Unlock the Secrets of Immortality: The Ancient Taoist Guide to Virtue, Hidden Deeds, and Inner Peace
paulpengAccording to Taoist beliefs, there is a distinction between those who have left the secular world and those who remain within it: the life, aging, sickness, and death of ordinary people are governed by the King of Hell, and after death, they are judged in various courts based on their karma; however, once a Taoist dons the robe and leaves the secular life, they come under the jurisdiction of the Three Officials (San Guan Da Di), who not only protect them but also bestow blessings through the lineage of past masters. "Morality leads to profound tranquility, and true constancy preserves the great purity..." As long as you are a disciple of Taoism, you will inherit the spiritual lineage. Conversely, ordained disciples must practice diligently to receive the blessings and protection of the masters. If they fail to live up to the standards of even laypeople, or worse, commit crimes, they will not only face the laws of the mortal world but also lose the protection of the Three Officials after death, being sent back to the King of Hell for judgment with even harsher penalties. If we only speak of doing good without practicing it, we risk offending the deities. Therefore, ordained Taoists must adhere to stricter standards, excelling beyond laypeople in rectifying faults and performing good deeds. They must also engage in rituals, cultivate their minds, and on this foundation, recite scriptures, perform repentance, meditate, and refine elixirs, all in the hope of achieving immortality.
The initial steps in spiritual practice involve rectifying faults, performing good deeds, and cultivating the mind. I used to consider myself a good person, never engaging in murder, arson, theft, fraud, or taking advantage of others. The worst I thought I did was kill a few chickens during the New Year, argue with elders, or get into fights. However, after studying the *Taishang Ganying Pian* (Treatise on the Response of the Tao), I realized that I had unknowingly committed many wrongs while believing I was doing well. The text lists 168 types of evil deeds, many of which people commit unknowingly, including evil actions, words, and thoughts. Both laypeople and ordained disciples must avoid these 168 evils at all costs. "Those who seek long life must first avoid these." At the same time, the text lists 25 kinds of good deeds. By practicing these, "people will respect you, the heavens will protect you, fortune will follow you, evil will stay far from you, spirits will guard you, and all your endeavors will succeed. Immortality may be hoped for." Only then can one be called a virtuous person. I have summarized that the good deeds listed in the *Taishang Ganying Pian* involve three aspects of cultivation, applicable to both ordained and lay practitioners.
The first is cultivating virtue. Taoist practice should begin with cultivating virtue, as virtue is the manifestation of the Tao. Losing virtue means losing the Tao. By prioritizing virtue and fulfilling one's human duties, the heavens will respond accordingly. The *Ganying Pian* mentions virtues such as loyalty, filial piety, fraternal duty, self-correction, transforming others, caring for the orphaned and widowed, respecting the elderly, cherishing the young, helping those in urgent need, and rescuing those in danger. These are the ways to cultivate virtue. On the other hand, acting against reason, taking pride in evil, committing cruelty, killing for wealth, or scheming to usurp positions are examples of losing and damaging virtue. The Hong Kong Ching Chung Koon's calendar cover lists nine virtues: loyalty, filial piety, integrity, frugality, righteousness, benevolence, trustworthiness, kindness, and propriety. Loyalty fulfills one's duties, filial piety honors one's parents, integrity nurtures simplicity, frugality preserves chastity, righteousness guides actions, trustworthiness establishes relationships, benevolence treats others with kindness, kindness wins over the masses, and propriety ensures humility. Practicing these nine virtues is itself a form of spiritual cultivation. Taoist practice is not separate from worldly life; it manifests in daily activities such as eating, resting, interacting with others, dealing with life's challenges, managing family relationships, and raising children. Handling these matters correctly reflects one's spiritual progress.
The second is accumulating hidden virtue. Laozi said, "The highest virtue is not conscious of itself as virtue, and thus it is virtue. The lowest virtue is never without the intention to be virtuous, and thus it is not virtue." Visible virtue is lower virtue, while hidden virtue is higher virtue. Visible virtue is rewarded by people, while hidden virtue is rewarded by heaven, benefiting not only oneself but also one's descendants. Examples of hidden virtue include not exposing others' shortcomings, not boasting about one's own strengths, and suppressing evil while promoting good. On the other hand, secretly harming the good, betraying one's family, being ungrateful for kindness, holding grudges, wasting food, slandering sages, blaming heaven and earth, and cursing the wind and rain are all ways of damaging hidden virtue.
The third is refining the mind and nature, which includes both mental and emotional cultivation. Some say, "Cultivating the Tao is cultivating the mind." The mind generates thoughts, which, though invisible and intangible, can be either good or evil. Removing evil thoughts and retaining only good ones is the essence of mental cultivation. The *Ganying Pian* lists eight types of evil thoughts among the 168 evils, such as wishing for others' downfall when they prosper, cursing others when one's desires are unmet, coveting others' beauty, or wishing harm upon those who owe you. Though these thoughts are invisible, they are the most damaging to spiritual practice and must be eradicated. The fundamental meaning of eliminating evil and practicing good lies in removing evil thoughts and fostering good ones. "Not deceiving in secret, showing compassion to all, sympathizing with others' misfortunes, rejoicing in their good deeds, feeling others' gains and losses as one's own, giving without expecting repayment, and helping without regret"—such a mind is that of a virtuous person. The *Taishang Ganying Pian* concludes, "When the mind gives rise to good, though the good has not yet been done, auspicious spirits already follow. When the mind gives rise to evil, though the evil has not yet been done, malevolent spirits already follow." Our goal in studying the *Taishang Ganying Pian* is to control our thoughts at their inception. Without evil thoughts, there will naturally be no evil words or deeds; with good thoughts, good words and deeds will naturally follow.
Beyond this lies the refinement of one's nature, which refers to the acquired nature, including habits, temperament, mindset, temper, and emotions. While it is relatively easy to cultivate virtue, achieving a calm and balanced mindset is much harder, as emotions are easily stirred but difficult to pacify. Without a stable mindset and emotions, meditation can lead to spiritual deviation. The *Qingjing Jing* (Classic of Purity and Tranquility) states, "The reason sentient beings cannot attain the true Tao is because of their deluded minds. With a deluded mind, they disturb their spirit. With a disturbed spirit, they become attached to worldly things." Zhang Boduan, in his *Qinghua Biwen* (Secret Texts of Clarity and Splendor), said, "The so-called deluded mind refers to the emotions of joy, anger, sorrow, and pleasure." The deluded mind encompasses human desires and emotions, which disrupt the practitioner's mental balance. This is a matter of emotions, not morality. Both good and evil thoughts are part of the deluded mind and should be let go. "By constantly letting go of desires, the mind becomes clear. By clarifying the mind, the spirit becomes tranquil." The goal of refining the mind and nature is to "let go of desires, clarify the mind, and maintain constant purity and tranquility." At this stage, no external phenomena can disturb your tranquil mind. As the scripture says, "I bow to the supreme heaven, whose light illuminates the universe. Unmoved by the eight winds, I sit serenely on the golden lotus." The eight winds—praise, blame, loss, gain, pleasure, pain, fame, and disgrace—cannot shake your mental state. "With such purity and tranquility, one gradually enters the true Tao. Entering the true Tao is called attaining the Tao."
From the above discussion, it is clear that the *Taishang Ganying Pian* serves as a gateway to Taoist practice, guiding us in cultivating virtue, accumulating hidden virtue, and refining the mind and nature. It helps us understand right and wrong, good and evil. As Emperor Taizong of Tang said, "Using bronze as a mirror, one can adjust one's attire; using history as a mirror, one can understand the rise and fall of nations; using others as a mirror, one can discern one's own strengths and weaknesses." By using the *Taishang Ganying Pian* as a mirror, we can examine our words, actions, thoughts, and intentions daily, reflecting on our mistakes and striving to improve. Over time, we will become virtuous individuals, blessed with fortune, protected from evil, and guarded by spirits. From there, we can ascend further, cultivating the primordial purity of the Tao. At the end of life, we will not need to pass through the halls of the King of Hell but will be directly recommended by the Three Officials. "The King of Hell will not dare to raise his voice; the attendants and guardians will bow in respect. The ox-headed and horse-faced demons will all submit. The eighteen levels of hell will be places of freedom, and the thirty-three heavens will be realms of bliss." At that point, we can truly say that we have lived as worthy ordained disciples, having not practiced in vain.
