《洞玄靈寶九真人五復三歸行道觀門經》

The Dongxuan Lingbao Jiuzhenren Wufu Sangui Xingdao Guanmen Jing (Scripture on the Five Returns and Threefold Reversion to the Dao's Observation Gate by the Nine Perfected of Numinous Treasure) presents essential instructions for contemplating the true mind while cultivating the orthodox path:

Practitioners should maintain a state of desirelessness and non-seeking, quietly observing the true nature within. The authentic mind-nature is originally clear like a polished mirror, capable of reflecting all phenomena. Though distracting thoughts and delusions may arise, one must recognize they are not the mind's essence. The crucial point is to understand the mind's fundamental nature, not to cling to the very notion of "realizing mind-nature." The mind is inherently tranquil, yet one should not deliberately pursue a "state of tranquility."

The scripture employs metaphors: Just as wood contains no inherent fire-nature, the human mind originally lacks perception. Yet when wood encounters fire it burns, just as the mind generates cognition when contacting external phenomena. These conditioned phenomena are all illusory and impermanent—only the true nature of Dao is eternal and unchanging. By purifying the mind to unite with Dao, one returns to the primordial source.

Later verses summarize: Cognition arises from external conditions, like fire requiring causes to ignite. Clinging to these leads one astray from Dao's source. The more one tries to quell thoughts, the more thoughts proliferate. Realizing cognition's nature is fundamentally empty—this is the profound gateway to awakening.

The text identifies four conventional cognitive delusions: internal perception, external cognition, subject-object discrimination, and the attachment to negating cognition. In truth, these are all provisional designations—transcending these four aspects doesn't yield another "truth" to grasp. Because cognition itself neither departs from nor merges with reality, it's as illusory as dew or foam.

Ordinary people mistake illusions for reality, while sages' spiritual powers manifest according to conditions. Only wisdom illuminates the truth: understanding mind is Dao, where reality and illusion are fundamentally nondual. Without clinging to distinctions of inner/outer or true/false, responding to circumstances without attachment, cognition and realm become undifferentiated—ultimately achieving the pure Wuwei (non-action) state of natural harmony with Dao. This embodies the essential meaning of returning to the origin.

(Note: "Taiyi" refers to Dao's primordial source; "Five Returns and Threefold Reversion" indicates progressive stages of returning to original simplicity in cultivation.)

This passage elucidates the essential Daoist practice of "contemplating the original mind" and "returning to the Great Dao," comprising three progressive stages:

The first section discusses "perceiving the essence of all phenomena":

All manifested things emerge from primordial chaos (Pu, the Uncarved Block), much like a spinning wheel that appears solid yet is fundamentally formless. Practitioners must maintain unwavering inner stillness, observing the cycles of life and death as one would watch a flowing river. The world we perceive is but an illusory construct born from the interaction between our senses (eyes, ears, etc.) and external phenomena. Only by realizing the fundamental unity of truth and illusion, merging one's spirit with the Dao, can one attain the ultimate realization.

The second section explains the path of "returning to the source":

From visual perceptions (like distinguishing blue from yellow) to all sensory cognitions, one must ultimately transcend the senses to return to the original mind. From the arising and ceasing of random thoughts to mental stillness, one must ultimately return to the source of life (returning to one's vital destiny). When this life essence merges with the Dao, the distinction between internal and external reality dissolves, achieving a state of unimpeded freedom. This liberated nature permeates the entire Dharmadhatu (cosmic truth), enabling one to perceive all phenomena through the eyes of the Dao without being deluded by appearances.

The third section illustrates the practice of "transcending dualities":

The transition from mundane existence (the ordinary) to sacred realms (the sublime) represents cyclic transformation, just as the passage from human realm to ghostly existence symbolizes samsaric rebirth. Only through cultivating immortality (cheating death) can one transcend the cycle of life and death. Returning to eternity means reverting to the source of life, where the Dao-nature becomes perfectly clear, simultaneously reflecting all phenomena without attachment. This state surpasses all dualistic concepts like birth/death or truth/falsehood, with all spiritual attainments ultimately dissolving into the fundamental nature of the Dao.

The conclusion outlines four cultivation methods:

Regardless of whether celestial beings or earthly men and women, diligent practice of these four methods (presumably referring to contemplation, returning, transcending, and unification as mentioned above) leads to the state of Wuwei (non-action) and complete union with the Dao. The essence of the Great Dao is profoundly mysterious—it activates Yin-Yang, consolidates heaven and earth, disperses Jing-Qi as all things (Pu), and manifests in diverse forms according to beings' karma (earthly deeds).

Note: "Pu" refers to the primordial, undifferentiated state in Daoism; "Dharmadhatu" is a Buddhist term here denoting the realm of ultimate truth; "cheating death" is a Daoist technical term meaning transcending mortality through cultivation.

This scripture expounds the Daoist teachings on karmic retribution and hellish punishments, presenting two main sections:

The first section details the "Nine Hells" punishment system. When individuals violate fundamental Daoist cultivation principles, they descend into nine distinct hells, each governed by different deities with corresponding punishments:

1. Violating the fundamental laws of the Dao (the Way) leads to the Pure Truth Hell overseen by the Jade Emperor, where silence serves as punishment.

2. Defying natural virtue (De) brings one to the Three Knots Hell under the Heavenly Sovereign, punished through agitation.

3. Succumbing to desires against one's true nature results in the Final Beginning Hell ruled by the Earthly Sovereign, where delusion becomes the torment.

4. Rejecting reason and confusing the mind leads to the Five Relationships Hell administered by the Human Sovereign, suffering through hardship.

5. Breaking trust through deception lands in the Universal Flogging Hell governed by the Yellow Emperor, punished with rod strikes.

6. Violating benevolence by killing leads to the Wind-Thunder Hell under the Green Emperor, where blade wounds inflict suffering.

7. Opposing righteousness through robbery brings one to the Diamond Hell ruled by the White Emperor, punished by fire.

8. Defying ritual propriety through licentiousness results in the Fiery Screen Hell under the Red Emperor, where freezing becomes the torment.

9. Rejecting wisdom through ignorance leads to the Dark Cold Hell governed by the Black Emperor, crushed under oppressive force.

The duration of punishment corresponds to the severity of transgressions—grave offenses endure for kalpas (cosmically long periods), while minor ones last for years.

The second section presents the "Five Victorious Cultivation Methods" to avoid hellish rebirth:

1. First comprehend the Five Knowledges and Ten Practices to discern truth from illusion.

2. Next observe one's heart-mind (Xin), realizing the principle of impermanence.

3. Then cultivate integrity and wisdom to purify karmic obstructions and return to original purity.

4. Progress further into profound mystical states, merging with the subtle to comprehend truth.

5. Ultimately unite with the Dao (the Way), attaining the illuminated state of realization.

In essence, this scripture warns practitioners: violating Daoist teachings leads to specific hellish punishments, while progressive cultivation through five stages averts negative karma and ultimately leads to Dao-realization.

This scripture elucidates how cultivating the "Five Supreme Methods" (Wusheng) enables transcendence beyond the cycle of life and death to realize the eternal Dao (the Way). Here is a plain explanation:

[Core Doctrine]

Through five extraordinary cultivation methods, practitioners can achieve physical and spiritual perfection, surpassing the impermanence of life and death to realize the unchanging "Eternal Dao." This Eternal Dao permeates all existence—neither being nor non-being, neither ceasing nor changing—it is the self-so truth of nature.

[Key Practice Points]

1. Body-Spirit Relationship: Human consciousness (Shen) and physical form are interdependent. Actions create karmic consequences, where nine evil deeds lead to hellish rebirths, while the Five Supreme Methods lead to realization of the true Dao.

2. Cultivation Methods:

• Maintaining precepts
• Cessation of deluded thoughts
• Purification of mind
• Concentrated focus (Shouyi, "guarding the One")
• Dissolution of internal and external attachments

3. Attainment: Transcending the Three Realms (Desire, Form, and Formlessness) to achieve the same state as the Three Pure Ones (Sanqing: Jade, Upper, and Grand Purity).

[Verse Explanations]

The first verse describes practitioners who eliminate false views and purify their minds, attaining the "selfless" state to freely enter the Mysterious Gate.

The second verse explains that those who realize the empty nature of all phenomena, with minds unstained by desire, achieve true liberation.

[Final Exhortation]

The text concludes by emphasizing that all practitioners—regardless of their current level—will gain corresponding benefits by following these methods. True liberation comes from realizing the essence of Dao, where the realms of samsara transform into the sacred realms of the Three Pure Ones.

(Note: "Nine Hells" refer to the nine levels of hell in Daoist cosmology. "Three Pure Ones" are the highest Daoist deities. "Guarding the One" (Shouyi) is a fundamental Daoist practice focusing consciousness at a single point.)

This scripture records the enlightenment verses of nine realized adepts (those who have attained spiritual accomplishment), revealing the ultimate pursuit of Daoist cultivation:

The third adept said:

Transcending the constraints of time and space, there is neither beginning nor end. Not clinging to existence, nor relying on external things. The mind is free from delusions and sensual desires, completely merging with the "Xi-Yi-Wei" (the three mystical states of Daoism). Upon attaining the realm of "Zhenyi" (pure Dao), one gains complete freedom without restraint. Seeing through the essence of all phenomena, even "forms" (external appearances) cease to exist—ascending to the wondrous realm without leaving traces.

The fourth adept said:

Transcending the duality of "emptiness" and "form," abandoning cognition and habitual tendencies. The mind is without distractions or false thoughts, its nature pristine and untainted by worldly dust. Spirit and form no longer bind each other—appearing interdependent yet fundamentally independent. Forever liberated from the cycle of birth and death, untouched by any suffering.

The fifth adept said:

The mind is unconfined by space; the true nature resides in emptiness. When desires and habits are utterly dissolved, consciousness penetrates all barriers. Neither attached to any form of existence, nor separated from "Taiqing" (the supreme state of purity). Naturally comprehending the profound and wondrous, roaming freely in the realm of true purity.

The sixth adept said:

Preserving the original nature without grasping or rejecting, sensual desires and habits naturally fade away. Not indulging in deliberate action, nor intentionally dwelling in any spiritual abode. Always abiding in boundless realms, harmonizing with all things yet remaining unswayed. Without obstacles or distinctions, fully merging with the Great Dao.

The seventh adept said:

Wisdom illuminates the dependent arising of all phenomena; consciousness is clear and vast like the empty sky. Sensual desires and habits are severed; karmic obstacles from past lives are completely dissolved. Amidst the sea of birth and death, yet dwelling in a palace of liberation. Abiding in the deepest meditative state, wisdom's application is inexhaustible.

The eighth adept said:

Mind and Dao are originally one—without boundaries, nor confined to any location. In activity, stillness remains; neither arising nor ceasing, without any controller. Truth and illusion share a single source; responding to changes without fixed abode. All methods are naturally mastered; the "Three Mysteries" (body, speech, and mind) are utterly purified.

The ninth adept said:

The wisdom of emptiness is unobstructed and free, intuitively realizing the Dharmakaya (the enlightened body shared by Buddhism and Daoism). The two truths of absolute and relative are fundamentally tranquil; past, present, and future all manifest treasures. Time has no past or present; the sovereign transcends concepts of self and other. The seven transformations have no fixed form; the six supernatural powers (such as divine sight) are not extraordinary feats.

After the nine adepts finished reciting their insights, they remained reverent, their hearts filled with the joy of Dharma. They composed their dignified demeanor, paid homage to the Dao Lord (the highest deity in Daoism), and departed. This passage comes from the Dongxuan Lingbao Jiuzhenren Wufu Sangui Xingdao Guanmen Jing (Scripture of the Nine Realized Adepts' Five Returns and Three Reversions for Cultivating the Dao), an important text of the Shangqing (Highest Clarity) tradition. It primarily expounds on attaining the supreme state through the practice of "Five Returns and Three Reversions" (five methods of returning to the source and three ways of reverting to truth).