《雲宮法語》

Cloud Palace Dharma Sayings, Volume One

Compiled by Jishui Xuyizi Jing’an (Wang Kesun)

Part One: The Primordial State

Before the formation of Heaven and Earth, the cosmos passed through four stages: Taiyi (when even Qi had not yet emerged), Taichu (the beginning of Qi), Taishi (the beginning of form), and Taisu (the beginning of substance). When Qi, form, and substance were present but not yet separated, this was called the state of Chaos. Only after Chaos divided did Heaven and Earth take shape.

Laozi said: "There was something undifferentiated and complete, existing before Heaven and Earth." The Daojing states: "The supreme and true Dao has no limit." The Durenjing declares: "In the primordial origin, there were no ancestors—only Dao as the fundamental essence." Zhou Dunyi (Lianxi) proposed the concept that "Wuji gives birth to Taiji," while Shao Yong (Kangjie) held that the primordial state could not be described in words. Cheng Yi also remarked that the innate purity of human nature is beyond verbal expression. All these teachings point to the same truth: the genuine state of Wuji (Non-Ultimate) cannot be conveyed through language—the moment one speaks of it, the essence is already lost.

Part Two: The Manifested World

The Yijing states that Taiji gives rise to the two modes (Yin and Yang), which in turn produce the four phenomena, and the four phenomena generate the eight trigrams (Bagua). The closing gate is Kun (Yin), the opening gate is Qian (Yang)—this opening and closing is the movement of transformation. Qian represents Yang, Heaven, and the father; Kun represents Yin, Earth, and the mother. The interaction of Yin and Yang gives rise to forms of varying strength and softness, embodying the creative patterns of Heaven and Earth. The alternation of Yin and Yang is the Dao, hence it is said that refined Qi (Jing-Qi) constitutes all things.

Zhou Dunyi said: "When Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) combine with subtlety, they congeal; when the two Qi (Yin and Yang) interact, they transform and generate the myriad beings, endlessly producing infinite variations." The Guliang Commentary states: "Neither Yin alone nor Yang alone can give birth—only their union creates life." The Suwen (Yellow Emperor’s Inner Canon) teaches that Heaven and Earth are the parents of all things, Yin and Yang are the male and female of Qi and blood, and procreation is the foundation of human relations.

In human conception, the male form arises when Yang is within and Yin without, with Yin enveloping the seed of Yang. The female form arises when Yin is within and Yang without, with Yang enveloping the seed of Yin. The Jiuzhangjing states that in the womb, a human is conceived through the nurturing of the Three Primordials (Jing, Qi, Shen) and the congealing of the Nine Qi. After nine months, when the Shen and Qi are fully developed, the infant cries out—at this moment, the Nine Heavens rejoice, and new life emerges.

The Prajnaparamita Sutra speaks of four modes of birth: womb-born, egg-born, moisture-born, and transformation-born. (The Sixth Patriarch Huineng explained: "Egg-born beings are prone to losing their innate nature, womb-born beings develop habitual tendencies, moisture-born beings easily follow deviant Qi.")

(Note: The "Three Primordials" refer to Jing (essence), Qi (vital energy), and Shen (spirit). The "Nine Qi" are the nine primordial energies that constitute the human body. The "Nine Heavens" refer to the nine celestial realms in Daoist cosmology.)

This scripture primarily discusses ancient understandings of the generative patterns of all things, using numerical correspondences with animals to explain life phenomena. Let me explain in modern terms:

Zixia (a disciple of Confucius) said: I've heard the Yi Jing's discourse on the generation of all things describes how birds, beasts, and insects each possess distinct Yin-Yang attributes (odd numbers representing Yang, even numbers representing Yin). Ordinary people don't comprehend these mysteries—only those with profound virtue can grasp their fundamental principles.

The text uses numerical correspondences to explain:

• Heaven is one, earth is two, humanity is three. Three times three makes nine, nine times nine makes eighty-one. There are ten heavenly stems (from Jia to Gui), hence humans gestate for ten months before birth (Yang numbers follow odd numbers, heavenly stems total ten).
• Eight plus nine makes seventeen (even numbers follow odd), the Chen star governs months, the moon corresponds to horses, hence horses gestate for twelve months.
• Seven plus nine makes sixteen, the Big Dipper governs dogs, hence dogs gestate for three months.
• Six plus nine makes fifteen, the four seasons govern pigs, hence pigs gestate for four months.
• Four times nine makes thirty-six, the six pitch-pipes govern deer, hence deer gestate for six months.
• Three times nine makes twenty-seven, the seven stars govern tigers, hence tigers gestate for seven months.
• Two times nine makes eighteen, the eight winds govern insects, hence insects transform after eight months.

Other creatures follow their own patterns:

Though birds and fish belong to Yin categories, they attach to Yang, hence both are oviparous. Fish swim in water, birds fly among clouds; at winter solstice, swallows and sparrows enter the sea to become clams. Silkworms only eat without drinking, cicadas only drink without eating, mayflies neither eat nor drink. Creatures with shells feed in summer and hibernate in winter.

Distinct biological characteristics:

• Oviparous creatures have eight orifices (birds)
• Viviparous creatures have nine orifices (humans and mammals)
• Four-legged creatures lack wings
• Horned creatures lack upper teeth
• Creatures without horns or front teeth tend to be fatty (gao)
• Those without horns or teeth at all are even more corpulent (zhi)

Those born by day resemble the father, those born by night resemble the mother; extreme Yin governs females, extreme Yang governs males.

Finally, Zixia quotes the "Mountain Texts" saying the earth... This passage reflects how ancient thinkers used Yin-Yang, the Five Phases, numerical hexagrams to explain biological traits, connecting astronomical calendars and numbers with life phenomena—a characteristic example of classical natural philosophy.

The Cloud Palace Dharma Sayings scripture primarily elucidates the operational principles of heaven and earth and the characteristics of life. The text states:

The east-west direction constitutes the weft, while the north-south direction forms the warp. Mountains represent accumulated De (Virtue), and rivers symbolize accumulated form. High places signify life, while low places signify death. Hills resemble the masculine principle, and valleys resemble the feminine principle. The growth of creatures like clams, turtles, and pearls correlates with lunar phases—their inner substances become full during the waxing moon and empty during the waning moon.

People nurtured by different soils develop distinct temperaments: those from hard earth become resolute; those from soft earth become gentle; those from ruined lands grow tall; those from sandy soils remain slender; those from fertile lands become handsome; while those from barren lands appear unrefined.

Creatures consuming different foods exhibit unique traits: water-consuming beings excel at swimming and endure cold; soil-eating creatures (like earthworms) lack hearts yet need no breath; wood-consuming animals possess great strength but are hard to control; grass-eaters run swiftly but lack intelligence; mulberry-leaf-eating silkworms spin cocoons and transform into moths; meat-eaters display courage and ferocity; those practicing breath cultivation (a Daoist method of absorbing celestial and earthly Qi through respiration) attain divine wisdom and longevity; grain-eaters become clever and dexterous; while those abstaining completely from food achieve immortality as transcendents.

The text also records five categories of animal leaders: the phoenix reigns among birds, the qilin among beasts, the turtle among shelled creatures, the dragon among scaly beings, and humans stand as sovereigns among "naked creatures" (hairless and scale-less beings). This constitutes the natural order of heaven and earth.

The latter section records Confucius' response to Duke Ai of Lu regarding human growth: newborns lack five capacities (sight, eating, walking, speech, and reproduction). After three months their eyes see, at eight months teeth emerge for eating, at three years the fontanelle closes enabling speech, and at sixteen years when Jing-Qi flows freely, reproduction becomes possible. Yin-Yang transformations manifest thus: boys grow teeth at eight months and replace them at eight years; girls develop teeth at seven months and replace them at seven years. Girls mature at fourteen and boys at sixteen—when Yin and Yang unite, conception occurs, marking life's primordial beginning.

This scripture recounts the miraculous birth stories of ancient sages, emperors, and mythological figures, illustrating the Daoist concept of "heaven-human resonance" (tianren ganying). Here's a simplified interpretation:

1. Jiandi swallowed an egg dropped by a mysterious bird (divine phoenix) and gave birth to Qi, progenitor of the Shang dynasty. Jiang Yuan became pregnant after stepping on a giant's footprint and bore Houji, founder of the Zhou dynasty.

2. Daoist cosmogony holds that when heaven and earth first separated, the primordial Qi (Yuanqi) manifested in three stages: first as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), then as Primal Sovereign (Yuanhuang), and finally as Lord Lao (Laojun). As the supreme deity, Lord Lao descends as teacher of emperors, appears in astrology as the Great Emperor of Heaven, and is venerated in Daoism as the Most High Lord Lao. Legend says his mother gave birth through her left armpit to a white-haired infant, and that he has incarnated eighty-one times in human form.

3. Confucius' birth: His mother Yan Zhizai conceived after praying at Mount Niqiu. The sage was born with a sunken crown resembling the mountain's shape, hence his name "Qiu." Twin dragons encircled his house that night, while five stellar deities descended and celestial music filled the chamber. Before birth, a qilin (auspicious beast) appeared at Que Village, spitting forth a jade text prophesying he would become the "child of water essence" and an uncrowned king (suwang).

4. Śākyamuni descended from Tuṣita Heaven (Buddhist celestial realm) to be born in Kapilavastu, emerging from his mother Maya's right side.

5. Emperor Wu of Han's son Liu Fuling was born in the Gouyi Palace after fourteen months' gestation (matching Emperor Yao's birth), earning the palace its nickname "Gate of Yao's Mother."

6. Daoist classics emphasize humanity's cosmic significance: The Classic of Filial Piety states "Among heaven-earth's creations, humans are most precious"; the Scripture of Mysterious Numen declares "A human body is hard to obtain"; Zhou Dunyi observed "Humans are the most spiritual of all beings."

7. The Dark Warrior's (Zhenwu) mother conceived after dreaming she swallowed sunlight, carrying the child for twenty-four months before delivery.

8. Yang Yi's grandfather dreamed the mountain deity Wuyi Jun would be reborn through him. Later, an egg was laid which hatched a purple-feathered myna bird. When abandoned by the river, it transformed into an infant who grew to become a high-ranking official.

9. During the Xia dynasty's decline, a palace maid conceived after encountering dragon essence, giving birth to Bao Si (the consort who precipitated King You's downfall).

10. The Songs of Chu records the goddess Nü Qi bore nine children without a husband (later deified as the Nine Child Mother).

These narratives embody the Daoist belief in "divine births," where sages and deities enter the world accompanied by celestial portents, highlighting the profound connection between human existence and the heavenly Dao.

The Cloud Palace Dharma Words conveys several key teachings:

The first passage discusses innate human endowments. Some individuals are born with the refined Qi (vital energy) of heaven and earth, possessing extraordinary bone structure and the potential to become sages. Others receive turbid and impure Qi, predisposing them to foolishness, wickedness, or even demonic tendencies. The example of Cao Bin (later enfeoffed as Prince Wuhui of the Song Dynasty) illustrates this: during his first-year "grasping ceremony" where family members laid out toys and treasures, he took military implements with his left hand and ritual vessels (sacrificial zu-dou utensils) with his right. He indeed became the famous general who assisted Emperor Taizu in pacifying southern China. This demonstrates how innate nature manifests early in life, though it often becomes obscured by selfish desires in adulthood.

The second passage expounds on health cultivation. Quoting Laozi's saying "My greatest suffering comes from having this body," it references the Yellow Emperor's Inner Canon (foundational medical classic) regarding proper timing for marriage: males achieve full Jing (essence) at sixteen but should ideally marry at thirty; females begin menstruation at fourteen but should wed at twenty. When Yin-Yang energies are thus sufficient, offspring will be healthy and long-lived. Ancient people frequently lived to 120 years by this principle. Modern people marry too young—men before twenty and women before fifteen—depleting their congenital Yuan Qi (primordial life-force energy) prematurely while lacking methods for replenishment. This resembles an oil lamp: the oil represents Yuan Qi. Carefully tended in a windless place, it burns long; placed in a draft, it extinguishes quickly. Human lifespan follows the same principle.

Finally, it cites Confucius' reply to Duke Ai of Lu: three types of death are self-inflicted—irregular daily rhythms, improper diet, and extreme overexertion lead to illness; challenging superiors and insatiable greed incur execution; attacking stronger opponents beyond one's capacity brings combat death. These stem not from heavenly mandate but from personal actions.

The wise and virtuous person understands moderation in conduct, with words and deeds aligned with the Dao (the Way), and emotions expressed at appropriate levels—thus never harming their innate nature, and naturally attaining longevity.

The immortal Guang Chengzi once advised the Yellow Emperor: "Do not overexert your body, do not disturb your Jing (essence) and Qi (vital energy)—only then can you achieve long life." The Zuo Zhuan mentions that heaven possesses six Qi (Yin, Yang, wind, rain, darkness, and brightness), which generate the five flavors, manifest as the five colors, and form the five tones. Excess leads to six types of illness: excessive Yin Qi causes cold ailments, excessive Yang Qi causes heat ailments, excessive wind Qi causes limb disorders, excessive rain Qi causes abdominal diseases, excessive dark Qi leads to mental confusion, and excessive bright Qi causes heart ailments.

The Analects records Confucius abstaining from ten types of food. Mencius said, "Eat at proper times, and use things with propriety." He also stated, "Seeing a living creature, one cannot bear to witness its death; hearing its cries, one cannot bear to eat its flesh. Thus, the noble person keeps their distance from the kitchen."

Diet and daily habits are crucial to nurturing life. The sages all emphasized this. In eating, the five flavors must not be excessive—overindulgence harms the body. Craving delicacies easily invites illness. Excessive mental or physical labor depletes the Qi and blood of the limbs. Indulging in beauty is like an axe to one’s vitality, while gluttony is poison corroding the stomach. Therefore, one must refrain from killing to accumulate De (Virtue), moderate eating, and reduce desires—only then can illness be minimized and longevity achieved.

Those who cultivate health use the "Six Healing Sounds" to regulate the five organs: the sound Xu drains liver fire, He drains heart fire, Si drains lung Qi, Hu drains spleen Qi, and Chui drains kidney Qi—while deep breathing replenishes deficiencies in the organs.

The Yuanshi Taixuan Jing states: Joy and anger damage one’s nature, sorrow and pleasure deplete the Shen (spirit). When nature is harmed, life is endangered—thus one must cultivate nature to preserve primordial Qi and nurture the spirit to stabilize body and mind. Abundant Qi brings bodily harmony, a tranquil mind ensures spiritual ease—this is the essence of life cultivation.

The Yellow Emperor asked Qibo (an ancient physician): "Humans are born from the Qi of heaven and earth. The primal life force is called Jing (essence); the union of Jing is called Ling (numinous); the manifestation of Ling is called Shen (spirit); the transformation of Shen is called Hun (ethereal soul). The Hun moving with the Shen is called Shi (consciousness); what exits and enters with the Jing is called Po (corporeal soul). The ruler of these is the heart. The heart’s inclinations are Qing (emotions); emotions with attachment are Yi (intent); intent with direction is Zhi (will); will with memory is Si (thought); thought with longing is Lü (contemplation); and contemplation leading to accomplishment is Zhi (wisdom). The wise are those who fully comprehend these workings of the spirit."

This passage primarily discusses the Daoist cultivation method of "guarding the One" (shouyi, focusing on maintaining the true unitary Qi within) and explores the essence of life.

Sun Simiao (the Immortal Sun) proposed key health preservation practices: regularly combing hair, tapping teeth, swallowing saliva, practicing breathing techniques (tuna), and maintaining abundant Jing (essence) and Qi.

Ge Hong (Baopuzi) explained that the "Heavenly Spirit Point" (tianlingxue, the crown of the head) is where all Shen (spiritual energies) converge. Focusing here completes all cultivation. Zhuangzi called this "seeing the Solitary" (encountering the singular true Dao), the Yellow Emperor termed it "breathing essence and Qi while maintaining solitary spiritual focus," and Laozi described it as serene emptiness—unchanging in solitude and ceaseless in cyclical movement. This "solitary" refers to the "One," and guarding this "One" enables longevity matching heaven and earth.

The Daode Jing states "know the white but keep to the black"—returning to the root means stillness, and stillness allows the return to original nature. The "Mysterious One" (xuanyi) is our primordial nature; guarding it in perfect stillness ensures eternal preservation.

The Huangting Jing declares that the "Supreme Mysterious Origin-One" (xuanyuan shangyi) can only be perceived by those of utmost authenticity, and is most averse to deathly Qi and impurity.

In summary: humans emerge from emptiness, taking form as Shen transforms into Qi and Qi into Jing. The wise seek not externally but cultivate inwardly, returning Jing to Qi and Qi to Shen, ultimately uniting with the Dao—this is the method of returning to the origin.

Mencius taught self-cultivation regardless of lifespan, awaiting heaven's decree. Confucius said one only understands fate at fifty, and without knowing fate one cannot become a noble person. The Yijing advocates exhausting principles and fulfilling nature to reach heavenly mandate. The Neiguan Jing states life originates from the Great Dao. Mencius further distinguished sensory desires as nature, but their fulfillment depends on fate—the noble person remains unattached.

(Note: "Guarding the One" is a crucial Daoist practice of concentrating on the true unitary Qi; the "Heavenly Spirit Point" refers to the Baihui acupoint; "Mysterious One" and "Supreme Mysterious Origin-One" both denote the primordial state of the Dao.)

This passage comes from Cloud Palace Dharma Words, discussing the relationship between "nature" (xing) and "life" (ming).

Master Cheng (the Song Dynasty Neo-Confucian scholar Cheng Yi) states that the five fundamental human desires (corresponding to sight, sound, smell, taste, and touch through the eyes, ears, nose, tongue, and body) all belong to the realm of "nature." However, in reality humans cannot fully satisfy these desires—such limitations constitute "life."

Here "life" refers to the natural laws and limiting conditions predetermined when Heaven endows human existence. Just as each person possesses innate nature (xing), they must simultaneously abide by objective conditions (ming) and cannot act with complete freedom.

(Context: Cloud Palace Dharma Words is an important Daoist scripture primarily expounding the principle of dual cultivation of nature and life. This passage integrates Confucian theories of "xing-ming" with Daoist cultivation thought, emphasizing that practitioners must both recognize their innate nature and understand the constraints of natural laws.)

The fourth chapter "On Illuminating Virtue" in the second volume of Cloud Palace Dharma Words primarily expounds the essential methods for cultivating the heart-mind:

Ancient classics teach us: ordinary people's minds are easily unsettled, while the mind that comprehends the Dao is profoundly subtle. Mencius said that virtuous individuals can maintain the pure, unadulterated heart of an infant. The Great Learning points out the need to rectify the heart-mind: when people experience anger, fear, indulgence in pleasures, or anxiety, their hearts lose equilibrium; when the mind is distracted, they look without seeing, listen without hearing, and eat without tasting. Thus the key to self-cultivation lies in rectifying the heart-mind.

Mencius further illustrated with a metaphor: the heart-mind is like an elusive presence—it exists when grasped, disappears when released, coming and going without fixed patterns. After age forty, he could maintain a mind unshaken by external things, believing the best method for nurturing the heart was reducing desires, and that the foundation of learning lay in recovering the original heart that had been lost.

The Dipper Scripture explains: when the human heart chases external things, the Shen (spirit) becomes dissipated; when settled internally, the Shen becomes tranquil. All good and evil originate from the heart—it is the dwelling place of Shen, fully aware whether in action or rest, with every thought arising. Therefore one should pacify deluded thoughts. It further states that a person's "Primordial Radiance" (innate primordial Shen) manifests externally through what the eyes see and internally through what the mind contemplates. When eyes chase external forms and thoughts scatter, the Shen becomes exhaustively active. By withdrawing the mind inward in contemplation and preserving the innate spiritual nature, this dissipation can cease.

The Śūraṅgama Sūtra records the Buddha's teaching: all phenomena are created by the mind, with all causes and effects taking the mind as their fundamental substance. Zhang Wujin (a Song Dynasty eminent monk) held that seeing through deluded thoughts reveals the pure Buddha-nature. The Precepts of Serene Mind indicates: the mind is the root of all phenomena and sovereign of the nine orifices, transcending time and space in eternal indestructibility—thus called "True Suchness." When a single thought arises within, it flows outward through the six senses (eyes, ears, nose, tongue, body, and mind), tending either toward good or evil.

The Scripture of Clarity and Stillness reveals the harmful chain of deluded thoughts: arising thoughts → disturbing the primordial Shen → clinging to external objects → generating craving → bringing afflictions. The Scripture of Concentration and Observation prescribes this method for mind cultivation: immediately extinguishing deluded thoughts upon noticing them, returning to stillness through continuous elimination of wandering thoughts.

This scripture primarily explores the relationship between "mind" (心) and "nature" (性), synthesizing perspectives from Buddhist, Daoist, and Confucian traditions:

On the concept of "mind":

1. The mind should maintain awareness without attachment, remaining empty and fluid without stagnation. The Diamond Sutra states that past mind, present mind, and future mind cannot be grasped (the Sixth Patriarch Huineng taught that deluded thoughts are projections of the true mind, with both body and mind manifesting within the wondrous luminous true nature. Recognizing that various mental activities are not the true mind leads to realization of mind's essence. Deluded thoughts distinguish past/present/future, while true nature remains serenely unmoving).

Zhang Zai (Master Hengqu) proposed:

• The mind governs nature and emotions
• That which is empty yet spiritually luminous constitutes mind
• What contains complete heavenly principle (天理) is nature
• What responds to external stimuli constitutes emotion

On the concept of "nature" (性):

1. From the Great Void (太虚) emerges Qi (气), whose transformations form the Dao (道). The union of void and Qi produces nature, while the union of nature with perception forms mind. What is spiritually bright is mind; what is substantial is nature.

2. Citing the Book of Documents and Mencius: Heaven endows humans with constant nature (Tang's Announcement), habits form character (Yi Yin), one must not oppose heavenly nature (Zu Yi), while Mencius advocated the theory of innate goodness.

3. The Doctrine of the Mean states that heavenly mandate constitutes nature (encompassing both humans and things), requiring Qi to carry heavenly principle—without Qi, principle would have no lodging. Cheng Yi held that discussing nature without addressing Qi is incomplete, while discussing Qi without nature lacks clarity.

Mind's essence and function:

• Mind sometimes refers to essence (serenely unmoving), sometimes to function (responsive penetration)
• Zhu Xi taught: Maintaining awareness in stillness and rectitude in activity demonstrates mind's marvelous function. Within serenity lies responsiveness; within responsiveness lies serenity.

Various schools on nature:

• Confucius said innate natures are similar while acquired habits differ
• Mencius taught exhausting the mind to know nature, preserving mind to nurture nature in accordance with heavenly mandate
• Mencius held that benevolence (parent-child), righteousness (ruler-minister), propriety (host-guest), wisdom (virtuous ones), and heavenly Dao (sages) all originate from nature, though gentlemen don't attribute them to fate.

Other perspectives:

• The Book of Changes advocates investigating heavenly principle, fully realizing nature until comprehending destiny
• Sages created the Changes to accord with the principles of nature and destiny
• When Duke Ai of Lu inquired about nature and destiny, Confucius replied: Human nature forms through endowments of Yin-Yang and firm-yielding Qi.

(Note: "Great Void" denotes cosmic origin, "wondrous luminous true nature" indicates pristine original mind, and "serenely unmoving" describes the quiescent state of essence.)

The Yungong Fayu (Cloud Palace Dharma Words) primarily explores the understanding and cultivation methods of "mind-nature" (xinxing) within Confucianism, Buddhism, and Daoism:

On the Nature of Xing (Original Nature):

The Daoist Neiguan Jing (Scripture of Inner Observation) states that the innate quality present at birth is called xing. Zhu Xi compared xing to the Taiji (Supreme Ultimate) — an undifferentiated whole that initially defies verbal description. Confucianism emphasizes "preserving the mind and nurturing nature," while Buddhism and Daoism stress "illuminating the mind to perceive original nature." The author observes that Confucianism treats xing as practical principles requiring active implementation, whereas Buddhist and Daoist traditions regard it as a state of natural wuwei (non-action). Here, Buddhist-Daoist xing represents latent primordial reality, while Confucian xing manifests as properly expressed actualization.

Metaphors for Cultivation Realms:

Yan Hui declared that what the sage-king Shun achieved, we too can accomplish. Confucius remarked that knowing without practicing proves inferior to not knowing at all. The Huayan Jing (Flower Garland Scripture) proclaims: "I never disparage you — all may attain Buddhahood" (Buddha being the Western sage's honorific). The Sixth Patriarch Huineng taught: "Unenlightened beings are ordinary people; the enlightened become Buddhas" (Buddha meaning Great Awakened One). All humans receive Heaven-Earth qi at birth with inherently good nature, yet awakening occurs at different times — later awakeners must emulate the methods of earlier ones to restore original goodness.

Catalog of Cultivation Methods:

Zengzi practiced daily "threefold self-examination" while embodying the "loyalty-reciprocity" path; Yan Hui "restrained himself to return to ritual" through the "four prohibitions"; Confucius eliminated four faults (arbitrary assumptions, inflexibility, obstinacy, and egotism) while upholding "measurement by the carpenter's square" (applying self-standards to others) and "vigilance in solitude." These constitute daily cultivation practices.

The Primacy of Cheng (Sincerity):

Genuine cheng means never deceiving oneself. Cheng denotes undivided focus without falsehood. Shao Yong (Kangjie) held that the primordial state emphasizes cheng — ultimate sincerity connects with divine intelligence, while insincerity obstructs the Dao. Cheng is the pivot for manifesting original nature — formless yet omnipresent. Achieving ultimate cheng enables foresight, for the purified heart-mind naturally becomes transparent. Cheng constitutes the Dao of Heaven; pursuing cheng forms the human path. The truly sincere act appropriately without strain and comprehend without deliberation.

(Note: "Threefold examination" refers to Zengzi's daily self-reflection on three matters; "four prohibitions" are Yan Hui's disciplines against improper seeing, hearing, speaking, and acting; "eliminating four" denotes Confucius's rejection of four mental tendencies.)

This scripture primarily discusses the paramount importance of "sincerity" (cheng) as the foundation for Daoist cultivation and ethical conduct. The core teachings can be understood as follows:

Authentic sincerity constitutes the root of Daoist practice. Only those who attain the state of "ultimate sincerity" (zhicheng)—referring to sages who reach the highest spiritual realization—can fully manifest their innate nature, harmonize with the creative transformations of heaven and earth, and achieve the state of cosmic unity (tianren heyi). This is exemplified by King Wen of Zhou, whose virtuous power (De) remained pure and uninterrupted, earning him the posthumous honorific "Wen."

The scripture identifies three progressive levels of sincerity:

• From innate genuineness to awakened understanding—this is heaven's endowment
• From awakened understanding to embodied sincerity—this comes through cultivation
• True sincerity, once attained, becomes ceaseless and eternal

Ancient parables illustrate the necessity of perseverance:

• Lord Lao of the Supreme Ultimate (Taiji Laojun, an honorific for Laozi) instructed Immortal Fu to drill through a five-foot stone plate in Mount Jiao's cavern using a wooden drill—a task requiring forty-nine years of continuous effort
• Mencius observed that just as plants cannot survive being exposed to one day of sun followed by ten days of frost, cultivation requires constancy
• King Tang inscribed his bathing tub with "Renew yourself daily; renew again, and renew once more" as a perpetual reminder
• Yan Hui embodied the Middle Way by steadfastly retaining every virtuous insight

Regarding cultivation methods, the text emphasizes:

• "Undivided focus on the One" (zhu yi wu shi) and "uninterrupted ultimate sincerity" as essential
• The wandering mind must be disciplined through constant reminders and structured practice
• Like trying to cook rice with sand, spiritual practice requires unbroken continuity of awareness
• The Confucian principle of "single-minded perseverance" aligns with the Buddhist teaching of "valiant progress without regression"

Ultimately, the scripture concludes that the dual qualities of "sincerity and reverence" must never be neglected, for they form the foundation of sagehood.

(Note: "Lord Lao of the Supreme Ultimate" is a Daoist honorific for Laozi; "Immortal Fu" refers to the legendary transcendent Fu Dashi; the "awareness-preservation method" [xingxing fa] denotes the Chan Buddhist practice of maintaining vigilant mindfulness.)

The sixth chapter "Subtle Realization" in Cloud Palace Dharma Words discusses the state of cultivation when one attains the most refined and profound realm:

The Avatamsaka Sutra states: The true body of the Buddha does not manifest in form, nor is it conveyed through sound, yet it does not separate from form when displaying divine power. This is akin to what Zhuangzi describes: Those who have attained the Dao (the Way) appear still as a corpse, yet move with the vitality of a dragon; outwardly silent as an abyss, yet capable of producing thunderous resonance. When their spirit (Shen) stirs, heaven and earth respond in harmony, all occurring naturally through Wuwei (non-action).

Guangchengzi (an immortal from the Yellow Emperor’s era) points out: The highest Dao is profoundly mysterious—its ultimate state is obscure and silent. Do not look outward or listen to external sounds; guard your spirit (Shen) and maintain stillness, and your body will naturally align. One must purify the mind. The Heart Sutra teaches seeing through the emptiness of the five aggregates, while the Scripture of Ascending Mystery emphasizes cleansing the six roots (eyes, ears, nose, tongue, body, and mind) and severing all obstructions.

The Scripture of Attaining the Dao describes the state of cultivation: During inner observation, one perceives the vital energy (Qi) within the body shining like clear, radiant light. Entering the silent and pure realm, body and mind dissolve into the great void, one’s innate nature becomes lucid and free from attachment, and all forms and thoughts vanish into stillness. The Scripture of Original Practice states: When deluded thoughts cease and worldly ties are severed, all karmic offenses dissipate with awareness, and demonic influences naturally retreat.

The Scripture of Clarity and Stillness emphasizes: If a person can maintain purity and stillness, the energies of heaven and earth will naturally return to them. Achieving the state of "utter nothingness—where even nothingness ceases to exist"—a serene and eternal stillness where desires no longer arise, is true tranquility. One must sustain this clarity at all times. The Daodejing describes those who have attained the Dao as distinct from ordinary people: While the masses revel like spring outings and grand feasts, the Daoist remains indifferent, like an infant who knows nothing, gathering Qi to attain softness and return to the purity of a newborn.

Zhang Wujin (a Song Dynasty master) said: The attainment of "no attainment" is true attainment; the teaching of "no words" is the true teaching. Master Xubian noted that the Mahayana path requires a mind free from attachments—appearing active yet abiding in Wuwei (non-action), which is the realm of sages. The Book of Songs describes the highest state of the Dao as "soundless and scentless." The Chan master Chuanlao’s verse states: Chasing after sights and sounds is like adding frost to snow. To perceive one’s true nature (symbolized by the "yellow-headed elder"), one must turn inward in contemplation.

The seventh chapter, "Divine Transformation," explores the ultimate state of life: One of the "Five Blessings" in the Hongfan is "a peaceful end to life," while the Book of Changes states that the Dao of Change is equal to heaven and earth, thus capable of penetrating the mysteries of life and death, comprehending the principles of existence from beginning to end.

This scripture primarily discusses the principles of life and death, spirits and deities, and sacrificial rites, integrating both Confucian and Daoist perspectives:

On Life and Death:

Duke Ai of Lu inquired of Confucius about life and death. Confucius replied that the transformations of Yin-Yang give form to all things—the continuous process of creation is called "life," while the cessation of transformation is called "death." Life marks the beginning of one's nature (Xing), and death signifies the end of life. Where there is a beginning, there must inevitably be an end. Confucius held that one must first understand life before comprehending death. Mencius supplemented this by stating that to die in accordance with the Dao of Heaven is "proper fate," whereas to die contrary to it is not.

On Spirits and Deities:

The Book of Changes (Yijing) states that spirits and deities embody the unfathomable nature of transformation, and comprehending their state represents the highest wisdom. Confucius described the virtue (De) of spirits and deities as vast and magnificent—though invisible and inaudible, it manifests within all things. During sacrificial rites, when people offer sincere devotion, they can sense the divine presence as if it were above their heads or by their sides. The profound mystery of divine manifestation cannot be conjectured, much less treated with irreverence.

On Sacrificial Rites:

In ancient times, feudal lords were required to offer sacrifices to their predecessors who had no descendants. For instance, the state of Qi honored past rulers like Shuangjushi, while Wei paid homage to Xia Hou Xiang, who once established his capital at Diqiu. Even if ancestors lacked descendants to venerate them, their vital essence (Jing-Qi) would not vanish. Just as contemporary rituals to Goumang (the Spring Deity) demonstrate, though distant in time, proper ceremonial observance can still resonate with his essential energy.

Zhu Xi's (Master Huian) Interpretation:

The cosmos is permeated by the same fundamental Qi (vital energy), which interacts with the external world through breathing, seeing, and hearing. The spirits sensed during sacrifices are none other than this all-encompassing Qi. The key lies in maintaining a flexible perspective, recognizing that this principle pervades even the void—there is nowhere it does not exist.

Note: The term "Qi" (炁, qì) mentioned here is a core Daoist concept referring to the foundational energy constituting all existence, distinct from ordinary "qi" (气). The essence of sacrificial rites lies in establishing resonance with the cosmic Qi through specific rituals.

This scripture primarily explains the relationship between the "hun" (yang spirit) and "po" (yin spirit) within the human body, as well as the principles of life-death transformation.

During life, when yin and yang qi combine, the convergence of hun and the gathering of po create life. When yin and yang separate, the hun ascends to become divine spirits (shenming), while the po descends to become ghosts (guihun). In terms of directional movement, ascending yang qi expands into spirit, while descending yin qi contracts into ghost. These are essentially different states of the same qi. As Confucius stated in the "Sacrificial Rites": when qi is vigorous, it manifests as spirit; when qi declines, it manifests as ghost.

Zheng Xuan's commentary explains: qi enters and exits through breath, while the perceptual capacities of ears and eyes are manifestations of po. Thus yin and yang themselves cannot be directly called ghosts or spirits - it is the numinous quality of yin and yang that constitutes them. Po is the spirit of physical form, while hun is the spirit of qi. Both hun and po represent the most refined and agile aspects of form and qi, collectively called "ling" (numinous power).

The text gives examples: practitioners approaching death can perceive special qi (xunhao), which ordinary people encountering would feel as sorrowful. Like the solemn wind Emperor Wu of Han sensed when sacrificing to Lady Li, or the whirlwinds appearing during folk sacrifices - these are all manifestations of such numinous qi. The fear people experience when encountering malignant qi also stems from perceiving these subtle energies.

Heaven and earth operate to transform and generate all things. Humans receive clear, light qi to form hun (spiritual aspect), and heavy, turbid qi to form po (physical form). Hun is the yang spirit, po is the yin spirit - they govern human form and qi. Life is the process of jing-qi gathering; when qi is exhausted, hun returns to heaven and po returns to earth. As death approaches, the dissipation of heat from the upper body signifies hun's ascent, while cooling of the lower body and fading vision indicate po's descent.

Life and death follow inevitable patterns - the gathering and dispersion of qi are natural phenomena. Those becoming malevolent entities are often victims of untimely deaths, their un-dispersed qi congealing into such forms. Zhu Xi's commentary on the "Far Roaming" chapter of the "Songs of Chu" explains: when po can no longer carry hun, nor hun attach to po, life ends.

Notes:

1. Hun (yang spirit): qi governing consciousness and mental faculties

2. Po (yin spirit): qi governing physical substance and material form

3. Xunhao: special qi produced during sacrificial rituals

4. Jingshuang: refined and agile energy

This passage elucidates the relationship between Qi (the primordial energy) and Shen (the original spirit consciousness) during spiritual cultivation. Using incense burning as a metaphor: the initial fragrant liquid that emerges when lit represents Shen, while the remaining ash after combustion symbolizes Qi. Qi resembles the radiance of flame, whereas Shen constitutes the flame's fundamental essence. Practitioners must ensure Qi always adheres to Shen, much like sunlight carrying the moon's substance; simultaneously, Shen must regulate Qi, just as the moon receives sunlight. This achieves undistracted spirit and un-dissipated primordial energy, ultimately leading to attaining the Dao and ascending as an immortal.

The text later quotes the Yijing (Book of Changes): "One who thoroughly comprehends the Great Dao is called a sage, while one who reaches unfathomable depths is called divine (Shen)." Shen has no fixed form, just as "Change" (Yi) possesses no constant embodiment.

(Note: The characters "𩱿" and "𩲸" are variant forms of "Qi" and "Shen" respectively.)