《三論元旨》

Preface to "Three Discourses on the Primordial Purpose" (Sanlun Yuanzhi):

When awakened, one comprehends all profound truths; when deluded, one remains shrouded in ignorance. Just as warts are blemishes upon the body, idle thoughts and afflictions are diseases of the mind. Heal physical ailments, and the body regains health; eliminate mental afflictions, and one's true nature becomes luminous. Treating bodily illness requires skilled physicians, while curing mental sickness depends on sublime teachings. Like a blacksmith needing forge and hammer, our fleeting lives demand grasping the essential. One must employ skillful means like Cook Ding carving an ox, follow enlightened masters to learn exemplars, and seek methods through sacred scriptures (Jing). Only by forgetting methods can one apprehend truth—marketplace clamor obscures our nature, while mental clarity brings spiritual wholeness (Shen) and subtle Qi. Spiritual wholeness is the root of longevity; subtle Qi the fountainhead of immortality. All who seek communion with the Dao (the Way) must achieve it through cultivation.

Having long dwelt in mountain seclusion, I've aligned constancy with the nature of Wuwei (non-action), maintaining the profound mystery's fullness amidst forests. These three discourses, though plainly worded, convey trustworthy principles. May practitioners never doubt cultivation's efficacy—who can remain indifferent to matters of life and death? I exhort future seekers to jointly contemplate these mysteries.

First Section of "The Dao's Pivotal Chapter" (Daozong Zhang):

The Dao's foundation is profoundly mysterious, the ultimate truth. Its numinous operation permeates all things—a singular essence responding to infinite transformations. Terms like "Wuwei," "supreme," "limitless," "boundless," along with "Dao-nature," "true nature," "principle-nature," "mysterious nature," and concepts like "emptiness," "naturalness," "unobstructed void," and "liberation"—all describe the Dao's most refined marvels, its sacred authenticity, its pure quiescent transparency, its uncreated and indestructible essence. Awakening leads beyond the mundane; delusion chains one to worldly dust. Yet this mysterious truth isn't distant—shattering illusions reveals reality. Ordinary people cling to form, so sages employ Wuwei to break such attachments. By pointing to the realm of emptiness, expounding the subtle origin, understanding form and void as non-dual, and removing obstinate hindrances, one manifests the eternal true nature. Thus the Scripture of Original Boundaries (Benji Jing) states: Because beings cling to substantial existence, we provisionally teach dependent origination to show phenomena's illusoriness; because they cling to illusoriness, we provisionally teach dependent origination to reveal phenomena's empty nature. Penetrating true nature...

This scripture explores how to attain the state of "transcendent emptiness" (rising above worldly attachments) through inner cultivation, thereby realizing Daoism's ultimate truth. Here's a plain explanation:

Flowing water moves naturally—how could concepts like "emptiness" or "illusion" obstruct it? Yet the unenlightened must first calm their turbulent thoughts. The subtlest truth isn't visible to physical eyes; the profoundest mystery can't be grasped by shallow thinking. Without purifying the mind and sweeping away delusions, one cannot comprehend the complete Dao (the Way). Even vast knowledge proves futile without the practice of serene illumination—true awakening remains out of reach.

The text identifies common cultivation pitfalls: fixating on form while neglecting Shen (spirit) is grave delusion; claiming enlightenment without understanding spiritual origins; spinning endlessly between "existence" and "non-existence"—using "non-existence" to negate "existence" and vice versa—these are mere conceptual games, far from the Dao's essence. Some exhaust their Shen with cleverness, others burden themselves clinging to materiality; some chase empty views that sever right understanding, others pursue appearances and lose the root; some indulge in stillness contrary to true nature, others relish debate drowning in superficiality; some mistake minor insights for full awakening. These lead to abandoned cultivation or perpetual stagnation.

The key lies in "transcendent emptiness" (rising above dualistic concepts)—only an empty mind can penetrate true Dao. The so-called Dao is the wondrous original mind, the principle of innate nature, the ultimate truth.

The "Chapter on Transcendent Emptiness" further explains: The subtlest truth is unfathomably deep, apprehended only through silent mental attunement, never through senses. An awakened mind becomes clear as a mirror, its Shen merging completely with the Dao. By purifying thoughts and eliminating distractions, true Dao becomes evident. This awakening transcends life and death—the Benji Jing (Scripture of Original Boundaries) compares it to lighting a lamp in a dark room: all darkness vanishes instantly. Similarly, purifying delusions allows wisdom to flow and right understanding to flourish.

Yet how can humans—long drowning in desire's ocean, minds swarming with delusions—suddenly achieve stillness? Thus sages teach the "guarding the One" method (focusing on a single root): Rather than be troubled by countless confusions, concentrate on the fundamental. When all confusion dissolves, even the concept of "One" is released, reaching a state beyond knowledge and attachment. The sensory world fully recedes, the mind attains genuine transcendent emptiness—all worldly burdens lifted, natural Wuwei (non-action) achieved, every bond dissolved in radiant awakening. The process unfolds thus: first clarify to still the mind; through stillness comes forgetting; through forgetting comes illumination; through illumination comes...

This passage elucidates the Daoist cultivation method of "guarding the One" (Shouyi) - maintaining focused awareness on the state of pure unity.

Spiritual practice progresses from subtle realizations to profound attainment, like seeing the sun after clouds disperse. When reaching the state of "forgetting" (Wu, thoughtless non-attention), one doesn't even realize this forgetting has occurred. Before achieving this state, all knowledge and perceptions are merely illusions to be transcended. True awakening transforms cognition into genuine wisdom - an insight that comprehends all without attachment.

The essence of cultivation lies in three stages: awakening to the One (realizing pure unity), forgetting the One (transcending attachment), and guarding the One (maintaining pure unity) - this constitutes the eternal Dao. Modern minds are scattered, making Shouyi practice essential. Effective cultivation requires grasping key principles aligned with the Dao's truth; otherwise, efforts remain fruitless.

Practical methods:

1. During meditation, withdraw from external distractions to observe the original mind and calm thoughts. If restless, first release intention and visualize distant realms (like the infinite Eastern world), then recollect awareness once settled.

2. Observe the body's impermanent nature from crown to feet. Through internal and external observation, naturally harmonize body and mind into unified stillness. When distracting thoughts arise, immediately clarify and dissolve them until complete thoughtlessness is achieved.

3. For persistent thoughts, let Shen (spirit) follow natural breath rhythms or simply nurture vitality. Maintain balance: excessive tension harms Shen, while excessive relaxation loses proper measure. Visualizing directions is merely temporary remedy for restlessness.

4. Maintain dual awareness of Shen and Qi (spirit and energy). When releasing intention, don't sever awareness completely; when entering stillness, avoid clinging to perceptions. Even if extraordinary visions appear (light manifestations, sage appearances), never grasp at them - always preserve inner observation.

Note: "Qi" here refers to primordial life-force (Yuanqi), a core Daoist concept. "Guarding the One" is a fundamental practice maintaining undivided spiritual focus.

This scripture elucidates the essential techniques of "mind-gathering" and "forgetting the One" in Daoist cultivation:

First, regarding "gathering the mind to return to the One": When the mental state becomes crystal clear and attains mysterious subtlety, one should maintain this tranquility not only during seated meditation but throughout daily activities. Gathering scattered thoughts back to the "One" (the primordial source of the Dao) constitutes the foundational practice for beginners. Like using a net to catch fish, one initially requires a tool (the trap), but must ultimately forget the tool itself.

Next comes "reducing the mind to ashes and forgetting the One": At deeper stages of practice, one must "forget this very One." The method involves immediately clarifying and dissolving any awareness of the "One" whenever such thoughts arise, until complete non-attachment to the "One" is achieved. Here, body and mind become like withered wood and cold ashes—forgetting both external environments and internal consciousness, reaching a state of complete internal-external oblivion. This resembles cleansing organs with pure water: only absolute purity can properly contain precious substances.

The scripture reveals: "Constantly without desire, observe its subtlety"—when all distinctions between inner and outer are utterly forgotten, transcendent true knowledge emerges spontaneously. The genuine "One" isn't the deliberately pursued concept, but the eternal existence transcending past/present and birth/annihilation, as described in the Daodejing: "Silent and solitary, standing alone and unchanging, circulating everywhere without ceasing."

The supreme state is complete unity of mind and Dao: mind becomes Dao, Dao becomes mind. Neither existence nor non-existence is clung to, yet neither is violated. Attaining this realm allows harmony with eternal true nature, surpassing all limitations.

Finally, the cultivation stages are summarized:

1. "Gathering the mind to dwell in the One" represents the stabilized state

2. "Reducing the mind to ashes and forgetting the One" constitutes the extinction state

3. All things originate from the "One" (the undifferentiated chaos of Yin-Yang), while the "One" itself arises from the interaction of Yin and Yang's two halves

Sentient beings drown in the sea of suffering due to deluded minds. Only by extinguishing false thoughts and returning to original truth can one comprehend the profound mystery of the "One."

This scripture primarily discusses the various stages of cultivation and corresponding methods in Daoist practice, which can be understood through several key aspects:

The text first describes different levels of attainment:

• Recognizing the true nature of one's original mind is called "Great Stability" (Taiding), where the physical body achieves ascension and feathery transformation, becoming an immortal.
• When one's nature fully aligns with ultimate reality, this is called "Perfected Being" (Zhenren); the complete unity of form and nature is termed "Sage" (Shengren).
• A mind luminous with wisdom is called "Awakened Immortal"; spiritual penetration of truth is "Awakened to Reality."
• The harmony between human mind and true nature is called "Awakened Sage."

Next, it outlines four progressive stages of cultivation:

1. Coarse (Cu) — representing states of ignorance and agitation

2. Refined (Xi) — indicating purity and gentleness

3. Subtle (Wei) — denoting spiritual communion with emptiness and stillness

4. Marvelous (Miao) — the realm of comprehending fundamental truth

The cultivation process involves gradual elevation:

• From Coarse to Refined: Purify the mind, contemplate emptiness, eliminate heavy afflictions
• From Refined to Subtle: Remove illusions, understand spiritual subtleties
• From Subtle to Marvelous: Realize the profound mystery of Dao

Corresponding relationships:

• Physical body represents "Coarse"
• Flowing Qi constitutes "Refined"
• Spiritual wisdom manifests as "Subtle"
• True nature embodies "Marvelous"

Results of cultivation:

• Healing physical ailments is "Mastering the Coarse"
• Harmonizing Qi circulation is "Mastering the Refined"
• Unity of form and spirit is "Mastering the Subtle"
• Complete fusion of form and nature is "Mastering the Marvelous"

Two primary methods are presented:

1. Extinction Method: Mind like dead ashes, extinguishing cognition to pursue emptiness (Buddhist approach)

2. Longevity Method: Blending spirit and cultivating Qi to achieve self-transcendence (Daoist approach)

Key distinctions:

• Seeking extinction after life constitutes the Extinction Path
• Experiencing extinction before rebirth leads to true longevity
• Understanding "life after extinction" unifies "absolute emptiness" (Zhenkong) and "marvelous existence" (Miaoyou)

The scripture concludes:

• The confused remain trapped in the Three Realms (Desire, Form, and Formlessness)
• Those comprehending the Three Pure Ones' (Yuqing, Shangqing, Taiqing) principles find it easy to know but hard to attain
• Maintaining clarity without disturbance by concepts of "emptiness" or "existence" is essential

This passage elucidates the core concepts of "innate nature" (性), "spirit" (神), and "consciousness" (识) in Daoist cultivation, along with their interrelationships and essential practices:

The first section discusses levels of cultivation attainment:

• The highest adepts, "those of supreme awakening" (至悟之士), achieve luminous clarity through stilling the mind to generate dynamic activity. They discern between illusion and true nature, realizing their essence through genuine wisdom.
• The next level, "those of comprehensive mastery" (兼通之士), attain: abiding in peaceful harmony, reducing desires, preserving simplicity; transcending auditory perception to sense with the heart; surpassing heart-centered perception to apprehend with Qi (vital energy); and ultimately experiencing all phenomena through their fundamental nature. They skillfully engage with worldly affairs while remaining detached, forgetting theoretical constructs while comprehending their totality.

The second section outlines cultivation methods:

• Mere intellectual understanding through books and hearsay yields false knowledge of one's nature (假)
• True realization comes through inner clarity and contemplative illumination that resonates with one's essence (真)
• By transcending the false to penetrate the true, even the false can be transformed into truth

The third section, "Chapter on the True Source" (真源章), explains key concepts:

1. The Dao is formless yet all-pervasive, giving birth to all things and permeating all directions. The True Source manifests through numinous resonance, with the movement of Qi (炁, primordial energy) forming concrete phenomena.

2. All physical forms depend on Qi for existence, while all cognition originates from Shen (spirit).

3. Core conceptual relationships:

• Shen is the functioning of innate nature
• Consciousness is the functioning of Shen
• Primordial Qi is the functioning of innate nature
• Yin-Yang Qi is the functioning of primordial Qi
• Physical forms are the functioning of Yin-Yang Qi

4. The body serves as the vessel for Shen and consciousness, while the heart is their dwelling place. Just as light emanates from but isn't identical to the sun, consciousness arises from yet isn't equivalent to Shen.

5. Essential cultivation insights:

• Innate nature is serenely pure
• Shen perceives externally without disturbing inner nature
• Viewed from Shen: nature is subtle while Shen is coarse
• Viewed from the body: the form is coarse while Shen is subtle

6. Nature, Shen, and consciousness share one origin but differ in function:

• The awakened unite with Shen and merge with nature, attaining eternity
• The deluded become trapped in consciousness, separating from Shen and cycling through rebirth with the fluctuations of Qi

Notes:

• The referenced "Scripture of the Most High" (太上经) denotes the Daode Jing, "Scripture of Southern Florescence" (南华经) refers to the Zhuangzi, and "Scripture of Western Ascension" (西升经) is a Daoist classic.
• "炁" (Qi) represents the primordial vital energy in Daoism, distinct from later acquired energies.
• "Nature" (性) indicates one's fundamental essence, "Shen" denotes spiritual luminosity, and "consciousness" (识) refers to conditioned mental activity.

This scripture explores the relationship between Shen (spirit-consciousness) and Qi (vital energy), and how they influence the state of existence.

All beings take form through the interaction of Shen perceiving Qi, thus complete life must embody both physical form and consciousness. Yet insentient things (like plants) receive Qi without possessing Shen—having form but no awareness. This demonstrates that while Shen grants consciousness to beings, it cannot create form; while Qi shapes physical existence, it cannot bestow consciousness.

Material beings receiving the Qi of Yin-Yang and the Five Phases undergo cycles of flourishing and decay, yet their fundamental "true nature" remains unchanging. Physical life depends on the gathering and dispersal of Qi to determine birth and death, but Shen itself transcends creation and destruction. Through Shen one can circulate Qi, while Qi in turn nourishes Shen.

The scripture further explains: Foul and greasy foods foster turbid Yin energy, while pure and refined medicines nurture the authentic "primordial Qi of harmony." Sustaining pure Qi to nourish the spirit leads to the state of Wuwei (non-action) and desirelessness; contamination by turbid energies breeds craving and attachment. Excessive desire becomes the root of premature demise and downfall, whereas Wuwei and desirelessness form the path of enduring existence.

Life originally follows the Middle Way (the balanced Dao), yet due to clinging to deluded perceptions, it drifts according to karmic currents, trapped in cycles of rebirth without liberation. By comprehending profound truth and attaining the state of serene emptiness, one transcends karmic bondage, no longer subject to cause and effect.

Finally, it states: When the six senses (sensory faculties) are agitated, Qi becomes turbid and Shen clouded; through tranquil contemplation (meditative stillness), clarity of spirit and vitality is restored. The energies of good and evil each bear their consequences: malignant Qi weighs one down into darkness, while benevolent Qi illuminates truth. Yet the supreme state transcends all duality of light/dark and good/evil, returning to the Wuwei state of "naturalness" (the original condition of Dao)—this constitutes the most profound mystery.

This scripture primarily explores how practitioners can attain the state of Wuwei (non-action) through "conscious effort," and the pivotal role of the "mind" in spiritual cultivation.

Practitioners must initially engage in deliberate practice (conscious effort) to reach the natural state of unconscious spontaneity (non-action). By comprehending the phenomena of life (manifest existence), they ultimately realize the realm beyond birth and death (non-birth). When aligned with the natural Dao, one awakens to the intrinsic nature that neither arises nor ceases. This nature, while unattached to birth and death, encompasses all life phenomena. The subtle essence of Dao manifests as spontaneous functioning without contrivance (non-acting action) and formless essence (signless appearance), while its concrete function appears as deliberate action (conscious action) and tangible manifestations (formed appearances).

The mind serves both as the source of delusions (ruler of all falsehoods) and the gateway to profound mysteries (doorway to all wonders). The scripture categorizes human cognition into seven levels:

1. Superficial cognition: ignorant and unaware, lacking understanding of propriety

2. Intellectual cognition: skilled in reasoning, clever and quick-witted

3. Simple cognition: naturally unadorned, serene and gentle

4. Tranquil cognition: clear and luminous mind, empty and still

5. Forgotten cognition: released from attachments, free from discrimination

6. Insightful cognition: inwardly lucid, discerning with clarity

7. Marvelous cognition: penetrating intrinsic nature, comprehending the profound

Most modern people remain at the level of coarse cognition, while few attain the subtlety of spiritual profundity. Those who truly understand are not without cognition but transcend its limitations; those bound by cognition are not without spiritual capacity but remain obstructed by it.

To achieve communion with the divine nature, cultivation proceeds in two stages:

1. Cultivating focused observation: gathering scattered thoughts into concentrated awareness

2. Cultivating forgotten-mind observation: relinquishing attachments and dissolving distinctions

When one reaches the state where external sounds aren't heard and internal forms aren't seen, sudden awakening occurs as the spirit merges with emptiness. Then one knows spirit with spirit and realizes nature through nature, attaining true perception. Any attempt to comprehend the divine through ordinary cognition or to force nature through spirit constitutes deluded perception.

The scripture concludes by emphasizing that even achieving just mental stability can prevent falling into negative rebirths, let alone attaining the supreme state where spirit and nature unite. The spiritual is subtle, the essential is profound—though fundamentally pure and free from delusion, most beings remain bewildered by appearances, rarely grasping their true meaning.

This scripture primarily discusses the pathways and graded stages of cultivating the Dao to attain immortality. Its core teachings can be understood as follows:

Those who fail to recognize ultimate truth dwell in deluded minds. To comprehend the true divine origin, one must not remain trapped in illusions and miss the essential truth. The nature of original essence unites with emptiness yet isn't identical to emptiness when in the formless realm; it merges with form yet isn't identical to form when in the material world. It permeates both emptiness and form, simultaneously eternally tranquil and omnipresent—vast enough to encompass all things, subtle enough to penetrate every crevice.

Cultivation progresses through five levels: First, not yet entering the Three Realms; second, entering the Formless Realm (the immaterial world without shape or appearance); third, entering the Form Realm (the world of physicality); fourth, entering the Desire Realm (the world of cravings); fifth, falling into the Evil Paths (suffering realms like hells).

The true miraculous medicine nurtures harmony, and only through serene meditation (zuowang) can one contemplate original nature. Nurturing harmony preserves the physical form from death, while penetrating original nature prevents deluded thoughts from arising. Achieving this deathless and birthless state enables the body to transform spiritually, ultimately attaining feathered-flight immortality. Thus classics like the Shangqing Jing and Taiqing Jing state that the Golden Elixir (jindan) and refining Qi to commune with the divine can elevate practitioners to immortality, uniting them with the sacred.

Attempting cultivation without eliminating delusions is like a blind man seeking light; trying to commune with the divine without quieting distractions resembles drilling wood for fire yet obtaining no flame. Concentrated contemplation and spiritual awakening belong to methods of cultivating Shen (spirit); guiding limbs through daoyin exercises and circulating primal Qi belong to methods of cultivating the body. Cultivating only spirit without Qi leads to cessation methods (biased toward spiritual liberation), while cultivating only Qi without spirit merely prolongs life. Only dual cultivation of both spirit and Qi constitutes the path to immortality.

Superior practitioners, while cultivating the Dao, can relinquish worldly attachments, comprehend the true origin, perfect wisdom, nurture profound mysteries, and preserve harmony to prolong life—like passing on the torch of firewood—ultimately ascending to immortal realms, progressing from immortality to truth, and merging truth with sacredness to achieve the unimpeded state of sages. This is the method of attaining non-action (wuwei) nature without abandoning the physical form. Intermediate practitioners, though understanding the mind's original nature, consider their bodies no different from ordinary people's and believe they must discard their flawed forms to enter sacred realms—this is the method of abandoning form to achieve wuwei. Superior practitioners, however, simultaneously penetrate both form and spirit, eternally merging with the wondrous truth.

(Note: "Qi" here refers to primordial life energy; "daoyin" denotes Daoist health-preservation techniques; "zuowang" describes the meditative state of sitting in forgetfulness; "Golden Elixir" indicates either internal (neidan) or external alchemy (waidan) practices.)

This passage elucidates the fundamental nature of the Dao and its relationship with all phenomena, along with differences in cultivation methods.

The Dao is the primordial source of all things. Those who comprehend the Dao (middle-grade practitioners) perceive the transient nature of physical form, while the unenlightened (lower-grade practitioners) remain bound by karmic cycles. Though phenomena appear infinitely diverse, the Dao remains singular and unchanging. While the Dao gives birth to all things, these manifestations are not the Dao itself. From the Dao's perspective, all phenomena share the same essence; from the perspective of phenomena, each has its limitations. Phenomena undergo transformation and dissolution, but the Dao endures eternally.

As the root of all dharmas, realizing the Dao's true constancy enables return to the source. Just as subjects submit to their sovereign, Dao-realized beings master all methods. The Benji Jing states: "Possessing complete wisdom leads to attainment of the supreme Dao."

Human virtue and vice originate from four aggregates: form (se), consciousness (shi), mind (xin), and thought (xiang). Cultivation methods divide into two paths: the Mahayana approach emphasizes universal equality, while gradual teachings require progressive practice and verification. Like abandoning a ferryboat after crossing a river, one must relinquish attachments after achieving realization through study. The De Jing advises: "In learning, accumulate daily; in cultivating the Dao, reduce daily until attaining wuwei (non-action)."

Sentient beings possess varying capacities, and sages teach accordingly: gradual teachings employ purposeful practice, while sudden teachings lead directly to wuwei realization. The universal presence of true nature is called "Dao resonance" (Dao ying), while teachings adapted to different regions (e.g., Han or foreign lands) constitute "particular resonance" (bie ying). All beings share intrinsic connection with Dao-nature (tong gan), yet receive teachings according to individual capacity (bie gan).

The Haikong Jing reveals: "Sages are fundamentally wuwei, yet manifest purposeful action to liberate beings. Sentient beings respond to sages through diverse karmic conditions, and sages' transformative manifestations vary accordingly." The eternal, unchanging essence is called "true body" (zhen shen), while pedagogical manifestations are termed "response bodies" (ying shen).

The Three Discourses on the Primordial Purpose scripture primarily elucidates the relationship between the Dao (the Way) and all phenomena, as well as the different functional levels of "nature" (性). Here is a modern interpretation:

The human body takes form according to karmic retribution—this is called the "retribution body" (报身). Within it, there exists refinement within coarseness and coarseness within refinement. The actions of sages may appear ordinary (refinement within coarseness), while ordinary people's realization of Wuwei (non-action) paradoxically manifests as coarseness within refinement. Yet all things fundamentally originate from the profound and mysterious Dao, wherein the laws of nature are inherent, and the principles of cause and effect are interconnected.

The Dao possesses a unified nature (一性) yet corresponds to all phenomena; the divine nature (神性) is singular yet resonates with all things. All beings inherit this divine nature—through consciousness, they unite with it to generate wisdom; through Qi (vital energy), they take on diverse forms; through the body, they manifest the compassionate teachings of sages; and through innate nature, they guide sentient beings beyond delusion.

Here, "nature" is categorized into several levels:

• The most sublime is the numinous nature of emptiness and spontaneity (妙灵)
• The highest function corresponds to sages
• The subtle function corresponds to the divine
• The refined function corresponds to Qi
• The coarse function corresponds to material forms

Sages can manifest all things without attachment to creation, accomplish all without claiming merit, embrace all without possession, and transcend all without negation. This state—where one achieves all without clinging to things and applies principles without rigid adherence—can only be realized through the eternal nature of the Dao.

Heaven and Earth rise and fall, yet the Dao remains unchanged; the Three Realms (欲界, 色界, 无色界) undergo kalpic destruction, yet the Dao endures. To cultivate and merge with the Dao, one must first refine the spirit (神), then refine Qi. The human body houses thirty-six thousand spirits (a Daoist belief that each body part is governed by deities), which collectively sustain its functions. Just as hands and feet differ yet belong to one body, so too is divine nature—apparently distinct yet sharing one source, seemingly identical yet subtly varied.

Nature encompasses cause and effect; cause and effect reveal nature—the two are inseparable. All karma is ultimately natural karma. From origin to manifestation, appearances differ, but returning to the source embraces all. The true essence of the Dao contains all things; its mysterious resonance transforms the great cosmos (大千世界).

(Note: "Qi" (炁) is a core Daoist concept referring to the fundamental energy of life; the "Three Realms" denote the realms of desire, form, and formlessness; "great cosmos" parallels the Buddhist concept of the trichiliocosm.)

This scripture primarily discusses the universality and importance of the Dao (the Way), conveying the following essential message:

Though the Great Dao is profoundly unified, it manifests in countless forms. Those who fail to treasure precious things cannot recognize their value; those who don't understand the Dao cannot comprehend its true essence. All things originate from the Dao, thus all beings possess Dao-nature. The deluded are like ignorant children who miss opportunities for spiritual guidance. Rejecting such teachings leads to the Eight Adversities (ba nan), even slandering sages, ultimately falling into the Three Wretched Realms (san tu).

Yet the Dao permeates all existence—never distant from living beings. Even within afflictions lies true nature; awakening reveals reality amidst illusion. Movement and stillness are fundamentally one—maintaining genuine awareness responds to all phenomena. The Western Ascension Scripture (Xisheng Jing) states: The Dao isn't exclusively within me; all things share its nature. Those who practice the Dao attain mastery, and masters become sages.

Cultivation methods like "True Unity (zhenyi), Orthodox Unity (zhengyi), and Threefold Unity (sanyi)"—representing three crucial stages of Daoist practice—lead to realization when diligently pursued. However, the primordial Dao manifests in diverse forms, incomprehensible to the unenlightened. Thus multiple scriptures provide evidence:

The Scripture of the Most High (Taishang Jing) declares the Dao has no fixed form; the Western Ascension Scripture describes it as the softest force, embracing heaven-earth and permeating all things; the True Treasury Scripture (Zhenzang Jing) states the gentle Dao contains everything; the Southern Florescence Scripture (Nanhua Jing) portrays it as subtle yet boundless; Laozi teaches the Dao nourishes all beings while De (Virtue) sustains them; the Scripture of Great Peace (Taiping Jing) explains the Dao transcends inner/outer distinctions, generating shen (spirit) and jing (essence); the Southern Florescence Scripture further clarifies the formless Dao's tangible reality, giving birth to heaven-earth and spirits.

The Western Ascension Scripture observes: Consider our pre-natal state—originally bodiless, we coalesced through accumulated qi (vital energy) to form physical being. Form cannot exist without shen (spirit), nor can shen manifest without form; their union enables mutual generation. This demonstrates all life emerges from shen-qi interaction—ants contain shen, as do elephants, steeds, and rocs, manifesting differently according to their forms.

This scripture primarily discusses the relationship between Shen (spirit) and physical form, as well as the differences between various life forms.

Just as the legendary Kunpeng (a mythical giant bird) and creatures like elephants and horses each possess distinct physical forms and inner spirits that correspond to their material structures, the physical body relies on the spirit to function—what discerns good from evil is called "consciousness," while what operates through subtle transformations is called "Shen." The true force that animates the body is none other than this Shen. When the body exists, the Shen remains; when the Shen departs, the body dies.

The human body is governed by a single primary Shen, yet it is actually sustained by thirty-six thousand subsidiary spirits. At death, these subsidiary spirits return to the primary Shen before departing. All living beings receive this "one Shen," but humans possess the most complete and numerous spirits. The purity or turbidity of Qi (vital energy) also determines the differences in life forms, resulting in the vast diversity of all things. Beings like plants and trees, which have Qi but lack Shen, possess no cognitive ability and do not create karma (cause and effect).

Several classics mention that reciting these scriptures can liberate departed souls, elevating their Shen to the Southern Palace (a Daoist celestial realm) and sparing them the suffering of hell. Virtuous individuals not only attain the Dao themselves but also bring blessings to their ancestors. Conversely, those who commit evil deeds will have their spirits fall into the "Three Paths" (the realms of hell, hungry ghosts, and beasts).

The Shengxuan Jing and other texts state that through deep meditation and stillness of mind, one can connect the Shen with the Dao. The Zhuangzi (Nanhua Jing) teaches that by transcending physical constraints and abandoning cunning intellect, one can unite with the great Dao. True enlightenment means realizing the genuine nature of "spontaneity"—deluded individuals can refine themselves, elevating minor spirits until they ultimately return to the Dao.

Finally, using the characteristics of the Five Phases (Wood, Fire, Earth, Metal, Water) as metaphors: fire is dry, water is moist, but these are merely material attributes. All things have their inherent nature (essential qualities), sentient beings possess karmic connections (causal relationships), while the supreme Dao transcends these as the "marvelous nature." The Benxiang Jing states that nurturing the Shen and preserving primordial Qi leads to longevity, while the Yebao Jing emphasizes the importance of refining Qi through cultivation.

The Three Discourses on the Original Purpose scripture explains how practitioners attain unity with the Dao through cultivating both physical form and primordial Qi. The text states:

At advanced stages of cultivation, both physical form and primordial Qi undergo transformation, ultimately returning to the state of "Shen" (spirit), which in turn merges back into the Dao. The divine consciousness united with the Dao embraces all things, while the innate primordial Shen within humans possesses spiritual awareness by virtue of its Dao-nature. All beings gain consciousness through receiving this divine nature, yet the Dao itself remains the eternal, unchanging supreme reality.

Though both Shen and Qi are manifestations of the Dao, they differ in nature: Qi is boundless and limitless, while Shen undergoes transformation and flow; Shen possesses spiritual awareness whereas Qi does not, Qi is vast yet Shen is not; Qi has purity and turbidity, while Shen experiences cycles of flourishing and decline. Only the Dao remains perpetually unchanging.

Thus, extensive learning broadens knowledge, while nurturing true nature and refining Qi strengthens primordial Shen. The growth of knowledge brings limited utilitarian function (youwei), whereas the refinement of Shen leads to the boundless realm of wuwei (non-action). Sadly, few in this world comprehend this profound mystery.

The "Three Methods of Practice" mentioned in the Scripture of Ascending to the Mysterious represent eternal, unchanging cultivation principles followed by all sages. Practitioners are classified according to their spiritual capacity as superior, middling, or inferior adepts, corresponding to the three vehicles of teaching (Mahayana, Hinayana, and Pratyekabuddha). The term "adept" (shi) denotes one who acts - true practitioners single-mindedly devote themselves to the Dao, vowing to attain realization without faltering.

Specifically: Superior practitioners widely open the gates of Dharma, putting others before themselves to deliver all beings, even extending compassion to birds and beasts. They revere their teachers and uphold precepts as if standing before deities. Through prolonged fasting, ascetic practices, profound study of mystical principles, breath cultivation (expelling the old and absorbing the new), and maintaining pure body and mind with unwavering resolve, they progress through cycles of rebirth without regression, ultimately achieving the state of superior immortals.

Cultivation encompasses four aspects:

1. Observance: Maintaining 180 precepts and 240 dignified observances to discipline body, speech, and mind

2. Vows: Such as the Twelve Supreme Vows

3. Compassion: Including the Forty-Five Contemplations of Mercy

These all originate from the Dongxuan Lingbao Scripture. Liberation rituals are divided into three types: Golden Register Rites (for emperors and nobles), Yellow Register Rites (for ancestors), and White Slip Rites (for natural liberation).

The Three Discourses on the Primordial Purpose scripture outlines three distinct cultivation methods corresponding to superior, middling, and inferior practitioners:

Superior practitioners (shangshi) root their practice in compassion. Their pity manifests as rescuing sentient beings and severing karmic evil, while their loving-kindness expresses itself in sheltering all things through virtuous power (De), taking the alleviation of suffering as their sacred duty. Such cultivation establishes four kinds of merit (the "Four Disciplines"), ultimately transcending the cycle of karmic retribution.

Middling practitioners (zhongshi) aspire to the mysterious Dao, devoting themselves to relieving suffering and accumulating virtuous deeds. They cultivate through loyalty, filial piety, benevolence, and righteousness while maintaining purity of heart with few desires: eating without seeking satiety, wearing clothes without嫌弃 their thinness. They must uphold the three hundred major precepts, recite the thirty-nine chapters of the Great Cavern Scripture (Dadong Zhenjing), and practice the "Method of Three-in-One" (referring to the unification of essence (Jing), vital energy (Qi), and spirit (Shen)). Precepts sever evil karma, scripture recitation stabilizes the spirit, while visualizing the Supreme Unity (Taiyi) leads to mental clarity—ultimately witnessing the Great Dao and entering the state of non-action (Wuwei).

Inferior practitioners (xiashi) cultivate by restraining passions and retreating to mountain forests. They abandon worldly glory, making wilderness their home and befriending birds and beasts. Enduring hunger (eating pine needles when necessary) while maintaining spiritual tranquility, they persist through nine cycles of rebirth without regression. Eventually they attain supernatural abilities like cloud-soaring, roaming freely among the Five Sacred Mountains to achieve the carefree state of immortals.

The scripture further explains the cultivation method for the "Six Supernormal Powers": one must transcend sensory temptations of form, sound, scent, taste, and wealth. Through practice, one gains divine sight (penetrating vision), divine hearing (penetrating audition) and other supernatural wisdoms. When completely free from worldly attachments, one becomes a "Six-Powered Immortal." True wisdom purifies the six sense faculties (eyes, ears, nose, tongue, body, and mind), transcends the Three Realms (desire, form, and formlessness), and realizes the truth of universal emptiness.

The text concludes by emphasizing: precepts form the foundation of cultivation, stillness anchors refined contemplation, and only through refined contemplation can wandering thoughts be subdued.

This scripture elucidates the core principles of Daoist cultivation. The "True" (referring to one's primordial nature) descends from above, while the cultivator must ascend upward. The text states that within the human body reside three precious energies (Jing, Qi, and Shen), which dwell in the heart; the practitioner's external manifestations are reflected in their actions and traces. These "traces" are the imprints left by cultivators, which can also be transformed. The key lies in maintaining proper mindfulness within and aligning one's conduct with the Dao (the Way), through continuous correction of errors and accumulation of virtuous merit, ultimately reaching the highest state of realization.

The scripture reveals: when the spirit (Shen) dwells peacefully within (referring to focused internal cultivation), the primordial Qi can endure eternally—this constitutes the method for achieving longevity and perpetual vision. Specifically:

• Qi takes emptiness as its essence, while form and color manifest externally
• Jing takes profundity as its essence, while light and sound manifest externally
• Shen takes subtlety as its essence, while transformation manifests externally

The scripture states: Look at it but you cannot see it (called "Yi"), listen to it but you cannot hear it (called "Xi"), grasp at it but you cannot hold it (called "Wei")—this reveals the principle of the trinity of Shen, Qi, and Jing. These three can merge into one, or disperse into two. The "One" is "Wu" (non-being), while the state transcending even this "One" is called "Zhenyi" (True Unity, referring to the fundamental state of the Dao).

(Note: The "Three Treasures" refer to Jing (essence), Qi (vital energy), and Shen (spirit); "Yi, Xi, Wei" originate from the Daode Jing, describing the mysterious qualities of the Dao; "Zhenyi" is a crucial Daoist concept denoting the ultimate reality beyond dualistic opposition.)