《太上化道度世仙經》

Chapter 9: The Transformation of the Dao (Hua Dao Pin) from the Taishang Huadao Dushi Xianjing (Supreme Scripture of Transforming the Dao to Save the World)

The text begins with the Supreme Elderly Lord (Taishang Laojun) expounding the highest truth in the Seven Treasures Hall of the Grand Pure Palace (Taiqing Gong) during the tenth month of the Guichou year, in the era of Wuji (the "Limitless" epoch of Daoist cosmology). At that time, the Supreme addressed the Perfected Being of the Left Mystery (Zuo Xuan Zhenren), a high-ranking celestial official:

In the beginning, the cosmos was in a state of primordial chaos (hundun). Later, Heaven and Earth separated, and through the interaction of Yin and Yang, all living beings were brought forth. The "Great Beginning" (Taichu) refers to the stage of chaos when Heaven and Earth were still undivided. From this origin emerged the division of Heaven and Earth, the establishment of Yin and Yang, the ordering of the Five Phases (Wood, Fire, Earth, Metal, Water), and the demarcation of the four seasons—thus giving rise to the myriad things.

This fundamental force is provisionally named the "Dao"—the root from which Heaven, Earth, Yin, and Yang are generated, and the sovereign governing the Five Phases and all phenomena. Because the Dao has no concrete form, it can only be tentatively referred to as such. The Dao exists in a state that seems both present and absent (huanghu)—clear and transparent, yet elusive. Look for it, and it has no shape; listen for it, and it makes no sound. From afar, it appears without pattern; up close, it offers nothing to grasp.

Though the Dao is formless and intangible, those who cultivate in accordance with its principles can comprehend its truth. Without diligent practice, its profundity remains inaccessible. Practitioners must persevere with unwavering dedication—only then can they achieve success in all matters, great and small. Cultivation involves observing fasting (zhai) and upholding precepts, with purity of mind and simplicity of desire as its foundation. Maintain clarity of body and spirit, free from attachments and aversions.

The human body is burdened with the six desires (of the eyes, ears, nose, tongue, body, and mind), often disturbed by external temptations—delicious food, beautiful sights, music, and fragrances—all of which disrupt the body and mind, becoming obstacles to practice. If one can preserve their innate nature (the principle of Xuan Yuan, the "Mysterious Origin"), penetrate the Dao of Wuwei (non-action), and purify body and mind, then the 36,000 guardian spirits within the body will submit. These spirits inherently cherish life and abhor death.

(Note: The "ten thousand spirits" (wan shen) refer to the numerous body deities believed in Daoism, each governing specific functions; "Xuan Yuan" denotes one's innate nature; "Wuwei" is a central Daoist concept, meaning effortless action in harmony with nature.)

The Scripture of the Most High's Transformation of the Dao for Salvation and Immortality reveals the essential principles of cultivating the Dao to attain perfection:

Refining the heart and tempering one's nature constitute the foundation of Daoist practice. Cultivating the heart requires eliminating distracting thoughts, while refining one's nature leads to the state of luminous emptiness. The Most High Lord Lao (the supreme deity in Daoism) embodies the supreme virtue of pristine emptiness. When practitioners can shed worldly desires and transcend dualistic disputes, maintaining the natural state of wuwei (non-action), they achieve unity with the Dao.

Our physical form is not the Dao itself, yet through cultivation we may realize our true nature. The Dao is formless emptiness, while the body has tangible substance. The Dao resides within the human form like sparks within stone—they remain hidden until struck. Thus the physical vessel must undergo refinement to harmonize with the Dao.

Though the Dao has neither shape nor form, it mysteriously aligns with the patterns of heaven and earth. The sky manifests through the alternation of day and night without fixed appearance; the Dao, though formless, establishes its foundation through the practitioner's virtuous conduct and precepts. The seasonal cycles bear witness to the Dao's constant operation, unchanging since antiquity.

Without uttering words, heaven and earth nurture all beings through the transformations of yin-yang and the four seasons. All creatures follow their appointed times for growth and decline, naturally submitting to the celestial Dao. Those who comprehend these patterns and cultivate accordingly, accumulating three thousand virtuous deeds, may transcend mundanity and ascend as perfected beings.

The second section explains how the Five Phases (metal, wood, water, fire, earth) constitute the essential forces of creation, combining with yin-yang to form heaven and earth's foundation. Their correspondences manifest in the body through the Four Symbols (sacred animal emblems in Daoism):

• The Azure Dragon (wood element, governing the liver) resides on the left
• The White Tiger (metal element, governing the lungs) resides on the right
• The Vermilion Bird (fire element, governing the heart) resides in front
• The Dark Warrior (water element, governing the kidneys) resides behind

This scripture expounds the Daoist understanding of celestial and terrestrial cycles, primarily describing the correspondence between the Five Phases (Metal, Wood, Water, Fire, Earth) and the four seasons (spring, summer, autumn, winter), and how they govern the growth, flourishing, harvest, and storage of all things.

The text first explains the Qi (vital energy) characteristics of the four directions:

• The Nine Qi of the East (Yang energy) corresponds to spring, called the Harmonious Wind, marking the season of germination.
• The Three Qi of the South corresponds to summer, called the Blazing Wind, the season of growth.
• The Seven Qi of the West corresponds to autumn, called the Metallic Wind, when all things ripen and wither.
• The Five Qi of the North corresponds to winter, called the Icy Wind, the season of dormancy and return to the root.

Each season has a 72-day peak period (called "Great Cycle"), divided into 5-day "Minor Cycles":

• Wood Qi dominates for 72 days after the Spring Equinox
• Fire Qi prevails for 72 days after the Summer Solstice
• Metal Qi governs for 72 days after the Autumn Equinox
• Water Qi rules for 72 days after the Winter Solstice

Totaling 288 days for the four seasons.

The central Earth Phase (Wu-Ji) is unique—it has no fixed season but manifests in 18-day periods within each season:

• 18 days of terrace flowers in spring
• 18 days of pagoda tree blossoms in summer
• 18 days of chrysanthemums in autumn
• 18 days of winter frost flowers

These four 18-day periods sum to 72 days, which combined with the 288 days completes the 360-day annual cycle.

Finally, the text reveals the correspondences between heaven, earth, and humanity:

• Geography corresponds to the Five Sacred Mountains (Tai, Heng, Hua, etc.)
• Astronomy corresponds to the Five Planets (Venus, Jupiter, Mercury, Mars, Saturn)
• The human body corresponds to the Five Organs (liver, heart, spleen, lungs, kidneys)

The Green Emperor (Wood) of the East governs growth, corresponding to Mount Tai; the Red Emperor (Fire) of the South governs flourishing, corresponding to Mount Heng; the White Emperor (Metal) of the West governs harvest and dissolution, corresponding to Mount Hua; the Black Emperor (Water) of the North governs storage and return. These correspondences embody the Daoist cosmological principle of "the unity of heaven and humanity."

This scripture primarily elucidates the Daoist theory of the Five Phases (Wuxing) and their relationship with Heaven, Earth, and humanity, as well as the principles governing the birth and demise of all things:

First, the correspondences of the Five Phases:

1. The Five Sacred Mountains correspond to Earth's Five Phases: Mount Heng belongs to the Central Yellow Emperor, governing the harmonization and nourishment of all things; Mount Song represents Earth's Five Phases system.

2. The Five Planets correspond to Heaven's Five Phases: the Wood Virtue Year Star Lord (Jupiter) in the East, the Fire Virtue Sparkling Deluder Star Lord (Mars) in the South, the Metal Virtue Great White Star Lord (Venus) in the West, the Water Virtue Time Star Lord (Mercury) in the North, and the Earth Virtue Quelling Star Lord (Saturn) at the Center.

3. The five human organs correspond to humanity's Five Phases: the liver (Wood) governs spring (East, Jia-Yi), the heart (Fire) governs summer (South, Bing-Ding), the lungs (Metal) govern autumn (West, Geng-Xin), the kidneys (Water) govern winter (North, Ren-Gui), and the spleen (Earth) governs the four seasons (Center, Wu-Ji).

All things between Heaven and Earth are born from the transformation of "Primordial Qi (Yi Qi)" (innate vital energy), with the Five Phases as their fundamental structural principle. The clear Qi ascends to form Heaven, while the turbid Qi descends to form Earth, each returning to its proper place. Heaven symbolizes lightness, clarity, and emptiness; Earth embodies heaviness, turbidity, and substantial form. The natural operation of Yin-Yang and the Five Phases governs the cycle of seasons and the birth and death of all things—these are natural laws, while Heaven and Earth themselves undergo no creation or destruction.

Human life and death differ in this regard:

• Though sharing the same origin with all things, humans experience birth and death. Birth marks the beginning of death; death constitutes the root of birth.
• Physical forms give rise to the "material body" (Seshen), while emotional desires generate words and deeds contrary to the Dao, leading to calamity and destruction.
• Ordinary people in the world are often deluded by the "Six Roots" (Liu Gen: eyes, ears, nose, tongue, body, and mind), pursuing debauchery and coveting fame and wealth, which scatters their Shen (spirit) and estranges them from the Great Dao. Without cultivating body and nature, they succumb to the cyclical changes of seasons and mutual conquest among the Five Phases, inevitably meeting with illness and death.

(Note: The term "Qi" here is a Daoist technical term referring to the fundamental energy constituting all things, similar to "vital energy" but emphasizing its primordial origin; "Six Roots" is a Buddhist term adopted by Daoism to denote sensory desires.)

The Scripture of the Most High's Transformation of the Dao to Save the World primarily elucidates how the supreme Dao operates throughout heaven, earth, and all things, as well as how humans can cultivate themselves and govern states in accordance with celestial principles. Here's a modern interpretation in sections:

【The Origin of the Great Dao】

The supreme Dao (referring to the fundamental law of the cosmos) encompasses all heaven and earth, governing the growth of all things. Its blessings extend to all living beings ("creeping creatures" refers to tiny organisms, "sentient beings" to spiritually aware life), existing eternally with crystalline clarity—there is nothing it fails to nourish. When one aligns with the patterns of heaven and earth, the true path endures.

【Human Applications】

Those who comprehend the principles of natural transformation ("the mechanism of the Five Phases creation" refers to the generative and controlling cycles of Metal, Wood, Water, Fire, and Earth) and observe the Dao in seasonal transitions can thereby:

• Govern states: bringing national stability, prosperity to the people, and peace to the world
• Harmonize families: creating household abundance, practicing ritual propriety, and maintaining neighborly harmony
• Rule as sovereign: coordinating relations between states and directing officials
• Serve as officials: administering laws impartially without disrupting agricultural cycles
• Live as commoners: preserving loyalty and simplicity while handling affairs methodically
• Cultivate the self: transcending mundanity to attain sagehood and longevity matching heaven and earth

【Profound Truths】

The Dao has no concrete form ("formless"), yet when united with truth, it manifests wondrous realms. To seek the Great Dao, one must observe celestial principles (natural laws). The profound mechanism ("xuanji") of these principles, once comprehended and applied, leads to complete virtue and ultimate union with the Dao.

【Celestial Operations】

The supreme truth of the Dao operates like seasonal cycles:

• Cosmic circulation: Within the annual cycle, sun and moon traverse the twenty-eight lunar mansions (ancient astronomical sectors)
• Spatiotemporal correspondence: The heavens contain twelve celestial palaces ("Twelve Shangqing Palaces"), while earth divides into twelve regions—all influenced by stellar patterns. Just as days divide into twelve double-hours, each further subdivided, the Dao silently aligns with these natural rhythms
• Yin-Yang cycles: The sun and moon's movement creates day-night alternation, yet both share one essential unity

【Climatic Principles】

The year contains twenty-four solar terms (15-day intervals) and seventy-two pentads (5-day micro-seasons). To embody the Dao requires mastery of these temporal changes—the foundation for applying the Dao. Acting in accordance with celestial timing, allowing yin-yang and seasonal rhythms to circulate within oneself, constitutes natural harmony with the Dao. Like clouds rising to form rain or winds and thunder appearing and vanishing, all are spontaneous manifestations.

(Note: "Kalpa" is a Daoist temporal unit indicating vast cosmic cycles; "Yin-Yang" represents complementary forces; the character "旡" is an archaic form of "无" [wu, "non-being"])

This scripture primarily explains the interactions between the celestial and terrestrial Yin-Yang energies, as well as the correspondence between human respiration and celestial cycles.

On the formation of clouds, rain, wind, and thunder:

Clouds emerge when earthly Qi ascends and merges with celestial Qi. Just as Heaven belongs to Yang and Earth to Yin, their harmonious union brings nourishing rain that sustains all beings. Wind represents the harmonious interaction of the Five Phases (Wood, Fire, Earth, Metal, Water) – gentle yet powerful, following seasonal transitions to govern the growth and decline of all things. Thunder arises from the violent collision of Yin and Yang energies: after the Spring Equinox, when Yang Qi grows vigorous, the ascending heat clashes with descending cold earthly Qi to produce thunderclaps. In winter, when Yang weakens and Yin dominates, the temperature contrast diminishes, hence no thunder occurs. These natural phenomena all demonstrate the exquisite interplay of Yin-Yang energies.

On temporal cycles and respiration:

One day-night cycle divides into one hundred ke (ancient time units). Just as humans breathe, completing approximately 135 respiration cycles per ke (one inhalation-exhalation counting as one cycle), totaling 13,500 breaths daily. Heaven's hundred-ke rhythm manifests the operation of Yin-Yang, while human breathing patterns reflect cultivation methods aligned with celestial patterns. Those who truly comprehend the Dao synchronize their practice with these cosmic movements.

On the resonance of "Imperial Dao and Divine Transformations":

"The Imperial Dao" signifies manifestations of flourishing virtue, while "Divine Transformations" denote the mystical signs of Yin-Yang changes. When celestial Dao prospers, it manifests as orderly Yin-Yang interactions and auspicious weather patterns; when sages govern with Dao, nations enjoy peace with virtuous ministers; when individuals cultivate Dao, they attain longevity (jiushi) and spiritual clarity. These three resonances share the same essence – all revealing the wondrous workings of the Great Dao.

(Note: "Breath cycle" refers to one inhalation-exhalation; "Tuna" denotes Daoist breath-regulation practices; "Jiushi" describes the state of prolonged vitality or immortality)

The Scripture of the Most High's Transforming Dao for Universal Salvation reveals the core principles of Daoist cultivation. Here's a modern interpretation:

【Cosmic Origin】

"The root gives birth to the primordial ancestor" refers to the undifferentiated Primordial Qi (Xiantian Yuanqi) that forms the foundation of the universe. All phenomena emerge from this vital energy, much like branches grow from a tree's root. "The branches divide into six sources" describes how this primal qi differentiates into six energy patterns corresponding to the Five Phases (Wood, Fire, Earth, Metal, Water) and their cyclical interactions.

【Six Qi in the Human Body】

Just as six climatic forces (wind, rain, cold, heat, etc.) operate in nature, the human body contains six corresponding breath energies:

1. The "Xu" breath connects to the liver (Wood), associated with spring and the Zhen trigram

2. The "He" breath corresponds to the heart (Fire), linked to summer and the Li trigram

3. The "Si" breath governs the lungs (Metal), aligned with autumn and the Dui trigram

4. The "Chui" breath rules the kidneys (Water), corresponding to winter and the Kan trigram

5. The "Hu" breath dominates the spleen (Earth), circulating through all seasons

6. The "Xi" breath regulates the Triple Burner (the body's energy pathways), associated with wind

Practitioners must fully understand these correspondences.

【Cultivation Secrets】

"Fire dragon playing in water" describes the tongue (fire dragon) stirring the saliva (jade nectar) in the mouth. Beneath the tongue lies the "Jade Spring" meridian, whose secretions are called "Jade Flower Nectar" - essential material for internal alchemy (Neidan). The "golden tiger" represents the lungs (White Tiger of the West) that govern breath. Cultivation involves coordinating breath with saliva circulation - when qi becomes abundant, spiritual vitality (Shen) flourishes, eventually producing physical lightness and health. Nine years of consistent practice can transform an ordinary body into a sacred vessel, achieving transcendence.

【Energy Circulation】

"Reversing the Five Phases" means allowing Metal, Wood, Water, Fire and Earth to interact unconventionally - such as water above fire, or metal interwoven with water. "Cycling through four seasons" mimics nature's progression through spring, summer, autumn and winter, guiding internal qi to flow according to seasonal rhythms, thereby replicating cosmic creation patterns.

This scripture unveils the essential Daoist method of cultivating body and mind through breath regulation, saliva circulation, and Five Phase energy manipulation, emphasizing the correspondence between the human microcosm and the cosmic macrocosm.

This scripture elucidates the fundamental principles and practical methods of Daoist cultivation.

The operations of heaven and earth follow their natural patterns, where flourishing and decline, seasonal transitions all move in cyclical repetition. The movement of the Great Dao (the fundamental law of the cosmos) aligns with these celestial rhythms. In cultivation, practitioners must avoid stubborn attachments and instead harmonize with heavenly principles. Any cultivation method that violates natural laws by clinging to petty techniques will not only mislead others but also fail to transcend the cycle of life and death.

The Great Dao governs the four seasons through Yin-Yang transformations, regulates solar terms, and nurtures all beings. Though cultivation methods vary, they must correspond with the celestial movements to achieve longevity matching heaven and earth. The cosmic mystery lies in how the Five Phases' authentic Qi (the five elemental energies of Metal, Wood, Water, Fire, and Earth) circulate with the seasons.

The essentials of cultivation are: Serene mind forms the foundation—withdraw from worldly disputes, maintain simple diet, and stabilize the heart-mind (Shen). In alchemical practice (Neidan), one must follow the principles of heaven-earth Yin-Yang interaction and the mutual generation/restraint of Five Phases, harmonizing the body's essence (Jing), Qi, and spirit (Shen) through methods like water-fire balancing and metal-wood ascending/descending.

Oral fluids contain celestial-earthly essences that nourish Qi, blood, and spirit—they constitute the root of Golden Elixir (Neidan) cultivation. Breath regulation (Tuna) should absorb the upright Qi of Five Phases, adjusting the five organs' Qi channels according to seasonal and diurnal rhythms. Persistent practice of swallowing essences and regulating breath will, when merit reaches perfection, enable ascension to immortality.

The ignorant remain entangled in worldly gains, oblivious to the Dao's profundity; those with awakened understanding, though not yet fully enlightened, can already comprehend the Dao of emptiness-nothingness and observe the operational patterns of all creation. Those who grasp these principles naturally share affinity with the Dao.

This scripture explains the methods and specific steps for attaining immortality through cultivation:

The key to achieving immortality lies in persistently practicing profound methods until one attains complete merit and realizes the Dao (the Way). To become an immortal, one must first possess the predestined affinity for transcendence.

The cultivation method is as follows:

Each day between midnight (11 PM - 1 AM) and noon (11 AM - 1 PM), sit upright facing south with concentrated spirit (cunshen, mental focus), holding the hands in the "firm grasp" posture (a specific fist position). Then strike the bell and drum 36 times each.

The practice must align with the flourishing Qi (vital energy) of the four seasons:

1. Follow the cycle of the Five Phases' Qi (Wood, Fire, Earth, Metal, Water) for breathing exercises

2. Perform 72 breath cycles per season

3. Add 18 Earth Qi breath cycles, totaling 90 per season

4. The four seasons make 360 cycles, symbolizing the 360 days of a year

5. Add 5 more cycles representing the intercalary days

This completes one cultivation cycle (yigong)

Continue practicing in this cyclical manner:

• Three cycles (sangong) plus 30 breath cycles imitate the three-year intercalation
• Persistent practice without error gradually increases spiritual power

Effects of cultivation:

• Natural decrease in appetite; when hungry, substitute with Qi
• When thirsty, moisten with saliva
• The Qi of grains diminishes while true Qi grows stronger
• After nine years, one reaches the state of spiritual transformation

Notes:

1. Cunshen: Concentrating the spirit through inner observation

2. Firm grasp: Thumb inside, four fingers outside forming a fist

3. Breathing exercises: Exhaling turbid Qi, inhaling pure Qi

4. Five Qi: The energy mechanisms corresponding to the Five Phases

5. Yigong: One complete cultivation cycle