The Thirteen Taoist Classics reflect the fundamental doctrines of Taoism, various cultivation techniques, as well as the ideologies, beliefs, and characteristics of major Taoist schools throughout history. Understanding these classics will help us gain a comprehensive and objective understanding of Taoism.
The Thirteen Taoist Classics are as follows: the "Classic of Dao and Virtue" (Laozi), the "Zhuangzi" (also known as the "Inner Chapters" of the "Nanhua Jing"), the "Liezi" (also known as the "Book of the Perfect Emptiness"), the "Wenzi" (also known as the "Classic of Culture and Virtue"), the "Kang Cang Zi" (also known as the "Book of Master Kang Cang"), the "Taiping Jing" (Classic of Great Peace), the "Taiping Jing Sheng Jun Mi Zhi" (Secret Instructions of the Holy Sovereign in the Taiping Jing), the "Nei Pian" (Inner Chapters) of the "Baopuzi" (Book of the Master Who Embraces Simplicity), the "Yinfujing" (Classic of the Hidden Talisman), the "Chang Qing Jing" (Classic of Eternal Clarity and Tranquility), the "Du Ren Jing" (Classic of the Way of Salvation), the "Xin Yin Jing" (Classic of the Heart Seal), and the "Yu Huang Jing" (Classic of the Jade Emperor).
"Tao Te Ching" ("Laozi")
"The Dao De Jing," is a philosophical work attributed to Laozi (Li Er) during the Spring and Autumn Period. It is also known as the "Classic of Dao and Virtue" and "The Five Thousand Words." It is an important source of Daoist philosophical thought and one of the greatest literary classics in Chinese history, often acclaimed as the "King of Ten Thousand Classics."
The original text of the book is divided into two parts: the upper part, which is called the "De Jing" (Classic of Virtue), and the lower part, called the "Dao Jing" (Classic of Dao). The chapters are not formally divided, but in later interpretations, chapters 1 to 37 are considered part of the "Dao Jing," while chapters 38 to 81 constitute the "De Jing." The text revolves around the philosophical concepts of "Dao" and "De" (Dao and Virtue), discussing principles of self-cultivation, governance, military strategy, and healthcare. It primarily focuses on political governance, emphasizing the principles of "inner sageliness and outer kingship." The text is profound in meaning and encompasses a wide range of topics.
"Nanhua Sutra" ("Zhuangzi")
"The Zhuangzi," also known as the "Nanhua Jing," is a classic work of the Daoist school attributed to Zhuangzi, a prominent figure in the Daoist tradition during the mid-Warring States period. During the Han Dynasty, it was honored as the "Nanhua Jing," and Zhuangzi was posthumously titled as "Nanhua Zhenren" (True Person of the South of the Hua Mountain). Together with the "Laozi" and the "Zhouyi," it forms the "Three Daoist Classics."
Zhuangzi, known as Nanhua Zhenren, was a renowned Daoist scholar during the Warring States period. During the reign of Emperor Xuanzong of the Tang Dynasty, he was posthumously honored as "Nanhua Zhenren." His work, "Zhuangzi," was revered as the "Nanhua Jing." During the reign of Emperor Zhenzong of the Song Dynasty, it was also titled the "Chongxu Zhide Zhenjing" (True Classic of the Cultivation of Emptiness and Virtue). Later, during the reign of Emperor Huizong of the Song Dynasty, Zhuangzi was further honored as the "Weimiao Wutong Zhenjun" (True Lord of the Mysterious and Unfathomable, without Equal).
"Chongxu Zhenjing" ("Liezi")
Lie Zi, originally named Lie Yukou, was a native of Putian in the state of Zheng during the Warring States period of ancient China (present-day Zhengzhou, Henan Province). He was an outstanding representative figure of the Huang-Lao Daoist school, renowned as a philosopher, literary figure, and thinker whose influence extended to philosophy, literature, science, and religion. He authored the "Liezi" (Book of Lieh). In his work, concepts such as the theory of celestial motion, the doctrine of earth movements, and the notion of an infinite universe, significantly predated similar Western theories. During the Tianbao era of the Tang Dynasty, Emperor Xuanzong posthumously honored Lie Yukou with the title "True Person of the Cultivation of Emptiness."
Throughout his life, Lie Yukou lived in humble circumstances, devoted to the Daoist way, uninterested in fame or wealth, and refraining from entering officialdom. He resided in his hometown of Zheng for forty years, dedicating himself to writing and producing around twenty works totaling over a hundred thousand characters. Although historical records such as "Lu Shi Chunqiu" and "Shi Zi" attest to Lie Yukou's esteemed status, according to "Tian Rui," Lie Yukou himself identified with the concept of emptiness, considering it as devoid of any inherent value or distinction.
The "Liezi" is a classic work of early Huang-Lao Daoism, compiled from writings attributed to Lie Yukou, his disciples, and later followers. Although studied during the pre-Qin period, much of the text was lost due to the fires of the Qin Dynasty. Only eight chapters survived until the time of Western Han, after which it became widely circulated. However, during the chaos of the Yongjia Rebellion in the Western Jin Dynasty, many texts were lost, with the surviving fragments later collected and supplemented by Zhang Zhan. Among its contents, stories such as "The Foolish Old Man Removes the Mountains," "The Woodcutter Who Worried About the Sky," "Two Children Debate the Sun," "Ji Chang Learns Archery," and "Duke Tang's Inquiry" are well-known fables, celebrated for their insights into the workings of nature and the promotion of the Daoist principles of simplicity and detachment. Lie Yukou maintained a low profile throughout his life, with the saying "Master Lie lived in Putian for forty years without anyone recognizing him," indicating his embodiment of the Daoist ideal of blending harmoniously with the world. As a result, historical accounts of Lie Yukou's life are sparse.
"Tongxuan Zhenjing" ("Wenzi")
The "Tong Xuan Zhen Jing," also known as the "Wen Zi," is attributed to the philosopher Wenzi from the Spring and Autumn period. Emperor Xuanzong of the Tang Dynasty posthumously honored Wenzi with the title "True Person of Tong Xuan" in the first year of the Tianbao era (742 AD), and elevated his book "Wen Zi" to the status of "Tong Xuan Zhen Jing," regarded as one of the "Four Masterpieces" of Daoist scriptures.
During the Northern Wei Dynasty, Li Xian annotated the "Wen Zi," affirming its authenticity. Wenzi lived during the Spring and Autumn period and belonged to the Daoist school of thought. The book "Wen Zi" is attributed to him. Emperor Xuanzong bestowed the honorific "Tong Xuan Zhen Jing" upon it, making it one of the foundational texts of Daoism.
Liu Xiang's "Qi Lüe" preserved nine chapters of the "Wen Zi," while the "Records of the Han Dynasty" recorded nine volumes. Ruan Xiaoxu's "Qi Lu" consisted of ten volumes, while both the "Records of the Sui Dynasty" and the "Treatise on Literature" in the "New Book of Tang" recorded twelve volumes. Historically, it was considered a spurious work. However, in 1973, a large number of bamboo slips were unearthed from a tomb in Bajiaolang Village, Dingxian County, Hebei Province, including the book "Wen Zi," resolving doubts about its authenticity.
The "Wen Zi" expounds on the philosophy of Laozi, inheriting and developing the doctrine of the "Dao." It integrates the thoughts of various schools, including Confucianism, Legalism, Mohism, and Daoism. Song Lian's "Zhu Zi Bian" refers to it as an exegesis of the "Dao De Jing." The surviving texts include Xu Lingfu's "Tong Xuan Zhen Jing Zhu" in twelve volumes, Zhu Bian's "Tong Xuan Zhen Jing Zhu" in seven volumes, and Du Daojian's "Tong Xuan Zhen Jing Zuan Yi" in twelve volumes, all of which are included in the "Orthodox Daoist Canon" under the category of "Dong Shen Bu Yu Jue Lei."
The book takes Laozi's words as its teachings, emphasizing the use of Laozi's morality to govern the country. When King Ping of Chu asked whether it was possible to implement Laozi's teachings in a corrupt society, Wenzi replied, "Morality rectifies evil and restores order, purifying decadence and restoring purity. If the sovereign embodies the Dao, the world will be tranquil. It all depends on one person. The ruler is the teacher of the people, and their example determines the conduct of the people. When the ruler possesses morality, the people will exhibit benevolence and righteousness, and there will be no disorder." It is said that "King Ping believed his words and implemented them, and at that time the world was in order." Daoism holds "Wen Zi" in high regard for its teachings.
"Dongling Zhenjing" ("Kangcangzi")
The "Dong Ling Zhen Jing," originally titled "Kang Cang Zi," was compiled by Wang Shiyuan during the Tang Dynasty. It is a compilation of excerpts from ancient texts such as the "Zhuangzi," falsely attributed to the Warring States figure Geng Duozi. During the Tianbao period of the Tang Dynasty, it was designated as one of the "Four Masterpieces" of Daoist scriptures.
The entire book revolves around the discussion of the Dao and is divided into nine sections: "The Complete Dao," "The Application of the Dao," "The Political Dao," "The Dao of the Ruler," "The Dao of the Minister," "The Dao of the Virtuous," "The Dao of Education," "The Dao of Agriculture," and "The Dao of Warfare." It can be divided into three volumes: upper, middle, and lower, or combined into one volume. The original text can be found in the "Orthodox Daoist Canon" under the category of "Dong Shen Bu Wen." A reference edition is available in the "Sibu Congkan," compiled from the Song Dynasty edition stored in the Tieqin Bronze Sword Tower of the Qu family in Changshu.
According to legend, there was a man named Geng Sang Chu from the state of Chen during the time of Laozi. He deeply understood the teachings of Laozi and resided in the mountains of Weilei. Those who knew him to be wise came to seek his guidance, while those who knew him to be virtuous kept their distance. He practiced agriculture and served as a messenger. After three years, he achieved great enlightenment at Weilei. Later, he traveled to the state of Wu and secluded himself on the Yufeng Peak in Pilin. Having attained enlightenment, he ascended to become an immortal. Afterward, there were successors such as Zhang Tian Shi of the Han Dynasty and Zhang Guolao of the Tang Dynasty who also practiced seclusion, hence the designation of Zhang Gongtan as a blessed place. Ancient temples were built, such as the Dong Ling Temple, which was later converted into the Tian Shen Wanshou Palace during the Song Dynasty.
"Taiping Jing"
The "Taiping Jing" is one of the principal classics of Daoism, interpreting the principles of governance through the concepts of yin and yang and the five elements, advocating for the redistribution of wealth to aid the poor and self-reliance. According to the "Hou Han Shu" (Book of the Later Han), during the reign of Emperor Shun of Han, a man named Gong Chong from Langya presented a divine book obtained from his teacher, called the "Tai Ping Qing Ling Shu" (Book of Great Peace and Clear Guidance), which is the "Taiping Jing" in question. It is considered an important original Daoist scripture from the Eastern Han Dynasty.
The original text was divided into ten parts, labeled with the characters for the ten heavenly stems, with each part containing 17 scrolls, totaling 170 scrolls. However, the Daoist Canon currently only preserves 57 scrolls, along with the "Taiping Jing Chao," a collection of excerpts compiled by the Tang Dynasty scholar Luqiu Fangyuan, consisting of 10 scrolls, and the "Taiping Jing Mulu," a catalog of the scripture found among the Dunhuang manuscripts, consisting of one scroll. The "Taiping Jing" was not composed by a single individual at one time but was developed over a long period from the late Western Han Dynasty to the reign of Emperor Shun of Han.
The main content of the scripture can be summarized in four aspects:
1. Inheriting the Dao of Laozi and traditional celestial beliefs, it reconstructs the theological system of early Daoism, proposing concepts such as the unity of heaven and man, immortality of the gods, embodiment of divinity, and seeking longevity.
2. It presents a set of governing principles for emperors to achieve peace and stability, based on the theory of yin and yang and the five elements, and guided by the doctrine of "doing without doing" from Laozi.
3. It outlines methods for the cultivation of practitioners, advocating practices such as fasting, breath control, herbal medicine, spiritual cultivation, sexual practices, acupuncture, divination, geomancy, and taboos. It also emphasizes the use of talismans and charms, promoting the belief that using talismans can ward off evil, cure illness, and achieve longevity, while urging believers to adhere to activities such as fasting, purification rites, prayers, bowing, and reciting scriptures.
4. It introduces the concept of karmic retribution, suggesting that if humans commit too many evil deeds, calamities will befall the world, affecting future generations. Therefore, it advises people to accumulate virtues by doing good deeds, practicing the right way, and seeking enlightenment to dispel calamities and attain immortality.
"The Inner Chapter of Baopuzi"
"The Inner Chapters of the Baopuzi" is a Daoist classic that systematically summarizes the techniques of alchemy and longevity cultivation, laying the theoretical foundation for Daoism during the Wei and Jin dynasties. It was authored by Ge Hong during the Jin Dynasty and completed in the year 317 AD. Existing versions of the "Inner Chapters of the Baopuzi" include the edition printed in the 22nd year of the Shaoxing reign of the Song Dynasty, the Ming Dynasty Zhengtong Daozang edition, the version found in the Dunhuang caves by Luo Zhenyu, the Bao Yan Tang secret edition, and the edition edited by Sun Xingyan at the Pingjin Library, among others. The edition published by Wang Ming in 1985, titled "Annotation and Verification of the Inner Chapters of the Baopuzi" (revised edition), is included in the "New Compilation of Various Classics" (Volume 1) and is currently the most comprehensive annotated version in circulation.
"Yin Fu Jing"
The "Yellow Emperor's Classic of the Yin and Yang Seal," also known as the "Yin Fu Classic," is attributed to various figures depending on different interpretations. Some attribute it to the Yellow Emperor, others to the Warring States period figure Su Qin, while modern scholars often suggest it was compiled during the Northern and Southern Dynasties period.
The content of the Yin Fu Classic encompasses the principles of the "Book of Changes" combined with the philosophy of Laozi. Li Quan divides it into sections focusing on Daoist cultivation, governance, and military strategy. Throughout the text, it uses metaphorical language to discuss methods of health preservation. Misinterpretations sometimes categorize it as a military strategy manual, such as when encountering texts like the "Pure Yang Manifestation of Emperor Jifu Zhenjing," which employs military terminology throughout.
Regarding authorship, there are four main theories: some believe it was written by the Yellow Emperor, with annotations from figures like Yi Yin, Taigong, Fan Li, and Guiguzi. Another theory attributes it to Kou Qianzhi, based on references in Du Guangting's "Biographies of Divine Immortals." A third theory suggests it was authored by Li Quan in the mid-Tang Dynasty, supported by scholars like Huang Tingjian and Zhu Xi. The fourth theory suggests it was written by a Daoist sage during the Northern and Southern Dynasties period.
"Qing Jing Sutra"
The "Qing Jing Sutra," also known as the "Tai Shang Lao Jun's Discourse on Constant Purity and Tranquility," consists of one volume. Prior to its compilation, the teachings were passed down orally without being recorded in writing. It wasn't until the Eastern Han Dynasty, during the time of Ge Xuan (164-244 CE), that it was transcribed and compiled into a book. It is considered one of the Daoist classics. The essence of the text is derived from the theoretical deduction of Laozi's concept of "pure quiet and non-action," presenting pure and authentic theoretical doctrines without mythological elements. At the end of the scripture, there are annotations from the immortals Ge Weng, Master Zuo Xuan, and Master Zheng Yi.
The "Daily Recitation Practice Scripture of the Mysterious Gate for Morning and Evening Devotions" places the "Qing Jing Sutra" at the forefront among all scriptures. Reciting it daily is considered crucial for Daoist practitioners, as it aids in understanding and internalizing its profound teachings. The scripture emphasizes the idea that "the nature of the spirit is pure, yet the mind disturbs it; the human heart seeks tranquility, yet desires disrupt it." By relinquishing desires, the mind naturally becomes tranquil, and by clearing the mind, the spirit becomes pure. Through this process, one gradually enters the true Dao.
"Heart Seal Sutra"
The "Heart Seal Scripture," also known as the "Supreme Jade Emperor's Heart Seal Scripture," is a work on qigong and neidan practices from the Tang Dynasty. This scripture consists of four-line rhymed verses, totaling 50 lines and 200 characters. It elucidates the methods and theories of Daoist cultivation and the fundamental principles of neidan, expounding on the meanings of essence, qi, and spirit, as well as their interrelationships, which have had a significant impact on later generations.
The scripture begins by stating that "the top three medicines are spirit, qi, and essence," indicating that essence, qi, and spirit are the top three "medicines" within the human body. It then uses these as medicinal substances for cultivating the elixir. It elaborates on the mental states during the process of refining the elixir, described as being "in a trance-like state, obscure and mysterious." Practitioners of Daoist cultivation focus on the principle of "maintaining emptiness while guarding existence," achieving the miraculous elixir in an instant.
By employing the method of "mixing and blending with the wind," one can refine the grand elixir in one hundred days. Twelve years later, enlightenment and ascension to the Dao are attainable. Henceforth, one gains a light body, perfect harmony, and imperviousness to cold or heat. They become capable of transcending the limitations of creation, achieving immortality. The scripture also elucidates the relationship between essence, qi, spirit, and form, stating that "spirit depends on form for its birth, and essence relies on qi for its abundance."
In conclusion, it emphasizes that through reciting and practicing this scripture ten thousand times, the profound principles will naturally become clear. Thus, it underscores the importance of not only reciting but also diligently practicing its teachings.
"Jade Emperor Sutra"
The "Jade Emperor Scripture," also known as the "Supreme Jade Emperor's Original Practice Collection Scripture," consists of 3 volumes. It is a necessary scripture for Taoist rituals, prayers, and practices. The scripture comprises sections such as the "Divine Skills Section of the Clear and Subtle Heavenly Palace," the "Great Mantra of Perfect Illumination by the Supreme Great Light," the "Merit and Virtue Section of Recitation and Maintenance," the "Heavenly Truth and Protection Section," and the "Section on the Manifestation of Karma and Divine Response." The main narrative revolves around the mythological origin of the Jade Emperor as preached by the Primordial Celestial Venerable in the Clear and Subtle Heaven. There are various annotated versions of this scripture, included in the "Orthodox Taoist Canon" and the "Essential Collection of Taoist Canons."
