《太上大道玉清經》Vol. 10

At the time in the Jade Palace of the Mystic Terrace (a celestial palace in Daoist paradise), the Perfected Lord of Central Harmony (a high-ranking Daoist immortal), in order to instruct later generations of cultivators, held a grand ritual assembly at the Jade Wheel Slope of Mount Kunlun (a sacred site) on the seventh day of the seventh lunar month, which lasted for three months. On the seventh day of the tenth month, they gathered again on the Golden Altar of Mount Kunlun, when the essence-Qi (vital energy) of the Water Star shone brightly at night, divine candles illuminated the scene, and spiritual radiance intermingled with sunlight—this also continued for three months. By the seventh day of the first lunar month, the primordial Qi of the Supreme Azure Heaven (one of the highest celestial realms) flowed into all things, marking the beginning of cosmic transformation and the cyclical movement of Yin-Yang. On these three auspicious occasions of the Three Origins (first, seventh, and tenth months), the Perfected Lord of Central Harmony led the host of immortals to pay homage to the Celestial Emperor.

At that time, the Perfected Lord of Central Harmony, leading thirty-six thousand high-ranking immortals, rode together upon the Dharma Wheel of Orthodox Unity and Central Harmony (a Daoist cultivation method), steered by the true essence and spirit, with cloud-dragons clearing the path and flying serpents guarding the procession. The Great Demon Guardians (protective deities of the Three Realms) followed in the sky, while the Four Orders of Divine Immortals clustered beneath celestial canopies. The incense officials (deities overseeing fragrances) burned soul-returning incense, as dragon chants and phoenix cries harmonized with heavenly music. Divine breezes whispered, and fragrant blossoms and jeweled canopies drifted upward. These perfected beings traversed the void effortlessly with their divine foot-travel (a spiritual power), as light and graceful as floating clouds, ascending in an instant to the Dharma Gate of the Most High Lord of Great Compassion (one of the supreme deities).

After paying morning homage to the Celestial Venerable, the host of perfected beings from the upper realms proceeded to the Right Cloud Palace of Jade Purity to venerate the True Emperor of Great Compassion (a high-ranking deity associated with mercy). At the hour of Si (9–11 AM), immortals from the Ten Directions gathered to pay respects to the Celestial Venerable of Great Compassion. At noon (11 AM–1 PM), mid- and lower-ranking celestial officials began reviewing the registers of immortals, while during the hour of Zi (11 PM–1 AM), the Water-Fire Underworld Officials (deities overseeing life and death) recorded the ledgers of destiny. Out of compassion for all beings, the Celestial Venerable also commanded the Three Offices (Heavenly, Earthly, and Water Officials) to present themselves on the fifteenth day of each Three Origins month (first, seventh, and tenth months). Later cultivators need only sincerely repent and make vows morning and evening on the seventh day of these months, praying for the protection of the Two True Emperors of Great Compassion and Great Mercy (referring to the Celestial Venerable of Great Compassion and the True Emperor of Great Mercy).

These two True Emperors are the primordial ancestors of heaven and earth, the root of all transformations. All later sages and worthies follow the path of compassion—thus, when paying homage, one must first cultivate a heart of mercy. For this reason, throughout the Ten Directions, whether in heaven or on earth, both ordinary beings and sages alike praise the "Great Compassion and Great Mercy," extolling how the compassionate Dao of these two True Emperors descends into the mortal world.

This scripture primarily expounds on the importance of "the Dao of Compassion" and how practitioners can gain celestial recognition through compassionate hearts. The text states:

Ordinary people fail to understand the foundation of the Dao. Even the officials governing the Three Offices (Daoist institutions overseeing heaven, earth, and water realms) and the deities presiding over the Eight Solar Terms (including Beginning of Spring, Spring Equinox, etc.) will lose the Dao of Compassion and the capacity to nurture all beings if they neglect to worship the "Two Venerable Ones" (the supreme celestial lords). Heaven and earth can sustain all creation without refusal precisely because they follow the Three Venerables' Dao of Compassion.

The names of the "Two Venerable Ones" spread to the mortal realm like loving parents. If sentient beings comprehend the Dao of Compassion, they can nourish all things as parents nurture children. Though ordinary people cannot fully grasp the Dao's profound truth, simply maintaining compassion allows them to sustain all life. Without compassion, one can hardly preserve oneself, let alone nurture creation.

Therefore, practitioners must first cultivate compassion—this makes spiritual practice easier to accomplish, and their words will be heard by heaven. If ordinary people practice sincerely, even in secluded chambers, the Dao will respond. When lower-ranked immortals of the Four Categories (heaven, earth, water, and yang realms) demonstrate steadfast devotion, the Celestial Lords, observing their resolve, will skillfully guide them to ascend to the Jade Purity Realm (one of Daoism's highest heavens) for audience with the True Emperor.

The scripture describes: Though myriad perfected immortals dwell across thirty-six thousand heavens, their closeness resembles mortals sharing one room. This is because all ten directions (Buddhist term denoting all spatial dimensions) originate from the same Dao-essence. Nothing in existence separates from the Dao's body—all life manifests through the Two Venerable Ones' Dao-Qi (the primordial energy constituting all things).

Finally, the scripture depicts the Perfected Being of Central Harmony (a high-ranking immortal) leading attendants in prolonged prostration at Cloud Gate (heaven's entrance), burning incense in prayer. Gazing toward celestial palaces, they witnessed pure white light filling the void, with nine-colored auspicious clouds interweaving radiantly. In the emptiness, vital Qi condensed into Celestial Scriptures (heavenly texts) with clearly legible characters. The assembled immortals expressed their aspiration to the Great Compassionate Celestial Lord—to resolve future practitioners' doubts by requesting transmission of the Dharma Seal (a spiritually empowered seal). Following their prayers, the Celestial Lord finally manifested.

Before the cloud-dragon throne of the Compassionate Celestial Worthy (a revered Taoist deity), the incense smoke from the hundred-treasure censer rises naturally, condensing like the misty clouds over sacred mountains. These auspicious vapors and numinous qi permeate other realms, while celestial blossoms dance in the skies and cloud-dragons circle the void, descending fine droplets of sweet dew that stir no dust. The harmonious cries of phoenixes intertwine into divine melodies, chanting the scriptures of the heavenly Dao—this wondrous music continues unceasing through countless eons. Those who hear it forget weariness, dispel distractions, and by focusing their remembrance, receive blessings.

After this continued for a long while, the Compassionate Celestial Worthy manifested his dharma form in deep concentration, filling the void with radiant true qi. This primordial energy pervades all ten directions, existing not only in the upper realms but manifesting in all things as the dharma body of the Celestial Worthy. At that moment, the four divisions of numinous immortals bearing ceremonial canopies and their eighty-four thousand attendants (Taoist protector deities) witnessed the Celestial Worthy's extraordinary display of Dao power, marveling at this unprecedented sight.

Then, the Perfected Being of Central Harmony (an enlightened immortal) and other superior immortals possessing the six spiritual penetrations remained silent, communicating through divine consciousness across three thousand worlds. They manifested forms specifically to allow lower realm cultivators the opportunity to witness supreme Dao methods, thereby enabling their ascension to pay homage to the Celestial Worthy. These perfected beings sought the true meaning of the Dao on behalf of later disciples—not to claim teacher status themselves, but to align with heavenly principles in pursuit of ultimate truth.

The Perfected Being of Central Harmony addressed the Celestial Worthy on behalf of disciples: "The lower realms are filled with defilements and afflictions. Though sentient beings have received profound grace across countless kalpas, guided by the hand of the Dao, those foolish and wandering souls still fail to perfect themselves. Their minds are disturbed by the five emotions (joy, anger, sorrow, pleasure, and desire), while externally they are pulled by the six thieves (eyes, ears, nose, tongue, body, and mind). Many later learners harbor biases, straying from the true path into heresy, swept along by karma through the bitter sea of birth, aging, sickness, and death—truly heartbreaking."

The Celestial Worthy responded: "Well said! How can worldly beings with shallow cultivation transcend the bitter sea of life and death? Birth, aging, sickness, and death are the natural course of the mundane world—only those who attain the Dao can reverse this flow. Though worldly methods speak of transcending conventions, they lack substance; though they discuss overcoming ordinary principles, they fail to enact true transcendence. When principles are understood but practice is obstructed, this is not what the Dao upholds; empty words without realization are not what the Dao seeks. Only our Taoist path unifies principle and practice, aligning words and deeds. Worldly beings drown in shallow falsehoods, bound by defiled karma—such is the normal state of the mundane realm."

At that time, a minor immortal named Baoxiang (a lower-ranking celestial official in Daoist hierarchy) respectfully bowed to the Celestial Lord and inquired: "We humble latecomers with shallow cultivation often hear folk legends claiming that Daoist practice can transcend birth, aging, sickness, and death while attaining the six supernatural powers (referring to divine sight, divine hearing, mind-reading, knowledge of past lives, miraculous mobility, and exhaustion of defilements). Yet we observe practitioners experiencing the same cycle of life and death as ordinary people. How should we understand the truth of these claims?"

The Compassionate Celestial Lord responded with pity: "Though you've entered the Daoist path and been ranked among the four categories of immortals (referring to celestial, terrestrial, aquatic, and human immortals), you haven't truly transcended life and death. When worldly scriptures speak of 'crossing beyond birth and death,' they mean enlightened practitioners have comprehended the truth of emptiness on the spiritual level, attaining unobstructed insight—not that the physical body immediately escapes aging and mortality. Only the supreme Dao can ultimately surpass ordinary suffering and the cycle of rebirth."

The Celestial Lord further clarified the true meaning of cultivation: Those who apply the methods of the Great Dao can realize longevity within their lifespan, transforming mortal flesh into a sacred form, ultimately achieving the state of "merging with luminous Qi, moving freely between existence and non-existence." This manifests concretely as: reversing aging to regain youth, eliminating suffering when facing illness, and liberating souls when confronting death. Such transcendence doesn't mean the physical body becomes indestructible, but rather that through Daoist alchemy, life's form undergoes transformation, allowing practitioners to ultimately surpass the bonds of mortality.

This scripture passage primarily addresses the fundamental distinction between worldly desires and authentic Daoist cultivation methods.

The text first points out that the root of suffering in ordinary life lies in greed and attachment. The practice of the Great Dao (the highest truth in Daoism) can eliminate these desires through the cultivation method of "eliminating the corpse and subduing the earthly soul" (a metaphor for purifying body and mind). Practitioners wear the "Eight Treasures Celestial Robe" (symbolic sacred garments) and drink the "Great Harmony Vital Qi" (life energy) and "Divine Water Jade Nectar" (sacred ambrosia) to nourish their being—this stands in complete contrast to worldly people's dependence on material pleasures.

Using a medical analogy, the scripture then illustrates the difference between genuine and false cultivation: some charlatans claim to be "Celestial Masters" and deceive ignorant people with fake healing methods, ultimately failing to cure illnesses while making their followers more deluded. True enlightened masters (those who have attained the Dao) can genuinely heal diseases—they act with compassion, and their treatments show immediate results. When these frauds witness the authentic abilities of real masters, they slander them out of jealousy, yet the true masters refrain from engaging in arguments.

Finally, the passage emphasizes that worldly methods claiming to bestow the "Six Supernormal Powers" (six types of spiritual abilities) are false. If secular methods could truly compare with the Great Dao, they should be able to reverse the cycle of life and death—yet in reality, only Daoist cultivation can genuinely transcend the afflictions of mortality.

The core message of this scripture warns practitioners to discern between true and false cultivation: authentic Daoist methods fundamentally resolve the troubles of life and death, while worldly counterfeit practices only lead people further astray.

The scripture conveys this essential meaning:

When a person grows old, falls seriously ill, and ultimately dies, it demonstrates a lack of true wisdom and stability, as well as an absence of the six supernatural powers (such as divine vision and divine hearing) and the power of Daoist practice. A genuine cultivator of the Dao (the Way) will use the Dharma Seals I transmit (methods in Daoist practice to verify authenticity) to discern various heretical teachings and false paths, naturally distinguishing truth from falsehood. Without cultivating these Dharma Seals, it is impossible to recognize deceptive doctrines.

Some in this world pursue only empty theories without engaging in actual practice, yet claim to have realized a state indistinguishable from the supreme Dao (the Way). Such individuals merely nurture arrogance and conceit, making it difficult for them to attain the Dao (the Way) even over countless lifetimes. Why? Because their hearts are filled with pride, unwilling to truly perceive the Dao (the Way), forever cut off from it, long trapped in the cycle of birth and death, drifting with the currents of suffering.

If someone seeks supreme wisdom, believing that life fundamentally does not exist, saying, "I was originally unborn, and this present body is like an illusion or a bubble," hoping to achieve a state of neither birth nor cessation by extinguishing the body—such a person is actually possessed by evil spirits, spouting reckless words without restraint. Those who genuinely seek the unborn must cultivate the most sublime and subtle methods of the Dao (the Way), using its power to reverse aging and death, not drifting with worldly currents. Only then can they ascend to the formless and imageless realm, attaining true unborn-ness and unceasing-ness. It is not through destroying life that one reaches the state of the unborn.

Those without cultivation in the Dao (the Way) cannot even preserve their own physical forms—this is clear proof. Later students should uphold my Dharma Seals to verify various false paths, for then the seals will naturally prove efficacious, requiring no other methods to distinguish truth from falsehood. If someone studying the wisdom of the unborn says, "I study the unborn and cannot retain this body to accomplish the wondrous Dao (the Way); I can only let the body perish and return to emptiness," such claims are heretical. The great Dao (the Way) is not a path of destruction. To seek the Dao (the Way) by destroying the body means the Dao (the Way) may exist, but the body is already gone. Cultivating my Dharma Seals means seeking the Dao (the Way) while preserving life, so that both Dao (the Way) and body coexist. Only then can the body be etherealized and merge with the Dao (the Way). It is not said that destroying life leads to union with the Dao (the Way).

The Celestial Honored One further instructed the immortals: The great Dao (the Way), though it exists, can become formless; the body, though it exists, can become imageless. To be capable of both formlessness and imagelessness is what is called the Dao (the Way). To only exist without perishing is not the Dao (the Way); to only perish without existing is also not the Dao (the Way). The supreme Dao (the Way) can both exist and perish, and those who attain it are likewise. This is the standard for distinguishing the true path from heterodox paths.

The Dao can cause people to perish but cannot make them eternal. Noble practitioner, you should now understand: following the path toward death is easy, while reversing death to pursue longevity is difficult. You must realize that all things that follow death are called "attaining the Dao," and even corpses may be referred to as having "attained the Dao." But if no corpse truly attains the Dao, then it proves that the so-called Dao sought by heterodox paths—those who destroy the physical form—is not the genuine Dao. What these heterodox paths cultivate is the way of death, not the great Dao that transcends the physical form and endures eternally.

The true Dao that transcends form and abides forever refers to practicing my teachings, using dharma seals (sacred marks or methods) to transform the mundane into the sacred, refining material substance into subtle essence, and attaining an indestructible state—unchanging and eternal like the void. If sentient beings allow their bodies to arise and perish without cultivating a firm and enduring form, then when the four elements (earth, water, fire, wind) disperse and the body turns to dust, how can they expect their souls to realize the supreme Dao? It would be like a fool searching for footprints in the sky—utterly impossible. Judged by the standard of my dharma seal, such people remain far from the true Dao.

Disciples and masters within my tradition should teach sentient beings through the principle of conditioned arising: establish pure Daoist halls, make offerings of incense, lamps, and candles, skillfully guide those who cannot comprehend the teachings, show compassion to all living beings without harming life, and conduct purification rituals to repent for transgressions. However, they must not sacrifice precious objects, grain, or cloth to exploit others for their own sustenance, nor should they forget the Dao’s principles or abandon great compassion. Those who do so are not my disciples but allies of false paths. True disciples of the Dao neither harm sentient beings nor forsake compassion.

If my disciples use the principle of conditioned arising to teach beings of shallow roots—those who cling to selfhood, wallow in filth, indulge in wine and lust, or hoard without restraint—they should explain to them the impermanence of life, the fragility of the body, and the instability of the four elements, let alone external possessions. They must guide them with skillful means, neither damaging property nor harming life. Such practitioners are my true disciples.

If masters and disciples within the tradition teach others to donate wealth, valuables, servants, livestock, houses, or land but appropriate these for personal use without dedicating them to merit, they are "Dao-thieves" (those who exploit the Dao’s name for wickedness). Such people, not having severed ignorance and desire, are unworthy to teach others. If later generations encounter these thieves, they must not associate with them. Future fools who steal the essence of my teachings to flaunt and sell, seeking wealth, wine, and lust through them, commit a grave offense also called "Dao-theft." They are not my disciples but allies of heterodox and malevolent spirits.

This scripture describes how false practitioners (fraudulent cultivators) disguise themselves as Daoist cultivators to deceive devotees, and the karmic retribution they ultimately suffer.

Those with sinister hearts often masquerade as cultivators of the Dao, falsely claiming to have mastered the Great Way (Dao). Genuine cultivators who encounter such individuals should keep their distance, neither dwelling with them nor engaging in conversation. The disciples of these false teachers, driven by greed, deceive ordinary people by urging them to cultivate virtue (De) and accumulate merit, persuading them to donate food and goods, only to hoard these offerings for their own extravagant consumption. They boast shamelessly, proclaiming themselves as great masters of the world, capable of bestowing blessings upon devotees, and claiming that those who support them will receive immeasurable merit.

Future generations of true cultivators must use orthodox methods to expose these ignorant frauds, labeling them as "evil thieves." The scripture warns devotees: Do not make offerings to such people, lest they drag you down into the Three Wretched Realms (hell, hungry ghosts, and animals). Offerings should foster virtuous deeds, not enable wickedness. Therefore, genuine practitioners must uphold the true Dharma and never imitate the ways of heretical paths.

The scripture provides an example: Long ago, there was a false teacher named "Seeker of Fame," lazy and gluttonous yet falsely claiming to have attained enlightenment. He secluded himself in a hermitage (a quiet place for cultivation) while boasting far and wide that he understood the teachings of the Dao, living off alms. Over three years, he amassed great wealth through deception, secretly using it to support his wife and children, buying fish and meat to eat in hiding while pretending to observe fasting. After eight years, the Celestial Gods punished him—his soul was cast into the Hell of Filth for eight hundred years, then reborn as a sheep, birthing three times a year to repay karmic debts over five hundred lifetimes. Later, he was reborn as an ox, toiling as a beast of burden for another five hundred lifetimes. Even now, he remains trapped in servitude, though long-lived, weak, and sickly, despised and scorned by others. For merely eight years of deceit, he suffered such severe retribution—how much worse, then, for those who deceive their entire lives, proclaiming themselves great masters while coveting fame and profit, harming countless beings? Their punishment will span countless eons, with no hope of liberation from the cycle of rebirth.

Finally, the scripture admonishes future devotees: Hold fast to the true Dharma Seal (certification of cultivation) and never deceive others to obtain offerings. Though the assembled immortals present had heard the Golden Words and Dharma Seal of the Celestial Worthy (the highest deity in Daoism), their hearts remained uncertain, so they bowed again to seek further clarification.

This scripture depicts a devoted practitioner earnestly seeking guidance from the Great Compassionate Celestial Worthy (a revered Daoist deity) on transcending the sufferings of birth, aging, illness, and death. With bowed head and streaming tears, the practitioner implores the Celestial Worthy to impart the wondrous method. Moved by such sincerity, the deity resolves to transmit this supreme secret teaching.

The Celestial Worthy summons thirty-nine perfected immortals (transcendent beings who have attained the Dao) to the Great Compassionate Palace in the Grand Void, where celestial music resounds. Together they sing the thirty-nine verses of the Golden Phoenix Song to harmonize the thirty-nine types of primordial Qi (vital energy) between heaven and earth. As the music plays, miraculous visions manifest in the palace: jade trees blossom and bear fruit, all things return to their roots, the perfected immortals transform into radiant light, and the golden phoenix dissolves into wondrous Qi. These luminous rays and ethereal breaths intertwine, eventually coalescing into celestial clouds that envelop the palace.

From between the Celestial Worthy’s brows emerges divine light, illuminating the ten directions of the cosmos. All present in this radiance gain transcendent vision, clearly beholding the scenes of the tenfold world. Wherever the Celestial Worthy’s light shines, he expounds the teachings, and every vision becomes a voice proclaiming the celestial scriptures (sacred classics). Those who listen attentively may attain the rank of sages and worthies, and by applying the wondrous Dao transmitted by the Celestial Worthy, they can transcend the cycle of birth and death. Merely by receiving the Celestial Worthy’s sublime Qi, one may instantly reach the state of Wuwei (non-action, non-dependence), where even departed souls encountering this method can achieve liberation.

The scripture particularly emphasizes that this supreme wondrous method is only transmitted to sincere seekers of the Dao—never casually revealed to worldly individuals. Only out of compassion for the practitioner’s devotion does the Celestial Worthy exceptionally impart this peerless teaching, which grants freedom from birth, aging, illness, and death.

This passage expounds the profound power contained within the Supreme Great Dao Jade Purity Scripture (one of the highest Daoist classics). The scripture states: Ordinary people who obtain this method will enjoy health without illness; the elderly who obtain it will regain youth; the sick will be instantly healed; cultivators will return to their original source; worldly people will fulfill their aspirations; and the dull-witted will escape delusion.

All beings in heaven and earth benefit from this method: The heavens will become more luminous, the earth will remain unshaken, all things will complete their life cycles, the mute will speak, and the lame will walk swiftly. The Celestial Worthy (the highest deity in Daoism) declares to all: This sacred seal (either a divine symbol or cultivation method) is the fundamental practice for later generations of cultivators to preserve life and transcend birth and death. If living beings lose this teaching of the Dao, their forms will become incomplete and their lives will perish—like birds losing their wings or travelers losing their boats, forever unable to reach the other shore.

The Celestial Worthy emphasizes: Without the Dao’s Qi (the fundamental energy of life), nothing can survive. If beings stray far from the Great Dao, they can never attain it—just as plants wither when separated from water and soil. Few truly understand this truth, for most are lost in false views. Finally, the Celestial Worthy instructs: Simply by sincerely reciting the sacred words from the Palace of Great Compassion (the dwelling of the Celestial Worthy) and absorbing their efficacious power, one can transcend the suffering of birth, aging, sickness, and death. These subtle scriptures are no empty words but the true and unfailing path to liberation.

This scripture primarily teaches that cultivation must unite words with deeds and remain grounded in practice—one cannot merely indulge in empty theories. True cultivation lies in actual implementation. Those who only pay lip service to emptiness (the Buddhist concept of intrinsic non-being) without engaging in practice are inferior even to plants and insects—these at least follow the natural cycles of life and death, while empty talkers deludedly imagine transcending them without effort.

Practitioners must start from the foundation: regulating body and mind, upholding precepts, and progressing step by step to realize the Dao (the Way). Those who propagate heterodox views claiming that "visualizing bodily forms can directly attain the birthless state" fundamentally misunderstand the true meaning of the Great Dao. They believe the soul will be liberated after death, even arrogantly claiming to invert Yin-Yang or manipulate nature—all deceptions to exploit worldly fame. Such individuals often disrespect parents, crave profit and reputation, yet reveal their ordinary nature when confronted with illness or suffering.

The scripture sternly warns: novices tainted by these deviant views not only forfeit the Dao's empowering virtue (De), but will have their transgressions recorded in the underworld's Black Register after death. Pseudocultivators who spout empty slogans and mislead others may dazzle with lofty rhetoric, but in truth eternally deviate from the genuine path of longevity. Authentic cultivation does not lie in flaunting skills or abilities, but in earnestly embodying the Dao's fundamental principles.

This is like a sick man boasting he can cure illness, or a lame man showing off medicine for legs—at first glance it may seem true, but the wise see through the deception upon closer inspection.

Then, the sacred countenance (a Daoist deity) led the assembly in prostration and said: "Through the compassionate teaching of the Celestial Venerable, we have heard that the mysterious Qi of the Great Dao can grant eternal life without reliance on external things. We earnestly beg to be taught this method, that we may nourish our bodies and lives, practice it faithfully, and never reveal it lightly."

The Celestial Venerable replied: "The supreme Dao method is only transmitted to those capable of practicing it. Since you sincerely seek the Dao, I shall not withhold it. Listen attentively—this most divine and wondrous method has no equal." The sacred countenance and the assembly pressed their foreheads to the ground, wholly focused.

The Celestial Venerable continued: "The mystery of Dao-Qi lies in its divine efficacy. Heaven, earth, and all things are born from primordial Qi—nothing can move freely beyond it. Birds and beasts ride on Qi to act; they live by gaining Qi and die by losing it. The living cannot be without Qi, the dead cannot obtain it. Qi has clarity and turbidity, just as affairs have good and evil.

"Absorbing clear Qi sustains life, while turbid Qi brings death. Clear Qi ascends to form heaven; turbid Qi descends to form earth. Pure and refined Qi is clear; murky and foul Qi is turbid. The path of death is like muddy water; the path of life is like clear water. Humans are like fish, Qi like water—murky water weakens fish, turbid Qi sickens people.

"Most beings in the world rebel in heart, driven by afflictions, chasing desires, with emotions fluctuating wildly—these are deathly Qi. But kindness, filial piety, calm serenity, and gentle joy—these are life-giving Qi. Forget the self, merge with the Dao, and external things cannot burden you. See all changes as passing clouds; hear all sounds as wind in your ears. Move as if without deliberate action; rest like empty space, always maintaining the flow of clear Qi.

"Let clear Qi enter the 'double gate' (the Yintang point between the eyebrows), spreading comfortably through the body's meridians. Like clouds moving across the sky, exhale gently halfway, while mentally circulating the other half at the double gate, never letting it scatter. At dawn, absorb the purple Qi (morning light); at dusk, savor the yellow dusk (evening Qi). This method of ingesting Qi is the absorption of dawn and dusk energies. With the morning Qi practice I teach, peace may be preserved. Stop when satisfied—there are no fixed limits. This cultivation clears meridians, harmonizes all vessels, beautifies the complexion, darkens hair, and doubles strength. To preserve life, no method surpasses this. It is the essential gateway for later practitioners."

This scripture expounds on the paramount importance of the Dao as the cosmic origin. The Dao (referring to the fundamental law of the universe) is the root of all existence. Its flowing condensation forms celestial phenomena like heaven and earth, sun and moon, stars and constellations, wind and clouds, rain and snow, as well as material substances such as mountains and rivers, soil and rocks, plants and trees, water and fire. It further gives birth to all life, whether sages or ordinary beings, humans and non-humans alike. All existence emerges from transformations of the "Primordial Qi" (the most fundamental energy).

Those who comprehend and embody the Dao become sages and worthies, while those who disregard it become like walking corpses, their souls destined to sink into the Nine Springs (in Daoism, the deepest realm of the underworld). When the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) proclaimed these truths, thirty-six thousand beams of luminous true Qi radiated throughout heaven and earth, accompanied by celestial harmonies. All sentient beings and insentient things resonated spontaneously. Even lower-ranking immortals who received the Qi of true Dao rejoiced profoundly, began practicing the wondrous Great Dao, and ultimately attained the state of neither birth nor death.

The scripture then describes the characteristics of Dao-realized individuals: though not necessarily corpulent in appearance, they possess upright Qi-complexion, robust vitality, light physical form, lustrous skin, acute hearing, agile movement, regulated daily rhythms, freedom from illness, clean countenance, and clear voice. Such individuals have obtained the power of Dao. With sustained cultivation, they will certainly transcend the cycle of birth, aging, sickness, and death.

The text also enumerates traits of false practitioners: some claim profound Dao understanding yet exhaust themselves through day-and-night practice; others cultivate for thirty or forty years without distinguishing truth from falsehood. Genuine followers of heterodox paths typically exhibit these signs: craving meat and strong flavors, indulging in lust, suffering chronic illness, having withered complexion, dry sensory organs, bodily pains, short breath, excessive sleepiness and laziness, foul body odor, fondness for gossip, impatient temperament, insatiable greed, obese yet small-boned physique, shortsighted vision, lack of compassion, and filial impiety. Such individuals are destined never to attain the Dao.

Through these contrasts, the scripture emphasizes the fundamental differences between authentic and false cultivation, demonstrating how genuine practitioners manifest physical and mental states of health and harmony.

This scripture primarily discusses the distinction between authentic and heterodox practices in spiritual cultivation, along with behavioral guidelines for Daoist practitioners.

The text begins by pointing out that ordinary people possess flawed physical forms (漏之身), making it difficult for them to attain self-liberation even if they possess Dao Qi (道气), let alone guide others. Those who practice false teachings conduct rituals with mixed-gender gatherings behind closed doors, offering alms only to select individuals (外道, Waidan)—such flawed generosity does not constitute the true Dharma. The authentic Dao benefits all beings universally, nourishing all things without claiming merit.

Next, the scripture criticizes heterodox cultivation that fails to eliminate greed and ignorance—such flawed practice will never lead to enlightenment. If disciples follow such methods, they become complicit. Those who uphold the Dharma Seal (法印) should not associate with such individuals but instead instruct them with Buddhist teachings, though without harming their lives.

The Celestial Master (天尊) instructs novice practitioners to cultivate compassion, endurance, and humility, living simply (单衣菲食) with vegetarian purity. They should burn incense morning and evening in reverence, maintaining physical and mental clarity. Seclusion is encouraged, focusing solely on devotion to the Dao while absorbing the refined energies of heaven and earth (妙气, Miaoqi; and lingzhi灵芝, the herb of immortality). Practicing thus for less than a year can dispel illness, prolong life, and even reverse aging.

Finally, the story of Posina illustrates the folly of seeking purity through bodily destruction. Like the crude man from the southern slopes of Kunlun Mountain, who married three wives—the third, though ugly, bore him ten sons—this parable teaches that cultivation should prioritize inner essence over outward form.

(Note: "有漏" refers to imperfection or incompleteness; "法印" denotes the validation of Buddhist Dharma; "妙气" signifies the refined energy of heaven and earth; "灵芝" symbolizes the elixir of immortality in Daoism.)

This scripture presents a cautionary parable:

There was a man named Rong Fu whose wife became pregnant. Impatient for the child's birth, he poisoned his wife and cut open her womb to extract the fetus. Yet the undeveloped embryo simply rotted away with its mother's corpse, proving utterly nonviable. Only then did Rong Fu feel remorse—yet still blamed his wife's body for being inferior to a mule's, since mules can indeed deliver live offspring when cut open at full term. Bystanders rebuked him: "Human pregnancy takes nine months—why couldn't you wait? Raising children requires preserving the mother's life to let the child grow naturally. This is like expecting fruit after cutting the tree's roots—how could it possibly succeed?"

The scripture then uses this analogy to critique worldly delusions: Some people abandon proper cultivation (the supreme truth) and instead seek transcendence through self-harm, behaving as absurdly as Rong Fu killing his wife for the child. Cultivating the Dao resembles building sturdy boats and carriages—only with robust frames and tight joints can they safely ferry people across rivers. But fools mimic shipbuilders while cutting corners, only to perish mid-journey when their vessels collapse. A broken boat cannot even carry its builder, let alone others. Heterodox methods (non-orthodox cultivation practices) operate similarly—practitioners who haven't attained liberation themselves presumptuously try to save others, like attempting river crossings with leaky boats destined to sink.

The text concludes emphatically: Practicing the Great Dao (the fundamental truth of Daoism) requires cherishing life as one nurtures the body. The authentic "Way of No-Birth" (the state beyond life and death) paradoxically requires sound physical and mental foundations. The wise should vow to progress diligently, engaging in present cultivation while laying foundations for future realization. Those who cannot even maintain their current bodily and spiritual health are like those hoping to cross oceans with shattered boats—ultimately indulging in delusional fantasies.

This scripture elucidates the Daoist core concept of the Dao's transformative generation of all things through allegories and dialogic discourse.

The teaching begins with the metaphor of "crossing a river in a broken boat": If one can ford the river in a damaged vessel, it demonstrates that heterodox paths (non-orthodox cultivation methods) may also achieve liberation; if not, it proves such methods cannot attain genuine transcendence. This illustrates how later practitioners should study celestial scriptures like "the warp of heaven and weft of earth" (the fundamental laws of the cosmos).

The text then explains this cosmic weaving principle: In heaven it manifests as the warp, on earth as the weft - with north-south as warp and east-west as weft in spatial terms. This interlaced pattern manifests as Shen (spirit) at the center, as Qi (vital energy) in objects, and as numinous awareness in humans. All phenomena, whether tangible or intangible, are woven from the authentic Qi of the supreme Dao.

When an immortal inquires about the method to weave ordinary beings into sages, the Celestial Lord responds: Though the Dao of heaven speaks not, it keeps its word; though the sun, moon and stars (three luminaries) remain silent, their radiance is self-evident; though earth utters no sound, it contains Dao's principles; though the supreme Dao is wordless, it generates and transforms all things. All cosmic phenomena are manifestations of the Dao, and through this warp-weave principle, ordinary humans may be transformed into sages.

The text details the generative sequence: Dao → Primordial Qi → Taiji (Supreme Ultimate) → Heaven and Earth → Myriad beings. Thus all creation are "descendants" of the Dao, inherently possessing the capacity to transform mundanity into sanctity. Practitioners may gather quintessential energies from celestial bodies, weather phenomena, and mineral substances to accelerate their cultivation, ultimately attaining mastery over cosmic forces.

Finally, an immortal named Zhengming raises a profound question: When mortals harness celestial principles for cultivation, does this mean they surpass the Dao itself? The Celestial Lord explains that practitioners who rapidly achieve sagehood through cosmic laws do so by obtaining the "supreme authentic subtle Qi of the Dao" concealed within creation - this refined energy enables perfect union with the Dao.

When all beings can align with the Heavenly Dao (natural laws) and comprehend through the Great Dao (cosmic origin), they become like filial children serving their parents: harboring no resistance in their hearts, attentively caring for seasonal warmth and cold, and constantly observing their parents' expressions. Even when traveling far away, their hearts remain connected to their parents as if they were right before their eyes. Day and night, their thoughts linger, and their spirits stay intertwined. Such individuals naturally receive the protection of heaven and the guardianship of spirits. Filial piety can move heaven and earth to such an extent that it naturally resonates with the Great Dao.

At that time, the Daoist practitioner Dengming Zhenren and other seekers of the Dao, upon hearing the teachings of the Celestial Venerable (the highest deity in Daoism), suddenly attained clarity. They realized that all things in heaven and earth could aid their cultivation and recognized that the Great Dao manifested in all phenomena. They lamented how ordinary people failed to utilize this understanding, much like their own state before enlightenment. The group bowed to the Celestial Venerable, expressing gratitude for the grace of life bestowed upon them.

The Celestial Venerable continued to address the immortals: The virtue (De) of heaven and earth originates from the Great Dao. Though no single being can fully embody all virtues, each possesses its own strengths. If one can skillfully employ the myriad things of heaven and earth to assist in cultivation, there may be no need to rely solely on profound scriptures like the Secret Texts of the Three Pure Ones or the True Methods of the Three Caverns—for the Dao's mysteries are profound and often beyond ordinary reach. By persisting in practice, when merit and virtue reach perfection, the Great Dao will naturally come to guide them. These immortals had deeply grasped the profound meaning of "preserving form yet transcending life and death" and advanced to higher immortal ranks, attaining the state of deathlessness and ultimately merging into formlessness. This proves that "non-life" is not annihilation but a higher mode of existence. After Dengming Zhenren obtained the Dharma Seal on behalf of the immortals, the group bid farewell to the Celestial Venerable and lingered among the clouds for seven days and nights.

The Celestial Venerable further said: Those who attain the Dao can see far and hear near, their bodies and minds at ease, enjoying the bliss of transcendence. Though we are separated by thirty-six thousand layers of heaven and earth, it feels as if we are face to face. Unlike the walking dead of the mortal world, who remain as distant as the lands of Hu and Yue even when standing before one another. Upon returning to the human realm, you must teach sentient beings, imparting gradual or sudden enlightenment methods according to each individual's capacity. The immortals bowed in acknowledgment, carrying the Dharma Seal as they dissolved into formlessness. The Great Compassionate Celestial Venerable manifested emanations to descend with the immortals and spread the teachings of the Dao.

After returning to the lower realm, the immortals paused in the sky, ten thousand ren above the earth, sitting in serene meditation to cultivate their practice.

At that time, auspicious clouds filled the heavens, the divine pillars supporting heaven and earth trembled, and dragon spirits rejoiced. Between heaven and earth, all was clear and bright—the mist dispersed, the three luminaries (sun, moon, and stars) shone with extraordinary brilliance, fragrant winds carried far and wide, sweet dew poured down like rain, sweet springs gushed from the earth, and rivers and lakes became calm and tranquil. Auspicious qilin and phoenixes appeared in great numbers, while miraculous lingzhi mushrooms and rare flowers covered the land.

The heavenly kings of all directions praised this as a national blessing, exclaiming "Long live the emperor!" and thus granted amnesty throughout the realm, opening granaries to distribute food and cloth to aid the elderly and sick. Joyful music resounded across the land, and the Son of Heaven, feudal lords, and high ministers received rewards so numerous they could not be recorded. The multitudes ascended the altar to pay homage, offering solemn thanks and presenting treasures to establish pure Daoist sanctuaries. All people under heaven believed in the Great Dao (Da Dao), evil influences vanished, and the myriad nations enjoyed peace. The people were well-fed and well-clothed, singing praises for ninety thousand years.

At that time, the heavens were pure and untainted, adorned only with purple auspicious clouds that nourished all things, showering sweet dew. The lesser immortals of the lower realms witnessed the compassionate power of the Dao and understood that this was all due to the majestic virtue and divine might of the Most Compassionate Heavenly Worthy (Da Ci Tianzun). The immortals bowed from afar in the void, each expressing their heartfelt aspirations.

Then, the Most Compassionate Heavenly Worthy descended to the lower realms hand in hand with the highest perfected beings (Shangzhen) and superior immortals (Shangxian), expounding the profound teachings of the Dao and transmitting higher-level cultivation methods. He urged the lesser immortals to refine their practice diligently, attain complete physical perfection, transcend life and death, and widely guide sentient beings to comprehend the true and wondrous Dao, achieving irreversible spiritual attainment. Those who received salvation were beyond count—even distant tribes, ghosts and spirits, and the sinful souls of hell were all enlightened and benefited.

Yet later, human hearts gradually grew shallow and wicked, leading to the decline of the Dao and the resurgence of demonic forces. Though people no longer accepted salvation, the Heavenly Worthy still extended aid through compassionate means. Even if men and women of later ages lacked pure and upright hearts, so long as they attempted to cultivate the Dao, the Dao would respond without harsh judgment. Some progressed step by step, while others abandoned the path midway—yet the Heavenly Worthy did not force those who turned back. Though the Dao has no subjective will, it eternally nurtures all things with compassion.

The Dao is like clear water that quenches thirst and washes away filth, or like good medicine that cures illness when taken diligently. If one is sick but refuses medicine, few recover on their own. If men and women of later ages diligently cultivate the Dao, they will surely escape death and calamity, preserve their lives, and ultimately attain the formless state, merging with the Dao. But those who turn away from the Dao cannot erase their names from the register of death—doomed to perish, their bodies will return to dust, and their souls scatter without refuge.

This scripture describes the various sufferings people endure due to straying from the true Dao. The essential meaning is:

Those who follow worldly currents without cultivating the true Dao lack the protective power of Dao (De) during their lives, making spiritual attainment after death impossible. In this current age where Yin Qi grows increasingly dominant, people no longer revere the mysteries of life and death, instead practicing heretical methods. Such individuals often find their souls controlled by demonic entities, suffering from incurable strange illnesses during life, only to join ranks of evil spirits after death. Even if they perform minor good deeds, these deviate from the true path and fail to bring blessings, instead inviting harassment by malevolent ghosts.

Some arrogantly claim "all phenomena are empty," believing that since everything is illusory, they cannot be harmed by evil forces. This extreme view paradoxically attracts spirits and demonic entities, leading to possession by evil deities during one's lifetime—some don't even wait for death before having their souls stolen. Women particularly suffer when infected by evil Qi, manifesting symptoms like sallow complexions, full-body pain, frothing at the mouth, or swelling. They also endure afflictions from malignant earth and water energies—joint pains, mental confusion, and spiritual disorientation.

The scripture reproaches humanity: Though the great Dao (Da Dao) lies within reach, people fail to practice it; though divine physicians stand beside them, they refuse treatment, willingly enduring suffering. These individuals are actually not far from the Dao, yet their vision remains clouded by perverse thoughts, drifting aimlessly with worldly tides.

The Most Compassionate Celestial Venerable (Da Ci Tianzun) reveals the Dharma gates for all beings, yet while diligent cultivators treasure and practice these teachings, worldly people recklessly slander them. The scripture employs a vivid analogy: Slandering the true Dao cannot harm it, just as hunting dogs scavenge indiscriminately from east to west. The eastern household maintains virtuous precepts while the western household commits evil deeds and killing—yet the eastern family's children abandon their own nourishing meals to feed on the western household's leftovers, becoming so confused they no longer recognize their own family dog. This parable poignantly illustrates the pitiable state of those who abandon the true Dao for deluded views.

This scripture conveys through a parable the principle that practitioners should avoid evil influences and steadfastly uphold the true path.

There was once a kind-hearted dog owner. A dog that frequently visited a nearby household of wicked people to eat rotten food gradually grew up and forgot its original master. Later, when that evil family was punished by heaven and perished, the dog lost its food source and howled in misery all day. Upon hearing this, the old master sighed: "Had this dog stayed with me, it would at least have been exposed to the true path. Now, because of its greed for foul food, it starves to death—likely unable to be reborn in the human realm."

Here, the dog symbolizes those who have lost their original nature—like those who chase after corruption, forget their roots, and slander the Great Dao (the supreme truth). Practitioners should endure humiliation with forbearance and diligently seek the Dao. Those who indulge in heretical paths remain entangled in the three poisons of greed, hatred, and delusion, taking pleasure in wicked words and deeds—like nesting in dens of wealth and lust—until calamity inevitably befalls them.

Those who cultivate the true path enjoy physical health, a sign of auspicious fortune; while those who practice false methods suffer misfortune even before death, proving the emptiness of their ways. The scripture concludes by mentioning that in the kalpic beginning (the early formation of the world), a merchant from Jianmu Village sold genuine pearls on South Mountain, while traders from East Mountain.... The intent is to illustrate the need for discernment—just as merchants must distinguish real from fake pearls, practitioners must clearly recognize true and false paths.

Practitioners should adhere to the true teachings, avoid those with heretical views, and refrain from pointless debates, focusing instead on their own cultivation. By persevering diligently morning and night, upholding the orthodox Dharma seal (the authentic teachings), they will naturally avert calamity and attain true liberation.

This scripture recounts a parable about the distinction between true and false Dao. A man named Manyuan spent a fortune to purchase a precious pearl, carrying it with him constantly without letting others see it. His neighbor Shouliang spent the same amount on a fish-eye disguised as a pearl. After six years, both families contracted severe illnesses requiring genuine pearls for medicinal treatment.

When each man produced his "treasured pearl," those with discerning eyes immediately recognized Shouliang's as counterfeit. After soaking the pearls overnight, the fake emitted a foul fishy odor while the genuine pearl grew even more luminous and could be stretched six inches longer. Manyuan recovered immediately after taking medicine prepared with the real pearl, later even attaining the method of immortality. But Shouliang's entire household perished from the illness—except for a servant named Qinzi who, having aspired to the heavenly Dao since childhood, received instruction from the immortal Datong on consuming pine nuts, ultimately achieving transcendence.

This story illustrates how the distinction between true and false Dao is as stark as that between life and death. Those who grasp authentic Daoist methods can discern heterodoxy from orthodoxy. Practitioners should pursue the great achievement of aiding the world and delivering beings, not covet fame and profit. Genuine Daoist methods possess inconceivable power—they can reverse the movements of heaven and earth, mend cosmic imperfections, nourish all living things, dissolve every misfortune, and bless all virtuous deeds. Those foolish ones who remain ignorant of Dao can never attain such profound mysteries.

This scripture expounds on the shelter of the Great Dao (the supreme truth of Daoism) and the essentials of cultivation. When you walk alone on perilous paths, the Dao protects you like a true friend; when suffering hunger, cold, or illness, the Dao alleviates your hardships; when facing threats of sword and blade, the Dao extends its saving power.

Those who wish to cultivate the Dao must maintain upright conduct within the supreme truth's sacred teachings. All words and actions should accord with the Middle Way of perfect balance, thereby receiving the profound protection of the Dao. Heterodox paths lack true foundation—like lost souls stumbling without direction, they never find the correct path. Some speak of "forgetting the mind" yet fail to understand the very existence of body and consciousness—if body and mind are fundamentally illusory, what is there to forget? The physical form ultimately returns to the "Four Elements" (earth, water, fire, wind), and though one may temporarily forget the body, these elemental forces remain.

Followers of external paths are like plants and trees, subject to the cyclical birth and death of the Four Elements, unable to attain autonomy. But those who realize the Dao truly transcend body and mind—they neither cling to the act of forgetting nor to the state of forgetfulness. They understand that form originates from the Dao and ultimately returns to it, unbound by the Four Elements, unaffected by seasonal changes, and liberated from all worldly attachments.

The supreme Dao both gives existence to all things and dissolves them. Formless yet eternally present, profoundly mysterious beyond ordinary comprehension, its compassionate power transcends thought. Devotees in later ages who sincerely contemplate these teachings and uphold the Dharma Seals (credentials of Daoist practice) will surely receive its protection.

The scripture concludes by recording that when the Celestial Venerable finished expounding this teaching, five hundred heterodox practitioners immediately abandoned their erroneous ways. Baring their bodies in repentance, they shaved their heads and beards to request monastic ordination, seeking deliverance. Their remorse was so profound it moved them to self-reproach until blood flowed, like birds shedding feathers in their eagerness to pursue the Dao.

At that moment, a practitioner prostrated himself with such force it seemed the mountains might crumble. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) then commanded the Perfected of Central Harmony (Zhonghe Zhenren, an immortal official responsible for guiding beings) to instruct these heterodox practitioners, imparting methods to transcend the cycle of rebirth.

The Celestial Worthy taught: "You must devoutly contemplate the impermanent nature of worldly existence, strictly uphold precepts against harming living beings, sever foolish cravings, and refrain from hoarding wealth." The Perfected of Central Harmony further admonished: "From this day forth, you heterodox practitioners must never harbor arrogance or falsely claim to be celestial teachers of humanity. If you deceive others for wealth, harm lives, the Black Registers of the Heavenly Tribunal (Tiancao, the celestial judicial system) will record your transgressions, bringing punishment upon nine generations of ancestors, condemning you to become malevolent spirits after death. In this present life, live simply—wear coarse cloth, eat plain food to sustain life, endure humiliation while diligently cultivating, striving for swift liberation. Should you be reborn in the Central Land (a region of flourishing civilization) in future lives and hear the wondrous teachings of the true Dao, even this defiled body may realize the Great Dao of No-Birth (transcending life and death)."

Upon hearing this, the five hundred heterodox practitioners joyfully bowed in gratitude and took leave of the Perfected of Central Harmony. Returning to their dwellings, they established hermitages (places for cultivation), practicing diligently day and night, contemplating the impermanence of the physical body while seeking swift liberation. Mortals and non-humans (spirits and deities) from the four directions came to take refuge in the true path.

At this time, the Celestial Worthy of Primordial Beginning and the host of sacred beings manifested countless emanations, filling the entire Dharma Realm (the cosmos). Eighty-four thousand numinous immortals, holding ritual seals (symbols of authority), reverently paid homage and upheld the teachings.

(This scripture passage primarily recounts the Celestial Worthy’s guidance of heterodox practitioners, emphasizing the importance of abandoning ego-attachment, maintaining precepts, and austere cultivation. It depicts the scene of practitioners establishing retreats and cultivating diligently after conversion, concluding with the vast vision of the Celestial Worthy’s teachings pervading the cosmos.)