《太上大通經註》

The Taishang Datong Jing (Scripture of Supreme Pervasion) is a classic annotated by the Yuan dynasty Daoist Li Daochun (Daoist name Qing'an Yingchanzi). "Taishang" (Supreme) refers to that which is unsurpassably lofty, "Datong" (Great Pervasion) signifies omniscient penetration, while "Jing" (Scripture) represents the path to true Dao—a shared cultivation method for all practitioners.

The opening chapter discusses "formlessness and bodilessness," expounding the sublime truth of ultimate emptiness (referring to the transcendent truth beyond form), which belongs to the highest vehicle of practice—this is the meaning of "Taishang." The second chapter states "like empty space without characteristics," describing how the Dao's essence permeates all without obstruction—this is the significance of "Datong." The third chapter explains "characteristicless non-action," illustrating the Dao's boundless vastness and inexhaustible mystery manifesting in everyday life—hence it is called "Jing."

The Dao existed before heaven and earth took form (manifesting as benevolent virtue), yet though present, it had no concrete shape (latent within function). After heaven and earth formed, it remained (appearing as divine wonder), existing without fixed form (divine wonder having no fixed position, transformation no set pattern). Precisely because it has no fixed form (like yin-yang's unfathomable changes), it operates eternally (creating and transforming ceaselessly)—this is what is meant by "inconceivable" (its mysterious functions are endless).

The above constitutes the "Chapter on True Emptiness," elucidating the Dao's origin. As Confucius said, "Does heaven speak? The four seasons proceed, all things arise"—this embodies the principle of "being born before heaven, yet formless in birth." The Zhongyong states "looked for but unseen, listened for but unheard," yet though formless, it nurtures all things—this captures the meaning of "existing after heaven, yet bodiless in existence." Only those who exhaustively investigate principles and penetrate innate nature can comprehend this truth, hence the subsequent explanation of the "Chapter on Mysterious Principle."

Stillness is nature's essence (serene and unmoving), wherein the mind is contained (responsive upon stimulation); movement is the mind's function (arising upon encountering external objects), wherein nature resides (no thought arises without external stimuli). When thoughts emerge, nature becomes obscured (thoughts generate all phenomena); when thoughts cease, nature manifests (with stillness, illusions vanish). Like empty space having no form (the greatest form is formless), nature is perfectly clear (pervading all realms without exception).

The above constitutes the "Chapter on Mysterious Principle," expounding the root of innate nature. The Zhongyong states "what is called equilibrium is the state before joy, anger, sorrow, and pleasure are aroused"—this "equilibrium" is...

The Commentary on the Supreme Pervasive Scripture elucidates the fundamental principles of cultivating the mind and realizing one's true nature:

The root of all things under heaven lies in "stillness" (the pure original nature). When emotions arise yet remain measured, this is the state of "harmony"—the fundamental law that permeates heaven and earth. Our original nature is inherently tranquil; without mental activity, it cannot be revealed. The mind is intrinsically pure, yet without engagement with external phenomena, its clarity remains unnoticed. By observing the mind through external objects and contemplating our nature in stillness, when the nature abides in unmoving serenity, we attain communion with the Dao (the Way).

If the mind chases after external phenomena, our true nature becomes obscured (when mind arises, nature vanishes). But if we gather the mind into stillness, nature spontaneously manifests (when mind ceases, nature appears). Like empty space, our nature remains eternally serene—whether in motion or stillness, whether perceived or not—always luminous. External disturbances are like clouds passing through the sky: the sky itself remains unaffected. Similarly, our true suchness-nature is always complete and self-sufficient.

The Great Dao (the Way) has no concrete form (formless), thus it embraces all things. True nature is spontaneously Wuwei (non-action), hence it stirs no deluded thoughts. Abiding in this state, one becomes boundless. Facing external realms without attachment (forgetting the environment), the six thieves (eyes, ears, nose, tongue, body, and intellect) cannot disturb us. Dwelling in the mundane world yet transcending worldly ties, we remain unbound by external objects.

Perfect stillness is called the "Great Stability"; maintaining harmony is the "Great Wisdom." Wisdom illuminates the ten directions (Great Clarity), while the transformations of emptiness follow the natural Wuwei (Great Dao). This chapter reveals profound mysteries, hence it is named the "Chapter on Mystical Principles."

The Dantian (energy center) inherently contains treasures—no need to seek externally. Confronting phenomena without deluded thoughts requires no forced meditation. Without chasing external realms, where would demons arise? Transcending worldly ties, what could possibly bind us? When external conditions cease, nature returns to stillness; when demonic obstructions vanish, the mind's essence shines brightly.

This scripture reveals the essential principles of cultivating one's mind and nature in Daoist practice:

When the inner mind attains serenity, stillness naturally follows; once stillness is achieved, thoughts cease their restless movement. Maintaining this harmonious state prevents the mind from being pulled by external distractions. By simultaneously grasping these two principles (stillness and harmony), wisdom shines like the full moon's radiance, and the spirit (Shen) transforms with boundless potential.

The subsequent gatha explains the relationship between essence and function in cultivation:

• From "having methods" (specific practices) one awakens to "methodlessness" (the realm beyond techniques), for methods arise with thoughts and vanish when thoughts subside
• Through "non-cultivation" (original nature) one penetrates "cultivation" (acquired practice), since innate perfection requires no cultivation, while forced practice contradicts true nature
• When mind and nature become empty and tranquil, they embrace all phenomena
• Yet not even the finest attachment should remain (like a single silk thread), for the slightest stray thought shatters this state

The conclusion summarizes: This gatha expounds the essence (emptiness) and function (marvelous utility) of Dao cultivation. Realizing the essence appears as absolute void, yet its function manifests infinite wonders. Practitioners suddenly awaken to the methodless realm through concrete methods, then perceive the limitations of acquired practice through innate perfection. Ultimately transcending the duality of "being" and "non-being," both mind and methods are forgotten, leaving consciousness vast as the cosmic void (Taixu). This constitutes the ultimate truth of the Dao.

(Note: "Taixu" refers to the ethereal primordial state of the universe; "forgetting both mind and methods" represents an advanced stage in Daoist cultivation where the opposition between subjective consciousness and objective principles is transcended.)