The Essentials of the Teachings Established by the Ancestral Celestial Master: A Brief Exposition

The Essentials of the Teachings Established by the Ancestral Celestial Master: A Brief Exposition

–Random Thoughts After Reading “Laozi Xiang Er Zhu”
Vice President of the Taoist Association of China, Zhang Jiyu

The Supreme Laozi has been transforming lives through the ages, proclaiming the essence of the Dao and enlightening all corners. By the time of the Han dynasty, the Ancestral Celestial Master received personal instruction on the Dao of Zhengyi (Orthodox Unity) from the Supreme Laozi himself. He established a teaching to guide people, aided in the management and transformation of the times, cultivated the self, forbade witchcraft and licentious rituals, and spread the true Dao. He taught that rulers should cultivate virtue, loyal officials should follow the Dao in their actions, and the common people should nurture kindness and filial piety internally and practice respect and yielding externally. The Ancestral Celestial Master, along with his successors and lineage, inherited the purpose of the Supreme Laozi’s virtue. They regarded “Laozi’s Five Thousand Characters” as the essential scripture for Daoist followers, authored “Laozi Xiang Er Zhu” to elucidate the core principles of establishing the teachings, promoting faith in the Dao, reverence, practice, protection, legality, aspiration, and preaching of its educational purposes. It has indeed become the mystical framework for various Daoist schools to establish their teachings.

“Laozi Xiang Er Zhu,” reemerged from the Dunhuang Mogao Caves since the late Qing Dynasty. Although it is only a fragmentary manuscript of 34 and a half chapters of the Daoist scripture, it remains extremely valuable. This book’s independent system of interpretation and elucidation of “Laozi’s Five Thousand Characters” provides a reliable basis for studying the early Daoist doctrinal thoughts today. Through it, we can glimpse the essentials of the Ancestral Celestial Master’s teachings. The book not only explains the divinity of the “Dao” as the root of all beings and the essence of truth but also details how to align with the purpose of the “Dao”: establishing the Dao as the supreme belief, and classically proclaiming how to cherish life, how to conduct oneself properly in the world, thereby educating people to establish a worldview and value system beneficial for aiding the times, managing transformations, and cultivating the true Dao. Herein, I will briefly discuss my personal research findings.

1. The Dao as Supreme. As the highest faith in Daoism, the “Dao” is the fundamental root of all transformations in the universe. “Xiang Er Zhu” states: “The Dao is the root of all things under heaven.” The emergence and development of all things in the world are based on the Dao, yet the Dao is invisible and intangible, only known and not seen. “Xiang Er Zhu” mentions: “The Dao is supreme, subtle, and hidden, without shape or form.” It also states: “The Dao’s qi moves up and down, operating within and beyond heaven and earth, hence unseen, because of its subtlety.” The Dao operates all things within and beyond heaven and earth with its subtle qi. Though invisible, the qi of the Dao contains within it the factor that creates all beings. Hence, all things in the universe possess the nature of the Dao, as the Daoist scripture says, like salt dissolved in water, only known and not seen. However, though the supreme Dao operates within and beyond heaven and earth without form, the qi of the Dao is everywhere and always present. When the Dao disperses, it forms qi to operate all beings; when it gathers, it becomes the Supreme Laojun. “Xiang Er Zhu” says: “The one is the Dao. The one is outside heaven, enters between heaven and earth, and moves within the human body. When dispersed, it forms qi; when gathered, it becomes the Supreme Laojun, who always governs Mount Kunlun. Whether called emptiness, naturalness, or nameless, it is all the same.” Regarding the understanding of the “Dao,” the famous Daoist Wu Jun of the Tang Dynasty summarized in his “Xuan Gang Lun”: “What is the Dao? It is the lineage of nothingness, the root of creation, the essence of divinity, the source of heaven and earth.”

The “Dao” elucidated by the Supreme Laozi is not only the foundation of the teachings established by the Ancestral Celestial Master but also the basis for the establishment of various schools by later Daoist patriarchs. Hence, Shan Gong in his “Dao Men Shi Gui” (Ten Rules of the Daoist Door) stated at the beginning: “The establishment of the Dao comes from the Supreme, the One.” The supremacy and sanctity of the Dao and its universal presence not only constitute a complete Daoist belief system but also establish the ultimate pursuit of value with the Dao as the highest principle.

2. Unity of Life and Dao. The concept of the unity of life and Dao represents the immortal Daoist pursuit of venerating life and guiding countless beings. The Ancestral Celestial Master provided a profound exposition on this in “Laozi Xiang Er Zhu,” stating, “Life is another form of the Dao,” emphasizing that to live is to embody the Dao, “those who follow the Dao live, those who lose it die.” The pivot of nurturing life lies in “conserving essence and protecting oneself,” enabling “all five viscera to harmonize and support each other.” “Laozi Xiang Er Zhu” considers “essence, as another form of Dao’s qi, enters the human body as its foundation.” Essence is fundamental to human survival, and only by preserving essence without loss can one achieve longevity. It states, “Ancient immortals lived by conserving essence; people today die by losing it.” How to conserve and treasure essence? The text suggests, “To treasure essence, one must cultivate all virtues and embrace goodness, balance the five elements, and eliminate all emotions.” This leads to “success through accumulating virtue, becoming divine by accumulating essence, and achieving immortal longevity.” The principle of embodying the Dao through life and becoming divine through essence laid out in “Laozi Xiang Er Zhu” essentially acts as a precursor to the doctrine of “Unity of Life and Dao.” “The Inner Observation Scripture of the Supreme Laojun” explicitly states, “The Dao is invisible, made clear through life; life is impermanent, preserved through the Dao. If life ceases, then the Dao fails; if the Dao fails, then life ceases. Unity of life and Dao results in eternal life and transformation into an immortal.”
3. Belief and Practice of the True Dao. Learning and adhering to the Dao involves cultivating truthfulness. To cultivate truth into reality signifies attaining the Dao, hence those who have cultivated and attained the Dao through the ages are revered as true beings and lords. At the inception of his teachings, the Ancestral Celestial Master was confronted with a populace disturbed by witchcraft and licentious rites, as well as various heretical teachings misleading the heart of the people. The Supreme personally bestowed the Dao of Zhengyi to the Ancestral Celestial Master to rectify falsehoods, instructing Daoist followers to reject deceit and align with truth, effectively to believe and practice the true Dao. In this regard, “Laozi Xiang Er Zhu” provides a clear exposition: it states, “True Dao is hidden, false texts emerge, the world often falsely claims the teachings of Daoism, all of which are grand deceptions and unusable.” And “Those who know the true Dao do not engage in deceitful and cunning practices.” The so-called true Dao involves “diligently believing in the truth of the Dao, discarding deceit, and maintaining simplicity.” It also states, “The correct law of heaven is not in sour sacrifices and prayers,” opposing the traditional sacrificial customs. Lu Xiujing in “Dao Men Ke Lue” also mentioned: the old qi of the six heavens (the customs of old times) confuses people and spirits, deludes the populace, leading to arbitrary actions, exhausting wealth, and harming life, hence the Supreme introduced the three heavens’ correct law to rectify this. It involves eliminating all false teachings and life-harming actions, “as false texts arise and bribery becomes a way of life, people compete in greed, leading to dangerous inclinations, these should be prohibited. Do not know false texts, do not covet treasures and wealth, for then the country will be easy to govern.” Embrace the true greatness of the Dao, maintain one’s own truth, thereby achieving the true Dao.
4. Simplicity and Tranquility as Fundamental. Simplicity and tranquility are crucial doctrines of Daoist cultivation and conduct. “Laozi Xiang Er Zhu” regards “simplicity and tranquility” as the foundation of valuing life and aligning with the Dao. The Dao De Jing states: “Returning to the root is called tranquility, and tranquility is called returning to fate; returning to fate is called constant.” The commentary interprets this, saying: “As the qi of the Dao returns to its root, it should be even more tranquil,” indicating “to know to treasure the root of tranquility is the constant method of returning to fate.” It is believed that cultivators “enter tranquility, align with nature, and can thus endure;” “not aligning with tranquility, one cannot endure.” In other words, only by entering and aligning with tranquility, using tranquility as the enduring principle for revitalizing life, can life be long-lasting. Therefore, “Daoists should daily value the spirit, with tranquility as the basis,” to achieve the path of longevity and extended vision. Being fundamentally tranquil means wholeheartedly delighting in the Dao, not entangled by worldly fame and fortune, eliminating all selfish thoughts of the secular world, not letting gourmet foods, treasures, and worldly affairs linger in one’s mind, discarding false doctrines, and having an open heart. The text says, “Those who seek life, do not resent when deprived, do not hate when robbed, do not follow worldly trends, but truly contemplate and aspire to the Dao.” It also states, “With honor comes disgrace; Daoists fear disgrace, hence do not crave fame, but dedicate their aspirations to the Dao, wishing only for longevity.” One should emulate “the Dao, which is desireless, and finds joy in simplicity and tranquility.” The concept of “simplicity and tranquility” from the Dao De Jing, as inherited by “Laozi Xiang Er Zhu,” has always been considered fundamental in Daoist cultivation. “The Scripture of Constant Simplicity and Tranquility by the Supreme Laojun” once pointed out, “If a person can maintain constant simplicity and tranquility, all under heaven and earth will return to them.”
5. The Dao Values Moderation and Harmony. The Daoist concept of “moderation and harmony” originates from the Dao De Jing’s “The Dao is empty yet inexhaustible.” “Empty” refers to the harmony between the yin and yang energies. “The Imperial Commentary on the Dao De Jing by Emperor Xuanzong of Tang” explains: “It speaks of the Dao generating the qi of harmony and emptiness, used to create and nurture. It has the power to create without ever being exhausted.” “Laozi Xiang Er Zhu” places great emphasis on the intimate relationship between moderation, harmony, and life, stating: “The Dao values moderation and harmony; one should act in moderation and harmony.” The essence of valuing moderation and harmony is to learn, embody, and guard the Dao, because only the ceaseless generation of life is in accordance with the intent of the Dao. In interpreting the phrase “Excessive speech leads to exhaustion; it is better to maintain the center,” it says: “Too much knowledge is frivolous, not knowing to guard the Dao and the whole body… it’s better to learn life, to guard the way of moderation and harmony.” The way of moderation and harmony requires one to correctly handle the relationship between life and external things. “Laozi Xiang Er Zhu” states regardless of wealth or poverty, one should “each guard the Dao as their duty;” it also calls for attention to the harmony of the five viscera and the five elements within the body, thus deeply experiencing the harmony inherent in one’s own life. In interpreting “Dull its sharpness” and “Those who do not lose their place endure,” it says: “The reason the five viscera are harmed is due to the disharmony of the metal, wood, water, fire, and earth qi;” “Now harmonize the five elements, allowing each to settle in its place without interference.” “Laozi Xiang Er Zhu” then presents the proverb “Harmony generates life, conflict breeds defeat.” Harmony generating life is a refined and summarized understanding of the mysterious cycle of life in society and the universe. The introduction to “The Orthodox Unity Legal Texts of Celestial Master’s Admonitions” taught by the Ancestral Celestial Master points out: “The Dao values harmony and opposes conflict. Thus, heaven and earth are harmonious, all things are born and mature. The nation is harmonious, the world is peaceful, and all people are at ease. The family is harmonious, with parental kindness and filial piety, blessings and fortune from heaven. The wise deeply contemplate this; how could one not seek harmony?” This means that nature, society, and families must maintain a
6. Adherence to Daoist Precepts. Precepts for self-discipline and focusing the mind are a crucial part of Daoist teachings. Although the existing “Laozi Xiang Er Zhu” is only a fragment, it mentions Daoist precepts in over thirty places. It discusses the importance of “respecting the Dao and following the precepts,” “self-disciplining through Daoist precepts,” “ensuring actions do not violate the Daoist precepts,” “committing to life according to Daoist precepts,” and “ensuring desires do not overflow and contravene the Daoist precepts,” among others. Regarding the relationship between precepts, life, and adherence to the Dao, “Laozi Xiang Er Zhu” uses the metaphor of the relationship between a fish, water, and the deep. It says, “Precepts are the deep, the Dao is like water, and people are like fish. A fish that leaves the depths and loses water dies, just as a person who does not sincerely adhere to the Dao and loses it will die.” This metaphorically advises people to adhere to Daoist precepts, restraining themselves from coveting fame, not demanding respect, not engaging in evil deeds, but instead seeking eternal life. Although “Laozi Xiang Er Zhu” itself does not list specific precepts, “The Supreme Laojun Scripture on Regulations” contains “The Revered Scripture of Dao and De Precepts of Xiang Er,” which clearly states requirements for “acting without action, being gentle and yielding, maintaining the female; acting without fame, embodying simplicity and tranquility, doing all that is good; acting without desire, knowing when to stop, and being humble.” Meng Anping’s “Daojiao Yishu” refers to these as the “Nine Precepts of Xiang Er.” From “Laozi Xiang Er Zhu” and these “Nine Precepts of Xiang Er,” it is evident that the emphasized Daoist precepts aim for one’s words and actions to align with the Dao’s intrinsic values.

The foundational principles of the teachings established by the Ancestral Celestial Master, as presented in “Laozi Xiang Er Zhu,” have not only established important guiding thoughts for the teachings and transformation by ancestral masters through the ages but have also laid a solid foundation for the construction of the Daoist doctrinal system and the healthy development of Daoism. Today, as we revisit these fundamental principles, it is to inherit and promote traditional Daoist doctrines of venerating the Dao, valuing virtue, the unity of life and the Dao, harmony leading to birth, and success through accumulating good deeds. It’s about remembering the teachings of the Ancestral Celestial Master and ancestral masters throughout history, further enriching and developing Daoist doctrines to construct a doctrinal system that aligns with both the intrinsic values of the Dao and the demands of the times, serving society, benefiting the family, country, and the world.

Reference book: Rao Zongyi’s “Laozi Xiang Er Zhu Scholarly Proof,” published by Shanghai Ancient Books Publishing House, 1991.