---
title: "坐忘論 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0059/"
canonical: "https://daozang.app/en/text/KR5d0059/"
lang: "en"
edition:
  - "Source: Kanripo (Kyoto University)"
  - "Daozang section: 太玄部"
  - "Kanripo ID: KR5d0059"
  - "Base edition (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Witness (Kanripo): 正統道藏・涵芬樓版 (HFL)"
  - "Size: 1 volume · 6,368 characters"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《坐忘論》

Taixuan 太玄部 · 1 volumes · 6,368 characters

## About this edition

- **Source**: Kanripo (Kyoto University)
- **Daozang section**: 太玄部
- **Kanripo ID**: [`KR5d0059`](https://github.com/kanripo/KR5d0059)
- **Base edition (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Witness (Kanripo)**: 正統道藏・涵芬樓版 (`HFL`)
- **Size**: 1 volume · 6,368 characters

## Vol. 1

坐忘論

司馬承禎子微撰夫人之所貴者生生之所貴者道人之有道若魚之有水涸轍之魚猶希斗水弱喪之俗無情造道惡生死之苦樂生死之業重道德之名輕道德之行審惟倒置何甚如之窮而思通迷而思復寸陰如璧愧歎交深是以恭尋經㫖而與心法相應者略成七條以爲修道階次樞翼附焉

敬信一夫信者道之根敬者德之蒂根深則道可長蔕固則德可茂然則璧耀連城之彩卞和致刖言開保國之效伍子從誅斯乃形器著而心緒迷理事萌而情思忽況至道超於色味眞性隔於可欲而能聞希微以懸信聽罔象而不惑者哉如人聞坐忘之言信是修道之要敬仰尊重决定無疑者加之勤行得道必矣故莊云隳支體黜聰明離形去智同於大通是謂坐忘夫坐忘者何所不忘哉内不覺其一身外不知乎宇宙與道冥一萬慮皆遺莊云同於大通此則言淺而意深惑者聞而不信懷寶求寶其如之何經云信不足焉有不信謂信道之心不足乃有不信之禍及之何道之可望乎

斷縁二斷縁者斷有爲俗事之縁也棄事則形不勞無爲則心自安恬簡日就塵累日薄迹彌遠俗心彌近道至聖至神孰不由此乎經云塞其兌閉其門終身不勤或顯德露能求人保己或遺問慶弔以事往還或假隱逸情希升

**Interpretation**

**Interpretation of the *Zuowang Lun* (Treatise on Sitting in Forgetfulness)**

The *Zuowang Lun*, authored by Sima Chengzhen (courtesy name Ziwei), begins by stating that the most precious thing for a human being is life, and the most precious aspect of life is the "Dao (the Way)." A person possessing the Dao is like a fish in water. Yet, in reality, people are like fish trapped in a dried-up rut, desperately longing for a single ladle of water, or like ordinary folk who have lost their true nature—though they detest the suffering of life and death, they remain mired in it, valuing the empty reputation of virtue while neglecting its actual practice. This inversion of priorities is utterly absurd.

Deeply troubled by the confusion of the world, the author distills from the classics seven stages of cultivation aligned with the methods of mind cultivation:

**First Stage: "Reverence and Faith"**

Sincerity is the foundation of the Dao, and reverence is the root of De (Virtue/Power). Just as the priceless He Shi Jade cost Bian He his feet, or as loyal advice that could save a nation brought disaster upon Wu Zixu, we see how easily people are misled by appearances. How much more so when the great Dao transcends form and color, and true nature lies beyond desire? Those who hear of the profound Dao and believe without doubt are exceedingly rare. If someone hears of the method of "sitting in forgetfulness" and deeply trusts it as the key to cultivation, practicing it with devotion, they will surely attain the Dao. Zhuangzi said, "Forget the limbs, discard intelligence, detach from form and knowledge, and merge with the great Dao"—this is sitting in forgetfulness. Sitting in forgetfulness means forgetting both the internal and the external: within, one is unaware of one’s own existence; without, one knows nothing of the universe. One becomes one with the Dao, and all thoughts dissolve. Sadly, the ignorant hear but do not believe, like someone carrying treasure yet searching for riches elsewhere. The scriptures say, "When faith is insufficient, doubt arises." If one lacks even basic trust, how can they hope to reach the great Dao?

**Second Stage: "Severing Connections"**

Severing connections means cutting off the entanglements of worldly affairs. Abandoning mundane tasks keeps the body from exhaustion, and practicing Wuwei (non-action) allows the spirit to naturally settle. The simpler one’s life, the fewer worldly burdens they bear; the farther one withdraws from society, the closer they draw to the Dao. The scriptures state, "Block the gates of desire, and you will be free from worry for life." Yet some flaunt their talents to seek patronage, others use weddings and funerals as occasions for socializing, and still others pose as recluses while actually chasing fame—these are not true cultivation.

進或酒食邀致以望後恩斯乃巧藴機心以干時利既非順道深妨正業凡此類例皆應絶之經云開其兌濟其事終身不救我但不唱彼自不和彼雖有唱我不和之舊縁漸斷新縁莫結體交勢合自致日疏無事安閑方可修道莊云不將不迎無爲交俗之情又云無爲謀府無爲事任無爲知主若事有不可廢者不得已而行之勿遂生愛繫心爲業

收心三夫心者一身之主百神之帥靜則生慧動則成昏欣迷幻境之中唯言實是甘宴有爲之内誰悟虛非心識顛癡良由所託之地且卜鄰而居猶從改操擇交而友尚能致益况身離生死之境心居至道之中能不捨彼乎安不得此乎所以學道之初要須安坐收心離境住無所有因住無所有不著一物自入虛無心乃合道經云至道之中寂無所有神用無方心體亦然原其心體以道爲本但爲心神被染蒙蔽漸深流浪日久遂與道隔若净除心垢開識神本名曰修道無復流浪與道冥合安在道中名曰歸根守根不離名曰靜定靜定日久病消命復復而又續自得知常知則無所不明常則無所變滅出離生死實由於此是故法道安心貴無所著經云夫物芸芸各歸其根歸根曰靜靜曰復命復命曰常知常曰明若執心住空還是有所非謂無所凡住有所則令心勞既不合理又反成病

**Interpretation**

The *Zuowang Lun* (Treatise on Sitting in Oblivion) discusses methods for gathering the mind and eliminating distracting thoughts during Daoist cultivation. The text presents several key points:

The first section emphasizes severing worldly social engagements. When others invite you to banquets or seek closeness through various means, these are utilitarian interactions that hinder cultivation. As the *Daode Jing* states, those constantly occupied with social affairs and busywork will never achieve proper cultivation in their lifetime. The optimal attitude is this: when others take initiative, do not accommodate them. This allows old ties to naturally dissolve while preventing new attachments from forming, gradually creating the tranquility needed for focused practice. The *Zhuangzi* advises handling worldly interactions by "neither actively accommodating nor refusing," and approaching tasks by "not scheming deliberately, not forcing outcomes, and not flaunting cleverness." For unavoidable obligations, complete them without lingering attachment afterward.

The second section highlights the mind's paramount importance. The mind serves as the body's sovereign and the spirit's commander. A tranquil mind generates wisdom, while a disturbed mind leads to confusion. People often become deluded by illusions, mistaking the false for real; they crave worldly pleasures without realizing their fundamental emptiness. Just as one selects favorable neighbors when choosing a residence and virtuous companions when forming friendships, cultivation requires distancing the mind from the afflictions of life and death, anchoring it instead in supreme truth. Therefore, beginners should first practice quiet sitting to gather the mind, abandoning all distracting thoughts to enter a state of emptiness (Wu). Only then can the mind unite with the Dao (the Way). Scriptures state: The realm of ultimate truth is profoundly empty and non-objective—such is the mind's original nature.

The third section explains the principles of mind cultivation. The human mind originally aligns with the Dao, but prolonged contamination by desires severs this connection. Clearing mental defilements to restore the original mind constitutes cultivation. Stabilizing the mind within the Dao is called "returning to the root" (guigen), while maintaining this state is termed "tranquil stability" (jingding). Through prolonged tranquil stability, illnesses vanish and vital energy (Qi) regenerates, enabling comprehension of eternal truth. Understanding truth brings liberation from life and death. Thus the essential method involves keeping the mind free from attachments. Scriptures state: All things ultimately return to their source—this return constitutes tranquility, within which original nature is restored. Restoring nature reveals eternity, and comprehending eternity embodies wisdom. However, one must avoid deliberately pursuing emptiness, as this creates new attachments that weary the mind. Such forced efforts contradict the Dao and may even cause adverse effects.

但心不著物又得不動此是眞定正基用此爲定心氣調和久益輕爽以此爲驗則邪正可知矣若心起皆滅不簡是非則永斷覺知入於盲定若任心所起一無收制則與凡夫元來不别若唯斷善惡心無指歸肆意浮游待自定者徒自誤爾若徧行諸事言心無所染者於言甚善於行極非眞學之流特宜誡此今則息亂而不滅照守靜而不著空行之有常自得眞見如有時事或法要有疑者且任思量令事得濟所疑復悟此亦生慧正根悟已則止必莫有思思則以智害恬爲子傷本雖騁一時之俊終虧萬代之業若煩邪亂想隨覺則除若聞毁譽之名善惡等事皆即撥去莫將心受受之則心滿心滿則道無所居所有聞見如不聞見即是非善惡不入於心心不受外名曰虛心心不逐外名曰安心心安而虛道自來居經云人能虛心無爲非欲於道道自歸之内心既無所著外行亦無所爲非净非穢故毁譽無從生非智非愚故利害無由撓實則順中爲常權則與時消息苟免諸累是其智也若非時非事役思强爲者自云不著終非眞學何耶心法如眼也纖毫入眼眼則不安小事關心心必動亂既有動病難入定門是故修道之要急在除病病若不除終難得定有如良田荆棘未誅雖下種子嘉苗不茂愛見思慮是心荆棘若不除

**Interpretation**

This passage elucidates the essential method for regulating the mind during the practice of "sitting in oblivion" (zuowang, a meditative technique of quiet sitting and self-forgetting):

When the mind does not cling to external things and remains unwavering, this becomes the true foundation of stability. Cultivating stillness through this method harmonizes the Qi (vital energy), and with sustained practice, one will gradually experience increasing ease and clarity—this serves as the criterion for discerning the correctness of one's practice.

If one forcibly suppresses every arising thought without distinguishing right from wrong, they will fall into a dull, benighted stillness. If one indulges random thoughts without restraint, they become no different from an ordinary person. Merely severing thoughts of good and evil without clear direction, allowing the mind to drift aimlessly in hopes it will settle on its own, only leads to self-delusion.

The proper approach is this: quell wandering thoughts without extinguishing awareness; maintain stillness without clinging to emptiness. Persisting in this way, genuine insight will naturally arise. When encountering specific matters or doubts about key points of practice, one may engage in appropriate reflection—but once the matter is resolved or the doubt dispelled, cease thinking. This measured contemplation is the root of wisdom, yet one must stop upon understanding, as excessive thinking harms the innate tranquility of one's nature.

For distracting thoughts that disturb the spirit, dismiss them immediately upon noticing. Upon hearing praise, blame, or judgments of good and evil, release them at once—do not let the mind be occupied by these. When the mind is cluttered, the Dao (the Way) cannot dwell within. Treat what you see and hear as if unseen and unheard, preventing judgments of right and wrong from entering the mind.

A mind unaffected by external circumstances is called "empty mind" (xuxin); a mind that does not chase external objects is called "settled mind" (anxin). When the mind is settled, empty, and still, the Dao will naturally come to reside. As the scriptures say: If one can empty the mind and practice Wuwei (non-action), not deliberately seeking the Dao, the Dao will instead return of its own accord. When the inner mind holds no attachments and outward actions bear no affectation—not striving for purity nor rejecting defilement—then praise and blame find no footing. Neither flaunting wisdom nor feigning foolishness, gain and loss cannot disturb.

Practice should follow the Middle Way: in essence, constantly abide in centrality; in application, adapt flexibly to circumstances. The ability to avoid all burdens is true wisdom. If one forces thought and action at inappropriate times or over unnecessary matters while claiming non-attachment, this is not genuine practice. Why? Because the method of mind is like the eye—a single speck of dust causes discomfort, and minor preoccupations unsettle the mind. When the mind suffers from restless afflictions, entering stillness becomes difficult. Thus, the essential key to cultivating the Dao lies first in eliminating mental afflictions—without removing them, true stillness remains unattainable. Just as good seedlings cannot flourish in a field overrun by thorns, so too will the mind fail to thrive if entangled by craving, fixation, and rumination—the thorns of the heart that must be uprooted.

翦定慧不生或身居富貴或學備經史言則慈儉行則貪殘辯足以飾非勢足以威物得則名己過則尤人此病最深雖學無益所以然者爲自是故然此心猶來依境未慣獨立乍無所託難以自安縱得暫安還復散亂隨起隨制務令不動久久調熟自得安閑無問晝夜行住坐卧及應事之時常須作意安之若心得定即須安養莫有惱觸少得定分即堪自樂漸漸馴狎惟益清遠平生所愛已嫌蔽陋况因定生慧深達眞假乎且牛馬家畜也放縱不收猶自生梗不受駕馭鷹鸇野鳥也爲人羇絆終日在手自然調熟況心之放逸縱任不收唯益麤疏何能觀妙經云雖有拱璧以先駟馬不如坐進此道夫法之妙用也其在能行不在能言行之則斯言爲當不行則斯言如妄又時人所學貴難而賤易若論法要廣說虛無思慮所莫能達行用所莫能階者則歎不可思議而下風盡禮如其信言不美指事直說聞則心解言則可行者此實不可思議而人翻以爲淺近而輕忽不信經云吾言甚易知甚易行天下莫能知莫能行夫惟無知是以不我知又有言火不熱燈不照闇稱爲妙義夫火以熱爲用燈以照闇爲功今則盛談火不熱未嘗一時廢火燈不照闇必須終夜然燈言行相違理實無取此即破相之言而人反以爲深玄之妙雖惠子

**Interpretation**

This passage from the *Zuowang Lun* (Treatise on Sitting in Oblivion) discusses common pitfalls and correct methods in spiritual practice, explained in plain terms:

Some people may enjoy wealth and status or be well-read, preaching compassion and frugality with their words while acting greedily and cruelly. They skillfully gloss over their faults with eloquent speech, bullying others while claiming credit for themselves and blaming others for mistakes. This is the most stubborn affliction—no amount of learning helps, because they always consider themselves right. Such a mind constantly depends on external circumstances, unaccustomed to independence; once deprived of its supports, it grows restless, and even if temporarily calm, soon scatters again.

The correct approach is this: whenever distracting thoughts arise, immediately restrain them, practicing diligently until the mind naturally settles. Whether day or night, moving or still, sitting or handling affairs, maintain constant awareness. Once the mind is settled, carefully nurture this state, avoiding disturbances. Even fleeting moments of stability will gradually reveal the joy of clarity, making past attachments seem crude and laughable—how much more so when the wisdom born from concentration sees through truth and falsehood?

Just as oxen and horses, though domesticated, become wild without restraint, or hawks and falcons, though wild birds, grow tame under human care, the mind, if indulged without discipline, only grows more scattered—how then can it comprehend the profound? As the scriptures say: "Better than offering jade and fine steeds is to sit quietly and cultivate this Dao." The wonder of practice lies in doing, not empty talk; only through realization does one truly know—otherwise, it's mere delusion.

Modern seekers of the Dao often prize obscurity: if someone speaks of vague, incomprehensible methods, they marvel at its "unfathomable depth" and prostrate in reverence. Yet when someone points directly to the essence, explaining it clearly and practically, they dismiss it as shallow. As the scriptures state: "My words are easy to understand and easy to practice, yet the world neither understands nor practices them." It's like claiming "fire isn't hot" or "lamps don't illuminate darkness"—fire exists to warm, lamps to light, yet some expound "fire isn't hot" while daily warming themselves by it, or declare "lamps don't illuminate" yet light them nightly. Such paradoxes, contradicting common sense, are hailed as profound mysteries, enough to baffle even a sophist like Hui Shi (a Warring States logician).

(Note: "Sitting in Oblivion" (zuòwàng) is a Daoist meditation method for attaining the state of forgetting self and phenomena; "breaking forms" (pòxiàng) means transcending attachment to appearances.)

宏辯莊生以爲不堪膚受之流誰能斷簡至學之士庶不留心或曰夫爲大道者在物而心不染處動而神不亂無事而不爲無時而不寂今獨避事而取安離動而求定勞於控制乃有動靜二心滯於住守是成取捨兩病都未覺其外執而謂道之階要何其謬邪答曰總物而稱大通物之謂道在物而不染處事而不亂眞爲大矣實爲妙矣然謂吾子之鑒有所未明何耶徒見貝錦之輝焕未曉始抽之素絲纔聞鳴鶴之冲天詎識先資於鷇食蔽日之榦起於毫末神凝至聖積習而成今徒學語其聖德而不知聖之所以德可謂見卯而求時夜見彈而求鴞炙何其造次哉故經云玄德深矣遠矣與物反矣然後乃至大順

簡事四夫人之生也必嘗於事物事物稱萬不獨委於一人巢林一枝鳥見遺於叢泊飲河滿腹獸不恡於洪波外求諸物内明諸己知生之有分不務分之所無識事之有當不任事之非當任非當則傷於智力務過分則弊於形神身且不安何能及道是以修道之人莫若斷簡事物知其閑要較量輕重識其去取非要非重皆應絶之猶人食有酒肉衣有羅綺身有名位財有金玉此並情欲之餘好非益生之良藥衆皆徇之自致亡敗靜而思之何迷之甚莊云達生之情者不務生之所無以爲生之所無以爲者分外物也蔬食弊衣足

**Interpretation**

Zhuangzi believed that superficial people are utterly incapable of comprehending the true meaning of the Dao. Those who genuinely seek the Way often go unnoticed by the mundane world. Some say: Those who pursue the Dao should dwell among all things yet remain uncontaminated, act without mental disturbance, and appear to practice wuwei (non-action) while maintaining constant inner tranquility. Nowadays, some deliberately withdraw from worldly affairs seeking peace, avoid action to attain stability, and exhaust themselves controlling movement and stillness—only to become trapped in dualistic attachments that oppose action and stillness, clinging stubbornly to certain states. This plunges them into the dichotomy of grasping and rejecting. Unaware they're already bound by external attachments, they mistake this for the essence of cultivation—how absurd!

The response is: That which encompasses all things is called "great"; that which penetrates all things is called the "Dao." To remain uncontaminated while dwelling among all things, to engage with worldly matters without mental disturbance—this is true greatness and profound mystery. Why do I say your understanding remains insufficient? It's like admiring the splendor of embroidered silk while ignoring its plain white threads, or marveling at a crane's cry echoing through the heavens while forgetting it began as a fledgling pecking for food. The towering tree that blocks the sky grew from a sapling; supreme sagehood accumulates through prolonged cultivation. Modern people idly discuss sage virtue while ignorant of the methods to attain it—like expecting a rooster at the sight of an egg, or imagining roasted fowl when seeing a slingshot. How impatient! Thus the Daode Jing states: "Mysterious De (Virtue) runs deep and vast, opposing worldly pursuits—only then can true harmony be achieved."

Chapter Four: Simplifying Affairs

Human existence inevitably involves engaging with myriad matters, yet the world's affairs are too numerous for any individual to shoulder. A bird building its nest needs but one branch—it doesn't covet the entire forest; a beast quenching its thirst drinks only its fill—it doesn't crave the whole river. Externally, one must understand the principles of all things; internally, one must know one's fundamental role. Recognizing life's limits prevents forcing what lies beyond one's capacity; understanding matters have their measure avoids inappropriate responsibilities. Undertaking unsuitable tasks drains the mind; excessive pursuits harm body and spirit. If even the body finds no peace, how can one speak of cultivating the Dao? Therefore, Dao cultivators must prioritize simplifying affairs, distinguishing primary from secondary, knowing what to embrace and discard. All unnecessary and unimportant matters should be severed. Consider how people indulge in fine wines and meats, adorn themselves in splendid robes, occupy prestigious positions, and hoard gold and jade—these are but attachments to desires, not true medicines for nurturing life. The masses chase after them, only to meet ruin. Reflect calmly—what folly! Zhuangzi said: Those who comprehend life's true essence don't pursue what life doesn't need. The unneeded refers precisely to external things. Coarse tea and simple fare, plain clothing—these suffice.

養性命豈待酒肉羅綺然後生全哉是故於生無所要用者並須去之於生之用有餘者亦須捨之財有害氣積則傷人雖少猶累而況多乎以隋珠而彈千仞之雀人猶笑之況背道德忽性命而從非要以自促伐者乎夫以名位比道德則名位假而賤道德眞而貴能知貴賤應須去取不以名害身不以位易志莊云行名失己非士也西昇經云抱元守一過度神仙子未能守但坐榮官若不簡擇觸事皆爲心勞智昏修道事闕若處事安閑在物無累者自屬證成之人若實未成而言無累者誠自誑耳

眞观五夫眞觀者智士之先鑒能人之善察究儻來之禍福詳動靜之吉凶得見機前因之造適深祈衛足竊務全生自始至末行無遺累理不違此者謂之眞觀然一餐一寢俱爲損益之源一行一言堪成禍福之本雖作巧持其末不如拙誡其本觀本知末又非躁競之情是故收心簡事日損有爲體靜心閑方可觀妙經云常無欲以觀其妙然修道之身必資衣食事有不可廢物有不可棄者當須虛襟而受之明目而當之勿以爲妨心生煩躁若因事煩躁者心病已動何名安心夫人事衣食者我之船舫也欲渡於海事資船舫渡海若訖理自不留因何未渡先欲廢捨衣食虛幻實不足營爲出離虛幻故求衣食雖有營

**Interpretation**

The *Zuowang Lun* (Treatise on Sitting in Forgetfulness) expounds principles for self-cultivation:

On material needs:

Does nourishing life truly require fine wines, delicacies, or silken robes to preserve one's vital essence (Jing)? Therefore, discard all things useless to life's cultivation, and relinquish even necessities when they become excessive. Accumulated wealth injures the body—even small amounts burden us, let alone excess. Using the legendary Suihou Pearl to shoot sparrows would invite ridicule—how much more foolish are those who violate the Dao (the Way), neglect their vital nature, and pursue useless things that only bring suffering?

On fame versus virtue:

Comparing worldly fame to De (Virtue/Power), fame proves transient and base while De remains authentic and precious. Understanding this hierarchy of value clarifies proper choices—never damage your body for empty reputation, nor alter your aspirations for status. As the *Zhuangzi* states: "Those who chase fame lose themselves—they are not true practitioners." The *Xisheng Jing* (Scripture of Western Ascension) teaches that only by guarding the primordial Qi (vital energy) can one transcend worldly existence.

On cultivation attitude:

Those still clinging to official rank or reputation exhaust themselves with worldly affairs, hindering spiritual progress. Genuine adepts move through life with undisturbed serenity, unburdened by external things. Claiming transcendence before achieving it is self-deception.

On "True Observation" (Zhen Guan):

True Observation is the sage's foresight—the ability to discern omens of fortune and misfortune. From eating and sleeping to speech and action, every detail affects cultivation. Rather than clever manipulations of peripheral matters, focus steadfastly on the root. Only by minimizing distractions and purifying the heart-mind (Xin) can one comprehend the Dao. The *Daode Jing* says: "Constantly without desire, observe its mysteries."

On clothing and food:

Practitioners require basic sustenance, yet must maintain detachment. Like using a boat to cross the sea—abandon it upon reaching shore. Never grow agitated while securing necessities, for such irritation reveals an unsettled mind. Material things are mere instruments; the true goal is transcending their bondage through them.

(Notes: "Suihou Pearl" refers to a legendary jewel; *Xisheng Jing* is a key Daoist scripture; "Embracing the Origin and Guarding the One" denotes fundamental Daoist cultivation methods.)

求之事莫生得失之心即有事無事心常安泰與物同求而不同貪與物同得而不同積不貪故無憂不積故無失迹每同人心常異俗此實行之宗要可力爲之前雖斷簡病有難除者但依法觀之若色病重者當觀染色都由想爾想若不生終無色事當知色想外空色心内妄妄想心空誰爲色主經云色者想爾想悉是空何有色也又思妖妍美色甚於狐魅狐魅媚人令人厭患雖身致死不入惡道爲厭患故永離邪婬妖艷惑人令人愛著乃致身死留戀彌深爲邪念故死墮諸趣生地獄中故經云今代發心爲夫妻死後不得俱生人道所以者何爲邪念故又觀色若定是美何故魚見深入鳥見高飛仙人觀之爲穢濁賢人喻之爲刀斧一生之命七日不食便至於死百年無色翻免夭傷故知色者非身心之要適爲性命之仇賊何須繫著自取消毁若見他人爲惡心生嫌惡者猶如見人自殺己身引頸乘取他刀以自害命他自爲惡不遣我當何故引取他惡以爲己病又見爲惡者若可嫌見爲善者亦須惡何以然耶同障道故若貧者亦審觀之誰與我貧天地平等覆載無私我今貧苦非天地也父母生子欲令富貴我今貧賤非父母也人及鬼神自救無暇何能有力將貧與我進退尋察無所從來乃知我業也乃知天命也業由我

**Interpretation**

The *Zuowang Lun* (Treatise on Sitting in Oblivion) expounds the principle of relinquishing attachments and seeing through illusions in spiritual practice. Its core message conveys:

When dealing with external matters, avoid anxiety over gain and loss. Whether circumstances arise or not, maintain inner tranquility. You may pursue material things like others, but not with their greed; you may accept external objects, but not hoard them. Without greed there will be no worry, without hoarding there will be no loss. Outwardly resembling others in action while maintaining a completely different inner state—this is the essence of cultivation.

For desires difficult to relinquish, employ wisdom to contemplate them. For instance, those obsessed with lust should realize: so-called beauty is merely a product of deluded thoughts. Without arising delusions, where would beauty exist? As scriptures state, "Form is identical to thought," and even this "thought" itself is empty. Seductive beauty is more dangerous than fox spirits—while people detest and avoid fox spirits that harm them, thus avoiding evil rebirths, beauty ensnares people, leading to hell realms through depraved thoughts after death. Scriptures warn, "Spouses in this life may not regain human form in the next"—precisely this truth.

Consider further perspectives: If beauty were truly beneficial, why do fish dive deep and birds soar high at its sight? Immortals perceive it as filth, sages compare it to axes. Humans can fast for seven days, yet abstaining from lust for a century prolongs life. Clearly beauty harms body and mind—why cling to it?

When witnessing others' misdeeds, refrain from generating aversion. Like someone committing suicide—would you take their knife to cut yourself? Others' wrongdoing belongs to them; why transform their evil into your affliction? Similarly, avoid clinging to good deeds, as both obstruct the Dao.

Regarding poverty, adopt rational understanding: Heaven and Earth treat all things impartially; parents universally wish success for children; spirits barely manage their own affairs—poverty stems neither from cosmic injustice, parental failure, nor spirit persecution. Careful examination reveals poverty originates from self-created karma (action-consequence), constituting heavenly mandate. Since karma arises from mind, understanding this brings peaceful acceptance of circumstances.

造命由天賦業之與命猶影響之逐形聲既不可逃又不可怨唯有智者善而達之樂天知命故不憂何貧之可苦也莊云業入而不可舍爲自業故貧病來入不可舍止經云天地不能改其操陰陽不能迴其業由此言之故眞命也非假物耳有何怨焉又如勇士逢賊無所畏懼揮劎當前羣寇皆潰功勳一立榮禄終身今有貧病惱亂我身則寇賊也我有正心則勇士也用智觀察則揮劎也惱累消除則戰勝也湛然常樂則榮禄也凡有苦事來迫我心不以此觀而生憂累則如人逢賊不立功勳棄甲背軍逃亡獲罪去樂就苦何可憫焉若病苦者當觀此病由有我身若無我身患無所託經云及吾無身吾有何患次觀於心亦無眞宰内外求覓無能受者所有計念從妄心生然枯形灰心則萬病俱泯若惡死者應思我身是神之舍身今老病氣力衰微如屋朽壞不堪居止自須捨離别處求安身死神逝亦復如是若戀生惡死拒違變化則神識錯亂失其正業以此託生受氣之際不感清秀多逢濁辱蓋下愚貪鄙實此之由若當生不悅順死不惡者一爲生死理齊二爲後身成業若貪愛萬境一愛一病一肢有病猶令舉體不安況一心萬病身欲長生豈可得乎凡有愛惡皆是妄生積妄不除以妨見道是故須捨諸欲住無所有徐清有

**Interpretation**

Fate is determined by Heaven, and the relationship between karma (the consequences of one's actions) and destiny is like a shadow following the body or an echo responding to sound. Since it cannot be avoided, there is no need for complaint. Only the wise can accept it with equanimity, finding joy in Heaven's will and understanding fate. Thus, they remain free from sorrow—why should poverty trouble them?

Zhuangzi said: Once karma is formed, it cannot be cast off, for it arises from one's own deeds. Therefore, when poverty and illness entangle you, there is no one else to blame. The scriptures say: "Heaven and Earth cannot alter a person's integrity, nor can Yin-Yang reverse one's karma." From this, we see that this is the true nature of fate—not caused by external factors. What is there to resent?

Just as a brave warrior, encountering bandits, feels no fear but instead brandishes his sword to scatter the foes, achieving merit that brings lifelong glory—so too should we regard poverty and illness as bandits assailing us. Right mindfulness is our warrior, wisdom our sword to cut through delusions, the dispelling of afflictions our victory, and the peace and joy of a purified mind our reward. If suffering comes yet we fail to apply this wisdom, instead giving rise to sorrow, it is like meeting bandits not with courage but by casting aside armor and fleeing, only to suffer punishment in the end. How pitiful that would be!

When afflicted by illness, one should understand: sickness exists because of this body. Without the body, illness would have no foothold. The scriptures say, "When I have no body, what is left to trouble me?" Delving deeper, observe that within the mind, there is no true master to be found. Searching inwardly and outwardly, no enduring subject of suffering exists—all afflictions arise from deluded thoughts. If one can become like withered wood, with a heart like dead ashes, all illness will vanish.

If fearing death, reflect thus: This body is merely a dwelling for the Shen (spirit). Now that it grows old and frail, like a crumbling house unfit for habitation, naturally the spirit must depart to seek another abode. The death of the body and the spirit's departure follow the same principle. Clinging to life and resisting death violates the natural order, leading to confusion of the spirit, loss of the true path, and rebirth amid turbid energies rather than clarity. All this stems from ignorance and craving.

If one can live without attachment and face death without resistance, two realizations arise: First, seeing through the sameness of life and death; second, accumulating virtuous karma for future rebirth. Clinging to worldly things makes every attachment a source of suffering—just as an ailment in one part affects the whole body, how much more so when the heart is filled with countless cravings? How, then, could one hope for immortality?

All love and hatred arise from delusion. Unresolved accumulated delusions obstruct the realization of Dao. Therefore, one must relinquish desires and abide in desirelessness, gradually clearing away entrenched attachments.

本然後返觀舊所愛處自生厭薄若以合境之心觀境終身不覺有惡如將離境之心觀境方能了見是非譬如醒人能觀醉者爲惡如其自醉不覺其非經云吾本棄俗壓離世間又云耳目聲色爲子留愆鼻口所喜香味是怨老君厭世棄俗獨見香味是怨嗜慾之流焉知鮑肆爲臭哉

泰定六夫定者出俗之極地致道之初基習靜之成功持安之畢事形如槁木心若死灰無感無求寂泊之至無心於定而無所不定故曰泰定莊云宇泰定者發乎天光宇則心也天光則發慧也心爲道之器宇虛靜至極則道居而慧生慧出本性非適今有故曰天光但以貪愛濁亂遂至昏迷澡雪柔挺復歸純靜本眞神識稍稍自明非謂今時别生他慧慧既生已寶而懷之勿以多知而傷於定非生慧難慧而不用難自古忘形者衆忘名者寡慧而不用是忘名也天下希及之故爲難貴能不驕富能不奢爲無俗過故得長守富貴定而不動慧而不用爲無道過故得深證眞常莊云知道易而弗言難知而不言所以之天知而言之所以之人古之人天而不人慧能知道非得道也人知得慧之利未知得道之益因慧以明至理縱辯以感物情興心徇事觸類而長自云處動而常寂焉知寂者寂以待物乎此語俱非泰定也智雖出衆彌不近

**Interpretation**

This passage from the *Zuowang Lun* (Treatise on Sitting in Oblivion) elucidates the state of "supreme stillness" (taiding) in spiritual cultivation and the proper application of wisdom.

The text begins with an analogy: only by transcending one's habitual environment can one perceive truth clearly. Just as a sober person recognizes the folly of a drunkard while the intoxicated remains unaware, so too do most people fail to see their own delusions. Quoting Laozi, it observes that worldly pleasures of sound and beauty are actually roots of transgression—those drowning in desire are like fishmongers who no longer notice the stench of their trade.

"Supreme stillness" represents the pinnacle of Daoist practice, where the body becomes like withered wood and the mind like cold ashes, utterly free from agitation or craving. Zhuangzi's saying, "When the cosmic vessel (yu) attains supreme stillness, it emits celestial radiance (tianguang)," reveals that when consciousness reaches profound tranquility, innate wisdom—an emanation of one's original nature, not acquired knowledge—spontaneously manifests. Human confusion stems from greed, but through purification practices that cleanse distracting thoughts, one recovers this fundamental clarity.

A crucial emphasis follows: while cherishing awakened wisdom, one must refrain from flaunting it. Attaining wisdom is less challenging than wielding it without misuse. Just as maintaining humility amidst wealth preserves prosperity, abiding in stillness while keeping wisdom inwardly contained constitutes genuine cultivation. Zhuangzi remarked, "Knowing the Dao is easy; not speaking of it is hard." Ancient adepts emulated heaven's way (natural non-action/wuwei), never parading their understanding like ordinary people.

The passage concludes by critiquing false attainment: those who use discernment to debate doctrines, obsess over worldly affairs while claiming "tranquility amid activity," or mistake intellectual brilliance for realization remain distant from true supreme stillness. Their cleverness, though impressive, only leads them further from the Dao.

(Note: *Zuowang*—"sitting in oblivion"—is a key Daoist method of achieving unity with the Dao through meditative absorption; *taiding* denotes profound meditative stability; *tianguang* symbolizes primordial wisdom.)

道本期逐鹿獲兔而歸所得太微良由局小莊云古之治道者以恬養智智生而無以智爲也謂之以智養恬智與恬交相養而和理出其性恬智則定慧也和理則道德也有智不用而安其恬積而久之自成道德然論此定因爲而得成或因觀利而見害懼禍而息心捐捨滌除積習心熟同歸於定咸若自然疾雷破山而不驚白刃交前而不懼視名利如過隙知生死如潰癰故知用志不分乃凝於神心之虛妙不可思也夫心之爲物也即體非有隨用非無不馳而速不召而至怒則玄石飲羽怨則朱夏殞霜縱惡則九幽匪遥積善則三清何遠忽來忽往動寂不能名時可時否蓍龜莫能測其爲調御豈鹿馬比其難乎太上老君運常善以度人昇靈臺而演妙略三乘之因果廣萬有之自然漸之以日損有爲頓之以證歸無學喻則張弓鑿矢法則挫銳解紛修之有常習以成性黜聰隳體嗒然坐忘不動於寂幾微入照履殊方者了義無日遊斯道者觀妙可期力少功多要矣妙矣

得道七夫道者神異之物靈而有性虛而無象隨迎不測影響莫求不知所以然而然通生無匱謂之道至聖得之於古妙法傳之於今循名究理全然有實上士純信克己勤行虛心谷神唯道來集道有深力徐易形神形隨道通與神合一謂之神人神性虛融體無變滅形

**Interpretation**

This passage elucidates the essentials of cultivating the Dao and nurturing one's nature, with its core lying in the practice of "sitting in oblivion" (zuowang, serene meditation where self is forgotten).

Cultivating the Dao is like hunting—you may set out chasing a deer but unexpectedly catch a rabbit instead. Though the gain seems small, it is precious. Zhuangzi said ancient Dao cultivators used tranquility to nurture wisdom, yet refrained from deliberately employing the wisdom once attained. This is called "using wisdom to nourish serenity." When wisdom and serenity mutually nurture each other, harmony is achieved.

Tranquility brings concentration (focused power), while wisdom brings enlightenment. Possessing wisdom yet not misusing it, abiding in serenity—over time, one naturally attains virtue (De). Some awaken upon seeing the harm behind benefits; others restrain their minds fearing calamity. Letting go of attachments and clearing accumulated habits, when one's nature becomes refined, all return to stillness, just like the natural state.

At this stage, thunder splitting mountains won't startle you, swords at your throat won't frighten you. Fame and wealth appear as passing clouds; life and death are seen like bursting boils. With undivided focus, the spirit (Shen) becomes concentrated. The mind's mystery is beyond comprehension: formless yet swiftly responsive; anger can make arrows pierce stone, resentment can bring frost in summer. When doing evil, hell is at hand; when doing good, heaven isn't far.

The Supreme Venerable Sovereign (Laozi, Daoism's highest deity) saves people through eternal goodness, ascending the Spirit Terrace (lingtai, heart-mind) to expound wondrous teachings. Cultivation should progress step by step, reducing artificial effort, yet also include moments of sudden awakening to return to natural non-action (Wuwei). Like drawing a bow requires mastering essentials, spiritual practice demands perseverance until reaching the "sitting in oblivion" state: senses withdrawn, body relaxed, perceiving subtlety in stillness, penetrating truth.

The seventh section on attaining the Dao states: The Dao is a miraculous existence—spiritual yet formless, coming and going without trace. Since ancient times, sages attained the Dao, and their wondrous methods endure. For sincere practitioners, the Dao will descend. It gradually transforms form and spirit, making the body communicate with the Dao and unite with the primordial spirit (Yuanshen). This is the realm of the "divine person"—where the primordial spirit is empty, tranquil, and transcends life-death transformations.

(Note: "Three Pure Ones" (Sanqing) refers to the highest Daoist deities—Jade Pure, Upper Pure, and Supreme Pure; "Nine Darknesses" (jiuyou) signifies hell; "Spirit Terrace" (lingtai) denotes the heart-mind)

與道同故無生死隱則形同於神顯則神同於氣所以蹈水火而無害對日月而無影存亡在己出入無間身爲滓質猶至虛妙況其靈智益深益遠乎生神經云身神並一則爲眞身又西昇經云形神合同故能長久然虛無之道力有淺深深則兼被於形淺則唯及於心被形者神人也及心者但得慧覺而身不免謝何耶慧是心用用多則心勞初得少慧悅而多辯神氣漏洩無靈潤身光遂致早終道故難備經云尸解此之謂也是故大人含光藏輝以期全備凝神寶氣學道無心神與道合謂之得道經云同於道者道亦得之又云古之所以貴此道者何不日求以得有罪以免邪山有玉草木以之不彫人懷道形骸以之永固資薰日久變質同神鍊形入微與道冥一散一身爲萬法混萬法爲一身智照無邊形超靡極總色空而爲用含造化以成功眞應無方其惟道德西昇經云與天同心而無知與道同身而無體然後天道盛矣謂證得其極者也又云神不出身與道同久且身與道同則無時而不存心與道同則無法而不通耳與道同則無聲而不聞眼與道同則無色而不見六根洞達良由於此近代常流識不及遠唯聞捨形之道未達即身之妙無慙己短有效人非其猶夏蟲不信冰霜醢鷄斷無天地其愚不可及何可誨焉坐忘樞翼

**Interpretation**

This scripture passage discusses how Daoist practitioners attain unity with the Dao through the practice of "sitting in oblivion" (zuowang, the meditative method of sitting in forgetfulness). The core teaching states:

When a person becomes one with the Dao, they transcend the boundaries of life and death. In concealment, their physical form becomes like divine spirit; in manifestation, their essence (shen) merges with vital energy (qi). Those who reach this state can enter water without drowning, walk through fire without burning, cast no shadow beneath sun or moon, and completely master their own life and death.

The Scripture of Life's Spirit (Sheng Shen Jing) teaches that the unity of body and mind is essential for attaining immortality, while the Western Ascension Scripture (Xi Sheng Jing) similarly states that only through the union of form and spirit can one achieve longevity. However, cultivation realms vary in depth: advanced practitioners attain the marvelous state of "divine form and spirit" (called shenren, divine person), while those at shallower levels may gain wisdom but still experience physical decay. This occurs because excessive intellectual exertion depletes vital essence (jing) and qi, ironically hastening death. The scripture's mention of "corpse liberation" (shijie, where the physical body dies while the spirit attains immortality) refers precisely to this condition.

Therefore, genuine Dao-realized individuals restrain their brilliance, practicing "concentrating spirit and treasuring qi" (ningshen baoqi) until their heart-mind fully unites with the Dao. The ancients valued spiritual cultivation precisely because it protects practitioners from calamities. Just as jade hidden in mountains keeps vegetation evergreen, a heart imbued with the Dao preserves the physical form. Through prolonged cultivation, the fleshly body transforms into a subtle state of Dao-union.

The Western Ascension Scripture states: "Being of one heart with heaven eliminates the need for forced knowledge; sharing substance with the Dao transcends physical constraints." When all six senses (eyes, ears, nose, tongue, body, and mind) connect with the Dao, one gains omniscient vision and hearing. Unfortunately, many today only grasp the superficial concept of abandoning the physical form without understanding the profound mystery of attaining immortality within this very body—like summer insects incapable of comprehending ice and snow.

This passage particularly emphasizes:

1. The importance of dual cultivation of form and spirit (xingshen shuangxiu)

2. The necessity of gradual progress in cultivation, avoiding impatient pursuit of quick results

3. That genuine Dao-realization involves holistic elevation of both body and mind, not mere pursuit of supernatural powers

4. The common modern misconception of severing the body-mind relationship in spiritual practice

夫欲修道成眞先去邪僻之行外事都絶無以干心然後端坐内觀正覺覺一念起即須除滅隨起隨制務令安靜其次雖非的有貪著浮遊亂想亦盡滅除晝夜勤行須臾不替唯滅動心不滅照心但冥虛心不冥有心不依一物而心常住此法玄妙利益甚深自非夙有道縁信心無二者莫能信重雖知誦讀其文仍須辯識眞僞所以者何聲色昏心邪佞惑耳人我成性自是病深心與道隔理難曉悟若有心歸至道深生信慕先受三戒依戒修行在終如始乃得眞道其三戒者一曰簡縁二曰無欲三曰靜心勤行此三戒而無懈退者則無心求道而道自來經云人能虛心無爲非欲於道道自歸之由此言之簡要之法實可信哉實可貴哉然則凡心躁競其來固久依戒息心其事甚難或息之而不得暫得而還失去留交戰百體流汗久久柔挺方乃調熟莫以暫收不得遂廢平生之業少得靜已則行立坐卧之時涉事喧闐之處皆須作意安之有事無事常若無心處靜處喧其志唯一若束心太急急則成病氣發狂癡是其候也心若不動又須放任寬急得中常自調適制而無著放而不逸處喧無惡涉事無惱者此眞定也不以涉事無惱故求多事不以處喧無動故來就喧以無事爲眞定以有事爲應迹若水鏡之爲鑑則遇物而見形

**Interpretation**

To cultivate the Dao and attain authenticity, one must first eliminate improper conduct and sever external distractions, preventing them from disturbing the inner mind. Then, sit upright in meditation, turn inward in contemplation, and maintain right mindfulness. When distracting thoughts arise, eliminate them immediately—dispelling them as they emerge—ensuring the mind remains tranquil. Furthermore, even if no obvious greed or attachments are present, all floating, aimless thoughts must be completely dissolved. Practice diligently day and night without pause.

Two key concepts are emphasized here: the "wandering mind" (distracted thoughts and delusions) must be extinguished, but the "illuminating mind" (awareness that contemplates one's true nature) must not be destroyed. The mind should reach a state of emptiness, yet not fall into "stubborn emptiness" (a lifeless, insensate state). This practice does not rely on external objects yet sustains the constancy of mind—a profound and wondrous method with far-reaching benefits. Unless one has cultivated karmic affinity from past lives and possesses unwavering faith, it is difficult to truly believe in and value this approach.

The scripture warns: Though one may recite these words, discernment between truth and falsehood is still necessary. For sensory pleasures can delude the mind, heretical views can distort hearing, the habit of "self and other" (ego-attachment) is deeply rooted, and the grave illness of self-righteousness severs the connection between mind and Dao, making it hard to comprehend the truth. If someone sincerely aspires to the Great Dao, deeply revering and yearning for it, they must first accept three precepts and uphold them unwaveringly to attain the true Dao.

The three precepts are:

1. **Simplify External Ties**: Reduce unnecessary social interactions and affairs.

2. **Eliminate Desires**: Abandon greed and craving.

3. **Calm the Mind**: Maintain inner stillness.

By diligently practicing these precepts without negligence, even without consciously seeking the Dao, the Dao will naturally manifest. The scripture states: If one can empty the mind and practice non-action (Wuwei), not striving for the Dao, the Dao will return of its own accord. Thus, this concise and essential method of cultivation is truly trustworthy and precious.

However, ordinary people have long been accustomed to restless and competitive minds, making it genuinely difficult to pacify thoughts through precepts. Sometimes, forced stillness lacks proper guidance, or temporary calm is quickly lost—this back-and-forth struggle may even cause one to break into a sweat. Only through persistent practice will the mind gradually soften and stabilize. Do not abandon cultivation just because progress seems slow.

When slight stillness is achieved, maintain awareness in all activities—walking, standing, sitting, lying—even amid noise. Whether occupied or unoccupied, sustain a state of "no-mind"; whether in silence or clamor, keep the will unified. Yet take care: restraining the mind should not be overly forceful, as excessive urgency may lead to problems such as disordered Qi, agitation, or dullness. Once the mind stabilizes, learn to relax appropriately—balancing tension and ease naturally. Restraint should not be rigid; relaxation should not be indulgent. Remain undisturbed in noise and untroubled by affairs—this is true meditative stability.

But remember: Do not deliberately seek more tasks simply because you are undisturbed by them, nor intentionally expose yourself to noise just because you remain unmoved. Regard the state of "no-affairs" as genuine stability, and respond to circumstances with adaptive function—like a mirror or still water, reflecting objects as they come and clearing when they depart.

善巧方便唯能入定發慧遲速則不由人勿於定中急急求慧求慧則傷定傷定則无慧定不求慧而慧自生此眞慧也慧而不用實智若愚益資定慧雙美無極若定中念想則有多感衆邪百魅隨心應現眞人老君神異詭怪是其祥也唯定心之上豁然無覆定心之下曠然無基舊業永消新業不造無所纏礙迥脫塵網行而久之自然得道夫得道之人心有五時身有七候心有五時者一動多靜少二動靜相半三靜多動少四無事則靜事觸還動五心與道合觸而不動心至此地始得安樂罪垢滅盡無復煩惱身有七候者一舉動順時容色和悅二夙疾普消身心輕爽三填補夭傷還元復命四延數千歲名曰仙人五鍊形爲氣名曰眞人六鍊氣成神名曰神人七鍊神合道名曰至人其於鑒力隨候益明得至道成慧乃圓備雖久學定心身無五時七候者促齡穢質色謝歸空自云慧覺復稱成道求諸通理實所未然可謂謬矣坐

**Interpretation**

The *Zuowang Lun* (Discourse on Sitting in Forgetfulness) discusses the relationship between meditative absorption (deep contemplative states) and the emergence of wisdom, along with the characteristic stages of physical and mental transformation in cultivation practice:

On the relationship between absorption and wisdom:

While skillful methods can facilitate the arising of wisdom through absorption, one must not force the pace. Seeking wisdom too eagerly during meditative states disrupts concentration, and without stable absorption, genuine wisdom cannot emerge. True wisdom arises spontaneously when not deliberately pursued—this profound wisdom remains deeply concealed, appearing outwardly as simple-mindedness. Only when absorption and wisdom mutually support each other can the supreme state be attained. If distracted thoughts arise during absorption, they may conjure various illusions (even visions of deities like Laozi may simply be hallucinations).

Key principles for cultivating absorption:

- Maintain mental clarity and emptiness, free from attachment to any phenomena
- Eliminate past karmic obstructions while refraining from creating new karma
- Through sustained practice, one naturally transcends worldly bondage

Stages of transformation in cultivation:

Five phases of mental transformation:

1. Frequent thoughts with little stillness

2. Equal balance between movement and stillness

3. Predominance of stillness with occasional mental movement

4. Ability to remain still when undisturbed, though events may still cause ripples

5. Complete unity of mind with the Dao, undisturbed by external circumstances (only upon reaching this stage does one attain true peace)

Seven physical manifestations:

1. Graceful demeanor and serene countenance

2. Healing of chronic ailments, experiencing physical lightness

3. Restoration of primordial Qi (vital energy) and revitalization of life force

4. Extension of lifespan to a thousand years (called "immortal" or xianren)

5. Refining the physical form into Qi (called "perfected person" or zhenren)

6. Refining Qi into spirit (called "spirit person" or shenren)

7. Merging spirit with the Dao (called "supreme person" or zhiren)

Final reminders:

- Deeper practice brings sharper insight
- If prolonged absorption practice doesn't manifest these five mental phases and seven physical signs, the cultivation lacks authentic attainment
- Claims of enlightenment without corresponding verification are merely empty words

(Note: "Karma" refers to cause-and-effect retribution, while "zhenren/shenren/zhiren" designate different stages of realization in Daoist cultivation.)

忘論

---

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/KR5d0059/