conduct: When good thoughts arise in the heart, auspicious spirits (jishen) already follow even before deeds manifest; when evil thoughts emerge, baleful spirits (xiongshen) attend likewise. Former wrongdoers who repent, cease evil, and persistently cultivate goodness will ultimately receive blessings—this embodies the principle of transforming misfortune into fortune. A virtuous person who daily speaks kindly, observes goodness, and performs virtuous acts will surely receive heavenly blessings within three years, whereas the wicked who habitually speak, see, and do evil will incur divine punishment in the same span. Why not strive diligently toward goodness?

The concluding Admonitions to Scholars by Emperor Zitong states: "How could the wise and upright who embody humaneness lack favorable outcomes? The magnanimous and faithful who honor righteousness naturally receive good rewards. Herein lies the principle of spiritual resonance."

The Water Mirror Record scripture expounds principles for navigating life and cultivating self-refinement, which can be summarized in three key points:

First, it addresses the relationship between destiny and effort. The scripture states that wealth and status are determined by heaven, while gains and losses follow predestined patterns. Those who understand this truth accept natural arrangements with equanimity, free from forced striving. In contrast, the ignorant remain insatiable, attempting to alter fate through superstitious practices—such as mistaking frequent dreams for divine communication or offering lavish sacrifices to appease deities. The pursuit of superficial displays—like extravagant temples (palatial towers) or ornate decorations (jade-green tiles and vermilion railings)—only distances practitioners from the authentic essence of Dao cultivation.

Second, it outlines ethical guidelines for conduct through "sixteen prohibitions": Never deceive heaven by assuming its height makes oversight impossible; never act wantonly believing deities are unobservant; never commit misdeeds in darkness; never openly defy righteousness; never oppress the widowed or elderly; never seize ill-gotten wealth; never indulge in lust; never favor outsiders while neglecting kin; never befriend strangers while estranging brothers; never be self-righteous; never expose others' flaws; never drown in hedonism; never indulge in reckless hunting; never flaunt talent arrogantly; never abuse power to bully others; never revere monks and Daoists while mistreating parents; never venerate spirits yet disrespect teachers.

Third, it discusses karmic retribution. Those who cultivate virtue naturally receive heavenly blessings (the hundred auspices descend), while moral transgressors have their fortunes revoked by the deities (their five blessings withdrawn). Yet retribution often manifests subtly—sometimes apparent good fortune conceals calamity, while dire omens may yield unexpected blessings. These paradoxes reflect the Dao's cyclical operations (the transformations of creation) and divine oversight (the calculations of the numinous). The text concludes by emphasizing how scholarly examinations—whether one struggles in the examination hall or achieves success—may seem arbitrary but are rooted in prior causes, as the deity overseeing literary fortunes (the Arbiter of Texts) never acts with partiality.

Employing parallel structures with its recurrent "do not..." phrasing, the passage transforms the Daoist philosophy of "following nature" into concrete behavioral precepts. It critiques blind deity-worship while rejecting passive fatalism, advocating proactive self-cultivation within the framework of understanding destiny.

This passage from Shuijing Lu discusses the criteria for selecting talent and the moral cultivation expected of scholars. In essence:

Selecting talent should not focus on a single aspect—the key lies in combining virtue (De) and ability. Specifically:

Primary importance is given to hidden virtue (accumulated good deeds done in secret) and filial piety, followed by assessing whether one's character is humble and harmonious. Those who study diligently should be rewarded, while those with exceptional talent should have their aspirations supported. However, the arrogant and frivolous ought to be eliminated, and the shallow and frivolous should be appropriately disciplined.

The quality of one's writing is merely one criterion for judgment; more importantly, the divine spirit (here referring to impartial and fair standards of evaluation) will justly determine acceptance or rejection. If people fail to reflect on themselves, these admonitions serve as clear reminders.

A special emphasis is placed on the following: What scholars should fear most is not a lack of talent but an unwillingness to study hard; poverty is not to be feared, for achieving renown is the greatest wealth. Regardless of one's social background, diligence is what truly matters. Even ordinary people must compete in virtue—how much more should examiners prioritize the quality of one's writing? One must not slack off by believing in "predestined fate," nor use "karmic retribution from past lives" as an excuse for laziness.

The text then sternly criticizes various undesirable behaviors:

• Bearing the title of a scholar yet lacking the conduct befitting one
• Wearing Confucian robes as mere outward display
• Showing no reverence for heaven, earth, or the divine, and disrespecting elders and teachers
• Failing in filial piety toward parents while indulging in pleasure-seeking all day
• Blaming examiners for unfairness upon failing the exams, then calling the selected candidates mediocrities upon seeing the results
• Being strict with others but lenient with oneself, judging others as if judging heaven itself
• Flaunting one's talent while suppressing others', boasting of one's strengths while attacking others' weaknesses
• Possessing great learning yet looking down on others, holding minor insights and scorning the masses
• Having a crooked mind that treats ambiguity and greed as skill, harboring ill intentions that prize cunning and deceit as ability
• Gossiping behind others' backs without fairness, distributing resources without regard for criticism
• Putting on a false front while acting differently behind the scenes, being duplicitous and unable to tolerate others
• Appearing benevolent while skilled in flattery, harboring malice and scheming in secret
• Forming unrighteous friendships and indulging in lust at home
• Neglecting one's own field to till another's (metaphor for neglecting one's proper duties)
• Engaging in useless pursuits that harm beneficial ones—there is no greater loss than this

Finally, it warns those who have passed the provincial-level exams (the preliminary stage of the imperial examinations): Do not become complacent and cease further study. Those who advance to the metropolitan-level exams should not assume that fame and success are within easy reach, nor should they grow arrogant because of their talent.

(Note: "Hidden merit" refers to good deeds done without seeking recognition; "provincial recommendation" refers to passing the provincial-level exams; "metropolitan exams" refer to the higher-level imperial examinations held in the capital.)

The Shui Jing Lu primarily critiques certain societal malpractices of its time while exhorting scholars to prioritize moral cultivation.

The text describes the deplorable conduct of certain individuals: bullying the weak by flaunting power, currying favor with the influential to elevate themselves, disparaging peers with petty remarks, scheming for profit in the marketplace, and stirring up litigation to serve selfish ends. These people lack loyalty and filial piety, knowingly break the law, disregard benevolence and virtue (De), and act solely on whim. They indulge in hunting and gambling, drown themselves in alcohol to the detriment of health, and abuse power to corrupt their character. Such individuals repeatedly fail the imperial examinations yet delusionally cling to ambitions for fame. They neglect diligent study, blaming their failures on fate instead, and fervently seek divine intervention without realizing that heavenly principles are inescapable.

The text emphasizes that every word and deed is observed by the divine. Descendants who diligently manage family affairs often achieve scholarly honors, while scions of literary households falter due to arrogance. The Dao of Heaven favors the simple and hardworking. The author advises scholars to engage in self-reflection, temper their锋芒 (edge), devote themselves to rigorous study, accumulate "hidden virtue" (good deeds done in secret), uphold loyalty and filial piety, and return to their innate simplicity. By doing so, they will naturally restore their family's reputation and reclaim success in the examinations.

The section on The Discourse on Prolonging Life Through Hidden Virtue stresses that a single virtuous thought can extend one's lifespan, while sustained moral cultivation nourishes the very roots of life. Quoting Laozi's dictum "My destiny rests with me, not Heaven" and the words of Zhang Boduan (the Purple Yang Zhenren), it explains that the difficulty of refining the Golden Elixir (Jindan) depends on oneself—yet without accumulating good deeds and broadly practicing hidden virtue, practitioners will encounter manifold demonic obstacles in their cultivation.

This passage from the Shui Jing Lu discusses the relationship between destiny and human virtue, centering on the core Daoist principle that "my life depends on me, not on heaven."

The Grand Astrologer Guo (an ancient astronomer) was skilled in astrological divination, capable of predicting a person's wealth, status, longevity, poverty, illness, and suffering through the Five Phases (Wuxing), birth characters, and celestial movements—with accuracy as clear as looking into a mirror. Yet in practice, only some cases fully matched his predictions, proving that humans are not entirely bound by fate.

The key insights are:

1. Hidden virtue (Yinde—good deeds performed in secret) can extend one's lifespan, as virtuous people naturally receive heaven's protection. As the Medical Sage Sun Simiao stated: "The length of one's life does not depend on fate but on personal cultivation."

2. When the Daoist adept Xu Laile sought guidance from the Southern Dipper Longevity Star, the celestial deity explicitly declared: "The Dao rewards good deeds and punishes wickedness." Sincere virtue—aligning with the Dao in stillness and accumulating blessings in action—allows one to "control their own fate," free from the grasp of death. Conversely, evildoers face earthly laws in life and underworld retribution in death, with their lifespans secretly diminished.

Three famous examples illustrate this:

• Yu Gong (a Han Dynasty judge) ruled justly, and his hidden virtue elevated his descendants to the rank of chancellor.
• A young novice monk extended his life by twelve years after saving ants (using his robe to block water from flooding their nest).
• As a child, Sun Shu'ao buried a two-headed snake (said to bring death upon sight) to prevent others from misfortune. His mother told him: "Accumulating hidden virtue invites heaven's reward."

The passage concludes by emphasizing that while fate may seem predetermined, virtuous actions can alter destiny. As the Perfected Taiji (Supreme Ultimate) taught: "Performing good deeds in accordance with circumstances and creating ease for others can turn inauspicious stars into auspicious fortune."

Plain Language Interpretation of Shui Jing Lu:

The account of hidden virtue (Yinde, the merit accumulated through secret good deeds): Dou Yajun (a figure from the Five Dynasties period) dreamed of his grandfather telling him, "You're growing old without sons, and your lifespan is short—you must cultivate hidden virtue without delay." From then on, Dou diligently practiced hidden virtue without slackening. Later, he dreamed again of his grandfather saying, "Heaven has granted you thirty-six additional years of life due to your hidden virtue, along with five illustrious sons, and you will eventually attain immortality." Fan Zhongyan once recorded this story. This shows that the length of a person's life depends on a single moment of awakening, and the key to prolonging life lies in cultivating virtue.

Someone asked, "How does one cultivate hidden virtue?" The answer is: Whether rich or poor, noble or humble, one need not force it—simply extend kindness whenever encountering others suffering from floods or fires, banditry, hunger and cold, illness and pain, imprisonment, or perilous journeys. Even toward birds and beasts, flowers and trees, perform acts of compassion within your means. The hidden virtue accumulated this way is immeasurable, and blessings will naturally follow. The Xishan Records state: "Meeting a realized master and receiving true transmission may seem like the fruit of practice, but it is actually the reward of accumulated hidden virtue."

Li Pengfei, the Elder of Pure Heart from Jiuhua Mountain, added: Hidden virtue can extend one's lifespan, hence this essay was composed.

Interpretation of The Text on Releasing Life:

The most precious thing in the world is life; the cruelest act is killing. Observe how lice flee when caught, how ants move before rain—all know to cling to life and fear death. Why then do humans set nets in forests, cast hooks in water, and devise endless methods to trap? Curved hooks, straight arrows, a hundred tools—terrifying creatures, scattering their spirits, separating mothers and children. Caged like prisoners, laid on chopping blocks as if condemned. The wounded doe licking her injuries rends the heart; the death-fearing ape sheds tears at his own shadow. Bullying the weak with strength defies Heaven's principle; feeding on others' flesh to nourish oneself—how can conscience rest?

Thus Heaven shows compassion, and ancient sages practiced benevolence: King Tang of Shang loosened hunting nets; Zichan (a wise minister of Zheng) protected pond fish. The Elder Flowing Water (a Buddhist parable) used leather bags to rescue parched fish; Shakyamuni once cut his flesh to feed an eagle. The Tiantai master Zhiyi dug ponds to free life; the Great Tree Immortal sheltered nesting birds. The Longevity Chan Master (a Tang Dynasty monk) attained realization by redeeming shrimp and fish.

The Water Mirror Record scripture expounds the principles of accumulating virtue through good deeds and abstaining from killing to protect life:

The text recounts numerous accounts of karmic rewards for compassionate acts of lifesaving: Master Sun (Sun Simiao) saving a dragon prince and receiving medical prescriptions in return; a novice monk extending his lifespan by rescuing ants; a scholar attaining official rank after releasing a turtle; Mao Bao escaping danger through his earlier release of a tortoise; and Kong Yu rising from minor officialdom to nobility due to virtuous conduct. Other cases include prolonging one's life by twelve years for saving carp, the Marquis of Sui receiving a precious pearl after rescuing a snake, a winemaker spared execution for sparing flies, and a maidservant's chronic illness cured by freeing crustaceans. These records demonstrate the tangible, undeniable principle that goodness begets good fortune.

The scripture exhorts practitioners to maintain constant compassion, extending aid whenever encountering beings in distress. Even saving a single insect constitutes merit—accumulated over time, such deeds naturally yield profound blessings. Greater still is the boundless merit achieved when combining such acts with Buddhist chanting, transferring the liberated beings' consciousness toward rebirth in the Western Pure Land.

The text particularly emphasizes "Seven Precepts Against Killing," the first being "Abstain from killing on birthdays": Our birthdays actually commemorate our mothers' suffering during childbirth. On such days, we should repay parental kindness through virtuous deeds rather than celebrating with slaughter that compounds their karmic burden.

(Note: "Master Sun" refers to the Tang dynasty medical sage Sun Simiao, revered in Daoism as the "Medicine King"; "transferring merit westward" means dedicating virtuous acts to assist the deceased's rebirth in the Western Pure Land; "lotus throne grades" denote different levels of attainment in the Pure Land.)

Plain Interpretation of the "Shuijing Lu"

I. On Abstaining from Killing During Birthdays

Even Emperor Taizong of the Tang Dynasty refrained from holding celebratory feasts on his birthday. Nowadays, ordinary families who harvest just a few extra bushels of grain will host lavish banquets for several days—this is truly inappropriate. Some choose to mark their birthdays by making offerings to monks, reciting scriptures, and performing good deeds—such actions demonstrate true wisdom.

II. On Abstaining from Killing During Childbirth

People fret when childless but rejoice upon having children, yet fail to consider that animals also cherish their own offspring. How can one's conscience remain at ease when celebrating the birth of a child by taking the lives of other beings? There was once a hunter who, in a drunken stupor, mistook his own child for a deer and gutted it, only to wake up filled with remorse. Though animals and humans differ, their love for their young is the same—how can we justify killing them wantonly?

III. On Abstaining from Killing for Livelihood

Some make their living through hunting, fishing, or butchery, yet those who do not engage in such trades do not starve. Making a living through killing invites divine retribution—scarcely one in a hundred who do so meets a good end, and they will suffer karmic consequences in future lives. There are documented cases of a sheep butcher bleating like a sheep on his deathbed and an eel seller whose head appeared to be bitten by eels as he lay dying. Even begging would be preferable to earning a livelihood through slaughter.

IV. On Abstaining from Killing to Entertain Guests

When hosting honored guests amid fine scenery, simple vegetarian dishes and clear tea offer their own delights—why indulge in excessive killing? While reveling in music and delicacies, the chopping block echoes with the cries of slaughter. Consider that every morsel of meat on the plate comes from the agonized wails of creatures under the knife.

(Note: In the original text, "kaobi" refers to deceased parents, "chunxuan" to living parents, and "luoxiu" is an abbreviation for the Buddhist "Prajnaparamita Heart Sutra.")

The Shui Jing Lu scripture primarily discusses situations where killing should be avoided, which can be understood in modern terms as follows:

The first passage speaks of maintaining constant compassion in one's heart. Consider that every dish on the table represents a life cut short by the knife. Understanding this truth, even the most sumptuous delicacies would become difficult to swallow. This teaches the importance of empathy.

The second passage explains that animal sacrifice is inappropriate for ancestral worship. During death anniversaries and seasonal tomb-sweeping rituals, one should abstain from killing, as sacrificial slaughter only accumulates negative karma. Do the bones beneath the earth truly benefit from lavish offerings of rare delicacies? The wise refrain from such harmful practices. Some cite Emperor Wu of Liang being ridiculed for substituting dough figurines for live sacrifices, but the text argues vegetarian offerings aren't inferior—what matters is sincere self-cultivation without dishonoring ancestors. Why insist on blood sacrifice? The Book of Changes also states that simple offerings surpass grand ceremonies with oxen slaughter.

The third passage warns against killing for blessings or averting misfortune. When ill, some sacrifice animals to deities without considering: seeking life through killing, bartering others' lives for one's own, violates cosmic principles most grievously. Would upright deities accept such selfish petitions? The Medicine Buddha Sutra clarifies that lifespan cannot be extended through sacrifices that summon malevolent spirits—such efforts only multiply karmic debts. Similarly misguided are killings for children, wealth, or official position—if such wishes materialize, they stem from destiny, not ghostly intervention. Yet people mistake coincidence for divine response, deepening superstition—a truly lamentable delusion.

The fourth passage advises against slaughter during weddings. From betrothal to ceremony, how many creatures perish? Marriage begins life's continuation—how contradictory to commence with killing. Moreover, weddings being auspicious occasions, how perverse to conduct violence on propitious days! Couples vow eternal union while denying other beings peaceful deaths—can such wishes bear wholesome fruit?

(Note: "Dough sacrifices" refers to Emperor Wu of Liang's substitution; "simple offerings" translate ancient minimalist rites; "malevolent spirits" denotes mischievous supernatural entities)

The Shui Jing Lu passage conveys two main teachings: first, it admonishes against killing, particularly during wedding celebrations; second, it includes a special Song Discouraging Cattle Slaughter urging people to abstain from beef consumption.

Regarding wedding-related killing, the text states:

Though couples vow lifelong devotion, why must weddings involve slaughter? In traditional ceremonies, the bride's family keeps candles lit for three days to prevent separation—if humans dread parting, how could animals welcome being butchered? Truly, weddings should be bloodless. These principles may seem counterintuitive, yet the wise recognize their truth. Complete abstinence is ideal, but even reducing killing by half, or even 20-30%, brings merit. Each life spared diminishes karmic debt; each slaughter avoided prevents future retribution. If abstaining from meat proves difficult, at least refrain from personal slaughter—this alone prevents grave transgressions. Gradually nurturing compassion yields cumulative blessings.

On spreading virtuous influence:

Readers should circulate these teachings. Persuading one person to abstain from killing equals saving a million lives; converting tens, hundreds, or millions multiplies boundless yin virtue (Daoist concept of merit accumulated through hidden good deeds). Sincere efforts never go unrewarded.

The Song Discouraging Cattle Slaughter summarizes:

I plead with all: shun beef—oxen till your fields yet meet the knife; how can you feast on their flesh? Don't dismiss them as mere beasts; the Six Realms of Rebirth (Buddhist concept of cyclic existence, here adapted in Daoist context) ensure karmic reciprocation—who knows if they weren't your kin in past lives? At slaughter, oxen tremble speechlessly, tears streaming; skinned alive, their staring eyes witness your future retribution! Could you escape becoming a calf next life? We share the breath of life—why indulge appetites at such cost? Grains and fruits suffice; with countless delicacies available, why insist on beef? The lesson is clear: abstaining brings true fortune.

(Note: While "Six Realms of Rebirth" originates from Buddhism, Daoist texts historically incorporated such concepts. "Yin virtue" remains a core Daoist term denoting merit accrued through unseen virtuous acts.)