《三天內解經》

The Upper Scroll, Section 8 of the Scripture on the Inner Explanations of the Three Heavens (authored by Disciple Xu of the Three Heavens tradition) explains thus:

The human life form follows both celestial patterns and terrestrial characteristics. Just as the sun and moon alternate between day and night, the seasons cycle through growth and harvest, thunder and lightning appear and vanish periodically, while wind and rain move in rhythms of activity and stillness—so too do humans manifest varying endowments of wisdom and folly, natures combining good and evil, temperaments ranging from firm to yielding, differing lifespans of longevity or premature death, distinct social statuses of nobility and commonality, hierarchical positions of honor and humility, as well as omens of fortune/misfortune and changing cycles of obscurity/renown.

Heaven, earth and humanity exist in mutual dependence: without humanity, the cosmos loses its meaning; without the cosmos, humanity cannot survive. This resembles how the human body requires the presence of Shen (referring to the primordial spirit-consciousness) to take form, yet the Shen without physical embodiment would lack its dwelling. Thus Heaven establishes cosmic patterns through which the Dao operates—human life and divine spirit share one origin, with the Three Powers (heaven-earth-humanity) collectively forming the foundation of all creation.

Heaven must nourish life, earth must foster beings, and humans must regulate Qi to cultivate vitality. Should Heaven violate the "Mysterious Origin" (cosmic source), solar and lunar eclipses occur; should Earth deviate from the "Yellow Robe" (terrestrial principles), storms and earthquakes arise; should humans oppose the supreme Dao, decay and extinction follow. When refined Qi ascends while turbid Qi descends, creating chaotic currents, human misconduct manifests as celestial anomalies—eclipses, erratic stars—all calamities stemming from humanity's disharmony.

Today, the people's shortened lifespans and corpses littering the land mostly result from: abandoning fundamental cultivation practices, disorderly Qi patterns caused by improper marriages, and forsaking true teachings for heretical beliefs. The ignorant fail to recognize disaster's roots—some slaughter animals to sacrifice to emptiness, seeking longevity through revelry and feasting, only hastening death through these misguided ways. Like scratching one's foot to cure a headache, their methods wholly miss the mark. Reckless prayers accelerate demise—a truly lamentable state.

Therefore, the Essential Explanations of the Three Heavens was compiled to awaken the unenlightened. Yet this knowledge requires careful guardianship—it must not be lightly transmitted. Improper transmission brings calamity upon descendants. The Dao's origin begins in the "Prior-to-Nothingness" (a state preceding even 'nothingness'), spontaneously emerging from primordial chaos. The "Elder of Dao and De" (personified manifestation of the Dao) was born before primordial Qi, representing the Dao's most venerated aspect—hence honored as the Elder of Dao and De.

(Background note: The "Three Heavens" refer to the supreme Daoist realms of the Three Pure Ones; "Mysterious Origin" and "Yellow Robe" personify cosmic principles; the "Elder of Dao and De" denotes Laozi's deified title in Daoist theology.)

This passage expounds the Daoist cosmogony and the creation myth of Lord Lao (Laozi as deified):

In the primordial beginning existed the "Supreme Three Heavens' Limitless Great Dao of Mysterious Origin and Ultimate Nothingness," representing the highest manifestation of the Dao. From the dark void first emerged the "Cavernous Emptiness," which then gave birth to "Grand Nothingness." Through transformations within Grand Nothingness, three fundamental Qi energies manifested: Mysterious Qi (Xuanqi), Primordial Qi (Yuanqi), and Nascent Qi (Shiqi). These three energies intermingled chaotically, coalescing to form the "Mysterious Jade Maiden." Subsequently, the Hunyuan (Primordial Chaos) Qi condensed, and from the left side of the Mysterious Jade Maiden emerged the white-haired Laozi (Lord Lao).

Lord Lao differentiated the three Qi energies: the pure and light Mysterious Qi ascended to form heaven, the turbid and heavy Nascent Qi descended to form earth, while the balanced Primordial Qi flowed to create water, thereby arranging the sun, moon, and stars. With harmonious Qi, Lord Lao fashioned the Nine Continents, appointing three male and six female administrators. By the era of Fuxi and Nüwa, he began naming all creatures and established three teaching methods:

The Central Plains region, imbued with pure Yang energy, followed the Great Dao of Wuwei (non-action). The eighty-one outer kingdoms, dominated by Yin energy, adopted Buddhist precepts to restrain Yin influences. The Chu-Yue territories, balanced in Yin-Yang harmony, practiced the Pure and Simple Great Dao. During this period of "Six Heavens" governance, the three teachings coexisted.

The scripture further enumerates Lord Lao's incarnations across dynasties: as Yuhuazi during Fuxi's reign, Dachengzi during Shennong's era, Guangchengzi under the Yellow Emperor, Wuchengzi and Yinshouzi respectively during Yao and Shun's rules, until becoming Xizezi in the Shang dynasty. His appellations varied widely - sometimes called Li Hong (courtesy name Jiuyang), sometimes Dan (courtesy name Boyang), among numerous other titles.

This passage embodies the Daoist cosmological view of "Dao-Qi transformation" and the religious concept of Laozi "adapting teachings to circumstances," deifying him as both creator deity and imperial preceptor throughout history.

This scripture recounts the miraculous deeds of Laozi and the origins of Daoism:

Laozi possessed numerous incarnations and titles, such as "Yuansheng" (Primal Birth) and "Bowen." He could transform nine or even twenty-four times in a single day, continuously changing his appearance through the ages. During the Shang dynasty under King Wuding, he manifested as a fetus in the womb of Lady Li (actually projecting his formless body to simulate Lady Li's appearance for self-rebirth, as no actual Lady Li existed). For eighty-one years he recited scriptures within the womb, finally emerging from his mother's left armpit as a white-haired elder, hence being called Laozi (Old Master). The currently transmitted Scripture of the Three Platforms (Santai Jing) contains the verses he recited in utero.

By King You's reign in the Zhou dynasty, Laozi foresaw the dynasty's decline and departed in feigned madness with disheveled hair. At Hangu Pass, he encountered Yin Xi while riding a blue ox-drawn cart, transmitting to him three scriptures: one volume of the Upper and Lower Central Scripture (Shangxia Zhongjing) and two volumes of the Five Thousand Character Classic (Wuqian Wen). After Yin Xi attained the Dao, they journeyed westward together to Jibin (modern Kashmir), recognizing the difficulty of civilizing the western tribes. There, Laozi subdued the barbarian king through spiritual powers and composed 64,000-character Buddhist scriptures that converted the entire kingdom. This land lay forty thousand li from Han territory.

Later, Laozi traveled another forty thousand li westward to Tianzhu (ancient India). While the pure and subtle queen napped one afternoon, he instructed Yin Xi to ride a white elephant transformed into a yellow sparrow that flew into her mouth. The following year on the eighth day of the fourth month, the queen gave birth through her right rib (alluding to the Buddha's birth). The child walked seven steps immediately after birth, pointing skyward with his right hand to declare, "Throughout heaven and earth, only I am supreme." Thus began Buddhism's flourishing.

When later ages degenerated with rampant evil qi (vital energy), the Most High Lord Lao (Taishang Laojun) transmitted the Scripture of Great Peace (Taiping Daojing) to Gan Ji, Li Wei and others at Langya to rectify the Six Heavens' corruptive influences. Yet during the Han dynasty, wicked practices multiplied—sorceries, sacrificial slaughter—as people abandoned the true Dao for false arts.

Notes:

1. "Six Heavens" refers to six types of evil qi or malevolent deities

2. "Three Daos" likely denotes the triad of heaven, earth and humanity

3. This passage reflects the Daoist "Laozi's Conversion of the Barbarians" legend, illustrating early Buddhist-Daoist interactions.

This scripture recounts the interactions between Daoism and foreign religions during the Han dynasty, and how the Supreme Lord Lao (Taishang Laojun, the highest deity in Daoism) intervened in human affairs to restore the true Way (Dao).

At that time, the Han emperors did not venerate the true deities of Daoism. Instead, they mistook the immortals (zhenren, perfected beings) who came to assist them—such as Wang Fangping and Dongfang Shuo—as evil spirits. This led to the decline of the Han dynasty and the usurpation by Wang Mang. Although the Liu imperial family of the Han were "descendants of the dragon's essence" (longjing zhi zi, heaven-chosen rulers) destined to reign for twenty-four generations over four hundred years, their lack of faith in the true Dao caused upheaval. Though Emperor Guangwu restored the dynasty, later generations gradually fell into moral decay, and the realms of humans and spirits became disordered.

The text specifically mentions Emperor Ming of Han’s dream of a golden man (referring to the legend of Buddhism's introduction to China), which led him to send envoys to the Western Regions to retrieve Buddhist scriptures and build temples. This resulted in a chaotic blending of Daoism, Buddhism, and folk beliefs. People began to worship malevolent spirits and abandon the true Dao, leading to social disorder.

Thus, in the reign of Emperor Shun of Han, the Supreme Lord Lao resolved to rectify this disorder. On the first day of the fifth month in 142 CE, he descended to the Stone Chamber of Quting Mountain in Shu Commandery to meet Zhang Daoling (the founder of the Celestial Master tradition, Zhang Tianshi). The Lord Lao declared himself the "Newly Manifested Lord Lao" and appointed Zhang Daoling as the "Great Master of Orthodox Unity, Rectifier of Qi in the Three Heavens" (Taixuan Du Zhengyi Pingqi Santian zhi Shi). He bestowed upon him the "Orthodox Unity Illuminating Authority Teaching" (Zhengyi Mingwei zhi Dao, the core doctrine of the Celestial Master tradition) and abolished the old worship of the "Six Heavens" demonic spirits.

After sixteen years of reform, in 157 CE, Zhang Daoling and the Han court officials sealed a covenant with the blood of a white horse (an important Daoist ritual), establishing a new cosmic order. This scripture emphasizes the necessity of returning to the purity of Daoism and purging the syncretic and corrupted belief systems.

This scripture passage discusses the transmission of religious regulations in early Daoism (the Five Pecks of Rice tradition) and contemporary issues:

Using iron contracts (covenants inscribed on iron tablets) as proof, they established pacts with the Three Officials of Heaven, Earth, and Water (Daoist deities of oversight), the Grand Duke of the Year (Taishui Jiangjun), and other divine beings to eternally uphold the "Orthodox Dharma of the Three Heavens." The main provisions include:

1. Prohibiting indiscriminate sacrifices to other ghosts and deities, preventing spirits from receiving offerings, and forbidding priests from accepting money

2. Banning alcohol and meat consumption during healing rituals

3. Allowing common people to worship ancestors only during the Five La Festival days (important Daoist holidays) and to make offerings to the Earth God (She) and Stove God (Zao) during the second and eighth lunar months

4. Healing methods: Having patients reflect on their sins from age seven onward, using talismanic rituals (Fulu) for treatment, with sincere repentance bringing recovery to those with chronic illnesses

5. Establishing twenty-four parishes (administrative districts) led by male and female libationers (Jijiu, religious officials), requiring five pecks of rice as a token of faith for initiation

Later, Celestial Master Zhang Daoling ascended to heaven in broad daylight, transmitting the "Covenant of Orthodox Unity with the Most High" (Taishang Zhengyi Mengwei zhi Dao) to his descendants Zhang Heng and Zhang Lu, who also achieved ascension. However, after three generations of Celestial Masters, the teachings became disordered:

• Many libationers disregarded proper transmission methods, claiming orthodoxy after casually obtaining a single scripture
• The tradition became mixed with "Six Heavens' Obsolete Qi" (referring to abolished shamanistic practices)
• Various sects emerged: Five Pecks of Rice Dao, Non-Action Banner-Flower Dao, Buddhism, Clear Water Dao, none representing orthodoxy

The passage concludes lamenting how the Celestial Master's illiterate servants proved difficult to educate, while the Master himself—though destined for celestial ascent—took pity on humanity. This reflects the historical context of early Daoism's efforts to standardize religious regulations and oppose improper worship practices.

This scripture recounts the healing methods and transmission history of early Daoism (the Orthodox Unity Covenant with the Powers tradition).

Regarding healing, the text states that well water consecrated through specific rituals could cure illnesses with immediate effect. However, people later misunderstood this "Way of Pure Water," mistakenly believing they could attain the Dao merely by burning incense and bowing before water jars—this was incorrect. True cultivation required adherence to the "Five Pecks of Rice" rule (referring to early Celestial Master Daoists' practice of offering five pecks of rice as an initiation pledge), which was used to venerate the Five Directional Emperors, symbolizing the practitioner's sincerity.

The text then describes several Han dynasty emperors' connections with Daoism: Emperor Gaozu of Han (Liu Bang) was an incarnation of the true dragon; during Emperor Wen's reign, Laozi (revered in Daoism as Lord Lao the Most High) manifested as the Riverside Elder to transmit the Daode Jing; when Emperor Wu sought immortality techniques, Lord Lao sent Dongfang Shuo (actually an immortal in disguise) to assist him, but the emperor became engrossed in warfare and pleasure, ultimately failing to attain the Dao. By Emperor Guangwu's time, Lord Lao appeared miraculously to help him cross the perilous Yellow River, restoring the Han dynasty, with auspicious signs like phoenixes and three-legged crows appearing as celestial blessings.

The scripture emphasizes that Daoist cultivation requires sincere devotion and proper conduct—one cannot emulate Emperor Wu's worldly attachments. The authentic "Orthodox Unity Covenant with the Powers of the Three Heavens" demands strict adherence to precepts; it cannot be achieved through superficial rituals like worshipping plain water.

This passage recounts the development of Daoism during the Han Dynasty and its fundamental teachings:

The Supreme Venerable Lord (Taishang Laojun, the highest deity in Daoism), witnessing the decline of virtue in the world, dispatched Zhang Daoling—the great-great-grandson of Zhang Liang and later known as the Celestial Master (Tianshi), the founder of Daoism—to establish the Daoist system at Mount Mang in Luoyang to aid the Han Dynasty. At that time, Daoism flourished, with many people, from emperors to commoners, cultivating the Dao and attaining realization. However, the Han rulers later grew arrogant and negligent, failing to comprehend the profound mysteries of the Dao.

The text mentions that three generations of the Zhang family—six individuals in total—held the position of Celestial Master, while the three Mao brothers (Mao Ying, Mao Gu, and Mao Zhong) served as Directors of Destiny (Siming, deities overseeing lifespan). Additionally, there were hundreds of immortals, including Wang Chang and Zhao Sheng. It particularly notes that although the imperial Liu clan was temporarily interrupted, auspicious signs later reappeared: twenty-two jade discs, gold, nine-tailed foxes, and other omens manifested at Mount Song (the Central Sacred Peak). The Lingbao scriptures were revealed, sweet dew descended, and divine beasts appeared—all signs of the Supreme Venerable Lord’s continued favor toward the Han Dynasty.

Regarding the relationship between the three teachings (Daoism, Buddhism, and Confucianism), the scripture asserts that Daoism (the Great Dao of Non-Action [Wuwei] and the Great Dao of Purity and Simplicity) and Buddhism share the same origin but differ in practice, both being transmitted by the Supreme Venerable Lord. Laozi governs life (born from the left armpit, associated with Yang Qi and the Green Palace’s register of life), while Shakyamuni governs death (born from the right armpit, associated with Yin Qi and the Black Register of death). Although their methods of teaching differ—Daoism seeks ascension and immortality, while Buddhism emphasizes nirvana and rebirth—both ultimately return to the True Dao. However, human life is precious, and after death, the transformation of Yin Qi makes liberation from rebirth difficult. The Buddhist "right transformation" practice is considered less direct than the Daoist "left palace" cultivation.

This scripture passage expounds Daoism's core principle of revering life and opposing killing.

It conveys that swiftly reversing the cycle of rebirth to return to one's original nature (referring to recovering one's innate purity) is a virtuous pursuit. The saying "the right is inferior to the left" stems from the classic teaching that genuine Daoist practice (xiudao methods) cherishes life and abhors slaughter. Only what leads to longevity can be considered the true path, while what brings death and decline is not. Hence, a deceased king is less valuable than a living mouse. Therefore, the sages instruct the people to cultivate compassion for all living beings, for life is the most precious treasure.

The scripture further states: All who harbor good intentions should diligently study the Daode Jing (the "Five Thousand Character" classic). This scripture teaches people to uphold the Dao's methods to attain longevity, without clinging to life or death. The fundamental essence of the Dao is fully embodied in this classic.

(Note: "The right is inferior to the left" is a Daoist technical term. In Daoist cosmology, the left represents Yang and governs life, while the right represents Yin and governs death—hence this saying.)

The Core Teachings of the "Scripture of Inner Explanations for the Three Heavens" (Vol. 2), composed by Disciple Xu of the Three Heavens:

Laozi instructs practitioners to safeguard the fundamental root of life. Every human is born from "Dao-Qi" (the primordial energy that constitutes all things) – losing this connection leads to death. Therefore, one must stabilize this foundation through serene contemplation of the true Dao (the Way), maintaining the bond with life's source to achieve longevity beyond mortality. This principle mirrors how a hundred-foot tower requires deep foundations.

Dao-Qi is supremely subtle – invisible and inaudible, yet omnipresent. It envelops heaven, earth, and all beings, transcending even deities in supremacy. Reverence for the Dao brings blessings, while disregard invites misfortune. Yet the Dao itself shows no partiality – fortune and calamity aren't actively bestowed punishments, but natural consequences of human actions, like echoes following sound.

The Dao favors none. If it held preferences, enlightened beings would first benefit their kin. In truth, the Dao manifests solely within cultivators, unchanged by external relations. For the Dao's essence is "Wu" (formless origin) – the source from which all "You" (manifest existence) emerges.

The scripture states: This "Wu" has no discernible origin; we reluctantly name it "Dao." All "You" ultimately returns to "Wu." Those who realize "Wu" transcend selfhood, releasing attachment to phenomena while cherishing this formless state. Abiding beyond distinctions of being/nonbeing, they become free from sorrow.

The true Dao has no form, flavor, or sound – ever-present yet unnoticed. Thus the "Daode Jing" declares: "My sorrows exist because I have a body; without it, what troubles could remain?" This is the state of returning to original purity and merging with the Dao. Ancient perfected ones (zhenren) could appear or vanish at will, achieving translucent stillness – even casting no shadow at noon – through complete fusion with "Wu."

(Note: Key terms like "Dao-Qi" and "Wu" retain original nomenclature with contextual explanations; descriptions of cultivation states include relevant background; classical metaphors like "hundred-foot tower" and "shadowless at noon" are adapted for modern comprehension.)

This scripture primarily explains how practitioners can purify body and mind through fasting (zhai) to attain unity with the Dao:

If practitioners cannot eliminate greed and jealousy, divine spirits will not descend, and evil forces cannot be subdued. True Dao cultivators should maintain a state of serene non-action (wuwei), free from attachment to verbal debates, reaching the realm beyond birth and death.

The most essential practice in Daoist cultivation is maintaining fasting disciplines. Externally, one must distance oneself from worldly defilements; internally, one must purify the five viscera. Only then can true spirits be attracted to achieve unity with the Dao. Those who maintain long-term fasting will harmonize with Dao's truth and avoid breaking precepts. The Celestial Master (Tianshi, Zhang Daoling) taught that practicing Dao without fasting is like walking at night without a lamp - fasting is indeed the foundational practice of cultivation.

To commune with spirits and establish proper fasting rituals, one must first perform preparatory fasting (san zhai) to eliminate residual food odors within the body, ensuring clean skin free from impurities. Without this, even bathing cannot remove internal defilements. Even folk rituals require preparatory fasting - how much more so for true Daoist practice seeking divine presence?

Some contemporary practitioners wear numerous talismans (fulu) yet seldom engage in proper worship, claiming to have attained the status of perfected beings (zhenren) who fear no defilement. They misunderstand the scriptural teaching that "true Dao knows no fear or taboo" - genuine freedom from defilement comes not from numerous talismans but from internal and external purity: a mind free from evil thoughts with abundant spirit (shen), and upright conduct that remains untainted. Like pure jade whose essence remains unstained by dirt, while ordinary stones are easily soiled.

Cultivation occurs at different levels: the highest practice requires tranquil mind focused on profound principles. Outwardly appearing empty, yet inwardly fortified like an impregnable city. Through incense offerings connecting heaven and earth, maintaining silence while nurturing compassion - first liberating others before perfecting oneself. Free from greed for wealth, sincere in worship, conserving vital essence (jing), only by turning inward can one comprehend the great Dao.

This passage elucidates the distinction between the Greater Vehicle (Dacheng) and Lesser Vehicle (Xiaocheng) approaches in Daoist cultivation.

The Greater Vehicle cultivation emphasizes "union with the Dao," focusing on inner concentration and purity. Practitioners need not rely on elaborate external forms; simply harmonizing their breath with the natural rhythms of heaven and earth (the six directions representing all spatial dimensions) can lead to profound realization. The scripture critiques Lesser Vehicle practices as overly cumbersome: constant recitation, prostrations, incense burning, while simultaneously praying for worldly desires—aspiring to both ascension as an immortal and official promotions, desiring both abundant descendants and longevity, seeking both enlightenment and protection from misfortunes. Such greedy, all-encompassing approaches exhaust body and mind, violating Laozi's principle of "guarding the One" (shouyi) - maintaining singular focus on the fundamental.

While Lesser Vehicle cultivation also teaches moral improvement, its methods overemphasize external forms: counting breaths in seated meditation, incessant recitations, etc. Buddhist (shramana) practice prohibits visualization of internal deities, hence relying on breath-counting to eliminate distractions. In contrast, Greater Vehicle Daoist cultivation requires constant visualization of the true deities within (the divine spirits residing in the body), complete with their attire and forms, guiding Qi circulation with the same reverence as serving actual deities. This complete absorption prevents external distractions, allowing the true deities to manifest naturally.

Simply put: Greater Vehicle cultivation prioritizes inner focus, while Lesser Vehicle cultivation overvalues external forms. Greater Vehicle practitioners maintain mental simplicity, whereas Lesser Vehicle practitioners become entangled in miscellaneous affairs. These represent two fundamentally distinct paths of spiritual cultivation.

This passage explains the distinction between the Lesser Vehicle (Xiaocheng) and Greater Vehicle (Dacheng) cultivation methods in Daoist practice. The Lesser Vehicle (referring to practices focused on personal liberation) requires eloquence and mastery of doctrinal principles, enabling one to become a worldly teacher. The Greater Vehicle (referring to the path of universal salvation) involves regulating primordial Qi and maintaining True Unity (a Daoist practice of concentrating intention to preserve the body's authentic energy), treating essence (Jing) and vital energy (Qi) as the foundation of self-cultivation.

The scripture states: "One who is truly skilled at calculation needs no counting rods (ancient calculating tools), for they focus on the root." Those who comprehend this fundamental principle can understand all phenomena, thus requiring no external computational aids.

(Excerpted from the lower scroll of the Scripture of Inner Explanations of the Three Heavens, this passage primarily elucidates the distinction between Lesser and Greater Vehicles in Daoist cultivation, emphasizing that Greater Vehicle practice prioritizes inner refinement and grasping the essential root.)