《太上老君虛無自然本起經》

This scripture expounds the Daoist core philosophy regarding cosmic and life origins, using the "Three-Ones" theory to explain the process of universal generation.

The primordial state is called "Taichu" (Grand Beginning), representing the initial phase of the Dao manifested as pure essential energy (Jing). This energy appears crimson-red, and when extremely vibrant, it forms brilliant light known as "Taiyang" (Great Yang) or "Yuanyang" (Primordial Yang). As this energy further transforms, it gives rise to "Daojun" (Personification of the Dao). Thus, the original Dao remains concealed within "Taisu" (Primordial Simplicity) - the first stage called "One".

"Taisu" also constitutes humanity's origin. The crimson energy first transforms into yellow energy called "Zhonghe" (Central Harmony), which then evolves into "Laojun" (Lord Lao, i.e. Taishang Laojun), also termed "Shenjun" (Divine Lord). When this yellow energy enters skeletal structures, it forms the human body. Therefore, human origins reside within "Taishi" (Primordial Commencement of Qi) - the second stage called "Two".

The yellow energy further transforms into white energy termed "Taiyin" (Great Yin, essence of water), becoming "Taihejun" (Lord of Great Harmony). This white energy generates water, thus called "the beginning of Qi" - the third stage called "Three".

These three primordial states intercontain one another: Qi contains Shen (spirit), which contains Jing (essence). White envelops yellow, which envelops crimson - all three collectively containing the "One". This blended state is called "Hundun" (Chaos). As Laozi stated: "The Dao begets One, One begets Two, Two begets Three, Three begets all things," resembling the chaotic state of an egg.

The human body serves as the vessel containing these "Three-Ones" (Jing-Qi-Shen). Daoist "Three-Ones" theory posits: "Void" (Kong) manifests as white; "Non-being" (Wu) as yellow; "Emptiness" (Xu) as crimson. "Emptiness" refers to luminous yet formless states like sunlight or firelight; "Non-being" denotes Qi that's visible yet insubstantial; "Void" describes the boundless, translucent state before heaven and earth separated.

Just as musical instruments produce sound through their hollow cavities, the Dao spontaneously emerges from this vacuous state. Therefore, sages composed scriptures to teach later generations to preserve the Dao's essential emptiness.

This scripture expounds the essential method for cultivating the "Way of Empty Non-Being and Naturalness" (xuwu ziran), and warns how scattered consciousness may fall into the "Five Paths of Rebirth."

During practice, one must close off the senses (eyes, ears, nose, tongue, body, and mind) and prevent distracting thoughts from arising. If deluded thoughts continue to scatter, one cannot attain the "Natural Way." Why? Because before the Dao manifests as divine consciousness (shenming), it exists in a state without beginning or end, free of thought and desire, utterly still and unmoving. When the Dao transforms and generates divine consciousness, this consciousness radiates light outward, giving rise to various mental activities that disturb the original true nature of the Dao.

If one's thoughts cannot return to the Great Dao, they will fall into the Five Paths of Rebirth:

1. The Path of Heaven: Divine consciousness ascends to become celestial deities

2. The Path of Humanity: Divine consciousness enters the womb to become human

3. The Path of Animals: Divine consciousness is reborn as beasts

4. The Path of Hungry Ghosts (preta): Becoming famished spirits

5. The Path of Hell (niraya): Falling into hell realms due to transgressions

Each of these paths has its corresponding kalpas (cosmic cycles) and lifespans. Therefore, wise students of the Dao should understand:

• Those who cultivate "Empty Non-Being and Naturalness" can abide eternally in the world, transcend life and death, and become teachers for humanity
• Those who cultivate "guarding the spirit" (shou shen) can refine their form to become Perfected Persons (zhenren, realized beings), ultimately ascending to celestial realms
• Those who cultivate "guarding the qi" (shou qi) can fuse yin and yang energies to achieve minor immortality through feathered ascent (yuhua)

The realms of divine consciousness vary in breadth, and wisdom differs in depth. Thus, Daoist practitioners must study scriptures, seek enlightened teachers, and awaken their wisdom.

Practical cultivation methods:

1. Thoroughly study scriptures while reflecting inwardly: Our divine consciousness originally arises from the pure, wuwei Great Dao

2. When the Dao transforms into divine consciousness, it manifests radiance and generates mental activities

3. Guard against disturbances from the "five desires and six emotions":

• Ears craving sounds clog the mind's wisdom
• Eyes craving beauty leads to licentious madness
• Nose craving fragrances scatters the spirit
• Mouth craving flavors entangles one in nets
• Heart craving attachments deviates from the true path

4. The "six emotions" refer to the body's craving for sensual pleasures (fine silks, pleasant sounds, beauty, fragrances, delicious flavors, etc.)

(Note: The terms "preta" and "niraya" are Sanskrit transliterations referring to the hungry ghost and hell realms respectively; "zhenren" is the Daoist honorific for realized beings)

This scripture explains that the human heart-mind (Shen) is originally pure, but becomes deluded by the six emotions (referring to desires arising from the eyes, ears, nose, tongue, body, and thoughts) and five cravings (wealth, lust, fame, food, and sleep). This obstruction causes spiritual clarity to falter and wisdom to become blocked. Just as a mirror is naturally bright but gets obscured by dust, or rainwater is initially turbid but clears when left undisturbed, so too the human heart-mind requires cultivation through scriptural practice to remove the veils of desire and restore its original purity.

The text employs two metaphors to illustrate this:

1. Just as a mirror requires polishing solution to regain its brilliance, the heart-mind needs scriptural cultivation to dispel the confusion of desires.

2. As turbid water becomes clear when left to settle, the mind naturally clarifies when desires are severed.

The scripture points out that some heterodox paths (other cultivation methods) fail to understand the inherent purity of the heart-mind, attempting instead to forcibly suppress desires. However, desires have no substantial form—they cannot be severed like physical objects. The key lies in realizing the original source of the heart-mind, after which desires naturally cease. When the heart-mind regains its purity, it merges with the Dao (the Way), attaining unimpeded wisdom beyond all limitations.

This scripture expounds the fundamental principles for severing desires and attaining the Dao through cultivation.

Regarding the root of desires, the text states: Desires are like formless spirits (Shen) that may appear at any moment and cannot be eradicated through forceful suppression. Just as cutting a tree without removing its roots allows regrowth, those who don't understand this principle merely suppress sensory cravings without realizing desires originate from mental activity. The mind is "Shen" - formless and untraceable in its movements. Since desires arise from these intangible mental formations, they cannot be forcibly eliminated. The true method lies in recognizing the mind's inherent purity, through which desires naturally cease.

The scripture employs a road metaphor for cultivation practice: The Dao (the Way) is like a great highway, the scriptures (Jing) provide the path, "practice" means walking the path, De (Virtue) represents the merit of virtuous actions, and "method" denotes the means to realize the Dao. Virtuous practitioners who accumulate merit by following scriptural teachings are like travelers taking the correct route to ultimately reach the great Way. Merely sitting idly at home without action would be like never leaving one's house - the destination remains forever unreachable.

The text concludes by emphasizing: Cultivation requires steadfast perseverance ("maintaining unwavering focus"), but must also involve active practice ("doing") rather than empty talk. Just as walking requires actual steps to make progress, spiritual cultivation demands concrete action.

This scripture explains that spiritual cultivation requires the "three harmonies" for success, using everyday analogies to illustrate the principle.

Just as a person who stays indoors all day will never learn the paths outside, likewise a foolish individual may possess Daoist teachings but will never attain the Dao without accumulating virtue through good deeds. This is why the Supreme Venerable Sovereign (Taishang Laojun) expounded not only the "Scripture of Dao" but also the "Scripture of De (Virtue)"—to guide sincere devotees in practice. If mere possession of the Dao could lead to immortality, why would sages have composed so many scriptures?

The "three harmonies" refer to the necessary union of Dao, De, and human effort for success. The practitioner constitutes the first element; performing good deeds to accumulate virtue is the second; and through this virtuous accumulation one enters the Dao—this is the third. Like crops requiring seeds, soil, and water; wine-making needing yeast, rice, and water; governing a state demanding ruler, ministers, and people; survival depending on fire, water, and grain; or charioteering requiring carriage, horse, and driver—all these endeavors need three cooperating elements to succeed.

The text further elucidates the concept of "three-in-one": the Three Sovereigns (ancient sage-kings), Three Deities, and Three Supreme Ones (Upper, Middle, and Lower Taiyi—the highest divinities). Each of these triads contains three subdivisions, making nine in total, hence the doctrine of the Nine Palaces (sacred directional sectors in Daoism). The progression from one to nine mirrors yang energy's growth—sprouting at winter solstice, peaking in the sixth month, spanning nine months—making "nine" the ultimate yang number.

Human composition also follows "three-three-one": the physical form as first, Shen (spirit) as second, and Qi (vital energy) as third—only when united do they form a complete person. Similarly, Shen itself comprises Shen, Qi, and Jing (essence); heaven-earth-humanity shares this same relational structure. These examples demonstrate how all phenomena consist of multiple "three-in-one" configurations.

This scripture elucidates the mystery of the "Three Ones" (a core Daoist concept representing the fundamental unity of heaven, earth, and humanity). The essential meaning can be understood as follows:

The foundation of the cosmos consists of three "Ones": The central "One" represents emptiness—the true substance of the Dao—also called the Dao Sovereign or Primordial Yang Elixir (Yuanyang Zidan, a Neidan term referring to innate primordial Qi). It embodies both nobility and divinity. The left "One" represents heaven, sun, father, yang, De (Virtue), teachers, and the hun (ethereal soul), governing benevolent governance in human affairs. The right "One" represents earth, moon, mother, yin, form, and the Director of Destinies (Siming Gui, the spirit governing lifespan), which may trigger evil and demonic obstructions.

Practitioners must discern these three distinctions: The central "One" is one's authentic Dao-nature; the left "One" daily reminds one to accumulate virtue through good deeds, guiding toward the righteous path; while the right "One" tempts people toward evil, plunging them into corruption. Those who comprehend doctrine without cultivating merit will fall into wicked paths and suffer demonic harassment. Ironically, those who forcibly suppress sensory perception and repress desires in their practice become more vulnerable to evil thoughts.

True adepts maintain the "Great Emptiness" (Taixu Wu, the supreme state of formless transcendence), comprehending the mysteries of the "Three Origins and Nine Ones" (Sanyuan Jiuyi, the Daoist cosmological framework of heaven-earth-water triads and the transformational patterns of the Nine Palaces and Bagua). Virtuous practitioners receive protection from the left "One" during meditation, shielding them from evil disturbances, whereas those who forcibly restrain desires without merit ultimately become enslaved by wicked thoughts.

The natural Dao offers three cultivation methods, the most sublime being abiding in the Great Emptiness—this requires profound understanding of the Dao's origin and mastery of the subtle laws governing cosmic transformation.

The Taishang Laojun Treatise on the Origin of Void and Spontaneity explains how practitioners attain unity with the Dao through "guarding emptiness":

The most profound source is the "Ultimateless within Non-being" (the supreme existence transcending being and non-being). The Dao knows the beginning and end of all things. While heaven, earth, and the myriad beings possess form and substance, all formed things ultimately disperse and perish. Only formless spirit can continuously transform without cessation, hence it is called "constant abiding."

True awakeners perceive the essence of void and spontaneity, maintaining inner serenity unaffected by emotions or desires. How is this achieved? They comprehend fundamental principles and remain unswayed by appearances. Though outwardly indistinguishable from ordinary people, their wisdom is boundless—this is the state of "void-nothingness." Such realization requires cultivation; it is not innate.

Practical methods: When sitting in stillness to guard the Dao, reduce food intake, close the eyes to gather the shen (spirit), and focus attention on the Crimson Palace (heart center). Completely relinquish random thoughts without forced visualization. With sustained practice, breathing gradually becomes subtle until bodily sensations disappear—this marks entry into meditative absorption.

In this state, consciousness ascends to the realm of void-nothingness, surrounded by pure white radiance where neither sun, moon, mountains nor rivers are visible. If observing worldly affairs from this height, remember the Daoist purpose of aiding beings. After witnessing these phenomena, consciousness must return to the body. Failure to do so leads to dissolution into the Dao and physical death.

Thus Laozi teaches "know the white but guard the black" (understand the void yet abide in reality)—keeping consciousness anchored in the body to serve as a guide for beings. This constitutes genuine "Great Void Spontaneity."

Practitioners of "guarding the center spontaneously" who fail to comprehend the origin of heaven and earth, remain ignorant of the Dao's fundamental principles and transformative patterns, or feel perplexed by the void state, have not yet truly entered the gate.

This scripture elucidates the three progressive stages of Daoist cultivation: Great Void Naturalness, Middle Void Naturalness, and Lesser Void Naturalness.

The highest attainment is the realm of "Great Void Naturalness." Practitioners must relinquish worldly desires, withdraw sensory engagement, and collect their Shen (spirit) in the Crimson Palace (heart region), while internally visualizing Mount Kunlun (the head). Through sustained practice, one may perceive the "Sovereign of the Central Yellow" (a Neidan term referring to the primordial spirit) within the body and commune with celestial beings about heavenly matters. At this stage, the physical form undergoes transcendental transformation—bones and blood metamorphose into myriad divine manifestations—ultimately culminating in ascension as an immortal, known as attaining the "Way of the True Person."

The intermediate stage employs the "Middle Void Naturalness" method. While similarly requiring collected awareness and harmonized Yin-Yang Qi within the body to nurture the "True Person" (a Neidan concept), successful practitioners at this level grow feathered wings enabling temporary flight among the Five Sacred Mountains. However, they remain bound by celestial mandates to operate in the human realm, unable to dwell permanently in heavenly domains.

The foundational level involves "Lesser Void Naturalness" techniques, which mark the threshold of "deliberate methods" (youwei). These include physical daoyin exercises, elixir ingestion, talismanic arts (fulu), and ritual offerings (zhaijiao). Though capable of yielding certain accomplishments, such practices ultimately belong to the "Way of Spirits" rather than enabling authentic longevity.

The scripture particularly emphasizes that true Dao-realization means complete union with the "Dao Sovereign," conferring boundless transformational capacities. To achieve this, practitioners must accumulate De (virtue), maintain precepts, cultivate impartial compassion, and strictly abstain from killing—for all life manifests the Dao's grace, and harming beings constitutes fundamental opposition to the Great Way.

This scripture primarily discusses the different realms of spiritual attainment between Dao practitioners and deities, as well as the varying levels of cultivation achievement. Here's the plain interpretation:

Although Dao cultivators can maintain the spirit of the Central Palace (referring to the cultivated primordial spirit within the human body), they still engage in sacrificial offerings involving killing. This is because deities, while belonging to the realm of emptiness, retain illusory forms and thus require food offerings, necessitating sacrificial practices. The Great Dao (Dao) itself is absolute emptiness and requires no sacrificial offerings whatsoever.

Those who attain the Dao can hear sounds with their ears and see forms with their eyes, yet remain unable to perceive formless and soundless existence. This is because deities consist of pure Yang Qi (chichi zhe yang) - like the sun and human eyes that can only see what's ahead but not behind. Similarly, the celestial eye (tianmu) can only illuminate the celestial realm's interior, unable to perceive beyond the heavens or the underworld. Therefore, those ascending through deities can only hear with celestial ears.

The true Great Dao operates differently - its capacity for perception knows no directional limitations. It penetrates all darkness and obstacles, perceives countless worlds, hears soundless sounds, and sees formless forms. Those seeking the Dao of immortality must maintain this celestial hearing and vision; otherwise they remain limited to perceiving only immediate phenomena. This is because immortals have already abandoned their physical mortal frames (chigu rou qu gu).

Deities are fundamentally empty light-shadows, like reflections in mirrors or water, lacking substantial form. They reside permanently in celestial realms as "Life Lords" (shengjun, deities governing life). Though their lifespans are long, they ultimately have limits and cannot permanently dwell in the human realm. When celestial longevity expires, they still fall into the Five Paths of rebirth (heavenly, human, animal, hungry ghost, and hell realms) to undergo repeated cycles of life and death. Sometimes when their longevity ends, they simply dissipate.

True Persons (zhenren, advanced practitioners) differ - their forms and shadows connect with heaven, achieving lifespans reaching ten thousand years. When serving celestial offices, they're often dispatched to the human realm. After celestial longevity expires, they may become assistants to divine beings, thereby transcending the Five Paths.

As for those cultivating the Great Emptiness and Natural Dao, they may dwell in celestial realms for a thousand kalpas (cosmic time cycles). When longevity ends, both form and spirit extinguish, with the primordial spirit re-entering the rebirth cycle. In truth, celestial deities themselves have no inherent life or death - they merely rotate among the Five Paths. Only those who fully realize the Dao can transcend rebirth like extinguished flames. The scripture concludes that those believing deities extinguish after cultivation fundamentally misunderstand the Dao.

(Note: The "Five Paths" represent early Daoist rebirth concepts later developed into Buddhism's "Six Realms"; "kalpa" denotes an immense time unit; "Life Lords" and "True Persons" represent Daoist cultivation ranks)

The Scripture of the Original Arising of the Most High Lord Lao's Emptiness and Spontaneity elucidates how practitioners should correctly comprehend the state of "emptiness" and adopt the proper attitude in Daoist cultivation.

The text observes that some practitioners become attached to the state of "emptiness" during practice, where rigidly clinging to emptiness ironically binds them by emptiness itself. Those who truly understand the Dao (the Way) realize that the Dao is fundamentally empty and serene—they neither cling to "being" nor to "non-being." With compassionate hearts seeking to deliver sentient beings, they do not become trapped in empty states. Only such practice can accumulate merit (De/Virtue) and ultimately transcend the cycle of life and death.

The scripture employs vivid analogies to illustrate that Daoist learning must progress step by step: it is like climbing a mountain, where reaching one peak reveals yet higher summits ahead; or like fish in a pond who believe they have seen all waters after swimming through their small pool, unaware of the vast rivers and oceans beyond. It critiques those who become complacent after learning superficial aspects, emphasizing the necessity of widely seeking enlightened teachers and delving deeply into inquiry.

Finally, it points out that those unwilling to seek extensive guidance and profound study are like frogs at the bottom of a well, forever unable to grasp the true essence of the great Dao (the Way). Genuine practitioners should embody the broad-mindedness and vision of the sun and moon illuminating all things, or of rivers and seas receiving countless tributaries.

This scripture discusses the cognitive limitations and hierarchical differences encountered in the Daoist cultivation path, using vivid analogies to illustrate:

Like villagers in remote regions who believe the Nine Provinces ruled by the Son of Heaven constitute the entire world, unaware of vaster realms beyond, Dao practitioners often make similar mistakes. When disciples learn fragments from their masters, they may presume to have grasped the entirety of Daoist methods, ignorant of profound realms transcending scriptural records.

Cultivation resembles ascending stairs: Some become complacent upon achieving basic immortality techniques (elementary practice), not realizing they remain distant from Zhenren (Perfected Person) attainment. Those reaching Zhenren level discover their inferiority to Shenren (higher adepts), and even Shenren recognize hierarchical distinctions before the supreme Dao. Thus the pursuit of learning and cultivation knows no end—even celestial deities continually refine themselves, let alone mortals.

The true Dao of primordial emptiness (the highest truth in Daoism) transcends form and sound, inaccessible through images, chants, or conceptual grasping. Practitioners must maintain essential awareness without clinging to visions or dream manifestations, as malevolent spirits may disguise themselves as tests. The path emphasizes comprehending nature's essence rather than chasing supernatural displays.

A final light metaphor: Genuine wisdom shines inwardly without glare (symbolizing advanced cultivation), like nurtured illumination penetrating all phenomena. Those who flash like lightning (seeking miraculous displays) may commune with singular spirits yet fail to perceive cosmic patterns.

(Note: "Zhenren" and "Shenren" denote progressive attainment levels in Daoist practice; "Dao of primordial emptiness" refers to the Dao's fundamental substance; "maintaining awareness" indicates preserving mental clarity during cultivation.)