《太少老君虚无自然本起经》

“Dao” (the Way) refers to “Taichu” (the Grand Beginning, the original state of the cosmos); Taichu is the commencement of the Dao. At the outset, the Dao transforms into Jing (essence) and Qi (vital energy). When the black and red Qi within it grow abundant, light is produced, called “Taiyang” (the Great Yang), also known as “Yuanyang Zidan” (the Primordial Yang Child Elixir). Zidan continues to transform and becomes “Daojun” (the Lord of the Dao); this is therefore said to be the beginning of the Dao.

The Dao is stored within “Taisu” (the Grand Simplicity, the state in which the myriad things first take on their unadorned form); this is “One.” Taisu also refers to the original condition of the human being: the red Qi first transforms into yellow Qi, called “Zhonghe” (Central Harmony); Zhonghe then transforms into Laojun, also called “Shenjun” (the Spirit Lord), and is therefore known as “Huangshen” (the Yellow Spirit). When the Yellow Spirit enters a person’s flesh-and-bone body, the human being is formed. This level of the human original state is concealed within “Taishi” (the Grand Commencement); this is “Two.”

“Taishi” is the stage at which Qi begins to take form. The yellow Qi continues to transform into white Qi. White Qi is the Jing-Qi of water, called “Taiyin” (the Great Yin); it further transforms into “Taihejun” (the Lord of Great Harmony). Water is born from white Qi, and thus Taishi is said to be the beginning of Qi. This constitutes the “Three Qi.”

The three primordial states encompass one another: Qi envelops Shen (spirit), and Shen envelops Jing; that is to say, white Qi envelops yellow Qi, yellow Qi envelops red Qi, red Qi envelops “Three,” and “Three” in turn envelops “One.” When Three and One blend together, this is called “Hundun” (Chaos). Therefore Laojun says, “One gives birth to Two, Two gives birth to Three, Three gives birth to the myriad things,” and also says, “Chaos is like a chicken’s egg”—this is precisely the state being described.

The human physical form is able to contain the San-yi (the three fundamental elements spoken of in Daoism) and is therefore called the “three lives,” “three Jing” (essences), or “three forms.” Yuan (the original term referring to the primordial origin) encompasses Shen (spirit), and Shen comes into being only when it obtains Qi (vital energy). The capacity to stabilize the physical form and harmonize the breath—these three matters constitute the root from which life is generated.

The Dao (the Way) is constituted by the San-yi: Xu (void), Wu (non-being), and Kong (emptiness). Kong is white, and white encompasses Wu; Wu is yellow, and yellow encompasses red; red is itself Xu. What is meant by Xu? Xu is Jing (essence), the subtle essence that shines with light yet possesses neither form nor substance, comparable to the light of the sun, moon, and fire. Although luminous, it has no concrete form or quality and is therefore called Xu. What is Wu? Wu is black; an image can be perceived, yet it has no actual substance, and is therefore called Wu. What is Kong? Kong is the state before heaven and earth, mountains and rivers had taken shape: gazing in every direction one sees only vastness without obstruction or boundary, empty brightness with nothing present, neither visible nor audible. The Dao arises of itself from within this.

This is analogous to musical instruments such as the qin, se, drums, and flutes, which produce sound precisely because they are empty within. The sages composed scriptures and sincerely left them for later worthies, hoping they would guard the Dao, empty and still their inner hearts, withdraw the ears and eyes, and cease clinging to thoughts. Continual rumination prevents one from grasping the natural Dao. Why is this so? Before the Dao has transformed into Shen there is no beginning, no thoughts or intentions, and no desires; it remains clear, still, and unmoving. Once it transforms into divine Shen, Shen radiates light outwardly and illuminates many things; thereupon mind-intent arises and various desires are generated, disturbing the original true nature.

At times a person’s rumination prevents Shen from returning to the Dao, causing it to enter the Five Paths (the five destinations of rebirth or retribution for spirits) and cycle without cease. These Five Paths comprise Shen ascending to heaven and becoming a heavenly deity; Shen entering the flesh-and-bone body of a human and becoming that person’s Shen; Shen entering birds and beasts and becoming the Shen of animals; Shen entering the realm of hungry ghosts; and Shen entering hell, where spirits that have committed transgressions undergo examination and punishment. Each of these five destinations possesses its own distinct kalpas, lifespans, and durations of years.

Therefore worthies who study the Dao should comprehend the principle of void, non-being, and naturalness. Those who guard Xu and Wu obtain the natural Dao; they no longer ascend to heaven but remain constantly in the world, manifesting the transformations of life and death and serving as teachers to humankind. Those who guard Shen are able to refine and transform the flesh-and-bone form, becoming Zhenren (True Persons) who belong to the heavenly officials and fly up to heaven—this is called “naturalness.” Those who guard Qi are able to contain and nourish Yin-Yang Qi, grow feathers, and attain the way of flying immortals, which is called “lesser naturalness.”

From this it is evident that Shen has its breadth and narrowness, knowledge its depth and shallowness, and enlightenment its greatness and smallness. Those who study the Dao ought therefore to recite the scriptures of the sages and seek out enlightened teachers so as to open and enlighten minds that remain ignorant and obstructed.

The method of guarding the Dao (the Way) is to thoroughly study the various Jing (scriptures/classics) and constantly turn back to reflect: the Shenming (spiritual brightness) within my body originally arises from the Dao. The Dao is originally clear and still, empty and possessing nothing; subsequently it transforms and generates Shenming. Shenming manifests brightness, and thus the mind’s intent is born, which further produces various activities of “wisdom.” The “wisdom” spoken of here refers to the five desires and six emotions.

The five desires refer to the desires of the ears, eyes, nose, mouth, and heart. When the ears greedily listen to sounds, one becomes confused and finds it difficult to restrain oneself. When the eyes greedily gaze at beautiful forms, one becomes unrestrained and loses one’s proper condition. When the nose greedily inhales fragrances, one dissipates the spirit. When the mouth greedily seeks fine flavors, one falls into the entanglements of desire. When the inner heart clings to love and hate, one becomes biased and loses evenness and correctness. These five desires confuse people and disturb them.

The six emotions refer to a person’s sensations and emotional responses. The body can perceive pain and itch and likes fine, smooth tactile sensations. When the ears hear sounds, the heart feels pleasure. When the eyes see beautiful forms, desire arises in the heart. When the nose smells odors, the heart pursues those odors. When the mouth tastes flavors, the heart rejoices. When the body is clothed in soft garments, the heart feels comfortable. When one obtains what one loves, the heart is satisfied. When people are drawn along by these sensations and desires, they become confused and unrestrained; the inner heart is covered and obscured by turbidity, and Shenming cannot flow unimpeded. Thus people become dull, unable to hear clearly or see distinctly, and their feelings and will are blocked. All this results from being confused by the five desires and six emotions, ultimately causing people to suffer, revolving and transmigrating through the Five Paths (the different destinations of the cycle of birth and death) without rest.

Therefore one should repeatedly contemplate this principle: a person’s Shenming is originally clear and still and originally without these passions and desires. As long as one firmly keeps this in mind, the various desires will naturally cease. When desires cease, turbidity is completely eliminated, the mind-spirit recovers purity and brightness, and one can clearly see the Dao and unite with it. Hearing and seeing are then without limitation, and transformations have no constantly fixed form.

If one still does not understand, a mirror may be used as an analogy. The craftsman who makes the mirror first polishes it until it is extremely bright, but after the purchaser takes it home and fails to care for it properly, the surface of the mirror becomes dim and without luster. Then one invites a master polisher to grind and treat it with medicinal substances, and the mirror becomes bright once more, able to reflect a person’s form and appearance. A person’s Shenming is just like this. Shenming originally arises from the clear and still Dao and is originally clear and bright; later it is confused and covered over by passions and desires, just as a mirror becomes dim. When a mirror is dark, it can be polished bright with medicinal substances; when a person’s Shenming is covered by desires, one should likewise cultivate and treat it by means of the teachings of the Jing, so that the various desires cease, purity is recovered, and insight is regained.

It is also like water after a rain has just fallen, which is often turbid. When the water is collected in a vessel, at first one cannot see things clearly in it; after it has stood for a long time, the water gradually becomes clear and can reflect a person’s form and shadow. When a person’s Shenming is disturbed by desires, it is like turbid water; being able to still the passions and desires is like allowing the water to settle and clarify. When desires recede, Shenming naturally recovers its clarity and brightness—this is attaining the Dao. Once one understands the original root of Shenming, the various desires will naturally cease. Other outer paths have not understood that Shenming is originally pure and still, yet they repeatedly teach one another to cut off passions and desires.

Desire and emotion originally have no concrete form, and they may arise at any moment. They cannot be cut off directly the way a physical object can, so that they never appear again. The desires and thoughts produced by the Shen (spirit, the human mind and consciousness) are invisible and difficult to detect or prevent in advance. They are not like strands of silk that can be seized and severed, nor like grass and trees that can be chopped down, light that can be screened out, or a spring that can be dammed. Because the Shen has no form, thoughts can surge up in the space of a single breath, and desire therefore cannot be uprooted by forceful suppression.

Only by understanding that the root of desire is originally pure and free of craving can one let it subside naturally. If one does not understand the root and merely forces oneself to cut it off, desire will never truly be ended. It is like trying to stop a tree from growing: one must pull it out by the roots, and only when the roots are gone will the tree no longer grow. Foolish people do not grasp this principle. They simply cut the tree off at ground level, and since the roots remain, it sprouts again as before. In the same way, if a person does not understand the source of desire and only suppresses it on the surface, desire will rise again like the tree.

Practitioners of outside paths (here meaning cultivators who depart from the methods of cultivating the Dao, the Way, taught in this scripture) do not understand that a person's Shen is originally pure. Instead they hide away in a room, stopping their ears and covering their eyes by force in order to restrain desire. They do not realize that the source of desire lies in the intention of the heart-mind, and that this intention is the Shen itself. The Shen has no form, and thoughts come and go at every moment; desire arises out of those thoughts. Precisely because it is formless, it cannot be eliminated by forcible severance. One should understand its root, and then the intentions will subside of themselves and no longer arise. Those who cultivate the Dao should take this to heart. If they do not understand it, they will only wear down their own spirit in vain.

Those who study the Dao (the Way), having already understood the passions and desires of humankind, should further comprehend the methods of cultivation set forth in the Dao Jing and the De Jing.

The term “Dao” means a road; “Jing” refers to a path that can be followed; “xing” means taking steps to advance; “De (Virtue/Power)” denotes the merit accumulated by performing good deeds; and “fa” is the method for attaining the Dao that can be practiced, recited, and followed. In other words, the scriptures point out the path to realizing the Dao, which people may follow in their cultivation.

Those possessed of De constantly keep in mind the performance of good deeds, just as one takes steps onto a road and thereby eventually reaches the Great Dao. The worthy and enlightened should, in accordance with the scriptures, contemplate and practice the Ten Good Deeds and accumulate merit; only when such good actions are accomplished can one hope to attain the Dao. This is like a person who wishes to travel the Great Dao: they must first set foot upon the established road and proceed step by step. If someone remains sitting firmly at home and never takes a single step, when would they ever arrive? Likewise, if the worthy fail to study the scriptures and put merit into practice, how could they attain the Dao?

If those who study the Dao merely maintain a concentrated and unified mind without cultivating goodness or accumulating De, they are like people who spend their entire lives at home without ever going out, and thus never even catch sight of the road. Even the foolish who keep to the Dao but do not practice merit cannot attain it. For this reason, Lord Lao composed the Dao Jing and also the De Jing, so that the loyal and faithful might honor and put them into practice. If simply keeping to the Dao were enough to attain it, the sage would have needed to utter only a single secret formula; why then would he have written these scriptures as well?

The Dao (the Way) can be accomplished only when three things are joined together; thus it is said that only through “the union of three” can De (Virtue/Power) be achieved. If the three are incomplete, nothing can be brought to completion. The three spoken of here are the Dao, De, and the human being.

The human being is the first of these. A person ought to cultivate meritorious deeds; meritorious deeds constitute the second. Through cultivating meritorious deeds one then comes to realize the Dao, which is the third. When a person enters into the Dao and De so that the three become one, only then is it possible to attain the Dao.

If a person cultivates meritorious deeds alone yet does not understand the Dao, then even though meritorious deeds are practiced, the Dao cannot be attained. If there are only the Dao and De, yet no person to cultivate and uphold them, the Dao likewise cannot be attained.

This is like sowing grain seed in the soil without water to nourish it—how then could it sprout and grow? It is like brewing wine: having yeast and rice but no water, how could wine be fermented? It is like having a ruler and ministers but no common people—whom then could they govern? It is like having fire and water but no grain—on what would people live? It is like having a cart and horses but no one to drive them—how could the cart and horses advance of their own accord?

These analogies all show that only when the three are present can any undertaking succeed, and only then can the Dao be cultivated to completion. The original text contains a repeated passage, and a few characters appear to be corrupt; the above has been rendered smoothly in accordance with the meaning of the text.

Dao (the Way) has a “three-three-one” structure: it is also called “Three-One,” as well as the “Three Sovereigns,” “Three Spirits,” or “Three Taiyi.” The “Three Taiyi” refer to Upper Taiyi, Middle Taiyi, and Lower Taiyi; they in turn constitute the “Three Origins.” Each of the Three Origins further has a “Lü Eryi” (original terminology, specific meaning unclear), so that the three groups of Three-One together make “Nine-One.”

Thus there are the Nine Palaces, ordered from one to nine. The Qi (vital energy) of the nine Yang begins at the winter solstice in the tenth month, sprouting beneath the Yellow Springs, and concludes in the sixth month of the following year. From the tenth month to the sixth month there are nine months in all, after which the Yang Qi comes to an end, so the number of Yang is nine. Therefore the Nine Heavens, zi-wu, and the like are all calculated by nines. Those who cultivate the Dao should understand the pattern of Nine-One transformations, as well as its operation from beginning to end and from above to below.

The physical form of the great person is one, Shen (spirit) is two, and hei is three; these three constitute “three-three-one,” and thus the human being takes form. Shen is one, hei is two, Jing (essence) is three; these three constitute “three-three-one,” and thus one can further become Shen. Heaven is one, Earth is two, and humanity is three; these three constitute “three-three-one,” and thus one returns to the root of Heaven, Earth, Dao, and De (Virtue/Power).

What is called “Three-One” means that emptiness is one; within emptiness, one has already naturally established oneself. It is also called the Dao Lord, Yuanyangzi, the Elixir, the Noble Person, or the Divine Person. The “one” on the left also represents Heaven, the sun, the father, Yang, attainment, the teacher, and the hun; it presides over a person’s governmental affairs. The “one” on the right also represents Earth, the moon, the mother, Yin, and form; it further represents the Director of Destinies ghost, which presides over evil and demonic obstacles, causing people to suffer evil influences. The worthy and wise should clarify the meaning of “three-three-one” and distinguish good from evil as well as the heterodox from the orthodox. One who understands this can attain the Dao.

Here “hei” is retained according to the original text; its specific meaning in this context is unclear. In cultivation contexts Qi is often listed together with Shen and Jing, but one cannot determine from this passage alone that “hei” is Qi.

One should understand the Dao (the Way): within a person’s body and mind there is a “One” residing at the center. It governs one’s own Shenming, and this is the root of the Dao. To the left and the right there is each a “One,” which respectively assist a person in doing good or doing evil. The “One” on the left daily reminds the person to perform good, causing good deeds and merit to increase gradually, and this then belongs to the orthodox Dao. If the “One” on the right cannot restrain evil thoughts, then evil affairs will in turn invade the person, causing them to be tempted and to turn toward evil conduct. If day after day one is drawn by evil thoughts and those evil thoughts continually deepen, one will enter the heterodox path. The heterodox path causes a person to become confused and deluded, gradually growing dim and even speaking wild and false words; evil Jing (essence) and evil ghosts and spirits will also approach the person.

Some who cultivate the Dao do not understand the source of these evil thoughts. They merely force themselves to sit in stillness, block their ears and eyes, and wish to cut off passions and desires. On the contrary, they easily suffer disturbance from evil influences and continually generate miscellaneous thoughts: no sooner has one thought vanished than another appears in succession, difficult to bring to a halt. If it is a person who possesses merit, then during sitting in stillness they can cause the good thoughts of the left to take effect, not allowing evil affairs to invade. Therefore the Jing (scripture/classic) holds that a person without merit who forcibly sits in stillness and suppresses passions and desires will in the end easily be disturbed by evil thoughts, and the moods and desires of the mind will also be difficult to settle.

The natural Dao has three levels of attainment; it is sufficient to hold to Taixu (the realm of empty brightness without obstruction). Those who truly succeed in studying the Dao comprehend the root of the Dao and its subtle transformations, understand the principle of the Three Origins and Nine Ones (a Daoist term concerning the cosmic origin and its transformations), and also know that within the mysterious there is yet deeper mystery. They understand that the Dao comes from Wuji, and also understand the beginning and end of the myriad things. Heaven, earth, and the myriad things all have form, and therefore they gather and disperse, have birth and death. Spirit has no fixed form and is able to transform continually, therefore it has no termination and is called constantly existing.

Such a person is not confused by worldly hearsay, nor blinded by worldly knowledge. They can perceive the principle of emptiness and naturalness, and therefore their state of mind is detached and indifferent, without sorrow or joy, and passions and desires cannot shake them. This is because they understand the root and are not confused by the branches. Nevertheless, this wisdom is still obtained through learning; it is not possessed from birth.

When sitting in stillness to guard the Dao, one should eat somewhat less, gather in the ears and eyes, cause the Shen light (the inner brightness of the spirit) to shine back upon the Jianggong (the place where the heart-spirit resides according to Daoism), exclude all miscellaneous thoughts, and not force oneself to look at or ponder anything. After practicing for a long time, the breath will gradually become subtle, and finally one may even not feel oneself breathing. The state of mind is peaceful and tranquil, and one no longer clings to whether one possesses a body. From this one enters the gateway of settled cultivation of the Dao.

The essence of the Dao is emptiness. In cultivation, if one feels that the Shen (spirit) is wandering in the emptiness of the heavens, looking about in all directions and seeing only a stretch of pure white, as if rain and snow have covered the trees, mountains, rivers, and the earth, so that nothing can be seen, this is because the Shen has left the scenes of the sun, moon, stars, mountains, rivers, and seas and returned to the realm of emptiness. If this experience appears, one should contemplate downward, see again the things of the world below, and recall what the teacher said: in cultivating the Dao one ought to rescue the sentient beings of the world. Thinking in this way, the previously seen vast white scene will recede. Then gather the spirit once more and cause it to return into the body. If one does not do so, the Shen may sink into the Dao, the physical form dissipate and unite with the Dao, and one will be unable to continue remaining in the world in human form.

Therefore Laojun said: “Know the white, keep to the black, and be a model for all under heaven.” This means: although one can perceive the places where brightness manifests, one still keeps to the deep inner aspect; the cultivator of the Dao should cause the spirit to return to the body, remain long in the world, and become a guide for people. This is what is called “the naturalness of the Great Emptiness.”

The “method of guarding the center in naturalness” refers to a cultivation practice of holding to inner centrality and harmony while according with nature. If the practitioner does not understand where heaven, earth, and the myriad things come from, nor grasp the origin of the Dao (the Way) and its transformations, they may feel puzzled or find strange the phenomena they see and hear. They do not yet know that sitting quietly alone and concentrating the Shen (spirit) is in order to realize the principle that all things are generated by nature.

According to the master’s teaching, the practitioner must guard the Shen, eliminate desires, and restrain the ears and eyes, causing the Shen to return to the Crimson Palace (Jianggong, a Neidan [internal alchemy] term for the dwelling place of the Shen), and then visualize downward toward Mount Kunlun (a commonly used inner mountain image in Daoist cultivation). Some methods instead have the Shen ascend to visualize upon Mount Kunlun, imagining an encounter there with Zhonghuang Daojun (the Lord of the Central Yellow Dao, a Daoist deity). At first one may meet only occasionally; after prolonged practice, one can see the various Shen and converse with them, listening to them recount heavenly matters, so that the mind no longer clings to worldly affairs. The bones, brain, blood, and so forth in the body will also transform accordingly, becoming vigorous Shen; these Shen together lift the practitioner to ascend to heaven, where they receive conferred name registers and official appointments, never thereafter returning to the human world. This is called the “Way of the True Person,” also known as “the naturalness of central emptiness and nothingness.”

The “method of guarding lesser emptiness and naturalness” likewise requires eliminating desires and restraining the ears and eyes, returning the Shen to the Crimson Palace, then visualizing downward toward Mount Kunlun, and harmonizing the Jing (essence) and Qi (vital energy) of heaven and earth, sun and moon, Yin-Yang, male and female, and the hun and po souls, in order to nourish the True Person. After the Yin-Yang Qi within the practitioner’s body coagulates, the Jing and bones become moist and radiant, feathers grow on the body, and one flies up to the Five Mountains (mountain peaks in Daoist immortal realms). Sometimes one is also commanded to patrol the human world, but cannot remain there long. This is called “lesser emptiness and naturalness.”

The original text contains repeated sentences, and some individual words or phrases may present issues of transmission or reading; the above is explained coherently according to context.

Beginning from the “Great Void of Nothingness,” the “Middle Void of Nothingness,” and the “Small Void of Nothingness,” the discussion turns to methods of cultivation involving Youwei (intentional action) as well as the Dao of Xuwu (void and nothingness).

What is meant by Youwei (intentional action) refers to cultivating by means of specific methods, such as circulating Qi (vital energy) according to a prescribed technique, guiding the body through exercises, or refining and compounding elixirs; swallowing Fulu (talismans and registers), performing prostrations, wearing seals of office while observing taboos; acting according to the auspicious or inauspicious character of days, hours, and constellations; conducting Jiao sacrificial rites and reciting the names of the deities; as well as teaching others divination and the observation of celestial phenomena. All of these belong to the methods of Youwei (intentional action) and cannot enable a person truly to comprehend the Great Dao. Although some who practice these methods may thereby become immortals, prolong their lifespan, or attain Shijie (corpse liberation, which in Daoism refers to the liberation of the physical body and departure in another form), they subsequently fall into the ghostly path and cannot obtain true longevity.

Those who truly awaken to the “Great Dao of Natural Xuwu (void and nothingness)” do not belong to the heavenly realms but solely to the Daojun (Dao Lord). They are able to disperse their bodily form, unite with the Dao, and undergo infinite transformations; their hearing and seeing are unconstrained by direction, and they can exercise their functions wherever they happen to be. To cultivate this Dao, one ought to propagate the Daoist teaching, instruct the multitude, accumulate merit and virtue, and sincerely put the Jing (scriptures) into practice; the mind should remain impartial, free from greed and attachment, making no distinction between near and far, treating all people equally, as vast as heaven and earth; and one must refrain from killing living beings.

Why is the taking of life prohibited? Because whether birds of the air, silkworms, or other minute creatures, all are generated by the Dao in accordance with the image of the “Great Xuwu” (void). To understand this principle yet still slay living beings is to injure the Dao itself, and therefore it is forbidden.

As for the natural method of holding to the “Middle,” what is guarded is the spirit that dwells in the “Middle.” Cultivation of this kind sometimes involves the taking of life. The reason is that although the spirits possess an aspect of Xuwu (void), they also have concrete forms, and therefore they require food and drink as well as sacrificial offerings that involve killing. The Great Dao, by contrast, has no such form, and thus requires neither sacrifice nor the taking of life.

Those who have attained the Dao (the Way), although they have already attained it, still possess human ears and eyes that can only hear sounds which have sound and see forms which have form; they cannot hear or see things that are formless and soundless. Why is this so? A person's Shen (spirit) is bright and possesses yang Qi (vital energy), like the sun hanging high in the sky and also like the eyes, which can only see what lies ahead, not what is behind, nor the crown of the head. The sun is the eye of heaven and likewise can only illuminate within the heavens; it cannot shine beyond the heavens, nor can it light up the obscured and dark places that are hidden. Therefore, those who have attained the divine Dao and ascended to heaven, when employing the heavenly ear (the supernatural ability to hear soundless sounds) and the heavenly eye (the supernatural ability to see formless things), have no distinction of front or back in what they hear and see, nor any concealment or obstruction; they can penetrate and discern the countless things throughout the world, hear the soundless sounds, and see the formless forms.

Practitioners of the immortal Dao should deliberately employ the heavenly ear and heavenly eye in order to listen and look, so that they may have something to perceive and hear; if they do not employ them in this way, they can only see the things right in front of them. Why is this? Because the immortals have left behind their original bodies of bone and flesh.

If one wishes to understand the form of the Shen (spirit), it may be said thus: the Shen consists only of light and is an illusory form, like the image reflected in a mirror or in water, not something that actually exists. The place it governs remains always in heaven; serving as the Lord of Life (the Shen who presides over life), its lifespan is measured in kalpas, and ultimately it cannot remain in the human world. After its heavenly lifespan comes to an end, it will still enter the Five Paths (the five destinations of the cycle of reincarnation), once again undergoing transformation of form, birth, and death; sometimes, when the lifespan is exhausted, if it has attained the Dao, it simply vanishes.

The Zhenren (Perfected Persons, the immortal perfected who have attained the Dao) possess both form and image, belong to heaven, and have lifespans as long as ten thousand years, continuing to govern in heaven just as before. At times they receive commands to descend to the human world to handle affairs. After their heavenly lifespan ends, some Zhenren ascend to become Yuanshen (heavenly spirits); in this way they no longer enter the Five Paths of reincarnation and no longer undergo physical form together with birth and death.

If one holds fast to the Great Void, one can attain the natural Dao (the Way) and dwell in Heaven. Even after passing through countless kalpas, when one’s lifespan comes to an end, the physical form will transform and perish, and Shen (spirit) will also be completely extinguished. If Shen continues to enter the Five Paths (the five destinations of cyclic rebirth), one will again experience birth and death as before. Heavenly deities originally have neither birth nor death; they merely transmigrate through the Five Paths, leaving only a faint trace.

It is commonly said that the Shen of wisdom is like a fire that, once extinguished, leaves nothing behind. Why, then, when those who seek the Dao cultivate it, does Shen still become extinguished? This is because those who cultivate the Dao have not understood that the original nature of the Dao is empty and still. If one single-mindedly clings to holding emptiness, one instead falls into attachment to “emptiness,” causing a person to return to emptiness and stillness and ultimately be extinguished.

Those who cultivate by guarding the Shen (spirit), if they fail to understand that the original nature of the Dao (the Way) is empty, still, and tranquil, will believe only in “existence” and not in “nonexistence.” In this way they take guarding the Shen to mean clinging to some form of being, becoming attached to methods of purposeful action, and thus cannot return to the Dao. Why? Because the Shen transmigrates without end through the five paths (the five destinations of cyclic rebirth for sentient beings).

Only those skilled in true comprehension achieve genuine success. They understand that the original nature of the Dao is empty, still, and tranquil; they cling neither to “existence” nor to “nonexistence,” neither affirming that things truly exist nor attaching themselves to emptiness. Even while traversing the three realms (the desire realm, the form realm, and the formless realm), they still hold a compassionate heart, wishing to deliver those who suffer. They do not insist upon entering a state of emptiness or seeking the Dao in solitude, and therefore they are able to accumulate merit. Thus they naturally accord with the Dao, no longer bound by the limits of lifespan and no longer entering the cycle of the five paths; yet this is not annihilation, but rather perpetual existence without extinction. After prolonged cultivation and the fulfillment of merit, they may be appointed to the rank of Daojun.

The worthy person who cultivates the Dao should carefully comprehend this principle, recognizing that the attainments of practice vary in rank and that the final realms reached likewise differ. If a student of the Dao understands only the peripheral details, they will consider themselves to have learned sufficiently and will refuse to continue inquiring or to explore profound principles—this is to remain ignorant of the Dao. When each person seeks according to their private understanding, the depths they attain will differ and their grasp of subtle truths will not agree; upon hearing of becoming an immortal they assume they have already attained the Dao.

Cultivating the Dao is like climbing a mountain. When one is still on the mountainside, one feels already to have reached the highest point; continuing onward to the summit, one discovers still higher places ahead; climbing yet farther, one again sees peaks remaining in front. Learning the Dao is the same: following a beginning teacher, once a certain level is reached one thinks the summit has been attained; later, meeting a more accomplished teacher, one realizes there are higher realms; following still more accomplished teachers until meeting a great master, one finally understands the root of the Dao. Therefore one must not regard having learned a little as having learned enough. One should strive to seek out enlightened masters and expend genuine effort in pursuit of the Dao. The scripture laments: Why not seek the Great Dao, yet remain on the lesser paths? Is this not to be confined within a shallow and obscure realm?

If a worthy person studying the Dao does not listen widely, observe deeply, and has never sought instruction from multiple teachers, then such study cannot yet be called complete.

If the sun and moon do not rise high, the places they illuminate are not far; if rivers and seas are not broad enough, they cannot hold much water. People of shallow knowledge are like fish in a pond, swimming only within the four enclosing sides yet believing they have already seen all the waters of the world. Day and night they cannot learn how the fish of the great waters meet and converse, nor do they know that beyond there are rivers, lakes, the Huai River, the Ji River, streams, oceans, as well as the Heng River, the Ni River, and other vast bodies of water.

They are also like the foolish person in the deep mountains who, from birth to old age, has never gone outside the mountains and has neither seen nor heard anything; how then could such a one know of the learning, the ranks of high and low, the carriages, horses, and clothing of people in the outer world, or of their exquisite vessels and sweet foods? In the same way, those who study the jing (scriptures) from youth to old age without leaving home and with little experience, how could they know of the learning, ranks of high and low, carriages, horses, and clothing of people outside, or of their exquisite vessels and sweet foods?

Some who study the jing have heard only that All-under-Heaven is divided into the Nine Provinces jointly honoring a single Son of Heaven, and that the four quarters are occupied by Yi and Di barbarians, and so they suppose the boundaries of heaven and earth end there. How could they know what else exists beyond heaven and earth? Studying the Dao (the Way) is the same: following a master and receiving one method of the Dao, they take it to be the whole of the Dao. How then could they know that the paths of cultivating the Dao are many, too numerous to be fully recorded in books?

Those who study the way of the immortals often consider themselves already sufficient, certain they will become flying immortals and ascend to heaven; only later do they realize their realm still falls short of the Zhenren (True Persons, a profound stage of accomplished Daoist cultivation). Those who study the way of the Zhenren likewise regard themselves as sufficient, certain they will become Zhenren; later they know they still do not equal the Shenren (Spirit Persons, a higher order of transcendent existence). Those who study the way of the Shenren may also consider themselves sufficient, certain they will become Shenren; afterward they find they still fall short of the Great Dao.

Even upon attaining the Great Dao there may remain distinctions of higher and lower levels, showing that what is known is not the same. Therefore learning has no end. Even the spirits and deities of the world must still continue forward and study the methods of the Dao from the Lord; how much more those whose inner cultivation has not yet reached the Great Dao? The jing then says that inner practice has various levels: some can communicate with the Shenming (divine spirits), some can manifest brightness and undergo transformation; each has that over which it presides, and each has its proper affiliation and official duties.

To cultivate the great Dao (the Way) of emptiness and non-being, one must reach a realm without form and without sound. The teaching requires that practitioners give rise to no thoughts, stir no discriminating consciousness, and crave nothing at all. Even when observing the prescribed days and following the teaching, one must not take what appears in dreams as omens or confirmations.

At times a practitioner may see spirits, yet still should not converse with them. Why is this? Because malevolent spirits may also come to test a person. The essential point of cultivation is to enter a condition without form or image, seeking the Dao spontaneously and of itself, rather than pursuing spirits. Only by abandoning petty pursuits and setting one’s sights on the Great Dao can one attain the natural Way.

Lord Lao said, “There is brightness, yet it does not dazzle.” This means that one should nourish one’s own inner light so that it may ultimately see through all things; one must not let a faint gleam dazzle the eyes, nor meet with only a single spirit. If one does so, one cannot fully see the affairs of all under Heaven.

End of the Taishang Laojun Xuwu Ziran Benqi Jing (Scripture of the Most High Lord Lao on the Original Arising of Emptiness and Naturalness)

Note: In the original, “gu 34” and “yue 35” are collation marks in the edition; the collational notes at the end indicate that the recension of this jing (scripture) recorded in the Yunji qiqian contains related variant readings.

This passage is not the main body of the Taishao Laojun Xuwu Ziran Benqi Jing (Scripture of the Primordial Arising of Void and Naturalness of the Supreme Lesser Lord Lao), but rather collation notes on variant readings, errors, and omissions in the scripture. It mainly compares the extant text with the version of this scripture contained in the Yunji Qiqian (Seven Slips from a Cloudy Satchel), indicating which characters or phrases may have been copied wrongly, interpolated, or left out.

Some of the differences are merely in graphic form or wording. For example, “Supreme Dao (the Way)” appears in the Yunji Qiqian as “Great Dao”; “human wine” appears as “brewed wine”; and “only guard without shifting the One” appears as “only guard the One without shifting.” Other places are judged to contain an extra character or a mistaken character: thus “three” may be an error for “two,” and the character “zhe” may be a superfluous addition.

The notes further indicate that the extant version has several omissions of wording. After “the Shen (spirit) enters,” the Yunji Qiqian version supplies terms such as “bili” and “nili”; there is also a passage concerning “guarding the white” and “guarding the black” that is found in the Yunji Qiqian but is absent from the extant text. Here “guarding the white” and “guarding the black” are cultivation terms used in the scripture, and their specific meanings should be understood in conjunction with the main text.

In addition, on the basis of the Yunji Qiqian version, the notes recommend emending or completing a number of sentences: for instance, “open freshness” should be changed to “open and resolve,” “ought to grasp” to “ought to dig,” and “imagine its seeing” to “imagine seeing.” Some sentences should also have characters added before or after them, and a redundant “therefore” should be deleted. Overall, these notes organize the differences among versions in order to help readers discern the possible original form of the scripture; they are not presenting new methods of cultivation.