《太上洞玄靈寶法燭經》

Interpretation of the Taishang Dongxuan Lingbao Fazhu Jing

The term "Fazhu" (Dharma Candle) in this scripture refers to the following: "Fa" (Dharma) signifies the laws and principles governing the operation of heaven and earth (just as compasses and squares ensure all things find their proper alignment), while "zhu" (candle) represents that which emits light (assisting the sun and moon in illumination, dispelling darkness so people may perceive things clearly).

Without Dharma, crooked and deviant matters cannot correct themselves; yet if one applies Dharma without understanding its principles, they cannot discern gain and loss. To rectify one’s conduct, one must rely on Dharma; to apply Dharma, one must comprehend its principles. Self-cultivation cannot be separated from fasting (zhai, the practice of purifying body and mind), yet fasting must have a clear purpose.

This scripture is like a lamp illuminating the path of cultivation—by following it, one may find the true Dao within the Daozang (the complete collection of Daoist scriptures).

The Dao Ancestor said: Among the myriad things, humans are the most precious, and what humans treasure most is life. Life depends on Shen (spirit-consciousness) and Qi (vital energy). Within the human body, Shen and Qi govern the limbs and bones—a person cannot be without Qi for even a moment, nor can any movement occur without Shen. If Shen is lost, the five viscera will deteriorate; if Qi is lost, a person will collapse and die. Shen and Qi always accompany each other: when Shen departs from Qi, it scatters, and when Qi is severed, the body dies.

People in the world know to fear death and cling to life, yet they do not understand that the key to sustaining life lies in nurturing Shen and Qi. Instead, they often harbor harmful thoughts that damage their primordial Qi, indulge desires that deplete their Shen, and fail to cherish the tranquil and genuine state of being, ultimately leading to premature decline and harm. How can one not treasure Jing (essence), guard Qi, and thereby prolong life? It is like nurturing a tree—loving all things is like accumulating the branches and leaves of blessings.

The sages observed that ordinary people chase after the Five Desires (form, sound, scent, taste, and touch) without restraint, and thus established the practice of fasting (zhai): through specific rituals, disturbances are pacified; through precepts, distracting thoughts are guarded against; and through dignified conduct (weiyi), external evils are prevented. By bowing and reciting scriptures, speech and action are restrained, seeking stillness within movement; through cunsi (visualization practices), the mind is subdued, returning from form to emptiness. Those who attain the state of stillness and emptiness become one with the Dao. It is like reining in a galloping horse, guiding it back to the right path. As Yan Zun (a Han Dynasty Daoist scholar) said: "Only with an empty mind can one embody Dao and De; only with tranquil Qi can one commune with the divine."

Yet it is regrettable that later practitioners often prioritize superficiality over substance: blessings originally arise from quiet cultivation, yet they pursue them through restless striving; the cultivation of xing (nature) and ming (life) lies within oneself, yet they seek it externally. Such individuals may be fervent in their practice of fasting, yet they either fail to grasp its true meaning, understand the method but not its fundamental purpose, or know the purpose but cannot penetrate its principles.

This scripture primarily elucidates the true meaning and practice of fasting (a Daoist ritual for purifying body and mind). It points out that while many people observe fasting outwardly, their minds remain chaotic—like sailing against the wind or drifting with the current—never finding their origin, forever sinking in the sea of suffering.

To address this, the scripture specifically outlines ten chapters to guide fasting practice, called the "Dharma Candle" (a metaphorical lamp of wisdom illuminating the path of cultivation). These include: one chapter on preparatory practices before fasting, six chapters on six periods of cultivation, and three chapters on three periods of meditation. If the master (Fashi) can transmit these teachings correctly and the practitioner receives them with sincerity, the gateway to the Great Dao (the Way) will become clear.

The scripture then explains several core concepts:

• Dao (the Way): the supreme truth
• De (Virtue/Power): acting in accordance with truth
• Jing (scripture): the path leading to truth
• Fa (method): the means of cultivation

Practitioners must follow the teachings of the scriptures and accumulate merit through virtuous deeds to attain the Dao. Clinging to a single method without cultivating merit is like sitting at home without ever stepping outside—the destination will never be reached. Genuine cultivation requires the integration of three essential elements:

1. The person (the practitioner)

2. Merit (virtuous actions)

3. The Dao and its methods (truth)

None of these can be neglected. Just as growing crops requires seeds, land, and water; governing a state requires rulers, ministers, and people; and heaven and earth require humanity and all things. This illustrates the principle that "three gives birth to the myriad things," emphasizing that cultivation must be comprehensive and balanced.

The Scripture of the Divine Lamp of the Most High Cavern Mystery and Numinous Treasure primarily discusses the importance of self-cultivation and purification through fasting (Zhaijiao, the Daoist practice of purifying body and mind). The scripture states:

To govern others, one must first govern oneself; to correct others, one must first rectify oneself. The foundation of self-cultivation and rectifying the heart lies in "fasting and uprightness" (Zhaizhi)—"fasting" means aligning body and mind, eliminating distractions; "uprightness" means maintaining a pure intention to follow the Dao, keeping thoughts clear and the spirit tranquil.

Ordinary people are often troubled by four major afflictions: worrying about food when hungry, worrying about clothing when cold, and after satisfying these needs, worrying about accumulating wealth. The poor desire riches, the lowly crave status. Thus, greed for delicacies, sensual pleasures, and other desires continuously arise. When unfulfilled, they feel anxious; when obtained, they fear loss, leaving the mind perpetually unsettled, exhausting body and spirit in lifelong toil. Engrossed in chasing fame and profit, entangled in disputes, swayed by emotions, they wear out physically and suffer mentally, driving away the "Dao-Qi" (the primordial life energy).

When the hun (ethereal soul) and po (corporeal soul) depart the body, a person becomes like an empty city, vulnerable to malevolent influences, plagued by illness, even meeting untimely death, and after death, falling into the three wretched realms (hell, hungry ghosts, and animals). Therefore, sages established fasting practices to purify body and mind, free people from worldly burdens, gather the hun and po, and nurture the spirit. During fasting, one must be reverent and solemn, maintaining silence—no laughter, noise, or scolding others—and eliminating distractions. The eyes should avoid beauty and disputes, the ears should ignore music and omens, the mind should remain detached and empty, the diet simple and light, while concentrating on contemplating the Dao. This aligns one with celestial harmony, dispelling calamities and attracting blessings, preserving life and destiny. Thus, purity is the truest principle under heaven.

True fasting requires body and mind to be as serene as heaven and earth, utterly free of distractions, allowing Dao-Qi to flow unimpeded. At this stage, guardian deities (protective spirits of Daoist practitioners) will accompany and obey the cultivator, fulfilling all requests. But if the mind remains impure, restless, and contrary to heavenly principles—outwardly virtuous yet inwardly wicked—the guardian deities will depart, turning requests into misfortunes instead of blessings. Hence, governing the world must be rooted in Wuwei (non-action).

Fasting perfects all virtues and accumulates boundless merit. Three qualities are essential: the ability to endure humiliation, to remain gentle and yielding, and to embody compassion.

(Note: "Three wretched realms" refers to the three paths of hell, hungry ghosts, and animals; "guardian deities" refers to the protective spirits invoked during Daoist cultivation.)

The Scripture of the Spiritual Treasure's Dharma Lamp (Taishang Dongxuan Lingbao Fazhu Jing) expounds the essential principles of purification and precept-keeping for Daoist practitioners:

First, one must cultivate ten virtues: benevolence, charity, hidden virtue, loyalty and filial piety, utmost sincerity, cautious honesty, disciplined vigilance, and solemn reverence. Only with these virtues can one truly begin the practice of purification (xiuzhai) and quiet contemplation. During purification, practitioners must: turn inward in self-reflection, control speech and action (refraining from reckless words and movements), and attain the transcendent state of "seeing form without form, hearing sound without sound, knowing taste without taste." In this way, divine spirits (shen) will bestow blessings, enabling the practitioner to foresee the future and fulfill all aspirations.

Conversely, if one lacks dignified outward conduct, fails to uphold inner precepts, acts hypocritically, harbors jealousy, craves wealth and lust, is prone to anger, or displays duplicity, even a lifetime of purification will bring no blessings. This is because the scattered mind depletes the primordial qi (vital energy) within, severing resonance with the Dao.

The scripture emphasizes: Practitioners must strictly observe precepts (fajin), using subtle methods to restrain thoughts and dissolve karmic obstacles. Specifically, they must:

1. When encountering beauty or material temptations, use precepts to discipline the eyes

2. When hearing slander or harsh words, use precepts to seal the ears

3. When tasting delicacies, use precepts to govern the mouth

4. When coveting wealth or desire, use precepts to subdue the heart

5. When inclined toward wrongdoing, use precepts to halt the action

Mastering these principles enables transcendence of worldly afflictions. Even while living in society, the mind should abide in the precepts (daojie); facing adversity, it should dwell in compassionate salvation; in darkness, it should rest at the gate where vexations are severed.

(Note: "Purification" (xiuzhai) refers to Daoist practices for purifying body and mind, including fasting, meditation, and visualization. "Harmonious qi" (heqi) denotes the balanced vital energy within the body, foundational for health and practice. "Precepts" (fajin) encompass all Daoist disciplinary codes.)

This scripture discusses the cultivation of mind and nature in Daoist practice, as well as the fundamental constituents of human life. The core teaching is:

Even when practitioners find themselves in perilous situations—whether amidst venomous creatures, in the lairs of tigers and leopards, aboard boats in treacherous rapids, surrounded by blazing forests, or trapped in thorny thickets—they must maintain inner discipline, focusing solely on the path to liberation (the gateway of expedient means, the hall of virtue and merit, the road of self-salvation, the method to extinguish afflictions, the armor against obstacles). This embodies the wisdom of upholding precepts in cultivation. As Laozi said: "Blunt the sharpness, untangle the knots."

The text then explains that human life consists of three foundational elements (three causes) and five governing functions:

The three causes are:

1. Shen (spirit, the origin of consciousness)

2. Qi (vital energy, the force of life)

3. Form (the physical body)

Their relationship is interdependent: Shen relies on Qi for existence, Qi moves according to Shen's direction, the body is sustained by Shen, yet Shen also dwells within the form. When Shen dissipates, Qi scatters; when Qi scatters, the body perishes. Therefore, sages first nurture Shen, then cultivate Qi, and finally tend to the physical form. Only when these three are harmonized can longevity be achieved.

The five governing functions are:

1. Jing (essence) governs the perception of colors

2. Shen (spirit) governs the hearing of sounds

3. Hun (ethereal soul) governs discernment of good and evil

4. Po (corporeal soul) governs detection of purity and turbidity

5. Qi governs the sensation of pain and itch

The body is like a house for Shen and Hun, with the five organs serving as chambers for the essence-soul, and the nine apertures (eyes, ears, nostrils, etc.) functioning as windows and doors for spiritual energy. Human capacities—seeing, hearing, breathing, speaking, and feeling—all depend on the coordinated operation of Shen, Hun, Po, and Qi. If:

• One function is impaired, one becomes dull-witted
• Two are impaired, consciousness becomes confused
• Three are impaired, vitality weakens
• Four are impaired, numerous illnesses arise
• All five are lost, death occurs

Death, in this context, means the eyes cannot see, ears cannot hear, nose cannot breathe, mouth cannot speak, and body feels no sensation—not that these organs are absent, but because emotional consciousness, Shen, Hun, and Po have all dissipated.

The Taishang Dongxuan Lingbao Fazhu Jing (Supreme Scripture of the Numinous Treasure from the Cavern of Mystery on the Dharma Lamp) primarily discusses the relationship between emotions, diet, and physical health, as well as the intrinsic connections between the five organs and the Five Phases (Wuxing) along with human temperament.

First, it addresses how emotions affect the body: excessive joy or anger dissipates Jing (essence) and Qi (vital energy), sorrow obstructs the Shen (spirit), fright destabilizes the Hun (ethereal soul) and Po (corporeal soul), while improper diet leads to bodily heaviness and stagnant Qi. Thus, the sages observed: those who lose their Shen age prematurely, those who lose their Jing become deranged, those who lose their Hun weep mournfully, those who lose their Po turn pale, those who lose their will become disordered, and those who lose their intent are sapped of strength.

Therefore, one must empty the heart and reduce desires, withdraw sharp edges, and dissolve disturbances. Specifically: do not harm Jing through lust for beauty, do not damage Shen through obsessive love or hatred, do not injure the Hun and Po through excessive joy, do not impair the body through violent anger, do not harm the physical form through improper diet, and do not deplete primordial Qi through excessive grief. Only then can one dwell peacefully in stillness, harmonize with the Qi of heaven and earth, align with the seasonal changes of cold and heat, balance Yin-Yang, moderate joy and anger, and regulate diet appropriately.

Next, it explains the correspondences between the five organs and the Five Phases: the human body's five organs correspond to Wood, Fire, Earth, Metal, and Water—bones belong to Wood, blood to Water, muscles to Earth, teeth to Metal, and body heat to Fire. The five organs also embody five virtues: the liver governs benevolence (Ren), the lungs govern righteousness (Yi), the heart governs propriety (Li), the kidneys govern wisdom (Zhi), and the spleen governs trustworthiness (Xin). Each Phase has its nature: Wood is firm and upright, Fire is fierce and intense, Earth is benevolent and harmonious, Metal is stern and orderly, and Water is humble and yielding.

Human innate endowments also differ in clarity, turbidity, hardness, and softness: those endowed with clear Qi are intelligent and perceptive, those with soft Qi are gentle and kind, those with hard Qi are strong-willed and intense, and those with turbid Qi are dull and violent. These determine one's temperament—and temperament is the root of destiny. The ignorant who indulge their temperament die young, while the wise deeply understand and restrain their nature, rectify their thoughts and conduct, and reverently follow the Dao.

Finally, it emphasizes observing the original heart-mind, ensuring all actions align with the Dao's principles. Wherever one deviates from the Dao, one must restrain their nature according to celestial laws, transform their temperament, subdue the heart, and devoutly follow a master's guidance. The phrase "the Valley Spirit never dies" in this scripture is a key Daoist concept, referring to nurturing the Qi of the five organs—particularly the "Valley Spirit" (Gushen) of the spleen and stomach—to attain longevity and luminous vision.

The Taishang Dongxuan Lingbao Fazhu Jing primarily expounds on cultivation methods and essential techniques for inner practice.

First, it states that by diligently following one's master in practice without slacking, one gains the reverence of celestial deities, the protection of earth spirits (local deities), the fear of malevolent forces, the blessings of the master, and the extension of lifespan by the Director of Fate (the deity overseeing longevity). The Southern Dipper Star Lord (who governs life and death) will record one's virtuous deeds in the register, while the Northern Dipper Star Lord erases one's name from the death records, enabling one to become a Perfected Being (one who attains the Dao). This is what is termed "returning to the source of life." Those who fail to understand this eternal principle and act recklessly will invite calamity.

Regarding cultivation methods, the scripture teaches: During practice, sit upright in meditation, close the sensory gates (shutting the doors of eyes and ears), and draw the spirit inward to the Crimson Palace (the heart center). Completely sever distracting thoughts, and avoid forcing visualizations or mental activities. Through persistent practice, breathing gradually becomes subtle until one forgets the act of breathing itself, and even the awareness of the body dissolves. Only upon reaching this state of "forgetting the body" does one truly enter the gate of the Dao. At this stage, the Original Spirit (one's innate consciousness) ascends into emptiness, observing left and right yet perceiving nothing—this is the verification of genuine practice.

The scripture further explains the "Three Ones" within the human body: At the center resides the "Shen" (Original Spirit), embodying the essence of harmony and upright Qi. To the left is the "Hun" (Ethereal Soul), embodying pure Yang essence and clear Qi; to the right is the "Po" (Corporeal Soul), embodying pure Yin essence and turbid Qi. The central Shen is the manifestation of the Dao, with the Hun and Po assisting it. Clear Qi inclines toward goodness, while turbid Qi inclines toward evil: the left Hun daily urges one toward virtue, increasing merit, while the right Po tempts one into wrongdoing, leading one astray into depravity.

Practitioners must comprehend the relationships among these three, discern good from evil and truth from falsehood. They should cultivate stillness, study scriptures diligently, engage in self-reflection, and allow wisdom to arise naturally. Restrain the five desires (for sensory pleasures of sight, sound, smell, taste, and touch) and purify the six emotions (joy, anger, sorrow, happiness, love, and hate), while accumulating virtuous deeds and merit. Thus, the malevolent spirits and demons on the right will fear and submit, daring not to cause disturbances. Those who fail to distinguish truth from falsehood, lack virtuous merit, and merely force themselves into empty contemplation with closed eyes and blocked ears will achieve nothing.

This passage explains how practitioners attain transcendent states through internal cultivation:

When one follows the true Dao in practice, all manner of deluded thoughts arise like a thousand charging horses. As soon as one distracting thought fades, another emerges in endless cycles, creating persistent entanglement. This confused, bewildered state can last indefinitely, which is why the scripture advises to "focus on maintaining unity and eliminate scattered thoughts."

Practitioners differ from ordinary people—their spirit (Shen) and ethereal souls (Hun and Po) are extraordinary, enabling them to share origins with Heaven and Earth, unite with divine virtue (De), and commune with the sun and moon. To achieve this state, one must:

Maintain bodily stillness and mental focus

Sincerely observe purification rituals (Zhaijiao)

Devoutly revere the Three Treasures: the Dao, scriptures (Jing), and masters

Clearly understand the celestial bureaucracy of divine officials and generals

Practice inner observation (neiguan), contemplating the inner palaces (the Daoist concept of divine residences within the body)

Visualize the abodes of deities

Seek the true Dao within emptiness and perceive substantial reality within void

Through such practice, one can:

Illumine the Nine Heavens above and observe the Nine Earths below

Invoke the descent of mysterious essence (Xuanjing, primordial vital essence)

Receive the authentic Qi of the Primordial Beginning (Yuanshi, the source of Dao)

Commune with the Supreme Venerable Sovereign (Taishang, highest divinity)

Manifest the great Dao of life

True seekers of the Dao begin cultivation within their own bodies. Through personal practice, they comprehend the fundamental substance of Heaven and Earth, encompassing the Eighty-One Realms (Daoist cosmology) and containing the Four Seas and Five Sacred Peaks. Their breath stirs clouds and rain, moistening all beings with each inhalation. Though physically seated in stillness, their spirit travels freely through the eight directions. By maintaining pure, unified awareness, they can:

Resolve disasters and difficulties

Extend their lifespan

Achieve longevity and spiritual vision

Thus it is said: "Without opening windows, one sees the Dao of Heaven; without leaving doors, one knows all under heaven"—describing the profound state attained through such cultivation.