Chiyang Daoren, Eastern Taoism
The idea of fasting and abstinence (zhaijie) already existed in ancient China.
The “Great Commentary, Part One” of the I Ching (Book of Changes) says that cleansing the heart is called fasting, and guarding against trouble is called abstinence. The chapter “Li Lou, Part Two” of the Mencius says: “Even a wicked man, if he fasts, abstains, and bathes, may sacrifice to the Lord on High.” The chapters “Summary of the Rules of Propriety” and “Law of Sacrifices” of the Book of Rites (Liji) both record fasting and abstinence, saying “one fasts and abstains in order to address the ghosts and spirits,” and “when about to fast, one guards against depraved things, puts an end to cravings and desires, lets the ears hear no music, lets the heart not think carelessly, and lets the hands and feet not move carelessly.”
After Taoism was founded, it inherited the practice of fasting and abstinence, using it to discipline the bodies and minds of Taoist priests and to worship the gods of heaven and earth.
The Scripture of Inner Explanations of the Three Heavens (Santian Neijie Jing), written in the Liu Song period of the Southern Dynasties, says: “For studying the Tao, nothing comes before fasting. Outwardly one is free of dust and grime; inwardly the five organs are pure and empty. The Perfected descend and the gods arrive, and one dwells together with the Tao. Those who can keep long fasts accord with the truth of the Tao and do not break the prohibitions and precepts.”
From the Tang and Song dynasties on, fasting and abstinence became closely linked with scripture recitation and part of the daily practice of Taoist priests.
The Collected Commentaries on the Scripture of Salvation (Duren Jing Jizhu) says that when one holds fasts and keeps the precepts, offers incense and recites scriptures, the merit becomes deep and the blessings great. Above, it can dispel natural calamities and secure the throne of the emperor; below, it can ward off poisons and harms and deliver all living beings from their distress.
Fasting and abstinence serve two purposes. First, they are the ladder for studying the Tao. The Seven Slips from the Cloudy Satchel (Yunji Qiqian) says: “For entering stillness and cultivating perfection, one must rely on fasting and precepts, guarding one’s mouth and being careful of faults; then one’s Tao advances step by step.” The Explanation of the Scripture of the Chapters on the Generation of Spirits of the Nine Heavens, of the Spontaneous Numinous Treasure of the Cavern Mystery says: “Fasting and precepts are the root of the Tao and the ferry and bridge to the teaching. Those who wish to study the Tao should fast purely and keep the precepts, keeping every thought upright and true; then evil and falsehood will perish of themselves.” Second, they are the meeting point for communicating with the gods.
In the Ten Rules for the Taoist Community (Daomen Shigui), the Ming-dynasty Celestial Master Zhang Yuchu, speaking of fasting and recitation, says: “All who recite scriptures must purify body and mind through fasting and precepts, cleanse the heart and wash away cares, keep the spirit present, and recite silently. It should be truly as though facing the Lord on High, meeting in silence with the spirit of the heart. With the mind undivided, every word and phrase true and correct, the voice regulated and the qi upright, the spirit at ease and the qi harmonious—then perhaps there will be results, the jade sounds will gather the qi, and the numinous cadences will join with what is so of itself. Heaven will be harmonized and earth pacified, customs made good and the people transformed, blessings will gather and misfortunes dissolve, and all who dwell there will receive grace. But if the mouth recites while the heart turns away, if the body stays while the spirit wanders, without sincerity and reverence, with idle hands and restless feet, then even reciting a thousand scrolls a day—what good would it do oneself? How could it dispel calamities and scatter misfortunes?”