韦十一娘，宋长安贫女也。嫁同里郑氏子。郑氏喜游侠，屡谏反目，政和间往边城
从军，久无音回。伯子不良，每以言语调戏，韦正色拒之。因忆赵道姑自幼
相爱，况有道术可传，遂投姑。姑欣然挈入庵中，教以
法术。日暮姑下山，留韦独宿，戒曰∶“勿饮酒及淫色。”韦思深山中，焉有此二事。更余，一
男子逾墙入，韦速起，问之不答。男子近前拥抱，拒不从。彼求益坚，韦抽剑欲击，彼出剑相刺，
甚精利。韦知不及，弃剑哀求曰∶“外家命薄，久戒尘心，何忍乱我？且师有明戒。誓不敢犯！”
彼以剑加颈逼从。韦引颈受之。其人收剑笑曰∶“知子心不变矣！”视之则道姑也。从此尽
授其术。
三戒刚暴残刻
刚，美德也。人无刚则柔懦不振，百无一成。这个刚字却少不得。然刚而无礼，则流于暴，很
戾自用，不知退让，罔顾是非，不恤人言，无礼于舅姑，不和于妯娌，不敬于夫子，虐凌于子侄，苛
责于奴婢，是谓“悍妇”。故刚而继以暴，每多残忍不仁，刻薄寡恩也。
夫人必有仁慈之心，而后有胞与之量。圣母元君视天下为一家，视中国为一人。凡天上地下，
一切物类，莫不保爱。若赤子一般，何尝起点憎恶之心，而流于残刻哉。
观音大士，称为慈航，以其仁慈成性，普济众生，而为浩劫之慈母也，故神气亦浩劫不朽。如
刚暴，则失坤阴柔顺之德；残刻，又无坤浓广生之量。如此之人，天上选尔何用，地下留尔奚益，
不如速死之为愈也，安望长生。
夫惟戒之∶性暴者，养以和缓，霭然如春风之宜人，而与物悉无忤也；残刻者，易以慈惠， 然如时
雨之及物，而无人不沾其恩也。见于外如此，而性之在中，无不灵明自在，活活泼泼，浑含生机于无
穷矣。而谓慈航观音，不虚座以待尔哉。
四戒烦恼嗔怒
烦恼者，遇事烦劳而生恼恨心也。人生一世，孰无事业，须慢慢做将去。不计功过，不辞辛苦，
不惮烦劳，事方有济。如因烦劳而生恼恨，天下事何者能成。
至养性，更要耐烦。缘此时驰放已久，一旦操存，如生龙活虎，伏之未肯，即伏降之。未肯即降，
须从容涵养，不拘不束，勿忘勿助，任其自然。今日养一分，则得一分；明日养一分，又得一分，养到
十分，自有圆明时候。
若以难纯，而遂生烦恼，其性岂能圆明乎。
嗔怒者，事不如己意，而嗔恨怨怒也。试思天下事，岂尽能如己意。未必嗔怒，而事遂能如己意。
何不思之甚也，亦惟安于所遇耳。况嗔怒心甚者，其心必毒，死多投入毒蛇腹中。夏腊以嗔怒而化蛇，
郗后以嗔怒而变蟒，此固明征也。但嗔怒有因烦恼起者，烦恼有由嗔怒生者，二者皆为心累，急戒之可也。
五戒忧思惊恐
思伤脾，忧思则气郁而不伸。恐伤肾，惊恐则神散而不藏。事未至则忧思不已，事将来而惊
恐不休。蔽性之端，亦损精耗神之具。不戒，多成内伤之疾。
戒之之法，惟镇定空寂，心不留物。忧至则思理，理不能遣，听其自然，忧之何益。且人所以生
此惊恐心者，恐其祸及吾身也。平日仰不愧天，俯不怍人。我无愧于人，人必不害我，何惊之有。即
使横祸忽来，而死生有命，亦顺受之而已。圣人泰山崩前而不惊，刀锯加颈而不恐，神定固也。
昔宛丘以色、声、香、味、触、喜、怒、忧、思、悲、恐、惊，试青鸟公，有二者未泯其迹，
仅成地仙。学人不于此着力，亦凡夫耳，安冀有成？！
六戒目多妄视
目为六贼之魁。眼见色，心即为色所牵，而魂从眼漏，其伤在肝。盖人之魂，夜藏于肝，
日寓于目。妄视则魂漏于眼，夜多梦寐。圣人无梦，是以能收眼光内照，不使魂日驰于外，亦不使心
为色所引也。故欲收其心，先摄夫目。
其法∶常将眼光返照玄关一窍之中，使此性灵明不昧，以养如如不动之神，自然目不妄视，
心不妄动，魂不外游，神不外驰，而先天之气归于身矣。
七戒耳多妄听
肾开窍于耳，妄听则心为声动，精从耳漏，其伤在肾。肾为先天真一之水，能灌溉一身之营卫。伤肾
则肌肤憔悴，精脱耳聋。
人能常凝耳以内听，不惟使心不为声动，而心得所养，精亦常凝于肾，去仙不远矣。
八戒多言狂妄
言易招尤。南容三复白圭，圣人称之，以其能谨言也。多言则不足以养吾心之仁。故司马牛问仁，圣
人以 言告之，制外养中也。且言为心声，心藏神，多言则神伤。
能守口如瓶，神自常住于心，性不因言以乱，而酬酢往来间，亦不失口于人矣。
九戒悭吝惜财
财以济用，天下无人不需财，但要不为所迷耳。如一味悭吝，分文不舍，则虽堆金等山岳，能
买无常不来乎。与其积财自富，而作一家之守财奴，孰若散财积福，以结道中之仙缘。
自来仙真，莫不由广种福田而成。古人云∶“若是吝财并惜宝，千万神仙不肯来。”盖至人等富贵若
浮云，视金玉如粪土。一尘不染，一物不恋，即此身且非我有，况身外之财乎。故入道者，此关更宜
打破，休为所愚。
十戒杀生害命
天地以好生为心，圣人以爱物为怀。天地生之，我辄杀之，大干天地之和。圣人爱之，我竟害之，
大非圣人之仁。况人物同此性命，好生恶死。人物同情，已有生，惟恐其伤。岂物有生，不惧其死。
推己及物，必有不忍杀害者。
古人云∶“汝欲延生，须放生。”我既欲学道以求长生，要当推己心，以惜物命。虽曰物
命在人，而好杀伤生，多遭惨报。夫救蚁中状元之选，放雀获明珠之报，古往今来，以放生得福者多
矣。人可不慈心于物，以养我好生之仁哉。
十一戒不节腥荤
腥荤虽养人之物，而斋戒断味者，未闻有伤。可见养生不尽在血肉也。
上古草衣木食，其民多寿。自火化兴，血肉食，民遂夭折者，何也？盖肥甘动火之物，食之过多，
每易纵情损精，不如谷食得天地中和之气，为至清至洁之味，其养生最好。况食物类之肉以补我肉，
其心亦有所不忍。佛家绝腥荤，盖不嗜口腹以增杀孽也。
南岳夫人戒杨羲曰∶“不欲见血肉。见而避之，不如不见。已死之物，即为尸气，触之最能害道。”
入道故贵节腥荤。
十二戒慢道轻师
天地间至贵重者，莫若金丹大道，可以出凡笼，可以了生死，可以超九祖。古人万劫一遇，夫岂等
闲细事哉。
虽贵如汉文帝，犹且折节于河上公。富如马丹阳，犹且虚心于王重阳。武如汉钟离，且低头于
王玄甫。文如抱朴子，犹其屈膝于郑思远，况下焉者乎。故求道者，挟不得一己之富贵，逞不得一己之
势力，恃不得一己之学问。聪明必虚心诚求，如伍冲虚洒扫役力，切问二十载，方能得之。
而授之者，亦不轻易。抱朴子曰∶“受真一之诀，皆有盟文，歃白牲之血，以旺相之日，受之以白
银、白绢为约，克金契而分之，轻说妄传，其神不佑也。”冲虚子曰∶“自古仙真授真道，必清净斋
醮如科条，具信贽，刺血盟天，奏告上帝、三台、北斗、南辰、三官、四圣、五帝、司命各位下，请命降
允，而后可传。”凡传一人，遍天地间神圣无不告之者。倘有恶类，妄自行财及诡诈，私相授受，师
弟同受考掠，可不慎哉！使者既不轻易以传，授者何可轻亵。抱朴子曰∶“明师之恩，诚为过于天地也，
重于父母也，可不尊崇之乎？！”
观此可见，求道者既遇真师，即当尊崇恭敬，勤求切问，历久不怠，方得卒闻心法，而升天有路矣。
韦十一娘，是宋代长安城的一位贫苦女子。她嫁给了同村的郑家儿子。郑家喜欢结交游侠之士，韦十一娘多次劝谏反而导致夫妻反目。在政和年间，丈夫前往边城从军，长久没有音信回来。伯子（丈夫的哥哥）品行不端，经常用言语调戏韦十一娘，韦十一娘正色拒绝了他。于是她想起自幼就相爱的赵道姑，况且道姑有法术可以传授，便投奔了道姑。道姑高兴地带领她进入庵中，教给她法术。傍晚时道姑下山，留下韦十一娘独自住宿，告诫她说：“不要饮酒及涉足淫色之事。”韦十一娘心想深山中怎么会有这两件事呢？更漏将尽时，一名男子翻墙而入，韦十一娘迅速起身询问，对方不回答。男子走近拥抱她，她坚决不从。那人请求更加坚定，韦十一娘抽出剑想要刺击，那人拔出剑相刺，非常锋利。韦十一娘知道打不过，扔掉剑哀求说：“我命薄，早已戒除尘世之心，您怎忍心扰乱我？况且师父有明确的戒律，我发誓不敢冒犯！”那人将剑架在她的脖子上逼迫她就范。韦十一娘伸长脖子接受。那人收起剑笑着说：“我知道你的心志不会改变了！”仔细一看，原来是道姑。从此道姑将法术全部传授给她。
三、戒刚暴残刻
刚，是一种美德。人如果没有刚强，就会柔弱懦弱而不能振作，百事无成。这个“刚”字却是不可缺少的。然而如果刚强而没有礼节，就会流于暴戾，乖张自用，不知道退让，不顾是非，不顾他人言论，对公婆无礼，与妯娌不和，对丈夫不敬，虐待凌辱子侄，苛刻责备奴婢，这叫做“悍妇”。所以刚强继而加上暴戾，往往多残忍不仁，刻薄寡恩。
人一定要有仁慈的心，然后才有包容万物如胞弟般的度量。圣母元君视天下为一家，视中国为一人。凡是天上地下，一切物类，无不保护爱护，如同对待初生的婴儿一般，何曾起过一点憎恶之心，而流于残刻呢？
观音大士，被称为慈航，因为她以仁慈成就本性，普度众生，成为浩劫中的慈母，所以她的神气也浩劫不朽。如果性格刚暴，就失去了坤阴柔顺的德行；如果性格残刻，又没有坤土宽厚广生量的胸怀。像这样的人，天上选你有什么用，地下留你有什么益处，不如速死为好，哪里还指望长生。
只有戒除这些：性情暴躁的人，要用温和舒缓来修养自己，和蔼可亲如春风般宜人，与万物都没有抵触；性格残刻的人，要改为慈爱恩惠，润物无声如及时雨滋润万物，没有人不沾受他的恩泽。表现在外面如此，而本性在心中，无不灵明自在，活泼生动，蕴含无穷的生机。难道会说慈航观音会虚位等待你吗？
四、戒烦恼嗔怒
烦恼，是指遇到事情烦劳而产生恼恨心。人生一世，谁没有事业，必须慢慢去做。不计较功劳过错，不辞辛苦，不怕烦劳，事情才能成功。如果因为烦劳而产生恼恨，天下的事哪一件能做成？
至于修养心性，更要耐得住烦扰。因为此时心神驰放已久，一旦操持保存，就像生龙活虎一样，降伏它不肯，即使降伏了也不稳固。不肯即降，必须从容涵养，不拘束不放纵，不忘失不助长，任凭其自然发展。今天修养一分，就得到一分；明天修养一分，又得到一分，修养到十分，自然会有圆满光明的时刻。
如果因为难以纯正，就产生烦恼，那心性怎么能圆满光明呢？
嗔怒，是指事情不符合自己的心意，从而产生怨恨愤怒。试想天下的事，难道都能符合自己的心意吗？未必发嗔怒，事情就能如自己所愿。这是多么缺乏思考啊，也只能安于所遭遇的情况罢了。况且嗔怒心严重的人，其心必定狠毒，死后多投入毒蛇腹中。夏腊因嗔怒而化为蛇，郗后因嗔怒而变为蟒，这确实是明显的证据。但嗔怒有因烦恼引起的，烦恼有由嗔怒产生的，两者都成为心灵的拖累，必须急加戒除。
五、戒忧思惊恐
思虑伤脾，忧思则气机郁结而不能舒展。恐惧伤肾，惊恐则神气涣散而不能收藏。事情未到来就忧思不已，事情将要来临就惊恐不休。这是遮蔽本性的开端，也是损耗精气神器的工具。如果不戒除，多会成为内伤的疾病。
戒除的方法，只有镇定空寂，心中不留存外物。忧虑来了就思考道理，道理不能排遣，就听其自然，忧虑有什么益处呢？而且人之所以产生惊恐心，是害怕灾祸波及自身。平日仰不愧对天，俯不惭对人。我对人不亏欠，人必定不害我，有什么可惊的呢？即使横祸突然降临，而死生有命，也只是顺受而已。圣人泰山崩塌在前而不惊慌，刀锯加在颈上而不恐惧，是因为神气安定坚固的缘故。
过去宛丘公用色、声、香、味、触、喜、怒、忧、思、悲、恐、惊来试探青鸟公，有其中两项未能泯灭痕迹，仅修成地仙。学道的人如果不在此处着力，也是凡夫俗子，哪里期望能有成就呢？！
六、戒目多妄视
眼睛是六贼之首。眼见美色，心就被美色牵引，魂从眼中泄漏，损伤在肝。大概人的魂，夜间藏于肝，白天寓于目。妄视则魂从眼泄漏，夜间多梦。圣人没有梦，是因为能收敛眼光向内观照，不让魂白天驰逐于外，也不让心被美色引诱。所以要收摄其心，先要摄持眼睛。
方法：经常将眼光返照玄关一窍之中，使此性灵明不昧，以修养如如不动的神气，自然眼睛不妄视，心不妄动，魂不外游，神不外驰，而先天之气归于身了。
七、戒耳多妄听
肾开窍于耳，妄听则心被声音感动，精从耳中泄漏，损伤在肾。肾是先天真一之水，能灌溉一身之营卫。伤肾则肌肤憔悴，精脱耳聋。
人能常凝神于耳以内听，不仅使心不被声音感动，而且心得以修养，精也常凝于肾，离成仙就不远了。
八、戒多言狂妄
言语容易招致过失。南容反复诵读《白圭》之诗，圣人称赞他，因为他能谨慎言语。多言不足以修养我们心中的仁德。所以司马牛问什么是仁，圣人用“慎言”来告诉他，这是制约外在以修养内在的方法。况且言语是心声，心藏神，多言则伤神。
能守口如瓶，神自然常住于心，本性不因言语而混乱，而在应酬往来之间，也不会失口于人。
九、戒悭吝惜财
财物用来接济日用，天下没有人不需要财物，只是不要被它所迷惑罢了。如果一味悭吝，分文不舍，那么虽然堆金积玉如山岳，能买得无常不来吗？与其积聚财物使自己富有，而做一家的守财奴，不如散财积福，以结下修道中的仙缘。
自古以来的仙真，没有不是通过广种福田而成的。古人说：“若是吝啬财物并爱惜珍宝，千万神仙不肯来。”大概至人等富贵若浮云，视金玉如粪土。一尘不染，一物不恋，就连这身体都不是我所有的，何况身外的财物呢？所以入道的人，这一关更应该打破，不要为此所愚弄。
十、戒杀生害命
天地以好生为心，圣人以爱物为怀。天地生了它们，我却杀害它们，大大违背了天地之和。圣人爱它们，我却伤害它们，大大违背了圣人之仁。况且人与物拥有同样的性命，好生恶死。人与物情感相同，已有生命，惟恐其受伤。难道物有生命，就不惧怕死亡吗？推己及物，必然有不忍杀害者。
古人说：“你想延长生命，必须放生。”我既然想学道以求长生，应当推己之心，以爱惜物的生命。虽然说物的生命在人手中，但喜好杀伤生命，多遭受惨痛报应。救蚂蚁中选状元的典故，放麻雀获得明珠的回报，古往今来，因放生得福的人很多了。人能不慈心于物，以培养我好生之仁德吗？
十一、戒不节腥荤
腥荤虽然是养人的食物，但斋戒断绝荤腥味道的人，没听说有受伤的。可见养生不完全在于血肉。
上古时代穿草衣吃木实，百姓多长寿。自从火化兴起，吃肉食，百姓遂有夭折的，为什么呢？大概肥甘厚味是动火之物，吃得过多，容易放纵情欲损害精气，不如谷物饮食得天地中和之气，是至清至洁的味道，最利于养生。况且食物类的肉是用来补我的肉，其心也有所不忍。佛家断绝腥荤，大概是不嗜口腹以增加杀孽。
南岳夫人告诫杨羲说：“不想见血肉。看见了避开，不如不见。已死之物，就是尸气，接触最能害道。”入道所以贵在节制腥荤。
十二、戒慢道轻师
天地间最贵重的，莫过于金丹大道，可以出离凡笼，可以了结生死，可以超度九祖。古人万劫一遇，难道是等闲小事吗？
虽然尊贵如汉文帝，尚且折节于河上公。富有如马丹阳，尚且虚心于王重阳。武勇如汉钟离，尚且低头于王玄甫。文雅如抱朴子，尚且屈膝于郑思远，何况下等之人呢？所以求道的人，挟持不得一己的富贵，逞显不得一己的势力，倚仗不得一己的学问。聪明必虚心诚求，像伍冲虚洒扫役力，切问二十载，方能得到。
而传授的人，也不轻易。抱朴子说：“接受真一之诀，都有盟文，歃白牲之血，在旺相之日，接受以白银、白绢为约，刻金契而分之，轻率说话妄传，神灵不保佑。”冲虚子说：“自古仙真传授真道，必清净斋醮如科条，具信贽，刺血盟天，奏告上帝、三台、北斗、南辰、三官、四圣、五帝、司命各位下，请命降允，然后才可传。”凡是传授一个人，遍天地间神圣无不告知。如果有恶类，妄自行财及诡诈，私相授受，师徒同受考掠，可不慎重吗！使者既不轻易以传，传授者何可轻亵。抱朴子说：“明师的恩情，确实超过天地，重于父母，可不尊崇吗？！”
看这些可见，求道的人既遇真师，就应当尊崇恭敬，勤求切问，历久不怠，方才得以最终听闻心法，而升天有路了。
Wei Shiyiniang was a poor woman from Chang'an in the Song Dynasty. She married the son of the Zheng family in her village. The Zheng family enjoyed associating with martial heroes (Youxia), and Wei's repeated admonishments led to marital discord. During the Zhenghe era, her husband went to the border city to serve in the military and there were no letters for a long time. Her brother-in-law (husband's elder brother) had bad character and often teased her with words; Wei refused him with a serious expression. Recalling that she had loved Daoist Nun Zhao since childhood, and knowing that the Nun possessed techniques to transmit, she sought refuge with the Nun. The Nun happily took her into the nunnery and taught her magical arts. At dusk, the Nun descended the mountain, leaving Wei alone overnight, warning her: "Do not drink alcohol or engage in lust." Wei thought, how could such two things exist in the deep mountains? When the night watch was nearing its end, a man climbed over the wall. Wei quickly rose and asked, but he did not answer. The man approached and embraced her; she firmly refused. His requests became more insistent. Wei drew her sword to strike, but he drew his sword to thrust back, which was very sharp. Knowing she could not win, Wei dropped her sword and begged pitifully, saying: "My fate is thin, I have long abandoned worldly desires, how can you bear to disturb me? Moreover, my master has clear prohibitions. I swear I dare not violate them!" He placed his sword against her neck to force compliance. Wei extended her neck to accept it. The man retracted his sword and laughed, saying: "I know your heart will not change!" Upon looking closely, it was Daoist Nun Zhao. From then on, she was fully instructed in her arts.
Three: Prohibit Rigidity, Violence, and Cruelty
Rigidity (Gang) is a virtue. Without rigidity, a person becomes soft and cowardly, unable to rise, achieving nothing. This "rigidity" is indispensable. However, if rigidity lacks propriety, it flows into violence, becoming perverse and self-willed, unaware of yielding, disregarding right and wrong, caring not for others' opinions, being disrespectful to parents-in-law, disharmonious with sisters-in-law, disrespectful to the husband, abusive to children and nephews, and harsh to servants and slaves; this is called a "fierce woman." Thus, rigidity followed by violence often leads to cruelty and lack of benevolence, and stinginess without grace.
A person must possess a benevolent heart before having the capacity to embrace all beings as one's own siblings. Holy Mother Yuanjun views the world as one family and China as one person. All creatures in heaven and earth are protected and cherished by her, like newborn infants. How could she ever harbor a single thought of hatred, flowing into cruelty?
Guanyin Bodhisattva is called "Ci Hang" (Compassionate Boat) because she achieves her nature through benevolence, saving all sentient beings, and acts as a compassionate mother during great kalpas; thus, her spirit remains immortal through kalpas. If one is rigid and violent, one loses the virtue of Kun Yin's gentleness and obedience; if cruel, one lacks the vastness of Kun Earth's nurturing generation. Such a person, what use is heaven selecting you, what benefit is earth keeping you? It would be better to die quickly than to hope for longevity.
One must only prohibit these: For those with violent tempers, cultivate harmony and slowness, appearing gentle and pleasant like the spring wind, having no conflict with all things; for those who are cruel, transform into kindness and compassion, benefiting things like timely rain, so that no one fails to receive their grace. Manifested outwardly thus, inwardly the nature is spiritual, bright, free, lively, and full of endless vitality. Would Ci Hang Guanyin wait in vain for you?
Four: Prohibit Vexation and Anger
Vexation arises when one encounters troublesome matters and generates resentment. In a lifetime, who does not have affairs to attend to? One must proceed slowly. Not calculating merit or fault, not shunning hardship, not fearing trouble, only then can affairs succeed. If vexation leads to resentment, what matter in the world can be accomplished?
Regarding cultivating nature, one must endure patience. Because the mind has been wandering for a long time, once one attempts to hold and preserve it, it is like a living dragon or active tiger; resisting it refuses to submit, and even if subdued, it is unstable. To resist and then subdue requires patient cultivation, neither binding nor restraining, forgetting nothing, assisting nothing, letting nature take its course. Cultivating one part today yields one part; cultivating one part tomorrow yields another part. When cultivated to ten parts, naturally the time of perfect brightness arrives.
If one feels vexed because purity is difficult to achieve, how can the nature become perfectly bright?
Anger is resentful hatred when things do not go as one wishes. Consider: can all things in the world go as one wishes? One need not be angry for things to go as wished. How lacking in thought this is; one should simply accept one's circumstances. Moreover, those with severe anger have poisonous hearts and often enter the bellies of venomous snakes after death. Xia La transformed into a snake due to anger; Empress Xi transformed into a python due to anger; these are clear evidence. However, anger may arise from vexation, and vexation may arise from anger; both burden the mind and must be urgently prohibited.
Five: Prohibit Worry, Thought, Fear, and Shock
Overthinking injures the Spleen; worry and thought cause Qi stagnation and failure to extend. Fear injures the Kidney; shock causes Spirit to scatter and fail to store. Worrying endlessly before events arrive and fearing incessantly as events approach are the beginnings of obscuring nature and tools for depleting Jing and Shen. If not prohibited, they often result in internal injury diseases.
The method of prohibition is only to stabilize and empty the mind, leaving no external objects within. When worry arises, contemplate reason; if reason cannot dispel it, let nature take its course; what benefit is there in worrying? Furthermore, humans generate fear because they dread disaster affecting themselves. If one is unashamed before Heaven and unguilty before people, and one owes nothing to others, others will surely not harm one; what is there to fear? Even if sudden calamity strikes, life and death are destined, so one should accept it calmly. Sages do not startle when Mount Tai collapses nor fear when saws are applied to their necks, because their Spirit is stable and solid.
Previously, Wanchui tested Qingniao Gong with color, sound, smell, taste, touch, joy, anger, worry, thought, sorrow, fear, and shock. Two traces remained unextinguished, resulting only in becoming an Earth Immortal. If practitioners do not exert effort here, they remain ordinary people; how can they expect achievement?!
Six: Prohibit Excessive Reckless Gazing
The eyes are the chief of the Six Thieves. Seeing form/color, the mind is dragged by form, and Hun (Ethereal Soul) leaks from the eyes, injuring the Liver. Generally, Hun hides in the Liver at night and resides in the eyes during the day. Reckless gazing causes Hun to leak from the eyes, leading to many dreams at night. Sages have no dreams because they can gather their gaze inward, preventing Hun from galloping outward during the day and preventing the mind from being led by form. Therefore, to gather the mind, one must first control the eyes.
Method: Frequently reflect the gaze into the aperture of the Xuanqiao (Mysterious Pass), keeping this spiritual nature bright and unobscured, thereby nourishing the Spirit that remains unmoving. Naturally, the eyes will not gaze recklessly, the mind will not move recklessly, Hun will not wander outside, Spirit will not gallop outside, and Pre-Heaven Qi will return to the body.
Seven: Prohibit Excessive Reckless Listening
The Kidneys open into the ears. Reckless listening moves the mind with sound, and Jing (Essence) leaks from the ears, injuring the Kidneys. The Kidneys are the True One Water of Pre-Heaven, capable of irrigating the Ying and Wei throughout the body. Injury to the Kidneys leads to emaciated skin and flesh, essence depletion, and deafness.
If one can constantly condense the ears to listen inwardly, not only will the mind not be moved by sound, but the mind will be nourished, and Jing will frequently condense in the Kidneys, bringing one close to immortality.
Eight: Prohibit Verbose Arrogance
Speech easily attracts blame. Nan Rong repeatedly recited the poem of Baigui, praised by Sages, because he could speak cautiously. Verbose speech is insufficient to nourish Ren (Benevolence) in our hearts. Thus, when Sima Niu asked about Ren, the Sage told him to be cautious in speech, controlling the exterior to nourish the interior. Speech is the voice of the heart; the Heart stores Shen (Spirit). Verbose speech injures Shen.
Keeping one's mouth shut like a bottle allows Shen to reside permanently in the Heart. Nature is not confused by speech, and in social interactions, one does not lose one's temper to others.
Nine: Prohibit Stinginess and Hoarding Wealth
Wealth is used for daily needs; no one in the world does not need wealth, but one must not be deluded by it. If one is purely stingy, sparing not a single coin, then although gold piles up like mountains, can one buy off Impermanence (Death)? Rather than accumulating wealth to be rich and acting as a miser for one family, is it not better to disperse wealth to accumulate merit, thereby forming karmic connections with Immortals in the Dao?
Since ancient times, Immortals and Truths have all achieved their status by widely planting fields of merit. Ancients said: "If one is stingy with wealth and cherishes treasures, thousands of Immortals will not come." Great Persons regard riches and honor as floating clouds and view gold and jade as dirt. Untainted by dust, attached to nothing, even this body is not mine, let alone external wealth. Therefore, those entering the Dao should break through this barrier and not be fooled by it.
Ten: Prohibit Killing Living Beings
Heaven and Earth have the heart of loving life; Sages have the bosom of loving things. Heaven and Earth create them, yet I kill them; this greatly violates the Harmony of Heaven and Earth. Sages love them, yet I harm them; this greatly contradicts the Benevolence of Sages. Moreover, humans and beasts share the same life and destiny, loving life and hating death. Humans and beasts share similar emotions; having life, they fear injury. Do beasts not fear death just because they have life? Extending oneself to things, one inevitably finds oneself unwilling to kill.
Ancients said: "If you wish to prolong life, you must release life." Since I wish to learn the Dao to seek longevity, I should extend my heart to cherish the lives of things. Although the lives of things are in human hands, enjoying killing and harming life often results in tragic retribution. The story of saving an ant leading to selection as Zhuangyuan (Top Scholar), and releasing sparrows receiving the reward of a bright pearl; since antiquity to the present, many have gained fortune by releasing life. Can humans not show mercy to things to nourish their own benevolence for life?
Eleven: Prohibit Indulgence in Meat and Strong Flavors
Meat and strong flavors are foods that nourish humans, but those who observe fasting and abstain from meat have not been heard to suffer injury. This shows that health preservation does not depend entirely on flesh and blood.
In ancient times, wearing grass clothes and eating wood fruits, people lived long. Since the rise of fire cooking and consumption of meat, people began to die young. Why? Fatty and sweet foods are items that stir Fire; eating too much easily leads to indulging desires and damaging Jing. Grain food obtains the neutral Qi of Heaven and Earth, possessing the purest and cleanest flavor, making it best for health preservation. Moreover, eating meat to supplement my flesh makes one feel reluctant in heart. Buddhists abstain from meat and strong flavors, likely not to indulge the palate and increase karmic slaughter.
Lady of Southern Peak warned Yang Xi: "Do not wish to see flesh and blood. If seen, avoid it; better not to see. Dead things are corpse Qi; touching them most harms the Dao." Entering the Dao values abstaining from meat and strong flavors.
Twelve: Prohibit Slacking on the Dao and Despising the Master
Nothing in Heaven and Earth is more precious than the Great Dao of Golden Elixir, which can exit the mortal cage, resolve life and death, and transcend nine generations of ancestors. Ancient people encountered it once in ten thousand kalpas; is it not a trivial matter?
Although noble like Emperor Wen of Han, he still lowered his status before Heshang Gong. Although wealthy like Ma Danyang, he still humbled himself before Wang Chongyang. Although martial like Han Zhongli, he still bowed his head before Wang Xuanfu. Although literary like Baopuzi, he still knelt before Zheng Siyuan, let alone inferior ones. Therefore, seekers of the Dao cannot rely on personal wealth and honor, display personal power, or trust in personal learning. One must be humble and sincerely seek, like Wu Chongxu performing menial labor, asking earnestly for twenty years, before obtaining it.
Those who transmit also do not do so lightly. Baopuzi said: "Receiving the secret of Zhenyi requires a covenant document, drinking the blood of white animals, on a prosperous day, accepting with white silver and white silk as agreement, carving gold contracts and dividing them. Speaking lightly and transmitting wildly, spirits will not protect." Chongzi said: "Since ancient times, Immortals transmitting the True Dao must perform pure and quiet Zhaijiao rituals according to regulations, present gifts of faith, prick blood to swear to Heaven, report to Shangdi, Santai, Beidou, Nanchen, Sanguan, Sisheng, Wudi, Siming, etc., requesting permission to descend and approve, before transmission can occur." Whenever one person is transmitted, all gods and sages in Heaven and Earth are informed. If evil types act fraudulently and transmit privately, master and disciple alike suffer punishment; can one not be cautious! Since messengers do not transmit lightly, how can transmitters be disrespectful? Baopuzi said: "The grace of a enlightened teacher is indeed greater than Heaven and Earth, heavier than parents; can one not revere him?!"
From this, it is visible that seekers who meet a true master should revere and respect him, diligently seek and ask earnestly, persisting for a long time without slackening, so that they may finally hear the core methods and find the path to ascending to Heaven.