Taoist Heavenly Rules (8 items)
1. The way should not be lightly shared: Choose carefully whom to teach, observe their virtues and wisdom, and prevent the misuse of Taoist techniques.
2. The law should not be sold cheaply: True methods and secret techniques should not be given away cheaply; they should be exchanged with sincerity and value.
3. A teacher should not be sought casually: To pursue the way, one must actively seek a teacher and show sincerity, rather than expecting casual guidance.
4. A doctor should not knock on doors: Patients must seek medical help voluntarily; forcing assistance can easily lead to resentment.
5. Do not blindly follow: Adapting to nature is not going with the flow, but rather adhering to righteousness and knowing when to stop.
6. Firmness should not lead to recklessness: Upholding righteousness without being rash, combining firmness and gentleness allows for longevity.
7. Gentle does not mean ineffective: Being mild is not weakness; overcoming hardness with softness is more stable.
8. Stillness should not evade the world: Calmness is not retreating, but rather a better way to pursue matters and guard the heart.
Buddhist heavenly rules (8 items).
1. Cause and effect cannot be changed: planting causes leads to effects, and cannot be forcibly reversed; only by planting good causes can one seek good effects.
2. The truth cannot be spoken: the ultimate reality transcends language; once spoken, it becomes biased, relying on personal insight.
3. Wisdom cannot be transmitted: Knowledge can be taught, but wisdom can only be realized through personal insight.
4. No fate can be crossed: Without the heart to seek crossing and good roots, even the Buddha finds it hard to forcibly cross.
5. The precepts should not be lightly broken: the five precepts (not to kill, steal, engage in sexual misconduct, lie, or drink) are the foundation of practice and should not be lightly violated.
6. Thoughts should not arise recklessly: Maintain right thoughts, avoiding greed, anger, and ignorance, keeping the heart pure.
7. Actions should not exceed boundaries: Words and actions should align with laws of cause and effect and moral boundaries.
8. Letting go should not be excessive: let go of obsessions, give with moderation, and cultivate virtue and wisdom through sacrifice.
The 'Eight Great Heavenly Rules' of Buddhism are divided into four from Daoism and four from Buddhism: Daoism has 'Masters do not come by chance, doctors do not knock on doors, the Dao is not lightly transmitted, and the law is not sold cheaply'; Buddhism has 'Cause and effect cannot be changed, the truth cannot be spoken, wisdom cannot be transmitted, and there is no fate to cross.'
The Four Great Heavenly Rules of Buddhism: Detailed examples and interpretations.
Core: Core of the heavenly rules; core essence; classic examples/proverbs.
Cause and effect cannot be changed; every action has a cause, and good and evil bear their fruits, with no external force to reverse them. Mulian saves his mother; planting good causes leads to good effects, while planting evil causes leads to evil effects.
The truth cannot be spoken; the actual situation transcends words, as speaking will lead to bias; it relies solely on one's heart to understand.
Wisdom cannot be transmitted; knowledge can be taught, but wisdom must be self-validated and requires personal experience; the teacher leads you to the door, but the practice is up to the individual.
No fate can be crossed; Buddhism saves those with fate; forcibly crossing is futile and requires a heart seeking crossing; even though the rain from heaven is plentiful, it does not moisten the grass without roots; the Buddhist door is vast but cannot save those without fate.
1. Cause and effect cannot be changed—every action has a cause, and good and evil bear their fruits.
Core: Cause and effect are objective laws; the causes planted, whether good or evil, will inevitably bear corresponding fruits, and no one can forcibly reverse them. One can only rely on careful conduct to cultivate good causes and stop evil causes to cultivate good fruits.
Life examples: ① Long-term humility and helping others (good causes) lead to people being willing to extend a helping hand (good effects); ② Habitually lying and taking small advantages (evil causes) can cause others to be on guard and unwilling to open their hearts (evil effects); ③ Constantly staying up late and drinking (evil causes) can lead to physical issues (evil effects), even if seeking medical help, one must first abandon the evil causes to gradually improve, rather than directly erasing the consequences.
Buddhist allegory: Mulian saves his mother, though Mulian has great spiritual powers, he cannot reverse the hellish consequences caused by his mother's greed, anger, and evil during her lifetime; he can only follow the Buddha's instructions to cultivate virtue and chant scriptures, using the power of Buddhist teachings to help his mother escape, rather than directly changing cause and effect.
2. The truth cannot be spoken—actual situations go beyond words, relying solely on heart understanding.
Core: The ultimate truth of life and the actual reality of Buddhist teachings transcend the boundaries of language and text. Once described in words, it will inevitably be biased and limited, unable to accurately convey its entirety; it must rely on personal cultivation and personal experience to comprehend.
Life examples: ① When asked 'What is happiness?', some say it is wealth, others say it is companionship, and some say it is peace of mind. A thousand answers are not the ultimate; only by personally experiencing and feeling it can one understand their own true happiness; ② When tasting tea, no matter how others describe the aroma and flavor, those who have not personally tasted it will never truly grasp it; only by tasting it can one understand its flavor.
Buddhist allegory: The Zen saying 'picking flowers and smiling' refers to the Buddha picking a flower at the Ling Mountain Assembly and showing it to the crowd, but everyone was puzzled except for the venerable Kasyapa, who smiled. The Buddha then said, 'I have the eye of the true law, the wonderful heart of Nirvana, the actual situation of no situation, the subtle method that does not rely on words, and the transmission beyond texts, entrusted to Mahakasyapa.' This wordless transmission of the law arises because the actual situation cannot be spoken, and relies solely on personal understanding.
3. Wisdom cannot be transmitted—knowledge can be taught, wisdom must be self-realized; the teacher can only inspire.
Core: Knowledge from books, skills in doing things, and the methods of Buddhist teachings can all be transmitted by teachers, but true wisdom—profound understanding and application of worldly matters, one's true heart, and patterns—can only be achieved by oneself, integrating what is learned into experience, repeatedly contemplating, and personally practicing, which leads to realization; others cannot directly convey this.
Life examples: ① Teachers teach students all problem-solving methods and principles of life (knowledge), but students can only internalize knowledge as 'understanding it at a glance and being able to do it' through practice, otherwise, it is just rote memorization; ② Elders may share their life experiences in dealing with the world, but if the younger generation has not personally faced setbacks and thought about choices, they will never truly understand the deeper meaning and will not be able to apply it flexibly.
Buddhist allegory: Though the sixth patriarch Huineng could not read, he was able to comprehend the profound meaning of 'one should have no abode in which to arise one's heart' from the Diamond Sutra. The fifth patriarch Hongren, although he preached to him, did not directly pass on 'wisdom'; instead, he instructed him to practice in the Dongshan area of Huangmei, allowing him to realize through life and sitting meditation. Ultimately, Huineng obtained the transmission of the robe due to his understanding of the actual situation.
4. No fate can be crossed—though Buddhism is vast, it cannot save those without fate.
Core: Transforming beings emphasizes 'causal conditions'; if those to be transformed lack the desire to seek transformation, lack the good roots towards benevolence, and lack the sincere belief in Buddhist teachings, even if Buddhas and greatly virtuous monks appear, they cannot forcibly enlighten them, and forcing transformation is ultimately futile.
Life examples: ① Someone deeply trapped in difficulties, friends and family urge them to change their mindset and abandon bad habits, but they stubbornly refuse to listen, and no amount of persuasion is useful—this is 'no fate'; ② Recommending beneficial cultivation methods and philosophies to others, but they scoff and reject them, rather than being respectful and willing to try—this is the lack of the opportunity to cross.
Buddhist saying: 'Even though the rain from heaven is plentiful, it does not moisten the grass without roots; the Buddhist door is vast, but it cannot save those without fate.' Just like rain falling from the sky can nourish the grass and trees of the world, it cannot nourish grass without roots; the Buddhist door can save all beings, but it can only transform those who are sincere in seeking benevolence and willing to seek crossing, not forcibly seeking those without fate.
Core of the heavenly rules; core essence; life/classic examples.
The Dao is not lightly transmitted; it requires selecting people to teach, looking at virtue and wisdom roots, and not casually transmitting secret methods; the master only transmits to those who are sincere and uphold the Dao, and does not share core teachings with those who disrespect the Dao; for example, Daoist secret techniques are never casually shown to others.
The law is not sold cheaply; true law requires sincerity/cost, not given cheaply to others; seekers of the Dao must humble themselves to seek teaching and diligently practice, rather than easily buying true law with money; it is forbidden to be hasty in requests or to seek without effort.
Masters do not come by chance; seeking the Dao requires actively paying respect to the master, not expecting the master to 'point things out by chance'; traveling thousands of miles to seek a master and humbly seeking teachings shows sincerity, rather than waiting for the master to come to you; for instance, when Zhang Sanfeng took on disciples, he would look for their sincerity in seeking the Dao.
Doctors do not knock on doors; patients must actively seek medical help before treatment is given, not forcefully helping others; if someone is unwell, do not approach them to diagnose, avoiding good intentions being resented, interfering with others' cause and effect; for instance, folk doctors never go door-to-door for consultations, only waiting for patients to seek treatment.
The Four Great Heavenly Rules of Daoism: In-depth interpretation + concrete examples.
1. The Dao is not lightly transmitted.
Core: The core of Daoist methods and secret techniques are not casually transmitted and must be selectively taught—observing virtue, testing wisdom roots, and examining sincerity, preventing those who disrespect the Dao or misuse secret techniques; this is both a protection of the Dao and a means to avoid disaster.
Classic example: When the Daoist Quanzhen sect transmits the secret method of alchemy, the master will test the disciples for years. If the disciple is greedy for achievement and benefits, and their temperament is restless, even if they have high talent, the core will not be transmitted; Ge Hong's work (Baopuzi) only publicly shares the basic methods of maintaining health, while the true secret of alchemy is reserved for direct disciples.
Life example: An elderly gentleman in the village who understands Daoist feng shui is asked casually by someone about 'how to view the land for wealth'. He only says a few common sayings; however, if a younger person sincerely wishes to be his disciple, adhering to etiquette and rules, and studying diligently for several years, the old gentleman will then teach him the core techniques of observation and energy, avoiding the misuse of feng shui for personal gain or harming others.
Extended example: A non-heritage Daoist martial arts inheritor never casually demonstrates core techniques on short videos or at gatherings, only accepting disciples with good character who can adhere to the rule 'practice martial arts by first cultivating virtue', preventing the martial arts from being misused as tools for conflict.
2. The law is not sold cheaply
Core: True Daoist methods and techniques cannot be bought with money, nor can they be given away for free. Seekers of the law must pay the cost of sincerity, action, and practice; laws obtained cheaply are not cherished, easily misused, and create karma. 'Selling cheaply' is also a form of disrespect for Daoist methods.
Classic example: In ancient times, seekers of the Dao, in order to obtain a true method of health maintenance, would work as assistants to their masters for several years, plowing fields, fetching water, and serving the master to demonstrate sincerity through practical actions, rather than seeking to purchase with heavy money; Daoist doctors' unique prescriptions would never be casually passed on just because of a high price; if the other party lacks the heart to save lives, even a thousand gold pieces would not exchange for it.
Life example: Someone sought a master who understands Daoist auspicious dates to ask for an 'opening date for business', and immediately offered 'I will give you 200 yuan, just tell me which day will do.' The master would directly refuse; however, if the person sincerely seeks advice and is willing to listen to the master explain 'choosing auspicious dates should align with one's fate and adhere to the principles of honest business', the master would then calculate carefully and not seek a reward—because sincerity far surpasses money; giving sincerely to those with sincerity is not 'selling cheaply'; selling lightly to those who are hasty is to lose the Dao.
Extended example: The core principles of Daoist incense and tea arts, the master never opens a class to charge for teaching, only accepting disciples who genuinely love and are willing to spend time studying. The disciples, at the cost of serving the master and refining their minds, can obtain the true transmission.
3. Masters do not come by chance.
Core: There are no shortcuts to seeking the Dao; the master will not actively come to offer guidance, nor will he transmit the law through 'chance encounters' or 'on the way'. Seekers of the Dao must actively humble themselves and show their sincerity, traveling thousands of miles to seek a master and humbly serving them is the essence of seeking the Dao. Without sincerity, even with extraordinary talent, it is difficult to obtain true transmission.
Classic example: Zhang Sanfeng's disciple Qiu Chuji traveled thousands of miles in search of a master, enduring hardships and setbacks for years without giving up, staying in the mountains where Zhang Sanfeng lived, chopping wood and fetching water, and after three years finally received an audience with his master; the Daoist hermit Chen Tuan lived in seclusion on Mount Hua for many years, never actively taking on disciples, only those who actively climbed the mountain and sincerely accompanied him would occasionally receive guidance.
Life example: If you want to learn the core techniques of Daoist Tai Chi from a master, always thinking, 'One day I will happen to meet the master and he will teach me a few moves on the way,' every time you approach without proper etiquette or a sincere learning attitude, the master will only offer a perfunctory response; however, if a younger person prepares a small gift, visits the master, and says, 'I wish to practice daily with you, not seeking quick success, only to cultivate my heart and practice my body,' the master will sincerely teach the core essentials of stance and techniques.
Extended example: A young person added a Daoist master on WeChat and immediately said, 'Master, can you tell me how to practice Daoism when you pass by?' The master did not reply—seeking the Dao requires humility; casually asking for advice from a distance has already lost the original intention of seeking the Dao.
4. Doctors do not knock on doors.
Core: Daoist doctors adhere to the principle of 'not interfering with others' cause and effect'; even if they see that others are ill, they will not actively go to inquire about treatment or deliver medicine. They must wait for the patient to have the intention to seek medical help and come to them first before offering assistance; this avoids good intentions being resented and does not make choices for others, nor disrupts the order of cause and effect.
Classic example: Ancient Daoist doctors lived deep in the mountains or in towns, and even if neighbors were severely ill, they would never actively inquire unless the patient personally came seeking treatment; the Medicine King Sun Simiao widely practiced benevolence, but he only treated those who sought medical help, never going to inquire about patients, because 'those who force treatment lack sincerity, and the medicine will not work, disrupting cause and effect.'
Life example: A folk doctor who understands Daoist remedies may see someone in the market holding their stomach and looking unwell; even if he knows they have a weak spleen and stomach, he will not approach and say, 'I will give you a prescription,' avoiding being seen as boastful or meddlesome. However, if the person proactively approaches him, explaining their symptoms and sincerely seeking treatment, the folk doctor will take their pulse, write a prescription, and remind them to 'take medicine on time, avoid raw and cold foods, and sincerity leads to efficacy.'
Extended example: When family members see an elder unwell, they often drag Daoist doctors to the door to see the patient, but the doctor will mostly politely refuse—because the elder does not seek medical help, forcibly treating them will not only cause resistance and non-compliance with medical advice, but may also lead to ineffective treatment due to 'violating one's true heart'. This is the deeper meaning of 'doctors do not knock on doors'.
The Four Great Heavenly Rules of Daoism, the Four Great Heavenly Rules of Buddhism, and the Seven Great Laws.
The Four Great Heavenly Rules of Daoism: The first Great Heavenly Rule: Masters do not come by chance. Explanation: Many people always want to find a master to casually check their feng shui, seeking free meals without sincerity and determination; it is impossible to meet a master. Because masters are acutely aware that cause and effect cannot be changed.
The 2nd Great Heavenly Rule: Doctors do not knock on doors. Explanation: Doctors will not actively tell you what illness you have, let alone help you treat it, firstly to avoid suspicion; secondly, if the patient lacks sincerity, it is impossible to effectively cooperate with treatment, which affects the treatment outcome.
The 3rd Great Heavenly Rule: The Dao is not lightly transmitted. Explanation: Without the determination to actively seek the 'Dao', do not attempt to pass on the 'Dao'; without sincerity and determination, it is impossible to obtain the 'Dao'.
The 4th Great Heavenly Rule: The law is not sold cheaply. Explanation: To find a 'secret recipe', you must be prepared with sufficient red envelopes, paying the corresponding cost; this is called 'having to give to receive', also known as the law of conservation of energy. If you only want to take without giving, you will ultimately not obtain what you desire.
The Four Great Heavenly Rules of Buddhism:
The 1st Great Heavenly Rule: Cause and effect cannot be changed. Explanation: The results of many things are predetermined from the start, and no amount of patience can change the cause and effect. The seeds planted in the past will one day sprout and bear fruit; only by planting good causes can one yield good effects.
The 2nd Great Heavenly Rule: The truth cannot be spoken. Explanation: The world only has cognition, without objective truth or falsehood; truth and falsehood can switch at any time, so the truth cannot be spoken. Once a reasoning is spoken, it is no longer an eternal truth.
The 3rd Great Heavenly Rule: Wisdom cannot be transmitted. Explanation: What is learned is knowledge; what is realized is wisdom. Everything we learn does not truly belong to us; it is only when it combines with our own experiences that we have a sudden realization at a certain moment, and that moment belongs to us. Therefore, do not try to transmit wisdom to others; this easily disrupts their peace of mind; it is better to inspire them indirectly, allowing them to realize it themselves, which is the essence of wisdom and cultivation.
The 4th Great Heavenly Rule: No fate can be crossed. Explanation: Whether a person can emerge from difficulties ultimately depends on blessings and fate, both of which are essential. Many people live not for awakening but to be more comfortable; blindly trying to wake someone up will not only fail to earn their gratitude but may even lead to resentment because you have disturbed their biological clock.
3. The Seven Great Laws.
1. The law of suffering conservation Suffering is a fundamental attribute of life. Buddhism refers to this world as 'the world of suffering', meaning a world of constant hardship. The total amount of suffering each person experiences in this lifetime is constant; it neither disappears nor appears without reason, but rather shifts from one stage to another or transforms from one form to another. Each person faces corresponding challenges at each stage; the more you choose to evade it now, the more you will have to sacrifice a greater price to deal with it in the future. The monk Jingjing said: 'In fact, many of life's sufferings are not originally there; they are the pits we dig for ourselves. If the pits are not filled, the suffering continues. Therefore, if you do not actively endure suffering, you will passively suffer! If you do not face suffering early, you will face it later, and it will be even more painful!
2. The law of happiness conservation Happiness depends on whether a person can correctly view the relationship between themselves and the world. The rational index of this attitude determines a person's happiness index. The happiness index in life will only rise as this attitude becomes more upright. Happiness has no necessary relationship with a person's wealth/reputation/power. No matter how much money one makes or how high one rises, the level of happiness will not increase as a result. The monk Jingjing once asked a chairman of a listed company: 'Your assets are continuously increasing; has your happiness also increased?' After a moment of thought, he replied: 'It seems not.' After pausing for 5 seconds: 'Perhaps it has even decreased.' (University) says, 'The benevolent use wealth to develop oneself; the unbenevolent use oneself to gain wealth.' One should sacrifice fame and fortune to gain happiness, rather than sacrifice happiness to gain fame and fortune.
3. The law of freedom conservation A person's freedom depends on how much they understand what they cannot do. The clearer a person sees the boundaries of what is forbidden, the larger their scope of freedom; 'self-discipline' can lead to freedom. Anything that brings you immediate pleasure will also bring you suffering. The more you seek reckless freedom without care, the more invisible constraints you will face. Because freedom is the freedom that comes from self-discipline.
4. The law of happiness conservation A person's level of happiness depends on how much they share; there is no necessary relationship with how much they possess. Because each time you gain from the outside, the opportunity to face opposition increases. Only when you learn to give can you gain happiness. The more you seek satisfaction through possession, the more you will be pushed towards opposition.
5. The law of gain and loss conservation A person's ability to gain things depends on how much they dare to give up. Every item gained is exchanged for something lost. If someone wants to gain everything, they often end up with nothing. If someone wants nothing, they often end up with everything. The more you want to gain, the more you should learn to give! The monk Jingjing said: 'Those who can give what others cannot give can obtain what others cannot obtain. Those who can endure what others cannot endure can achieve what others cannot achieve.'
6. The law of wealth conservation The final amount of wealth a person possesses depends on the total value they create in the world. Regardless of how great the opportunities they encounter or how large their wealth becomes; or how great the difficulties they face or end up in poverty, heaven will always find an opportunity to keep one's wealth at the number destined for them. Buddhism says: 'The external wealth follows the internal virtue.' This means that a person's external wealth is always proportional to their internal wealth. The more you seek to take shortcuts, the more traps you will face! The monk Jingjing said: 'Bad people harm us, while good people will repay us; ordinary people may harm us, but heaven will reward us.'
7. Everything is within the Dao.
An ancient saying goes: 'Evil people fear not heaven; good people are bullied by heaven.' Good deeds are rewarded and evil deeds are punished; it is not that there is no punishment, but that the time has not yet come. The Dao of heaven rewards diligence and punishes arrogance (I Ching) teaches: 'The way of heaven reduces excess and rewards humility; the way of earth changes excess and flows towards humility; gods harm excess and bless humility; human beings’ evil thrives on excess and goodness on humility.' Thus, the hexagram of humility is auspicious in all six lines. Therefore, life need not be so anxious; if you are grounded and do your best, the less you have in front will naturally be compensated later, and the less you have here will be compensated over there; this is also the way of heaven. Humanity may have a thousand calculations, but heaven has but one calculation. This world seems unfair; some rise to the top while others fade into obscurity. However, if we stretch the time a little longer, we will find that this world is indeed very fair!
3. Summary: The above eight heavenly rules and seven great laws can help us break free from obsessions, allowing us to live more transparently and freely. Thus, kindness is not only a quality but also a capability, a capability that is not misled by selfish requests for help. True kindness is a foresight that ensures one's actions do not create negative ripple effects; this is true benevolence. Otherwise, low-IQ kindness is inferior to high-IQ indifference. A good person may not necessarily be rewarded; good intentions do not guarantee good outcomes. A good person is not always a good boss, leader, or parent. If rationality does not exist, then kindness is meaningless. When kindness loses its principles, it becomes worse than evil because at that point, kindness becomes an accomplice to evil. Therefore, ignorant people are not qualified to do good!
The Four Great Heavenly Rules of Daoism: In-depth interpretation + concrete examples.
1. The Dao is not lightly transmitted.
Core: The core of Daoist methods and secret techniques are not casually transmitted and must be selectively taught—observing virtue, testing wisdom roots, and examining sincerity, preventing those who disrespect the Dao or misuse secret techniques; this is both a protection of the Dao and a means to avoid disaster.
Classic example: When the Daoist Quanzhen sect transmits the secret method of alchemy, the master will test the disciples for years. If the disciple is greedy for achievement and benefits, and their temperament is restless, even if they have high talent, the core will not be transmitted; Ge Hong's work (Baopuzi) only publicly shares the basic methods of maintaining health, while the true secret of alchemy is reserved for direct disciples.
Life example: An elderly gentleman in the village who understands Daoist feng shui is asked casually by someone about 'how to view the land for wealth'. He only says a few common sayings; however, if a younger person sincerely wishes to be his disciple, adhering to etiquette and rules, and studying diligently for several years, the old gentleman will then teach him the core techniques of observation and energy, avoiding the misuse of feng shui for personal gain or harming others.
Extended example: A non-heritage Daoist martial arts inheritor never casually demonstrates core techniques on short videos or at gatherings, only accepting disciples with good character who can adhere to the rule 'practice martial arts by first cultivating virtue', preventing the martial arts from being misused as tools for conflict.
2. The law is not sold cheaply.
Core: True Daoist methods and techniques cannot be bought with money, nor can they be given away for free. Seekers of the law must pay the cost of sincerity, action, and practice; laws obtained cheaply are not cherished, easily misused, and create karma. 'Selling cheaply' is also a form of disrespect for Daoist methods.
Classic example: In ancient times, seekers of the Dao, in order to obtain a true method of health maintenance, would work as assistants to their masters for several years, plowing fields, fetching water, and serving the master to demonstrate sincerity through practical actions, rather than seeking to purchase with heavy money; Daoist doctors' unique prescriptions would never be casually passed on just because of a high price; if the other party lacks the heart to save lives, even a thousand gold pieces would not exchange for it.
Life example: Someone sought a master who understands Daoist auspicious dates to ask for an 'opening date for business', and immediately offered 'I will give you 200 yuan, just tell me which day will do.' The master would directly refuse; however, if the person sincerely seeks advice and is willing to listen to the master explain 'choosing auspicious dates should align with one's fate and adhere to the principles of honest business', the master would then calculate carefully and not seek a reward—because sincerity far surpasses money; giving sincerely to those with sincerity is not 'selling cheaply'; selling lightly to those who are hasty is to lose the Dao.
Extended example: The core principles of Daoist incense and tea arts, the master never opens a class to charge for teaching, only accepting disciples who genuinely love and are willing to spend time studying. The disciples, at the cost of serving the master and refining their minds, can obtain the true transmission.
3. Masters do not come by chance.
Core: There are no shortcuts to seeking the Dao; the master will not actively come to offer guidance, nor will he transmit the law through 'chance encounters' or 'on the way'. Seekers of the Dao must actively humble themselves and show their sincerity, traveling thousands of miles to seek a master and humbly serving them is the essence of seeking the Dao. Without sincerity, even with extraordinary talent, it is difficult to obtain true transmission.
Classic example: Zhang Sanfeng's disciple Qiu Chuji traveled thousands of miles in search of a master, enduring hardships and setbacks for years without giving up, staying in the mountains where Zhang Sanfeng lived, chopping wood and fetching water, and after three years finally received an audience with his master; the Daoist hermit Chen Tuan, who lived in seclusion on Mount Hua for many years, never actively took on disciples, only those who actively climbed the mountain and sincerely accompanied him would occasionally receive guidance.
Life example: If you want to learn the core techniques of Daoist Tai Chi from a master, always thinking, 'One day I will happen to meet the master and he will teach me a few moves on the way,' every time you approach without proper etiquette or a sincere learning attitude, the master will only offer a perfunctory response; however, if a younger person prepares a small gift, visits the master, and says, 'I wish to practice daily with you, not seeking quick success, only to cultivate my heart and practice my body,' the master will sincerely teach the core essentials of stance and techniques.
Extended example: A young person added a Daoist master on WeChat and immediately said, 'Master, can you tell me how to practice Daoism when you pass by?' The master did not reply—seeking the Dao requires humility; casually asking for advice from a distance has already lost the original intention of seeking the Dao.
4. Doctors do not knock on doors.
Core: Daoist doctors adhere to the principle of 'not interfering with others' cause and effect'; even if they see that others are ill, they will not actively go to inquire about treatment or deliver medicine. They must wait for the patient to have the intention to seek medical help and come to them first before offering assistance; this avoids good intentions being resented and does not make choices for others, nor disrupts the order of cause and effect.
Classic example: Ancient Daoist doctors lived deep in the mountains or in towns, and even if neighbors were severely ill, they would never actively inquire unless the patient personally came seeking treatment; the Medicine King Sun Simiao widely practiced benevolence, but he only treated those who sought medical help, never going to inquire about patients, because 'those who force treatment lack sincerity, and the medicine will not work, disrupting cause and effect.'
Life example: A folk doctor who understands Daoist remedies may see someone in the market holding their stomach and looking unwell; even if he knows they have a weak spleen and stomach, he will not approach and say, 'I will give you a prescription,' avoiding being seen as boastful or meddlesome. However, if the person proactively approaches him, explaining their symptoms and sincerely seeking treatment, the folk doctor will take their pulse, write a prescription, and remind them to 'take medicine on time, avoid raw and cold foods, and sincerity leads to efficacy.'
Extended example: When family members see an elder unwell, they often drag Daoist doctors to the door to see the patient, but the doctor will mostly politely refuse—because the elder does not seek medical help, forcibly treating them will not only cause resistance and non-compliance with medical advice, but may also lead to ineffective treatment due to 'violating one's true heart'. This is the deeper meaning of 'doctors do not knock on doors'.
Righteousness should not be mercantile; it is about the difficulty of understanding people's hearts.
Compassion should not command troops; it is about the heartlessness of war.
Wealth should not be hoarded; it is about the unpredictable nature of the world.
Feelings should not interfere with matters; it is about being bound by rules.
Being poor does not bring shame in marrying; it is a heavy responsibility.
The Dao does not seek personal gain; it is about the difficulties of worldly paths.
Courage is not reckless; it is prudent in times of circumstance.
Wisdom should not rely on cleverness; it is about guarding the true heart.
Goodness is not to be given indiscriminately; it is not a shallow goodness, but rather a sense of balance.
Ambition should not be blind obedience; it is about having unwavering intentions.
Strength does not make one unyielding; it is the twists and turns of the human heart.
Gentleness should not dominate affairs; it is about needing to make decisions in situations.
Purity should not cling to power; it is about self-possession.
Straightforwardness should not be naive; it is about the complexities of human feelings.
Learning should not be stuck in the past; it is about adapting to changing circumstances.
Sincerity should not be lightly promised; it is about promises worth a thousand gold pieces.
Stillness should not evade the world; it is about having a place to return to in the heart.
Actions should not be reckless; it is about having a measure.
Frugality should not be stingy; it is about using resources effectively.
Luxury should not be excessive; it is about ensuring things are used appropriately.
Loyalty is not blind loyalty; it is not a betrayal of loyalty, but rather the path has its righteousness.
Filial piety should not be blind obedience; it is about having righteousness.
Fame should not be sought for prominence; it is about substance over appearance.
Profit should not be taken lightly; it is about righteousness preceding profit.
Thinking should not be speculative; it is about acting on knowledge.
Words should not be carelessly spoken; it is about valuing meaningful speech.
Arrogance should not wait for others; it is about being unable to tolerate ordinary views.
Humility should not be false; it is about having a proud spirit within.
Diligence should not be greedy for achievement; it is about shared success.
Patience should not evade matters; it is about planning before taking action.
Sharpness should not be boastful; it is about balancing strength and softness.
Stability should not cling to the old; it is about innovating while adhering to principles.
Tolerance should not indulge evil; it is about having limits in one’s heart.
Strictness should not be harsh; it is about first holding oneself accountable before holding others accountable.
Trust should not be blind; it is about discerning truth from falsehood.
Doubt should not be recklessly judged; it is about thoroughness in observation.
Progress should not be reckless; it is about assessing the situation.
Retreat should not evade responsibility; it is about knowing how to turn difficulties into advantages.
Talent should not be arrogant; it is about hiding one’s edge and guarding one’s simplicity.
Virtue should not be boastful; it is about being virtuous with substance.
Suffering should not complain to heaven; it is about cultivating one's heart through adversity.
Joy should not be arrogant; it is about being at peace with oneself.
Disputes should not violate principles; it is about arguing based on reason.
Letting go should not be shameful; it is about knowing when to retreat for progress.
Understanding should not rely on talent; it is about the endless pursuit of learning.
Seeing without obsession is not a mundane view, but rather inclusive and expansive.
Actions should not exceed boundaries; it is about guarding the heart and the way.
Thinking should not exceed boundaries; it is about knowing when to stop.
Benevolence should not be given indiscriminately; it is about giving with discretion.
Kindness should not be forgotten; it is about understanding the weight of gratitude and righteousness.
Resentment should not be deeply remembered; it is about having an open heart.
Revenge should not be recklessly returned; it is about understanding principles clearly.
Success should not be boastful; it is about achieving success without claiming it.
Defeat should not be overwhelming; it is about realizing defeat leads to progress.
Praise should not be boastful; it is about deserving recognition.
Destruction should not be taken lightly; it is about having firm opinions.
Living without greed is not a sign of scarcity; it is about being content and finding joy.
Death should not be feared; it is about knowing one's fate and living peacefully.
Gathering should not be obsessive; it is about accepting and letting go as relationships come and go.
Dispersing without regret is not a shallow dispersal; it is about being at peace with circumstances.
Love is not obsessive attachment; it is not shallow love, but rather mutual cherishing and peace.
Hatred should not be obsessive; it is about having no hindrances in the heart.
Power should not rely on threats; it is about governing power with virtue.
Power should not be oppressive; it is about leaving room for others.
Words should not be superficial; it is about expressing the heart's voice.
Martial skills should not be boastful; it is about stopping conflict as a form of martial skill.
Learning should not stop; it is about building up gradually.
Actions should not be lazy; it is about the unity of knowledge and action.
The heart should not move recklessly; it is the quiet water that flows deep.
Thought should not arise recklessly; it is about guarding thoughts and returning to the heart.
Ambition should not bend the waist; it is about being steadfast without yielding.
The heart should not compromise; it is about staying true to the Dao.
Words should not be taken lightly; it is about respecting others.
Actions should not be frivolous; it is about being grounded.
Thinking should not be restless; it is about deep and thoughtful contemplation.
Feelings should not be excessive; it is about treating others sincerely.
Righteousness should not be given indiscriminately; it is about discerning right from wrong.
Rituals should not be overly elaborate; it is about sincerity from the heart.
Wisdom should not be cunning; it is about the insights of benevolent people.
Courage should not bully the weak; it is about true courage without comparison.
Benevolence should not be inflexible; it is about great benevolence being simple.
Righteousness should not be narrow; it is about great righteousness towering to the sky.
Rituals should not be insincere; it is about sincerity in actions.
Wisdom should not be cunning; it is about being pure in intelligence, as great wisdom often appears foolish.
Trust should not deceive the heart; it is a promise worth a thousand gold pieces.
Mountain medicine, fate, and divination/One-stop service from Daoists.
If you don’t listen to reason, I know a bit of boxing; if you get hurt, I know a bit of medicine; if you die and refuse to comply, I know how to subdue demons.
