《老子說五厨經註》

Preface to the Vernacular Interpretation of The Scripture of the Five Kitchens as Expounded by Laozi:

I have heard the Book of Changes state: "Only by deeply comprehending subtle principles can one penetrate the divine, and only by proper application can one settle body and mind, thereby cultivating virtue (De)." How profound this statement is! One must thoroughly understand the principles before penetrating the divine; one must apply them correctly before settling body and mind. To claim mastery without grasping the principles, or to speak of settling body and mind while misapplying them, or to profess understanding of the great Dao (the Way) while body and mind remain unsettled—this is impossible. The fundamental force driving the transformation of all things is the subtle Qi (vital energy). When this Qi condenses into form, it is called "harmonious blending" (referring to the harmonious fusion of Yin and Yang energies). Upon reaching a state of seamless unity, one can coexist with the Dao. Is not the great virtue (De) of heaven and earth precisely the creation of all things? To preserve both form and life, the key lies in reducing thoughts, restraining desires, maintaining innate simplicity, pursuing harmony, cultivating a serene mind, and merging with the natural Qi. When body and mind are pure and clear, the will can commune with the divine. Before desires arise, there are always omens.

Thus, the sages passed down teachings to regulate conduct, promoted good deeds to uphold innate nature, concentrated essence (Jing) to achieve pliancy and guide harmony, rested in stillness to restrain desires, purified the mind to guard the mysterious within, and exhaustively studied divine principles to comprehend transformation. Only then could they settle body and mind, preserve the state, allow virtue (De) to function unnoticed by the people, and thereby receive heaven's protection and auspicious blessings.

With reverence, I have studied this scripture and found that its five chapters encapsulate the essentials of self-cultivation: complete harmony and unity, subtle principles that penetrate the divine, sitting in stillness to forget the self and transcend form, and settling body and mind to cultivate virtue (De). After prolonged study and reflection, I ventured to compose this commentary. Though of humble origins, I have received imperial grace and dare not betray such sagely enlightenment by forgetting my own crudeness. With trepidation, like one who is lost, I cautiously offer this annotation. Your subject, Yin Yin, bows twice in reverence.

Commentary on The Scripture of the Five Kitchens as Expounded by Laozi (annotated by Yin Yin, a Daoist priest of the Suming Abbey in the Tang capital):

Maintaining the harmonious flow of primordial Qi (life energy) within the body ensures the fullness of the five viscera and the tranquility of the five spirits (the five aspects of Shen corresponding to the viscera). Fullness of the viscera brings ample nourishment, while tranquility of the spirits leads to the dissipation of desires. This scripture is likened to a kitchen nourishing the five viscera, hence its name, "Five Kitchens."

The "one Qi harmoniously flowing" refers to the most subtle foundational energy (the primordial Qi believed in Daoism to generate all things). In heaven, it manifests as harmonious Yang Qi; on earth, as harmonious Yin Qi. The fusion of Yin and Yang creates the Qi of supreme harmony. Human life depends entirely on the harmonious operation of this primordial Qi.

This scripture expounds the essential method of Daoist cultivation known as "guarding the One" (focusing on preserving the innate primordial Qi within the body):

All things contain the dual energies of Yin and Yang, whose harmonious blending creates equilibrium. Practitioners must sever external distractions and concentrate on nurturing the internal Qi (primordial life energy), allowing body and mind to achieve complete harmony. Laozi teaches that by focusing on this vital energy, one can return to the pure simplicity of an infant's state.

The so-called "attaining the One" means internally preserving Qi to nourish the spirit (Shen), while externally maintaining physical health, allowing Qi to circulate naturally within the body in perfect integration with the whole. Laozi states that all beings rely on this fundamental energy for existence.

All humans are originally endowed with primordial Qi. If one can maintain this harmonious state, one transcends conceptual distinctions between "being" and "harmony," becoming as natural as clay returning to earth. Laozi describes this state as beyond verbal expression.

This profound principle exists in formless subtlety. Through cultivating one's innate nature and returning to the source, one attains the mysterious state of unity with the Dao. Laozi calls this "the Mystery" (Xuan).

In practice, avoid deliberate mental effort. What we call "intention" is but clinging to illusions. When preserving Qi, refrain from forced visualization—instead maintain a mind empty and serene, abiding in harmony before thoughts arise, allowing wisdom to manifest spontaneously. Forcing thoughtlessness itself becomes another attachment. Laozi teaches that closing the gates of sensory desire brings natural tranquility.

The essence lies in neither deliberate pursuit nor forced emptiness. True wisdom arises naturally—if one consciously seeks "thoughtlessness," one falls back into deluded grasping. Laozi says genuine simplicity requires no striving.

This passage primarily discusses methods for cultivating the heart-mind, with its core emphasis on maintaining inner purity and wuwei (non-action). Let me explain in contemporary terms:

During cultivation, one should preserve the empty stillness of the primordial qi (yiqi) within. This naturally leads to harmonious flow. Such harmony isn't achieved through deliberate pursuit but transcends sensory thinking. Laozi teaches us to use the inner light of wisdom (guang) for contemplation, ultimately returning to original authenticity.

The true cultivation method is this: maintain the great harmony (taihe) within. When harmony flows freely, all attachments naturally dissolve. Even the concept of "cultivation method" must be relinquished—this is what's meant by "true cultivation is not clinging to cultivation."

Don't use thought to chase after thought. The heart is the vessel that generates wisdom—used correctly it produces insight, used incorrectly it creates delusions. When one can calm the qi, rectify the inner heart, and maintain pure contemplation, clear wisdom manifests like a mirror reflecting all things without being tainted. This non-discriminating contemplative state is called the "constant heart" (changxin).

If one deliberately pursues the "constant heart" through thought, it becomes polluted by distractions. External attachment to forms and internal loss of contemplative wisdom leads to forfeiting both the "constant heart" and natural harmony. As Zhuangzi said: the true attainment of heart means preserving its original state, not deliberate pursuit.

Cultivation must transcend all attachments. When contemplative wisdom remains constantly pure, no deliberate "maintenance" is needed. The light of wisdom appears naturally—neither sought nor rejected—allowing the heart-mind to reach eternal stillness.

True cultivation (zhen) means guarding the authentic source of wisdom. This "authenticity" is the pure, untainted constant heart and contemplative wisdom. When the wellspring of wisdom is clear and silent—neither clinging to external forms nor generating delusions—the pristine state of primordial qi can be preserved. Thus we're told to safeguard this fundamental authentic state.

[Supplementary Notes]

1. "Yiqi" refers to primordial qi, which Daoism considers the foundational life energy

2. "Constant heart" (changxin) denotes the original heart-mind beyond discriminating thought

3. This passage emphasizes wuwei cultivation methods, opposing deliberate striving

4. It cites Laozi's and Zhuangzi's philosophies to illustrate key cultivation principles

This scripture primarily discusses methods for cultivating the heart-mind and nurturing one's nature, with its core focus on the spiritual state of "transcending aspirations and forgetting cultivation."

The first section explains the relationship between "nature" (xing) and "aspiration" (zhi):

Human nature is one's fundamental essence, while aspiration represents the attachments of the mind. By severing external distractions and preserving the original mind, one can return to their innate nature. In practice, one should focus inward to achieve transparent awareness. When completely free from external influences—when consciousness no longer clings and transcends the limitations of form and intellectual cleverness—one becomes attuned to the Dao (the Way). Thus, the nature returns to its primordial state, achieving inner and outer tranquility, entering a mysterious realm where clinging thoughts naturally dissolve.

The second section emphasizes the importance of "forgetting" in cultivation:

If one becomes attached to the act of cultivation itself, true attainment remains elusive. The heart-mind must transcend all attachments, settling into stillness both internally and externally—neither stirring thoughts nor deliberately pursuing emptiness. It should be as natural as sitting while forgetting the body or walking without conscious effort, allowing random thoughts to arise and vanish. Fixating on cultivation creates a single thought with the weight of a thousand pounds; when the mind wavers, external disturbances rush in, violating the principle of "transcending aspiration."

The third section discusses "cultivation without cultivating":

Though thoughts should not cling, gradual realization still requires method. The key lies in not fixating on cultivation itself—forgetting that one is cultivating allows the nature to settle naturally, leading to seamless, luminous awareness.

The fourth section describes the results of practice:

When the mind is focused, wisdom becomes pure. At this stage, both inner and outer are forgotten, and even one's spiritual achievements no longer occupy the heart.

The fifth section addresses breath regulation and life-nourishment:

True primordial Qi (vital energy) coalesces into harmony. Indulging in rich flavors to satisfy the five organs renders the body as fleeting as foam. The human form consists of the four elements (earth, water, fire, wind), all destined to disperse. Clinging to them pollutes the purity of primordial Qi.

The conclusion summarizes essential points:

One should maintain harmonious Qi, preserve pure awareness, and merge with the Great Harmony. Attachment to material pleasures like food prevents lasting stability. The four elements ultimately disperse and return to their source, while a defiled consciousness follows karmic currents. "Taking" refers to receiving external things; "leaking" denotes depleting Qi. Thoughts and karma are interconnected, producing corresponding results based on causes and conditions received.

This scripture discusses how to achieve a state of harmonious unity when cultivating the "Five Kitchens" (five Daoist methods of nourishing life).

It begins by stating that when practice reaches the state of "Supreme Harmony" (Taihe), the innate primordial Qi (vital energy) becomes perfectly balanced, entering the realm of "Ultimate Emptiness" (Xuji)—this is called "Returning to the Origin" (Fuming, the root of life). Achieving this state leads to eternity, referred to as "True Realization" (Zhengshou, the correct experience of cultivation). In this condition, a naturally clear mind gives rise to "Wisdom Illumination" (Huizhao), a lucid and constant awareness. When one reaches the state of "Absolute Nothingness" (utter emptiness), they can enter the supreme realm of "Uninterrupted Oneness" (Wujian, free from all barriers).

The scripture concludes with a warning: if one clings to "Oneness" (a particular state of cultivation), they will instead become bound by various karmic conditions; if one creates karma through forced actions, they will fall into the "Six Realms" (reincarnation). This serves as a reminder to practitioners not to fixate on any state but to maintain a natural and effortless (Wuwei) approach.