《太平经圣君秘旨》

The Secret Instructions of the Sage Lord in the Taiping Jing (Scripture of Great Peace) records:

The Sage Lord said to the Upper Minister Azure Lad, a venerated deity in Daoism: Three kinds of Qi (vital energy) together constitute a single whole: one is Jing (essence), one is Shen (spirit), and one is Qi. These three dwell together in one body and are the root of the Qi of Heaven, Earth, and humanity. Shen is received from Heaven, Jing is received from Earth, and Qi comes from the harmony of Yin-Yang. They coordinate with one another and function together. Therefore Shen travels by means of Qi, Jing resides within it, and the three support one another and operate in concert. Those who desire longevity should cherish Qi, revere Shen, and treasure Jing.

Human beings originally come into being from chaotic Qi. Qi generates Jing, Jing generates Shen, and Shen in turn generates illumination. The root of the person lies in the Qi of Yin-Yang: Qi transforms into Jing, Jing transforms into Shen, and Shen transforms into illumination. Those who wish for longevity should hold fast to Qi so that Shen unites with Qi; they should keep Jing remaining within the body and constantly contemplate bringing these three into a single whole. After long persistence, inner transformations gradually become apparent: the body seems to grow light, the Jing-Qi becomes clearer and brighter, the radiance becomes purer, the heart is peaceful and filled with joy, and the Qi of Great Peace then responds and arrives. Cultivating the interior, the changes are reflected on the exterior; inner cultivation can increase the lifespan, while the exterior helps to harmonize affairs. This is not accomplished by the forceful strength of sinews and bones, but is reached naturally as Great Peace.

The method of guarding the One (shouyi) and seeing illumination is this: when cultivation is not yet mature, one closes the eyes and finds only darkness before them, with no brightness.

After guarding the One for a long time, light arises of itself. The practitioner clearly sees the four directions, follows the light to look into the distance, and even sees the entire form of their own body. The host of spirits also gather, and thus the body can be transformed into Shen.

When guarding the One and seeing illumination, if one sees a proper azure light, that clear and bright azure light belongs to the illumination of Lesser Yang.

When guarding the One and seeing illumination, if one sees a proper red light like flames, this light is called the light that enables one to transcend the world.

When guarding the One and seeing illumination, if one sees a proper yellow light tinged with azure, this is the light of Central Harmony, regarded as excellent medicine for cultivating the Dao (the Way).

When guarding the One and seeing illumination, if one sees a proper white light like clear water, this belongs to the illumination of Lesser Yin.

When guarding the One and seeing illumination, if one sees a proper red light like flames, this light is called the light that enables one to transcend the world.

When one holds to the One and is able to perceive with clarity, one will see a bright and well-formed yellow tinged with cyan. This is the light of central harmony, and it is also an excellent medicine for cultivating the Dao (the Way).

When one holds to the One and is able to perceive with clarity, seeing a well-formed, pure white light like clear water, this is the brightness of Lesser Yin.

When one holds to the One and is able to perceive with clarity, seeing a well-formed black that is as clear as a water surface, this is the light of Greater Yin.

When one holds to the One and is able to perceive with clarity, if all around is dim yet the abdomen within is transparent and luminous, this is the brightness of Great Harmony, and it is also a manifestation of according with the Great Dao (the Way).

When one holds to the One and is able to perceive with clarity, if both inside and outside are dim, the mind has nothing to rely upon, and nothing at all can be seen, this shows that the person has already been invaded by heterodox disorder. One ought quickly to employ corresponding methods and medicines to assist in regulation and treatment. One may seek the cause among the seven situations spoken of previously and inquire into it within one's own body.

The method of holding to the One can make a person appear young in old age, turn white hair black, and cause fallen teeth to grow anew. Holding to the One for one month increases lifespan by one year; holding for two months increases it by two years; and so forth.

When beginning to practice the method of holding to the One, one should think of residing in a quiet and still place, preferably with thick solid walls to keep out noisy sounds, undisturbed by clamor.

If the method of holding to the One can cause light to penetrate both inside and outside the body, the body will suffer no harm. In this way one may pass through life in peace, and descendants too may endure long.

If one holds to the One without losing it, affairs will gradually be settled. Quickly remove all manner of worries—what else is there to seek besides this?

Holding to the One is without end. Scholars who wish to be free of worries must not deceive themselves; so long as they hold it in peace, it will be thus.

Holding to the One can enable a person to live long in comfort and ease. If in daily life one is often cautious and self-possessed, calamities will remain far away.

The method of holding to the One can cause marvelous medicines to arrive of themselves.

The method of holding to the One can render all manner of harm unable to injure a person; each individual holds to the One on their own, without needing to depend on one another. Tigers and wolves dare not gaze upon one, flood dragons dare not rise, and poisonous things will all conceal their forms. If you wish to be long without affliction, you ought to unite with the One; a hundred spirits and a thousand ghosts cannot disturb you.

The method of holding to the One can render all manner of harm unable to injure a person; each individual holds to the One on their own, without needing to depend on one another. Tigers and wolves dare not gaze upon one, flood dragons dare not rise, and poisonous things will all conceal their forms. If you wish to be long without affliction, you ought to unite with the One; a hundred spirits and a thousand ghosts cannot disturb you. When holding, remain constantly concentrated and single-minded, and disasters will not transfer onto oneself.

In practicing Shouyi (guarding the One), a Daoist cultivation method of concentrating the spirit (Shen) to guard the heart and focus on the “One” within the body, there is no need to inquire into its origins. One need only carefully guard the gate of the heart, preventing the mind-spirit from leaking outward, and concentrate on protecting one’s own spirit. When the exterior is calm and the interior is clear and luminous, the “One” can then be cultivated to completion.

Practicing Shouyi can bring a person into a state of communion with the spirits. All kinds of deities will naturally appear and be clearly distinguishable.

To practice Shouyi, one must avoid letting the emotions of joy and anger disturb body and mind. Neither excessive delight nor anger should arise; only then can one behold the “One.”

The cultivation of Shouyi comprises the inner “Five Guardings” and the outer “Six Signs” (two categories of cultivation essentials or manifestations). The spirits of these eleven aspects all return to the same single gateway.

When practicing Shouyi, one should contemplate that it is “originally without form,” allowing the fluids of the body to gather and merge; the “One” then arises from this. In this way a person can transform from old age back to youth and attain longevity. If you cultivate Shouyi, do not allow stray thoughts and excessive knowledge to disturb the mind-spirit. Persist without retreating, and there will be nothing that cannot be understood; whatever is sought will be obtained. Simply sit upright with a quiet mind and let it appear of itself. If you wish to obtain great joy, you must commune with the “One.” Distancing yourself from glory and resigning from positions of prominence is what is suitable for practicing Shouyi. If you wish to extend your years and prolong life, you should begin cultivating Shouyi early; sit and lie in peace so that the mind-spirit abides with the “One.” Even without eating, you will feel satiated and will not age.

Shouyi should be practiced gradually, in sequence. Persist in accumulating the practice, and after about one hundred days the “One” will arrive.

In cultivating Shouyi, do not deliberately seek cleverness; the “One” will naturally produce its effects.

If one wishes to practice Shouyi, one must commune with the spirits. Lie down quietly without reckless action, and instead observe within the abdomen. Even if lying on the western side of a mountain, one can conversely perceive the eastern side of the mountain.

Shouyi is the root of the ten thousand spirits. When the foundation is deep and the spirit-thought is settled, death has no means of invading.

The method of Shouyi differs in degree for the elderly and for children; one should cultivate according to one’s own innate nature, and in the end all can encounter the “One.”

Those who practice Shouyi should be content with poverty and take joy in lowliness, constantly examining inward. In this way one can see the “One” and understand that it has nothing to do with poverty or wealth, high or low status.

Cultivating Shouyi should take eating little as its foundation, because the true spirit delights in purity, and filthy qi (vital energy) causes the spirit-thought to become dull and confused.

Shouyi (guarding the One) is a method in Daoist cultivation of concentrating upon and holding fast to the inner Dao (the Way) or the One Shen (spirit). In practice one must still the mind and carefully discern the essential points within, holding to them repeatedly so that the mind-spirit does not scatter. When cultivation reaches a certain stage, the countenance becomes luminous and the spirit grows clear and keen.

One hundred days of Shouyi practice is called “small stillness”; two hundred days, “middle stillness”; three hundred days, “great stillness.” With persistent practice the inner heart often finds peace and joy, and the Three Corpses (inner spirits believed to generate desires and hinder cultivation) of which Daoism speaks will also depart.

The method of Shouyi comprises three hundred and sixty-six numbers. Within each number there is a portion of Jing (essence) and Qi (vital energy), and each portion of Jing-Qi has its own spirit. Once Shouyi cultivation succeeds, this spirit can become manifest.

The method of Shouyi possesses an inner “Five Governments” (the governing order within body and mind). If the mind-spirit wanders abroad, this inner order falls into disharmony. If one cultivates without the proper method, the heart turning away from the Dao of Shouyi while outwardly remaining cautious in conduct, one will be at odds with the One.

When practicing Shouyi, there are often six Siming deities (spirits who preside over a person’s lifespan and destiny) who together discuss a person’s faults.

The Dao of Shouyi is the sovereign of all the spirits, the foundation of human goodness, the means of dispelling calamity, and the path by which blessings are drawn. One who cultivates Shouyi is the master of the vessel of the spirits; progressing from exclusive holding of a single spirit until the myriad spirits return to the One, one attains the Dao.

If in Shouyi practice the heart gravely rebels and loses the proper Way, the Five Palaces (inner chambers corresponding to the five viscera) within the body become disordered, and the Six Fu (the inner organ systems of the body) lose their defense. The host of spirits, thus alarmed, all leave the body and appear in the Mingtang (here referring to the place within the body where spirits gather and become visible). This change first shows in a person’s face and complexion, and Heaven and Earth also come to know of it. When the spirits are about to depart, the physical form likewise approaches death.

When Shouyi is joined to the practice of good, the efficacy of cultivation can be seen. Begin today to do good and maintain purity and stillness, and the divine brightness will gradually grow luminous: at first like fireflies, and after a long time like lightning.

Those who practice Shouyi should outwardly enact benevolence and bestow kindness, taking these as meritorious deeds without seeking return; loyalty and filial piety are to be treated in the same way.

Shouyi can bring a hundred blessings, and it can also invite a hundred misfortunes. If holding is not single-minded and external affairs are chaotic, the hundred spirits contend without cease, entangled with one another, so that neither side prevails.

In Shouyi practice the heart should remain constantly concentrated upon the Shen, cherishing it as one would an infant. How then could a hundred misfortunes ever encroach?

The Dao of Shouyi communicates with the gods of Heaven and Earth; it can pass in and out between Yin-Yang, as though there were nothing it could not reach.

The method of guarding the One (shouyi) first requires attuning to the intent of Heaven. Heaven and Earth generate and transform the myriad things, operating according to their own inherent order; they need not speak, yet naturally accomplish their principles. Once their work is complete they do not claim the merit. This is the principle by which the Dao (the Way) enables the myriad things to generate unceasingly and endure through time. In cultivation the mind and Shen (spirit) must remain constantly concentrated in unity, treasuring this focus as one would cherish an infant. In this way, how could the hundred kinds of misfortune easily encroach?

The method of guarding the One communicates with the spirits and deities of Heaven and Earth. It enables a person to enter and exit the realms of Yin-Yang, so that there is nothing that cannot be thoroughly understood.

The method of guarding the One enables one to comprehend the myriad complex and tangled affairs; yet these intricate matters themselves cannot comprehend the “One.” Cultivating the practice of guarding the One allows one to transcend the calamities of the mundane world, to assist the sovereign and govern the household, to serve the spirits and regulate illness, as well as to be free from poverty, attain longevity, and maintain enduring clarity of awareness.

“Primordial Qi” (yuanqi, the fundamental Qi [vital energy] constituting the myriad things) is the root and key of all things. If Heaven cannot guard the One, it will lose its clarity; if Earth cannot guard the One, it will lose its stability; if the sun cannot guard the One, it will lose its brightness; if the moon cannot guard the One, it will lose its essence; if the stars cannot guard the One, they will stray from their courses; if mountains cannot guard the One, they cannot avoid collapsing; if water cannot guard the One, it will transform into dust; if Shen cannot guard the One, it will be unable to generate the myriad things; if human beings cannot guard the One, they cannot survive.

The “One” is the root, from which all affairs are able to operate. One who understands how to guard the One can thereby comprehend the root of all things.