《老子说五厨经注》

The Yijing says: “By thoroughly investigating the principles of things, one can attain the mysterious and wondrous realm and put it into practice; by applying it skillfully, one can settle oneself and enhance De (Virtue/Power).” How profound this statement is! From this we can see that only by thoroughly studying the principles can they be applied in practice; only by applying them properly can one settle oneself and enhance De. If the principles have not been thoroughly understood, yet one claims they can be put into practice; if they are applied improperly, yet one claims one can settle oneself; if one cannot even settle oneself, yet claims to have already understood the great Dao (the Way)—none of this is possible.

Therefore, the functioning of emptiness, stillness, and Wuwei (non-action) is the root of the growth and transformation of life. Jing (essence) and Qi (vital energy) coalesce to form the myriad things; this is called “weihe” (the harmonious Qi with which all things are endowed). In silent stillness, difficult to perceive, the myriad things are generated from this. Is not the greatest De of Heaven and Earth precisely the generation and nourishment of the myriad things?

To preserve life and nourish the physical form, the essential point is to reduce thoughts and desires, maintain simplicity and seek harmony, allow the mind and Shen (spirit) to rest in purity and blandness, and let the Qi merge into emptiness and stillness. In this way, body and mind become clear and luminous, and the will and Shen become like the divine. When desires are about to arise, changes in body and mind often manifest first. Therefore, the sages established teachings to restrain body and mind, and extensively cultivated meritorious deeds to preserve De. They concentrated the Shen and made the Qi gentle in order to guide body and mind back to harmony; at night they rested quietly in order to restrain desires. By purifying the mind of thoughts and guarding the hidden and subtle, one can fully fathom the mysterious and comprehend transformation.

In this way, the individual can settle the self, and the state can likewise be preserved; De functions, yet the people do not feel they are being coerced. Therefore, as the Yijing says, receiving the blessing of Heaven, one will be auspicious and successful.

I respectfully study this Wuchu Jing (Scripture of the Five Kitchens), whose five chapters all discuss the essentials of self-cultivation and nourishing life: preserving harmonious Qi and nurturing the primordial One. Thoroughly investigating its principles, one can enter the mysterious realm; sitting in stillness, forgetting the self, and letting go of observation, one can settle body and mind and enhance De. After long study and savoring its significance, I have therefore attempted to compose a commentary.

I come from humble origins in the countryside and am of lowly status, yet I have received profound grace, and the imperial light of favor shines upon me; therefore, disregarding my own shallowness, I present this commentary. My heart is filled with shame and trepidation, restless and uneasy. Your humble servant kowtows twice in reverence and respectfully presents this.

Commentary by Yin Qia of the Jing Suming Abbey, Tang Dynasty.

By preserving and nourishing a kind of black (here referring to the black atmospheric appearance presented by the One Qi (vital energy)), body and mind reach a state of peace and ease, the five viscera become full, and the five spirits become peaceful and upright. When the five viscera are full, the flavors can be satisfied; when the five spirits are peaceful, preferences and desires recede. This Jing (scripture/classic) discusses from where the five viscera obtain nourishment, just as a person takes food from the kitchen, and is therefore called the “Five Kitchens.”

“One Qi and Taihe”: The One Qi is the subtle original Qi, and also the Qi that drives the functioning of the ten thousand things. In heaven it manifests as Yang-harmonious Qi, on earth as Yin-harmonious Qi; the union of Yin-Yang becomes Taihe Qi. That humans can be born is entirely by relying on the blending of the One Qi to reach Taihe, after which the physical form is able to take shape and the five constant natures can function. Therefore the Laozi says: “The ten thousand things turn their backs to Yin and face Yang, and by means of the rushing harmonious Qi they attain blending.” Those who guard the root should therefore make themselves harmonious: outwardly they cut off things that harm body and mind in order to preserve life; inwardly they preserve and nourish the One Qi so that it is blended and peaceful. In this way Qi unites with the self, and nature and life can be preserved. Therefore the Laozi says: “Can you single-mindedly guard the Qi and make the body supple, like an infant?”

“Attaining the One, the Dao is all Taihe”: The so-called “attaining the One” means internally preserving and nourishing the One Qi to nourish the Shen (spirit), and externally preserving the physical form and life, so that one dwells at ease in Taihe. Thus when the One Qi circulates it blends with the Taihe Qi within the body, and this is called “attaining the One.” Cultivating life and nourishing the spirit in this way all accord with the Dao (the Way) of Taihe. Therefore the Laozi says: “The ten thousand things attain the ‘One’ and thereby exist.”

“Harmony then has no One-harmony”: This means that a person first becomes aware of and preserves and nourishes the One Qi in order to blend Taihe; if one guards this blending and attains the One, the principle of blending pervades the entire body. When the highest harmony fully manifests, one no longer clings to the so-called “One,” nor even to the so-called “harmony,” because it can no longer be accurately explained in words, just as soil naturally scatters upon the ground. Therefore the Laozi says: “I do not know what to call it.”

“The mysterious principle shares the mysterious boundary”: Xuan means the subtle; li means original nature. This means that the One Qi resides in the deep and subtle realm, and the principle of blending manifests from original nature. After cultivating original nature and returning to De (Virtue/Power), the subtle principle fully appears in harmony. When original nature and Qi attain blending, they connect with the mysterious realm. Therefore the Laozi says: “Together with the mysterious…”

Xuan means profound and subtle; li means original nature. This passage says that by holding fast to the inner “one black” and keeping it in a state of mysterious harmony, one can thereby understand original nature. Cultivating original nature allows a return to De (Virtue); when the subtle original nature unites with the free flow of harmonious Qi (vital energy), one ultimately communicates with the mysterious realm. Thus Laozi said, “Together they are called the Mystery.”

Do not use consciousness to fathom consciousness.

Here “intention” refers to thoughts, attachments, and grasping. When holding to the “one black” so that the inner harmonious Qi is peaceful and at ease, one must be cautious not to attach to thoughts that arise in the mind, nor to chase after external objects and allow consciousness to follow the flow of circumstances. One should concentrate the spirit (Shen) in quiet illumination, making the mind’s state profound, empty, and luminous. In this way harmonious Qi can flow freely before thoughts arise, and wisdom can manifest after distinctions are forgotten. Quietly observing that empty, unobstructed place, auspiciousness will naturally come to rest.

If one uses consciousness to fathom consciousness, allowing thoughts to attach to external objects and chase after worldly dust, the inner harmonious Qi will be damaged, and how then could “white” be generated? Therefore Laozi said, “Block the apertures of the senses, close the gates of the mind, and throughout life one will not be disturbed by external things.”

Also, do not deliberately pursue “having no thoughts.”

As long as one does not attach to thoughts and feelings, the wisdom of illumination will naturally appear. When wisdom appears, one need not even be aware of it. If one knowingly pursues the absence of thought, one has already fallen into thoughts and attachments, no different from using consciousness to fathom consciousness as mentioned earlier. Thus Laozi said, “Even the nameless state of simplicity should be without desire.”

Hold intention in the mind, yet generate no thoughts.

Inwardly hold to the one Qi and simply keep the mind empty and still; when the mind is empty, harmonious Qi descends and the inner principle of harmony naturally flows. Although one does not chase thoughts and feelings in order to receive the harmonious Qi, one provisionally borrows the name “intention”; because it is not maintained by relying on external objects and discriminating consciousness, it is said that within thought there is no thought. Laozi said, “Employ its brightness, then return to original luminosity.”

Cultivate according to this method.

In this way, inwardly holding the peaceful and at-ease Qi, after the harmonious Qi flows freely even the method used should be let go, without attaching to any method. Since there is nothing to attach to, what is there to hold onto? Holding by not holding, therefore it is said “cultivate according to this method.”

Do not let the mind chase after the mind.

The mind is the root from which wisdom arises, and also the organ that receives every kind of thought and sensation. When the mind receives correctly, wisdom is born; when it receives in a biased or deviant way, all manner of delusive thoughts arise. If a person can bring the inner Qi (vital energy) into harmony, keep the state of mind upright, and maintain inner clarity and calm, wisdom will appear with crystalline clarity. The mind is like a bright mirror that dust cannot stain, or like a deep still pool in which the forms of all things are reflected. To see the myriad things yet not cling to an “I” that acts as master—this is called the “constant mind” (the mind that remains unchanging). If one uses the mind to grasp at a mind, allowing it to be stained by external conditions, clinging inwardly to various objects, and lacking the illuminating observation of wisdom, then the constant mind is lost and the principle of harmony is impaired. Therefore the Zhuangzi says: “To take the mind as an object of pursuit, and still employ this very mind in the pursuit, is how one obtains the constant mind; how could external things then dominate it?”

One should also not linger in the cutting off of external conditions.

Using the mind to cling to one’s own mind leads to the continuous reception of all sorts of sensations. If one can generate wisdom through rightful reception, the constant mind is naturally attained. Once the mind of wisdom has become constant, facing the correct Dao (the Way) one no longer clings to reception: what then remains to cling to? Neither clinging to the mind nor clinging to the cutting off of clinging, one can be clear, still, and peacefully abiding in constancy—what need is there to linger or grasp? The “reception” spoken of here refers to the mind’s reception of sense-objects; what cultivation seeks is neither clinging to sensations nor the deliberate suppression of all sensation. Laozi says: “Decrease and decrease again, until Wuwei (non-action) is reached.”

The mind is present—do not cling to the mind.

The illuminating observation of wisdom is clear and constant, so that on the surface it appears as if “the mind is still there”; yet one should not linger even with regard to the cutting off of external conditions. Therefore it is said that one should not cling to the mind’s observation. Neither chasing after mental thoughts nor moving with external conditions, one will neither cling to cutting off nor have any place of lingering.

To be true, one must guard the true abyss.

“True” refers to the wisdom-observation of the constant mind, which is clear, calm, and unmixed. If the source of wisdom is kept clear and still, unstained by defilement, neither clinging to known methods nor allowing the mind to cling to external things, then harmonious Qi can nourish the true nature; the two are originally inseparable, and so it is said that one must guard this authenticity.

In cultivating the principle of nature, one must leave behind clinging thoughts of the mind.

“Principle” refers to original nature; “will” refers to the mind having a point of focus. If grasping at external objects is cut off, the mind is no longer drawn by sense-objects, and nature and temperament will not be swayed by external things. Cultivating original nature means allowing the mind to have a focus while yet observing universally. External dusty objects subside, and mind-consciousness no longer clings to objects; putting aside the physical body and discriminatory wisdom, one communicates with the Great Dao. Original nature and cultivation return to the primordial, observation is perfect and unobstructed, inner and outer are both pure, and one reaches a profound and mysterious realm—thereby departing from the state of clinging to thoughts.

In accumulating practice, do not violate the principle of departing from clinging.

To cultivate the mind-nature, one must allow the mind’s resolve to leave the pull of external objects so that both inner and outer return to stillness. In the mind there arises neither clinging nor a deliberate pursuit of emptiness; one forgets distinctions while sitting and likewise forgets them while walking, thoughts arising of themselves and dissolving of themselves.

If one merely accumulates practice yet still cannot release attachments, a single thought of wishing to cultivate will instead stir up many thoughts; once inner contemplative awareness wavers, external dust-disturbances arise in confusion. This fails to meet the requirement of leaving external objects, inner and outer stillness, no arising of clinging, forgetting alike in sitting and walking, and thoughts coming and going freely.

Establish resolve without attaching to the resolve of practice

If the mind has no point of concentration, how can gradual awakening occur? Only when the mind has something on which to rest can it become settled; this is called “zhi” (resolve). “Not attaching to the resolve of practice” means letting go of deliberately setting up resolve and continually accumulating cultivation. Forget that one is practicing and the temperament settles, finally reaching a state of stillness and perfect luminosity.

One’s own meritorious work, one does not even know it

When the mind has a point of concentration the meritorious function of wisdom becomes clear and pure, hence it is called “one’s own meritorious work.” Forgetting the self within and the myriad things without, not a trace of deliberate effort remains in the mind of wisdom’s contemplative awareness, so that one no longer perceives one’s own cultivation achievement; this is called “no self-knowledge.”

Various foods and drinks cause Qi (vital energy) to congeal

When a person’s original Qi (the fundamental vital energy of life) condenses and flows harmoniously, body and mind are at ease. When harmonious Qi returns to unity, settled and peaceful, wisdom’s contemplative awareness remains constantly clear. People now take flavors through the mouth to nourish the five viscera, and the body aggregates into a foam-like form. The body receives its shape from earth, condenses moisture from water, bears heat from fire, and relies on the breath-Qi of wind; the form produced by the interweaving of these four factors is after all not a subtle and indestructible thing.

Thus mixed diet veils the single Qi and disturbs the peaceful harmonious Qi; the thoughts and sensations that arise from this also render the movements of body and mind agitated and heavy.

It is not the long-lasting stable congealed Qi

A person ought to keep body and mind peaceful and harmonious, contain and guard the original, give rise to no delusive thoughts and not be drawn by external things, abide in true and constant clarity, and thereby unite with the peaceful harmonious Qi. If Qi now congeals because of various foods and drinks, it is not the long-lasting stable congealed Qi.

Qi returns to the original Qi

Once the four kinds of external conditions—form, sound, smell, and taste—are received by a person’s mind-consciousness, six kinds of defiling attachments arise and produce afflictions. When the Four Great Elements of earth, water, fire, and wind disperse, each returns to its original source. If the root-consciousness has already been tainted, a person will act in accordance with the karmic forces they have received.

Whatever is received will be correspondingly revealed.

“Taking” means receiving and accepting; “leaking” means manifesting and putting into operation. Human thought has two kinds of reception, and karmic force has two corresponding responses: whatever has been received will display corresponding signs through one’s actions. If one can attain the state of Great Harmony in complete unity, causing the primordial Qi (vital energy) to be fully harmonized, and then reach the utmost of emptiness and stillness, this is called “returning to life.” After returning to one’s original nature, one can abide in constancy; this is called “correct reception.” Correct reception can purify karmic forces and give rise to the illuminating observation of wisdom. When wisdom is clear, bright, and constant, and there is nothing at all in the mind, one enters a state without any interval or obstruction.

If one cannot achieve this, the ingested Qi will scatter and return to the four conditions. Once karmic forces have taken form, a person will sink into the six destinies.