《玄宗正旨》

The Blessed Sovereign of Fu You (a revered Daoist deity) depicts in this preface a divine scene: celestial cranes descend from the Nine Heavens, jade flutes summon phoenixes, and jade-like snowflakes adorn the path. This symbolizes auspicious omens of cosmic harmony and ascending Yang energy. He laments how his compassionate vow to save all beings grows daily, yet observes with sorrow how lost souls remain bewildered through kalpas of suffering, unable to return to the path of awakening.

He identifies common pitfalls in spiritual practice: many begin with fervor but abandon cultivation midway; the few sincere practitioners who persist may attain only minor realizations without supreme wisdom. Thus he earnestly implores Immortal Ancestor Fu Qiu (a Daoist patriarch) to bestow boundless compassion by revealing the supreme wondrous Dharma, illuminating the path for seekers. These teachings become bridges for listeners to cross the river of delusion, attaining verification of awakening even in dreams.

The essence of cultivating the Mysterious Method lies in comprehending the true meaning of "Xuan" (the Mysterious) — an ineffable yet verifiable state. When the conditioned mind merges with original nature, and original nature unites with the Dao, one realizes the flowing mandate of heaven and the unattached emptiness of ultimate truth. The genuine Great Path of the Mysterious Gate emphasizes two fundamentals from the outset: "cultivating the heart-mind" and "guarding stillness." By adhering to this essence, the stages of celestial immortality become attainable step by step, with every character in these scriptures worthy of reverence.

The Mysterious Tradition (referring to Daoism's supreme cultivation method) represents the highest path of celestial immortality, the singular method transmitted by sages since antiquity. Those who quietly contemplate will find it remarkably akin to Chan (Zen) Buddhism, fundamentally distinct from worldly practices obsessed with physical cultivation or empty discussions of alchemical techniques. The ten kinds of immortal paths mentioned in the Śūraṅgama Sūtra do not represent orthodox Daoism, while states like "wondrous luminous awareness" and "perfect bodhi" actually correspond to the preliminary stages of Mysterious Tradition practice.

Now the Imperial Preceptor (a Daoist deity), moved by compassion for this nearly lost tradition, has specially invited exalted immortals to jointly elucidate the authentic transmission. Disciples have further compiled sages' teachings for mutual verification, demonstrating how both northern and southern schools of Mysterious Learning share this common essence. This scripture completely records the supreme secrets of Golden Elixir (Jindan) refinement and the ultimate practice of wondrous Dao — a true treasure secretly transmitted for millennia.

This passage uses the metaphor of the sun to explain the state of enlightenment in spiritual cultivation: Just as the sun of wisdom hangs high in the sky, illuminating the entire cosmos (referred to as the "great chiliocosm" in Buddhism), all fog-like delusions naturally dissipate. This is truly wondrous—each word is as precious as a pearl, and those with discerning eyes in later generations will naturally grasp its true meaning.

With reverence, I (Liu Shouyuan, disciple of the Hongjiao tradition) have recorded these words, compiling the essential teachings of Chan (the Buddhist meditation tradition) and the Mysterious School (the Daoist cultivation system) into one volume to clarify the shared spiritual attainments between the Daoist path (Xuandao) and Chan Buddhism.

This passage from The Orthodox Purpose of the Mysterious Origin documents a Dharma transmission scene at the Jueyuan Hermitage (a Daoist cultivation site), featuring teachings from three immortals:

The Great Emperor of the South Pole (a revered Daoist deity) first imparted his teaching through verse: "Cultivation resembles the southern mountain's clouds nourishing all beings; one must harness Yin-Yang like the coiling dragon of the eastern sea subduing tigers at northern peaks." He emphasized that the essence of practice lies in guarding the "Spiritual Terrace" (seat of Shen-spirit), and revealed that as the karmic conditions now ripen to open the Dharma-gate for all beings, these teachings shall be validated when the Dao altar flourishes in the future.

The Sovereign of Blessing and Protection (Immortal Lü Dongbin) responded reverently: "We gratefully receive the Emperor's descent to transmit the Dharma, providing future cultivators with verification standards. May we humbly request continued guidance to perpetuate the Dao lineage."

The Great Emperor further expounded key cultivation methods: "Humans stand between Heaven and Earth's two polarities (Yin-Yang); cultivation requires returning to the primordial Qi (original energy)." He detailed the nine-stage cultivation process from "Qi returning to authenticity" to "ninefold restoration to fundamental position," ultimately achieving unity with the Dao.

Immortal Ancestor Fuqiu (Xu Xun) supplemented: "Practice should resemble crimson clouds illuminating the sky—letting Yuanjing (vital essence) return to the Qi cavity (Dantian), constructing a celestial bridge through empty stillness."

The passage concludes by explaining Lüzu's (Lü Dongbin) founding purpose for the Jue Altar: to propagate the profound mysteries and deliver cultivators through kalpic tribulations. Due to his vast vows, the orthodox transmission remains unbroken, evidenced during this Dharma transmission by auspicious light piercing the heavens.

The Most Blessed Sovereign (honorific title of Lü Dongbin) left these words at the Dharma altar as testimony, recording this rare spiritual opportunity. He said: True awakening always carries karmic causes from past lives, just as only the one who tied the bell can untie it. Do not cling to the superficial notion that "form is emptiness," or you'll remain trapped in endless cycles of rebirth. When cultivating Yang Qi, one must precisely observe the Zi and Wu hours (critical moments of Yin-Yang transition), while eliminating Yin Qi doesn't require special observance of the Geng-Shen days (Taoist purification days). When genuine faith arises to initiate proper awakening, it's like the bright moon illuminating the path ahead. This marks the first assembly opening the authentic gateway to the Mysterious School, graced by the divine guidance of Immortal Ancestor Fuqiu (a Taoist celestial being).

Immortal Ancestor Fuqiu revealed: The Great Dao originally existed in vast emptiness, when the Primordial Ancestral Qi first stirred in majestic chaos. The clear and light Qi had not yet ascended, nor had the turbid and heavy Qi descended—there existed a wondrous state neither empty nor substantial. Before the division of Yin-Yang or the separation of Heaven and Earth, the Dao began to manifest. The light and clear Qi rose to form Heaven, the heavy and turbid Qi sank to form Earth, and their interaction generated humanity. At birth, humans inherently possess True Jing (essence), True Qi, and True Shen (spirit). When essence and Qi remain stable and spirit pure, one preserves original authenticity; once essence and Qi scatter, consciousness becomes confused and energy dissipates. Returning to the root requires cultivating the True Original Qi. When restoring Primordial Qi to reach the state of Pure Yang, one must balance Yin-Yang to avoid excessive Yang. The numbers nine-six (Yijing numerology) and the two-seven constellation patterns both hold profound significance—ultimately one must return to original simplicity, moving from "being" to "non-being," apprehending wondrous existence within emptiness to attain the Dao's true source. Awakening prioritizes wisdom, whose primary meaning lies in serene abiding in the original mind.

Through this Dharma assembly, Immortal Ancestor Fuqiu revealed these secret essentials to destined practitioners. Those who can verify these truths should continually support one another.

The Most Blessed Sovereign concluded: The teachings just delivered by Immortal Ancestor Fuqiu elucidate the profound principles of the Primordial Great Dao, worthy to serve as the first chapter of The Orthodox Principles of the Mysterious School. If disciples of this altar cultivate sincerely in the future, they may request deeper teachings.

Immortal Ancestor Fuqiu added: Awakening must be complete, wisdom must be genuine. True wisdom arises from meditative concentration (dhyana), which comes from stillness cultivation. But the essence of "True Stillness" is hard to comprehend—one must experience profound tranquility within empty stillness. Genuine stillness isn't dead inertia, but maintaining wondrous equilibrium within dynamic vitality.

This scripture employs the metaphors of mirrors and moon reflections to expound the profound principle of "tranquility within mystery." Just as a mirror, though formless itself, can reflect all things, or water, though moonless itself, can mirror the lunar image—these phenomena appear real yet are ultimately illusory manifestations. The crux of Daoist cultivation lies in realizing this state of "tranquility," recognizing that all phenomena lack inherent nature and arise through contingent causes.

Through natural imagery like plum blossoms holding buds or lotuses gathering dew into pearls, the text illustrates how ceaseless creative potential resides within stillness. Dewdrops appear separate yet share a common source; the lotus's initial restrained blooming perfectly mirrors the subtle signs of Dao cultivation. These phenomena all point to the same truth: all things originate from "empty whiteness" (the primordial state of Dao), pass through "central yellow" (gestation), "incipient azure" (formation), and "crimson numen" (maturity), ultimately returning to "supreme mystery" (Dao's ultimate realm).

The Sovereign of Blessing and Aid (an honorific title for the immortal Lü Dongbin) praised this scripture for revealing the most subtle mysteries between heaven and earth—truths even Buddhist classics like the Śūraṅgama Sūtra and Lotus Sūtra hadn't fully elucidated. While both Chan Buddhism and Daoism emphasize "tranquility" in practice, few truly comprehend its essence.

Immortal Fuqiu (a legendary sage from the Yellow Emperor's era) further clarified: Human nature originates from heavenly mandate, which in turn stems from the Dao of Heaven. The human heart and heavenly heart are originally one—cultivation means returning to this origin. Practitioners should constantly observe their minds, recognizing the source of their nature, thereby realizing true selfhood in the present moment.

The core teaching is this: Through tranquil observation of phenomenal changes, one awakens to the quiescent nature of Dao. Practitioners should relinquish attachments, return to their original heart, and unite with the Dao.

This passage expounds the core principles of cultivating the heart-mind and refining one's nature. The practice of heart-mind cultivation is not limited to sages or ordinary people—everyone can nurture themselves through inner contemplation of their true heart. The key lies in using one's original mind to regulate the deluded mind, allowing the true and deluded minds to balance each other, ultimately achieving a state of harmonious coexistence between them.

Here it is pointed out that the heart-mind is neither completely empty nor fixed and unchanging. The heart-mind possesses an inner-outer unity, just as the nature of fire tends to flare upward, the human heart is also prone to restlessness. Shaoyang (referring to nascent Yang Qi) is inherently active and difficult to subdue, with latent Yin Qi causing disturbances within. Like black smoke mingling within flames, even when the fire extinguishes, the smoke continues to disperse. It requires Kan water (kidney water) to counterbalance, achieving harmony through the interaction of water and fire (the communion of heart and kidneys).

The crucial point in cultivation lies in the mutual generation of the Five Phases: Earth generates Metal, Metal generates Water, Water generates Wood. When Wood receives nourishment from Water, it can grow fresh and vibrant, ultimately returning to its root and sharing the same origin with Fire. This union of Fire and Wood produces True Fire (primordial Qi). Practitioners must maintain a state of "empty heart and full abdomen," allowing the primordial Qi to become whole and unified.

Though the Three Teachings—Confucianism, Buddhism, and Daoism—express it differently (Buddhism speaks of illuminating the mind to see one's nature, Daoism of refining the heart to nurture nature, Confucianism of rectifying the heart with sincerity), their fundamental aim is achieved through cultivation. There are two approaches to refining the heart-mind: sudden awakening and gradual cultivation. Sudden awakening is the immediate realization of one's original mind, uniting with heaven and earth to attain great liberation; gradual cultivation requires persistent gathering of the heart-mind and restraint of breath, maintaining constant awareness like a hen incubating her eggs.

When the practice matures, Yin and Yang harmonize, and the Three Powers (heaven, earth, and humanity) interconnect, establishing the true foundation of life. As cultivation deepens, one ultimately reaches the state of "forgetting words while guarding the center," where the One transforms into the myriad things and returns again to the One, completing the great perfection of original nature. At this stage, one can perceive reality within emptiness, achieving the great return of dual cultivation of nature and life (Xingming Shuangxiu).

This scripture primarily elucidates how Daoist practitioners should comprehend the fundamental nature of mind and innate nature (Xing), while emphasizing the crucial distinction between true nature and emotional desires.

The Blessed Sovereign of Fuyou (a Daoist immortal) reveals that this constitutes the third section of The Orthodox Purport of the Mysterious Origin, addressing the root of mind-nature. The mind is our original heart-mind (Benxin) - its loss stems from our own delusion, and rediscovering it requires genuine understanding of truth. Although the Śūraṅgama Sūtra explores mind-nature profoundly, it ultimately doesn't directly point to the true appearance of the original mind. Now we're fortunate to receive the immortal patriarchs' direct revelation of mind-nature's essence - this immense compassion contains all essential cultivation secrets, awaiting individual comprehension.

Immortal Patriarch Fuqiu further explains: Practitioners must first recognize their innate nature (Xing). This nature originates from the pre-heaven state, vast and boundless, inherently complete in every person at birth. Containing both Yin and Yang, it embodies profound mystery and pervasive interconnection. However, when this nature becomes active, it easily attaches to emotional desires (Qingyu). Once desires sprout, they take root and grow. Though desires manifest with varying purity, all represent the original nature obscured by passions. Many cultivators mistakenly identify desires as their true nature - like taking a bottle of water from the ocean: claiming it's not water would be wrong, yet declaring it represents water's ultimate source would be equally inaccurate.

Original nature resembles the virtue (De) within trees (their growth principle) - it's the nature's endowed capacity, not the nature itself. The same applies to the characteristics of the Five Phases (Wood, Fire, Earth, Metal, Water). Ordinary people discuss the Dao without understanding true nature because they arbitrarily point to nature through desire's manifestations, thus remaining perpetually lost. True nature transcends verbal description, traditionally illustrated through metaphors of still water or bright mirrors: only when water becomes still can its flowing nature manifest; only when a mirror is polished can it reflect all things. The radiance of original nature eternally exists, though its true form remains indescribable.

Just as a single moon in heaven reflects across ten thousand ponds - we cannot say the moon becomes divided, nor claim each pond's reflection isn't whole - so too is original nature. Every person's nature manifests from the same source. All subsequent phenomena represent nature's functioning, not nature itself. If one fixates solely on specific bodily locations (like the Central Palace/Zhonggong), how could they perceive original nature's true abode?

This passage from The Orthodox Teachings of the Mysterious School elucidates the core methods of cultivating one's innate nature. The foundation of cultivation lies in tracing back to the source of original nature (primordial true nature) by harmonizing the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit) to return to one's authentic self.

The crux of cultivation is this: first use primordial Qi to govern the spirit, then employ the spirit to transform Qi. When Qi coalesces, it manifests as azure (the pure state of "beginning azure"); when the spirit differentiates, it returns to the primal state of Taisu (the most primordial material condition). One's innate nature resides precisely in this harmonization of essence and Qi, requiring mastery of Yin-Yang balance ("two and seven sharing the same palace" refers to Yin-Yang harmony, while "one and six complementing each other" denotes the perfect interaction of water and fire).

While Daoism traditionally emphasizes nourishing the "nature-water" (the nourished state of innate nature), this text presents a higher level of practice—one must first temper the "nature-fire" (the luminous energy of innate nature). When nature-fire shines brightly, nature-water naturally becomes abundant. This cultivation doesn't require external alchemical vessels; the key lies in apprehending the true mechanism within the body (life's intrinsic workings), whose root resides in the authentic Zi-Wu position (the point where Yin and Yang converge in the human body).

In actual practice, one must direct Kun-fire (Yin energy) to return to the central earth (the spleen-stomach region). When earth-Qi is subdued, the fiery nature softens while the watery nature becomes keen. Yang-fire and Yin-fire each have their functions, but this process is neither a hundred-day accomplishment nor an instantaneous achievement. The crucial point is to proceed neither too soon nor too late, neither rushing nor delaying, but allowing natural progression back to the mysterious feminine (the source of life). At this stage, the body operates like bellows (tuoyue) opening and closing—the One giving birth to the myriad transformations—ultimately returning to the formless chaos of beginningless, endless emptiness.

The Sovereign of Fuyou (Lü Dongbin) reveals: This is the fourth chapter of the Mysterious School's essential teachings on innate nature, directly pointing to the highest cultivation methods. Yet because sages throughout history found innate nature difficult to articulate, they could only describe it partially, leaving later practitioners unable to grasp its totality. Many who cultivate innate nature veer off course midway because they deviate from the truth from the outset. Out of compassion, the immortal ancestors here fully disclose the complete stages of cultivation—from human Dao to celestial Dao, then transcending celestial Dao—a secret transmission rarely encountered even across ten thousand kalpas.

The Immortal Ancestor Fuqiu supplements: The fundamental operation of heaven and earth relies on the energies of Qian's strength and Kun's compliance (the vigorous and receptive), along with harmonious purity. When the two energies of Yin and Yang intertwine and condense, they form primordial excellence (the most refined energy), which manifests in human form as the root of life. After Yin and Yang differentiate—whether mingling or fragmenting—they create varying dispositions of heart-mind and blood-Qi, accounting for the differences between ordinary people and sages. Combined with the permutations of the Five Phases and the cycles of karma, this constitutes the subtle and unfathomable system of destiny. These three aspects together form the complete meaning of "life destiny."

This scripture expounds the profound principles concerning "life" (referring to the fundamental source of existence and the root of cultivation) in Daoist practice. The operation of heaven and earth is grounded in the opening and closing of Yin-Yang, and human cultivation must align with this rhythm. Between each inhalation and exhalation lies this opening and closing, with movement and stillness following one another—this is how one accords with celestial mandate.

Those who truly comprehend the origin of life can perceive the subtle and mysterious principles, seeing through the pure essence of "true emptiness" (the original state of the Dao) without being disturbed by deluded views. The true meaning of life lies in returning from "being" to "non-being," achieving harmony with the Dao through "reverse cultivation" (counterintuitive practice). At the pinnacle of cultivation, even the notion of "self" must be forgotten, entering a state where both self and objects are transcended.

The text critiques common misconceptions among practitioners: some rigidly focus solely on guarding the "Kun summit" (the upper Dantian), others cling stubbornly to the "essence chamber" (the lower Dantian), while some obsess over holding the "central field" (the middle Dantian)—all these approaches miss the essential point. True cultivation begins by nurturing "primordial vitality" (innate Qi), which forms through the alchemical fusion of "metal" (lung Qi) and "jade" (kidney Jing), ultimately transforming into the "water essence" (primordial true water of the One). Through numerically symbolized stages of practice (1-6, 2-7, 3-3, etc.), one eventually returns to the state of "Great Simplicity" (the most primordial substance).

The highest realm requires even abandoning "numinous energy" (spiritual Qi generated through cultivation), retaining only the pure innate Qi to achieve a formless, soundless, and odorless state—direct communion with the great Dao. Here, one transcends distinctions between ordinary and sagehood, attaining the mysterious true Dao and ascending to immortal realms. The hierarchy among immortals depends precisely on their mastery of "mysterious vitality" (profound primordial Qi).

Immortal Ancestor Fuqiu (a Daoist deity) concludes: The profundity of the great Dao defies verbal expression, yet can be understood through the cycle of cause and effect. One must first comprehend the "wondrous cause" before ultimately realizing the "wondrous fruition"—this represents the supreme method of cultivation. Sovereign Fu You (Lü Dongbin) also praises this scripture for directly pointing to cultivation's essence, revealing mysteries previous masters never elucidated.

This passage expounds on the realms of "awakening" (觉) and "mystery" (妙) in Daoist cultivation. It teaches that every being has possessed this profound primordial nature since beginningless kalpas, yet it becomes obscured by mundane thoughts acquired through worldly experience. To awaken this supreme realization, one must eliminate worldly desires and sensory attachments (根尘, roots and dust) to attain a state of spontaneous freedom.

Practitioners should understand that body and mind are as illusory and impermanent as lotus flowers blooming and withering, or butterflies awakening from dreams. When one releases all attachments, the entire cosmos can merge into true awakening. In this state, neither the concept of "self" nor distinctions between "others" remain—even phenomenal appearances (法相) and the perceiving mind dissolve, leaving only "great awakening" and "mysterious manifestation" mutually illuminating each other.

The text distinguishes between "knowing" (知) and "awakening" (觉): knowing refers to the capacity to recognize external objects, while awakening signifies inner self-realization. Just as no one can scratch an itch or rub a pain for another, this must be personally experienced. Upon genuine awakening, one realizes that body-mind, Qi-blood, mountains, rivers, and the great earth are originally pure and unobstructed.

Three progressive realms are then described: First, merging the entire cosmos with one's being to achieve perfect clarity without obstruction. Next, pulverizing and blending all cosmic phenomena to be wholly contained within the heart-mind. Finally, transcending distinctions of size to merge with the vast obscurity (杳冥) while maintaining perfect ease. Such expansive states defy verbal expression.

The discourse concludes with "mysterious emptiness" (妙空), revealing that celestial realms and desire realms are equally manifestations of Dao's function. The Dao's essence is fundamentally empty yet generates all existence. Like the undifferentiated chaos before heaven and earth parted—this is Dao's primordial source. Seeking emptiness through emptiness provides no foundation; only when emptiness naturally exists can Dao's numinous mystery manifest. True realization of this profound mysterious emptiness leads to the highest authentic realm. The crux of cultivation lies in apprehending the "mysterious cause" (妙因), yet clinging to any conceptualization deviates from the true Dao.

This scripture explores the core Daoist cultivation concept of "miao" (the profound mystery). It begins by stating that true transcendence lies in relinquishing attachment to sanctity—when practitioners cease deliberately pursuing the salvation of others, they paradoxically attain genuine profundity. This mystery transcends the cycles of causation and rebirth, achieving eternal existence.

Imperial Lord Fu You (the title of Lü Dongbin) comments that this captures the essence of the sixth chapter of Orthodox Teachings of the Mysterious Origin. The profound mystery of the Dao (the Way) defies verbal expression, yet manifests through sincere cultivation. Even celestial immortals must cultivate this mystery—how much more so ordinary practitioners? Without comprehending the true meaning of "miao," how could one awaken wisdom? These precious teachings have been secretly transmitted through generations, recorded in golden caskets and jade cases (treasure boxes for Daoist scriptures).

Immortal Ancestor Fuqiu (legendary teacher of the Yellow Emperor) further elucidates: In the universe's primordial state, there was neither form nor Qi (vital energy)—before even Qi existed, how could form emerge? This "Mother of Qi" that generates all things was born from emptiness. Like wind produced by fanning—the wind resides neither in the fan nor exists independently: without fanning there is no wind, yet wind isn't the fan itself. Ultimately, both fan and motion are empty; only wind eternally exists. Similarly, though each person holds different fans (symbolizing physical bodies), the wind produced (symbolizing primordial Qi) shares the same essence.

The human body arises from Qi and perishes through Qi. The text employs the mutual generation and restraint of the Five Phases (Water, Fire, Wood, Metal, Earth) to illustrate: within the body, these elements may become "five thieves" harming cultivation, yet in nature they nourish all existence. The key lies in transformation—turning harm into benefit. The cultivation secret involves mastering their cyclical interactions: Water's number one, Metal's four, Fire's two, Wood's three—totaling five in endless circulation.

The method advocates "reverse cultivation": through stillness and single-minded concentration, using the fire of Shen (spirit) in Neidan (internal alchemy) terminology to refine the golden Jing (essence) in the kidney region (Kan palace). When the southwest (Kun position) coordinates with the northeast (Gen position), heaven-human unity is achieved. Notably, refining fire proves less effective than refining water (cultivating nature inferior to cultivating vitality), because all afflictions originate from the "water of mind" (distracted thoughts). By nurturing kidney-water (original essence), one returns to the primordial source.

Finally, the "moon in water" metaphor clarifies cultivation states: shattering the moon's reflection leaves the moon still in heaven (symbolizing perceiving true nature after abandoning attachments); lifting the watery moon actually lifts the celestial moon (phenomenon and essence united). When practitioners reach selfless states, they transcend emotional consciousness; upon truly recognizing self-nature, the water-moon's essence fully manifests—ultimately even concepts of water and moon dissolve into the boundless Dao.

This scripture primarily expounds the essential methods for refining the spirit (Shen), presenting teachings from two immortal masters: Sovereign Fu You and Immortal Ancestor Fu Qiu.

Sovereign Fu You reveals that this constitutes the seventh chapter of the Orthodox Purport of the Mysterious School, noting these precious methods would never be casually transmitted without sincere entreaty from genuine cultivators (awakened disciples). He particularly emphasizes that the "method of refining water" serves as the foundational gateway to immortal cultivation—even the most sublime state of "refining emptiness" cannot depart from this principle. Such profundity requires personal realization by the practitioner, and those who hear these teachings are predestined to have affinity with the immortal path.

Immortal Ancestor Fu Qiu elaborates in detail the method for cultivating the true self: the fundamental practice lies in refining the spirit (Shen). This process unfolds through several stages: At the elementary level, one unites spirit and Qi (vital energy), causing the primordial spirit to dwell within the physical form. The intermediate stage transcends physical constraints, while the highest attainment enables transformative embodiment. To achieve this metamorphosis of form and spirit, one must master the operational principles of Heaven and Earth's Yin-Yang dynamics (represented by Heaven's vigor and Earth's constancy, celestial soul and earthly魄), harmonize the energies of the Five Phases (Wood, Fire, Earth, Metal, Water), and ultimately return to primordial essence (innate Jing).

During practice, take fire as the driving force (fire axis), wind as the activating agent (wind wheel), nourish with the essence of Wood (Wood fluid), and illuminate with the radiance of Metal (Metal blossom). When cultivation reaches the central upright position, the Supreme Unity Spirit (Taiji Shen) will circulate spontaneously. After completing the sevenfold regression and ninefold transformation process, the physical form attains Complete Perfection (Quanzhen) state—here one must relinquish attachment to external appearances, preserving only the authentic condition of the primordial spirit.

The text concludes by emphasizing key cultivation principles: Maintain the true nature of self without impatient striving. Upon reaching the vast, undifferentiated realm of primordial chaos, the presiding spirit (Shen) will naturally manifest. Any remaining conceptualization of physical abodes precludes celestial ascension. The true mystery lies in comprehending the primordial spirit's emergence from nothingness, attaining freedom to roam the eight extremities of the cosmos while ultimately transcending physical limitations. The nine tripods (symbolizing vital bodily portals) all reside within oneself; the three unities (Jing, Qi, Shen) merge to return to the primordial condition. This state transcends verbal description, requiring heartfelt comprehension—yet this "heart" refers neither to the fleshly organ nor abstract emptiness, but the "authentic constant heart" maintained through cultivation. Ultimately even this heart must be forgotten while retaining mastery over the spirit, achieving unity with the formless void.

This scripture primarily elucidates the essence of the Dao and the core principles of cultivation. The Dao existed before Heaven and Earth took form, and will endure after their dissolution—even the longest kalpic cycles cannot affect it. The primordial Dao has no concrete form, resembling boundless emptiness.

Fuyou Dijun (the Taoist immortal Lü Dongbin's divine title) explains that this constitutes the eighth chapter of Profound Ancestral True Doctrine, detailing the complete process of the Original Spirit (primordial spiritual nature) from its emergence to perfection. The essential practice involves returning Qi to the Original Spirit, merging the spirit with emptiness. Each stage contains subtle transformations and precise timing that practitioners must personally realize—these cannot be fully conveyed through words.

Immortal Fuqiu (a legendary transcendent from the Yellow Emperor era) further clarifies: Emptiness appears devoid of substance yet brims with the Original Spirit. Though the spirit roams through emptiness, the void remains unchanged. Heaven and Earth operate through this emptiness, just as the Original Spirit manifests through it. When spirit and emptiness completely fuse, one perceives the numinous essence of the void. Here, spirit and emptiness become indistinguishable, attaining an ineffable mystical state.

In such realization, the Original Spirit may manifest as celestial palaces (abodes of immortals) or incarnate to liberate sentient beings. Practitioners can both transcend as immortals and move through the mundane world alleviating suffering. This state represents complete unity with the Great Dao—where each breath resonates with Heaven and Earth, enabling one to summon wind and thunder, or orchestrate seasonal transformations.

To comprehend this realm, one must first understand the principle of "merging." Only after achieving unity between spirit and emptiness can one grasp the mystery of separation. This constitutes the profound gateway to the Great Dao, requiring sincere contemplation by later practitioners.

Fuyou Dijun adds that this forms the ninth chapter of Profound Ancestral True Doctrine, emphasizing cultivation through returning to emptiness. True practice does not hasten toward ascension, but naturally attains cosmic virtue through liberating beings. The scripture concludes with a gatha: Through specific methods (such as Neidan practices symbolized by the Nine Cauldrons and Three Dantian), awakening to true nature within emptiness leads to realization of celestial immortality.

The operations of heaven and earth have their end, yet the principles of the Great Dao (Dào) remain eternal and indestructible. The realm of pristine stillness that transcends the cosmos—is this not truly existent?

The Celestial Overseer of All Truths (a high-ranking Daoist divinity) declares: To cultivate immortality is to cultivate celestial immortality, for celestial immortals possess orthodox transmission. One must recognize the clarified quintessence (referring to primordial Qi/Qì) at the crown, while awaiting enlightenment on the Mysterious Feminine (Xuánpìn, the source of Yīn-Yáng energies) within the body. Before the chest, one must refine the inner elixir (Nèidān) until it becomes full as the moon; behind the back, one must purify the streams of energy until they flow crystalline. When the state of non-action (Wúwéi) is attained, enlightenment follows naturally—then everywhere one turns, the true meaning of the Great Dao becomes apparent.

Our Daoist companion Fúyòu (the religious name of Lü Dongbin), with immeasurable compassion, established this first altar of dharma. Over the years, his teachings have nearly exhausted the profound mysteries of the Dao. Here, predestined individuals may directly verify the supreme method—a cause for true celebration. Thus I have come specially to bear witness. Our junior brother Huìjué, transmitting the teachings within this first altar, inherits the orthodox lineage of the Great Dao directly. We place great hopes in him and pray this transmission may continue eternally.

The Imperial Lord Fúyòu (Lü Dongbin’s divine title) speaks: May all immortals here tarry awhile to listen to these true words of the Great Dao. In the future dharma assemblies, billions of disciples will remember this kindness with gratitude.

The Celestial Overseer of All Truths then displays five diagrams, explaining: These represent the complete process by which the human body receives the true Qi of heaven and earth. The first diagram shows the undivided state of the Five Phases (Wǔxíng): Wood-Qi (Mùqì) concealed within Earth, Water-Qi (Shuǐqì) nourishing Wood, Fire-Qi (Huǒqì) gestating within Wood, Metal-Qi (Jīnqì) stored at Water’s source—here Earth-Qi remains unconsolidated and Wood-Qi unreleased, representing the primordial prenatal Qi.

The second diagram shows the Five Phases beginning to differentiate: Wood resides in the east (Jiǎ position), Water moistens the north (Kǎn position), Fire illuminates the south (Lí position), Metal appears in the west (Qián position), and Earth gathers at the center (Kūn position)—this marks the beginning of the human body’s reception of Qi.

The third diagram illustrates mutual generation among the Five Phases: Water generates Wood’s sprouts, Wood takes root in Fire, Fire gives birth to Earth at the Kūn position, Metal is buried in marshland Earth, while Earth rests motionless in the northeast (Gèn position)—this signifies the beginning of life formation.

The fourth diagram shows the Five Phases inverting, returning to their natural state of Yīn-Yáng duality: Water aids the Fire Palace (Lí position), Fire refines Metal’s liquid, Wood withers in Fire’s nature, Earth combines with Metal’s roots, and Metal hides beneath Water. Here Water and Fire assist rather than conquer each other; Metal and Wood complete rather than oppose one another. Cycling through the seasons, revolving with day and night, advancing and retreating through sixteen thousand breaths—over time, all naturally return to their positions. This marks the beginning of human nature’s formation and the path of our Daoist cultivation.

The fifth diagram reveals the ultimate state of primordial unity restored.

This scripture elucidates the core principles of Daoist cultivation and the mysteries of Primordial Qi (Xiantian Yiqi).

Within the human body, the hundred meridians circulate freely as the Five Phases (Water, Fire, Metal, Wood, Earth) mutually transform and fuse into a state of primordial unity. The Original Qi (Yuanqi) is vast and boundless, beyond description by color or words—this constitutes humanity's fundamental nature and the key to returning to the origin through Dao cultivation. One must use conscious awareness to cultivate the state of Wuwei (non-action), which represents authentic practice.

The Blessed Sovereign Emperor (a Daoist immortal) reveals that the Venerable Ancestor Su from the Great Canopy Heaven (Daluo Tian) has descended to disclose cultivation secrets spanning eons. These teachings are recorded in The Orthodox Principles of the Mysterious Origin, combined with The Orthodox Principles of Chan Buddhism into one volume, demonstrating the fundamental unity between Daoism and Chan.

Primordial Qi constitutes the core mystery of cultivation, with focused stillness as its essential method. True comprehension of this principle leads to immortality. Now the Great Canopy Immortal continues expounding these profound truths—this marks the opening of a karmic opportunity for Dao cultivation and reveals secrets never before transmitted by immortals since ancient times.

The Celestial Worthy Who Oversees All True Beings (a Daoist deity) continues the discourse, carrying forward predestined connections from the Buddhist realm to proclaim mysterious principles. While genuine cultivation methods transcend verbal expression, they may be outlined in four chapters:

The first chapter explains how cultivation must follow natural patterns, like the moon taking form in the Geng position (west). The Golden Fluid (Jinye, refined essence) emerges from the Kun (receptive/yin) position—when yin and yang unite, success occurs spontaneously.

The second chapter describes cultivation resembling the sun shining at celestial zenith, with light alternately concealed and revealed. Beginning from Geng (metal) and Jia (wood), when metal resides in the Dui (west) position and obtains Wu Earth (center), the transmission completes, ultimately returning to Kun (yin) and reverting to Qian (yang) as fundamental nature.

The third chapter discusses the intricate transformations in the combinations of Three and Five (referring to Five Phases interactions), requiring adjustment between east-west orientations and clear differentiation of primary-secondary relationships. Using azure and yellow as metaphors, understanding their subtle interplay reveals the radiant glow of pearls.

The fourth chapter reveals how the "Center" exists within emptiness—clinging makes it untrue. Authentic centrality resides in the One; dividing it into two loses the Center. Through silent cultivation, one merges with heaven and earth. These contain ineffable mysteries requiring practical cultivation to realize.

Chapter Five explains that cultivation should embody the hidden potential of the dragon and the formidable presence of the tiger, yet ultimately use softness to overcome hardness. Practitioners must tame their minds as one would subdue a fierce tiger before entering the realm of effortless freedom, where breathing and energy regulation become as natural as the autumn "merchant wind" (symbolizing contraction and harmony).

Chapter Six describes how the harmonious interaction of Heaven and Earth's yin and yang energies (the Two Modes) prevents mutual harm. When physical form undergoes transformation, the original spirit (Shen) becomes unconstrained. The primordial spirit combines with primordial Qi (Yuanqi), creating an endless circulation of initial energy. Practitioners should harmonize yin and yang as if holding Heaven (Qian) and Earth (Kun) in balance—though the six directions (up, down, and the four cardinal points) may seem distant, they are actually within reach.

Chapter Seven states that reawakening to the Heavenly Mind (Tianxin) requires gradual progress. From the Gou hexagram (encounter) to the Jiji hexagram (completion), the Zhen hexagram (movement) and Gen hexagram (stillness) must cooperate to perfect the Dao's principles. Tracing effects back to their source, one must adhere to this rule—the ninefold mysterious realms will then manifest spontaneously, beyond verbal description.

Chapter Eight points out that innate nature (bestowed virtue) is the singular root. Only by connecting this nature with Heavenly mandate can one fully grasp the original substance. By mastering this "One" (the Dao), the Five Phases (Wood, Fire, Earth, Metal, Water) recede to secondary importance. Returning to the source, the true Dao reveals itself as pure as water's intrinsic nature.

Chapter Nine clarifies that while immortals have hierarchical distinctions, the Dao itself makes no such divisions. Its profound mechanism defies theoretical explanation—one must follow Heaven and Earth's laws (regulating Qian and Kun) to operate infinite mysteries. The esoteric meanings contained within can only be simultaneously comprehended by those awakened to the Dao. These nine chapters extend the previous five diagrams; practitioners who understand their meaning may discuss them, while ineffable aspects await destined encounters. Today's explanatory meeting itself manifests the Dao's spontaneous functioning.

Sovereign Fu You (Lü Dongbin) sighed: "How fortunate to hear these secret teachings! Throughout history, most Dao-learners have strayed onto wrong paths—only those with multigenerational cultivation or direct immortal/buddhist guidance attain accomplishment. Now, through great compassion, these mysteries are fully revealed: practical cultivators may enter through the words, while advanced practitioners must realize them with the heart. Thus the Mysterious School's lineage can transmit its flame eternally, forever commemorating this day. Awakening is emptiness, emptiness is the Middle Way—what difference remains when united with the Great Dao? Release conceptual knowledge to transform adversity (Zhun and Meng hexagrams); penetrate this principle to find the source. The confused easily stray, while the awakened are our tradition's true heirs."

Sovereign Fu You added: "The Great Dao cannot be named or described—call it 'marvelous,' yet it transcends marvel; label it 'mysterious,' yet it eludes knowing. Once the Mysterious Pass (key to cultivation) opens, ten thousand principles interconnect spontaneously. Depth of understanding depends on individual realization—clinging to cauldrons, furnaces, and elemental metaphors (Waidan terminology) wastes breath, while obsessing over 'adding and withdrawing, advancing and retreating' (Neidan fire phases) remains peripheral. The true Mysterious Pass's wondrous pivot lies within the heart: the heart is the Dao, the Dao is the heart—all else is superfluous."

This scripture elucidates the core principles of Daoist cultivation, emphasizing the harmonization of breath and refinement of Qi (vital energy) to attain union with the Dao (the Way).

The foundation of cultivation lies in maintaining a "no-mind" state: authentic without falsehood, upright without deviation, empty without attachment, substantial without dependence. The human body is a temporary coalescence of the four elements—earth, water, fire, and wind—and often becomes lost due to clinging thoughts. True cultivation requires returning to one's primordial Yuanqi (original life energy), allowing the Shen (spirit) to merge with Taixu (the cosmic origin).

During cultivation, the energies of the Five Phases (Wood, Fire, Earth, Metal, Water) transform and intermingle: water and fire balance each other, wood and fire shine together, metal and water nourish one another. Through breath regulation techniques, one establishes the foundation (laying the groundwork for practice) by concentrating the spirit and gathering Qi. This process mirrors the harmonious order of nature's seasonal cycles and the sage ruler's governance of the world.

At advanced stages of cultivation, inner visions such as "six-petaled snow crystals" or "moonlight reflecting on water" may arise. At this point, practitioners must maintain the Middle Way state of "neither preceding nor following, neither rushing nor delaying," relinquishing intellectual discrimination to enter the self-forgetting realm of "profound silence." Through the transformative practice of "cleansing the marrow and refining the bones" (metaphorical rebirth), one ultimately returns to the primordial chaos and realizes the Great Dao.

The text reveals the cultivation secrets transmitted by Sovereign Fu You (the Daoist immortal Lü Dongbin): human respiration corresponds with celestial movements—a person breathes 36,000 times daily, while the cosmos completes one breath cycle across 800,000 li. Practitioners must regulate their breathing rhythm until achieving the natural "breathless" state of unity with cosmic Qi. Seasonal practices vary accordingly: in spring, gather the Qi of morning mists; in autumn, drink the night dew (Hangxie)—these are cultivation methods synchronized with nature's rhythms.

The gatha of Perfected Purple Mansion Cavern Emptiness states: The Great Dao existed before heaven and earth; its true wonder transcends verbal description. Only by abandoning attachment to words and turning inward can one comprehend its essential meaning.

This passage elucidates the core principles of Daoist cultivation and the vital importance of authentic transmission. The "four elements of Yin and Yang harmony" refer to the essential components for balancing these complementary forces—when all are properly aligned, the body's true Qi (vital energy) naturally flourishes. The terms "Mysterious" (Xuan) and "Yellow" symbolize the primordial chaos of heaven and earth's inception, representing the cyclical transformation from form to formlessness and back again. Human cultivation mirrors this cosmic process in its natural circulation.

The Sovereign of Fuyou (an honorific title for Lü Dongbin) marveled: "The true Dao cannot be expressed in words, yet language must be employed to transmit it. This principle remains constant throughout, profound and unfathomable. Those who follow it attain the Dao, while those who deviate go astray. The crucial secret of immortal lineages lies within this subtle mystery—few have genuinely comprehended it through the ages."

Zhengyang Patriarch (an honorific title for Zhongli Quan) depicted the realm of cultivation through poetic imagery: riding azure phoenixes amidst auspicious clouds, he witnessed the flourishing transmission of the Dao lineage. Though old companions grew fewer, he took solace in the unbroken succession of teachings across generations. He cautioned disciples to treasure the essential cultivation methods, comparing them to the phoenix nest atop the Yellow Emperor's head—not to be disturbed lightly, requiring perfect measure in practice.

The Sovereign of Fuyou affirmed his thousand-year commitment to preserving the lineage according to his master's instructions, emphasizing this most sacred site of transmission. He entreated the patriarch for continued guidance so all might board "the precious raft of deliverance" (referring to liberation methods), eternally remembering this grace.

Finally, Zhengyang Patriarch revealed the mystery through gatha verses: "One is not one, emptiness is not empty—from one to emptiness returning again to one. Within emptiness resides substance, within substance dwells emptiness—from one to two to three until nines mutually generate." The mystery exists both in formlessness and manifests in form. Through symbolic imagery—crimson snow, bright moon, azure sky cranes, and the Great Void—he demonstrated how Daoist transmission appears insubstantial yet remains utterly real.

The Sovereign of Fuyou concluded: "Today's auspicious opportunity has bestowed these precious teachings, each character pregnant with profound meaning. For future seekers awakening from the dream (of delusion), the key lies within these very words."

This passage synthesizes teachings from multiple Daoist immortals, primarily expounding on the fundamental concept of "One" and the profound states of Dao cultivation.

The Sovereign of Fuyou (the title of Lü Dongbin) said: Only in dreams can one recognize the true self, and only amidst worldly chaos can one find their original home. Cultivating the Dao does not require deliberate striving—it is like placing snow on a red-hot stove in spring, where it naturally melts. Being and non-being are fundamentally indistinguishable. After comprehending the state of "non-being," one must further pursue "non-non-being," ultimately arriving at a state of perfect unity where even the concept of "non-being" ceases to exist. This indistinct, ineffable state is the true essence of the Great Dao.

He further explained: "One" is the origin from which all things arise, containing the governance of the Three Powers (heaven, earth, and humanity). All things ultimately return to "One," and "One" itself returns to emptiness. The Great Dao is profoundly mysterious, coming and going like a guest—like flowers in a mirror or the moon reflected in water. To say it is not a flower, yet its colors are clearly visible; to call it a flower, yet it has no branches to pluck; to name it the moon, yet it cannot be grasped; to deny it is the moon, yet its radiance is unmistakable. Only by truly penetrating this mystery can one realize that these phenomena are neither mere reflections nor entirely separate from them. This state of seeming existence and non-existence (Xiyi) is the foundation of Dao cultivation, while the profound mystery is the gateway to the Great Dao.

The Patriarch of Zhengyang (Zhongli Quan) described a sacred space surrounded by auspicious light, with incense smoke ascending straight to the heavens. He spoke of the gourd (symbolizing the all-encompassing mystical state) capable of containing the Three Thousand Great Thousand Worlds. Only by refining and returning Yin-Yang and the Five Phases (Two-Five) to emptiness can one recognize their true home. One must experience the wondrous state of "Yellow Sprouts and White Snow" (Neidan terminology, referring to phenomena during internal alchemy practice), for this is the true self. In the future, if one inherits this lineage of celestial immortality, they will not only attain the Dao in the Land of Huaxu (an idealized Daoist paradise) but also master the true mysteries of the "gourd."

Finally, on the Shangyuan Festival, the Sovereign of Fuyou expounded on the meaning of "Origin" (Yuan): "Origin" is both vast and primordial. Only by understanding "vastness" can one grasp "primordiality," and only by comprehending the "Great Primordial" can one realize the "Beginningless," ultimately reaching the supreme state where even the concept of "beginningless" dissolves.

This scripture expounds the core principles of Daoist cultivation and the teachings of the Divine Lord Fu You (an honorific title for the immortal Lü Dongbin).

The opening section explains the concept of the "Great Beginning" (dashi), referring to the ultimate source beyond emptiness that encompasses heaven, earth, and all time, enduring through countless kalpas without perishing. The key to cultivation lies in the cyclical process of "refining emptiness to enter the Great, then returning the Great to emptiness," ultimately merging back into the origin of the Dao. Here, the text mentions that cultivation requires harmonizing the "six qi" (the six energies of heaven and earth) and discerning their purity and impurities, transforming them to attain a wondrous spiritual state.

The Divine Lord Fu You emphasizes that cultivation is not dependent on intelligence or innate capacity—anyone with a sincere heart seeking the Dao can enter the path. He clarifies that his lineage (referring to Lüzu’s transmission) is willing to clearly and openly impart the teachings, but seekers must truly grasp their essence. Cultivation is likened to the natural workings of creation within the belly or the primordial vitality contained within the alchemical furnace.

The Divine Lord Fu You appears with the emblematic "sword and gourd," symbolizing his transcendence through countless trials while remaining ever at ease. He has vowed to deliver infinite beings from suffering, and thus established the "Seven Awakenings" (qijue, seven methods of enlightenment) to expound the profound teachings. Among these, the "Awakening to the Source" (jueyuan) is the most essential altar, blessed by the bodhisattvas, allowing the complete revelation of the profound truth.

Finally, cultivators are encouraged to maintain their original aspiration and contemplate the mysteries in stillness. The true secret of cultivation lies in understanding the principle of the "bellows" (tuoyue, referring to breath regulation techniques), through which one gradually attains a state of luminous clarity. The Divine Lord Fu You declares that he does not hesitate to descend repeatedly to the altar, all for the sake of helping disciples break through delusion and attain enlightenment.

This scripture elucidates the essential principles of Daoist cultivation. Practitioners must first awaken the compassionate vow to deliver all beings—a conviction that endures through time. The text reveals that Zhichao (the practitioner's name) possessed innate spiritual roots from past lives, which kindled his unwavering faith at a southern Daoist sanctuary. Recently, due to his sincere guardianship of the Daoist teachings, he received invisible support enabling his journey from southern regions to this foremost northern sanctuary. Freeing himself from worldly entanglements, he now embarks on the authentic path of truth-seeking.

The crux of cultivation lies in making profound vows and establishing steadfast resolve, gradually aligning external practice with inner authenticity. Wealth and worldly blessings are secondary; true importance resides in returning to one's original nature and rediscovering one's fundamental face. The instructional verses emphasize: pursuing the Dao (the Way) requires sincere heart, while entering the Dao demands single-minded focus. Like the radiant moon or crystalline ice-mirror, maintain inner purity undisturbed by externalities—the mysterious truth resides within ordinary existence ("the profound within the mundane" signifies the Dao's presence in daily life).

The Immortal Fu You Dijun (a Daoist deity) further instructs: abandon attachment to dualistic concepts of "existence" or "non-existence." Speaking of existence—mountains and rivers are impermanent; speaking of non-existence—the subtle mysteries of innate nature and vital life are undeniably real. The Dao's movement resembles vast oceans: seemingly turbid yet profoundly clear, its upper and lower depths share one source. Seeking the Dao requires no pursuit of arcane wonders—recognize it within simplicity. Clearly distinguish internal essence from external phenomena, never confusing primary with secondary.

The conclusion reaffirms: all truth-seekers and Daoist practitioners share this fundamental resonance with the original heart-mind, hence these repeated expositions of the Mysterious Sect's (the Daoist foundational doctrine) orthodox principles. Even after countless kalpas, all who enter the Dao must comprehend this essential tenet. The Daoist master hopes practitioners may awaken through these teachings—such realization manifests as wisdom's radiant light. Though seemingly discursive, these words contain profound meaning, subtly revealing this sanctuary's developmental mysteries, with disciples urged to remember and verify them through practice.

The core principles may be summarized thus: Cultivation values sincere heart and undivided focus, transcending existence/non-existence dualities, perceiving truth within ordinary life, and maintaining clear internal-external discernment to harmonize with the Dao's primordial source.

The Daoist cultivator further expounded: Do you know the origin of the name "Dao"? When people say "the Dao gives birth to Heaven and Earth," this is merely superficial understanding. The true Dao existed before the division of Heaven and Earth—in that state of empty stillness without form, vast and boundless, it was originally a state of undifferentiated wholeness. Only after the opening of Heaven and Earth and the generation of the myriad things did the Dao appear to disperse among them, yet in truth, each thing completely embodies the entirety of the Dao.

A common mistake people make is viewing the Dao as fragmented pieces scattered throughout the cosmos, failing to realize that these seemingly dispersed manifestations are all complete expressions of the Dao. How can the Dao be split into parts? How can it be dissected and analyzed? Those who truly seek the Dao should look for reality within this undifferentiated source—neither clinging to the extreme of empty nothingness nor fixating on the appearances of body and mind. The usual discussions of "being" or "non-being" are merely linguistic expressions.

Now I transmit to you the essential method of cultivation: Nourish life through purity and simplicity, nurture the spirit (Shen) through serenity and tranquility, dispel ignorance to increase wisdom, regulate vital energy (Qi) in the state of "neither being nor non-being," cultivate primordial essence (Jing) through alternating focus and relaxation, refine the inner elixir (Neidan) through contemplation of the cycle of life and death, and ultimately attain the state of the original Qi—unborn and undying—to realize the great perfection of life. The method is explained here; each person must contemplate according to their level of practice. The depth of realization depends on the individual, yet all can find the gateway.

The Blessed Sovereign of Divine Assistance (a Daoist immortal) added: Those with profound virtuous roots possess complete innate nature—all methods ultimately return to spontaneity. Innate nature shares a single origin; every human heart contains the nature of the Dao. The Confucian tradition and the Mystic Gate (Daoism) are fundamentally no different. The so-called distinction between sage and ordinary is merely a matter of human expression—in truth, the innate nature endowed by Heaven is vast and solemn, so how could there be any division between sage and ordinary? Similarly, the purity or turbidity of Qi is spoken of in terms of physical manifestation, but the original Qi is inherently empty and pure—how could there be any distinction of purity or turbidity?

Heaven-endowed innate nature originates from the Great Dao; every person has the root of Dao-nature. The original Qi embodies the truth of the Dao; every person possesses true primordial energy (Qi). Preserve the true primordial and restore innate nature, and one fully manifests the Dao. Thus, there is no need to divide into sects or establish separate teachings—who does not receive this innate nature? Who lacks this primordial energy? How could one establish names or theories outside the Dao? Later scholars, failing to understand this fundamental principle, forcibly distinguished similarities and differences, leading the path of cultivation further astray.

This scripture primarily discusses the importance of practitioners recognizing their fundamental nature. Those cultivating the Dao often lose sight of their roots, so it's essential to clarify from the very first altar (referring to the foundational stage of Daoist practice) that the fundamental principles of human nature (xing) and life (ming) are ultimately one, and the destination of the Great Dao (the ultimate truth) has no different names. Only by first correcting one's direction can one understand the true goal of cultivation.

Practitioners must clearly comprehend both the fundamental source and concrete manifestations of "nature" (xing), while thoroughly understanding the primordial state and operational patterns of "qi." Achieving these two points dispels all doubts. Nourishing genuine qi and manifesting one's original nature constitute the complete essence of cultivation. When nurturing qi, the body should become still as withered wood, the mind calm as cold ashes—though dead, the wood's nature remains in withered timber; though extinguished, fire's potential lingers in cold embers. The subtle principle here is that deliberate pursuit may lead to loss, while effortless non-seeking may bring attainment.

Authentic cultivation lies in momentary focused meditation (cunxiang) and sustained nourishment, though the method of preservation differs from the rigid conservatism of worldly scholars. What's called "holding to the center" (zhizhong) isn't mere compromise—its meaning has long diverged from the ancient sage-kings' original intent of "sincerely holding to the center." When ancient sage-kings transmitted their heart-method, they taught this balanced holding, yet the true meaning of "holding" (zhi) has remained uncomprehended, leaving the Great Dao's truth obscured until now. Contemporary practitioners repeatedly explain this, hoping the ancient Daoist lineage won't be broken.

The Sovereign of Fu You (an honorific title for Lü Dongbin) said: The spiritual treasure before your eyes isn't empty—like a luminous pearl illuminating five zhang of space. Both tangible cultivation and intangible contemplation are wondrous functions; only by maintaining inner emptiness while filling one's being can truth be obtained. Through the secret of opening and closing (breathing techniques), one breaks through the boundaries of emptiness. The Ninefold Reverted Elixir (the nine stages of neidan practice) relies on the Dao's power, its perfected state being the true transmission of the lineage. After comprehending the principle of "human-heaven unity" through dream states, one must next protect the Dharma through "heaven following human" methods—this marks another elevation in cultivation.

The Sovereign continued: Practicing within society is actually harder than reclusive cultivation—maintaining one's footing in the vast dust of the world. By not clinging to comings and goings, gains and losses, and facing all things without discrimination, inner peace is preserved. The sun and moon before you hang in empty space, while the cosmos beyond the Three Realms becomes visible in stillness. Dwelling in the mundane while transcending it constitutes great awakening—the immortal path and the way of loyalty/filial piety can walk together. Cease constant talk of self; only by recognizing the true self can one behold the original face, ultimately becoming the true master of the Three Realms (desire, form, and formlessness).

This scripture elucidates the core principles of Daoist cultivation, which can be understood through several key aspects:

The first section reveals that the foundation of cultivation lies in returning to the origin. The spiritual root (Linggen) that nourishes all beings in spring is fundamentally formless, just as illusory flowers can bear real fruit. Cultivation requires returning one's original spirit (Shen) to its primordial state of Taisu (Great Simplicity). Within the vast expanse of heaven and earth, true adepts of the Dao transcend all forms and traces.

The second section instructs practitioners on cultivation methods. Authentic immortals dwell within the mundane world—there's no need to deliberately sever worldly connections. The crucial point lies in eliminating the Five Obstacles (Wuzhang) to achieve unity of true essence, thereby liberating oneself from the Three Calamities (water, fire, and wind disasters). Just as a thousand-eyed net cannot trap floating clouds, nor dense forests block moonlight, cultivators should emulate the ancient immortal Fuqiubo in comprehending the profound truths of the Daode Jing.

The third section emphasizes the transmission of mysterious teachings. Daoist practice requires progressive deepening—from superficial "mystery" (Xuan) to the more profound "mystery within mystery" (Youxuan). Like cultivating jade fields in the Great Scarlet Heaven (Dachi Tian) or nurturing pearls in the Palace of Yu's Abundance (Yuyu Gong), achieving perfection isn't accidental. Only through genuine realization of emptiness can one attain transcendence. This means relinquishing the "moon-axe of Xihe" (symbolizing attachments) to board the wisdom ferry (Prajna boat).

The concluding "Postscript to the Orthodox Meaning of the Mysterious School" by the True Lord of Grand Teachings (Hongjiao Zhenjun) summarizes: The Great Dao transcends verbal expression, and the supreme elixir (Shangyao Sanpin) ultimately resides in mind cultivation. True understanding surpasses words—one must forget both language and forms. The original source of human life is a perfect circle (○), from chaos to the transformations of Yin-Yang, never departing from this fundamental principle. The essence of virtue (De) is returning to original clarity (Deming zhi de). Cultivation requires the mutual generation of metal and wood (symbolizing Yin-Yang harmony), achieving luminosity like the merging of sun and moon. The key lies not in textual understanding but in the dual cultivation of nature and life (Xingming Shuangxiu): stabilizing the root of vitality while realizing emptiness. Beginning with stillness practice, maintain the Middle Way—not clinging to sterile emptiness (Wankong), but perceiving true emptiness (Zhenkong) through inner observation, regulating breath, eliminating selfish desires, and allowing heavenly principle to flow naturally.

This scripture elucidates how practitioners may attain harmony with the celestial Dao through cultivation. The phrase "perpetual preservation of true breath" refers to maintaining the circulation of primordial Qi (Xiantian Yuanqi) within the body, ensuring unobstructed flow through all meridians. Through this unimpeded circulation, one reaches a state of luminous emptiness, then perceives deeper levels of void within that clarity. Progressing through these successive layers of realization, one ultimately achieves perfect omniscience and absolute emptiness.

Heaven endows human nature with original purity, yet worldly desires obscure this innate clarity. The text recounts how one practitioner, immersed in the ocean of desires for nearly fifty years, gradually restored his primordial nature after embracing the Daoist path. He vowed with great determination to cleanse accumulated karmic obstructions, thereafter focusing his practice on serene single-mindedness. Worldly riches resemble illusory flowers, while emotional attachments become self-woven cocoons—these fetters are like ropes through an ox's nose. Only by shedding these twin burdens can one obtain the opportunity for divine immortality.

Present cultivation should prioritize external practice first—calming the mind, regulating breath, and nurturing vital energy. When Qi becomes abundant, longevity naturally follows. Yet this pursuit isn't merely for extended lifespan, but more importantly for aligning human nature with celestial Dao. When heaven and humanity unite, the Dao's methods spontaneously perfect themselves, and the mental state becomes like a spotless moon in the night sky.

The scripture further reveals: when heart-mind cultivation reaches profound depths, Dao-gong (Daoist merit) naturally completes itself; when virtuous accumulation reaches fullness, Dao-gong likewise achieves perfection. Those who truly comprehend cultivation's essence will ultimately return to supreme enlightenment. All worldly phenomena are ultimately illusory—only when the celestial Dao's heart merges with the human heart can the mysterious truth be fully apprehended after awakening.

The conclusion clarifies: all 48,000 dharma gates are but branches, while Wuwei (non-action) governance and the wondrous existence within emptiness constitute the true essence. Today's ripe opportunity to expound these profound principles reveals the core meaning of "Orthodox Teachings of the Mysterious School" (Xuanzong Zhengzhi), the essential doctrine of Daoism's profound tradition.