《元始說先天道德經註解》

This scripture elucidates the five fundamental attributes of the Dao (the Way): True Mystery, True Origin, True Divinity, True Reality, and the True Dao itself. These five attributes are intrinsically unified, representing the purest primordial state of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism), untainted by any external phenomena.

To use an analogy: just as the eye cannot see itself, these five attributes cannot be fully comprehended through self-reflection. True mystery cannot fully grasp its own mysterious nature; the true origin cannot completely know its own origin; true divinity cannot fully apprehend its divine essence; true reality cannot entirely grasp its own reality; nor can the true Dao fully comprehend itself. If they could be completely known, they would no longer exist in that state of undifferentiated unity.

When the Dao disperses, it manifests as De (Virtue/Power), and all beings receive a portion of this virtue to sustain their existence. All things live by attaining the Dao and perish by losing it—this cycle of gain and loss constitutes the Dao's mode of operation. Although all beings partake in partial attributes of the Dao for their existence, when these attributes dissipate, death ensues. The true Dao itself transcends life and death; it is only because beings cannot attain the Dao in its entirety that they become trapped in the cycle of birth and death.

The Dao, De, and loss each have distinct characteristics: the Dao resembles empty space in its pure, unadulterated form; De manifests as various concrete attributes, just as all things have their particular forms; loss represents the transient state of temporary attainment followed by deprivation, like a traveler's brief stay at an inn. What is called "sameness" refers to all receiving the same thing, yet this approach of seeking the Dao through "attainment" actually distances one from the Dao, because "attainment" inherently implies the possibility of "loss."

Note: The term "Primordial Beginning" (Yuanshi) refers to the Celestial Worthy of Primordial Beginning, the supreme deity in Daoism; "De" here denotes the concrete manifestations of the Dao; "receiving the Dao" (Bingdao) describes how all beings partake in the Dao's nourishment. This passage primarily expounds on the transcendent nature of the Dao and the limited understanding beings have of it.

This scripture passage elucidates the relationship between De (Virtue/Power) and Dao (the Way), as well as the methods for attaining the state of "true wonder" through cultivation.

De manifests Dao within concrete phenomena, yet easily dissipates with worldly changes. When De dissipates, it returns to the primordial source of Dao. Dao itself remains eternally unchanging, maintaining constancy beyond life and death, gain and loss. If one becomes attached to the fluctuations of life and death or the appearances of gain and loss, these attachments disperse as De. But if one recognizes that all phenomena originate from Dao and gathers them back to the source, then De becomes Dao itself.

Achieving this unity allows entry into the realm of "truth" (zhen), where one maintains original authenticity while responding to myriad changes—this constitutes the realm of "spirit" (shen). The ultimate expression of shen is called "primordial" (yuan), and the ultimate expression of yuan is called "wonder" (miao). This wondrous state isn't about acquiring anything, but rather returning to the natural condition—formless, silent, crystal clear, abiding independently within the "Primordial Beginning" (the cosmic source).

The scripture then describes the transcendent perceptual abilities attained upon reaching this state of "true wonder": one can perceive formless images through "wondrous vision" and hear soundless vibrations through "wondrous hearing." This perception transcends ordinary sensory limitations—the six roots (eyes, ears, nose, tongue, body, and mind) become perfectly harmonized without obstruction, enabling comprehension of cosmic truths beyond ordinary perception.

Finally, the text emphasizes how the "true wonder" state surpasses the conceptual frameworks of yuan, zhen, shen, and Dao themselves: upon attaining true wonder, "primordial" transforms into "wondrous primordial," "truth" becomes "wondrous truth," "spirit" turns to "wondrous spirit," and "Dao" manifests as "wondrous Dao." These are all differentiated names emerging from the Primordial Beginning, fundamentally interconnected in essence.

The core teaching of this passage instructs practitioners to transcend appearances, return to the source, and achieve the state of unity with Dao.

This passage elucidates the supreme concepts of "True Mystery" (Zhenmiao) and "Supreme Purity" (Taishang). "True Mystery" refers to the ultimate state of the Dao—ineffable and beyond description, hence termed "True Mystery." "Supreme Purity" denotes the most exalted existence, equally indescribable, thus called "Supreme Purity." These two are intrinsically connected: the pinnacle of "True Mystery" manifests as "Supreme Purity," while the profundity of "Supreme Purity" embodies "True Mystery."

The text further outlines the sequence of cosmic generation: from "Mystery" arises "Primordiality" (Yuan), from "Primordiality" emerges "Spirit" (Shen), from "Spirit" comes "Truth" (Zhen), from "Truth" unfolds the "Dao," from the "Dao" flows "Virtue" (De), and from "Virtue" manifests the "Concrete" (Jiao, referring to tangible phenomena), which then returns to "Mystery." This cyclical process repeats endlessly, transitioning from "Non-Being" (Wu) to "Being" (You), and back from "Being" to "Non-Being," with the interplay of Yin and Yang driving the transformations of heaven, earth, and all things.

Ordinary people often regress from the "Dao" to "Virtue," then further degenerate into attachment to concrete phenomena (Jiao), drifting ever farther from the Great Dao. In contrast, realized beings (Zhenren) reverse this process, returning from the concrete to the realm of mystery, entering "Non-Being" from "Being," while also manifesting "Being" from "Non-Being." They can freely create heaven and earth and all things at will, yet also serenely return to the void of Supreme Purity, unconstrained by the limitations of "Being" or "Non-Being."

"Mystery" itself has no fixed form, freely transitioning between "Being" and "Non-Being." Realized beings take the profound "Non-Being" as their root and manifest "Being" as their function, maintaining their pristine nature while adapting to circumstances. "Being" arises from "Non-Being," while "Non-Being" reveals itself through "Being." What manifests is called the "Concrete," while the source is termed "Mystery"—realized beings abide in the balanced state between these two.

As Laozi said: observe the mystery of the Dao from the perspective of "Non-Being," and observe the manifestations of all things from the perspective of "Being." These two are identical in essence though differing in name, both profoundly mysterious. Ordinary people either cling to "Non-Being" while denying "Being," or fixate on "Being" while rejecting "Non-Being," becoming trapped by concrete phenomena. Realized beings differ—they take "Mysterious Non-Being" as their substance, feeling no lack when manifesting even the smallest things, and perceiving no attainment when returning to their original state, freely moving between "Being" and "Non-Being."

This scripture explores the essential characteristics of the Dao (the Way) and its mode of cognition, with the core teaching that the Dao transcends all dualistic oppositions and cannot be grasped through ordinary means.

It first explains the relationship between "being" (you) and "non-being" (wu): subtle manifestations (jiao) and profound mysteries (miao) are fundamentally interconnected—being is non-being, and non-being is being. Though named differently, they both belong to the same mystical realm. This subtle and constant state is called the Dao. The constancy of the Dao is called "truth" (zhen), the constancy of truth is called "spirit" (shen), the constancy of spirit is called "origin" (yuan), and the constancy of origin is called "wondrous" (miao). Attaining the state of miao enables one to dwell in the boundless realm of Wuji (the Limitless), where there is neither beginning nor end.

True "wondrousness" is an unchanging, eternal existence. People commonly make two mistakes in seeking the Dao: one is approaching it materially, hoping the Dao can be seen, heard, or touched; the other is approaching it intellectually, attempting to define the Dao through concepts. But the Dao is neither a concrete thing nor an abstract principle. Those who have realized the Dao—true adepts in cultivation—cling neither to external objects nor to theories. They transcend the limitations of the senses, achieving a state where "they see without seeing and hear without hearing," merging with the Limitless as one.

Chapter Three particularly emphasizes that the true wondrous state has neither sound nor form—it is neither dazzling nor dim. Ordinary people, disturbed by the six sense faculties (eyes, ears, nose, tongue, body, and mind) and external stimuli, become engrossed in sensory experiences like sight, sound, smell, taste, and touch, thereby losing their original truth. The key to cultivation is to see through forms and free oneself from external distractions, reaching a transcendent state where one looks at colors as if blind and smells fragrances as if the nose were blocked.

Here, the "four great elements" refer to earth, water, fire, and wind—the fundamental constituents of existence—while the "six roots" is a Buddhist term denoting the six sense organs. The scripture stresses that only by transcending sensory perception and conceptual thinking can one truly comprehend the essence of the Dao.

This scripture describes the perceptual states attained at advanced stages of cultivation and the essential nature of the Dao.

When practitioners reach profound levels of attainment, their sensory experiences undergo remarkable transformations: the taste of wind becomes like wax, and touching objects feels like contacting emptiness. When all worldly disturbances completely fade away, the six senses (sight, hearing, smell, taste, touch, and thought) become supremely purified. At the ultimate stage of this purification, perceptual capacities transcend ordinary limitations, no longer confined to specific forms or sounds—all perception surpasses the boundaries of conventional senses.

The text characterizes the nature of the Dao (cosmic origin): it is supremely vast yet not glaring, infinitely subtle yet not obscure. The Dao appears indistinct and shadowy, profound and mysterious—real yet ineffable, invisible and inaudible. While all things have their source, this origin cannot be seen or heard; though vague and obscure, it is by no means nonexistent.

Buddhist scriptures warn that seeking Buddha-nature through forms and sounds leads one astray; Daoist classics similarly teach that the true Dao transcends sight and hearing, beyond all dualistic distinctions. The Dao is not obtained from external sources—attachment to sensory phenomena leads to material confusion and loss of primordial awareness.

The text cites the dialogue between Buddha and Ānanda in the Śūraṅgama Sūtra to illustrate how each person's perception is uniquely individual: what I see and hear cannot be fully perceived by others. This aligns with Zhuangzi's concept of "seeing the unique" (jiandu)—perceiving the distinctiveness of all things.

Ultimately, the Primordial Origin (yuanshi) of the Dao resides in the sublime realm of supreme emptiness—serene and boundless, continuous yet crystal-clear, utterly beyond verbal description. Whatever can be named falls into dualistic distinctions; only what transcends names and forms constitutes the true Dao. The essence of Dao most closely approximates "non-being" (wu), yet ultimately surpasses the dichotomy between "being" (you) and "non-being."

This scripture explores the profound nature of the Dao. It begins by pointing out that attachments to conceptual distinctions between "emptiness" and "form," or "void" and "substance," all represent entanglements in conceptual bondage. The true "One" transcends these dualistic notions—it is neither nothingness nor existence, neither emptiness nor solidity. At the highest state of realization, one must even transcend the distinctions between "separation" and "unity," where not even names can define it. This is the mysterious Dao.

"Silent and vast" represents absolute emptiness, while "endless and continuous" signifies eternal existence. Though the Dao appears as emptiness, it perpetually endures; though one cannot claim it doesn't exist, it is so profoundly still and formless that its existence cannot be described. This is the realm of "namelessness."

The text then enumerates various aspects of "mystery" (miao)—primordial mystery, divine mystery, true mystery, and the mystery of the Dao—illustrating how all things achieve their nature through the Dao. Heaven and Earth take form through the Dao, Yin-Yang divides through the Dao, the sun and moon shine through the Dao, the Five Phases (Wood, Fire, Earth, Metal, Water) generate and restrain through the Dao, the Eight Trigrams (Bagua) evolve through mutual interaction by the Dao, and all things undergo birth and death through the Dao. Thus, nothing can attain completion without the Dao.

When one reaches the state of ultimate stillness and emptiness, emptiness is maintained within form, and stillness is preserved within movement. However, deliberately pursuing "emptiness and stillness" will only result in losing true emptiness and stillness. The origin of mystery cannot be described as "mysterious"; only by realizing the primordial state (the original source) can one comprehend the principle that "form is fundamentally empty" and "movement is fundamentally still." This is the Dao of the Primordial Beginning.

Finally, the text clarifies that attempts to describe the source using concepts like "primordial," "divine," "true," or "Dao" are ultimately futile. Only by entering the realm of "mystery" can one transcend these conceptual limitations. True wisdom does not lie in clinging to knowledge but in transcending it, reaching a state of non-attachment. At this point, one realizes: what is called "primordial" is not truly primordial, what is called "divine" is not truly divine, what is called "true" is not truly true, and the "Dao" is not a fixed Dao.

This passage elucidates the core concept of "miao" (wondrous subtlety), which represents the ultimate state of existence beyond all names and forms. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity in Daoism, takes "miao" as its foundation, from which all phenomena arise and transform.

"Miao" itself has no fixed form: when concentrated, it becomes "yuan" (primordial origin); when dispersed, it manifests as "shen" (spirituality); when refined to its utmost purity, it is "zhen" (authenticity); and in its myriad transformations, it appears as the Dao. Whether in the rising and falling of clear and turbid qi, the distribution of essence and soul, or the generation and transformation of all things—plants, insects, the Five Phases (Wood, Fire, Earth, Metal, Water)—all are ultimately different expressions of "miao."

The true profundity lies in this: while all things follow the patterns of "miao" to grow, the Daoist practitioner must reverse this process to return to the source. By transcending forms and returning to authenticity, anyone can attain the state of "miao."

Chapter Five particularly emphasizes the absolute independence of "miao": it requires no external conditions (no illumination, no cause, no condition) and is bound by no dualistic concepts (no opposites). Like the wondrous nature of Yuanshi Tianzun, it is clear and still yet self-aware, formless yet capable of generating all things.

This state of "miao" is described in abstract terms: silent and vast (ji xi liao xi), continuous and unbroken (sheng sheng xi), clear and eternal (zhan ran xi), expansive and boundless (kuo ran xi). Precisely because it does not arise from "birth," it achieves true longevity—having no beginning, it has no end.

All things ultimately return to their source (gui yuan), yet this source itself has no concrete ruler. It is like having no descendants yet continuing the lineage, appearing to have gates yet leaving no trace. This characteristic—transcending birth and death, existing independently—is the highest state sought by Daoist practitioners.

This scripture explores the profound relationship between the Dao (the Way) and "nature" (ziran). It first clarifies that while "nature" can describe the Dao, the Dao itself is not equivalent to "nature." This is because "nature" has fixed forms, whereas the Dao has no fixed form. If the Dao were equated with "nature," then the Dao should not give birth to all things; if all things were regarded as "nature," they should not transform and return to the Dao.

The mystery of the Primordial Beginning (Yuanshi, the highest deity in Daoism) resides between "being" (you) and "non-being" (wu). "Huang" represents radiance and existence, while "hu" represents stillness and emptiness. The most profound state is so vast that its radiance cannot be seen—it emerges only to return to silence; so minute that its obscurity cannot be perceived—it dwells in emptiness yet manifests. This movement between being and non-being is called "wondrous huang and wondrous hu"—neither concrete form nor physical substance.

The text then describes four states of the Primordial Beginning: the wondrous emptiness of the primordial origin (yuan yuan miao hu), the unfathomable depth of the divine spirit (shen shen yao ming), the profound obscurity of the true essence (zhen zhen ming ming), and the pure truth of the Dao (dao dao jing zhen). These are all differentiated manifestations of the mysterious, yet none fully reveal the true essence of the wondrous, remaining in a state of hazy indeterminacy (huang hu yao ming). Only at the level of the Dao do essence (jing), vital energy (qi), and true nature begin to emerge, though still not detached from "nature."

Finally, the true meaning of "the Dao follows nature" (dao fa ziran) is emphasized: authentic nature is united with the Dao. Ordinary people often mistake the unchanging or concrete as "nature," which is delusion. Those who fail to recognize the essence of nature find their so-called "nature" obstructing enlightenment. The nature spoken of by sages refers to the fundamental truth beyond form and matter, as described in the first chapter.

This passage discusses the distinction between the original state of the Dao and the conventional understanding of "naturalness." True naturalness (the Dao) is not as simple as surface appearances suggest—for instance, when people say swans are naturally white or crows naturally black, these are merely superficial observations. In reality, deeper underlying principles govern why they manifest in such states; it is not purely spontaneous.

Those who cultivate the Dao understand this principle, recognizing that so-called "naturalness" actually contains profound mysteries. Even sages who have awakened to the Dao dare not claim full comprehension of its natural essence, because the very thought "I already know" can disrupt genuine realization of the Dao’s true nature. How much less can ordinary worldly thinking fathom the great Dao?

The text then explains the stages of Daoist cultivation: the "true" (original state) must emulate "spirit" (the divine realm), spirit must emulate the "primordial" (source), and the primordial must emulate the "mysterious" (subtlety). Upon reaching the ultimate "mysterious" state, one transcends all laws. Precisely because there are no fixed rules, this becomes the root of all things. At this stage, one attains the supreme realm of "no law, no origin, no spirit, no truth, no Dao, no non-being, no being." Only those who realize this profundity can understand it—much like the Buddhist saying, "The Dharma is originally without fixed Dharma."

Finally, the text describes the characteristics of the "ultimate mystery" state: no intervals, no beginning, no limits, no end, no boundaries, no edges. This condition transcends all dualistic concepts: to say it has no intervals means even the notion of "no intervals" must be surpassed; to say it has no beginning means even "no beginning" must be relinquished. Because any linguistic description would confine the essence of the great Dao, even the concept of "nothingness" must be emptied. This is the most profound attainment in Daoist cultivation.

The Dao (cosmic origin) inherently contains no concept of "boundlessness," for even terms like "limitless" and "borderless" prove inadequate to describe it. Similarly, expressions like "infinite vastness" or "expansive and confined" appear feeble—all worldly language ultimately fails to define the Great Dao, which by nature transcends naming.

The primordial state knows neither boundaries nor yin (the receptive force), being wholly merged with Taiwei (the subtle cosmic primordial energy). Whether considering the immensity of heaven-earth's six directions (all spatial dimensions) or the minuteness of dust motes, all unite within the profound mystery. This mystery freely traverses scales, moving between the colossal and the infinitesimal—who can truly perceive its essential form?

So-called "infinite vastness" isn't mere empty boundlessness; it must unify "being" and "non-being," interpenetrating "void" and "substance." Likewise, "limitlessness" extends beyond spatial infinity to attain the Taiwei state where all scales merge indistinguishably. At this stage, whether cosmic expanses or microscopic particles become singular manifestations of the mysterious unity. This mystery can repose within a speck of dust or roam the void, commanding the six directions while remaining inscrutable to all.

The Great Dao manifests through three fundamental mysteries: formlessness, soundlessness, and namelessness. The Primal Origin's supreme Dao resembles an all-containing vessel, coexisting with heaven, earth, and the myriad things through eternity without depletion. Precisely because it assumes no fixed form is it formless; because it issues no sound is it soundless; because it defies definition is it nameless. The mysterious admits no gradations, yet when manifesting, it follows sequences before returning to the supreme "threefold negation." This constitutes the blissful wondrous wandering (sacred carefree realm) of the Primal Origin's supreme Dao—all-encompassing, coeval with creation yet never concluding.

The mystery appears to end simultaneously with heaven-earth and the myriad things yet knows no cessation; it seems to begin with all phenomena yet has no inception. While dwelling within all things, it remains imperceptible to them. What we call "De's wandering" (the operation of Virtue among phenomena) describes this from the perspective of created things. Perfected beings (accomplished adepts) who embody the mystery to wander among things experience "wondrous roaming," whereas phenomena unknowingly nourished by the mystery undergo "Virtue's wandering." All things must perish, yet the mystery never fades—thus it coexists with creation while transcending it.

This scripture elucidates the five modes of existence of the Dao and their characteristics. "Mystery (Miao), Origin (Yuan), Spirit (Shen), Truth (Zhen), and Dao" represent five distinct names for the Dao, each with its unique mode of operation: in its "Mystery" state, it flows without constraint; in its "Origin" state, it transcends cognition; in its "Spirit" state, it moves beyond directional limitations; in its "Truth" state, it remains eternally unchanging; and in its "Dao" state, it exists without form or appearance.

When the Dao descends to operate at the level of Virtue (De), it cannot be defined by conventional notions of virtue. When it subtly permeates all things, no entity can obstruct its flow. In its most refined state, it roams with "Mystery"—invisible yet undeniably present. In its manifest state, it circulates with all creation—omnipresent yet never dissipating. This explains why those who attain the Dao transcend life and death, viewing their alternation as naturally as the succession of day and night.

The text emphasizes that the Dao constitutes the fundamental true nature of practitioners, referred to as the "Primordial Beginning" (Yuan Shi, the original source). Through these five operational modes, it reveals the essential characteristics of the Dao: simultaneously transcending all things while dwelling within them, formless yet omnipresent. True adepts who comprehend this realm achieve liberation from the cycle of life and death, attaining a state of sovereign freedom.

This chapter of The Annotated Scripture of Primordial Dao and De elucidates the relationship between the "Primordial" (cosmic origin) and the five concepts of "Mystery, Spirit, Truth, Dao, and De," as well as how practitioners can return to the origin through reverse cultivation.

The opening passage clarifies that the five concepts—"Mystery, Primordial, Spirit, Truth, and Dao"—each possess varying depths of meaning, which practitioners must progressively comprehend. The "Mystery" of the Primordial discussed here is not ordinary mystery, nor is the "Spirit" of the Primordial ordinary spirit. Ordinary people, having dissipated their De (Virtue/Power), become mundane beings, while cultivators who restore their De can attain the profound state of Mystery. This is the principle of "following the flow makes one human, reversing it makes one Dao"—those who conform to natural development remain ordinary, while those who cultivate in reverse attain the Dao.

The "Primordial" is not a concrete existence but the initial state from which all things emerge. Within the chaos and indistinctness, vague forms first appear, followed by concrete phenomena. These phenomena manifest from obscurity, containing the most refined Qi (vital energy). This Qi condenses into Shen (spirit), which unifies into Truth. When Truth and Shen merge, they form the substance of the "Primordial." This substance possesses characteristics such as radiance, color, and form—qualities inherently present in our primordial nature.

However, the human mind becomes influenced by external conditions, tainted by worldly forms, and gradually loses its original luminous nature. Only those who have attained the Dao can transcend sensory constraints, returning to the pristine clarity of the origin, thereby perceiving "color beyond color" (the essence beyond form), "shape beyond shape" (the formless reality), and "image beyond image" (the truth beyond appearances).

The chapter concludes by describing the vast and boundless vision of the "Primordial." Its harmonious resonance can only be heard by those who have returned to the origin, and its true form can only be seen by those united with the "Primordial." This state cannot be compared to ordinary phenomena, nor can its subtle radiance be glimpsed by mundane perception.

This scripture expounds the profound Daoist theory regarding the cosmic origin and the process of creation.

"Primordiality" (Yuan) represents the most fundamental source, referred to as the True Ancestor and True Mother (the parents of the cosmos), the First Emperor (the original sovereign), and the Beginning of the Dao (the inception of the Great Way). This initial state of "Primordiality" is formless and imageless—so subtle that even it cannot perceive its own beginning. The scripture employs layered expressions like "the Primordial of Primordials" to emphasize this ultimate source that transcends beginnings and endings, existing without start or finish.

The second chapter further explains how "Primordiality" manifests. It mentions that "Fetal Radiance" (Taiguang, the purest innate energy within the human body) is the beginning of the Nine Primordials (the ninefold source), existing even before the formation of the Eight Trigrams (Bagua, the eight fundamental symbols). This initial state is both dazzlingly bright and indistinct, gradually emerging from emptiness into tangible existence. Among the ordinary person's Three Hun (three spiritual energies), Fetal Radiance is the most fundamental.

The scripture uses the metaphor of a "millet pearl" (an infinitesimally small particle): the vast phenomena of the cosmos can be contained within this minute millet pearl, illustrating how "Primordiality" can both manifest and conceal, encompassing all things while simultaneously dissolving them. This is because "Primordiality" belongs to the realm of intrinsic nature, not yet taking concrete form, thus transcending the boundaries of size, appearance, and concealment.

When a person dreams, the soul can roam freely within the body, and the mountains, rivers, earth, and dream characters appear utterly real. Yet if one clings to external forms, even two millet grains cannot coexist; viewed from the perspective of inherent nature (Dao-nature), it's unsurprising that a single millet grain can contain the entire cosmos. For the true "Great Image" (cosmic essence) has no fixed form, thus it can encompass all phenomena; the true "Great Substance" (Dao-substance) is no concrete object, thus it can give birth to all things.

The sages (those who have realized the Dao) not only expound this principle but also manifest spiritual powers to awaken people, aiming to shatter their attachment to material forms. Yet the ignorant either regard these powers as mere marvels or suspect them to be deceptive illusions—precisely why Buddhism disdains worldly views.

The "image within images" transcends form by nature; the "substance within substances" transcends matter by essence. The mystery of the Dao lies in its ability to transform things not yet returned to their source, and unify what remains divided. Sages perfect both themselves and others. Like Li Guang mistaking a rock for a tiger and shooting an arrow that penetrated stone, or Zhou Chu cleaving water waves he mistook for a dragon—their focused intent could alter stone and water, let alone adepts employing the Dao's mysterious power to transform creation.

Two core concepts emerge here: The "Primordial Image within images" (essential radiance) is what Daoists call "Embryonic Light" (primordial Shen), while Buddhists term it "Awakened Clarity" (fundamental awareness). Buddhism considers the realization of this light as reaching "nothingness," whereas Daoism sees the manifestation of Embryonic Light as the true appearance of wondrous Dao. Clinging to awareness obscures the true image; preserving primordial Shen reveals Dao's marvels. This subtle essential radiance serves as both Buddhism's source of enlightenment and Daoism's foundation for cultivation.

All things originate not from concrete existence, but by returning to the mysterious essence that generates primordial Qi. Just as the Dao gives birth to all without self-generation, our cultivation aims to return to that maternal source (Dao-substance) which nurtures primordial energy.

This scripture explores the origin of the cosmos and life, using the terms "Primordial Mother" (the original source) and "Miao" (the mysterious essence) to describe the creative process. The fundamental essence "Miao" gives birth to "Yuan" (primordial energy), which then descends to manifest as "Dao" (cosmic principle). What is called "the birth of Dao" actually refers to "Yuan" generating "Zhen" (pure essence), which in turn produces "Shen" (spiritual consciousness) before manifesting as "Dao."

Although "Dao" serves as the foundation for all creation, tracing back to the source reveals that all things do not arise autonomously—their true origin lies in "Yuan" and "Miao," the ultimate root. As the primordial state of existence, "Miao" transcends birth and death, remaining eternally unchanging.

Chapter Three discusses the mystery of "Taiguang" (one of the three human souls, representing innate spirituality). Taiguang originates from "Yuan-Yuan" (the most refined primordial energy), and our fundamental nature begins with "Yuan-Yuan Shen" (the subtlest spiritual essence). This divine nature cannot be perceived through ordinary senses—it surpasses auditory and visual contact. Hence the text states: "Only by transcending ordinary spiritual awareness can one comprehend the true origin."

All things possess this spiritual essence, yet ordinary beings cannot become sovereign rulers of their existence because their spiritual nature remains incomplete and bound by external influences. At this stage, though specific sensory experiences like sound and color have not yet manifested, the six perceptual capacities (sight, hearing, smell, taste, touch, and thought) already exist within Taiguang. Those who attain the Dao take spiritual consciousness as their master, unifying all six senses within this divine awareness. Ordinary people, due to incomplete spiritual nature, find their senses swayed by external phenomena, trapped in the cycle of birth and death as their Taiguang gradually weakens.

The text cites Mencius and the "Yijing" (Book of Changes) to illustrate this truth: Mencius's teaching of "fulfilling the heart-mind to know one's nature and thereby know heaven" and the Yijing's principle of "exhausting principle to fulfill nature and reach destiny" ultimately point to the same reality—that beyond heart-mind and nature exists the higher dimension of "heaven" or "destiny" (cosmic law). But what exactly is "heaven"? What constitutes "destiny"? This scripture identifies it as "the directionless wondrous heaven" (the mysterious realm beyond spatial orientation), while "Taiguang" resides within "Yuan-Yuan," the most refined source of all existence.

This scripture describes the profound realm of the "primordial Dao" (先天之道) in Daoist cultivation. The text begins by speaking of a solitary radiance that shines alone—we neither know its location nor its boundaries. This is not a state of emptiness, but a wondrous celestial realm beyond form. In this state, the defilements of the six sense faculties (a Buddhist term referring to the senses) dissolve, and the practitioner absorbs this radiance to transform into the wondrous, where spiritual functions become unfathomable. From this, all kinds of wondrous phenomena arise, hence it is called the "Wondrous Mother" (妙母).

When the practitioner opens the gates of perception and rides this radiance to cultivate the origin, countless divine beings naturally emerge. This function arises within the state of "huanghu" (恍惚, the indistinct state of cultivation), which cannot be grasped through deliberate effort. The Great Dao (道) operates continuously without interruption. If not for the most miraculous existence in the universe, who could attain such a state?

In cultivation, one neither deliberately pursues nor deliberately abandons, but follows the natural state of wuwei (无为, non-action). We do not even know what "natural" truly is, because the primordial origin (元始) itself is spontaneously generated. In the undifferentiated state of chaos, absorbing radiance transforms into the wondrous, blending and giving birth to countless divine beings. The practitioner rides this radiance, experiencing the manifestation of "wondrous existence" (妙有) in the state of huanghu. Neither clinging to nothingness nor clinging to existence, all follows the principle of wuwei and naturalness. We do not know where it comes from or why it is so—it is naturally accomplished in chaos, and the utmost profundity is naturally attained. Thus, this is called the primordial and natural Dao. In this state, the wondrous is the origin, and the origin is the wondrous.

The fourth chapter discusses the intermingling of the clear and turbid qi (气), showing that yin and yang (阴阳) are originally one. It is not through deliberate pursuit of purity—the origin's purity naturally gives rise to turbidity; nor is it through deliberate pursuit of turbidity—the origin's turbidity naturally gives rise to clarity. The same applies to yin and yang: they are not deliberately sought, but naturally contained within the origin. The Great Dao exists in this state, where yin and yang arise simultaneously—who can truly distinguish between clarity and turbidity?

The origin is the state where clarity and turbidity first intermingle before separation, where yin and yang belong to the same primordial unity. The Yijing (易经, Book of Changes) states, "One yin and one yang is called the Dao," referring precisely to the undifferentiated state of yin and yang. From this undifferentiated state arises goodness, and from goodness arises innate nature (本性). Only when innate nature is established do the myriad things take form. In the world, there is no case where innate nature is unformed while goodness arises first. Thus, the Dao and goodness spoken of in the Yijing refer to the luminous nature of things, not moral "goodness." When clarity and turbidity intermingle, and yin and yang share the same source, they are neither purely clear nor purely turbid, neither purely yin nor purely yang—they interact through innate nature rather than form. Thus, the origin's purity contains turbidity, the origin's turbidity contains clarity, the origin's yang contains yin, and the origin's yin contains yang, just as water and fire do not extinguish each other (referring to their unity in opposition). Clarity and turbidity share the same source; yin and yang arise together—who can truly distinguish them?

The wondrous form is the image of the origin; the wondrous sound is the sound of the origin. Yet neither sound nor form can be truly grasped—they are the root and numinous essence of all things. The "One" we speak of is not the simple numerical one, but the "One" that has not yet manifested.

This passage elucidates the concept of "Yuan" (元) as the origin of all existence, which transcends concrete forms. In its unmanifested state, it is called the "beginning of numbers" and the "ancestor of oneness"—present yet not revealed. When it begins to manifest, it is termed the "beginning of form" and the "ancestor of constancy," though its true shape remains incomplete. The sages who comprehended this state referred to it as "nameless" (无名).

"Yuan" contains profound mystery (玄妙), which flows and emits light (流光). Within this light resides Qi (气). This eternally wondrous state is what I call the "Dao of Yuan-Constancy" (元常之道). The law of the Dao follows this state of Yuan-Constancy. Qi, form, and number all exist within this mystery—neither wholly existent nor wholly nonexistent. The flowing light gives rise to Qi, Qi condenses into form, and form manifests as number. The ancient Daoist masters perceived this from emptiness, revealing it as wondrous existence (妙有). These three—Qi, form, and number—appear to exist yet are not truly substantial.

The flowing light and Qi do not arise from the interaction of Yin-Yang (阴阳). The wondrous Qi that forms shapes is not created through conditioned causes. The numbers manifested by form cannot be fully grasped by ordinary counting. They can merge into the Great Void (太虚) or appear as wondrous existence. Scattered into countless forms, they are not excessive; gathered and concealed, they are not lacking. This is the eternal state of Yuan’s mystery, the law of the Dao as Yuan-Constancy—inexpressible in words.

The profundity of Yin-Yang and the depth of clarity and turbidity (清浊) depend on one another, giving rise to "Yuan." When Yin and Yang share a single origin, it is called "Mystery" (妙); when clarity and turbidity intermingle, it is called "Profundity" (杳). Yin and Yang connect through Qi, while clarity and turbidity blend through form. The essence of wondrous Qi is no-Qi; the essence of wondrous form is no-form. Hence, it is said that "Profundity and Mystery depend on each other" (杳妙相因).

"Yuan" encompasses all phenomena, and all phenomena contain "Yuan." The myriad phenomena arise from "Yuan," and "Yuan" continuously generates them. "Yuan" contains all phenomena yet is not a concrete form; phenomena emerge from "Yuan" yet are not material. Ancient Daoist masters, through introspection and utmost sincerity, realized that all things reside within their own minds. By attaining the state of harmony (中和), they participated in the transformation and nourishment of heaven and earth.

What Buddhism calls the "mind-made body" (意生身)—a body manifesting from thought, not deliberate creation—resembles the Daoist concept of the "Eight Radiant Lights" (灵光八耀) merging to produce countless divine manifestations. These appear spontaneously, swiftly and unobstructed, even capable of simultaneous transformations—limitless and beyond comprehension.

This scripture expounds the core Daoist theory of the "Primordial Spirit" (Yuanshen) and the "Seven Corporeal Souls" (Qipo). The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest deity in Daoism, reveals: The essence of the Dao is formless and elusive—the divine (shen), the authentic (zhen), and the Dao itself all dwell within fundamental emptiness. The divine lies concealed in states beyond spirituality, authenticity in formlessness, and the Great Dao in namelessness. When these three states of "non-being" unite as one, they constitute the most profound "primordial" (yuan) essence.

Human life consists of three ethereal souls (Hun) and seven corporeal souls (Po): The three Hun are Taiguang (governing vitality), Shuangling (governing wisdom), and Youjing (governing desires); the seven Po correspond to seven emotions (joy, anger, sorrow, fear, love, hatred, and desire). The crux of cultivation lies in:

• Sages, through practice, strengthen the three Hun and dissolve the seven Po, ultimately merging with the Great Dao.
• Ordinary people remain dominated by the seven Po, their three Hun weakened, with all souls perishing alongside the physical body after death.
• The cycle of rebirth persists precisely because the seven Po overpower the three Hun in ordinary beings.

Key emphases in the scripture include:

1. The three Hun originate from three levels of the Dao: primordial (yuan, manifesting as Taiguang), divine (shen, as Shuangling), and authentic (zhen, as Youjing).

2. The seven Po represent seven obstructive emotional desires hindering spiritual practice.

3. Complete cultivation of the three Hun leads to immortality (xian), total domination by the seven Po results in ghostly existence, while their balance defines ordinary mortals.

4. This constitutes an eternal truth—even if ancient sages were reborn, they would not alter this teaching.

(Note: The character "䰟" is an archaic form of "soul" (Hun), while "𩲸" is a variant of "corporeal soul" (Po).)

This scripture describes the primordial undifferentiated state of the cosmos and the dialectical relationship between "hun" (ethereal soul) and "po" (corporeal soul). In the beginning of primordial chaos, hun and po were not yet separated, and clarity and turbidity remained undistinguished. After differentiation, the integrated state is called hun, while the dispersed state is po; that which ascends is hun, while that which descends is po; the pure is hun, the deviant is po; the true is hun, the false is po. In essence they share the same origin, only manifesting differently. Thus po can transform into hun, and hun can transform into po — akin to the Buddhist teaching that "ignorance itself is Buddha-nature."

The cyclical operation of the primordial Dao (the Way) by the Celestial Worthy of Primordial Beginning (the highest Daoist deity) is mysteriously unfathomable and spontaneously self-so. This primordial mystery naturally circulates through upward and downward movements. Sages who comprehend the Dao of Primordial Beginning move harmoniously among all things, concealing the mystery within tangible forms, "blending radiance with the dust" (harmonizing with all existence). It is not that the mystery cannot manifest, but rather that it inherently resides within everyday phenomena. Thus, true mystery cannot be deliberately pursued.

The text then discusses the mutually generative relationship between "yuan" (primordial) and "shen" (spirit): the primordial Qi (vital energy) gives birth to divine luminosity, which in turn returns to the primordial. The yuanshen (primordial spirit) becomes numinous through primordial Qi, while primordial Qi manifests through divine luminosity — the two mutually engender one another. The original Qi was pure and singular, rotating to produce the four fundamental colors (azure, white, red, and yellow) containing the radiance of the Four Symbols (lesser yang, greater yang, lesser yin, and greater yin). Among these, "xuan" (mysterious darkness) is the source of all colors, called xuan precisely because it is colorless. "Heaven generates water first" (water being primary among the Five Phases) illustrates the fundamental sequence of cosmic generation.

The entire passage expounds profound Daoist philosophy concerning cosmic origins, the nature of spirit, and the principles of creation, emphasizing that returning to the primordial source is the fundamental purpose of spiritual cultivation. By comprehending these foundational principles, practitioners may realize the true meaning of Dao and De (Virtue/Power), ultimately returning to their original primordial nature.

At the dawn of creation, water nurtured Heaven, which in turn upheld the Earth. Before the cosmos differentiated, the natural Dao already resided within the profound Mysterious Origin (Taixuan, the Daoist term for cosmic source). Four luminous Qi interweaved then: azure (Cang), white (Su), crimson (Tong), and black (Jin). Their fusion formed the Four Symbols and Five Phases (Wood, Metal, Fire, Water, and Earth), ceaselessly revolving in primordial chaos.

The mysterious function of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) originates from yet transcends the "Primordial Unity" (cosmic origin). This source both generates all things (origin gives rise to mystery) and is immanent within them (mystery gives rise to origin). The mysterious is the progenitor of origin, while origin manifests the mysterious—this mutual generation makes it impossible to discern whether mystery produces origin or origin reveals mystery.

The operation of the Four Symbols holds profound wonder: the azure east and white west resonate horizontally, while the black north and crimson south merge vertically. These luminous Qi appear to emerge and withdraw without visible passageways, manifest brightness and darkness without discernible boundaries. This divine function follows no fixed pattern, adhering solely to natural law.

The true natural Dao existed before chaos; the state of Wuwei (non-action) precedes all deliberate action. Within the Celestial Worthy’s Wuwei realm: azure exists yet isn’t Wood, white exists yet isn’t Metal, crimson exists yet isn’t Fire, black exists yet isn’t Water, and yellow (Jin) exists yet isn’t Earth—seemingly possessing directional attributes (left-right, up-down) yet transcending them; appearing to manifest and conceal yet surpassing both. Here, form is formless, phenomena are beyond phenomena, nature isn’t contrived nature, and non-action isn’t pursued non-action.

The final twenty-character revelation declares: all dualities—being/nonbeing, above/below, left/right, inner/outer—dissolve into primordial chaos. True mystery dwells in this liminal space between existence and void, wherein the cosmic origin is fully embodied.

All things inevitably exist in the states of "being" (you) and "non-being" (wu), with distinctions of up and down, left and right, inside and outside—these are unavoidable for all phenomena. Yet the primordial "Yuan" (the source of the Dao) within the profound mystery transcends these relative concepts—it is neither being nor non-being, without distinctions of direction or boundaries, existing in a state of chaotic indistinctness that defies comprehension.

The "Yuan" (cosmic origin) and "Huang" (manifested substance) depend on each other. From the perspective of the Dao, it is called "Yuan"; from the perspective of manifestation, it is called "Xuan" (the deep and mysterious), yet both share the same essence. The origin of heaven and earth arises from the "Primordial Mystery" (Shimiao), where "Yuan" relies on "Huang" to manifest, and "Huang" returns to the source of "Yuan"—this mutual transformation is endless.

The most mysterious phenomena often have neither sound nor color, appearing as if from nothingness. Without concrete form, they suddenly take shape; red and plain (black and white) transform into each other, while darkness and brightness alternate. This natural creation requires no external force, just as fire and metal both oppose and generate each other, and water and earth conflict yet coexist. This is the operation of "Eternal Yuan" (Yuanchang), the fundamental principle behind the transformation of all things.

The highest-level practitioner (Zhiren) stands upon the most sublime state, achieving the cycle of "Yuan" generating "Huang" and "Huang" returning to "Yuan," realizing the transformation from non-being to being and back again. The "Mystery of Three-in-One" (Sanyi zhi miao) refers to the unity of "Yuan," "Huang," and their interrelation—these three are naturally one.

Within the depths of "Yuan" lies an even more fundamental "Yuan of Yuan" (Yuanyuan), the root of "Huang." Sound and form both originate from this ultimate source. Yet the "Yuan of Yuan" itself has no higher origin, hence the saying, "The Dao has no above"—this ultimate Dao has nothing more fundamental than itself.

The "mystery" (xuanmiao) is concealed within the "primordial" (yuan, the source), from which the "primordial" itself arises. This "primordial" contains the most profound essence. The Dao (cosmic principle) is hidden within all things, enabling their very existence.

The Dao manifests in "mysterious being" (miaoyou), yet the "primordial" within the "mystery" is not readily apparent, nor is the Dao within "being" entirely concealed. Thus, the "primordial" is mysterious, and "being" is also mysterious. "Being" and "non-being" mutually generate each other, allowing the Shen (divine function) to operate without end.

This passage elucidates the relationship between the Dao and the "mystery," as well as between "being" and "non-being," illustrating how the cosmic source is both hidden and revealed, how existence is both real and ineffable, while the workings of Shen permeate it all, ceaseless and inexhaustible.

At the primordial origin (Yuan) of the cosmos resides a mysterious divinity, transcendent beyond ordinary comprehension and unfathomably profound. We cannot truly grasp the essence of this divinity, just as divinity itself contains the cosmic origin—the two interpenetrate in mutual communion. The Primordial Spirit (innate numinous nature) naturally aligns with cosmic principles, yet this alignment itself transcends cognition.

True Dao invariably emerges from the mysterious. Five and One mutually transform—thus the origin contains divinity, and divinity contains the origin. When manifesting as divinity, we cannot truly know this divinity; when manifesting as origin, we cannot truly know this origin. The fusion of Primordial Spirit with the cosmos occurs beyond our perception—though it happens spontaneously, we cannot fathom its subtlety.

Like movement on the left eliciting response from the right, it appears when called and withdraws when breath is drawn inward. Seemingly distant yet intimately near, appearing manifold yet returning to Oneness. Such is the operation of divinity, though we cannot comprehend its mechanism. I call this the state of Wuwei (non-action), not as deliberate practice but because its workings remain fundamentally unknowable. Only those maintaining inner stillness can accord with this principle.

The Great Dao permeates all existence, filling heaven and earth, encompassing the entire void. By grasping the pivotal moment, infinite resonance arises—pluck the gong string and gong notes respond, pluck the jue string and jue notes echo. Some things occur spontaneously: when the left moves the right answers; it expands with exhalation and contracts with inhalation. Appearing proximate yet profoundly distant, numerous yet returning to One. This is the essence of divinity.

Though divinity is perfectly self-sufficient, we still cannot comprehend its operation. Should divinity employ divinity through layered superimposition, divinity itself would eventually become lost; should "One" employ "One" through repeated accumulation, "One" would forfeit its original truth. Like quicksilver flowing across a plate—each "One" achieves natural perfection without external compulsion. Thus I speak of Wuwei: though seemingly inactive, it is not without self—only its workings remain unknowable. Those who can follow this principle maintain stillness—this is the true meaning of the divine Dao.

The mysterious origin gives birth to divinity, yet we cannot understand this generative process. What I call "supreme generation" is the ultimate emergence, the most mysterious creation. This mystery arises from deeper mystery—the self-generating principle. Concerning the secret of "wondrous birth," I cannot exhaust it with words nor trace its source, only perceive what has already manifested.

When divinity descends and emerges from the mysterious origin, we cannot know how divinity comes to be. Simply maintain the mysterious essence, and the Primordial Spirit will spontaneously arise—we need not know the process. This is the supreme state of the so-called "Three Generations" (Dao begets One, One begets Two, Two begets Three).

This passage elucidates the wondrous nature of Dao (the cosmic origin). It states that the true source of life emerges from the profound mystery (xuanmiao), which cannot be fully comprehended. Being inexhaustible, it has neither beginning nor end. Though its terminus remains invisible, it operates through the most subtle means before returning to mystery. What we call "ending" isn't truly finite—it exists in perpetual cycles.

This origin permeates all existence: it responds when movement occurs on the left or right, yet isn't confined to either side; it functions within every breath, yet transcends inner and outer distinctions. Any deliberate attempt to grasp it causes its essence to elude us. The true Dao stands upon its fundamental root, thus having no fixed position; it rests upon its essential form, thus having no concrete shape.

Like using a concave mirror (yang sui) to focus sunlight for fire—though the flame appears at a single point, sunlight actually fills the entire world. People perceive only concrete phenomena like left-right movements or breathing, unaware the origin exists everywhere. The slightest intentional grasping binds one to external things, obscuring the true nature.

Only by holding to the root while responding to change can one avoid rigid forms; only by standing in formlessness while engaging phenomena can one transcend concrete shapes. Neither internal nor external manifestations remain fixed—what but the most mysterious spiritual nature (shen) could achieve this state?

This spiritual nature constantly transforms yet remains unaware of its transformations. Initially unified in the "Primordial" (yuan, original state), it later differentiates into three (yuan, shen, and zhen), ultimately returning to unity with the source. This "One" isn't ordinary singularity—whether manifest or hidden, it abides in wondrous states where movement and stillness defy prediction.

Spirit emerges from mystery like mountain mist shifting unpredictably without self-awareness. First it dissolves into the "Wondrous" (miao), then into the "Primordial" (yuan), and thirdly into "Spirit" (shen)—three transformations while remaining fundamentally one. The "One" can become "Three," and the "Three" return to "One"; whether active or inactive, it persists in transformation. Thus its movement is divine, its stillness divine, and within this divinity shines yet greater divinity.

(Note: Here "Primordial" (yuan) denotes the original state, "Wondrous" (miao) the mysterious essence, and "True" (zhen) the authentic nature—reflecting the Daoist concept of "One Qi transforming into the Three Pure Ones" (Sanqing), describing the Dao's progression from chaos to differentiation.)

This scripture primarily elucidates the relationship between cosmic generation and numerical symbolism, with particular emphasis on the concept of "Primordiality" (Yuan).

Regarding numerical symbolism: The numbers one, seven, nine, and three correspond to the fundamental structure of the cosmos. According to the Hetu (the ancient cosmic diagram), the number one resides below, nine above, three to the left, and seven to the right. These numbers also align with the Five Phases: azure (Wood) obtains nine yang, red (Fire) obtains three yang, white (Metal) obtains seven yang, and black (Water) obtains one yang. These numbers are distributed across the four directions, manifesting as qi-numerology in the interplay of Yin-Yang, as movement-numbers in celestial-terrestrial orientation, as interaction-numbers in the motions of sun and moon, and as functional-numbers within the Five Phases.

Zhuangzi states that when the Dao combines with "one," it produces "two"; when "two" combines with "one," it produces "three"—from three onward, calculation becomes impossible. From "non-being" (wu) to "being" (you), three has already emerged—how much more so in transformations from "being" to "being"? Beginning with the concept of "wondrousness" (miao), three is already fully present. From "wondrousness" to "primordiality," and from "primordiality" to "spirit" (shen), such transformations transcend calculation. Numbers progress from one to two, from two to three, and three generates further threes, ultimately reaching an incalculable state.

Though "spirit" disperses into myriad forms, engaging with numbers yet unconstrained by them, it is therefore called the "Primordiality of Non-Non-being" (wu wu zhi yuan)—if even "one" proves difficult to grasp, how much more so "three"?

Chapter Three discusses the concept of the "Primordial Root" (yuan gen): Heaven and Earth unite through "primordiality," Yin and Yang interact through "primordiality," and sun and moon embrace through "primordiality." The blending of these three elements forms "non-being," while the myriad things manifest as "being"—this is the "Primordial Root."

The "Primordial Root" originates from "non-being": Without "primordiality," Heaven and Earth cannot unite; without "primordiality," Yin and Yang cannot interact; without "primordiality," sun and moon cannot shine. "Embracing" refers to containing "primordiality" to manifest radiance.

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) was originally the numinous quality of "spirit." Spirit is born from absolute emptiness, void and inexhaustible. As for the primordial spirit of the Supreme Origin (Taiyuan), who could generate this primal spirit from emptiness? Only through the subtle unification of primordial spirituality did the Primordial Beginning generate the wondrous void.

"Spirit" arises within "wondrous non-being" (miao wu) and "primordial beginning," empty yet inexhaustible, moving yet ceaselessly generative—all occurring spontaneously, without any deliberate maker. Thus, regarding the primordial spirit of the Supreme Origin, who can fully articulate emptiness? Emptiness cannot be manufactured; it emerges naturally from absolute "non-being."

This scripture expounds the Daoist understanding of the origin and operational principles of Shen (spirit). The most profound divine beings originate from the union of the primordial source (benchu) and its mysterious power. The "One" mentioned here refers to the initial divine beings that have already come into existence, while their mysterious power remains in a state of emptiness (xu).

Both "Primordial Emptiness" (yuanxu) and "Supreme Origin" (taiyuan) represent authentic states of emptiness. The "Supreme One" (taiyi), the highest manifestation of the Dao, also stems from the original "Primal Supreme One." When divine beings in states of "being" (you) and "non-being" (wu) merge within the "Great Emptiness" (taixu), these most primordial spirits can freely traverse mystical realms.

"Primordial Emptiness" constitutes the most authentic void—even the "Supreme One" must adhere to this fundamental source. True mystical states can only reach their highest level through union with this "Primordial Emptiness." Thus, the "Great Emptiness" serves as the abode of the most ancient divine beings. When spirits fully manifest, though they may come and go, they leave no traces—this is what we call the "Mysterious Origin" (miaoyuan).

Heaven and Earth can nurture divine beings, and divine beings can create Heaven and Earth. The concept of "Shen" describes the mysterious power that transforms and nurtures all things. Spirits exist within emptiness and within form. Emptiness is their source, while form contains them. Before the creation of all things, spirits lie hidden in emptiness; after creation, they dwell concealed within physical forms. Spirits require physical forms to manifest—hence the saying "Heaven and Earth give birth to spirits." Conversely, physical forms depend on spirits for their existence—thus "spirits create Heaven and Earth."

Both "Primordial Emptiness" and "Primordial Substance" take "Shen" as their foundation. The "One" (Dao) is contained within "Primordial Emptiness," with spirits manifesting as a subtle, indistinct presence. If spirits cannot coalesce, this subtle state remains ungraspable. True spirits emerge from the indistinct chaos of the Great Emptiness—though the "One" exists, all things cannot see it; though spirits exist, all things cannot hear them. Yet the "One" never disappears, and spirits never cease—this is the state of "spirits communing with Primordial Emptiness."

This fusion of spirits and emptiness resembles the concept in the Śūraṅgama Sūtra of "seeing transcending seeing"—true awareness surpasses ordinary perception. The supreme truth of the Primordial Beginning (zhidao) is precisely this meditative state of spirits within emptiness, the initial condition of the "Supreme One." When spirits unite with mystery, they form the most primordial mysterious power (taishi yuanmiao). Our original spirit (xiantian consciousness) originates from this ungraspable, ineffable source. It is precisely this Dao of transformation and the wondrous function of divine beings that establishes the foundation for all creation, giving rise to the endless mysterious process of generation and regeneration.

The supreme Dao establishes its foundation in emptiness. When the primordial spirit (Shen) reaches perfect stillness, it naturally resonates with all things, and myriad divine manifestations spontaneously gather. This gathering is not contrived but arises through the transformation of the One (the essence) into the myriad (phenomena), achieving perfect fusion between subtle essence (Jing) and divine spirit (Shen). This wondrous state manifests naturally through the function of our original numinous essence (innate spirituality).

To seek the origin of divine manifestations is ultimately impossible through deliberate pursuit. If one believes something has been attained, what is called the primordial spirit becomes merely an external object—not true divinity. Precisely because nothing is sought, the divine spirit remains boundless, transforming endlessly with inexhaustible function. Establishing roots in subtlety and generating the myriad, divine manifestations arise spontaneously, mutually transforming and multiplying—hence "unceasing generation and infinite wondrous function."

Initially, my primordial spirit existed in the state of "One transforming into Three" (Dao generates One, One generates Two, Two generates Three)—the divine realm of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity). Divine transformations are limitless, with numinous resonance; numinous resonance in turn generates new transformations—this is the natural operation of divinity. External things cannot comprehend the divine natural order, yet the divine itself is supremely wondrous.

When subtle essence unites with the origin, and the origin merges with divine spirit, this is called the "One transforming into Threefold union"—the source of divinity. This constitutes the core characteristic of my Celestial Worthy's divine essence: spontaneous transformation through which all things are resonated. Such numinous resonance and transformation are divinity's natural disposition. As the Yijing states: "Without deliberate thought or action, in stillness unmoving yet penetrating all under heaven." Who but the most divine being in existence could achieve this?

Internally without distraction, the mind does not cling to mind; externally without artifice, the body does not cling to body. Free from internal and external attachments, perfect stillness is maintained. In this stillness, natural resonance occurs—no need for deliberate mental understanding or physical action. Seeming thoughtless yet omniscient, seemingly inactive yet omnipotent—this is the state of penetrating all under heaven. "Thus" refers to phenomenal traces; no phenomenon escapes this resonance. This is the so-called "wondrous transformation and natural resonance." Who but the most divine being could reach this state?

Chapter Six (134 characters) explains: The divine is both subtle and fundamental. Its movement and stillness, manifestation and concealment, being and nonbeing, yin and yang, perception and hearing, haze and clarity, left and right, singular and myriad—all these complementary states are diverse manifestations of divinity. So wondrous is the divine that even itself cannot fully comprehend its own profundity.

The divine way of my Celestial Worthy is this: Only by becoming divine can one truly understand divinity. The subtlety of divinity lies in returning to the One (essence), where spirit and origin unite as one. The origin is divine; subtlety is divine. Therefore movement and stillness, emergence and withdrawal, being and nonbeing, yin and yang, seeing and hearing, haze and clarity, left and right, one and myriad—all these transformations stem from divine metamorphosis. Divine, O divine—not even divinity fully knows its own wonder.

The spirits and deities within all things cannot truly comprehend the essence of "Shen" (spirit). The Dao (cosmic origin) classifies practitioners according to their level of realization—higher realms encompass lower ones, yet the lower cannot grasp the higher. Just as only by becoming "Shen" can one truly know "Shen," the Buddhist Śūraṅgama Sūtra speaks of the eighteen heavens in the realm of form, among which are the Five Pure Abodes (special meditative states). Practitioners in the Four Dhyāna Heavens of the form realm may hear of them but cannot perceive them directly. This shows that mutual recognition between celestial beings is limited to the six heavens of the desire realm and the thirteen heavens of the four dhyānas in the form realm. Even among practitioners within the same form realm, those in the Five Pure Abodes cannot perceive one another—how much less those in the formless realm (higher-dimensional existence)? Beyond the formless realm, Buddhism no longer refers to "heavenly realms." The formless realm attains a state of quiescence where even the forms of karmic retribution vanish—let alone higher dimensions. This is what Daoism calls the realm of Wuwei (non-action) and Buddhism terms "Buddhahood."

The reason "Shen" can nurture all things is its ability to unite above with the Primordial Beginning (cosmic origin) and below with the myriad beings. When united with the Primordial Beginning, it perceives no emptiness; when connected to all things, it perceives no form. When "Shen" manifests its mysterious functions and merges with creation, only "Shen" itself can know itself—how could ordinary spirits comprehend it? Thus, it is said that "Shen" transcends all things, and spirits cannot truly recognize "Shen."

The Celestial Venerable of Primordial Beginning (highest Daoist deity) employs five cultivation methods: swallowing crimson (absorbing fire element), internalizing yellow (assimilating earth element), inhaling azure (drawing wood element), and donning white (merging metal element)—harmonizing primordial Qi within the Yuan Palace (abode of primordial spirit) to unite with the Great One Divine Mother (cosmic matrix). The state of Primordial Beginning does not seek the five colors (manifestations of the Five Phases), yet they arise naturally, just as eyes, ears, nose, and tongue grow spontaneously on the body without deliberate effort. Thus, primordial Qi is gathered into the Yuan Palace to become the Great One Divine Mother. "Yuan" (primordial) signifies mystery; "Xuan" (mystery) signifies emptiness—emptiness as the matrix containing the mysterious. These four methods—swallowing crimson, internalizing yellow, inhaling azure, and donning white—are ultimately about harmonizing the true colors (essential energies) of the Five Phases, not forced attainment. All four are contained within the Great One (cosmic origin): when the mechanism activates, corresponding colors appear; when divine awareness stirs, celestial phenomena follow. As Buddhism states, "The nature of form is true emptiness; the nature of emptiness is true form." When contemplating emptiness, emptiness manifests; when contemplating earth, water, fire, or wind, these elements arise distinctly; when contemplated simultaneously, all appear. The so-called swallowing, internalizing, inhaling, and donning are all expressions of this principle of manifestation.

The single primordial Qi of the Celestial Venerable of Primordial Beginning undergoes seven circulations and nine stabilizations, returning "Shen" from beginning to end to the most fundamental "Yuan-Yuan" (ultimate origin) state.

This scripture expounds the Daoist philosophical understanding of numbers, revealing how numerical patterns embody the operating principles of heaven, earth and all phenomena.

Numbers begin with One, take form at Three, achieve balance at Five, initiate transformation at Seven, and complete their cycle at Nine. The odd numbers from one to five (1,3,5) represent heaven and belong to Yang numbers, while the even numbers from six to ten (6,8,10) represent earth as Yin numbers. Among these, Five stands as the central number, while Ten represents the limit before returning to One.

In detail: One through Four form the foundation for all growth, while Six through Nine constitute the framework for material formation. From "One" emerges "Two" (above and below), which with the addition of "center" becomes "Three," and further expands with left-right-front-back to form "Four." Three represents vertical Yang numbers governing humans and heaven, while Four represents horizontal Yin numbers governing the generation of all things.

Heaven uses Three to mark temporal cycles (epochs), while earth employs Four to demarcate spatial boundaries. The combination of Three and Four produces Twelve as the great cosmic number, corresponding to the twelve months and twelve double-hours of daily cycles. For example:

• "Seven" represents movement: the sun, moon and five planets (metal, wood, water, fire, earth) form the seven celestial bodies, while the twenty-eight constellations (4×7) divide the heavens, and each month contains four seven-day cycles.
• "Nine" represents perfection: heaven has nine layers, earth nine regions, and humanity nine grades. The day contains seven fully bright hours (from mao to you), plus dawn and dusk making nine periods.

Daoist practitioners must comprehend the mystery of "Seven Reversions and Nine Returns" (qifan jiuhuan): through cultivation, transforming the Yin Seven back to Yang Three, and returning the extreme Yin Nine to the primordial One. This constitutes the numerical foundation of the Daoist alchemical term "Seven Reversions and Nine Returns."

This scripture explores the nature and operational principles of "Shen" (spirit), which in Daoism refers to the metaphysical, ineffable primordial force. It reveals that true spirituality does not originate from deliberate transformations, but emerges from the pure natural state of "Original Beginning" (Yuanshi, the most primordial condition of the cosmos).

The profundity of spirituality lies in its capacity for spontaneous transformation between "being" (you) and "non-being" (wu), yet these changes are never forced. When one becomes attached to pursuing phenomenal transformations, one actually deviates from the essence of Shen. Authentic spirituality is rooted in "Marvelous Non-Being" (miaowu, the absolute realm beyond existence and non-existence). Only when humans completely relinquish subjective consciousness and return to natural spontaneity can they realize that spirituality inherently abides without attachment.

Precisely because spirituality does not deliberately manifest itself, it can permeate all existence. The seventh chapter elucidates in 150 characters: True spirituality transcends the dichotomy between "spiritual" and "non-spiritual," with all myriad spiritual transformations ultimately returning to oneness. When mental attachments arise, spirituality becomes constrained by specific objects; only by severing discriminative cognition can the myriad spiritual manifestations naturally intermingle. These processes of emergence and dissolution are all natural occurrences, termed the "Way of Non-Spiritual" (bushen zhi dao).

The scripture further explains: Spirituality originates from "Marvelous Non-Being," having neither beginning nor end, naturally coalescing and naturally transforming. When coalescing, it manifests as wondrous states; when transforming, it appears as spiritual phenomena. This spiritual manifestation is neither absolute nothingness nor concrete existence—even the Celestial Worthy of Original Beginning (Yuanshi Tianzun) cannot fully comprehend it.

The movement, stillness, transformations, and perceptions of spirituality all transcend human control. When practitioners attain the state of "Marvelous Stillness" (miaoding, profound meditative absorption), they can recognize "True Oneness" (zhenyi, ultimate truth) within primordial chaos. Rather than obsessively nurturing countless spiritual beings, one should return to empty tranquility and naturalness. Understanding spirituality without deliberately pursuing it allows genuine comprehension of its essence; preserving fundamental truth without forcibly seeking unity paradoxically embraces all transformations.

The core teaching lies in this: Only by not deliberately pursuing spirituality can its marvels truly manifest; only by not demanding unity can it contain myriad variations. This realm beyond artificial striving represents the highest embodiment of spirituality.

This scripture elucidates how practitioners can attain immortality through "guarding the True Origin" (zhenyuan). The so-called "True Unity in its natural state" (zhenyi ziran) - the purest source of the Dao - resembles an unfathomable abyss, serving as the fundamental ground where divine spirits reside.

The crux of cultivation lies in this paradox: deliberate pursuit of spiritual powers proves less effective than non-seeking, and rigid adherence to "Oneness" (the unity of Dao) falls short compared to maintaining emptiness. Authentic practice requires safeguarding the "True Origin" (innate primordial Qi) without dissipation, enabling the spirit (shen) to achieve longevity. Ordinary people fail to attain immortality because their six senses (eyes, ears, nose, tongue, body, and mind) chase external stimuli, causing the dissipation of primordial Qi. By recognizing the illusory nature of sensory perception, guarding the True Origin while eliminating falsehood, Qi naturally returns. When the six senses cease their outward pursuit, worldly attachments dissolve internally, spiritual radiance manifests, and the primordial spirit grows spontaneously within tranquil emptiness.

The "Empty Valley" (xugu) - a state of emptiness resembling mountain hollows - constitutes the foundation of immortality. Mystical transformations originate from the natural alternation between "being" (you) and "non-being" (wu), a profundity beyond verbal expression. Darkness forms the root of brightness, while mystery (xuan) serves as the source of divine spirits. When darkness and mystery merge, illumination adapts responsively to phenomena. The divine spirit's communion with cosmic Qi transcends the realm of "being."

The scripture employs mother-child symbolism to illustrate the relationship between "spirit" (shen) and "primordial energy" (yuan): the spirit is the child born of primordial Qi, while primordial Qi is the mother that nurtures the spirit. Understanding this principle and preserving this law enables union with the Dao. When primordial Qi develops to its ultimate state, it becomes mystical blackness; when divine manifestation reaches its peak, it transforms into pure whiteness. Mastering the balance between black and white invites the spontaneous descent of spiritual illumination.

The text concludes by revealing that authentic divine spirits arrive and depart without trace, resembling the primordial chaos (hundun). Within this chaos, what appears as utter emptiness actually contains the mysterious mechanism that creates all things. Practitioners should return to this original state of pristine simplicity.

This passage discusses the relationship between the primordial Shen (spirit) and the wondrous valley (the realm of emptiness). The primordial Shen resides in the mysterious realm of emptiness, which is like a hollow valley or empty chamber capable of containing all things. The mystery of emptiness lies in its responsiveness to the transformations of all beings; the marvel of the hollow valley stems from its capacity to encompass all phenomena.

Within this empty chamber, the primordial Shen naturally manifests in its pure, untainted state—this represents the most original and profound realm. Whether likened to a hollow valley or an empty chamber, this realm possesses infinite capacity for accommodation. Paradoxically, the more the primordial Shen moves within it, the more profound mysteries are revealed.

The scripture mentions that the "Primordial Beginning" (the primal state of Taiji) serves as the dwelling place of the primordial Shen. Practitioners must embrace, guard, sustain, and guide this primordial Shen, yet it fundamentally does not belong to any individual. Through continuously "stealing" (borrowing) this divine power that isn't theirs—much like spirits traversing the void—the more they use it, the more abundant it becomes. This constitutes the true mystery of "stealing."

The Yijing (Book of Changes) states that its creators understood the principle of "stealing" celestial mechanisms. This endlessly generative function resembles taking from others without needing to cultivate or harvest—naturally drawing upon infinite resources—which aligns perfectly with the principle discussed here.

The true primordial Shen is profoundly mysterious, and this process of "stealing" remains imperceptible. When the Shen reaches its purest and most unified state, it attains spontaneous realization. The Yijing speaks of sages purifying their hearts and withdrawing into hidden stillness—who but the ancients, with their divine wisdom and martial prowess (yet refraining from wanton slaughter), could achieve such a state?

The primordial Shen never fails to manifest, and divine martial power never fails to function. Only those with both wisdom and purified hearts—who possess divine martial prowess yet refrain from killing—can truly attain this realm. If the primordial Shen didn't withdraw into the Primordial Beginning, or if the Primordial Beginning didn't contain the primordial Shen, this mystery couldn't be obtained. At the ultimate stage of cultivation, the primordial Shen returns to its purest, most unified state, achieving spontaneous and unobstructed realization.

The fourth volume, sixth chapter "Chapter on Truth" of the Yuanshi shuo Xiantian Daode Jing can be understood as follows:

Regarding the realm of "Truth," the scripture states that genuine "Truth" possesses unfathomable spiritual intelligence, which manifests divine nature. Whether in the most refined or the coarsest phenomena, this wondrous quality is inherently present. Cultivating the "Way of Nine Returns" (the nine stages of Daoist Neidan practice) means returning to the most profound and mysterious state of True Dao. Through Wuwei (non-action) in cultivation, one achieves complete manifestation of true nature and divine essence.

The number "one" represents the most fundamental truth. From one to nine, the cycle revolves and ultimately returns to "ten" (which is the new "one"). This cyclical movement embodies the principle of all things returning to Truth. When practitioners reach the state where divine nature and true nature become perfectly unified, they become authentic "Zhenren" (perfected beings). The True Dao is the origin of all things. Ordinary people must enter through the Dao to recognize true nature, while realized beings directly return to the primordial source of True Dao through divine nature.

The second chapter explains that the most refined Qi (vital energy) and true nature are contained within the profound and mysterious realm. By maintaining undivided spiritual focus, transformations naturally arise. People often deliberately pursue changes, unaware that authentic transformation emerges spontaneously. Only by preserving pure heart-mind can inevitable transformations occur—this is why sages value Wuwei (non-action).

The True Dao is simultaneously void and substantially existent, growing naturally with deep roots. This state of "wondrous being" (apparently void yet containing all existence) can encompass heaven and earth, its foundation lying in "mysterious non-being" (the absolute realm beyond being and non-being). Just as trees have branches and flowers bear fruit, these all follow natural principles.

Practitioners must steadfastly adhere to the fundamental principle of "one," maintaining unwavering faith. This conviction should endure until heaven and earth perish without changing—only then does one attain the genuine state of Dao cultivation.

The root issue lies in the inability to attain the state of "Oneness" and the absence of genuine faith. People act one way in motion yet another in stillness; their speech presents one appearance while silence reveals a different countenance—such inconsistency can never achieve unity. True faith should recognize: while ultimate truth indeed exists, one must also understand there is no absolute "non-reason"; the state of purity is undeniably real, yet we must comprehend that all things are inherently pure. Those clinging to the "small self" often fail to see how all heaven and earth manifest the "greater self"; those fixated on the concept of "original mind" overlook how all phenomena reflect consciousness. Such one-sided understanding cannot constitute true faith.

Forced pursuit of unity and belief proves futile—only through continuous realization, attaining the penetrating insight of "one leading to two, two to three," can one achieve genuine enlightenment. Once this true wisdom is obtained, not even the destruction of heaven and earth could erase it. The wondrous Dao of Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, highest deity in Daoism) follows nature's course, allowing all things to find their proper place. Those who comprehend this natural truth can act without artificial striving. Practitioners should maintain mental clarity—responsive yet unattached when handling affairs, serene yet vibrant when at rest. Thus whether in motion or stillness, bending or straightening, all manifests the Dao. The interplay of movement and stillness, the complementarity of curve and line—this embodies the wisdom of "seeking wholeness through curvature."

Confucius once told his disciple Zigong: "Do you suppose I attain through extensive learning and memorization? In truth, I hold fast to the fundamental Way." Excessive pursuit of knowledge becomes an obstacle; truly understanding the principle of "Oneness" reveals how humaneness and righteousness don't conflict, how loyalty and filial piety don't contradict, how firmness and gentleness, curve and straight, motion and stillness, speech and silence are ultimately connected. Attaining this state, one realizes all things share the same essence—the refined and crude are fundamentally one. This is the profound meaning of "mastering one to comprehend all."

The cultivation of immortals and perfected beings appears to pause, yet in truth enters a higher realm. Because their every action accords with true Dao, what seems like cessation is actually unbroken continuity. This state of "moving yet not moving, resting yet not resting" constitutes the supreme realm of "wondrous primordial Oneness." As the source of all dharmas, Yuanshi Tianzun's "One True Dao" encompasses everything. When all practitioners return to this root, the true Dao endures eternally.

This passage expounds the core Daoist concept of "the True Constant that reaches Oneness." Non-orthodox practitioners often debate whether the nature of things is eternally unchanging or perpetually changing, but Laozi teaches that true "constancy" transcends such dualistic opposition.

What we call "True Constancy" refers to this: the Dao itself is "One." This "One" is simultaneously the authentic, mysterious source and the divine consciousness and Great Dao itself. All truths return to this "One," which permeates everything—affairs and principles, objects and self, existence and choices, love and acceptance—all-encompassing yet ethereally unobstructed.

To realize this "One," one must progress through four stages: First, one must perceive the essence of "One" within all phenomena. Next, one must maintain this awareness. Then, merge with this "One," until finally dissolving into the "Supreme One" state of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity). Without even achieving the initial recognition, one becomes trapped in discriminations of right/wrong and long/short, losing grasp of the fundamental Dao.

The text mentions "Primordial Marvelous Samadhi" (Yuanshi Miao Ding), similar to Buddhism's nirvana, but Daoism considers this ultimate reality as the vibrant "Supreme One"—both the origin of all things (Primordial Beginning) and eternally unchanging. When practitioners attain the state of "One Truth," all transformations return to the source, allowing entry into divine realms. Like the samadhi state where the Tathagata abides in the Śūraṅgama Sūtra, all phenomena appear as pure and unobstructed as empty space.

This "One" isn't rigid singularity but a unity containing infinite marvelous functions. It appears mysteriously elusive (Marvelous One), essentially pure (Primordial One), and divinely dynamic (Divine One)—yet these three ultimately return to the True Dao. Authentic cultivation means witnessing, maintaining, embracing this "One," until finally merging completely with the Dao.

This scripture explores the dialectical relationship between "emptiness" and "reality." Taking Manjusri Bodhisattva as an example, it illustrates how attachment to the name and form of "Manjusri" creates dualistic distinctions of right and wrong. Yet when one truly comprehends Manjusri's essential nature, one realizes the fundamental absence of such opposing binary concepts.

Like eyes perceiving illusory flowers in the sky (metaphor for illusory phenomena), while knowing these visions are ultimately unreal, the awareness that perceives these illusions is itself the indestructible wisdom of bodhi. The scripture reveals that all phenomena may appear infinitely varied, but trace their origin to the same mysterious root (yuanmiao, primal mystery). Fixation on the fixed concept of "One" ironically causes one to lose the true meaning of Dao—for the genuine "One" transcends opposition and remains perpetually dynamic.

The text introduces the concept of the "Dao of Primal Unity" (yuanyi zhi dao): this is the most primordial ultimate truth (yuanshi zhi zhen, primal beginning's authenticity), without start or end (wuji, limitless), surpassing notions of divinity (wu shen). This ultimate reality has no fixed form (wu ti), yet manifests through the cosmos (yuanhuang, primordial yellow); inherently beyond numerical concepts (wu wu), it expresses itself through "One."

Finally, it emphasizes that only genuine Dao practitioners can comprehend this: one must perceive the profundity of "One" without clinging to a fixed "One." Such perception transcends ordinary sensory knowledge (wu suo bu jian, what things cannot see), such wisdom surpasses conventional thinking (wu suo bu zhi, what things cannot know). Safeguarding this realization requires exceptionally subtle practice—from the beginningless to the limitless, maintaining constant awareness of ultimate reality.

(Note: While translating Buddhist-Daoist hybrid concepts, I've preserved Daoist terminology per the glossary—yuanshi, wuji, etc.—while allowing contextual Buddhist terms like bodhi to stand when discussing illusory phenomena. The parenthetical Chinese terms appear only at first mention of key concepts, maintaining readability while ensuring technical precision.)

This passage expounds on the state of "True Unity" (zhenyi), the most fundamental truth in Daoist cultivation. When applied, True Unity permeates all things; when maintained, it approaches nothingness. At the ultimate stage of practice, one attains the boundless realm of absolute void.

Genuine tranquility arises through Wuwei (non-action), while the mysterious state transcends quantitative concepts. Any deliberate action confines one to specific circumstances, and calculating measurements leads to material attachment. The true wondrous state exists beyond particular situations, and the genuine mystical number surpasses numerical quantification—this is what the Celestial Worthy of Primordial Beginning calls "True Unity."

Without understanding True Unity's truth, a speck of dust can obscure the sky, and a single blade of grass may cover the earth. Yet an instant of enlightenment allows one to remain transcendent even amid worldly affairs—this is the sage's realm. Ordinary people, lacking true knowledge, perceive only illusions; sages, being fundamentally authentic, transform all encounters into truth.

By sincerely maintaining one's fundamental authenticity, all falsehood naturally dissipates. Sincere faith in truth leads to attaining the true Dao. When pursuing truth with authenticity, falsehood transforms into reality; when seeking truth with hypocrisy, reality turns illusory. As the Doctrine of the Mean states: authenticity constitutes heavenly principle, while pursuing authenticity represents human path. Genuine sincerity arises spontaneously from within, like nature's effortless perfection. Forced attempts at sincerity breed mixed intentions—this marks the deviation of the human path. The highest authenticity manifests as uncontrived naturalness.

The primordial Shen (spirit) generates true nature, which in turn nourishes the Shen. When spirit and truth fully merge, all transformations return to constancy. Upon reaching ultimate authenticity, one returns to the void origin. Though surface changes occur, they fundamentally stem from spontaneity. Like the True Unity state before creation, subtle principles existed prior to all phenomena. By maintaining the primordial spirit inseparable from fundamental truth, one comprehends life and death's mysteries—investigating our origin before birth and destination after dissolution.

This passage elucidates the mysterious state of "Taiyi" (the most primordial condition of cosmic origin) before the generation of all things. In this state, everything remains complete and undifferentiated. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the highest deity in Daoism, embodies this "wondrous principle"—the profound mystery of "One."

Ordinary beings remain trapped in the cycle of birth and death precisely because they cannot maintain this integral "One." When the primordial "One" disperses into the six sensory faculties (eyes, ears, nose, tongue, body, and mind), attachment to external phenomena arises, generating emotions like joy and anger that deviate from the original source. Those who attain the Dao understand these phenomena as illusory; unswayed by sensory perceptions, they preserve inner wholeness and unity.

The text discusses the dialectical relationship between "the function of non-being" (wu wu zhi yong) and "the form of being" (you you zhi xing): True wisdom recognizes that "non-being" contains infinite potential while "being" is merely superficial appearance. When one realizes that Shen (spirit) arises from Zhen (true essence), one comprehends the wondrous function of "non-being"; when one understands that Zhen gives birth to Shen, one grasps the manifestation of "being." However, this realization must transcend ordinary knowledge to reach the state of "knowing without seeing"—neither deliberately pursued nor entirely negated.

Finally, it emphasizes that true attainment of the Dao is ultimately "without attainment," as any notion of "gaining something" becomes an obstacle. As stated in the Scripture of Clarity and Stillness (Qingjing Jing) and Buddhist sutras, genuine awakening transcends concepts of gain and loss. Authentic "attaining the One" means realizing the original state where "I am the One, the One is me"—a realm beyond distinctions of gain/loss or subject/object.

This scripture describes the state of union between "True Oneness" (a core Daoist concept referring to the most primordial substance of the Dao) and the practitioner. The opening phrase "radiant primordial truth" depicts the luminous purity of the Dao's essence, while "profound wondrous unity" refers to its mysterious and unfathomable nature. Through cultivation practices like "embracing the primal element" (holding fast to innate Qi) and "nourishing the yellow pole" (cultivating central Earth virtue), the practitioner achieves complete union with the Dao.

The text emphasizes that the true "elixir foundation" (the root of Neidan/internal alchemy practice) isn't any tangible substance, but the formless essence of the Dao itself. When one merges with "primordial yellow" (the undifferentiated source of heaven and earth), one returns to the natural state where "the true substance and I become one." This unity proves difficult to attain because the scattered human mind deviates from the "eternal constant Dao."

Later passages explain that while the Great Dao gives birth to all things, its fundamental nature remains "wondrously unified and perfectly pure." When "primordial truth" (innate Qi) remains undisturbed, the Dao's essence has no form or appearance; only when "Oneness" emerges from the void does the Dao begin to manifest. The true substance of the Dao transcends time and space—it neither comes nor goes, existing eternally.

The text ultimately reveals that cultivation's key lies in "returning to Oneness and reverting to truth": though the Dao disperses into myriad things, its true nature is never lost. By returning to the pure state of "Great Beginning" (the universe's primordial condition), one transcends all conceptual limitations to reach the supreme state where "I, the One, have no name." Here, the "divine tally" refers not to physical talismans, but to the mystical state of perfect alignment with the Dao.

The Yijing (Book of Changes) states that sages return to their original truth by purifying the heart-mind, concealing wisdom deep within. Though they appear to share fortune and misfortune with the common people, they remain transcendent. The heart is the root of the seven emotions (joy, anger, sorrow, pleasure, etc.), yet none of these are its true nature. To cleanse the mind of emotions and return to pure essence is called "washing the heart"; to maintain purity undisturbed by emotions is called "retreating into secrecy."

Those who attain this state dwell in the mundane world yet remain unbound by it, seemingly sharing hardships with the people while standing apart in transcendence. When there is no inner attachment to self and no outer entanglement with objects, one transcends temporal limits—having no beginning, one can foresee the future (shen knows what is to come); having no end, one embraces the past (wisdom preserves what has been). The highest sage merges with the cosmic origin (taishi), a profound state beyond words.

Though sages share names with all things, they are fundamentally nameless. Names may be the same, but the source cannot be named. Maintaining namelessness and preserving the primal simplicity (yuan pu) is the fundamental principle of eternal existence (chang sheng jiu shi). Clinging to names loses the true essence; pursuing concrete things leads to limitation. Only by remaining nameless and formless, unattached to any specific manifestation, can one reach the eternal state of neither gain nor loss.

Chapter Eight speaks of the mystery of life energy: in the indistinct state between existence and non-existence, fire (yang energy) gives birth to the original spirit (yuan shen); in the profound and obscure realm, water (yin energy) gives birth to the original essence (yuan jing). Fire ascends and undergoes seven transformations to produce true spirit, while water descends and undergoes six evolutions to produce true essence. The mutual transformation of seven and six, the union of ascending and descending, creates a cyclical flow of spiritual energy, ultimately giving rise to the true nature.

The original spirit, born from indistinctness, belongs to fire; the original essence, born from obscurity, belongs to water. Fire ascends, water descends—their intersection forms the spiritual cycle. Thus, water contains fire, fire contains water; essence harbors spirit, spirit harbors essence—this is the mystery of the seven and six transformations. Though "Heaven generates water" (the innate water energy is yang in nature), it manifests as the number six, which is yin; "Earth generates fire" (the innate fire energy is yin in nature), yet it displays yang qualities. This mutual containment and opposition of yin and yang is the fundamental principle of creation.

This scripture elucidates the Daoist cultivation principle of water and fire's mutual generation and restraint, and its application within the human body.

In nature, water and fire exhibit complementary opposition: water belongs to Yin yet originates from Yang Qi (Heaven's One), while fire belongs to Yang yet stems from Yin Qi (Earth's Two). Water flows downward while fire ascends upward, with both interacting through the mediating principle of "Heaven's Five," forming the pattern of "six transformations and seven mutations" (six representing water, seven representing fire).

Within the human body, water corresponds to kidney Jing (essence) while fire corresponds to heart Shen (spirit). Authentic cultivation doesn't focus on superficial water-fire opposition ("already transformed substances"), but rather apprehends their primordial origins ("primordial transformation"). True water resides within true fire, and true fire dwells within true water—this fundamental water and fire can harmoniously coexist ("non-conflicting interaction").

The crux of cultivation lies in: seeking true water (symbolized as mercury) within the heart (fire element), and discovering true fire (symbolized as lead) within the kidneys (water element). The heart Shen contains indestructible Jing, while the kidney Jing contains imperishable Shen. Those who comprehend this principle will not truly perish even through life-and-death transformations ("death without perishing, life without waxing").

Perfected beings (Dao attainers) can penetrate beyond the "thirteen forms" of appearances to apprehend their "thirteen subtleties" of essence. By maintaining equilibrium between heart Shen and kidney Jing, they unify the celestial-earthly spirits and water-fire Qi within the body ("merging with the true"), ultimately achieving the state of returning to primordial purity and enduring vision. This constitutes the Dao of "emerging from life and entering death" realized through mastering the principle of water-fire harmony.

Only by attaining the state of "One" (referring to the primordial condition of the Dao) can one embrace it, employ it without separation, preserve it without dissipation, and relinquish it without creating disparity. In this way, one becomes attuned to the spirit of heaven and earth, enabling the Five Phases (Wood, Fire, Earth, Metal, Water) to function harmoniously. The key lies in grasping the profound mystery of the "Ten and Three" (referring to the cyclical patterns of mutual generation and restraint between Yin-Yang and the Five Phases).

Failing to comprehend the arcane principles of the "Ten and Three" and merely applying the rigid attributes of water and fire (symbolizing the two Qi of Yin-Yang) mechanically, without adhering to their inherent laws, will lead to mutual conflict and harm. Just as water extinguishes fire and fire evaporates water vapor, such an imbalance between Yin and Yang will swiftly lead to dissolution. Those who do not understand the mystery of the "Ten and Three" will lose their true nature and perish—this is true death, an irreversible departure from the original essence.

Only by understanding the principle of mutual nourishment between water and fire (Yin-Yang) can one grasp the law of mutual generation between spirit (Shen) and essence (Jing). Neglecting this interdependent relationship will cause all things to lose their nourishment, leading inevitably to death. This is the genuine demise.

Heaven generates Shen (Yang energy), and earth generates Jing (Yin energy). The profound mystery of their interaction lies in the "True One" (the essence of the Dao), which remains eternally unchanging. This is the Dao of the Wuji (Limitless), the supreme and ultimate truth. All things possess this innate nature, but only the perfected person (one who has attained the Dao) can recognize that Shen contains Jing and Jing contains Shen, thereby ensuring the "True One" remains immutable.

Chapter Nine explains: The sun, associated with fire, represents Shen, while the moon, associated with water, represents Jing. The human spirit and soul are as enduring as heaven and earth, both governed by the law of the "Ten and Three." All things are subject to this immutable principle of transformation, floating and sinking in the interplay of Yin and Yang, shifting unpredictably like ghosts and deities, alternating like the sun and moon.

The root of Yang lies in Yin, and the root of Yin lies in Yang. At the summer solstice, Yin energy arises in heaven, and at the winter solstice, Yang energy arises in earth. Thus, water contains fire, and fire contains water; Shen contains Jing, and Jing contains Shen. In humans, this manifests as the mutual embrace of the soul and spirit; in nature, it ensures the perpetual existence of heaven and earth—all through the mystery of the "Ten and Three." Sadly, people fail to recognize these transformations, leading to excessive Yang where fire ascends without descending, or excessive Yin where water descends without ascending.

Understanding this law of transformation reveals: The dragon (original spirit) arises from fire (the heart), just as mercury is refined from cinnabar—one must recognize the ultimate Yin within the heart. The tiger (original essence) arises from water (the kidneys), just as silver is refined from lead—one must recognize the ultimate Yang within the kidneys. This naturally enables the dragon and tiger to unite, and lead and mercury to harmonize, allowing for the internal cultivation of Neidan (internal alchemy) and the external accomplishment of all things. This is the principle of "floating and sinking, shifting like ghosts and deities, alternating like the sun and moon." The ancients said that the perfected person can seize the transformative power of heaven and earth.

This passage elucidates the core principles for cultivating the primordial Great Dao (Da Dao). When practitioners comprehend the true meaning of creation, they can manipulate Yin-Yang as effortlessly as kneading the sun and moon, establishing within themselves the inner alchemical furnace (referring to the body's energy cultivation centers). The so-called "method of inverting the Five Phases" involves making the Dragon (naturally associated with Fire) emerge from water, and the Tiger (naturally associated with Water) arise from fire—this reversal of conventional Five Phase relationships achieves perfect Yin-Yang harmony.

The purest truth between heaven and earth existed as undifferentiated wholeness before the cosmos unfolded. Practitioners who maintain this primordial (Yuanshi, the cosmic origin) state naturally realize the Dao in the twilight state of huanghuang-huhu (mysterious indistinction), without needing to deliberately calculate the "ten and three" (referring to a profound numerical principle). This truth contains three essential aspects: knowing the essentials without comprehending their profound mystery.

Though water and fire are tangible realities, they are not the ultimate truth. The supreme authentic state exists in the undifferentiated chaos before cosmic separation—when even water and fire were not yet divided. Maintaining this primordial state, practitioners naturally attain the mystical numerical principle of "ten and three" through indistinct awareness. This natural Dao differentiates through mutual integration, evolving from One Origin into Three Primordials: water as the first, fire as the second, and their fusion generating the third. These three elements coordinate spontaneously without artificial intervention. Practitioners perpetually maintain this unified wholeness, achieving realization naturally without conscious understanding of its profundity.

The highest realm lies in stabilizing the Taichu (primordial cosmic state), preserving the fundamental origin, and uniting with the primordial true Dao to enter the Wuji (Limitless) state. Through endless cultivation, one refines the eternal indestructible spiritual essence, comprehending natural divinity within the indistinct vastness. This realm transcends beginnings and endings, surpassing numerical principles and conventional Daoist methods. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) employed precisely this power to create heaven and earth.

Merely cultivating water-fire interaction and nurturing Shen (spirit), while capable of attaining the Dao, does not reach the supreme state. The ultimate realm requires stabilizing the Taichu, preserving the primordial origin, uniting with true Dao to enter Wuji, refining eternal spiritual essence, and achieving the natural divine state beyond beginnings and endings. This realm transcends ordinary cognition—it is what the Celestial Worthy of Primordial Beginning used to transform and generate all things, accomplishing the creation of heaven and earth.

This passage explains how the Dao gives rise to all things and the principles governing their operation. The core idea is that the purest "True Essence" disperses to form the Dao, while the Dao can return to this state of "True Essence." The Dao manifests in both clear and turbid, active and still aspects, yet these are fundamentally one. Understanding this foundational principle allows one to return from "being" to "non-being," ascending from the mundane to the sacred.

The formation of heaven, earth, and all things unfolds as follows: Initially, the four primary elements (fire, wind, earth, and water) evolve into the Eight Trigrams (Zhen, Xun, Li, Kun, Dui, Qian, Gen, etc.). Wind (wood) combines to produce fire, while the firmness of earth gives rise to metal, which in turn generates water. The Eight Trigrams further develop into the Five Phases (metal, wood, water, fire, and earth), which interact through cycles of mutual generation and restraint. Heaven belongs to pure Yang, yet at its extreme, Yin emerges; Earth belongs to pure Yin, yet at its extreme, Yang arises. The interplay of Yin and Yang gives birth to humanity, illustrating the principle of the "Threefold Return" (the cyclical interaction of heaven, earth, and humankind).

The Dao is both infinitely vast and omnipresent. The roundness of heaven and the squareness of earth frame human existence, with all three united as manifestations of natural law. Once the Eight Trigrams are established, the operation of all things begins: The Zhen trigram in the east represents sprouting, Xun signifies growth, and Li embodies manifestation. When fire energy reaches its peak, it transforms into dust, which naturally coalesces into earth. This process occurs spontaneously, without deliberate effort, as an expression of natural order.

(Note: The "Threefold Return" refers to the triad of heaven, earth, and humanity; the "Eight Trigrams" are fundamental cosmological symbols in Daoist thought; the "Five Phases" denote the five elemental forces and their dynamic relationships in creation.)

This passage elucidates the Daoist cosmological principles of universal generation and the cyclical transformation of all things. The earth element of Kun (representing Earth) condenses to form marshes and wetlands, where moist environments give birth to metal. When hard metals collide, they produce sound. Metal corresponds with earth in the Five Phases (Wuxing) system—metal generates water, while earth and metal mutually restrain each other (earth overcomes water, water overcomes metal). This dynamic interplay of generation and restraint finds equilibrium in the Qian (Heaven) trigram's direction.

When metal reaches its purest state, water emerges from it, flowing ceaselessly to form Kan (Water). As water overflows, it returns to its source. Wood (representing growth), as the offspring element of water, harmonizes with wind and water, ultimately merging back into Xun (Wind, representing the flow of primordial Qi). Thus, the beginning and end of all things, as well as their most flourishing states, are manifested in the Gen (Mountain) trigram's direction.

The rotation of the Eight Trigrams (Bagua) resembles the Heavenly Emperor's journey from Zhen (Thunder), circulating through all eight directions. The mysterious power of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) permeates all existence. Human cultivation follows the same principle: from refining Jing (essence) to transforming Qi (vital energy), then sublimating into Shen (spirit), ultimately returning to the primordial Dao.

The term "Three-One, Six Origins, Five Transformations, and Eight Changes" refers to esoteric Daoist cultivation terminology: Three-One represents the Qian trigram (Yang), Six Origins signifies the Kun trigram (Yin), and their interaction generates the Eight Trigrams. The numerical arrangement mirrors the human body: nine above, one below, three on the left, seven on the right, two and four as shoulders, six and eight as feet, with five at the center. This crisscrossing transformation maintains perfect balance (the sum of numbers always being fifteen), embodying the divine truth of Five Transformations and Eight Changes.

The Great Dao generates and transforms all things, with forms and the Dao mutually transforming. Ordinary people, constrained by physical forms, ultimately dissipate—even the forms of heaven and earth cannot endure eternally. What allows humans to transcend heaven and earth lies in their ability to harness them without being bound by form or Qi, attaining the state where one enters fire without burning and water without getting wet—united as a whole when gathered, manifesting order when dispersed, until Dao, Qi, and form all return to emptiness.

The true Dao takes "uselessness" as its function; De (Virtue) takes "non-action" (Wuwei) as its action. This seemingly functionless function never ceases, and this seemingly actionless action never pauses, thus naturally accomplishing wondrous transformations without deliberate pursuit of mystery. This is the realm of attaining truth without violating worldly principles—ordinary people see only the surface, unaware of the profound subtleties within.

This scripture elucidates the operational principles of the Dao (the Way) and the essentials of cultivation. Using celestial and terrestrial phenomena as metaphors, it begins by illustrating that while heaven and earth appear to operate within cycles of beginning and end, the true Dao (cosmic origin) transcends all temporal boundaries of birth and death. Practitioners must return to this primordial source through the discipline of "restoring Dao with Dao, restoring truth with truth," ultimately achieving the state of "merging with Dao in truth."

The text employs specialized Daoist terminology such as "One Truth, Eight Spirits, Twenty-Four Paths, and Seventy-Two Transformations," which reflects the tradition's unique cosmology: "One Truth" represents the primordial origin; "Eight Spirits" correspond to the eight trigrams (Bagua) directions; "Twenty-Four Paths" symbolize the twenty-four solar terms; and "Seventy-Two Transformations" refer to the seventy-two pentads (an ancient division of the year into 72 climatic phases). The triad of heaven, earth, and humanity interacts through the transformations of yin-yang and hardness-softness—though manifesting in diverse forms, all adhere to natural law.

The second chapter emphasizes the ineffable nature of the Dao: the true Way transcends sensory perception ("not heard by ears, not seen by eyes") and can only be apprehended through inner awakening ("mystical awareness"). The text classifies all existence into four categories: beings of Dao (immortals and perfected beings), beings of spirit (divinities), beings of ghostly nature (ethereal souls), and material beings (ordinary creatures), noting they share the same origin and can all return to the great Dao. Those who attain mastery in cultivation ("supreme persons") not only realize the Dao themselves but also assist all beings in returning to their source—this state is termed "Primordial De (Virtue/Power)" (the most fundamental virtue).

The crux of cultivation lies in relinquishing attachments ("I attain nothing"), arriving at the natural state of "being Dao without striving for Dao, being divine without seeking divinity." When the fetters of the six senses are dissolved, the inner radiance spontaneously manifests, allowing one to perceive the Dao's ceaseless circulation and inexhaustible vitality.

The Commentary on the Primordial Scripture of Innate Dao and De primarily elucidates the origin, function, and profound mysteries of the Dao.

Chapter Three discusses the relationship between Heaven, Earth, and humanity. Heaven takes "primordiality" (yuan, the origin) as its foundation, Earth takes "transformation" (hua) as its function, and rulers employ the Dao as their method of operation. Only through the integration of these three can accomplishments be achieved. Within the human body, Heaven's "primordiality" manifests as Shen (spirit), Earth's "transformation" as physical form, and the ruler's "Dao" as dynamic function. The Yijing states that Heaven and Earth establish their positions, while sages perfect their functions—this "perfecting of functions" is the efficacy produced by the ruler's Dao. Such application appears non-functional (wuwei), such action seems non-active, yet through the Dao it perfects innate nature and completes De (virtue). Thus, the ruler's function never ceases.

Chapter Four explains the common origin of all things. Though Heaven, Earth, humanity, spirits, and deities appear distinct, they all emerge from the same undifferentiated primordial state of "Original Beginning" (Yuanshi). Once differentiation into form occurs, there arises creation and destruction, gathering and dispersion—constrained by physical limitations that inevitably bring endings. Only by maintaining the undifferentiated chaotic state can one achieve eternal existence. Precisely because it cannot be grasped through conceptual understanding does it endure without extinction.

Chapter Five delves deeper into the Dao's profundity. "Primordial illumination" (yuanming) transforms into "obscurity" (mei), with the Dao's function manifesting through the interplay of concealment and revelation. Before all things take form, everything remains hidden and unmanifested. When "primordial illumination" transforms into "obscurity" and concrete entities become established, the Dao simultaneously conceals and reveals itself. If one becomes lost in appearances and loses the authentic root, the Dao becomes hidden. But if one recognizes the essence of "primordial illumination," even amidst transformations one remains unconfused, and the Dao becomes manifest. All beings chase after branches, while sages hold fast to the root (the mother). People pursue superficial phenomena precisely because they don't realize all things are children of the Dao.

The final passage employs metaphor: The Great Dao reveals its mysterious essence through phenomena. Like the chizi (pure infant) returning to the source never to separate—by guarding the root, natural transformation occurs spontaneously. True mystery requires no deliberate selection, for the Great Dao abhors artificial discrimination—this unchoosing state of subtle refinement constitutes the genuine marvelous realm.

This scripture describes the ineffable characteristics of the "Primordial Great Dao" (Yuanshi Dadao), the most fundamental Dao of the cosmos. Though the Great Dao gives birth to all things, its essence remains undivided and unchanging. If one can maintain a mind as pure and uncluttered as an infant's, the profound mystery of the Dao will forever dwell within.

The Great Dao shapes all things through its "subtlety" (miao, the wondrous creative power), yet this transformative process is unfathomable. It governs all existence while remaining hidden and formless—even the "spirits and deities" (referring to the mysterious forces of nature) are merely manifestations of the Dao. The true substance of the Dao resembles a deep and secluded hall; people may glimpse its gates but cannot peer into its inner mysteries.

The Dao operates in a state of "indistinct vagueness" (huhuang) and "profound obscurity" (yaoming). This state is both the source of all things' divine nature (shen'ao) and the dwelling place of creative power (guizhai). With emptiness as its essence, the Dao disperses into myriad things yet never loses its original truth. It has no concrete form yet contains all things (kongrong); it displays no divine might yet governs all existence (shendi). This mysterious power is inexhaustible—it generates all things from emptiness while preserving its undivided origin.

This scripture expounds on the profound nature of the Dao (cosmic origin). Though formless and without appearance, the Dao generates infinite wondrous functions. Like an emperor governing the realm without rigid methods yet never losing divine efficacy in application, its operations are omnipresent.

The Dao resides in emptiness—it cannot be heard with ears nor seen with eyes. If even these senses cannot perceive it, how much less can mere sounds and forms grasp it? As Buddhist scriptures state, "In emptiness there are no eyes, ears, nose, tongue, body, or mind." The primordial mystery realized by perfected beings (zhenren, those who attain the Dao) is inherently subtle yet responds infinitely to circumstances. Interfusing with all things, the Dao is neither illusory nor substantial, neither seizing nor demanding. Concrete objects eventually perish, but the Dao cycles endlessly—thus its marvelous functions are inexhaustible.

Though the Great Dao itself is subtle, its infinite functions reveal its vastness. People often cling to superficial distinctions like quantity, presence or absence, unaware that the Dao's relationship with phenomena transcends form. It can expand boundlessly or contract infinitely, containing substance within emptiness and emptiness within substance, capable of both taking and giving. While concrete objects have measurable dimensions, the Dao operates beyond physical limitations in ceaseless motion—hence its endless efficacy.

Chapter Six further elucidates the Dao's mysterious transformations: whether refined changes, arcane changes, miraculous changes or true changes—all are ultimately transformations of the Dao. The One is the Dao, the Dao is the One. When refinement reaches the state of all-pervading wonder, even tiles and pebbles contain profound principles; when the Dao achieves omnipresence, even weeds manifest its truth. This doesn't mean tiles and weeds are the Dao itself, but that awakened beings perceive all phenomena as revealing the Dao's essence. As the Buddhist Perfect Enlightenment Sutra states: hell and heaven are both pure lands; birth-death and nirvana are fundamentally one; precepts, meditation and wisdom share one path with greed, anger and delusion; heterodox teachings and Buddhist dharma ultimately converge in bodhi. This is the realm where "one transformation encompasses all without exception."

When dispersed, the Dao becomes countless immeasurable phenomena ("limitless multiplicity"). Through six transformations (liubian) it forms the Three Powers (sanyuan) of heaven, earth and humanity—the greatest transformation. Through six evolutions (liuhua) it generates these Three Powers—the greatest evolution.

This scripture primarily elucidates the infinite nature of the Dao (the Way) and the essential principles of returning to the source in spiritual cultivation.

It begins with numerical analogies to illustrate that from "one," infinite variations can emerge. If one becomes attached to specific differences, it would be like viewing the adjacent liver and gallbladder as distant as the ancient states of Chu and Yue. Yet if one returns to the origin, it becomes clear that all things arise from the same Dao. The transformations of heaven and earth ultimately culminate in eighteen changes (note: derived from the hexagram transformation theory in the Zhouyi, where each of the six lines undergoes three changes), extending to the celestial cycle of 360, encompassing the movements of the sun and moon and the laws of heaven and earth.

It then emphasizes the true state of "attaining the Dao" (De): clinging to concepts like "one," "Dao," "truth," "spirit (Shen)," "origin," or "mystery" actually prevents one from attaining it. True attainment is a state of "no attainment"—only when one does not feel they have gained anything is it genuine realization. The moment one believes they have attained something, they lose the true essence.

Next, it expounds on the path of "returning" in cultivation: from "one" back to the "Dao," from the "Dao" back to "truth," layer by layer regressing until reaching the highest state of "mystery," where no further return is needed. People become entangled in worldly affairs because they are seduced by external things; if they can see through these temptations, their inner selves will return to their original purity, ultimately reaching the supreme state beyond the need for return.

Finally, the seventh chapter takes "clarity and stillness" (qingjing) as its core: the origin of the great Dao is a state of pure, unadulterated stillness. Though it cannot be precisely described in words, apart from expressions like "mysterious, clear, original, and pure," no better terms exist to characterize this fundamental source that gives birth to all things. Practitioners who return to this innate clarity and stillness can unite with the Dao.

(Note: Here, "returning" refers to the spiritual practice of reverting to the origin; "original" (yuan) denotes the fundamental, primal state; "mystery" (miao) signifies the profound realm of the Dao; and "clarity and stillness" is the core state of Daoist mental cultivation.)

Cultivation of the Dao must begin with maintaining inner purity. If one can sustain this state of purity over time, the principles of heaven, earth, and all things will naturally reveal themselves. Thus, purity is the foundation of Daoist practice.

The realm of purity resembles an exquisite palace containing the true method of purity. This state of Zhenyi (the original source of the Dao) cannot be seen or grasped. True purity does not lie in pursuing an illusory void—though the path of purity may appear vast and boundless, it is never chaotic or disordered.

People often misunderstand the nature of purity, mistakenly equating it with mere inaction. Therefore, the scriptures explicitly clarify the true method of purity to dispel this misconception. Genuine purity means not even clinging to the concept of "Zhenyi," so that all methods (famen) need not be sought. When all phenomena are empty, even the notion of "one" disappears, naturally arriving at a state of perfect purity.

Many wrongly believe that pursuing countless methods leads to purity, when in fact this prevents true purity. The Daoist Scripture of Serene Observation (Dingguan Jing) contains a verse:

Wisdom arises from observing external phenomena,

Desire stems from attachment to external objects.

If beings can preserve their original nature,

They will not lose their root amidst the flow of existence.

Forcing stillness upon wandering thoughts only breeds more affliction.

Realizing their emptiness—this awareness is the key to the Mysterious Gate.

Similarly, the Buddhist Inscription on Mind (Xin Ming) states:

Forcibly stopping wandering thoughts only makes them more turbulent.

Clinging to "being" or "nonbeing" is inferior to seeing their unity.

If one place is obstructed, both are futile.

Indulging in "being" or fixating on "emptiness" equally misses true emptiness.

These two verses mutually illuminate the essence of purity. The Dingguan Verse explains that wisdom and desire—both aspects of consciousness—emerge when the mind chases external phenomena. Before thoughts scatter, the illuminating nature and seeds of clarity originate from true suchness (zhenru); once the mind drifts, the source of the Dao is lost.

The natural flow of thoughts should not be forcibly blocked—this is the spontaneous manifestation of the wondrous luminous true mind. Such movement is natural, not some separate entity. Deliberate suppression only increases affliction. Understand that ignorance and awakening are fundamentally undifferentiated; it is our attachments that obscure original purity. Recognizing the emptiness of every arising thought instantly clarifies accumulated habits across lifetimes. This complete clarity is the gateway to all mysteries.

The Inscription on Mind echoes this: forcibly suppressing agitation backfires. True purity is not the forced pursuit of "nothingness," but awakening to the emptiness of thoughts without fixation.

This passage expounds profound insights from Daoist cultivation regarding the origins of movement-stillness and purity-turbidity. The core teaching reveals that all phenomena are fundamentally pure and spontaneously so (Wuwei), with realization depending solely on whether practitioners can see through superficial appearances.

The text first warns that deliberately suppressing restless movement traps one in dualistic opposition. Purity and defilement, movement and stillness are intrinsically unified—their apparent dichotomy stems from our discriminating mind. As the scripture states: "When one path is obstructed, both functions are lost." Obsessively rejecting defilement to pursue purity ironically perpetuates defilement, exemplifying the fallacy of "turning from emptiness while clinging to emptiness."

True purity transcends quantitative formal distinctions. Though the Dao (the Way) manifests through countless phenomena, its essence remains unchanged. Regardless of worldly transformations, all things retain their originally pure nature. Purity is non-action (Wuwei), and non-action is purity—this state of "acting through non-action" embodies the Dao.

Chapter eight further elucidates the movement-stillness dynamic: movement naturally arises from stillness, then returns to stillness. Stillness is the root of movement, while movement expresses stillness's function. In tranquility, maintain crystalline clarity without attachment to stillness; when engaged, respond naturally without being swayed by circumstances. This constitutes true stability—remaining unperturbed amid clamor, handling affairs without vexation. However, practitioners shouldn't deliberately court trouble to test their composure, but rather abide in natural ease, responding appropriately when situations arise.

The water metaphor concludes the teaching: just as a river's source remains pure though its flow may grow turbid passing through gorges, the Great Dao's essence stays immaculate despite worldly manifestations appearing chaotic. Though phenomena differ, all ultimately return to the same origin. Those realizing this truth can trace phenomena back to their source, unite with the Dao, and return to the ultimate state of primordial purity.

This passage elucidates the cultivation state of "clarity-quietness" (清静) and "emptiness-nothingness" (虚空) along with their wondrous functions. The core meaning is:

When the human mind maintains a state of emptiness, it attains the realm of purity. What is called "substantiality" refers to a condition clogged by emotions like joy, anger, love, and hatred. When the heart-mind is free from such obstructions, emptiness is preserved, and from this emptiness naturally arises purity. Zhuangzi's concept of "heavenly wandering" (天游) refers precisely to this state of emptiness. A mind maintaining such emptiness becomes like a valley capable of containing all things.

The movement of the Dao (道帝流通) is pure and unobstructed, transcending numerical concepts (countless) while encompassing all existence (beyond counting). True purity lies in responding to all phenomena without losing one's fundamental clarity. This pure state has boundless wondrous functions—it can transform and generate all things (灵虚一化) while preserving its essential nothingness. Neither absolute nothingness nor pure being, this state is called "naturalness" (自然), surpassing human intellectual measurement.

The wondrous function of purity manifests in its capacity to endlessly generate and transform (生生无穷), forming heaven and earth. The spirit of purity (清静神虚) has no fixed form, unconstrained by material Qi, operating freely within the pure realm. This function originates from Wuwei (non-action), yet manifests through youwei (deliberate action). Thus it both accomplishes the movements of heaven and earth (一上一下) and maintains purity within all phenomena.

The passage concludes by quoting Mencius to illustrate how cultivating one's nature enables understanding of heavenly Dao. Preserving the heart-mind and nurturing one's nature constitutes serving the heavenly Dao—revealing the convergence between Daoist cultivation and Confucian heart-mind philosophy.

This passage expounds the cultivation path of returning to one's original nature. The core teaching is that human nature is originally pure and untainted, but becomes obscured by emotions like joy, anger, sorrow, and pleasure. The key to spiritual practice lies in eliminating the roots of these emotions to restore the mind to its authentic state.

Humanity's fundamental problem is the inability to recover original nature. Without this recovery, the mind cannot attain wholeness. What we call an incomplete mind refers to the failure to fully relinquish emotions like joy and anger. When dominated by emotions, one's speech and actions lose proper measure.

True cultivation manifests when facing emotions—one responds adaptively without being controlled. Though surface emotional reactions may appear, their inner roots have been dissolved. By meeting all phenomena with original nature, speech and action naturally accord with proper measure, achieving harmony. Thus while emotions may seem present, one has actually transcended their bondage—this is the state of "fulfilling the mind and recovering nature."

When mind and nature become completely pure, unity with the Dao (the Way) is realized. The "Primordial Void" (referring to the essence of Dao) is fundamentally quiescent and unmoving, yet universally manifests true nature. The secret of the pure and wondered Dao lies in its origin point—the Supreme Unity (cosmic source) is boundless and inexhaustible. Practitioners must enter this pure cycle of beginning and end, which constitutes the essence of the immortal path.

True purity transcends temporal concepts. One must understand that the beginning has no true beginning, nor the end any true ending. Clinging to distinctions between past, present, and future—these three temporal divisions—prevents attainment of genuine purity. Only by severing this discriminative mind of the three temporal realms can one realize the truth of beginningless and endless eternity, entering the realm of perpetual purity.