《道教義樞》

Daoism holds that the concept of "Dao and De" (the Way and Virtue) contains the universe's most profound mysteries. The Dao is the supremely subtle origin of emptiness, while De is the fundamental power that wondrously transforms all things. When this divine force operates unseen, all beings arise according to natural laws; when supreme virtue subtly penetrates, it embraces and nurtures everything. Attaining this state allows one to transcend the duality of "being" and "non-being," forgetting the distinction between self and objects.

The Daode Jing states, "The Dao generates all things, and De nurtures them," and also says, "The great Dao flows everywhere; its mysterious virtue is unfathomably deep." The Xisheng Jing similarly points out that Dao and De originally exist as a unified, undifferentiated state.

Specifically, the Dao has three meanings: First, as the noumenon (理, li), it refers to the true essence of emptiness—the Xiaomo Jing states, "The Dao is non-being." Second, as function (通, tong), it generates all things and flows unobstructed—the Heshang Gong Commentary says, "The Dao extends in all directions." Third, as utility (导, dao), it guides beings to relinquish attachments and transcend the mundane—the Ziran Jing explains, "Leading the branches back to the root; the root is true nature, the branches are deluded thoughts."

De also has multiple meanings: As a result, it means "attainment" (得, de), referring to realizing the Dao-fruit—the Taiping Jing states, "De means aligning with the true Dao." As function, it means "fulfillment," aiding beings in reaching the highest state. As essence, it means "never losing"—the Taiping Jing says, "Eternally preserved without loss." Dao and De themselves transcend words and concepts, but to teach humanity, the term "nameless" is provisionally used to denote this fundamental truth.

Regarding their relationship: The Dao takes emptiness as its essence, dissolving worldly attachments; De takes substantiality as its function, dispelling worldly confusion. Master Lu Xiujing held that stillness and emptiness are the essence of Dao—emptiness does not obstruct, and stillness mysteriously responds to all things. The Mystic Master (玄靖法师) believed wisdom is the essence of Dao, while spiritual powers are its function. Dao and De are both unified and dual in aspect—they cannot be said to have separate essence and function, nor can they be said to lack them. In truth, they take "no-essence as essence" and "no-function as function," embodying the genuine relationship between essence and function.

This passage primarily discusses two key concepts: the distinction between the "Eternal Dao" (常道) and the "Expressible Dao" (可道), and the notion of the "Dharma Body" (法身).

The text first explains the Eternal Dao, which possesses four defining characteristics: 1) It remains unaffected by mental activity; 2) It has no concrete form; 3) It cannot be described through language; 4) It remains unchanging across time. In contrast, the Expressible Dao refers to those aspects of the Dao that can be perceived and articulated, including tangible manifestations like the Three Pure Ones (Sanqing), which are subject to transformation. The scripture points out that people often mistakenly cling to the search for a fixed, unchanging Eternal Dao. As Laozi states in the Daodejing, "The Dao that can be spoken is not the eternal Dao," reminding us to avoid rigid attachments to any particular formulation and instead maintain flexible understanding.

The second part addresses the Dharma Body as the true embodiment of the Dao. As the essential manifestation of the Dao, it possesses four virtues and can appear in different forms according to circumstances to guide sentient beings. For instance, the Scripture of Ascending to the Mysterious (昇玄经) describes how the Dharma Body may manifest as the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) or the Supreme Venerable Lord (Taishang Laojun). The Scripture of Fundamental Destiny (本际经) mentions that through cultivation, practitioners may contemplate the Dharma Body.

The term "Dharma Body" signifies "an exemplary manifestation that serves as a model." It exists in two aspects: the essential form (本体) and the manifested form (显现). The essential form has three designations, while the manifested form also has three names. The Dharma Body can reveal itself in various manifestations according to need, much like how music and fragrant flowers may be employed to complement its presence.

The Daoist concept of the "Dao-body" (Daoshen) encompasses three levels: the fundamental quiescent essence (silent origin) and its manifested traces (phenomenal origin), each with distinct dynamic functions. While the essential nature gives birth to all things, its manifested forms may deviate from original truth.

These three bodies are specifically classified as: the Dao-body, True-body, and Retribution-body. The Dao-body (supreme essence), as described in the Scripture of Great Peace (Taiping Jing), guides and generates all existence; the Scripture of Salvation (Duren Jing) identifies it as the root of all phenomena; while the Scripture of Original Destiny (Benji Jing) declares this to be the authentic Dao itself. The True-body (pure essence) is portrayed in the Jade Weft Scripture (Yuweijing) as immaculate and indestructible, free from impurities; both the Demon-Dispelling Scripture (Xiaomo Jing) and Benji Jing emphasize its perfectly unobstructed nature. The Retribution-body (karmic fruition-body) results from prolonged cultivation—the Scripture of Fundamental Practice (Benxing Jing) states that celestial beings revere such accomplished adepts, while the Benji Jing records that the Celestial Worthy of Original Commencement (Yuanshi Tianzun, the supreme deity) attained this body through countless eons of practice.

Manifested traces further divide into three types: Responsive-body, Divided-body, and Transformation-body. The Responsive-body (appearing in response to beings) manifests according to sentient beings' conditions—the Scripture of Inquiry (Qingwen Jing) describes this as spontaneous response without intention, while the Benji Jing states it adapts forms according to beings' capacities, also called the Birth-body (a form complying with worldly laws). The Divided-body (simultaneous multi-presence) can distribute one body across multiple locations—the Benji Jing portrays this ability as boundless and immeasurable, while the Numinous Treasure Scripture (Lingbao Jing) documents how the Celestial Worthy can manifest millions of forms simultaneously. The Transformation-body (shape-shifting form) alters appearances at will—the Scripture of Resolute Will (Dingzhi Jing) recounts the Celestial Worthy appearing as ordinary humans, and the Benji Jing describes its capacity to manifest as beings across all six realms of existence, appearing and vanishing spontaneously.

Regarding the relationship between fundamental essence and manifested traces: Daoist scriptures explain that the Dharma-body's (essential nature) truth permeates both origin and manifestation—neither entirely identical nor completely distinct. The three manifested bodies each differ, just as the three fundamental bodies (Dao, True, and Retribution) possess unique characteristics.

This scripture explores the essential characteristics of the "Dharma Body" (fǎshēn) in Daoism—the transcendent state of being attained through cultivation. The core teaching reveals that while ultimate truth is singular in essence, it manifests in three forms according to different stages of spiritual realization: the "True Body" rooted in pure wisdom, the "Dao Body" characterized by serene emptiness, and the "Reward Body" that manifests virtuous attributes.

The Dharma Body (the highest spiritual attainment) inherently transcends form and conceptual thought. Yet for the purpose of guiding sentient beings, scriptures employ terms like "form" (material manifestation) and "mind" (mental activity) to describe it. In truth, the Dharma Body is neither matter nor consciousness, yet can freely manifest in all appearances. As the Lingbao Jing (Scripture of Numinous Treasure) states, its essence is the wondrous, all-pervading source of great wisdom.

For practitioners still attached to material forms, the scriptures emphasize that "the supreme Dao is formless." For those clinging to mental constructs, they teach that "the supreme Dao is mindless." For those bound by both attachments, the texts reveal that truth transcends the duality of form and mind. The Benji Jing (Scripture of Original Boundary) clarifies: The Dharma Body is "not-mind" because it doesn't depend on thought processes, and "formless" because it isn't constrained by materiality—yet this "not-mind" can manifest all mental activities, and this "formlessness" can appear in all shapes.

The authentic Dharma Body possesses four sublime qualities: eternal constancy (unaffected by birth and death), ultimate bliss (transcending suffering), sovereign freedom (unbound by limitations), and absolute purity (untouched by defilements). However, these descriptions are merely skillful means to inspire practitioners—clinging to these concepts would contradict the truth itself. Like using four metaphors to praise the Dharma Body's magnificence, the reality far surpasses all such relative descriptions.

The Doctrine of the Pivotal Meaning of Daoism discusses the dialectical relationship between the four core concepts of "eternity, bliss, selfhood, and purity" in spiritual cultivation. The text cites multiple Daoist scriptures (including the Precious Mystery Scripture, Original Boundary Scripture, Ocean Void Scripture, and Western Ascension Scripture) to elucidate these concepts.

First, it explains the concept of "eternity." The Precious Mystery Scripture states "serenely enduring forever," meaning the Dao's essence exists perpetually, clear and unchanging. "Bliss" refers to the state of joyful contentment attained by practitioners, described in the Original Boundary Scripture as "smiling with delight, the entire body suffused with ease." "Self-mastery" denotes the realm of complete freedom from constraints—the Precious Mystery Scripture calls it "appearing and disappearing at will," while the Original Boundary Scripture describes it as "the wondrous wisdom of true unity, freely unobstructed." "Purity" indicates luminous wisdom without blemish, defined in the Original Boundary Scripture as "unstained and undefiled, this is called purity."

However, the text points out common misunderstandings. Ordinary people mistake a hundred-year lifespan for eternity (chang), sensual pleasures for bliss (le), ego-clinging for selfhood (wo), and attachment to physical beauty for purity (jing). To dispel such delusions, sages reveal impermanence: the Western Ascension Scripture states "even I show white-haired aging" to demonstrate worldly transience; "the body's pains originate from the brain" reveals physical form as suffering's source; "among heaven-earth's beings, who remains eternal master?" shows no permanent sovereignty exists; "I originally renounced worldly ways, weary of this realm" illustrates the impurity of mundane existence.

Some erroneously deem Daoist attainments worthless. Countering this, the text emphasizes genuine realization truly possesses the four virtues of "eternity, bliss, selfhood, and purity." Regarding the relationship between fundamental nature (ben) and manifested traces (ji), two views exist: one holds that beings inherently possess perfect dharma-body (the foundation of cultivation), merely obscured by delusion; another maintains beings only have potential for realization requiring cultivation to manifest. Both perspectives have merit, yet if perfection is originally complete, why would obscuration occur? This warrants deeper contemplation.

This passage explores two core concepts: the nature of the Dharma Body and the meaning of the Three Treasures.

Regarding the nature of the Dharma Body, the scripture explains that the true Dharma Body transcends temporal concepts—it neither belongs to the three periods of past, present, and future, nor can it be categorized as "existent" or "non-existent." Its essence is inherently pure and undefiled; this purity is not something acquired later but an originally present state. When one loses sight of this truth, it is called delusion; when one awakens to it, it is called the manifestation of one's true nature. The Dharma Body cannot simply be described as permanent or impermanent, as these are relative concepts—the true Dharma Body transcends all such dualities.

The passage then elaborates on the meaning of the Three Treasures (Dao Treasure, Supreme Scripture Treasure, and Great Master Treasure). These are likened to pillars of spiritual practice, bridges for sentient beings to cross the river of suffering, fertile fields nourishing all things, and a direct path to the realms of the Three Pure Ones (Sanqing).

First is the Dao Treasure, referring to the essential nature of the Dao (the Way) as perfectly unobstructed. It can both awaken itself and help others awaken, enabling ordinary people to understand truth, penetrate the essence of all things, and attain supreme bliss.

Second is the Supreme Scripture Treasure. "Supreme" (Tai) indicates the highest and all-encompassing truth, "above" (Shang) signifies transcendence over other teachings, while "scripture" (Jing) carries multiple meanings: as cosmic principles governing all phenomena, as eternal truths guiding sages, and as verbal teachings pointing the path to truth.

Third is the Great Master Treasure. The Xiaomo Jing commentary states that a true master must cultivate life, teach virtuous conduct, and serve as a living example. The Mengwei Jing adds that "master" (Shi) embodies harmony and gathering: in practical matters, one should embrace others like milk blending with water; in understanding truth, one must contemplate the true Dao and align with ultimate reality. Master Meng further explains that guiding disciples requires unified hearts, while interacting with others demands harmonious relationships.

The Daoist classic Daojiao Yishu explains the concept of the "Three Treasures" (Dao, Scriptures, and Master) by stating that the supreme sages never deviate from the profound Dao, hence they are revered as "treasures" or "venerable ones." The Zhengyi Jing's section on diagrams, precepts, and classifications declares that the Dao is incomparably noble and beyond material valuation. The Laojun Jing teaches practitioners to return from delusion to the true path, recognize the fundamental "One," and honor the Three Treasures.

Regarding the terminology of the "Three Treasures," some scriptures refer to them as the "Three Venerables." Classical exegesis clarifies that "venerable" denotes supreme status, while "treasure" signifies inestimable value. This nobility can be understood both ontologically and metaphorically. Ontologically, the supremacy is manifested in the title "Dharma King of the Dao" given to Taishang Laojun (the highest Daoist deity). The Shengxuan Jing describes him as father of all sages and mother of all things, capable of bestowing dharma-body and wisdom-life—hence the parental designation. As all beings revere and rely upon him, he is called "Dharma King." The ontological preciousness is likened to gold and jade being the most valued treasures: cultivators must refine their "golden countenance and jade-like essence" (a state of golden dignity and jade purity), while Daoist practice follows the "jade-scripted golden texts" (sacred scriptures).

Metaphorically, "venerable" represents parental elevation, and "treasure" symbolizes gem-like preciousness. The Da Cun Tu Jue specifies that the "Dao Treasure" is formless form, referring to Taishang Laojun's manifestation bodies (nirmāṇakāya for liberating beings). The "Master Treasure" denotes enlightened teachers—the Mengwei Jing explains that when Taishang Daojun transmits teachings through forms, this constitutes the "Master Treasure"; through qi resonance, it becomes the "Dao Treasure"; and through wondrous texts, the "Scripture Treasure."

The Jiaoxue Pin emphasizes that the cosmos can have only one supreme Dharma King, and the teaching authority must be singular—thus Daojun (Taishang Laojun) embodies the "Dao Treasure." Like a pearl giving birth to perfection, he manifests complete realization, with his body-wisdom as the substance of the "Dao Treasure." The "Master Treasure" refers to practitioners progressing from initial aspiration through the nine sage stages (cultivation ranks), particularly when five perfected sages (possibly the Five Directional Zhenren) jointly perform rituals—their collective body-wisdom forms the "Master Treasure's" substance. According to the Huanglu Zhai Yi liturgy, rituals require at least five participants. The Xuanyi Zhenren text similarly records Taishang dispatching three perfected beings with the Celestial Master (Tianshi) to guide an immortal lord, proving that quintessential groups enable crucial Daoist practices.

Three interpretations exist for the "Scripture Treasure": first, that truth itself is the substance while written characters are perishable vessels; second, that truth and text form an inseparable unity; third, that scriptures constitute eternal, unchanging truth. All perspectives reflect Daoism's reverence for scriptures as vessels of transcendent meaning beyond mere words.

This scripture elucidates the essence and value of Daoist classics from three perspectives: the Treasure of Dao (Daobao), the Treasure of Scriptures (Jingbao), and the Treasure of Masters (Shibao).

Regarding the nature of scriptures, it explains that authentic classics contain both unspoken principles (li) and expressed teachings (jiao). The golden words spoken by the Supreme Lord of Dao (the highest deity in Daoism) were first recorded on jade tablets before being transcribed onto silk paper—these constitute the most orthodox scriptures. While later writings by the Nine Sages and below may clarify principles, they can only be considered transmitted commentaries. For instance, the teachings bestowed upon Ge Xuan (the Immortal Lord) by the Five Perfected Ones belong to the orthodox Treasure of Masters, whereas ordinary Daoists' writings hold secondary status.

Concerning the "Treasure of Dao," it describes how the Supreme Lord of Dao possesses seventy-two majestic attributes and eighty-one virtuous qualities, with a perfectly enlightened mind and complete wisdom—this state of physical and spiritual perfection embodies the Treasure of Dao. The "Treasure of Scriptures" refers to classics' dual function of encouraging virtue and deterring evil. Some truths can be fully expressed in just a sentence or two, such as "Better to die upholding virtue than to live committing evil." Others require extensive discourse to clarify, like using numerous parables to explain profound truths. A four-character verse that completely conveys principles qualifies as an orthodox scripture; even a single character (like "Dao") that illuminates truth may be regarded as authentic scripture, though most individual characters cannot independently express complete meaning.

Regarding the "Treasure of Masters," three essential elements are identified: first, leaving worldly life to demonstrate transcendent achievement through fivefold cultivation; second, practicing virtuous conduct and wisdom; third, gathering devotees for collective spiritual practice. While portraits may represent true masters, they only serve as auxiliary forms of the Treasure of Masters.

This scripture discusses five essential conditions and methods for Daoist cultivation.

The first requirement is selecting an appropriate place for practice. The text mentions that secluded mountain forests, pure hermitages (cultivation sites), and empty quiet rooms are all suitable for Daoist practice. Such environments can uplift the spirit and naturally incline one toward goodness.

The second is relying on an enlightened master (a teacher with genuine attainment). After finding a good practice location, one must follow a highly accomplished master. The scripture emphasizes that without a master, one cannot receive true transmission, and one should actively seek out enlightened teachers to request essential instructions.

The third is wholeheartedly studying the Daoist methods. After finding an enlightened master, one must sincerely seek profound Daoist teachings and study the Three Caverns (Sanqing, the important canon of Daoist scriptures) and other classics.

The fourth is propagating the Daoist teachings. After receiving true transmission, one should use the Daoist methods to teach others, widely open the gates of the Dharma, help the ignorant, and manifest the merits of Daoist practitioners.

The fifth is maintaining distance from worldly affairs. Practitioners should wear yellow-brown robes and dark headscarves, dressing differently from ordinary people as a reminder to transform worldly attitudes. The text states that one should dress simply, conceal brilliance, abandon worldly pleasures, and use external appearance to guide inner transcendence from worldly entanglements. Monastic cultivation is considered the most superior path.

The scripture then discusses three levels of cultivation:

First is cultivating goodness and studying wisdom, following Daoist methods to transcend the mundane and achieve sagely wisdom.

Second is like Immortal Ge Xuan (Ge Hong) receiving transmissions from the Five Perfected Ones and gathering disciples to teach. The text says to regard disciples as fertile fields—the significance of a master teaching many is evident.

Third are the three conditions of a master: worldly masters should be monastics wearing yellow robes, possessing cultivation realization and gathering disciples; celestial transcendents from the heavenly realms beyond need no yellow scarves or robes, often wearing seven-jeweled crowns and nine-light capes. This is because beginners have weaker spiritual constitutions and need special forms for guidance, while celestial transcendents aren't bound by form and manifest according to circumstances. Some immortals still wear yellow robes—this is a natural phenomenon.

Finally, the text mentions that the "meaning of attainment and merit" (the significance of cultivation fruition and accomplishments) constitutes the fourth part of the teaching.

This passage elucidates the Daoist cultivation concept of "weiye" (position and attainment). "Wei" refers to the different hierarchical levels attained by practitioners, while "ye" denotes accumulated merit and virtuous conduct. Through cultivation at various stages, practitioners ultimately realize immortal fruition and achieve the true Dao, though their accomplishments may differ in degree.

The text mentions that cultivation achievements are classified into three vehicles (levels) and seven titles. According to the Benji Jing (Scripture of Fundamental Perfection), celestial immortal ranks follow a clear hierarchical order. The Lingbao Jing (Numinous Treasure Scripture) states practitioners may attain the position of immortal kings, emphasizing that merit cultivation knows no distinction of magnitude.

Regarding practitioner titles, different scriptures present varying classifications: the Dongshen Jing (Cavern Spirit Scripture) enumerates six types - spirit person (shenren), perfected person (zhenren), immortal person (xianren), Dao practitioner (daoren), sage (shengren), and worthy person (xianren). The Taizhen Ke (Code of Great Perfection) adds the spiritual person (lingren, referring to accomplished ghost immortals). Each title carries distinct characteristics: spirit persons possess unfathomable divine abilities, perfected persons maintain pure original nature, immortal persons can transform and ascend, Dao practitioners comprehend without obstruction, sages establish norms and standards, worthies possess extraordinary wisdom, while spiritual persons denote accomplished practitioners in ghostly paths.

Cultivation achievements can generally be categorized into three main ranks: immortal rank, perfected rank, and sage rank. Master Lu Xiujing proposed that cultivation begins with ordinary people first achieving immortal rank, progressing from immortal to perfected, and ultimately from perfected to sage. This classification applies to all cultivators within and beyond the three realms.

Concerning specific gradations of cultivation ranks, various schools hold differing views. Here we adopt the perspective of Masters Yao Liang and Xuan Jing from the Xuanmen Lun (Treatise on the Mysterious Gate), explaining from two angles: first according to the hierarchy of life's origin, and second based on realization levels. The hierarchy of life's origin divides into thirty-two grades in the desire realm (beings with attachments) and twenty-seven grades in the desireless realm (pure cultivators). The realization process comprises five stages: resolving to follow the Dao, subduing deluded thoughts, recognizing true Dao, transcending samsara, and ultimately realizing supreme Dao. These five stages constitute the essential journey for every practitioner.

This scripture primarily elucidates the five stages of Daoist cultivation and their profound meanings. The first two stages belong to the "Ten Transformations," the third is the "Nine Palaces Position," the fourth the "Three Pure Ones (Sanqing) Position," and the fifth represents the ultimate attainment of the "Fruit of Supreme Realization." The first four stages constitute the cultivation process (cause), while the last is the final fruition (effect).

Within the initial "Ten Transformations," the first transformation is called the "Stage of Awakening the Heart-Mind" — the pivotal turning point where one breaks free from the cycle of birth and death, returns to the Dao's sanctuary, and transitions from delusion to enlightenment. According to the Scripture of Great Precepts, when virtuous men and women spontaneously generate the aspiration toward the Dao and receive the Ten Precepts, they become "Pure Faith Disciples of the Great Dao," their merit equaling that of the "Flying Celestials" (heavenly practitioners yet to attain realization). This initial awakening constitutes the first transformation.

The scripture states that Pure Faith Disciples can alleviate sentient beings' suffering during their lifetime, emit radiant light, maintain purity of body and spirit (Shen), and subdue demonic obstructions — all manifestations of transitioning from heterodox paths to the true Dao. However, "Flying Celestials" remain in the cultivation phase without genuine realization. The so-called "Celestial Charioteers" (heavenly attendants) refer to immortal officials of the Nine Palaces' true positions.

The cultivation process involves "Nine Transformations," achieved through three liberation methods: martial liberation (wujie), literary liberation (wenjie), and corpse liberation (shijie). As recorded in classics like the Code of the Four Extremes:

• Martial Liberation: One becomes an underworld commander of ghosts, undergoing transformation every two hundred years across three grades. Through accumulated merit, practitioners may be registered in the Eastern Florescence Immortal Court, exempt from the Three Offices' (Heaven, Earth, and Water) jurisdiction. Particularly loyal, filial, incorruptible, and authentic individuals may become ghost officials after death.
• Literary Liberation: Divided into three grades, the highest grade involves dwelling freely in grotto-heavens and blessed lands without worldly affairs, transforming every 140 years.

(Note: The original text remains incomplete here. Based on extant content, the section on corpse liberation—referring to feigned death as a means of immortal transformation—is partially preserved.)

This scripture primarily elucidates the hierarchical system of immortal ranks and cultivation stages in Daoism. It first describes immortals as being divided into three grades: the lowest-ranking immortals serve like minor officials in the human realm, middle-grade immortals gain access to the Hall of Immortals where they may roam the divine landscapes of Shenzhou (the mystical realm), while the highest-grade immortals may enter the Donghua Paradise (one of Daoism's paramount celestial realms).

Regarding liberation through simulated death (shijie, a Daoist method of transcendence involving feigned death for metamorphosis), there are also three grades: The lowest-grade practitioners temporarily dwell in the Great Yin realm due to war or death, with their bodies guarded by the Great Unity deity (Taiyi) while their three hun and seven po souls maintain their form, enabling swift rebirth. Middle-grade practitioners resemble cicadas shedding their shells, leaving substitute objects as burial proxies while their true forms vanish into seclusion. The highest-grade practitioners directly replace their bodies with swords or staffs, ascending instantly to vanish into heaven.

Practitioners may attain different fruition levels through ten stages of awakening (zhuǎnwù, progressive enlightenment in cultivation). Master Song explains: The first nine awakenings remain within the worldly realm, granting wealth, honor, and enrollment in immortal registers; the tenth awakening elevates one beyond the Three Realms as a flying celestial immortal. Those who uphold the precepts of the six emotions and six perfections (liuqing liudu) may achieve equal merit with flying immortals in a single awakening. The Scripture of Salvation (Duren Jing) mentions that cultivation can lead to becoming a Jiugong Zhenren (high-ranking immortal of the Nine Palaces).

The Nine Palaces immortal ranks are categorized thus: The lower three palaces correspond to terrestrial immortals (three grades of the Lesser Vehicle), the middle three palaces to celestial immortals (three grades of the Middle Vehicle), and the upper three palaces to flying immortals (three grades of the Greater Vehicle), totaling nine grades. Each vehicle contains superior, middle, and inferior grades, corresponding to practitioners' varying spiritual capacities. The Scripture of the Sea of Emptiness (Haikong Jing) proposes an alternative ten-stage system including the Awakening of Non-Attachment, Awakening of Purified Mind, and other progressive cultivation states.

Concluding with the Golden Register Brief Text (Jinlu Jianwen), it summarizes: Immortals are classified into terrestrial, celestial, and flying immortals—three grades forming a complete hierarchy. These distinctions primarily reflect practitioners' depth of realization and level of cultivation attainment.

This scripture primarily elucidates the different levels of attainment (guowei) in Daoist cultivation. According to the practitioner's spiritual attainment, these can be categorized into various grades such as Earth Immortal (Dixian), Celestial Immortal (Tianxian), and Flying Immortal (Feixian).

Earth Immortals can freely roam famous mountains, while Celestial Immortals and Flying Immortals transcend the constraints of the Three Realms (desire realm, form realm, and formless realm). The Basu Zhenjing (Scripture of Eight Pure Elements) mentions that below the Great Purity (Taiqing) realm exists the attainment of the Nine Palaces Flying Immortals. Though these practitioners still dwell within the Three Realms, they have reached the state of desireless emptiness and begun comprehending the profound Dao, though not yet perfected. While lacking the capacity to transform sentient beings, their cultivation merits respect, thus granting them this status.

The practitioners of the lower six palaces, corresponding to the Two Vehicles (lesser vehicles of practice), approach the level of the Twenty-Eight Heavens within the Three Realms (six heavens of desire realm, eighteen of form realm, and four of formless realm). When the great kalpa (cosmic cycle of destruction) arrives, they still cannot escape the cycle of birth and death. The upper three palaces' practitioners of the Great Vehicle (Mahayana) attain a state equivalent to the Four Pure Heavens (Simin Tian). Though not fully liberated, they transcend the Three Realms and remain unaffected during the great kalpa. Thus, the Taizhen Ke (Code of Supreme Truth) states that while these practitioners haven't fully ascended to higher realms, they qualify as Seed People (Zhongmin, sages who can be reborn after the kalpa) and will not regress.

When the proper conditions arise, these practitioners may descend to interact with ordinary people without losing their virtue (De), guiding later students to propagate the Dao. Therefore, during the kalpa's destruction they ascend as "Flying Immortals," while during cosmic reconstruction they become "Seed People." Practitioners of different capacities may either directly ascend or progress gradually.

Next are the attainments of the Three Purity (Sanqing) realms: Jade Purity (Yuqing), Supreme Purity (Shangqing), and Great Purity (Taiqing). The Great Purity realm has nine grades of immortals, the Supreme Purity nine grades of perfected beings, and the Jade Purity nine grades of sages—totaling twenty-seven levels. Though all cultivate the equal Dharma gate and ultimately return to the One Vehicle (supreme truth), differences in insight create variations in attainment.

Specifically:

The Lesser Vehicle's nine immortal grades: Superior Immortal, Lofty Immortal, Great Immortal, Divine Immortal, Mysterious Immortal, True Immortal, Celestial Immortal, Numinous Immortal, Ultimate Immortal;

The Middle Vehicle's nine perfected grades: Superior Perfected, Lofty Perfected, Supreme Perfected, Divine Perfected, Mysterious Perfected, Immortal Perfected, Celestial Perfected, Numinous Perfected, Ultimate Perfected;

The Great Vehicle's nine sage grades: Superior Sage, Lofty Sage, Great Sage, Divine Sage, Mysterious Sage, True Sage, Immortal Sage, Numinous Sage, Ultimate Sage.

All three categories employ nine titles, but the sixth title differs in each: the immortal category uses "True Immortal," the perfected category "Immortal Perfected," and the sage category "True Sage." This is because the character "True" (Zhen) holds a central meaning that connects higher and lower levels. The sixth position in the sage category using "True Sage" follows the same principle.

This scripture primarily discusses the hierarchical classification and cultivation realms of Daoist practitioners. Based on their level of attainment, practitioners are divided into three major categories with nine subcategories: the superior grade includes Supreme Sage (Shang Sheng), Exalted Sage (Gao Sheng), and Great Sage (Da Sheng); the middle grade comprises Divine Sage (Shen Sheng), Mysterious Sage (Xuan Sheng), and True Sage (Zhen Sheng); the lower grade consists of Immortal Sage (Xian Sheng), Numinous Sage (Ling Sheng), and Ultimate Sage (Zhi Sheng). This classification system similarly applies to the ranking of immortals (Xianren) and perfected beings (Zhenren).

The cultivation realms are attained through two paths: one is the immortal rank achieved through personal practice, and the other is the rebirth rank attained through virtuous karma. The immortal rank is further divided into three levels: the highest is the Three Pure Ones (Sanqing) rank (referring to the three supreme states of Jade Pure, Upper Pure, and Great Pure); next is the Nine Palaces (Jiugong) rank (indicating nine levels of celestial official positions); and the third is the Ten Transformations (Shi Zhuan) rank (representing ten stages of cultivation).

The rebirth rank, on the other hand, is categorized into four types: the highest is rebirth beyond the Three Pure Ones realm, where all immortals and sages of the twenty-seven grades are reborn equally and without desire; the next is the Four Peoples' Heavens (Si Min Tian) between the Three Realms, where rebirth is achieved through virtuous karma by eliminating habitual tendencies and moderating desires; the third is within the Twenty-Eight Heavens, where rebirth is attained through purifying the karma of body, speech, and mind; and the lowest is the human realm, where rebirth is achieved by upholding the Five Precepts. The scripture specifically notes that true sages do not fall into the Three Evil Paths (hell, hungry ghosts, and animals) due to negative karma.

Regarding the correspondence between celestial realms and cultivation ranks: the realms beyond the Three Pure Heavens are equal and without distinction; the Four Peoples' Heavens correspond to the upper three palaces of the Nine Palaces rank; the four formless heavens correspond to the middle three palaces; and the upper six heavens of the form realm (material world) correspond to the lower three palaces. According to Song Dynasty masters, the thirteen heavens of the form realm and above belong to the rank of true sages who have attained liberation, while the twelve heavens below are considered near-liberation ranks, and the six heavens of the desire realm are of an even lower grade.

This scripture primarily discusses the different levels and realms attained by Daoist practitioners. Though all cultivators approach the Dao with sincere devotion, their ultimate achievements vary in degree.

Those whose practice remains incomplete are termed "wandering adepts" (yousan), falling into three categories: those not yet properly initiated into cultivation; those practicing without grasping the true essence; and those whose cultivation remains insufficient to assume celestial office. Yet even among these, some may still perceive celestial affinities, albeit to varying degrees.

Regarding the hierarchical ranking of perfected immortals (xianzhen), different scriptures present varying classifications. The Scripture of Soaring Flight and Feathers records: the deities of the Jade Pure Palace (Yuqinggong, highest celestial realm) surpass those of the Upper Pure Palace (Shangqinggong), while the flying immortals (feixian) of the Great Pure Palace (Taiqinggong) rank above the perfected ones mentioned in the Scripture of Eightfold Simplicity. These texts reveal a nine-palace hierarchy, with flying immortals positioned below the Great Pure Palace.

Ge Hong's Baopuzi cites the Scripture of Immortals (Xianjing) in dividing immortals into three grades: superior immortals achieve physical ascension as celestial immortals (tianxian); middling immortals roam famous mountains as terrestrial immortals (dixian); and lesser immortals undergo post-mortem transformation as liberation-from-corpse immortals (shijiexian). The Instructions of the Natural Scripture (Ziranjingjue) similarly classifies three tiers: superior immortals ascend in broad daylight, middling immortals dwell on sacred peaks like Kunlun and Penglai, while lesser immortals reside permanently in mountain grottoes.

The Code of Great Authenticity (Taizhenke) states that after the Great Jia-Shen Year (a pivotal Daoist era), practitioners and ordinary folk share identical standards of virtue and vice. Yet few ultimately attain the highest fruition—figures like Lord Lao (Taishang Laojun), Imperial Lords (Dijun), and Celestial Masters (Tianshi) remain as rare as phoenix feathers. Most cultivators become ordinary celestial citizens awaiting future sages' guidance, or reincarnate in other realms to continue practice.

The text concludes by noting how the celestial essence of the Nine Heavens coalesces into the nine-palace structure that organizes immortal rankings. Yet it emphasizes these classifications aren't absolute—a practitioner's ultimate attainment ultimately depends on personal cultivation and karmic opportunity.

This passage from The Pivotal Meaning of the Daoist Teaching elucidates two core concepts in Daoist cultivation: "vow" (yuan) and "practice" (xing).

Regarding "vow" (the aspiration of the heart), it is divided into two types: The Mahayana (Great Vehicle) vow seeks the highest fruit of the Dao, aiming to universally deliver all beings with a mind of compassion and equality. The Hinayana (Lesser Vehicle) vow, by contrast, is confined to personal liberation within the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm). Citing the Benji Jing (Scripture of the Primordial Boundary), the text explains that all cultivation originates from the initial vow.

As for "practice" (cultivation in action), it encompasses four aspects: techniques, precepts, concentration, and wisdom. "Techniques" (shu) refer to concrete methods such as ingesting elixirs and practicing longevity arts. Hinayana cultivation primarily relies on these, while Mahayana employs them as supplementary aids. The Shengxuan Jing (Scripture of Ascending to the Mysterious) points out that relying solely on consuming immortal medicines may prolong life but ultimately cannot escape the suffering of rebirth.

"Precepts" (jie) are the foundation for preventing wrongdoing and stopping evil. The Lingbao Jing (Scripture of Numinous Treasure) emphasizes that precepts are the basis for generating wisdom. "Concentration" (ding) refers to the skill of guarding the One and preserving the spirit (shouyi cunshen), as well as the practice of tranquil contemplation. The Benji Jing calls this the refinement of stillness and stability. "Wisdom" (hui) is understood in two ways: first, as the insight that contemplates "emptiness and existence" (kong you), and second, as the awakening that transcends desire. The Benji Jing asserts that true wisdom penetrates the nature of both "emptiness" and "existence." Expounding scriptures and teachings also falls within the scope of wisdom.

Cultivation is further divided into internal and external paths: Internal practice focuses on upholding precepts and cultivating wisdom, while external practice includes acts of compassion such as releasing life, charity, and constructing temples. Ultimately, however, all cultivation can be reduced to two aspects: "Dao" and "techniques." "Techniques" refer to specific scriptural and disciplinary methods, while "Dao" is the state of desireless tranquility. The Dongshen Jing (Scripture of the Divine Cavern) emphasizes that cultivation must take desirelessness as its foundation, progressing step by step through practices of reduced thought, diminished desire, guarding the Mysterious, and contemplating emptiness—ultimately achieving unity with the Dao. This passage systematically distinguishes between the two methods of wisdom contemplation: "emptiness" and "existence."

This passage examines the relationship between "practical wisdom" (concrete cultivation methods) and "empty wisdom" (form-transcending insight) in Daoist practice. Practitioners engage with specific techniques (shu) as their method—activities like scriptural exposition and Dharma teachings fall within the realm of "practical wisdom." The Dongshen Jing (Scripture of the Divine Cavern) mentions that both public teaching and secret cultivation essentials constitute vital aspects of practice, with these methods (shu) manifesting primarily through verbal engagement.

Master Song (a noted Daoist master) proposed three levels of purification for the three karmic activities (body, speech, and mind): Observing the Ten Precepts of the highest grade purifies verbal karma, enabling favorable rebirth in the Realm of Desire (the ordinary world of cravings); purifying bodily karma allows access to the Realm of Form (the desireless heavens with subtle substance); while purifying mental karma permits entry into the Formless Realm (higher planes beyond shape and appearance). However, the author argues these achievements merely temporarily suppress afflictions through virtuous actions rather than eradicating them completely. Only through attaining "true contemplation" (zhenguan, genuine awakening) can desires be permanently severed.

Master Xuanjing (another eminent Daoist) further clarified that maintaining desireless contemplative awareness until life's final moments is essential for complete desire-elimination. In practice, "desireless empty contemplation" and "desire-inclusive contemplation" mutually reinforce each other: concrete cultivation accumulates empty wisdom, while empty wisdom in turn guides concrete practice. This reciprocal guidance—combining tangible methods with transcendent contemplative insight—constitutes what is truly meant by "true contemplation."

The passage concludes by noting that genuine awakening (zhenguan) transcends all formal limitations. Such a state beyond duality alone accords with the essential nature of the Dao.

The second volume of the Daoist classic Daojiao Yishu (Pivot of Daoist Doctrine), compiled and edited by the Qingxi Daoist Meng An, contains a fifth chapter specifically explaining the meaning of the "Three Caverns" (Sandong). The Three Caverns refer to the three most essential categories of Daoist scriptures: Dongzhen (Cavern of Perfection), Dongxuan (Cavern of Mystery), and Dongshen (Cavern of Spirit). These scriptures embody the profound truths of heaven and earth (the numinous sounds of the Eight Meetings and the mysterious teachings of the Three Luminaries). By studying the golden and jade-like texts, one can return to the origin, and by practicing the Daoist methods recorded in phoenix-seal and cloud-script calligraphy, one can attain enlightenment.

The Yujing Yinzhu (Hidden Annotations to the Jade Scripture) states that the Three Caverns scriptures form the overarching framework of Daoist teachings. The Zhengyi Jing (Scripture of Orthodox Unity) points out that the wondrous methods of the Three Caverns encompass a complete system of cultivation, while the Benji Jing (Scripture of the Original Boundary) explains that orthodox Daoist scriptures should be divided into twelve sections corresponding to the Three Caverns system.

Specifically:

Dongzhen emphasizes purity and freedom from adulteration, Dongxuan focuses on unimpeded comprehension, and Dongshen embodies the unfathomable and mysterious. Though distinct in emphasis, the three are fundamentally interconnected—all are pathways to the Dao. In terms of function: Dongzhen scriptures transcend the mundane, Dongxuan scriptures elucidate the transformations of heaven and earth, and Dongshen scriptures enable the command of spirits and deities.

Each of the Three Caverns has its own teaching master: the master of Dongzhen, Tianbao Jun (Celestial Treasure Lord), originates from the jade-emperor Qi (vital energy) of primordial chaos; the master of Dongxuan, Lingbao Jun (Numinous Treasure Lord), derives from the jade-void Qi of the Great Scarlet Non-Being; and the master of Dongshen, Shenbao Jun (Divine Treasure Lord), emerges from the jade-void Qi of the Profound Silence. The title "Treasure Lord" (Bao Jun) signifies their revered status among all beings.

The stages of cultivation are also divided into three phases: beginners first practice Dongshen to achieve liberation, intermediate practitioners cultivate Dongxuan to attain wisdom, and the final stage involves refining Dongzhen to reach the highest state of unimpeded freedom. This progression is detailed in scriptures such as the Jiusheng Shenzhang Jing (Scripture of the Nine Heavens' Divine Chapters) and the Xuanmen Dalun (Great Treatise on the Mysterious Gate).

This scripture primarily explains the Daoist concept of the "Three Pure Ones" (Sanqing) and its related doctrines. The "Three Pure Ones" refer to the three highest celestial realms: Jade Pure (Yuqing), Supreme Pure (Shangqing), and Grand Pure (Taiqing), each governed by a sacred deity: the Celestial Treasure Lord (Master of Dongzhen) resides in the Jade Pure realm, the Numinous Treasure Lord (Master of Dongxuan) in the Supreme Pure realm, and the Divine Treasure Lord (Master of Dongshen) in the Grand Pure realm.

The "jade" in "Jade Pure" symbolizes purity and flawlessness, the "supreme" in "Supreme Pure" denotes the highest and most exalted status, while the "grand" in "Grand Pure" represents a state of unimpeded transcendence. These three pure realms are sacred lands beyond worldly desires, with the Jade Pure realm being the most revered. These names reflect both the practitioner's progressive stages of cultivation (from initial ascension to the celestial domain to the attainment of wisdom) and the inherent qualities of the Three Pure realms themselves.

Regarding the naming conventions of the Three Caverns scriptures (Dongzhen, Dongxuan, Dongshen), each has distinct origins: the Dongshen scriptures are named after the "Two Sovereigns," due to their connection with the ancient teachings of the Three Sovereigns; the Dongxuan scriptures take the name "Numinous Treasure," derived from the title of the Numinous Treasure Heavenly Lord; while the Dongzhen scriptures have no fixed name, signifying their boundless and ever-changing nature. Though the Three Caverns teachings manifest in different forms (such as through sound, color, or other mediums), they are ultimately expressions of the wisdom of the Dao (the Way) and can be understood through the concept of the "Three-in-One" (the unity of Jing, Qi, and Shen—essence, vital energy, and spirit).

On the surface, the Three Pure realms appear as concrete spatial existences (with Qi and color as their essence), but at a deeper level, they are inconceivable manifestations of the Dao's wisdom, embodying the truth that the "practitioner" and the "teaching" are ultimately inseparable.

This scripture passage primarily elucidates the origins and transmission lineage of the Shangqing (Highest Clarity) school's canonical texts in Daoism. The core teaching emphasizes that the foundation of Daoism lies in the unity of Jing (essence), Shen (spirit), and Qi (vital energy) — known as the "Threefold Oneness" (Sanyi). Though manifested in three forms, their nature is fundamentally one.

Regarding the textual sources, it records several key figures' compilations: Master Lu Xiujing's Catalogue of Three Caverns Scriptures, Meng the Dharma Master's Jade Weft Catalogue of Seven Sections, and Tao Hongjing's scripture index. Particular attention is given to the origins of the Dongzhen Jing (Cavern of Perfection Scripture) — a canon transmitted by the Celestial Treasure Lord (one of Daoism's supreme deities). The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), drawing upon the ancient Dao of nature, composed the three-hundred scroll Shangqing Precious Scriptures, along with nine thousand commentary chapters and seven thousand talismanic diagrams. These were initially stored secretly in the celestial palaces of the Nine Heavens, later transmitted through immortals like the Azure Lad (Qingtong Jun) and preserved in sacred mountains such as Xicheng Shan.

The text details several celestial transmissions: The Yellow Emperor received Shangqing cultivation methods from the Youth of Xiangcheng, though these weren't transmitted to later generations. The Queen Mother of the West (Xiwangmu) and Lady Shangyuan taught cultivation techniques to Emperor Wu of Han. The perfected Mao Ying (patriarch of the Maoshan school) attained ascension after learning Shangqing practices from the Lord of Xicheng. The perfected Su Lin achieved immortality through studying the "Threefold Oneness Method" with Master Juanzi. Finally, it describes how these scriptures continued transmission from Han to Jin dynasties through immortals like the Perfected of Pure Emptiness and Lady Wei Huacun (the Southern Marchmount Lady), who bequeathed the texts to descendants before her celestial ascent.

These accounts reflect the early Shangqing school's construction of scriptural sanctity and orthodox transmission, emphasizing divine revelation through celestial beings and an unbroken lineage of perfected immortals.

The transmission lineage of Daoism unfolds as follows: Yang Xi (a Daoist priest of the Eastern Jin dynasty) served as teacher to Emperor Jianwen. He studied under Lady of the Southern Peak (Wei Huacun, founder of the Shangqing tradition), receiving the thirty-one scrolls of the Shangqing Dadong Zhenjing (Perfect Scripture of the Great Cavern of Highest Clarity), and achieved ascension to immortality in the thirteenth year of the Taiyuan era (388 CE) during Emperor Xiaowu's reign.

Xu Mai (courtesy name Shuxuan, childhood name Ying, later renamed Yuanyou) once studied under Bao Jing, governor of Nanhai, mastering numerous Shangqing scriptures. He later crossed the Yangtze River to seclude himself at Mount Chicheng, never to return. His younger brother Xu Mi held official positions including Chief Secretary of the Imperial Guard and Cavalier Attendant-in-Ordinary during the Eastern Jin, while simultaneously practicing Shangqing teachings, ultimately retiring to achieve immortal transcendence. Xu Mi's son Xu Yufu (also named Xu Hui, courtesy name Daoxiang) followed his father's studies, obtaining scriptures such as the thirty-one scrolls of Shangqing Santian Zhengfa (Correct Methods of the Three Heavens of Highest Clarity) and Qusu Fengwen (Elegant Writings of the Winding Plain), later withdrawing into reclusive cultivation.

During the twelfth year of the Yuanjia era (435 CE) under Emperor Wen of Song, Xu Huangmin, a descendant of Xu Yufu, concealed the Three Caverns scriptures (collective term for Daoism's three major scriptural categories) of both Shangqing and Lingbao traditions at Mount Xiaobai in Shanyuan County, entrusting them to local guardian Ma Lang. In the Southern Song dynasty, the Daoist priest Lou Hua secretly contacted palace priest Shu Jizhen during Emperor Ming's Taishi era (465-471 CE), forcibly retrieving the texts through imperial decree. Yet when the emperor unsealed them, five-colored purple light suddenly radiated forth. By the first year of Yuanyui (473 CE), Ma's descendants petitioned for their return, ultimately receiving approval. These precious scriptures reappeared in the world, reverently enshrined as "authentic traces."

Concerning the Dongxuan Lingbao Jing (core scripture of the Lingbao tradition), tradition holds it was transmitted by the Celestial Worthy of Numinous Treasure (Lingbao Tianzun) and composed by the Most High Sage. According to Yuanshi Tianwang Gao Xiwangmu (The Primal Heavenly King's Declaration to the Queen Mother of the West) and Taishang Ziwei Gongzhong Jinge Yushu (Jade Book with Golden Rules from the Supreme Purple Tenuity Palace), it comprises ten sections in thirty-six scrolls. The Taixuandu Siji Mingke (Illuminated Precepts of the Four Poles from the Great Mystery Metropolis) states that the Dongxuan scriptures emerge only once every ten thousand kalpas, with two extant versions respectively sealed at Mount Tai and Mount Laosheng.

In high antiquity, the Yellow Emperor ascended Mount Emei to study these methods from the Heavenly True Sovereign (Tianzhen Huangren), later ascending to heaven astride a dragon. During Emperor Ku's reign, the Nine Heavenly True Kings descended in a chariot drawn by nine dragons to the Virtuous Shepherd Terrace to transmit these scriptures, later sealed within Northern Bell Mountain. The version obtained by Yu the Great bears similarities yet subtle differences—the Zhenyi Ziran Jing (Scripture of Perfect Spontaneity) records the Great Ultimate Perfected Being (Taiji Zhenren) recognizing Yu as having attained sagely realization.

This scripture primarily elucidates the transmission lineage of Daoist scriptures and the "Seven Sections" canonical system.

Regarding scriptural transmission: The Supreme Lord Lao (the highest deity in Daoism) commanded the transcription of scriptures such as the Eight Mighty Dragon-Summoning Scripture from the Lingbao Scripture on the Natural Differentiation of Great and Small Kalpas. On the first day of the first lunar month in the year Ji Mao, at midday, the three perfected beings including Xu Laile transmitted these texts to Ge Xuan (courtesy name Xiaoxian) atop Shangyu Mountain in Kuaiji. Ge Xuan later transmitted them at Tiantai Mountain to Zheng Siyuan and Sun Quan, ruler of Wu. After Ge Xuan ascended to immortality, he divided the Three Caverns (Dongzhen/Dongxuan/Dongshen) scriptures into three portions: one transmitted to disciples, one concealed in sacred mountains, and one preserved for his descendants. Later, Ge Hong (sobriquet Baopuzi) received the scriptures through a covenant ceremony with Zheng Siyuan at Maji Mountain, then transmitted them to disciples including Lord Hai'an on the third day of the third lunar month during the second year of the Jianyuan era (Jin Dynasty) at Luofu Mountain. By the time of Ge Hong's grandnephew Ge Chaofu during the late Long'an era of the Jin Dynasty, the transmission reached Daoist priests like Ren Yanqing and Xu Lingqi, continuing unbroken to the present day.

Concerning the Dongshen (Cavern of Spirit) scriptures: These originated from the Divine Treasure Lord and were composed by the Western Numinous Perfected Being, originally preserved in the Jade Repository of the Lesser Celestial Realm. The text mentions that the Lesser Three Sovereigns Scripture derives from the Greater Three Sovereigns Scripture—classics received by the ancient Three Sovereigns and various immortals, concealed within sacred mountains including Mount Emei at Xicheng in Shu Commandery. The narrative includes accounts of the Yellow Emperor receiving the Three Sovereigns Inner Scripture from Master Purple Mansion while journeying east to Qingqiu and passing Wind Mountain, as well as Bao Jing of the Jin Dynasty obtaining the Three Sovereigns Scripture during his Daoist studies at Mount Song.

Regarding the "Seven Sections" system: These seven canonical divisions represent teachings manifested according to varying karmic conditions, encompassing diverse cultivation methods that universally benefit all beings. Those who comprehend this profound method may attain natural liberation. According to the Zhengyi Scripture's arrangement, the first section is the Dongshen (Cavern of Spirit) division (here only the first section is enumerated, with the remaining six not elaborated upon).

Daoist scriptures are categorized into seven major divisions based on content: Dongxuan (Cavern of Mystery), Dongzhen (Cavern of Truth), Taiqing (Great Clarity), Taiping (Great Peace), Taixuan (Great Mystery), and Zhengyi (Orthodox Unity). The first three "Cavern" divisions (Dongxuan, Dongzhen, and Dongshen) have been explained in the "Meaning of the Three Caverns" text. Here we focus on the latter four divisions.

The Taiqing (Great Clarity) division derives its name from the condensed state of the "Great Dao's Qi" — described as "pure qi with vast substance." These scriptures primarily document the techniques for refining the Golden Elixir (Jindan), through which practitioners may ascend to the Taiqing celestial realm (one of the Three Pure Realms of Daoism). They are called "Taiqing scriptures" precisely because they enable attainment of this supreme state.

In the Taiping (Great Peace) division, "Tai" signifies greatness, while "ping" represents harmony. These classics expound on the balanced qi that unifies the six directions of heaven and earth (up, down, and the four cardinal directions). The Taiping Jing records that when this harmonizing qi circulates, auspicious signs appear — either the alignment of the Santai stars (symbolizing the Three Dukes) or the manifestation of the Jingxing (auspicious star). Such scriptures can unify world cultures, making all nations follow common norms to achieve true peace.

The Taixuan (Great Mystery) division takes its name from the "Land of Great Mystery" where Laozi retreated — a realm of profound subtlety. These scriptures venerate the abstruse principle of "double mystery" (xuan zhi you xuan), exploring the most profound mysteries of the Dao, hence their designation as "Great Mystery."

The Zhengyi (Orthodox Unity) division embodies the core concept of "rectifying deviation with orthodoxy, unifying multiplicity with oneness." The Mengwei Jing explains: "Zheng" means correcting deviations, while "Yi" means unifying all things. These scriptures use regulations to reintegrate what has separated and employ doctrine to distinguish truth from falsehood. When beings stray from their origin, the Zhengyi method helps them return to the true Dao. The classics emphasize that all practice requires reducing desires, as few desires approximate the Dao's source. The so-called "rectification of deviation" refers to the Dao's compassionate establishment of rules to guide beings whose coarse nature has distanced them from the Way, ultimately reuniting fragmented minds with the eternal Dao. The name "Orthodox Unity" signifies purity without deviation and oneness without duality — though teachings are manifold, all ultimately return to the same truth.

Regarding classification principles: the first six divisions all bear the prefix "Tai" (Great), while Zhengyi alone does not. This is because the first six support the great methods of the Three Caverns, whereas Zhengyi forms its own complete system. Here "Tai" denotes supreme status.

Daoist scriptures distinguish three authentic paths of cultivation (the Three Vehicles) from heterodox ways, hence they are called the Orthodox Path. Here we discuss the origins of four major scriptural traditions, with their specific volumes and titles recorded in various catalogs. Now let us clarify their beginnings:

The Taiqing (Great Clarity) scriptures take Taiyi (the Supreme Unity, cosmic origin) as their fundamental principle. They were expounded by Laozi (Lord Lao) to convey the essential teachings of the Nine Immortal Lords. The Central Scripture of Great Clarity originates from the Celestial Worthy of Primordial Beginning, transmitted through the Nine Ancient Immortal Lords to Laozi, then passed down unbroken through generations of perfected beings—all connected to these immortal lords. The Zhengyi Scripture records the Great Clarity Scripture of Golden Liquor Cosmology in 46 volumes, primarily containing secret formulas for refining the Golden Elixir (Jindan) and astronomical observation rituals. In 142 CE (the first year of the Han'an era), the Most High Lord Lao transmitted this scripture to Celestial Master Zhang Daoling, and the lineage continues to this day.

The Taiping (Great Peace) scriptures center on the doctrine of "Three-in-One" (the unification of Jing, Qi, and Shen), as taught by Laozi. The first scroll of the Jia section states that practitioners studying this scripture may discover the fundamental principle, which is precisely this Three-in-One unity. The extant collection comprises ten Jia-Yi sections totaling 170 volumes, though the Zhengyi Scripture mentions the original Dongji Scripture of Great Peace had 144 volumes, mainly expounding statecraft, cultivation achievements, and methods for abandoning evil and cultivating goodness. Regarding the Dongji Scripture's transmission, the Most High Lord Lao personally bestowed it upon the Celestial Master in 142 CE, preserving it continuously. The Jia-Yi sections were reportedly transmitted by Laozi to Gan Ji (of Langya) in Shu territory during King Nan of Zhou's reign, later presented by Gong Chong to Emperor Shun of Han—but dismissed by the emperor, causing the scripture to become obscure.

Recent legends speak of this scripture hidden in a stone casket on the immortal mountains of the Eastern Sea (Haiyu Mountain). During the Liu Song and Liang dynasties, many sought it without success, encountering storms and thunder whenever approaching. Only when Emperor Xuan of Chen revered Daoism and sent Master Zhou Zhixiang did the quest succeed. After seven days of fasting by the master, the persistently overcast sky suddenly cleared. Though dozens of attendants failed to open the casket, the master touched it lightly and it opened, finally bringing the scripture back to Jiankang (the imperial capital).

This passage recounts the transmission history and core doctrines of key Daoist scriptures. When the emperor invited the Zhi Zhen Jing (Scripture of Ultimate Truth) to be enshrined at the Zhizhen Temple (a Daoist monastery), he requested a master to expound the scripture there. As this lecture brought peace to the realm and stability to the nation, the master was honored with the title "Master of Great Peace."

Regarding the Tai Xuan Jing (Scripture of Grand Mystery), its fundamental principle is "Chong Xuan" (Twofold Mystery), traditionally attributed to revelations from Lord Lao (Taishang Laojun). The text elucidates the profound philosophy that "the Dao is beyond non-being," asserting the Dao as the ultimate reality transcending existence and non-existence. Yin Xi (Laozi's disciple) initially received only five scriptures including the Dao De Jing, Miao Zhen Jing, and Xi Sheng Jing. Later, in the first year of the Han'an era (142 CE), Celestial Master Zhang Daoling (founder of organized Daoism) received 270 volumes of the Tai Xuan Jing directly from Lord Lao—a lineage preserved to this day.

The Zhengyi Jing (Orthodox Unity Scripture) centers on the doctrine of "Zhen Yi" (Pure Oneness). Celestial Master Zhang claimed divine instruction from Lord Lao to establish new Daoist methods. To prevent later distortions, he compiled the 42-volume New Rituals of Orthodox Unity. According to the Yu Wei Jing, as early as the first year of the Kaihuang era (581 CE), the Primordial Heavenly King (Yuanshi Tianwang, highest Daoist deity) sent immortal youths to transmit the White Bamboo and Blue Register scriptures to Master Huangshang, later passed through Master Xuwu to Emperor Yao. By the late Eastern Han, Lord Lao descended to Sichuan on May 1st of the Han'an era (142 CE), granting Zhang Daoling the "Orthodox Dharma of the Three Heavens" and conferring the Celestial Master title. On July 7th, he further bestowed the Covenant of Orthodox Unity Marvelous Scripture with cultivation formulas, formally establishing Zhang as "Orthodox Unity Perfected of the Three Heavens Dharma Master."

The Zhengyi Jing comprises 930 textual volumes and 70 talismanic diagrams, totaling a thousand scrolls. After his ascension, Celestial Master Zhang transmitted the teachings to successors and disciples—promising that sincere practitioners could attain the Dao. Though later editions underwent revisions, the orthodox teachings remained intact. The "Seven Sections" classification mentioned here was also established as a practical framework for teaching propagation.

This passage explains the classification system and interrelationships of Daoist scriptures. The Daoist canon is divided into two major systems: the "Three Caverns" (Dongzhen, Dongxuan, Dongshen) and the "Four Supplements" (Taiqing, Taiping, Taixuan, Zhengyi). Since the creation of heaven and earth, the central plains region has preserved 123,000 volumes of scriptures, while each of the four border regions holds 84,000 volumes—though identical in essence, they differ in modes of expression.

From the era of the Three Sovereigns and Five Emperors through the Xia, Shang, and Zhou dynasties, Lord Lao (the supreme deity of Daoism) as the great teacher selected 13,000 core volumes from these. The Three Caverns scriptures require the support of the Four Supplements to form a complete system: the Taiqing scriptures assist the Dongshen division, focusing on methods like Golden Elixir (Jindan) cultivation; the Taiping scriptures support the Dongxuan division, containing essential cultivation techniques such as the Ten Sections of Jia and Yi; the Taixuan scriptures aid the Dongzhen division, encompassing sage works like the Five Thousand Character Classic.

The character "supplement" (辅) carries dual meanings of "father" and "support." Just as a father begets children, the Four Supplements help practitioners comprehend the profound teachings of the Three Caverns. Specifically:

• The Dongshen division requires Taiqing supplementation because summoning spirits and deities must be paired with methods like ingesting the Golden Elixir and visualizing the Supreme One (Taiyi, a key Daoist practice).
• The Dongxuan division needs Taiping support, as it emphasizes harmonizing heaven and earth and statecraft techniques for achieving peace.
• The Dongzhen division relies on Taixuan assistance, dealing with the wondrous realm of spontaneous transformation and realizing the Dao through comprehending "profound mystery" (Chongxuan, the ultimate truth beyond being and non-being).

The Thirty-Nine Chapter Scripture teaches the Dharma-gate of non-birth, while the Western Ascension Scripture expounds the principle of Wuwei (non-action)—both are pathways to the Great Dao. The Zhengyi (Orthodox Unity) method integrates the Three Vehicles (Mahayana, Middle Vehicle, Hinayana): Taixuan corresponds to Mahayana, Taiping to the Middle Vehicle, and Taiqing to Hinayana. Zhengyi can unify the Three Vehicles because it fully embodies their essence and adapts to practitioners of different capacities. Though divided into three categories, the Three Caverns scriptures together form the complete system of Daoist teachings.

Daoist scriptures hold that religious teachings in the human realm are meant for ordinary beings. Those suffering in the three wretched paths (hell, hungry ghosts, and animals) lack the foundation for cultivating the Dao (the Way), while celestial beings indulging in pleasures of the three realms (desire, form, and formlessness) also find it difficult to advance in practice. Only sages transcend the cycle of rebirth through cultivation—they fundamentally require no teachings. Yet to propagate the doctrine, they must descend to the human world, for only humanity can comprehend and practice the truths of the Three Pure Ones (Sanqing: Jade Clarity, Upper Clarity, and Great Clarity) and the dual principles of Yin-Yang.

The so-called "teaching beyond words" refers to the highest truths that inherently need no verbal transmission. However, as humans are the sole vessels capable of bearing the great Dao, manifest teachings become necessary during initial cultivation—hence scriptures are proclaimed in the human realm. The sages' teachings have no fixed form; neither heaven nor earth maintains constant standards. Practical efficacy determines their manifestation, which occurs primarily among humans.

The Scripture on Observing the Body mentions skillfully employing "expedient means" (upaya) to reveal ultimate truth. Here, "ultimate" signifies complete severance of afflictions and habitual tendencies to attain liberation, while "expedient means" denotes skillful pedagogical methods. Through ingenious guidance, beings realize truth—as the Scripture of Ascending to the Mysterious states: when merit is perfected, one returns to the state of "constant unity." Initially treating the Lesser Vehicle as expedient and the Greater Vehicle as ultimate, later considering the Three Vehicles as expedient and the One Vehicle as ultimate, until even "one" and "three" become mere expedients—transcending numerical concepts constitutes true ultimacy.

The Numinous Treasure Scripture records the Primordial Heavenly Sovereign's (Yuanshi Tianzun) revelation to the Supreme Lord of the Dao (Taishang Daojun): during the Dragon Han kalpa, he taught formlessly; after countless eons, he reappeared in the Red Brilliance kalpa as the "Lord of Non-Illumination" to transmit Lingbao scriptures; by the Opening Epoch kalpa, when the true Lingbao texts manifested, he was formally named Yuanshi Tianzun in the Celestial Azure Heaven. This shows each kalpa's beginning has a heavenly sovereign as teaching master until the Supreme Epoch's first year, when the position passed to Taishang Daojun.

The Scripture of Original Practice adds: in the jiazi year inaugurating the Red Brilliance kalpa, Taishang Daojun was born in the Western Land of Jade, appearing simultaneously with the Lingbao scriptures to deliver beings. For this teaching merit, Yuanshi Tianzun bestowed the title "Taishang" (Supreme) and enfeoffed him as Emperor of the Jade Terrace of Flourishing Joy in the Forest, governing the Jade Capital of Mysterious Metropolis. Here, "Red Brilliance" designates our current kalpa.

This passage explains the twelve classification methods (Twelve Divisions) of Daoist scriptures and the specific meaning of each category.

First, it clarifies that the concept of "Twelve Divisions" encompasses seven types of scriptures, with their fundamental teachings derived from the three cultivation paths (Three Vehicles) of Daoism. Through deep understanding of these teachings, one can transcend life and death, and by comprehending the true Dao, attain eternal peace and joy.

The Zhengyi Jing (Orthodox Unity Scripture) mentions that each of the Three Vehicles contains Twelve Divisions of scriptures. The Benji Jing (Scripture of the Original Boundary) states that all cultivation methods can be classified into twelve categories, though they differ according to the varying capacities of practitioners.

The Twelve Divisions are explained in detail as follows:

The first, "Original Texts" (Benwen), refers to the most fundamental scriptural writings, including sacred scripts like the Three Primes and Eight Convergences (the most profound writing system in Daoism) and lengthy scriptures. These are the source of all teachings, the foundation of scriptural texts, capable of elucidating supreme principles, distinguishing the laws of heaven and earth, and clarifying all phenomena.

The second, "Divine Talismans" (Shenfu), refers to sacred talismanic scripts like Dragon Seal and Phoenix Script. "Divine" signifies their unfathomable power, while "talisman" denotes their efficacy as binding as a contract. These talismans possess miraculous effects, benefiting sentient beings with results as certain as a covenant.

The third, "Jade Instructions" (Yujue), consists of explanatory texts like the Heshang Gong commentary on the Daode Jing. "Jade" symbolizes purity and flawlessness, while "instruction" indicates certainty, referring to definitive explanations of scriptures.

The fourth, "Numinous Charts" (Lingtu), are images depicting divine forms, such as paintings of the Five Directional Emperors or diagrams of the Three-in-One Deities. "Chart" means depiction, conveying profound principles through images for future generations.

The fifth, "Genealogical Records" (Pulu), are texts documenting the deeds of sages and immortals, like the Shengshen Jing (Scripture of the Birth of Spirits), which records the lives of the Three Immortal Lords. "Genealogy" refers to systematic documentation, while "record" denotes chronicling, meaning the systematic recording of the teachings and deeds of sages.

The sixth, "Precepts and Rules" (Jielü), concern behavioral guidelines, such as prohibitions against the Six Desires and Ten Evils. "Precept" carries meanings of explanation, boundary, and restraint, helping practitioners avoid wrongdoing.

This passage elucidates the twelve-category classification system of Daoist scriptures and their underlying meanings:

The first category, "Precepts" (律), functions like ropes that demarcate boundaries between good and evil, preventing various transgressions. "Precepts" signify norms, uprightness, and inspiring reverence—through calculating faults and impartial judgment, they evoke awe in practitioners.

The second category, "Dignified Liturgies" (威仪), refers to the canonical regulations for zhaijiao (purification rituals) and standardized procedures for scripture requests. "Dignified" conveys solemnity and awe-inspiring gravity, while "liturgy" denotes appropriate protocols—establishing solemn ceremonial guidelines according to the nature of affairs.

The third category, "Methods" (方法), encompasses cultivation techniques like visualizing the three Dantian (energy centers), consolidating primordial Qi, and controlling the hun and po (ethereal and corporeal souls). "Method" indicates specific spatial orientations, while "technique" refers to measured rules, illustrating how practice must follow particular directions and regulations.

The fourth category, "Multifarious Arts" (众术), includes alchemical practices (neidan and waidan), metallurgical transmutation, invisibility, and shape-shifting. "Multifarious" denotes great variety, while "art" represents paths of cultivation—demonstrating how diverse approaches can lead to realization of the true Dao.

The fifth category, "Records and Biographies" (记传), documents the primordial deeds of the Supreme Lord of Dao (the highest Daoist deity) and the cultivation experiences of ancient immortals. "Records" preserve events while "biographies" transmit legacies, enabling later generations to understand these accounts.

The sixth category, "Eulogies and Hymns" (赞颂), comprises laudatory verses like the "New Odes to the Five Perfected" and "Ancient Chapters of the Nine Heavens." "Eulogies" articulate achievements while "hymns" extol virtues—similar to panegyric poetry; "gathas" (偈) are four- or five-character quatrain verses carrying contemplative significance.

The seventh category, "Memorials and Petitions" (章表), includes documents like the "Nine Fast Offerings" and "Three Assemblies' Audience Requests" that convey devotees' aspirations to celestial realms. "Memorials" declare intentions while "petitions" present appeals—formal documents expressing heartfelt devotion to the Great Dao.

The text further explains that these twelve scripture categories follow a content-based arrangement. It then cites the upper scroll of the "Numinous Treasure True Text" (灵宝真文), revealing how the primordial single scripture later divided into five directional true texts, each governed by one of the Five Thearchs: the Azure Emperor Lingweiyang (East), Red Emperor Chibiaonu (South), Yellow Emperor Hanshuliu (Center), White Emperor Yaopobao (West), etc. Each true text bears specific titles, such as the East's "Life-Spirit Treasure True Cavern Mystery Chapter" or the South's "Southern Clouds Penetrating Heaven Treasure Collar."

This scripture primarily elucidates the origins and evolution of key Daoist concepts such as the "Three Primordials and Eight Convergences" (Sanyuan Bahui) found in Daoist classics.

The Supreme Sovereign of Mysterious Antiquity, Lord of the Five Numinous Powers in the Northern Cavern of Yin (the highest northern deity), named Ye Guangji, presides over the sacred text known as "Precious Luminous Script of the Primal Shen's Generation." These Jade Chapters of the Five Ancient Sovereigns consist of spontaneously formed mystical writings.

Regarding the evolution of script, there are six distinct types. The first is Celestial Script (Tianshu), which emerged during the primordial separation of heaven and earth, formed through the interaction of the Three Primordials (Hundong Taiwu Yuan, Chihun Taiwu Yuan, and Mingji Xuantong Wushang Yuxu), Five Virtues (Wu De, the five moral qualities arising from Yin-Yang transformations), and Eight Convergences (the union of Three Primordials with the Five Phases). This manifested as "Script of the Soaring Heavens," later evolving into the "Luminous Chapters of Eight Dragon Cloud Seal." Master Lu Xiujing explained that the "Three Potentials" (San Cai) refer precisely to the Three Primordials. After the establishment of the Three Primordials, the Five Phases became complete, and their combination with the Three Primordials is called the "Eight Convergences"—the source of all writing.

Lady Ziwei (a Daoist goddess) stated that the Three Primordials and Eight Convergences form the foundation of writing, with the Eight Dragon Cloud Seal being its origin. However, some scholars argue that the Eight Convergences, Three Potentials, and Five Phases only emerged after the separation of heaven and earth, while the Lingbao Chishu records that the Five Authentic Scripts existed prior to the Primordial Beginning (Yuanshi). Thus we can deduce that the Three Primordials do not signify the Three Potentials, nor do the Five Scripts represent the Five Phases, but rather indicate the Three Treasures of writing. Human beings naturally possess the Three Qi (three types of primordial energy) embodying the Five Virtues. The Jiutian Shengshen Zhang Jing states that nothing in heaven or earth could manifest without being nurtured by the Three Primordials and guided by the Nine Qi—demonstrating the Three Primordials' existence prior to cosmic formation.

The Three Primordials specifically denote: 1) The Qi of Exalted Jade Sovereign from Hundong Taiwu Yuan, 2) The Qi of Upper Jade Void from Chihun Taiwu Yuan, and 3) The Qi of Supreme Jade Void from Mingji Xuantong Wushang Yuxu. The Five Virtues originate from Yin-Yang transformations: Yin comprises Lesser Yin (Shaoyin) and Greater Yin (Taiyin), Yang includes Lesser Yang (Shaoyang) and Greater Yang (Taiyang), plus the harmonized neutral state of Yin-Yang balance—making five virtues in total. "Cloud Seal" refers to writing formed through the convergence of numinous scripts.

The second type is Earthly Script (Dishu), which evolved from the Eight Convergences into Dragon-Phoenix writing—later scripts created by sages based on celestial patterns. The third type emerged during the Yellow Emperor's reign when Cangjie created characters by observing dragon-phoenix forms and bird tracks.

This passage primarily discusses the evolution of writing and the origins of Daoist talismans (fulu). The earliest writing system replaced knotted rope records and was called "ancient script." During the Zhou dynasty, the court scribe Zhou transformed this into the large seal script, which Qin official Cheng Miao later modified into the small seal script. Subsequently, Xu Yang developed the clerical script (known as "auxiliary script" in the Han dynasty, traditionally said to have been created by Cheng Miao while imprisoned). Before Cai Lun's invention of papermaking in the Han dynasty, people wrote exclusively on bamboo slips and wooden tablets.

The evolution of writing encompasses six structural forms (liuwen) and eight calligraphic styles (bati), all ultimately derived from the "true script" (zhenwen) — the celestial writing believed in Daoism to be of divine origin. While folklore credits Meng Tian with inventing the brush, Daoist tradition holds that brushes and paper existed since the primordial division of heaven and earth, as the Celestial Lord (Tianzun, the supreme Daoist deity) inherently possessed all things when creating the cosmos.

The principle behind talismans (shenfu) operates thus: Since all phenomena between heaven and earth are composed of vital energy (qi), inscribing the Dao's quintessential qi on bamboo or silk establishes resonance with the qi of all beings. Talismans can expel malign forces while supporting righteousness, summon divine beings (shenling), govern life and death, sustain cosmic operations, and stabilize the five directions. Their designs originate from celestial phenomena, imitating the patterns of clouds and stars, and incorporate three elements: written characters, graphic symbols, and sonic vibrations.

The text concludes by mentioning the Jade Instructions (Yujue) scripture, which records the Supreme Lord of the Dao (Taishang Daojun) revealing the secrets of numinous jade-script to scholar Wang Long at the Southern Cinnabar Cavern Solar Sanctuary. The exact dating of these commentaries remains uncertain. Additional references include various talismanic cultivation methods and purification rituals (zhaijiao).

This passage elucidates several key methods and scriptural categories in Daoist cultivation practices.

The text first discusses two primary modes of transmitting the Dao: "spiritual diagrams" (lingtu) and "written texts." Spiritual diagrams convey teachings through visual representations, such as the Diagram for Stabilizing Will (Dingzhi Tuju), while texts transmit principles through written words. Examples include the Eight Scenes Diagram (Bajing Tu) and Human-Bird Diagram (Renniao Tu) as visual aids, alongside doctrinal texts about safeguarding the Five Sacred Mountains, preserving cosmic order during kalpic transitions, and spreading teachings throughout the ten directions. These methods—whether transmitted in antiquity to resolve confusion or passed down to later generations to alleviate suffering—all embody great compassion and virtue (De), adapting different approaches according to circumstances.

Next comes the explanation of "genealogical records" (pulu) as a scriptural category. Genealogies resemble the accounts in the Life-Divinity Chapter (Shengshen Zhang) that document the karmic connections of the Three Treasure Sovereigns and the Sovereign of Practicing the Dao in their past lives. Registers systematically compile the ranks and sacred names of deities, such as those found in the Eight Scenes Diagram and Inner Sounds (Neiyin). Genealogies help sentient beings understand that the principles of life and death are not accidental but bound by past karma, while registers organize divine names for practitioners to contemplate during cultivation, ultimately aiding their ascension.

Regarding precepts and discipline: Precepts (jie) establish norms for abstaining from evil and cultivating goodness, often involving vows made verbally and mentally against unwholesome actions. They range from comprehensive sets like the 129 Infinite Dharma Gates of the Great Clarity (Taiqing Daoben) and the 180 Precepts of Laozi and the Three Primes (Sanyuan Pinjie), to concise versions like the Three Precepts for Daoist Laypeople or Five Precepts for Register Holders. Disciplinary codes (lü) primarily stipulate punishments for violations, exemplified by the Celestial Master's (Tianshi) Code for Subduing Demons or the Mystic Metropolis's Female Blue Code (Xuandu Nüqing Lü). While precepts emphasize prevention, discipline focuses on rectification after transgressions.

Finally, the text covers ritual decorum (weiyi) and fasting methods (zhaifa). Originally there were 3,400 rules of decorum, but not all were transmitted as later generations found complete adherence difficult. Fasting methods divide into two types: Ultimate Dao Fasting (as recorded in the Dongshen Scripture) focused on personal cultivation, and Salvation Fasting aimed at universal deliverance of beings.

This passage from Daojiao Yishu (Pivotal Meaning of the Daoist Teaching) primarily discusses fasting methods and dietary cultivation in Daoist practice. The core content focuses on the highest state of cultivation known as "heart-fasting and sitting-in-forgetfulness" (xinzhai zuowang), along with specific categories of fasting and dietary approaches.

Fasting is mainly divided into three major types: Jinlu Zhai (Golden Register Fast for averting natural disasters and protecting emperors), Yulu Zhai (Jade Register Fast for delivering common people and praying to dispel calamities), and Huanglu Zhai (Yellow Register Fast for redeeming souls in hell). There are also seven specific fasting methods: Sanhuang Zhai (Three Sovereigns Fast for seeking immortality and protecting the state), Ziran Zhai (Natural Fast for cultivating truth and studying the Dao), Shangqing Zhai (Highest Clarity Fast for ascension to immortality), Zhijiao Zhai (Instruction Fast for dispelling disasters and curing illnesses), Tutan Zhai (Mud and Ashes Fast for repentance and atonement), Mingzhen Zhai (Illuminating Truth Fast for redeeming departed souls), and Sanyuan Zhai (Three Primes Fast for confessing before the Three Officials).

These fasting periods last from one day and night up to seven days and nights. Additionally, there are special fasting dates including Liuzhai Ri (six fasting days each month), Shizhi Ri (ten upright days each month), Bajie Zhai (eight seasonal node fasts), and Benming Zhai (birthday fasts). Among these, the first, seventh, and tenth lunar months require extended fasting periods.

The dietary cultivation methods comprise nine approaches: Cushi (coarse food like hemp and wheat), Shushi (vegetables only), Jieshi (controlled portions), Fuer (consuming talisman water and elixirs), Fuya (ingesting the essence of five-directional cloud qi), Fuguang (absorbing sunlight, moonlight and starlight), Fuqi (inhaling qi from the four directions of heaven and earth), Fu Yuanqi (absorbing the primordial qi of the cosmos), and Taishi (fetal nourishment through prenatal qi). Each method has distinct effects: coarse food curbs greed, vegetable diets reduce greasiness, controlled eating eliminates vexations, preserving essence (jing) and nurturing spirit (shen) strengthens the body, while ingesting cloud essence and absorbing light facilitates physical transformation and sublimation.

This scripture discusses several pathways and stages of Daoist cultivation for attaining immortality. By absorbing the primordial Qi of heaven and earth (the "Six Qi" refers to six types of natural energies) and merging with the Dao, practitioners can reverse aging. This transformation isn't mere reincarnation, but a transcendence achieved through specific methods.

There are five primary cultivation techniques: First, visualizing deities and contemplating true forms; second, maintaining mental purity and forgetting both self and external objects ("Xinzhai Zuowang" refers to Daoist meditation practices); third, reciting scriptures while imagining celestial ascent ("Buxu" means visualizing flight during scripture chanting); fourth, ingesting the primordial energies of heaven and earth; fifth, guiding the luminous energies of sun, moon, and stars. All these methods require harmonious coordination of mind and Qi, establishing resonance with divine beings.

Immortality manifests in three forms: The highest is "ascension in broad daylight" - when cultivation reaches perfection, the body's 36,000 spirit deities merge with the "Three-One Emperor-One" (important Daoist deities), enabling physical ascension. The intermediate form is "corpse liberation," where swords, bamboo or wood substitutes replace the corpse while the practitioner's essence ascends, sometimes first undergoing refinement in the Fire Court or Golden Gate of the Southern Palace (abode of immortals). The third is "extinction-transformation," where the corpse remains incorruptible and revives after years to achieve immortality.

Regarding origins, some immortals arise spontaneously (like high-ranking deities such as "Shangqing Huanglao Jun"), while others attain divinity through cultivating texts like the Dadong Jing. The scripture states that practicing according to the Dadong Jing can resurrect the dead, enable enlightenment during life, and ultimately transform practitioners into high-ranking transcendents like the "Thirty-Nine Perfected" or "Twenty-Four Emperors." These immortals either manifest from primordial Qi or achieve divinity through postnatal cultivation.

(Note: Terms like "Three-One Emperor-One" and "Shangqing Huanglao Jun" refer to important Daoist deities; "Southern Palace" denotes the celestial abode in the south; "Fire Court" and "Golden Gate" are testing grounds where immortals refine practitioners.)

This scripture primarily discusses several key aspects of Daoist cultivation: stages of spiritual attainment, forms of devotional poetry, ritual petitions, and offerings.

The stages of cultivation are as diverse as a thousand rivers and myriad phenomena, each with distinct levels that we need not enumerate here. Regarding devotional poetry, quatrains (four-character verses) symbolize the four seasons and four qi (warm, cool, cold, hot); pentasyllabic verses correspond to the Five Phases (Metal, Wood, Water, Fire, Earth) and five virtues (benevolence, righteousness, propriety, wisdom, faith); while heptasyllabic verses represent the Seven Luminaries (sun, moon, and five planets) and seven celestial bodies. The earliest forms of devotional poetry originated from scriptures like the Jiutian Shengshen Jing (Scripture of the Divine Life of the Nine Heavens), utilizing the flying mystery qi of the Three Caverns (Dongzhen, Dongxuan, Dongshen). Later hymns composed by Daoist lords, perfected beings, and celestial beings—all works of mysterious sages—were incorporated into the canon.

Ritual petitions constitute the primary practice method in the Zhengyi (Orthodox Unity) tradition. As worldly affairs manifest diversely, the sages established petition protocols to respond accordingly. Though the Dao fundamentally resides in human hearts, external forms remain necessary—for when people cannot directly comprehend the profound mystery, they require concrete manifestations to illuminate the principle. When phenomena become clear, the mind understands; when the mind understands, conduct becomes pure. Only with pure conduct can one communicate with divine beings, and only with enlightened mind can one comprehend celestial Dao. Thus through altar ceremonies, yellow paper petitions, and other ritual documents, both body and mind reach their ultimate refinement, achieving unity between human and divine.

Concerning offerings and almsgiving, the Zhangxin Ke (Protocol of Sincerity) states: Material donations demonstrate sincerity—those who believe in the Dao should relinquish wealth to dispel calamities. This practice divides broadly into two categories: first, giving to ordinary people and all sentient beings (birds, beasts, insects, fish), embodying the shared origin of all things; second, making offerings to the Three Treasures (Dao, scriptures, and teachers), adorning the sacred triad, and supporting sages—just as one makes daily provisions.

In the third volume of The Pivotal Meaning of the Daoist Teaching, the Qingxi Daoist Meng Anpai systematized the exposition on the concept of "two halves" (liangban). The "two halves" refer to the dualistic state of opposition arising from desires and delusions in ordinary people. Transcending this state allows one to return to their natural essence, whereas succumbing to it leads to entanglement in sin.

The meaning of "two halves" encompasses five aspects. First, it denotes the dialectical unity formed through causes and conditions. The "two" represents dualistic opposition, while the "half" signifies an incomplete intermediate state—their combination constitutes a complete existence.

Traditional interpretations identify the two halves as Yin and Yang Qi (Yin-Yang): Yin contains Yin, and Yang contains Yang, with the harmonizing Qi manifesting five meanings. However, based on the Scripture of Settling the Will (Dingzhi Jing), the concept is now explained through three main perspectives: first, the universality of desire; second, the initial state of desire; and third, the method for transcending desire.

The first part discusses the universality of desire, proposing that the "two halves" consist of five levels: the chaotic state beyond the Three Realms (jie wai) is one half, while the four types of defilement within the Three Realms (jie nei) form the other half. Specifically: 1) the chaotic state beyond the Three Realms; 2) the defilement of the Formless Realm; 3) the defilement of the Form Realm; 4) the defilement of the Desire Realm; and 5) the defilement of the Three Evil Paths. This classification originates from the Scripture of Settling the Will, which states that the pure Qi divides and descends due to chaotic interaction, merging with the four defilements within the realms to form a complete system of desire. This illustrates how originally pure spiritual nature (shenxing) splits due to chaotic delusions—viewed from beyond the realms as one half, and from the perspective of purity as another half. The so-called "divided half" means that, from the standpoint of the sacred realm, the chaos beyond is one half, which together with the four defilements within constitutes the complete system of desire.

This scripture delves into profound Daoist insights regarding the nature of "deluded inversion" and the cycle of birth and death. It reveals that sentient beings' primordial deluded thoughts (referred to as yinyun, the misty primordial Qi state) have no true origin—much like inverted cognition itself lacks any substantial foundation. The so-called state of "originally clear spirit" (the innate purity of mind-nature) is in truth a realm of emptiness transcending all concrete existence.

The text employs the metaphor of yinyun (the chaotic primordial Qi at creation's dawn) to illustrate the subtle deluded thoughts that first arise. Though these thoughts may seem as light as wispy smoke, they become the root cause obscuring wisdom and perpetuating the cycle of rebirth. Quoting multiple classic texts, the scripture demonstrates that birth and death fundamentally lack true beginning or end—the essential state of sentient beings resembles empty space, with so-called "start" and "finish" being merely relative concepts.

Regarding spiritual practice, the scripture clarifies: the initial emergence of discriminating desires (bieyu) stems from more fundamental universal desires (tongyu), which gradually solidify into increasingly heavy habitual tendencies through persistent attachment. Practitioners must awaken to the truth of mind-nature's innate purity (clarity), realizing the essential emptiness of deluded thoughts to transcend the wheel of rebirth. The mentioned "five locations" refer to five realms of attachment, while "four kinds of people" likely indicate four stages of cultivation—both being key concepts in the Daoist practice system.

This scripture primarily discusses how to return to one's original nature by severing desires and habitual tendencies during spiritual cultivation.

The concept of "cutting off habitual Qi" is first explained: If one can properly align their position (state of cultivation), they can eliminate long-accumulated habitual tendencies. However, if discriminative thinking arises (attachment to dualistic notions of good and bad), one may fall into evil realms due to heavy karmic retribution. The text points out that those who commit evil deeds under the guise of cultivation will incur backlash from natural Qi, ultimately descending into the three evil paths (hell, hungry ghosts, animal realms). Such karmic consequences may appear naturally formed but actually stem from personal actions.

Regarding the root of desire: Ordinary desires are "illusory existences" formed by the continuous interplay of habitual tendencies and causes. Initially, humans can generate both evil and good, but evil thoughts tend to arise spontaneously and proliferate easily, while virtuous thoughts require sustained cultivation to manifest.

The third section outlines the stages of cultivation: Observing the Five Precepts (basic ethical injunctions against killing, stealing, etc.) enables one to avoid evil realms; purifying verbal karma frees one from half the bonds of the desire realm (world of material cravings); purifying bodily karma liberates from half the constraints of the form realm (world of material shapes); and purifying mental karma releases from half the confines of the formless realm (pure mental existence). When one completely transcends these fourfold bonds and cultivates desireless contemplation, they can return to the "naturally authentic" fruit of the Dao.

The scripture further explains: Transcending these four bonds allows return to the Great Void (cosmic origin), restoring clear and empty Qi to regain the primordial state of harmonious Yin-Yang union. Here, "intermingling" refers to the undifferentiated chaos before Yin-Yang separation, while "clear emptiness" denotes the absolute realm beyond existence and non-existence. The true Dao is neither being nor non-being—the Scripture of Ascending to the Mysterious states that genuine Dao awakens to the essential unity of Yin-Yang's dual aspects.

The final section on "Dao-intent" clarifies: The initial purpose of Daoist practice is to sever the cycle of life and death, using wisdom to observe and transcend the ocean of desires, ultimately realizing the state of Wuwei (non-action). Dao-intent can be divided into five types, with this passage focusing on "natural Dao-intent"—the cultivation path that follows one's innate nature.

(Note: The "three paths" refer to the three evil realms; the "Five Precepts" are fundamental Daoist ethical guidelines; the "desire realm, form realm, and formless realm" constitute the Buddhist triple world system adopted by Daoism; "dual aspects" indicates the unity of Yin-Yang opposition.)

This scripture elucidates two core concepts: the intention for Dao (Daoyi) and the ten virtues (Shishan).

Regarding "Dao intention" (the original aspiration to pursue the great Dao), the text explains that practitioners should initially set their intention on seeking the fruits of Dao above while transforming sentient beings below. This "naturalness" carries dual meanings: first, the naturalness of cause and effect, where actions naturally yield corresponding results; second, the naturalness of the true path, achieved through teaching and salvation. Dao intention can be categorized into five types: the intention to study Dao (subduing afflictions through cultivation), the intention to know true Dao (realizing truth through wisdom), the intention to transcend Dao (liberation from the three realms), and the supreme Dao intention (ultimate wisdom). The first four represent stages of practice, while the last signifies the state of fruition—together forming the complete heart of Dao cultivation.

Concerning the "ten virtues" (ten wholesome actions), the scripture details their specific contents: protecting life instead of killing, practicing generosity instead of stealing, maintaining chastity instead of sexual misconduct, avoiding divisive speech, refraining from harsh words, abstaining from false speech, shunning frivolous talk, eliminating greed, overcoming anger, and abandoning wrong views. These virtuous actions bring both worldly blessings (human and celestial rewards) and accumulate merit for sagehood. The text particularly emphasizes overcoming three mental obstacles during practice: ignorance, arrogance, and indecision.

The mentioned "three realms" (desire realm, form realm, and formless realm) represent the three levels of existence in Buddhist cosmology, while the "seven treasures" symbolize various blessings. These cultivation methods reflect Daoism's characteristic integration of ethical practice with wisdom cultivation, using behavioral discipline to support spiritual refinement.

This passage explains the corresponding relationship between the "Ten Virtues" and "Ten Evils" in Daoist cultivation. The Ten Virtues serve as precepts encouraging virtuous conduct, while the Ten Evils represent prohibited harmful actions. The root of the Ten Evils stems from the three mind-poisoning states of greed, hatred, and delusion, whereas the Ten Virtues must be founded upon the three virtuous roots of integrity, compassion, and benevolence.

Specifically, practitioners can cultivate virtuous conduct through four types of giving (布施): material giving, physical giving, life giving, and wisdom giving. Material giving involves donating money or goods; physical giving means using one's body (the six senses referring to eyes, ears, nose, tongue, body and mind; the four elements referring to earth, water, fire and wind) to help others, such as providing physical aid in emergencies; life giving entails dedicating one's life to liberating others and upholding the Daoist teachings; wisdom giving means instructing sentient beings through wisdom and dharma methods – this being the most important of the four types of giving, bringing the greatest karmic rewards.

Giving can be divided into two categories: material giving and virtue giving. Material giving provides physical assistance to others, while virtue giving teaches others through virtuous conduct. Material resources will eventually be exhausted, but the merit of virtue giving is boundless and inexhaustible.

Regarding the principle of karmic retribution, it illustrates that both negative/positive and virtuous/evil actions, as well as the distinction between sages and ordinary people, all follow inevitable laws of retribution. The roots of suffering and happiness all have their predetermined patterns. By simultaneously eliminating the two extremes of "attachment to causality" and "denial of causality," one can comprehend higher truths.

The formation of karmic relationships involves five elements: cause (因), condition (缘), action (行), karma (业), and root (根). The cause is the fundamental reason directly producing the result; conditions are supporting factors; action refers to the specific behavioral process; karma represents the force generated by actions; and root is the latent power capable of producing results. Retribution (报) constitutes the response to actions – where fruit (果) is the direct consequence of causes, and retribution (报) is the responsive effect brought by actions.

This scripture primarily discusses two types of causal relationships: transcendental causation (world-transcending karma) and mundane causation (worldly karma).

In transcendental causation, the nature of "cause" is rooted in the understanding of "emptiness," which can shatter worldly attachments. Cultivating ten thousand virtuous practices serves as supporting conditions that ultimately lead to the fruition of Dao. The essence of "effect" is the attainment of complete wisdom. From an internal cultivation perspective, initial understanding constitutes "habitual causes" that generate subsequent "habitual effects," creating successive layers until reaching the nine sacred realms. When great wisdom reaches perfection, one achieves the Dao-fruit. This type of causation relates to Dao and De (Virtue).

In mundane causation, virtuous causes and evil causes respectively correspond to pleasurable effects and painful effects. Superficially, these karmic results manifest in both material and spiritual forms, but their true nature lies in mental dharma. As the Lingbao Jing states, retribution for good and evil ultimately originates from the mind. There are four specific manifestations: mind-causes producing mind-effects (e.g., cultivation leading to wisdom), form-causes producing form-effects (e.g., planting peach seeds yielding peach trees), form-causes producing mind-effects (external conditions triggering internal results), and mind-causes producing form-effects (such as practicing the Ten Virtues leading to rebirth in heavenly realms).

From the perspective of cultivation stages, human and celestial blessings represent virtuous fruits, while the three evil paths (hell realms, hungry ghosts, and animal rebirths) constitute karmic retribution for misdeeds. Regarding the suffering and pleasure within the Three Realms (Desire Realm, Form Realm, and Formless Realm), there are two viewpoints: one maintains that all three realms are inherently suffering, with what ordinary people consider pleasure being illusory; the other holds that genuine practitioners may experience certain pleasures, though these remain impermanent and not ultimate bliss.

The Dingzhi Jing clarifies that all desires are delusional thoughts, and since delusions are fundamentally empty, they cannot produce true happiness. The scripture explains this through three progressive stages: first stating that the three evil paths represent suffering while human and celestial existences offer pleasure; then revealing that even human and celestial states entail suffering, with only the realm of true sages constituting real bliss; ultimately demonstrating that even sagehood contains aspects of suffering. The key insight lies in recognizing that what the world calls pleasure is impermanent and lacking true autonomy. When sentient beings awaken to this, it's termed "phenomenal truth"; when they remain unawakened, it's called "principle truth"—yet neither represents the ultimate principle of Dao. Within the cycle of birth and death, what appears as pleasure, permanence, purity, and freedom possesses only superficial appearance without substantial reality.

This scripture passage primarily explains how the four attributes of the Dao (permanence, self-sovereignty, selfhood, and bliss) exist within the realm of the Dao itself rather than as independent entities.

The Baoxuan Jing states that the "permanent Dao" has neither origin nor precedent, signifying the Dao's eternal existence beyond temporal constraints. The Mengwei Jing describes the Dao as "serenely abiding forever" — existing with crystalline constancy, capable of both manifestation and concealment. This characteristic of "self-sovereignty" simultaneously embodies the meaning of "selfhood." The Guanshen Jing further clarifies that by entering this formless, imageless state (i.e., union with the Dao), one attains enduring joy and tranquility, encompassing both the attributes of "selfhood" and "bliss."

(Note: The "four" mentioned here refers to the four virtues of the Dao discussed earlier; the Mengwei Jing is an early Daoist scripture; "guanshen" denotes the method of inner observation in cultivation practice.)

This passage comes from the Daojiao Yishu (Pivotal Meaning of Daoist Teaching), compiled by the Tang dynasty Daoist Meng Anpai, which primarily explains the concept of the "Five Shades" (Wuyin, analogous to the Buddhist five skandhas) and their impact on spiritual cultivation.

The Five Shades refer to form (se), perception (shi), conception (xiang), feeling (xin), and volition (xing)—five factors that obscure one's true nature. "Form" denotes the physical body and sensory organs (the five roots); "perception" refers to the discriminative cognition of external phenomena; "conception" involves imagination and attachment to things; "feeling" encompasses emotional responses and judgments; and "volition" pertains to the mental activities arising from these processes. The first three are fleeting thoughts, while the last may persist across multiple thoughts. These five factors are interconnected, all acting like shadows that veil a person's true nature, preventing the manifestation of their original essence.

The scripture points out that human existence is fundamentally a "provisional person" (jiaren), formed by the aggregation of these Five Shades and interacting with the external world through the senses. The Mystic Serenity Master (Xuanjing Fashi) held that all sentient beings are fundamentally rooted in spirit (shen) and qi (vital energy). Though beings in the five realms of existence may differ in form, they all share the basis of spiritual consciousness and qi.

The Benji Jing (Scripture of the Original Boundary) further elaborates: The human body arises from the union of primordial qi (the "true parents") and the physical parents, with the six roots (senses) engaging the six dusts (external objects) to produce the six cognitions (consciousness). This cognitive process generates false distinctions—such as male and female, mountains and forests—which then give rise to judgments of love and hatred, good and evil (xinju, the gathering of feelings). Ultimately, these lead to negative karma like greed, anger, and delusion, forming the chain of cause and effect that perpetuates the cycle of rebirth.

The key to Daoist cultivation lies in dissolving the obscuration of these Five Shades, reaching the state where "perception, conception, feeling, and volition are extinguished," so that one may return to the original truth of the Dao.

This scripture primarily explains the Daoist theory of the "Five Obscurations" (referring to five factors that veil one's true nature). It states that "aggregation" signifies the gradual coalescence of various elements into solid forms. These conglomerates obscure the innate nature of sentient beings, plunging them into darkness and suffering—this is the essence of the Five Obscurations.

Specifically, the formation of the Five Obscurations unfolds as follows: All phenomena originate from the interaction of Yin and Yang Qi (the two fundamental energies), which first give rise to five basic material qualities (the Five Dusts: form, scent, taste, touch, and sound). These five qualities then combine to form five attributes (the Five Constants), four primary elements (the Four Greats: earth, water, fire, and wind), and six constituent components (the Six Families). For instance, the Xiaomo Jing states that the Four Greats are temporary combinations, while the Five Dusts are provisional aggregations. The Xisheng Jing mentions that when the Four Qi (earth, water, fire, and wind) interact with the Five Dusts, the four dusts (form, scent, taste, and touch)—excluding sound—collectively constitute the five material phases: Metal, Wood, Water, Fire, and Earth.

Each of the Four Greats possesses distinct characteristics: Earth is defined by solidity, Water by moisture, Fire by warmth, and Wind by movement. The Six Families correspond to specific bodily aspects: Wood governs the skeleton, Wind governs breath, Fire governs body heat, Metal governs teeth, Earth governs flesh, and Water governs blood (as detailed in the Xuanmiao Jing).

A particularly crucial observation is that the formation of all things relies on "emptiness" (void). For example, the seven orifices and five viscera of the human body require space to exist, just as carts, boats, and houses need hollow spaces to function. However, "emptiness" itself is not a concrete entity—it transcends creation and destruction and cannot be directly used as a building material. The empty spaces within our organs merely illustrate that phenomena require space to operate; they do not imply that "emptiness" is employed as a structural component.

By analyzing the layers of material composition, this scripture ultimately reveals that seemingly substantial phenomena are merely temporary assemblies of conditions. At their root, no eternal, unchanging essence can be found—this is the Daoist understanding of the illusory nature of the world.

The concept of "dharma-body" (法体) can be likened to physical objects being composed of emptiness. If an object were to disintegrate, the emptiness should likewise disintegrate—implying that emptiness itself undergoes birth and cessation. Yet this is not actually the case. All artificially constructed things are impermanent; within their processes of birth and transformation, one cannot claim that objects are formed at any specific moment. One interpretation holds that time merely propels the transformation of objects, preventing them from maintaining a fixed state, and thus it cannot be said that time creates objects.

Some may ask: When the two qi (气) of yin and yang form matter, do they not inherently contain birth and cessation? Doesn't this mean time creates objects? Here it must be clarified that different theoretical systems understand "formation" differently, and one cannot simply raise objections. To say matter condenses from qi is valid, but to claim matter condenses from time is unreasonable. Ultimately, discussions of "formation" are always relative to specific phenomena. When probing whether something is "constituted," where is there any absolute standard? Moreover, linguistic descriptions cannot truly constitute objects—just as saying "a person without language capacity is not human" is itself an invalid claim. The correct understanding is this: first there exists the essential nature of things, and only then can they be described by language, not the reverse—where language creates things.

Regarding the "six affinities" (六情, the six perceptual faculties of eyes, ears, nose, tongue, body, and mind), they resemble Buddhism's "five aggregates" (五蕴: form, sensation, perception, mental formations, and consciousness) in that they function through four subtle elements (earth, water, fire, and wind). The six affinities stimulate mental activity through external conditions while also relying on sensory organs to produce cognition. When worldly delusions grow increasingly intense, they resemble turbid water flow; yet if delusions are severed immediately, one can restore the clear and empty qi (清虚之气, the pure original nature). The Scripture of Settling the Will (定志经) states: once the six affinities become tainted, they give rise to all manner of afflictions; while the Scripture of Great Precepts (大戒经) notes: when the six affinities are tranquil, the spirit naturally returns to its original truth.

Specifically: the eyes perceive color, the ears receive sound, the nose distinguishes scents, the tongue tastes flavors, the body senses touch, and the mind comprehends principles. "Body-affinity" may also be termed "hand-affinity," since the hands are the body's most active organs. Broadly speaking, "affinity" (情) is another name for "consciousness" (识), referring to the sentient and spiritual quality that distinguishes living beings from wood and stone, while also carrying the meaning of "actualization." The True Scripture of Upper Prime (上元真书) states: indulging the six affinities naturally actualizes misfortune, while restraining them actualizes auspiciousness. Though the outcomes differ, both demonstrate the actualizing function of "affinity." These six cognitive faculties depend on sensory organs to arise, hence their naming after the eyes, ears, etc. Essentially, they take the six consciousnesses as their foundation.

The "six roots" (六根, the six sensory bases) are called "roots" because they generate cognition. Among them, five (eyes, ears, nose, tongue, body) belong to the material level, while one (mind) belongs to the mental level. The first five roots produce sensory cognition, hence their designation as roots; the sixth "mind-root" generates thought and volition, and is therefore also called a root.

According to Master Xu (a Daoist practitioner), the six sensory faculties of humans (six roots) are formed through the combined influences of the Five Phases (Wood, Fire, Earth, Metal, Water) and the four great elements (earth, water, fire, wind). Just as the heart serves as the foundation of thought, the five viscera constitute the basis of internal perception. The Western Ascension Scripture states that human form and Shen (spirit) cooperate to sustain vital activities.

The six external objects (six dusts) refer to: colors, sounds, odors, tastes, tactile sensations, and principles. Specifically: colors include the five hues (blue-green, yellow, etc.); sounds comprise the five musical notes (gong, shang, jiao, zhi, yu); odors divide into five types including rancid and fragrant; tastes consist of sour, sweet, bitter, pungent, and salty; tactile sensations encompass various perceptions like cold and heat; while principles denote the patterns underlying all phenomena. They are called "dusts" because these external objects can stain the practitioner's mind like settling grime.

Different masters hold varying interpretations: One master maintains that colors, odors, and tastes each possess their own dust, with all three containing tactile elements. For instance, eyes and ears can not only see and hear but also perceive pain and itching. Another master argues that these four perceptual objects (color, odor, taste, touch) are fundamentally unified, merely perceived through different sensory angles. Like a single pillar - it simultaneously embodies color, odor, taste, and tactile quality, with the difference lying only in which faculty perceives it.

At their root, all external phenomena are illusory. If colors constitute all things, then what composes color itself? Pursuing this inquiry reveals all phenomena to be essentially empty. The Scripture of Settled Intent states that material realms of past, present, and future are all illusory, expressing precisely this principle.

Regarding the six inputs (six perceptual interactions), Master Xu explains: The six consciousnesses can receive six external objects, which in turn stimulate six consciousnesses. This mutual influence constitutes "input" - external objects entering the mind, and the mind perceiving external objects. The Scripture of Original Periphery describes how the six roots generate six consciousnesses when encountering six dusts. In truth, the six dusts also mutually influence each other: external objects stimulating consciousness represents dust entering awareness, while consciousness recognizing objects represents awareness entering dust.

The Essential Meaning of Internal-External Relationships: External worldly matters influence the inner mind, while internal cultivation manifests in outward behavior. This mutual influence operates in two forms: one is concrete behavioral influence (shi ru), where sensory contact directly triggers mental activity; the other is abstract conceptual influence (yi ru), which bypasses direct sensory interaction. However, practitioners should understand that both external influences and internal cultivation are ultimately illusory in nature, and must relinquish attachments, avoiding greed and contamination. As the Scripture of Stabilizing Aspiration (Dingzhi Jing) states: Though we possess this physical body, we must ultimately return to the realm of emptiness.

The Essential Meaning of the Three Karmas (body, speech, and mind): These three karmas determine human elevation or downfall, serving as the root of karmic retribution for sins and blessings. Purifying the three karmas leads to the realm of ultimate bliss, while impurity of the six roots (eyes, ears, nose, tongue, body, and mind) results in sinking into the sea of suffering. The Scripture of Original Perfection (Benji Jing) explains: First cultivate three virtuous practices—when the three karmas are purified, the six roots naturally become pure. Specifically: bodily karma refers to physical actions, verbal karma to speech, and mental karma to activities of thought such as greed and anger. Although speech belongs to the category of mental karma, it emphasizes concrete expression, hence the conventional separation of body, speech, and mind as distinct karmas.

The Essential Meaning of the Ten Evils: The ten evils originate from the three poisons (greed, hatred, and delusion), manifesting as seven evil actions. Greed and hatred are their root causes, while killing, stealing, and similar acts are their concrete expressions. Ceasing these evil actions transforms them into virtuous roots. To attain the pure and empty state, these evil karmas must be eradicated. The Scripture of Original Perfection states: When the three poisonous minds arise, they create the ten evil karmas. Specifically: bodily evils include killing, stealing, and sexual misconduct; verbal evils include divisive speech, harsh words, false speech, and frivolous talk; mental evils include greed, hatred, and wrong views (also called foolishness and jealousy). These seven evil actions combined with the three poisons constitute the ten evils. The Scripture of Covenant Authority (Mengwei Jing) further adds: disrupting harmonious relationships, disturbing hierarchical order, verbal abuse, and groundless condemnation of heaven, earth, and deities all belong to the ten evils.

The Four Conditions for Forming Evil Karma: The seven evil actions of body and speech must simultaneously meet four conditions to constitute complete evil karma. The absence of any one condition renders the evil karma incomplete. Taking killing as an example: first, there must be an actual living being; second, there must be clear knowledge that it is a living being; third, there must be intent to kill; fourth, the act must be carried out. If there is only murderous intent without actual action, it does not constitute complete killing karma in Hinayana teachings. However, in Mahayana teachings, the mere arising of murderous intent already harbors hidden malice and must be guarded against.

This scripture provides a detailed explanation of the "Seven Unwholesome Deeds" in Daoist teachings, outlining their causes and manifestations. Each unwholesome deed consists of four defining elements:

The four conditions for killing (terminating life): 1) the object must be a living being, 2) the thought of killing arises, 3) there exists the desire to kill, 4) the act of killing is committed.

The four conditions for stealing: 1) the object rightfully belongs to another, 2) the thought of theft arises, 3) there exists the desire to steal, 4) the object is physically removed.

The four conditions for sexual misconduct: 1) the object is inappropriate for such relations, 2) lustful thoughts arise, 3) there exists the desire for illicit relations, 4) physical contact occurs.

The four conditions for divisive speech (sowing discord): 1) there are specific parties involved, 2) the thought to divide arises, 3) there exists the intention to create discord, 4) divisive words are spoken.

The four conditions for harsh speech: 1) directed at a specific person, 2) abusive thoughts arise, 3) there exists the desire to insult, 4) hurtful words are uttered.

The four conditions for false speech: 1) directed at a specific situation, 2) deceptive thoughts arise, 3) there exists the desire to deceive, 4) false statements are made.

The four conditions for frivolous speech (meaningless or flowery words): 1) directed at a specific context, 2) the thought to speak idly arises, 3) there exists the desire for empty talk, 4) words contrary to Daoist principles are spoken.

These unwholesome deeds primarily stem from three fundamental afflictions: greed, hatred, and delusion.

Deeds arising from greed include: killing for delicacies, stealing for material gain, indulging in lust, lying for fame and fortune, sowing discord to gain affection, using harsh words to seize property, and speaking frivolously for vanity.

Deeds arising from hatred include: killing out of resentment, stealing in anger, violating others' relationships due to loathing, lying out of irritation, destroying relationships through envy, hurling abuse from hatred, and speaking idly from spite.

Deeds arising from delusion include: killing without understanding karma, stealing without moral discernment, and similarly speaking improperly due to ignorance. Delusion gives rise to wrong views, which in turn generate various unwholesome actions.

The formation and manifestation of these unwholesome deeds are relatively straightforward to comprehend. The essential point lies in recognizing their roots and addressing them through spiritual practice focused on eliminating the three poisons of greed, hatred, and delusion.

In the fifth volume of the Pivotal Meaning of the Daoist Teaching compiled by the Qingxi Daoist Meng Anpai, the important concept of "Three-in-One" (Sanyi) is thoroughly explored. This "Three-in-One" refers to the mystical state where Jing (essence), Shen (spirit), and Qi (innate vital energy) merge into unity, serving as the key to accessing the Dao of emptiness.

On the concrete level, these three aspects manifest distinct forms, yet fundamentally, they all return to emptiness. As the Dongshen Jing (Scripture of the Cavern of Spirit) states: the so-called "One" actually encompasses the three dimensions of Jing, Shen, and Qi. Jing represents the capacity for transcendent wisdom and insight, Shen embodies the function of boundless freedom beyond constraints, and Qi manifests as tangible energetic expression.

These three concepts can also be explained through the terms "Yi, Xi, Wei": "Yi" denotes Jing, because the wisdom of Jing is impartial and unbiased; "Xi" denotes Shen, because the function of Shen is inexhaustible; "Wei" denotes Qi, because Qi originates from the profound noumenon yet does not display coarse form.

Master Meng points out that although we speak of "three" separately, in essence, they are "one." Master Xu further elaborates: the Three-in-One is the source of the highest truth and wisdom, capable of generating all things yet never being exhausted. Master Xuanjing, however, asserts that the true "One" transcends verbal description—it is neither substance nor emptiness, both responsive to phenomena and abiding in stillness. This perfect wisdom is simultaneously noumenon and phenomenon, neither substantial nor void.

Delving deeper, Jing, Shen, and Qi each possess a complete nature: when Jing transcends constraints, it becomes Shen; the wondrous substance of Jing is Qi. The wisdom of Shen is Jing; the wondrous substance of Shen is also Qi. The wisdom of Qi is Jing; when Qi transcends constraints, it becomes Shen. Thus, all three take the wisdom of Jing as their foundation, though the term "Jing" is emphasized in name.

Regarding cultivation methods, the Dongzhen Xiaomo Jing (Scripture of the Cavern of Truth for Dispelling Demons) states: true wisdom arises from maintaining this "One" through meditative stillness. The core of cultivating the Three-in-One lies in preserving inner tranquility and stability.

This passage from The Pivotal Meaning of the Daoist Teaching explains methods for stabilizing the mind during cultivation, with its core lying in "proper contemplation" (zhengguan, correct visualization practice). The Precept Scripture of Laozi (Lord Lao) states that to preserve the original spirit (shen), the key lies in rectifying one's thoughts. Right thought arises from stillness and stability—only when the body is tranquil can the spirit be settled; only when the spirit is settled can consciousness become pure; and only when consciousness is pure can one merge with the Dao (the Way).

The practice involves three key points: first, the "expedient method" (fangbian famen, preliminary approach); second, "proper contemplation"; and third, "transforming conditions" (zhuan yuan, altering karmic circumstances). The first method is like beating a drum to gather people. When cultivating proper contemplation, one must guard against the intrusion of evil qi (vital energy) by summoning the assembly of inner deities (shen) for protection. The Dongzhen Scripture records: a bell on the left, a chime stone on the right, and a drum in the center—the number of strikes corresponds to different celestial realms. Thirty-six strikes correspond to the Thirty-Six Heavens, thirty-two to the Thirty-Two Heavens, twenty-seven to the Nine Heavens (three times nine), twenty-four to the twenty-four body deities, twelve to the twelve body deities, nine to the Nine Palaces, seven to the Seven Star Lords, and three to the Three Origins (Heaven, Earth, and Water Officials). Practitioners choose the appropriate number of strikes according to their needs to invoke the deities.

The second method involves swallowing saliva. Saliva is like a spring—when flowing freely, it sustains life; when blocked, it disturbs the mind. Thus, one must swallow saliva to nourish the hundred spirits (inner deities), then calmly guard the "Threefold Unity" (sanyi, the integration of essence-jing, qi, and spirit-shen). The number of repetitions follows the drum-beating method.

The third method involves restraining the hun (ethereal soul) and po (corporeal soul). The hun, belonging to yang spirit, governs life and inclines one toward goodness; the po, belonging to yin spirit, governs death and inclines one toward evil. If evil thoughts are not subdued, how can one dispel malign qi? Therefore, one must subdue the yin po and restrain the yang hun to preserve the "Threefold Unity."

"Proper contemplation" refers to correctly visualizing the state of "Threefold Unity," while "transforming conditions" shifts from observing qi to observing the original spirit (shen), revealing the inconceivable realm of divine power. Both contemplative methods are realized through the "two contemplations."

The "two contemplations" are "qi contemplation" (qiguan) and "spirit contemplation" (shenguan), profound states of meditative wisdom that lead to the wondrous gate of "profound mystery upon mystery" (chongxuan). Through these contemplations, one pacifies the mind, ultimately reaching the state of "double negation" (shuangqian)—neither clinging to existence nor emptiness. The body, having form, is suited for "qi contemplation" to cultivate stability; the mind, elusive and intangible, is suited for "spirit contemplation" to cultivate the wisdom of emptiness. This is the essential teaching of cultivation as described in the Benji Scripture.

This passage explains the Daoist cultivation methods of "Qi observation" (qiguan) and "Spirit observation" (shenguan), as well as the progressive stages of the "Three Observations" practice.

Qi observation (observing the movement of primordial Qi within the body) focuses on concrete energetic transformations. Practitioners visualize the Three-One Mysterious Qi (the unified state of Jing, Qi, and Shen) to connect with their physical being. Spirit observation (visualizing the original spirit) transcends form and emphasizes the unfathomable mystical realm, embodying the inconceivable wisdom of both emptiness and form (phenomena and essence). The term "observation" here refers to mindful awareness - contemplating both the mysterious unified state and perceiving the formless truth.

The scripture states that genuine observation requires equanimity toward all phenomena - neither clinging nor rejecting - maintaining a still and unhindered mind to enter the mystical state. This equanimous view is both non-discriminatory equality and a great equality that transcends equality and inequality.

Qi observation takes still observation of the body as its foundation, comprising two aspects: preparatory practices before visualization and the formal entry into the observation state. Qi observation belongs to conditioned methods (with specific techniques), while Spirit observation belongs to unconditioned methods (transcending techniques). Spirit observation transcends worldly cultivation, whereas Qi observation represents worldly practice. These correspond respectively to concentration (samadhi) and wisdom (prajna), using mind-body cultivation to realize the truth of emptiness and form.

Though Qi observation primarily develops concentration, it also comprehends emptiness and form; though Spirit observation mainly cultivates wisdom, it also penetrates existence and non-existence. From the perspectives of emptiness and form, concentration methods actually constitute one aspect of wisdom methods. All cultivation ultimately returns to the wisdom of emptiness realization, though beginners must first accumulate merit through concrete practices.

The scripture further details the progressive stages of the "Three Observations" among five observation methods, serving as steps for Hinayana practitioners (those not yet fully enlightened):

1. Observation of provisional phenomena: Realization through expedient appearances. Sentient beings easily understand external things as empty, yet struggle to realize the "self" is also empty. As Zhuangzi said, the body consists of hundreds of bones, nine orifices and six organs - which part truly constitutes "me"? Understanding this breaks self-attachment.

2. Observation of true reality: Further examining the true nature behind provisional appearances.

3. Observation of partial emptiness: Realizing emptiness by negating substantial existence. Hinayana practitioners must repeatedly investigate through negating substantial existence and empty appearances, thereby generating genuine insight into emptiness between these two states.

This scripture explores the core Daoist philosophical concepts of "substantial reality" (the essence of true existence) and "contemplation of emptiness" (the perception of void). It begins by posing the question: From where does substantial reality truly originate? If we say it arises from other phenomena, we fall into an infinite regression; if we claim it emerges from void, how can nothingness—which cannot even sustain itself—give birth to substantial existence?

The text observes that people often cling to notions of "being" (existence), hence requiring the concept of "emptiness" (void) to dissolve such attachments. The Scripture of Ascending to the Mysterious states that to transcend "being," one must first comprehend "non-being." However, practitioners of Hinayana Buddhism (early Buddhist schools) tend to remain trapped in a one-sided understanding of "emptiness," failing to truly penetrate the original mind. Authentic "contemplation of emptiness" should recognize that "emptiness itself is empty," since "emptiness" is merely a conceptual counterpart to "illusory existence." As illusory existence is fundamentally unreal, "emptiness" consequently loses its basis for establishment. The Scripture of Original Perfection terms this realization "the emptiness of emptiness itself."

The text then elaborates three contemplative methods: contemplation of being, contemplation of non-being, and contemplation of the Middle Way. "Contemplation of being" examines the nature of material existence, recognizing that so-called "being" is neither absolute existence nor absolute void. "Contemplation of non-being" investigates the essence of void, understanding that "non-being" is not absolute nothingness. "Contemplation of the Middle Way" transcends the duality of "being" and "non-being," realizing the true state is neither pure existence nor pure void. These three contemplative approaches interpenetrate, ultimately pointing toward the ineffable realm of ultimate truth.

Particular emphasis is placed on how authentic contemplation does not simplistically cling to either "being" or "non-being," but employs dialectical thinking to realize the Middle Way principle that "being is precisely emptiness, emptiness is precisely being." This method dismantles two extreme views—eternalism (attachment to substantial reality) and nihilism (attachment to void)—achieving comprehensive insight into true reality.

This discusses the Daoist dialectical relationship between "being" (you) and "non-being" (wu). First, it clarifies that "non-being" is not absolute nothingness, because "non-being" itself constitutes a form of existence. Similarly, "being" is not absolute permanence, because all that exists is subject to transformation and dissolution.

True wisdom lies in recognizing that neither "being" nor "non-being" are absolute. When we say "non-being" isn't absolute void, it's because the potential for transformation resides within it. When we say "being" isn't eternal substance, it's because all existence ultimately returns to non-being. This understanding that transcends the duality of "being" and "non-being" constitutes the true meaning of the "Middle Way" (zhongdao).

The key to practicing Middle Way contemplation (a Daoist cultivation method) lies in realizing this state of "neither being nor non-being." This principle applies both to the object of contemplation and the contemplating subject itself. At a deeper level, the true source belongs neither to "being" nor to "non-being."

Neither "being" nor "non-being" represent ultimate truth—even the concept of "neither being nor non-being" shouldn't become an object of attachment. Through the practice of the "Three Contemplations" (likely referring to the contemplative methods of emptiness, provisionality, and the Middle Way), one comes to understand this principle. Using the analogy of "center" and "extremes," clinging to either "being" or "non-being" represents partiality, while transcending both through "neither being nor non-being" constitutes the Middle Way. Ultimately, we must employ the wisdom of "non-being" to dissolve attachments to "being."

In the seventh volume of the Daoist Pivotal Meaning (Daojiao Yishu) compiled by the Qingxi Daoist Meng Anpai, important concepts such as the "Three Realms" (Sanjie), "Five Paths" (Wudao), and "Primordial Chaos" (Hunyuan) are systematically discussed. Here, we focus on explaining the meaning of the "Three Realms."

The so-called Three Realms serve to distinguish the levels of spiritual cultivation and the cycles of karma and rebirth. If one can transcend these realms, they will reach the true abode of the Dao; if they remain entangled within them, they will forever lose eternal joy.

Specifically, the Three Realms are divided as follows:

1. The Realm of Desire (Yujie), which refers to a state polluted by cravings, named so because sentient beings are deeply bound by inner desires.

2. The Realm of Form (Sejie), which pertains to the world of material existence, named for its prominent external shapes and appearances.

3. The Realm of Formlessness (Wusejie), which transcends physical forms, named because it lacks the materiality of the lower realms. Collectively called "realms" (jie), they signify distinct domains, each with its own karmic retribution. They are also referred to as "existence" (you), as they contain numerous living beings.

According to the Scripture of the Original Foundation of Numinous Treasure (Lingbao Benyuan Jing), among the thirty-two heavens, the highest four are the Heaven of Seed-People (Zhongmin Tian), representing the pinnacle of cultivation. The remaining twenty-eight heavens are divided into the Three Realms: the first six belong to the Realm of Desire, the middle eighteen to the Realm of Form, and the final four to the Realm of Formlessness.

The establishment of the Three Realms stems from the observation that worldly phenomena manifest in three fundamental modes: the ethereal void, tangible matter, and the conscious mind. Corresponding to these, the Three Realms emerge.

There are four explanations for the formation of the Three Realms:

1. The Responsive Manifestation of the Three Realms (Yinghua Sanjie): They permeate all existence, potentially appearing within a single heaven or even within a speck of dust, endlessly transforming in unfathomable ways. The thirty-two heavens exemplify this responsive manifestation.

2. The Three Realms of Samsara (Lunhui Sanjie): Sentient beings drift through the cycles of rebirth, wandering among the Five Paths (heavenly beings, humans, animals, hungry ghosts, and hell-dwellers) without awakening, bound by karmic retribution.

3. The Three Realms Emerging from the Primordial (Liulai Sanjie): Gradually formed from the chaos of primordial Qi (Hunyuan), beings become tainted by the desires of the six senses (sight, hearing, smell, taste, touch, and thought), developing four types of consciousness and five sensory faculties. Initially not truly within the Three Realms, they fall into them due to karmic attachments.

4. The Transcendence of the Three Realms (Fanchu Sanjie): As the scriptures state, "Returning to my original pure and empty nature," this refers to ultimately surpassing the constraints of the Three Realms through cultivation.

This scripture primarily expounds on Daoist theories of reincarnation and karmic retribution. According to one's virtuous or evil actions, sentient beings will be reborn into five distinct life forms.

The text first outlines the hierarchy of spiritual cultivation: through practice, one may transcend the cycle of rebirth within the Three Realms. Those still bound by reincarnation will be reborn into different realms based on their karmic merits. Purely evil karma leads to rebirth in the Three Wretched Paths, mixed karma results in human rebirth, while purely virtuous karma elevates one to the Eighteen Heavens. By cultivating the "Immovable Karma" (a more profound state), practitioners may ascend from the Nineteenth to the Thirty-Second Heaven. Through the meditation method of "Contemplating Existence and Non-Existence," one reaches the Fourth Heaven, progressing gradually to higher celestial realms until attaining a state beyond all calamities.

The scripture then details the Five Paths of Rebirth:

1. Heavenly Path: Representing the most perfected state, where "One" symbolizes the initial manifestation of Dao-Qi (Dao) encompassing all things. Heavenly beings embody naturally formed virtuous karma.

2. Human Path: Humans possess benevolent hearts capable of harmonizing Yin-Yang.

3. Hell Path: Located beneath the earth, these are prisons for sinful souls.

4. Animal Path: Domesticated creatures suffering due to accumulated evil karma.

5. Hungry Ghost Path: "Ghost" (Gui) signifies return to emptiness—these beings eternally starve without sustenance.

Some interpretations add a sixth Path of Spirits. The Heavenly Path is further subdivided into twenty-eight heavens across the Three Realms, with rebirth determined by one's cultivation level. The Human Path is characterized by heads round like heaven and feet square like earth, embodying benevolence. Hells are divided between the Northern Fengdu Hell and the Five Sacred Mountain Hells—Mount Tai hosts twenty-four hells, while Huoshan, Hengshan, Songgao and other sacred mountains each have distinct hells corresponding to varying degrees of sin.

Finally, the text mentions that upholding the Five Precepts (basic commandments including non-killing and non-stealing) brings virtuous rewards. Overall, this scripture systematically presents the Daoist worldview of reincarnation and cultivation stages, emphasizing how karmic forces determine the ascent or descent of life forms.

The Daojiao Yishu (Pivot of Daoist Doctrine) states that those who uphold the ten precepts and accumulate virtue through good deeds will receive two types of blessings: those with profound virtue may ascend to become immortals, while those with lesser virtue will be reborn as humans.

Regarding the concept of "Hunyuan" (Primordial Chaos), Chapter 25 explains: In the earliest stage of the cosmos, the three primordial Qi (Sanqi) were intermingled and undifferentiated, gradually condensing into the embryonic forms of heaven and earth. At that time, all things were in a state of chaos—Yin and Yang had not yet manifested as concrete phenomena. As the celestial order unfolded, the subtle Qi began to emerge, the clear and turbid energies separated, the Five Phases (Wuxing) each found their place, and the Three Realms (Desire Realm, Form Realm, and Formless Realm) were thus established.

To elaborate on the meaning of "Heaven and Earth in Primordial Chaos": During the Hunyuan period, the three Qi existed in a chaotic state, the nine Qi had not yet differentiated, and heaven and earth were formless, existing in a state between being and non-being. Only after the three Qi manifested did heaven and earth begin to function. The Dongshen Jing (Scripture of the Cavern Spirit) records: The Dao is profoundly mysterious, capable of generating existence and dissolving into non-existence. The original substance of the Dao is called "Taiyi" (Supreme Change); when the primordial Qi first stirred, it was called "Taichu" (Supreme Beginning), also known as "Taixu" (Supreme Void), appearing as a formless blue energy. When the Qi first took shape, it was called "Taishi" (Supreme Commencement) or "Taiwu" (Supreme Non-Being), appearing yellow. When the Qi underwent qualitative transformation, it was called "Taisu" (Supreme Simplicity) or "Taikong" (Supreme Emptiness), appearing white. When form and substance became complete, it was called "Taiji" (Supreme Ultimate), also referred to as "Taiyi" (Supreme Oneness), "Taishen" (Supreme Spirit), "Taiqi" (Supreme Qi), "Taixuan" (Supreme Mystery), or "Taishang" (Supreme Purity), appearing reddish-yellow. At this stage, form and substance were still undivided, hence called "Hun" (Chaos); the intermingling of elements was called "Dun" (Turbidity); and the initial manifestation of all principles was called "Yuan" (Origin). The Three Powers (heaven, earth, and humanity), the Five Phases, and all things had not yet differentiated—this state was collectively termed "Hunyuan."

When forms began to distinguish themselves, it marked the division of heaven and earth. When the cosmic cycle nears its end, all will return to chaos. That state is like wind stirring water—neither fully wind nor fully water, with consciousness dim and indistinguishable. Traditional teachings hold that within Hunyuan, there are distinctions between the refined and the coarse: the refined is the pure Qi of the Dao, while the coarse is the multiplicity of all things. In truth, the Dao is omnipresent, unfathomably profound. Yet the Dao and chaos are distinct—neither wholly internal nor external, yet encompassing both. Whether speaking of unity or multiplicity, refinement or coarseness, the principle remains the same. Specifically, it can be divided into twelve categories: two are the Yin and Yang Qi, and ten are concrete phenomena. These ten phenomena further divide into five living (humans, spirits, birds, beasts, and insects) and five non-living (metal, wood, water, fire, and earth).

The term "Heaven and Earth" refers to the fundamental principle that governs all things. It both encompasses and nurtures all beings, serving as the source from which all things originate—the purest Qi first ascends to form Heaven. Heaven is also called "the summit" because it stands loftily above, sheltering what lies below; its mysterious emptiness residing in the highest position constitutes Heaven. Heaven manifests its form through the sun, moon, and five planets (collectively known as the Seven Luminaries), composed of the purest clear Qi. According to scriptures like the Shengshen Jing (Scripture of the Divine Life), Heaven is formed through the accumulation of Yang Qi. However, in essence, Heaven is not a material entity. The teachings of sages hold that Heaven's nature is Qi—it cannot be said to exist nor not exist, dwelling in a mysterious state that transcends both being and non-being.

The Taizhen Ke (Code of Supreme Truth) records that the highest three Heavens are called the Great Canopy Heaven (Daluo Tian), the ultimate realm of the Dao. Originally, there was only this single wondrous Qi in the Great Canopy Heaven, from which three primordial Qi—Xuan (Mysterious), Yuan (Original), and Shi (Beginning)—transformed and gave rise to the Three Pure Heavens:

1. The Jade Pure Realm (Yuqing Jing) of the Qingwei Heaven, formed from Shi Qi (Primordial Beginning Qi);

2. The Upper Pure Realm (Shangqing Jing) of the Yuyu Heaven, formed from Yuan Qi (Original Qi);

3. The Great Red Heaven (Taiqing Jing) of the Dachi Heaven, formed from Xuan Qi (Mysterious Qi).

These three Qi further multiplied, ultimately producing nine types of Qi that formed the Nine Heavens. The specific names of the Nine Heavens are recorded in the Dongzhen Jing (Scripture of the Cavern of Truth). Each of these Nine Heavens further divided into three, resulting in twenty-seven Heavens, which, combined with the original Nine Heavens, form the Thirty-Six Heavens.

Regarding the number of Heavens and Earths, the Waiguo Fangpin Jing (Scripture of the Outer Realms) states that each of the eight directions contains over five hundred million layers of Heaven and Earth, all suspended in the void and encircling the eight directions. In truth, the number of Heavens is beyond calculation—some overlap vertically, some stand side by side, and some are close to the Earth. The Zangtian Jing (Scripture of the Concealed Heavens) also mentions four special celestial realms: the Yudai Heaven in the east, the Fuli Heaven in the south, the Yeni Heaven in the west, and the Danyue Heaven in the north.

Explaining the meaning of the sun, moon, and stars: The sun is called "the solid" (shi) because its form is perfectly whole and without deficiency. The Sandao Shunxing Jing (Scripture of the Threefold Harmonious Movement) states that the sun is the essence of Yang Qi, while the Laojun Zhongjing (Central Scripture of Lord Lao) compares the sun and moon to the Minister of Education (Situ) and Minister of Works (Sikong) of Heaven (ancient official titles). The Yupei Jindang Jing (Scripture of Jade Pendants and Golden Bells) refers to the sun as the hun (celestial soul) of Heaven.

The Zangtian Jing records that the sun has a diameter of 2,040 li (ancient Chinese miles), with an inner aqueous halo of flowing water essence that radiates light outward. Within the sun exist cities, inhabitants, and seven-jeweled bathing ponds, where blue, red, yellow, and white lotuses grow. The inhabitants are 2.4 zhang (about 24 feet) tall and wear red garments. The four types of lotuses flourish and wither with the seasons, thus forming the cycle of spring, summer, autumn, and winter.

This scripture primarily elucidates the Daoist understanding of celestial movements and natural phenomena.

Regarding celestial motion, the text describes five winds that propel the heavenly bodies: the Seasonal Wind, the Mighty Wind, the Assisting Wind, the Turning Wind, and the Traveling Wind. It is through the power of these winds that the sun, moon, and stars perpetually traverse the void. The sun travels one degree daily, completing its celestial circuit in one year. The moon, formed from the concentrated essence of yin qi, is called the "Celestial Soul." Within the lunar palace exist marvelous sights—cities, inhabitants, a seven-jeweled bathing pool, and the Eightfold Exalted Forest—all lunar residents dressed in azure garments.

Concerning the stars, the scripture explains they govern the four seasons and the movement of the Five Phases (Wood, Fire, Earth, Metal, Water), while also serving as vessels for human destiny. The Five Planets (Venus, Jupiter, Mercury, Mars, and Saturn) embody the quintessential energies of the Five Phases. The Nine Stars of the Northern Dipper reside 400,000 li above earth, constructed from golden essence and lapis lazuli, serving as celestial abodes for immortals and completing one full rotation each day and night.

Regarding earth's formation, the text states our world sustains all things through the accumulation of yin qi. The earth comprises three layers: the uppermost moist soil layer lies 990 billion kilometers beneath heaven; the middle hardened soil layer; and the lowermost stratum of stone resin. This stratified structure reflects Daoism's distinctive conception of planetary composition.

These descriptions reveal a Daoist cosmology that integrates natural phenomena with cultivation theory, replete with symbolic numerology and imagery. They demonstrate how ancient sages sought to comprehend universal principles through observing nature's patterns.

This passage describes the unique Daoist cosmological understanding of the earth's layered structure. The earth is divided into nine strata (jiulei), with clearly defined distances between each layer:

From the surface downward, the fourth layer is called the "Land of Moistening Nourishment," located twenty billion li beneath the third stratum. The fifth layer, the "Land of Golden Grains," lies another twenty billion li below. The sixth is the "Diamond Iron Marshland," followed by the seventh "Wooden Constructed Land." The eighth "Great Wind Marshland" stretches eighty billion li beneath the seventh. These eight terrestrial layers extend boundlessly in all directions, devoid of color or qi (vital energy).

The ninth and deepest stratum is the "Cavernous Abyss" (Dongyuan), a colorless realm that serves as the pivotal axis sustaining heaven and earth, preventing their collapse, situated five hundred twenty billion li below the surface. These nine earthly layers correspond to nine Earth Emperors (Tuhuang)—thirty-six in total—who mirror the Thirty-Six Heavens above. These terrestrial sovereigns share equal status with the Jade Emperor, each governing different dimensions of the cosmos.

The scripture further reveals that beneath Mount Kunlun lie nine subterranean tiers, each stratum alternating between layers of water and wind—ninefold in total—mutually supporting one another. The earthquakes we experience are actually caused by the tremors within these alternating wind-water layers. This structural explanation for seismic phenomena reflects the Daoist worldview that interconnects natural occurrences with cosmic architecture.

The eighth volume of Daojiao Yishu (Pivotal Meaning of the Daoist Teaching), compiled by the Qingxi Daoist Meng Anpai, elucidates five core doctrinal concepts:

On the "Teaching of Principle" (lijiao): The Teaching of Principle guides people through wordless instruction. Here, "principle" (li) refers to the fundamental meaning of the doctrine, while "teaching" (jiao) denotes the concrete methods of guidance. True understanding does not lie in abandoning language and texts but in penetrating words to grasp the wordless truth. The Teaching of Principle is divided into two types: the first is the "expedient method" (fangbian famen), which serves as an introductory approach for beginners—such as explaining the principle of precepts (jieli) through precepts themselves or the principle of charity (shili) through acts of giving. The second is the "ultimate method" (jiujing famen), which encompasses teachings like the Six Perfections (liudu, the six practices including charity and precepts) and the Seven Daoist Scriptures (qibu daojing). Ultimately, one must transcend the form of words to realize the principle beyond speech.

On the five classifications of teaching methods:

1. Gradual Teaching (jianjiao) vs. Sudden Teaching (dunjiao): Gradual teaching progresses step by step from shallow to profound (e.g., ascending from the Great Clarity [Taiqing] to the Great Peace [Taiping] realms), while sudden teaching directly expounds the highest truth (e.g., Yin Xi immediately hearing the Daode Jing).

2. Detailed Exposition (xiangshuo) vs. Concise Summary (lüeshuo): Detailed exposition fully unfolds the teachings (e.g., the Seven Daoist Scriptures), while concise summary distills them (e.g., the Eight-Word Mantra).

3. Superficial Explanation (qianshuo) vs. Profound Explanation (shenshuo): Superficial explanation addresses mundane matters (e.g., elixirs and talismans [fuzhou]), while profound explanation reveals mystical truths.

4. Expedient Teaching (quanjiao) vs. Ultimate Teaching (shijiao): Expedient teaching adapts to conventional understanding, whereas ultimate teaching aligns with the Dao despite appearing unconventional.

5. Abolishment (feizhi) vs. Establishment (xingli): Certain teachings may be abolished or established depending on circumstances.

These doctrines emphasize the need to flexibly apply different teaching methods according to the practitioner's capacity (genqi, receptive ability) and conditions (jiyuan, situational factors), with the ultimate goal of guiding people to realize the truth of the Dao.

When heterodox methods (referring to non-orthodox religious practices) decline, the true teaching (Daoism) flourishes. Just as the "Three Heavens" (the highest Daoist realms of the Three Pure Ones/Sanqing) manifested during the mighty Han dynasty, the "Six Heavens" (referring to vulgar folk sacrifices) gradually faded from the Central Plains region.

Regarding the concept of "realm-wisdom" (境智):

"Realm" denotes the perceived states of cultivation practitioners, while "wisdom" refers to the capacity for enlightened discernment. These two concepts form the core terminology for understanding doctrinal teachings and represent special designations for refining mind and nature. The "realm" encompasses dual meanings, ultimately leading to the forgetting of both self and objects; the illumination of "wisdom" divides into three aspects, fundamentally transcending four attachments (referring to the "Four Abandonments" in the Daode Jing: "reject sageliness and discard wisdom," etc.)—this is its essential principle. True wisdom traces back to the source and encompasses all dharmas, enabling clear understanding without confusion.

Detailed explanation: "Realm" refers to the various phenomenal states encountered in cultivation, while "wisdom" denotes the cognitive capacity for clear discernment. Illuminating phenomena is called "wisdom," while realizing emptiness is called "insight." In essence, "realm" represents fixed dharma characteristics, while "wisdom" is the enlightenment that transcends four attachments. If one can reach the state of "four forgettings" (forgetting form, forgetting emotion, forgetting self, forgetting objects), one aligns with the true realm.

True wisdom does not rigidly separate "wisdom" from "realm": To regard "wisdom" and "realm" as fixed concepts is neither true realm nor true cognition—such understanding is rigid. One should realize that true wisdom is not deliberately sought yet naturally complete; not clinging to realms yet naturally penetrating them. This "knowing without knowing" (the Daoist "unknowing knowing") alone can comprehend all truths without exception.

The significance of realms unbound by external phenomena lies in transcendence; the essence of wisdom not deliberately pursued resides within. The internal is the root of all wisdom, the external the manifestation of all realms. In truth, there is no distinction between inner and outer—realm and wisdom are originally one—seemingly different yet undifferentiated, apparently dual yet non-dual.

Wisdom divides into three types: fundamental wisdom (本智), observational wisdom (观智), and responsive wisdom (生智). Fundamental wisdom remains unmoving yet simultaneously illuminates "emptiness" and "existence," uniting "expedient means" (权) and "ultimate truth" (实). Within fundamental wisdom arise two functions: illuminating emptiness becomes observational wisdom, while illuminating phenomena becomes responsive wisdom.

A Song dynasty master summarized them as: Dao wisdom (道智), truth wisdom (实智), and expedient wisdom (权智). Dao wisdom refers to the creative power that generates being from non-being; truth wisdom denotes the realization through "observing the body and guarding the One" (inner cultivation practice) of how the formless Dao can responsively manifest; expedient wisdom indicates the skillful teaching ability to adapt methods according to circumstances. "Expedient" means appropriate—flexibly accomplishing beings' needs.

The functions of these three wisdoms: First, they generate great compassion—seeing that beings originally lack distinctions of "being" and "non-being," yet create attachments through confusion, straying from the source into suffering; second, they teach according to conditions—precisely because beings fail to understand the truth of "neither being nor non-being," sages must teach opportunistically.

This passage primarily discusses two core concepts: "spontaneity" (自然) and "Dao-nature" (道性).

Regarding "spontaneity," it does not refer to fixed, inherent attributes of things. True spontaneity means having no creator and no fixed laws. There is neither self nor other, neither object nor subject—thus one cannot stubbornly cling to any notion of eternal permanence. What we call "spontaneity" actually transcends dualities and exists in absolute independence. The scripture clarifies that we use the term "spontaneity" only provisionally, as a skillful means for teaching purposes. In reality, self and other, "so" and "not-so" are mutually dependent—there is no absolute self nor absolute other. As the Benji Jing (Scripture of Original Perfection) states, both worldly and transcendent teachings are provisional names established through causes and conditions, serving as expedient means to liberate sentient beings.

Concerning "Dao-nature," it resides within ultimate truth, perfectly integrated and all-pervasive. Although Dao-nature itself is profoundly still and mysterious, it permeates all things. Sentient beings fail to manifest this Dao-nature because it becomes temporarily obscured by afflictions and delusions, keeping them in ordinary states. Once these obstructions are removed, one attains sagehood. The Taixuan Jing (Scripture of Supreme Mystery) explains that Dao-nature is true emptiness—neither mere emptiness nor non-emptiness. All beings inherently possess this Dao-nature, which transcends the duality of emptiness and non-emptiness.

This scripture primarily elucidates the concept of "Dao-nature" (the essential attributes of Dao) and its manifestations across different dimensions.

It first points out that all beings inherently possess Dao-nature, which is in harmony with nature itself. The Dao is characterized by perfect integration and unimpeded flow, its wisdom illuminating all things; nature is marked by constancy and ultimately achieves complete Dao-realization. Pei Jun (referring to the Daoist immortal Pei Xuanren), when transmitting Daoist teachings, termed the realized state as "marvelous attainment" (miaocheng), its application as "Dao," and its practice as "nature."

The text distinguishes three levels: "observation" refers to perceiving the stages of cultivation; "realization" denotes the manifestation of Dao-fruits at the moment of attainment; and "function" describes the latent state during cultivation. Just as all things rely on their true nature to function, in practice, this is called "function" or "true nature." When Dao-fruits are realized, it is termed the "perfect dharma body" (the most complete embodiment of Dao). When speaking of "nature," it refers to the potential for attaining Dao-realization.

The text critiques the rigid separation of "Dao" and "nature," arguing that Dao-nature is neither purely existent nor purely non-existent. Quoting the Xisheng Jing (Scripture of Western Ascension), it illustrates that Dao-nature is omnipresent, manifesting both in the process of cultivation (causal nature) and in the fruition of attainment (resultant nature). True Dao-nature transcends dualities such as existence and non-existence, name and form.

Finally, Dao-nature is summarized in five expressions:

1. Central and True Dao-nature: The essential truth, impartial and neither arising nor ceasing.

2. Conditional Nature: The karmic conditions for awakening, arising through cultivation environments and teachings.

3. Contemplative Nature: The wisdom of observation emerging from discerning states of existence and non-existence.

4. Wisdom Nature: The profound wisdom attained at the highest state of realization.

5. Non-Action (Wuwei) Nature: The state of absolute freedom beyond the bonds of cause and effect.

In essence, Dao-nature is called "Dao-fruit" when manifest and "Dao-nature" when latent. Its substance is pure and spontaneous, present not only in humans and animals but also in plants, stones, and all things.

(Note: The term "sentient beings" (hanshi) refers to conscious creatures, while "plants and stones" (guomu shi) broadly represent flora and inanimate objects, reflecting the Daoist belief in the animacy of all things.)

The nature of Dao (Dao xing) is the fundamental quality that transcends all phenomena—it neither exists as "being" nor "non-being," neither depends on causes nor produces effects. It belongs neither to material form nor to mental consciousness, and is beyond concepts of gain or loss. To fully comprehend this nature is to attain the true Dao; this natural, authentic state of luminous emptiness is the essence of Dao.

The Scripture of Ascending to the Mysterious (Shengxuan Jing) states: Those who cultivate the Dao understand that it stands in opposition to worldly conventions, for the nature of all things is empty and still. The Scripture of Western Ascension (Xisheng Jing) speaks of "borrowing Qi and receiving Qi," meaning that the original source of all living beings is inherently pure, but deluded thoughts give rise to discriminating consciousness. Once thoughts arise, one becomes entangled in attachment and defilement. Ordinary beings, with their weak karmic tendencies, cannot transcend on their own and must rely on the nourishment and guidance of primordial Qi (Yuanqi). After obtaining life, they further cultivate wisdom through practice; at the moment of completion, they attain the supreme Dao.

This is like bamboo shoots before they break through the earth—they exist in a state of emptiness. Once they sprout, they emerge with their outer husks. When the young shoots are still weak, they need rain to aid their growth. When they mature into bamboo, they gradually shed their husks, and once fully grown, they no longer produce new ones. Similarly, when wisdom is perfected, deluded thoughts cease to arise. The Scripture of Western Ascension says: The Dao does not reside in me alone—all things possess the nature of Dao. This is spoken from the perspective of sentient beings.

Now let us clarify: If we say only sentient beings possess the nature of Dao while insentient things do not, then the Dao would be confined to sentient beings alone. Yet the great Dao permeates all things—logically, both sentient and insentient should embody Dao-nature. If both possess it, then both conscious and unconscious entities should be capable of attaining the Dao. In reality, however, whether one attains the Dao or not relates to the presence or absence of consciousness. The nature of Dao is neither limited to matter nor to spirit, yet it manifests through both. Precisely because it relates to spirit, it can be realized through cultivation; precisely because it relates to matter, even tiles and pebbles contain the nature of Dao.

Book 9 of the Pivotal Meaning of the Daoist Teaching (one of ten volumes), compiled and edited by Daoist Meng An of Qingxi, explores several key Daoist concepts:

On the "Field of Blessings" (Futian): The Field of Blessings refers to the source that generates karmic merit, much like fertile land yields crops. Performing good deeds is akin to sowing seeds of virtue that ultimately bear the fruits of blessings. The Lingbao Jing (Numinous Treasure Scripture) states that the Dao (the Way) is the origin of all things, and all actions can become fields of blessings. "Blessing" represents abundance and joy, while "field" symbolizes generative capacity, just as fertile land in the mundane world produces crops. The Benji Jing (Scripture of the Primordial Boundary) mentions that one should rejoice in having a body and mind capable of receiving nourishment from Daoist teachings. Among the Three Treasures (Dao Treasure, Scripture Treasure, and Master Treasure), the Master Treasure is most suitable as a Field of Blessings, for while the Dao is supremely revered it is rarely encountered, scriptures require human propagation, and only masters can provide direct guidance.

On the "Pure Land" (Jingtu): The Pure Land is an ideal realm that guides sentient beings in cultivation, attainable only through accumulation of pure virtuous karma. The Lingbao Jing records that the Celestial Worthy created five directional Pure Lands to deliver beings. These Pure Lands are divided into five types: the first is the Great Clarity Realm (Taiqing jing) where immortals dwell; the second is the Upper Clarity Realm (Shangqing jing) inhabited by perfected beings; the third is the Pure Land where consummate sages reside. All these Pure Lands constitute purified worlds where accomplished practitioners dwell.

(Note: Given the original text's length and repetitive content, this translation focuses on core concepts, presenting complete explanations of the two principal doctrines "Field of Blessings" and "Pure Land" while omitting partially repetitive sections and unmentioned chapters such as "The Meaning of Three Periods" and "The Meaning of Five Turbidities.")

In Daoist scriptures, the term "sage" is also referred to as "sage-soil," just as the four celestial venerables of the Jade Pure Realm (the highest heavenly realm in Daoism), who serve as masters of spiritual transformation, inhabit a state called "celestial venerable-soil." The worlds formed by sentient beings through karmic attraction are termed "sentient-soil." Here, the relationship between celestial venerables and ordinary beings is one of mutual dependence—this karmically created pure realm transcends ordinary measurement, surpassing temporal and spatial limitations in its profound and inconceivable mystery.

The essential meaning of the pure realm can be summarized as the dual manifestation of "dependent retribution" (the environment) and "primary retribution" (the living subject). The dependent aspect manifests as lands adorned with seven treasures, harmonized by the eight winds (the balanced operation of eight natural phenomena), where white jade rings grow spontaneously, cave echoes resound with celestial music, and gold-jade pavilions stand amidst swirling clouds. The primary aspect manifests as longevity bordering on immortality and jade-like countenance—blessings reserved for those of perfect virtue, attainable when cultivation reaches completion and one joins the ranks of immortals. In truth, an upright heart (sincere and uncontrived) itself constitutes the pure realm. Scriptures state: When the three karmas (of body, speech, and mind) are purified, the six roots (eyes, ears, nose, tongue, body, and mind) become pure; with the six roots purified, one's world naturally becomes pure. The Scripture of Hidden Celestial Inner Landscape further records: All lands share the same solar and lunar rhythms, reflecting the eternal principles of cosmic operation. The Scripture of Great Peace notes: Celestial immortals perceive time differently—the highest realm considers ten thousand human years as one day, the next level a thousand years, then a hundred years, while even the lowest realm counts ten days as one.

Regarding the doctrine of the "three periods" (past, present, and future): The core meaning lies in the flux and transformation of time. By seeing through illusion and relinquishing attachment, one transcends desire's bondage; truly understanding impermanence leads to entering wuwei (non-action). Specifically: "Past" refers to what has occurred and faded; "present" to what currently manifests and persists; "future" to what remains unformed but will emerge. The original meaning of "period" (世) is this alternation between old and new—all conditioned phenomena ceaselessly renew. The three periods may also be called "three existences": what once existed (past), what presently exists, and what shall exist. The Scripture of Cavernous Truth states: Beings who made vows in the past, current Dao practitioners, and those destined for favorable rebirths in the future—all are encompassed within the three periods. Fundamentally, when a phenomenon has yet to occur, it belongs to the future; while occurring, the present; and when concluded, the past.

The initial thought that has already vanished belongs to the past, while the future thought has yet to arise. The thought currently forming is the present. All these are artificial constructs, impermanent and subject to change, ultimately destined to perish. In essence, all phenomena undergo three stages: arising, existing, and ceasing. This perpetual transformation constitutes the three periods of past, present, and future.

The thirty-third explanation of the Five Turbidities (wuzhuo, five states of defilement): These turbidities refer to the decline of an era and the increase in afflictions among sentient beings. This concept illustrates the root of worldly attachments, aiming to guide practitioners beyond the bondage of the Three Realms (desire realm, form realm, and formless realm) and into the supreme state of Dao.

Detailed explanation of the five turbid manifestations:

1. The turbidity of afflictions (fannao zhuo) refers to pervasive desires that disturb cultivators.

2. The turbidity of views (jianjie zhuo) denotes erroneous perceptions arising from attachment and discrimination.

3. The turbidity of lifespan (shouming zhuo) indicates the brevity of life and the interconnected state of body and mind.

4. The turbidity of sentient beings (zhongsheng zhuo) describes the inevitable destruction through samsaric rebirth.

5. The turbidity of epochs (shiyun zhuo) signifies moral degeneration in the Dharma-ending age, marked by three calamities: floods, fires, and warfare. Scriptures state that future kalpas will bring various sufferings including water and fire disasters, war, and disease.

The essence of the Five Turbidities:

The turbidity of afflictions and views take mental activity as their basis. The turbidity of lifespan and sentient beings take body-mind as their basis. The turbidity of epochs takes the mixture of illusion and reality as its basis. During peaceful eras these turbidities remain latent; they manifest prominently in times of chaos. Desires are divided into two categories because they manifest as both universal and particular. Though lifespan and sentient beings are both illusory concepts, they are explained separately because ordinary people cling fiercely to life and fear death. Among the Five Turbidities, the first two represent fundamental defilements while the latter three are secondary. Even in Pure Lands (Buddhist ideal realms), concepts of birth-death cycles, lifespan, and time exist—though sages remain unaffected by the Five Turbidities.

Explanation of the Three Calamities (sanzai):

These refer to warfare, epidemics, and water-fire disasters. Scriptures record that during minor kalpas of yangjiu bailiu (Daoist terminology for cyclical cosmic periods), these three disasters appear. Sometimes warfare manifests as the calamity, sometimes epidemics, sometimes water or fire—all three emerge toward the end of minor kalpas. Discipline scriptures also mention disasters of water and fire.

This passage expounds the Daoist theory regarding cyclical cosmic calamities. The text describes two primary cycles of catastrophe: Yangjiu (阳九) and Bailiu (百六).

Master Lu (likely referring to a Daoist sage) posits that 456 years constitute a minor Yangjiu cycle, while 4,560 years form a greater temporal unit called Yuan (元), during which three major calamities occur. A 360-year span represents a Bailiu cycle that also brings disasters, constituting smaller-scale Yangjiu-Bailiu tribulations. Larger cycles include the Grand Yangjiu of 45,600 years and Grand Bailiu of 3,600 years, marking more extensive catastrophe periods.

The Scripture of Heaven and Earth's Cyclical Transformations (天地运度经) records more detailed temporal divisions: 3,300 years for minor Yangjiu and Bailiu cycles, and 99,000 years for their grand counterparts. Within this framework, celestial disasters are termed Yangjiu while terrestrial calamities are called Bailiu. These periodic tribulations encompass warfare, plagues, floods, conflagrations, and other catastrophes affecting all earthly beings.

These numerical cycles embody Daoist understanding of cosmic operations, positing fixed patterns of calamitous recurrence between heaven and earth. Practitioners must comprehend these cycles to better navigate impending tribulations. The system reflects the Daoist worldview where temporal dimensions mirror the waxing and waning of Yin-Yang energies and the transformations of the Five Phases (五行), with practitioners aligning their cultivation accordingly.

Book 10 of the Pivotal Meaning of the Daoist Teaching, compiled by the Qingxi Daoist Meng Anpai, primarily explores important concepts such as "movement and stillness" (dongji). Here we examine the relationship between these two core categories of "movement" (dong) and "stillness" (ji).

"Movement" refers to the Dao's (the highest truth in Daoism) responsiveness to the transformations of all things, and thus it is omnipresent. "Stillness," on the other hand, refers to the inherently quiescent nature of the Dao itself, which is equally omnipresent. This dual characteristic—both still and capable of movement—constitutes the relationship between the Dao's "substance" (ti, essence) and its "function" (yong, manifestation).

This can be further divided into four situations:

1. Movement-Stillness (Dong-Ji): Refers to the manifestation of essence through phenomena, or the return from phenomena to essence.

2. Stillness-Movement (Ji-Dong): Refers to essence manifesting as phenomena, or the generation of phenomena from essence.

3. Movement-Movement (Dong-Dong): Refers to the constant transformations of phenomena, such as the multiple manifestations of immortals (shenxian).

4. Stillness-Stillness (Ji-Ji): Refers to absolute stillness that transcends both phenomena and essence.

When a cultivator first vows to deliver sentient beings, they must manifest forms and voices (movement) in the world, yet these manifestations remain fundamentally still in essence. The highest truth originally has no distinction between movement and stillness, but for the sake of understanding, these terms are used to illustrate the relationship between substance and function. The true relationship is this:

• Substance (Ti): "Stillness that is not still"—the essence that appears active yet is fundamentally quiescent.
• Function (Yong): "Movement that does not move"—the responsiveness that appears unmoving yet interacts with all things.

Only by transcending the distinction between substance and function can one truly comprehend the Dao.

(Note: In this text, "substance and function" (ti-yong) is a key philosophical framework in Chinese thought, where "substance" refers to the noumenon or essence, and "function" refers to its operation or manifestation. "Traces" (ji) denote the manifested phenomena, while "root" (ben) signifies the fundamental essence.)

Master Xu (a Daoist philosopher of the Northern and Southern Dynasties) proposed six manifestations of the relationship between stillness and movement: first, complete stillness without motion; second, perpetual movement without cessation; third, movement concealed within stillness; fourth, stillness maintained within movement; fifth, stillness capable of initiating movement; and sixth, movement capable of returning to stillness. These profound principles require concrete explanation:

Complete stillness resembles Mount Song standing immovably upon the earth, or the North Star fixed eternally in the heavens. Perpetual movement is like the sun and moon forever journeying westward, or rivers ceaselessly flowing eastward. Movement concealed within stillness can be compared to observing the moon's reflection rippling in water while turning to see distant mountains shifting with one's gaze. Stillness maintained within movement is akin to celestial bodies orbiting yet constellations remaining constant, or countless streams rushing seaward while the ocean's capacity stays unchanged. Stillness initiating movement resembles how a suspended chime or bamboo pipe remains motionless until struck to produce sound. Movement returning to stillness is like musical notes naturally fading when the playing ceases. However, these are merely metaphors—literal interpretations will obstruct comprehension of the true meaning.

Regarding the doctrine of "resonance" (ganying): Such phenomena originate from karmic conditions and occur between the mundane and sacred. The correspondence between virtue and reward follows with the precision of shadow tracking form or echo answering sound. The Dongshen Jing (Scripture of the Cavern of Spirit) records that enlightened masters respond to supplications through manifested writings, employing concrete methods to actualize resonance, using textual communication to elevate ordinary beings toward sagehood.

Detailed explanation: "Gan" refers to active supplication by mortals, while "ying" denotes the sacred response. Traditional teachings classify resonance into six types: upright resonance (sincere and proper supplication), attached resonance (requests transmitted through spiritually charged objects), universal resonance (collective summoning during harmonious eras), partial resonance (unique summoning by few in turbulent times), manifest resonance (publicly witnessed miracles), and hidden resonance (subtle, imperceptible responses). For instance, ancient communities collectively summoning a sage ruler exemplifies universal resonance, while Ge Xuan (the renowned Three Kingdoms-era Daoist) displaying miraculous powers alone in Wu territory represents partial resonance. Those divine manifestations that astonish the world belong to manifest resonance.

This passage primarily discusses two core Daoist concepts: "resonance" (感应) and "being/non-being" (有无). Regarding resonance, it manifests in two forms: overt resonance, as when Emperor Wu of Han received celestial visitors during his Yellow River sacrifices, or when the Yellow Emperor ascended to heaven astride a dragon at Dinghu Lake; and subtle resonance, exemplified by Yang Xi (a Jin dynasty Daoist) receiving revelations during solitary cultivation in mountain caves, or Xu Mi (a key figure in Shangqing Daoism) achieving ascension through quiet chamber meditation.

Resonance further divides into six types: primordial Qi resonance (the transformation of all things through pre-heaven energy), form-based resonance (ancient truth transmission through concrete images), textual resonance (civilizational instruction through written words), sage resonance (humanity's need for enlightened rulers to establish order), worthy resonance (virtuous inheritors of the sage's path), and transmission resonance (ordinary people accessing truth through lineage). Like bamboo shoots responding to weeping by growing or arrows leaving marks in stone—these demonstrate sentient beings resonating with insentient objects. Conversely, sacred lands attracting worthies or famous mountains gathering sages show insentient realms resonating with sentient beings.

The discussion of "being/non-being" (有无) reveals these concepts originate as pedagogical constructs, fundamentally akin to Buddhism's form-emptiness dichotomy. True understanding requires recognizing that "non-being" (无) isn't mere nothingness, establishing correct perception; while realizing "being" (有) lacks inherent existence allows transcendence of delusion. The Scripture of Golden Liquor (金液经) warns that clinging to "being" creates confusion, yet pursuing "non-being" alone remains incomplete. The supreme state transcends this duality, achieving the mysterious condition of "simultaneous forgetting" (兼忘)—where both concepts dissolve.

Concretely: "being" denotes concrete phenomena, "being" signifies empty potentiality. Yet true wondrous non-being (妙无) neither exists as substance nor obstruction—it simultaneously manifests and obstructs, being neither absolute void nor concrete reality. This unfolds through four progressive realizations: both being and non-being, neither being nor non-being, transcending the duality, and perfectly harmonizing both. Through exhaustive investigation of phenomena and complete realization of innate nature, cultivators ultimately attain this profound mystery (重玄) realm.

This scripture explores the dialectical relationship between the core Daoist concepts of "being" (you) and "non-being" (wu). It first points out that nameable things possess concrete forms (having substance), while the unnameable lacks concrete form (being substanceless). "Being" represents illusory appearances insufficient for true naming, whereas "non-being" constitutes the essential reality worthy of being named. The Benji Jing states "even 'non-being' should be transcended to approach the Dao," meaning we must move beyond the very concept of "non-being."

Various masters offer differing interpretations: Master Meng suggests that just as metal's hardness or fire's heat are perceptible qualities, "being" is concretely apprehensible, while "non-being" remains formless and void, only manifesting through principle. Master Xuanjing proposes that existent phenomena (youfa) necessarily possess function, form, and name, whereas nonexistent phenomena (wufa) lack these. Yet names merely constitute provisional labels—true substance and function cannot be established through nomenclature alone.

Regarding comparative value: Master Xuanjing considers "non-being" superior because "being" creates obstructions while "non-being" remains unobstructed; "being" is temporary whereas "non-being" is eternal. However, the scripture notes this valuation is relative—a broken bridge (non-being) obstructs passage while a repaired bridge (being) facilitates movement. "Being" solves concrete problems while "non-being" embodies eternal value. As the Xisheng Jing states, the eternal can become temporary, and the temporary can become eternal.

The ultimate conclusion reveals: neither being/non-being nor eternity/temporality should be absolutized—their significance depends on context. Fundamentally, all phenomena ultimately return to emptiness. This dialectical perspective reflects Daoism's profound understanding of reality's nature—neither clinging to "being" nor neglecting "non-being," but transcending their opposition to achieve higher comprehension.

This passage explores the dialectical relationship between "being" (you) and "non-being" (wu), as well as "illusion" (jia) and "reality" (shi) in Daoist philosophy.

Regarding "being" and "non-being":

The Scripture of Ascending to the Mysterious (Shengxuan Jing) states that both concepts are relative. The true nature of Dao (Dao xing) is eternal and unchanging—it cannot be described as either existing or non-existing. The Western Ascension Scripture (Xisheng Jing) reveals that Dao is not only present within me, but all things embody Dao-nature. The classical teachings of Laozi maintain that Dao permeates everything—what we call "being" is wondrous being (miao you), and "non-being" is wondrous non-being (miao wu). From this perspective, Dao never exists separately from "being" and "non-being." Delving deeply into these concepts can encompass all phenomena. However, one must understand that all phenomena (zhu fa) are not only boundless in manifestation but ultimately empty in nature. This "encompassing" occurs through "non-being," thus embracing all; taking the "limitless" as the "limit," thus exhausting nothing.

Regarding "illusion" and "reality":

These terms distinguish truth from falsehood, separation from unity. Recognizing that all names are relative "non-being" allows one to perceive the fundamental purity of self and others; understanding how "reality" constructs "illusion" reveals the empty nature of material existence. The scripture explains that the Four Elements (earth, water, fire, wind) are temporary combinations, as are the Five Materials (wu wu).

All things originate from the interaction of Yin and Yang energies. These dual forces give rise to the Five Sensory Dusts (wu chen), which in turn form both the Four Elements and the Five Constants (humanity, justice, propriety, wisdom, and faith), eventually manifesting as bodily organs like the five sense organs and nine orifices. Fundamentally, all existence depends on Yin-Yang qi. Yang qi represents growth while Yin qi signifies decay—all things follow this cycle of arising and perishing, thus receiving their share of these energies. Though Yin-Yang governs the birth and death of material forms through qi's transformations, the mind's essence (spiritual dimension) remains unaffected by these cycles.

Master Xuanjing proposes that the Five Sensory Dusts may be termed the Five Qi, which further divide into three categories (though unspecified in the text). This passage emphasizes that while phenomena appear substantial, they are ultimately temporary illusions formed by Yin-Yang qi's coalescence, destined to return to emptiness.

This scripture primarily discusses the Daoist fundamental concepts regarding material composition, analyzing all things in the world through the lens of "dust" (basic elements). It identifies seven fundamental elements: light, darkness, shadow, sound, odor, flavor, and form. Among these, the first three (light, darkness, shadow) can exist independently without mixing with other elements, while the latter four (sound, odor, flavor, form) can combine with other elements to form composite substances.

Special attention is given to the characteristics of the "great wind element" (feng element). At times it exists independently in emptiness without forming objects (such as winds drifting through nature), while at other times it combines with myriad things to create physical entities (like the breath of living beings). Though manifesting differently, the intrinsic nature of wind remains consistently as the tactile element. The text clarifies that what humans perceive as the sound of wind actually arises from wind's friction with objects, while so-called "black winds" are merely wind carrying dark matter—wind itself possesses no color.

Regarding the saying that "the great mass is wind," the author explains this doesn't imply wind has color, but rather emphasizes wind's special status as a tactile element. Among the five independent elements, wind's function is most remarkable, its power far surpassing other elements, thus earning its designation as "great" (a principal element).

Finally, the text mentions two categories of mind methods (spiritual dimensions): one is the formless, imageless wisdom of the Dao ("formless mind"), while the other is concrete consciousness dependent on physical form ("form-dependent mind"). This distinction reflects Daoism's dual understanding of material and spiritual dimensions.

This passage explains how Daoist practitioners transcend the constraints of form and consciousness to achieve unity with the Dao (the Way). When cultivators elevate themselves to the formless and imageless realm, they attain independent existence—a state that doesn't blend with any other phenomena.

The concept of "distinction" arises precisely because people can forget mutual opposition and dissolve the boundaries between the universal and particular. For those still attached to form and appearance, we must clarify this principle: The Dao is neither form nor consciousness, yet it manifests as both, permeating all existence.

Those who cultivate through form and consciousness fall into two categories: The first relies on discriminating mind—the five sensory experiences (five emotions) generated through the five sense organs (five roots) perceiving concrete phenomena (particular forms). The second relies on holistic consciousness (collective form-mind), representing ordinary mental activity that remains dependent on the seven-foot physical body, not yet reaching the state of non-dependence.

Although reliance on the holistic form generates various functions like good and evil, none can exist independently from concrete phenomena. Since these functions aren't formed by other laws, they're called "substantial." The interconnection of four mental states (four thoughts) creates the continuous illusion (sequential illusion).