---
title: "太上老君內觀經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5c0022/"
canonical: "https://daozang.app/en/text/KR5c0022/"
lang: "en"
edition:
  - "Source: Kanripo (Kyoto University)"
  - "Daozang section: 洞神部"
  - "Kanripo ID: KR5c0022"
  - "Base edition (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Witness (Kanripo): 重刊道藏輯要 (CK-KZ)"
  - "Size: 1 volume · 2,047 characters"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《太上老君內觀經》

Dongshen 洞神部 · 1 volumes · 2,047 characters

## About this edition

- **Source**: Kanripo (Kyoto University)
- **Daozang section**: 洞神部
- **Kanripo ID**: [`KR5c0022`](https://github.com/kanripo/KR5c0022)
- **Base edition (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Witness (Kanripo)**: 重刊道藏輯要 (`CK-KZ`)
- **Size**: 1 volume · 2,047 characters

## Vol. 1

重刊道藏輯要太上老君內卷首·第1叶b觀經老君曰天地媾精陰陽布化萬物以生承其宿業分靈道一父母和合人受其生始一月爲胞精血凝也二月成胎形兆胚也三月陽神爲三魂動而生也四月陰靈爲七魄靜鎭形也五月五行分藏以安神也六月六律定腑用滋靈也七月七精開竅通光明也八月八景神具降眞靈也九月宮室羅布以定精也十月炁足萬象成也元和哺食時不停也太一帝君在頭曰泥丸君總眾神也照生識卷首·第2叶a神人之魂也司命處心納生元也无英居左制三魂也白元居右拘七魄也桃孩住臍深精根也照諸百節生百神也所以周身神不空也元炁入鼻灌泥丸也所以神明形固安也運動住止關其心也所以謂生有由然也予內觀之厯厯分也心者禁也一身之主心能禁制使形神不邪也心則神也變化不測故無定形所以五藏藏五神魂在肝魄在肺精在腎志在脾神在心所以字殊隨處名也心者火也南方太陽之精主火上爲熒惑下卷首·第2叶b應心也色赤三葉如蓮花神明依泊從所名也其神也非青非黃非大非小非短非長非曲非直非柔非剛非厚非薄非圓非方變化莫測混合陰陽大包天地細入毫芒制之則正放之則狂清淨則生濁躁則亡明照八表暗迷一方但能虛寂生道自常永保無爲其身則昌也以其無

**Interpretation**

The *Scripture of Inner Observation by the Most High Lord Lao* describes the process of human embryonic formation and the vital importance of the heart-mind (shen):

Through the intercourse of Heaven and Earth and the movement of Yin-Yang qi, all things come into being. Human life begins with conception through parental union: In the first month, the embryo forms (through the coagulation of essence and blood); in the second month, the fetal shape emerges; in the third month, Yang qi forms the three ethereal souls (hun) that govern dynamic life activities; in the fourth month, Yin qi forms the seven corporeal souls (po) that maintain physical stability; in the fifth month, the energies of the Five Phases (Wood, Fire, Earth, Metal, Water) settle to stabilize the spiritual essence; in the sixth month, the six bodily rhythms regulate the organs to nourish spiritual nature; in the seventh month, the seven orifices open to perceive the external world; in the eighth month, the eight energy configurations (throughout the body's meridians) complete as the true spirit descends; in the ninth month, the physical structure matures with stabilized essence-qi; by the tenth month, primordial qi becomes abundant and the physical form is perfected.

The human body hosts numerous divine beings: The Great Unity Emperor (Mud Ball Lord) resides in the head governing all spirits; the Illuminating Consciousness Spirit (hun) dwells in the liver; the Director of Destiny in the heart commands life's vital energy; Wu Ying resides on the left to regulate the three hun; Bai Yuan on the right governs the seven po; and Tao Hai at the navel guards the essence. These deities permeate all hundred joints of the body, ensuring every part has spiritual guardians. Primordial qi enters through breath to reach the Mud Ball Palace in the crown, bringing mental clarity and physical stability. All human activities are directed by the heart-mind, as life follows its inherent patterns.

The heart serves as the body's sovereign, keeping form and spirit aligned with the Dao. The heart-mind's transformations are unfathomable and formless: the liver stores the hun, lungs store the po, kidneys store essence (jing), spleen stores willpower, and heart stores spirit (shen) - though named differently, they share the same essence. The heart belongs to Fire, corresponding to the solar essence of the South, linked above to Mars (Yinghuo) and below to the cardiac organ. Shaped like a three-petaled lotus, it houses divine illumination. Transcending color, form, and attributes, the heart-mind encompasses Heaven-Earth and penetrates to the finest subtleties. When mastered, it brings uprightness; when indulged, madness. In clarity, it thrives with vitality; in turbidity, it decays. A luminous heart-mind illuminates all directions, while a clouded one loses its bearings. Maintaining empty tranquility naturally aligns with the Dao; through enduring Wuwei (non-action), physical health is preserved.

形莫之能名禍福吉凶悉由之矣所以聖人立君臣明賞罰置官僚制法度正以教人人以難伏唯在於心心若清淨則萬禍不生所以流浪生死沉淪惡道皆卷首·第3叶a由心也妄想憎愛取捨去來染著聚結漸自纒繞轉轉繫縳不能解脫便至滅亡由如牛馬引重趍泥轉增陷没不能自出遂至於死人亦如是始生之時神元清靜湛然無雜旣受納有形形染六情眼則貪色耳則殢聲口則耽味鼻則受馨意隨健羡身欲肥輕從此流浪莫能自悟聖人慈念設法教化使內觀己身澄其心也老君曰諦觀此身從虛無中來因緣運會積精聚炁乗華降神和合受生法天像地含陰卷首·第3叶b吐陽分錯五行以應四時眼爲日月髮爲星辰眉爲華蓋頭爲崑崙布列宮闕安置精神萬物之中人最爲靈性命合道人當愛之內觀其身惟人尊焉而不自貴妄染諸塵不淨臭穢濁亂形神熟觀物我何踈何親守道長生爲善保眞世愚役役徒自苦辛也老君曰從道受分謂之命自一禀形謂之性所以任物謂之心心有所憶謂之意意之所出謂之志事無不知謂之智智周萬物謂之慧動而營身謂之魂靜而鎭形謂之魄流行

**Interpretation**

This scripture primarily discusses how human thoughts influence destiny, and how to return to one's original pure nature through inner contemplation practice.

Though the human form is difficult to describe, all fortune and misfortune originate from the heart. The sages established social systems and created rules of reward and punishment precisely because the human mind is hard to tame. If the heart can remain pure and tranquil, it will not attract calamities. The reason people cycle through birth and death, sinking into evil paths, is because they are bound by delusional thoughts and desires. Like oxen or horses struggling in quicksand—the more they struggle, the deeper they sink—humans too become entangled in greed and attachments, unable to free themselves.

At birth, the original spirit (Shen) is pure and untainted. But as one encounters external things—eyes craving beauty, ears clinging to pleasant sounds, mouth indulging in flavors, nose seeking fragrances—the mind chases desires, the body pursues pleasures, and gradually, one loses their true nature. Out of compassion, the sages established the method of inner contemplation to teach people how to clarify their hearts.

Laojun (the Supreme Venerable Sovereign) said: Observe the body carefully—it arises from emptiness through the convergence of causes and conditions. Essence (Jing) and vital energy (Qi) condense, the spirit descends, mirroring the Yin-Yang of heaven and earth and corresponding to the Five Phases and the four seasons. The eyes are like the sun and moon, the hair resembles the stars, the eyebrows are like a canopy, and the head is akin to Mount Kunlun. Within this small cosmos of the human body, the spirit resides in various "palaces" (energy centers corresponding to body parts). Among all things, humans are the most spiritually endowed, their nature aligned with the Dao (the Way), and thus they should cherish themselves. Yet people fail to honor themselves, becoming polluted by worldly dust, muddying both form and spirit. In truth, upon careful observation, what kinship do external things have with me? Only by upholding the Dao can one attain long life; only by doing good can one preserve true nature. The toil and bustle of worldly people merely add to suffering.

Laojun further explains: What we receive from the Dao is called "life" (Ming); the specific traits formed are called "nature" (Xing); reactions to external things are called "heart." When the heart generates memory, it becomes "intention" (Yi); the outward manifestation of intention is "will" (Zhi); understanding principles is "wisdom" (Zhi), and wisdom penetrating all things is "insight" (Hui). The active energy is called "Hun" (ethereal soul), the still energy is "Po" (corporeal soul), and the flowing life force is "Qi" (vital energy). (The scripture does not elaborate fully here, but these key concepts illustrate the complexity of the body's internal mechanisms.)

卷首·第4叶a骨肉謂之血保神養炁謂之精炁清而駛謂之榮炁濁而遲謂之衞總括百神謂之身萬象備見謂之形塊然有閡謂之質狀貌可則謂之體大小有分謂之軀眾思不測謂之神邈然應化謂之靈氣來入身謂之生神去於身謂之死所以通生謂之道道者有而無形無而有情變化不測通神羣生在人之身則爲神明所謂心也所以教人修道則修心也教人修心則修道也道不可見因生而明之生不可常用道以守之若生亡則道廢道廢卷首·第4叶b則生亡生道合一則長生不死羽化神仙人不能長保者以其不能內觀於心故也內觀不遺生道長存老君曰人所以流浪惡道沉淪滓穢緣六情起妄而生六識六識分別繫縛憎愛去來取捨染著煩惱與道長隔所以內觀六識因起六欲識從何起識自慾起慾從何起慾自識起妄想顚倒而生有識亦曰自然又名無爲本來虛靜元無有識有識分別起諸邪見邪見旣興盡是煩惱展轉纏縛流浪生死永失卷首·第5叶a於道矣老君曰道無生死而形有生死所以言生死者屬形不屬道也形所以生者由得其道也形所以死者由失其道也人能存生守道則長不亡也

**Interpretation**

This scripture expounds the core Daoist cultivation principle—that only through "uniting the heart with the Dao" can one attain longevity. I'll explain it section by section:

On the composition of body and spirit:

Bones and flesh form the physical body, blood nourishes the spirit. The clear, flowing vital energy is called "flourishing qi" (Rongqi), while the turbid, sluggish energy is termed "defensive qi" (Weiqi). Together these constitute the human form. The visible appearance is called "physical shape" (Xingti), the concrete form is called "bodily substance" (Tizhi), and the coordinated whole is called "the corporeal frame" (Quti). Unfathomable mental activities are called "spirit" (Shen), while mysterious perceptive capacities are called "numinous awareness" (Ling).

On the nature of life and death:

When qi enters the body, life begins; when Shen departs, death occurs. The Dao is the fundamental thread connecting life and death—appearing empty yet truly substantial, seemingly emotionless yet generating all things. In humans, this manifests as the "heart-mind" (Xinshen). Therefore, cultivating the Dao means cultivating the heart, and cultivating the heart means cultivating the Dao.

The key to cultivation:

The Dao itself is invisible, manifesting only through life; life cannot be eternal without being sustained by the Dao. When life perishes, the Dao connection breaks; when the Dao connection breaks, life perishes. Only by achieving "the unity of life and Dao" can one attain immortality and ascend as an immortal (Yuhua). Ordinary people fail to achieve longevity precisely because they cannot practice "inner observation" (Neiguan) of their original mind.

On the root of suffering:

The reason humans cycle through miserable rebirths lies in the six sensory desires (eyes, ears, nose, tongue, body, and mind) generating deluded perceptions, which in turn produce more desires, creating a vicious cycle. These attachments create barriers between humans and the Dao. In truth, the original mind is naturally pure and non-active (Wuwei)—it's only through discriminatory thinking that various erroneous views and afflictions arise.

The Laozi summary states:

The Dao itself knows neither life nor death—these belong only to physical form. The body lives when aligned with the Dao, and dies when separated from it. If humans can preserve life while upholding the true Dao, they may endure without perishing.

(Note: The term "qi" (炁) refers to primordial energy; "ascension" (Yuhua) means achieving immortality; "six desires" (Liuqing) denote sensory cravings; "inner observation" (Neiguan) is a crucial Daoist practice involving introspection of one's innate nature.)

老君曰人能常清靜其心則道自來居道自來居則神明存身神明存身則生不亡也人常欲生而不能虛心人常惡死而不能保神亦由欲貴而不用道欲富而不求寶欲速而足不行欲肥而食不飽也卷首·第5叶b老君曰道以心得心以道明心明則道降道降則心通神明之在身猶火之因巵也明從火起火自炷發炷因油潤油藉巵停四者若廢明何生焉亦如明緣神照神託心存心由形有形以道全一物不足明何依焉所以謂之神明者眼見耳聞意知心覺分別物理細微悉知由神以明故曰神明也老君曰虛心者遣其實也無心者除其有也定心者令不動也安心者使不危也靜心者令不亂也正心者使不邪也清心者使不濁卷首·第6叶a也淨心者使不穢也此皆以有令使除也四見者心直者不反覆也心平者無高低也心明者無暗昧也心通者無窒礙也此皆本自照者也粗言數者餘可思也老君曰知道易信道難信道易行道難行道易得道難得道易守道難守而不失乃常存也老君曰道也者不可言傳口受而得之常虛心靜神道自來居愚者不知勞其形苦其心役其志躁其神而道愈遠而神愈悲背道求卷首·第6叶b道當愼擇焉

**Interpretation**

The Most High Lord Lao (Taishang Laojun) declares: If a person can constantly maintain inner purity and tranquility, then the Dao (the supreme cosmic truth) will naturally come to dwell in their heart. When the Dao takes residence, the divine spirit (Shen, the innate spiritual nature) can be preserved within the body. With the divine spirit preserved, life will not perish.

Yet people often yearn for longevity but fail to achieve emptiness of heart; they detest death but do not understand how to nurture their spirit. This is as contradictory as desiring nobility without following the Dao, seeking wealth without pursuing treasures, wishing to walk swiftly but refusing to take steps, or wanting to grow fat while unwilling to eat one's fill.

Lord Lao explains: The Dao can only be comprehended through the heart, and the heart relies on the Dao to become clear. When the heart is clear, the Dao descends; when the Dao descends, the heart becomes penetrating. The divine spirit within the body is like a lamp requiring its vessel. Light comes from the flame, the flame depends on the wick to burn, the wick relies on oil for nourishment, and the oil needs the lamp to contain it—none of these four can be lacking. Similarly, light requires the divine spirit to illuminate, the divine spirit depends on the heart-mind, the heart-mind relies on the physical form, and the physical form must be perfected by the Dao. If any link is missing, the light will have nothing to depend upon.

What is called the "divine spirit" (Shen) is the capacity—manifested through observing with the eyes, listening with the ears, cognizing with consciousness, and perceiving with the heart—to discern the principles of things and penetrate subtle details. Because this awareness manifests through divine nature, it is called the "divine spirit."

Lord Lao points out the essential methods for cultivating the heart:

- Empty heart: letting go of attachments
- No-heart: eliminating scattered thoughts
- Settled heart: maintaining stability
- Secured heart: staying away from danger
- Quiet heart: avoiding confusion
- Right heart: preventing unwholesome thoughts
- Clear heart: purging turbidity
- Pure heart: removing defilement

These are all states achieved through practice. There are also four natural manifestations of heart-nature:

- Straight heart: free from fickleness
- Balanced heart: without distinctions of high and low
- Bright heart: without ignorance or obscurity
- Penetrating heart: without obstructions or blockages

These are the spontaneous expressions of the original heart. The above is but a brief explanation—deeper meanings must be personally realized.

Lord Lao finally emphasizes: Understanding the Dao is easy, but believing in it is difficult; believing is easy, but practicing it is difficult; practicing is easy, but attaining the Dao is difficult; attaining is easy, but preserving the Dao is even harder. Only by holding fast without loss can one achieve eternal abiding.

The Dao cannot be transmitted through words—only by maintaining a state of empty stillness in heart and spirit will the Dao come naturally. Foolish people fail to understand this principle, vainly exhausting their bodies, tormenting their minds, and depleting their spirit, only to drift further from the Dao while their suffering deepens. Seeking the Dao while opposing the Dao—this demands careful discernment.

老君曰道貴長存保神固根精炁不散純白不分形神合道飛昇崑崙先天以生後天以存出入無間不由其門吹陰煦陽制魄拘魂億嵗眷屬千載子孫黃塵四起騎羊眞人金堂玉室送故迎新老君曰內觀之道靜神定心亂想不起邪妄不侵固身及物閉目思尋表裏虛寂神道微深外藏萬境內察一心了然明靜靜亂俱息念念相系深根甯極湛然常住杳冥難測憂卷首·第7叶a患永消是非莫識老君曰吾非聖人學而得之故我求道無不受持千

**Interpretation**

This passage explains the core method of Daoist cultivation—inner observation (neiguan, a practice of closing the eyes to gaze inward with focused awareness). Laozi says: The true essence of the Dao lies in perpetual preservation—one must stabilize the foundation of spirit. By maintaining Jing (essence) without dissipation and preserving purity free from distractions, the physical form and Shen (spirit) can unite with the Great Dao, enabling ascension to Mount Kunlun (the legendary Daoist mountain of immortals). Prenatal Qi (the innate vital energy present at birth) brings life into being, while postnatal Qi (energy acquired through breath and nourishment) sustains existence—when these two flow unimpeded in natural harmony. One must balance Yin-Yang, regulate the seven Po (corporeal souls in Daoist physiology), and restrain the three Hun (ethereal souls) to achieve enduring vision and unbroken lineage.

Laozi continues: The essential principle of inner observation is to settle the heart-mind and eliminate distractions, preventing corrupting thoughts from entering. First stabilize your own being, then observe external phenomena. Closing the eyes to focus inward, the exterior appears empty while the interior conceals profound mysteries. All phenomena of the external world are gathered into the heart—by turning awareness inward to contemplate the original mind, clarity emerges, reaching absolute stillness. At this stage, delusions and afflictions dissolve, with every thought interconnected and rooted in deepest tranquility. This state is unfathomably profound, capable of eternally dispelling sorrow and transcending dualities of right and wrong.

Finally, Laozi speaks with humility: I am no innate sage—the Dao was attained through study. Thus in seeking the Way, I willingly explored all methods. The essential secrets of "a thousand scriptures and ten thousand techniques" (all cultivation practices) ultimately reside within a single heart-mind.

經萬術惟在心也太上老君內觀經

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0022/