《太上老君元道真經註解》

The Commentary on the Supreme Lao Jun's Scripture of the Primordial Dao expounds the fundamental path of Daoist cultivation. The scripture states:

"Primordial" (Yuan) signifies the root and original source, while "Dao" refers to the supreme "Way of True Oneness," and "Jing" (scripture) represents the path leading to the Great Dao. This scripture elucidates the most profound and essential Way, hence its designation as the "True Scripture."

Lao Jun (Laozi) teaches that the path of cultivation is divided into superior, middle, and inferior methods, corresponding to the three Dantian (energy centers) in the human body: the upper Dantian resides in the Muddy Pellet Palace at the crown of the head, the middle Dantian in the Scarlet City of the chest, and the lower Dantian in the Ocean of Qi in the abdomen. This mirrors the threefold division seen in the Yellow Court Scripture (Huangting Jing).

Though cultivation methods vary—such as alchemy (Neidan and Waidan), ascending astride dragons, ritual worship, or breath cultivation for longevity—all ultimately lead to the goal of immortality. Like countless rivers flowing into the Eastern Sea, all paths converge.

The highest among these is the "Primordial Dao" (Yuan Dao), the supreme Way transmitted by Lao Jun. Utmost in its sublimity and emptiness, mysteriously profound, serene and Wuwei (non-acting), it aligns perfectly with nature. Yet precisely because of its profundity, ordinary people struggle to comprehend it. Only those of superior spiritual capacity, endowed with great wisdom and profound karmic affinity, coupled with unwavering resolve and accumulated Yin De (virtuous merit), can attain this Dao.

To cultivate the Primordial Dao, one must: refrain from coveting ill-gotten wealth and distance oneself from sensual temptations. Many are drawn to seemingly easier middle-tier methods, only to find themselves misaligned with the true Primordial Dao. Those who abandon the genuine Way for superficial practices may understand the principles yet fail to achieve realization. Only those with true spiritual roots who persevere in cultivation can attain immeasurable merit.

This passage primarily discusses the distinction between the "Primordial Dao" (the supreme cultivation method) and ordinary spiritual practices, as well as the correct approach to cultivating the Primordial Dao. Let me explain section by section:

1. On practitioners' aptitude:

Ordinary people often cling to life and death, pursuing immortality - this mindset actually hinders Dao cultivation. Truly advanced practitioners (superior adepts) can see through life and death, thus facing fewer obstacles in their practice.

2. The uniqueness of the Primordial Dao:

Other Daoist methods require formal apprenticeship, with numerous precepts and taboos that bring punishment when violated. The Primordial Dao needs none of these, as it is the fundamental Great Dao itself.

The Inner Teaching Scripture states: "Acting through non-action (Wuwei), thinking without thought, moving in stillness" - these three seemingly contradictory principles actually teach us to transcend superficial notions of right and wrong.

3. Differences in practice environments:

Ordinary methods demand secluded mountain forests for cultivation. Ancient sages could attain the Dao while mingling in worldly affairs, while average practitioners must retreat to hermitages.

The Primordial Dao differs - it has fewer prohibitions and rules, and breaking precepts won't harm one's cultivation.

4. Advantages of the Primordial Dao:

Lesser paths easily confuse people, causing ordinary practitioners to fail. Laozi said "Show no desirable things, and the people's hearts won't be disturbed," yet the Primordial Dao can be successfully cultivated right within worldly life.

The supreme Dao appears inactive yet causes no harm; the profoundest truth seems flawed yet isn't. Laozi's "mingling light with dust" means harmonizing with all things.

5. Specific cultivation methods:

Breath techniques: Inhale through nose, exhale through mouth to dispel pathogenic cold/heat. Laozi's "Mysterious Feminine Gate" (referring to breath) is the root of life/death - persistent practice brings immortality and immunity to temperature extremes.

Clearing distractions: Progress gradually from coarse to subtle. Forcing progress brings opposite results.

"Primordial Qi" is natural energy from emptiness - one must understand the relationship between "being" and "non-being" to master it.

Breath retention can temporarily relieve hunger, while circulation methods treat weakness, but these aren't true Qi-nourishing paths.

6. Key practice points:

Superior practitioners discern subtleties within subtleties, maintain Wuwei mindstate, single-mindedly uphold the One Dao, and fathom mysteries within mysteries without straying from the Primordial Dao's essence. As immortal scriptures describe "cheek-puffing" (a cultivation technique), all should be performed naturally.

This scripture elucidates key principles and precautions for Daoist cultivation and life-nourishment practices:

Forcibly swallowing breath is the path to death, and holding one's breath to the limit causes Qi to scatter chaotically—these are fundamental causes of damaging the primordial spirit (Yuanshen), which practitioners must avoid.

While simple breathing exercises may moisturize the skin, this is not true Dao cultivation. Authentic adepts possess abundant primordial Qi (Yuanqi, the innate energy) within, causing their skin to glow naturally, just as clouds bring rain to nourish all things. When Qi fills the meridians, the myriad spirits (Wanshen, the consciousness inhabiting body parts) become lively and active. As the immortal classics state: "Not a single hair remains unpenetrated by Qi, nor any joint unguarded by Shen."

This principle represents returning to the root and aligning with nature, hence called the "Primordial Dao (Yuandao)." Laozi said all things in their complexity ultimately return to their source. In cultivation, one must understand the "Three-in-One" (sanyi, the unity of Jing, Qi, and Shen), allowing Qi to fill naturally. Obsession with deliberate practice without returning to simplicity violates the true meaning of Primordial Dao.

Accomplished practitioners manifest: strong sinews and bones, dense marrow, stable internal organs, clear-mindedness, and tranquil Dantian (energy centers). Their physical frame undergoes natural transformation, reversing aging. Classics record that advanced adepts develop skin white as frost, bluish tendons and bones, with their names erased from underworld registers to join immortal ranks—gaining insight into the underworld and command over spirits.

Particular attention must be paid to the precept of "six non-entries and three non-releases": cultivation requires eliminating disturbances from the six desires (eyes, ears, nose, tongue, body, and mind), lest they trigger the six emotions (joy, anger, sorrow, pleasure, love, and hate) that pollute the six sensory roots, distancing one from true Dao. The "three non-releases" refer to preserving the primordial Qi in the lower, middle, and upper Dantian. This triple Qi coalesces into the "Three-in-One," which generates the three Hun souls that transform into myriad spirits—this is what Yuandao calls the Yang spirit. The primordial spirit transforms into Qi, Qi condenses into Jing (essence), and Jing manifests as myriad spirits. Thus Shen is Qi, Qi is Jing, Jing is Dao, and Dao is substance. Laozi spoke of the concrete reality within the ineffable—this "substance" must not be neglected. Immortal classics state: "Released primordial Qi aids others' growth; retained primordial Qi nourishes oneself."

The Annotations on the Primordial Dao True Scripture of the Most High Lord Lao presents two core teachings:

The first concerns essential cultivation techniques. As the Yellow Court Scripture illustrates, the human body resembles a great tree—if one recklessly dissipates vital essence (Jing, the primordial life force) like breaching a dam to release water, the life force withers just as a tree dies when stripped of its leaves. The key to cultivation lies in purging the body's turbid elements (referring to metabolic waste and distracting thoughts), allowing the pure "true Qi" (primordial vital energy) to circulate naturally. Ancient Daoist adepts all achieved realization through this method. Specifically, practitioners must maintain long-term discipline—only when the turbid energies from grains are completely eliminated can one attain the pristine state of "no residue in the abdomen."

The second teaching explains human origins. Among all beings, humans possess the most numinous consciousness, emerging simultaneously with heaven and earth from primordial emptiness. When primordial Qi coalesces to form the human body, the deities of the Ten Celestial Realms descend to become the body's internal spirits. Lord Lao describes fetal development: in the first month, the embryo forms; in the second, the amniotic sac develops; by the third month, the physical form divides—with corresponding deities taking residence each month. In the third month, the three ethereal souls (Hun) arrive; in the fourth, the Four Symbols (Qinglong, Baihu, Zhuque, Xuanwu) stand guard; the fifth month stabilizes the five viscera; the sixth forms the six roots (eyes, ears, nose, tongue, body, and mind). Only after the tenth month, when celestial deities infuse the body and primordial Qi fully consolidates, does birth occur.

The scripture concludes by explaining why heaven and earth endure while humans perish: the cosmos maintains its innate serenity and pliancy, following the Dao's natural course without dissipating primordial Qi. Humans, however, scatter their Qi through desires, attachments, and excessive mental agitation. Like the modern adage "to nourish life, first nourish the heart," preserving inner stillness remains the foundation of longevity.

The Commentary on the Supreme Elder Lord's Scripture of Primordial Dao explains why humans cannot endure as long as heaven and earth, and reveals methods for returning to one's origin and prolonging life through cultivation.

Humans fail to achieve the eternal existence of heaven and earth because:

1. Heaven and earth follow natural Wuwei (non-action), while humans constantly force deliberate action;

2. The earth maintains its simple nature, while humans are filled with desires;

3. The sky remains eternally clear, while humans obscure their own minds;

4. The earth is solid and stable, while humans are restless and agitated;

5. The Qi (vital energy) of heaven circulates endlessly, while human Qi stagnates and blocks;

6. Underground springs flow unseen, while human Qi leaks outward. These all contradict the innate nature of heaven and earth, violating the fundamental emptiness of "Primordial Dao."

The key to prolonging life lies in "retaining Qi" (preserving primordial energy). Humans originally possess pure six senses (eyes, ears, nose, tongue, body, and mind), but they become distracted by illusions and the "six thieves" (sensory desires), causing:

• Deluded thoughts disturb the Shen (spirit)
• Wandering eyes deplete Jing (essence) and Qi
• Random listening scatters mental focus
• Scent-chasing noses lose spiritual sensitivity
• Reckless speech abandons true simplicity
• Flavor-craving tongues fail to generate saliva

The method to return to the root requires calming the heart-mind:

1. First reduce breathing frequency - the calmer the mind, the slower the breath naturally becomes. Halving the breath extends life by half.

2. Ordinary people breathe 15,000 times daily. Through cultivation reaching the "returning to root" state where breathing nearly stops, one can double their original lifespan.

3. Progressing from reduced breath to complete breathlessness allows full return to primordial Qi, achieving immortality.

Essential cultivation principles:

• The secret of "breath regulation" lies in focused intention, allowing the "primordial Shen" to return to its throne
• Persistent practice reveals the "mysterious pass" (a crucial Neidan focal point), ultimately realizing true Dao
• Ordinary people consider breathing normal, while adepts regard breathlessness as normal
• The Scripture of Hidden Correspondences states "death is the root of rebirth," referring precisely to this breathless state

Practical guidance for cultivators:

• Balance movement and stillness: breathe during activity, practice breathlessness in stillness
• Aim for breathlessness, viewing breathing as deviation
• Begin with breath reduction, progressing gradually

(Note: "Qi" here refers to innate primordial energy, distinct from ordinary breath; "Primordial Dao" denotes the fundamental Way; the "mysterious pass" is a key focal point in Neidan practice, its location varying by individual)

This scripture elucidates the methods for cultivating the "Primordial Dao" (a fundamental path of Daoist practice) and the three progressive stages of spiritual attainment. The key principles are as follows:

The essence of cultivation lies in maintaining mental clarity and serenity, avoiding any sense of forced effort. When one nourishes Qi (vital energy) through tranquil meditation, the Three Spirits (referring to the Shen/spirit of the Three Dantian/energy centers) become joyful, the ethereal and corporeal souls find harmony, and primordial energy naturally gathers within.

The practice unfolds through three significant stages, each marked by distinct transformations:

1. First Stage (100 days): Practitioners must achieve "single-minded vigilance" — maintaining continuous awareness of cultivation without interruption. Upon reaching this stage, worldly afflictions naturally dissolve as inner purity gradually deepens, marking the completion of minor accomplishments.

2. Second Stage (200 days): A state of "spontaneous cessation" emerges where one naturally loses attachment to the Five Grains and flavors, no longer experiencing ordinary hunger or thirst. This signifies the achievement of intermediate attainment.

3. Third Stage (300 days): Primordial energy becomes utterly stable ("unshakable self-containment"), and practitioners reach the state of "Primordial Dao returning to its root." Here, one transcends the influence of hunger, thirst, heat, or cold, while their name is erased from the underworld's register of death, granting longevity. This constitutes the great accomplishment.

Successful cultivation manifests through three celestial confirmations: the underworld purges one's death record, celestial realms register the immortal name, and the Four Directional Star Deities inscribe longevity, blessings, calamity-dispelling, and life-extension. The practitioner's name becomes permanently recorded in the immortal registers as a Zhenren (perfected being). Such adepts may freely traverse paradisiacal realms like the Land of Huaxu, ultimately ascending as immortals.

Key terminology is clarified:

• "Pausing during affairs, diminishing during non-affairs" refers to suspending practice during obligations while reducing distractions during free time in early stages.
• "Spontaneous cessation" describes the transitional state preceding Qi stabilization.
• "Unshakable self-containment" denotes the complete stabilization of primordial energy.

The scripture emphasizes persistent cultivation through these three stages to progressively attain the immortal realm of enduring vision and eternal life.

The Yuandao Zhenjing (Authentic Scripture of the Primordial Dao) attributed to the Supreme Venerable Lord Laozi expounds the essential method for attaining "stabilized embodiment" (ding shen) - a state of complete physical and mental tranquility.

The Supreme Venerable Lord teaches: Cultivation must begin with breath regulation. First reduce the breathing frequency, then progress to breath suspension, ultimately reaching the "non-active stabilized state" (wuwei ding jing). This stabilized state isn't achieved through forced effort but manifests spontaneously. Upon attaining this state: Yin-Yang harmonizes naturally to prevent illness, seasonal changes cannot affect you, primordial Qi (yuanqi) fills the body eliminating hunger and thirst, all internal spirits (referring to bodily functions) dwell peacefully to repel external pathogens, and awakened wisdom arises to dissolve afflictions.

Laozi further explains: This wisdom emerges through spontaneous awakening, where marvelous existence arises from emptiness. It's like knowing all under heaven without stepping outdoors, or comprehending the Dao's principles without looking through windows.

Essential reminders:

1. When thoughts become chaotic, primordial Qi dissipates while Yin energy (negative forces) accumulates. Only through successful Dao cultivation will deluded thoughts naturally extinguish.

2. After approximately three hundred days of practice, practitioners may encounter "Yin demons" (internal distractions) manifesting as various hallucinations and emotional disturbances - perseverance is crucial during this phase.

3. Upon reaching advanced stages, all speech and action naturally accord with the Dao, negative emotions cease to arise, and perpetual serenity is maintained.

The secret to longevity lies in achieving three perfections:

• Spirit perfection (shen quan): Consciousness becomes complete like empty space
• Qi perfection (qi quan): Breath becomes profoundly tranquil
• Form perfection (xing quan): The body becomes purified and unstained

When primordial Qi fills and condenses completely, the practitioner undergoes bodily transformation and ascends to immortality.

Practical cultivation methods:

1. For those finding breath regulation too gradual, combine it with the "breath retention method" (zhu qi fa):

• Practice breath retention only after mental stillness is achieved
• The optimal time is before the cock's crow during the Yin hour (3-5 AM)
• Begin with 5-7 repetitions, gradually increasing to 10
• Inhale deeply through the nose and retain to capacity (without strain)

2. Each retention should begin only after completing a normal exhalation - this ensures benefit without harm.

The essential key:

Maintain a mindset of "serene detachment and emptiness" (tiandan xuwu) during practice, allowing spirit and Qi to settle naturally. Remember: Genuine stabilized states cannot be forcibly attained - they manifest spontaneously.

This passage elucidates Daoist cultivation methods concerning breath regulation and guiding primordial Qi (vital energy):

Before practice, one must prepare a tranquil chamber and seek like-minded companions. Breath regulation should proceed gradually, with the number of repetitions slowly increased. Employing the "breath reduction method" (gradually decreasing respiratory frequency) yields twice the result with half the effort. The Yinfu Jing states that focused practice in one area can amplify effects tenfold.

Beginners should avoid overly rapid breathing, ensuring exhalations and inhalations remain gentle and unhurried. Improper methods may cause internal injuries, harming both body and mind instead. Immortal scriptures teach that exhalations should be subtle while inhalations prolonged—understanding this principle naturally reveals profound mysteries.

The Most High Lord Lao (Taishang Laojun) declares: Breath suspension (temporary respiration cessation) can unblock meridians throughout the body, dissolve stagnation, cure illnesses, and guide primordial Qi's circulation. Like a gardener watering vegetable plots, when water fills the channels, it naturally flows everywhere. When primordial Qi becomes abundant, the entire body experiences mild warmth—this is the moment to form the "firm grasp" hand gesture (wogu technique), directing Qi into the upper, middle, and lower Dantian (the three primary energy centers in the body). As Qi circulates completely, it moistens hair and skin, bestowing radiant complexion akin to a maiden's.

The Zhonghuang Jing mentions: Through cultivation, one strengthens sinews and bones while opening all bodily acupoints. Each acupoint hosts its presiding spirit—successful practice enables these spirits to return to one's being. Prolonged perseverance can refine "golden marrow and jade bones," attaining longevity's realm.

The Most High Lord Lao emphasizes: Cultivation ultimately aims for "breathlessness" (extremely subtle respiration). When combined with Qi guidance and breath reduction methods, primordial Qi naturally fills the entire body. During practice, the body remains motionless while mental activities quieten, eliminating all distracting thoughts. Every pore connects with primordial Qi; every joint houses its guardian spirit—this constitutes bone-refining methodology. Persistent practice leads to immortal longevity.

(Note: The mentioned "firm grasp" refers to a Daoist mudra where four fingers clasp the thumb; "three Dantian" denote the upper Dantian between eyebrows, middle Dantian at the chest, and lower Dantian below the navel.)

Interpretation of the Lower Volume of the "Supreme Lao Jun's Scripture of Primordial Dao"

The lower volume primarily elucidates the spiritual rewards attained upon successful cultivation of the Primordial Dao (the fundamental practice method in Daoism). The scripture states these blessings remain invisible in initial stages, manifesting only when one achieves genuine mastery. The term "merit reward" refers to the karmic returns from practicing the Primordial Dao.

The text describes these rewards as including: divine transformations like those of immortals, majestic ceremonial processions, miraculous mounts, resplendent celestial palaces, exquisite delicacies, attendant youths, and divine music. Just as Lord Mao (Mao Ying, patriarch of the Shangqing tradition) received the Nine Imperial Honors, adepts who master supreme Daoist methods obtain rewards a hundredfold greater. Therefore, practitioners should never fear hardship in pursuing the Primordial Dao.

Originally comprising dozens of chapters, five are preserved here:

The Central Yellow Scripture states: Upon attaining the Dao, one ascends beyond the nine heavens, welcomed by celestial processions. The Heavenly尊 (Tianzun) bestows ten-directional maidens bearing banners, a hundred-dragon chariot, and jade attendants. Dragon banners lead while tiger banners follow, with immortal robes fluttering amid eight-directional winds. Eight phoenixes harmonize behind, nine fenghuang sing ahead. Crowned with the Seven Stars diadem, shod in five-colored cloud boots, clad in cicada-wing gauze, girded with the Li-Luo sash, and bearing the Golden Tiger Seal, one proceeds to audience with the Supreme Pure Celestial Emperor (Lao Jun). These correspond to five cultivation attitudes: single-minded devotion, unwavering perseverance, diligent progress, unfailing original intent, and exclusive focus on Primordial Dao practice.

The "Longevity Great Lord" mentioned subsequently refers to the Southern Dipper Star Lord. By maintaining these five disciplines (non-regression, non-slacking, etc.), success in Primordial Dao cultivation is assured. However, special caution applies to practice interruption—haphazard breaks may lead to eons of failed attainment. While worldly affairs inevitably cause temporary pauses, interruptions demand utmost prudence.

Subsequent passages detail karmic penalties for practice interruptions:

• One heavy breath: 2-day merit regression
• Minor fatigue: 2 days
• Major fatigue: 30 days
• Mild drunken vomiting: 60 days
• Severe drunken vomiting: 1 year
• Sexual indulgence: 30 days
• Great anger: 20 days
• Grief/fear: 7 days each
• Overeating/starvation: 5 days each
• Fright: 10 days
• Exhaustion carries corresponding deductions

(Note: "Merit regression" denotes degrees of practice deterioration, not literal temporal reduction.)

This scripture elucidates the precautions and methods for cultivating the "Primordial Dao" (the highest level of Daoist practice), focusing on preserving the primordial Qi (the fundamental life energy of the human body). It comprises three main sections:

I. Behaviors that deplete primordial Qi

1. Negative emotions diminish cultivation progress: exhaustion reduces twenty days' merit, agitation reduces five days', and anger reduces ten days'.

2. Daily misconduct also causes depletion:

• Improper diet, exposure to extreme temperatures, dampness, or irregular routines
• Excessive speech (as Laozi said: "Much talk leads to exhaustion—better to hold fast to the center")
• Contentious debates (which diminish accumulated virtue [De] and shorten lifespan)
• Overthinking

II. Essential cultivation techniques

1. Characteristics of primordial Qi: difficult to accumulate yet easily dissipated; meridians and joints prone to blockage yet hard to unclog.

2. Specific cultivation methods:

• Rise at the fifth watch (3-5 AM) for seated meditation
• Comb hair one hundred times and practice daoyin (Qi circulation exercises) with loosened hair
• Massage limbs and exhale turbid Qi
• Maintain mental clarity while gradually regulating breath:
• First make breathing subtle
• Then reduce to half of normal respiration
• Ultimately attain fetal breathing (breathing without mouth or nose)

III. Cultivation achievements

1. Uninterrupted practice for one year leads to Dao-realization

2. Four daily hours of practice require five years

3. Successful cultivators become "Supreme Perfected Lords of the Taiji Origin"

4. Transmission lineage: transmitted from Lord Lao (Taishang Laojun) through nineteen Tang Dynasty immortals, later revealed to the world by the exiled immortal Meng

The text concludes with verses extolling the Primordial Dao's nature:

• Source of emptiness/non-being, foremost among all scriptures
• Vast yet supremely subtle
• Manifests celestial phenomena
• Remains pure and unstained

(Note: "Diminishing accumulated virtue and predetermined lifespan" refers to the reduction of one's meritorious deeds [Yin De] and destined longevity. The "Gate of Three-in-One" denotes the cultivation state unifying essence [Jing], Qi, and spirit [Shen].)

This scripture discusses the characteristics of the "Primordial Dao" (the most fundamental cosmic principle). It states that when cultivation reaches its most tranquil state, one can return to the origin of all things. Though the phenomenal world appears complex and diverse, only the Primordial Dao exists eternally as the supreme reality.

The Primordial Dao has no concrete form, neither beginning nor end. Like a turning wheel, it moves the sun and moon while encompassing heaven and earth. It is both perfectly rounded like a drawn bow and profoundly simple in its unadorned purity. The nature of the Primordial Dao is inherently benevolent, nourishing all beings and sustaining creation.

The scripture further explains: from those with excess, it naturally reduces; to those in deficiency, it spontaneously gives. This principle of natural balance operates without deliberate intention, being inherently aligned with human nature. Here we see the Daoist egalitarian philosophy of "diminishing excess to supplement deficiency" expressed through cosmic law.