《太上無極太道三十六部尊經註解》Vol. 6

This scripture primarily recounts the origin of Lord Laozi (also known as the Supreme Dao Lord or Laozi) and the principles governing heaven and earth.

Lord Laozi first emerged from the primordial Wuji (Limitless), then descended again during the Shang dynasty. His mother carried him for eighty-one years before giving birth beneath a plum tree, hence his surname "Li" (plum), with the given name Er, courtesy name Dan, and sobriquet Boyangzi. The scripture reveals that all things in heaven and earth are composed of Qi (a vital life energy).

The movement of heaven and earth follows this pattern: the clear and light Qi of heaven descends to nourish all things, while the turbid and heavy Qi of earth rises to sustain them. The Five Phases (Wood, Fire, Earth, Metal, Water) generate one another in mutual support, and the Qi of the four seasons (spring, summer, autumn, winter) cycles in continuous alternation. Though people’s outward forms differ, their inner nature is the same—much like Mencius’ teaching that "human nature is inherently good."

The scripture particularly emphasizes that all phenomena in the world follow the same Dao, the essence of which is the movement of Qi. After heaven and earth separated, the Five Phases took form, their Qi mutually engendering one another. Once the four seasons were established, their Qi flowed in harmony. Thus, though the people of the world differ in appearance, their fundamental nature remains identical.

A commentary explains that "Huangtian" (Sovereign Heaven) refers to the great heavens, while "descending to give birth" signifies the descent of heavenly Qi, and "ascending to nourish" denotes the rise of earthly Qi. "Mutual generation" describes how the Five Phases support each other, as water nourishes wood, while "mutual circulation" refers to the cyclical transition of the four seasons. "Nature being the same" means that human nature is fundamentally identical—aligned with Mencius’ doctrine of innate goodness.

The innate nature of all beings between heaven and earth is fundamentally benevolent. Heaven's benevolent nature enables it to nurture all things, allowing every lifeform to exist peacefully; earth's benevolent nature allows it to sustain all beings, providing nourishment for every living creature.

When sages govern the world, they completely emulate this virtue (De) of heaven and earth. They establish policies to ensure people's peaceful livelihood and create teachings to help them return to their original nature, treating all living beings just as heaven and earth nourish all things. Thus every creature benefits from the sage's governance—even birds, beasts, fish, and turtles each find their proper place. This conscientious approach of the sages essentially assists heaven and earth in making up for any potential deficiencies in nurturing creation.

The sages mentioned here are precisely those realized immortals (xian) and perfected beings (zhenren) who have attained the Dao. When spreading their teachings, they always maintain reverential care, fearing the slightest negligence might violate heaven and earth's virtue of cherishing life. They revere the great Dao and treasure all life—this attitude resonates with the primordial qi (yuanqi, the fundamental energy) of heaven and earth, aligns with the will of heaven (tianxin), and corresponds to earth's nurturing virtue (dide). It is precisely for this reason that they can maintain enduring auspiciousness without encountering misfortune.

(Note: This passage expounds the Daoist concept of "the unity of heaven and humanity," emphasizing that sage governance should emulate the natural way heaven and earth give birth to and nurture all things. The term "primordial qi" refers to the fundamental energy believed in Daoism to constitute all things, "will of heaven" denotes the intent of the celestial realm, and "earth's nurturing virtue" signifies the supporting virtue of the earth.)

This passage explains how ancient sages attained blessings by aligning with the heavenly Dao (the Way), and how modern practitioners should follow their example.

The ancient sages profoundly understood the workings of heaven and earth. They knew the heavens bestowed blessings upon the virtuous and calamities upon the wicked. Thus, the sages devoted themselves wholly to virtuous deeds, never daring to commit evil. Their minds resonated with cosmic principles: emulating heaven's nurturing essence that fosters all beings, and mirroring earth's supportive nature that sustains all life. Consequently, they alone among mortals enjoyed enduring auspiciousness, remaining untouched by misfortune.

But later generations became deceitful and hypocritical, drowning in worldly desires while specializing in wickedness. How could such people possibly avoid calamity? The scripture explicitly states this is absolutely impossible.

The text then transmits a crucial cultivation method: to avoid misfortune and attain longevity, the key lies in the "Three Self-Principles" — self-love, self-refinement, and self-affinity. One must cherish their innate nature, maintain pure inclinations, and draw near to the upright Dao (the Way). Only through such self-cultivation can lasting peace and health be maintained. This method is supremely important and must be remembered constantly, without momentary forgetfulness.

The commentary notes that before teaching this practice, learners must first be warned against treating it lightly. This represents the highest cultivation principle transmitted since antiquity, demanding earnest reverence. The exegesis further emphasizes that practitioners who lack steadfast conviction will betray the profound care invested by the transmission masters.

This scripture primarily discusses ancient methods for nurturing life and attaining longevity, emphasizing the preservation of Jing (essence) and Qi (vital energy) through dietary regulation and minimizing external disturbances.

The ancients believed modern people had strayed from the sages' way of living. To avoid calamities and achieve longevity, the key lies in preserving one's Jing and Qi. Those who understand self-restraint avoid excessive indulgence, while those who practice self-care prevent overexertion. By doing so, their essence won't dissipate and their Shen (spirit) won't become exhausted, naturally keeping misfortunes at bay while maintaining health.

Regarding diet, the scripture advises eating timely meals in proper portions. One must observe moderation—neither overeating nor undereating. Nourishment serves to cultivate the body's Yin-Yang energies: beverages nurture Yang Qi while solid foods nourish Yin Qi. Eating appropriately when hungry or thirsty harmonizes these energies, yet excess causes Qi stagnation while insufficient intake weakens the body. Only balanced consumption maintains smooth energy flow and prevents illness.

Concerning daily life, the text recommends reducing external distractions. Mencius observed how human senses easily become deluded by worldly matters. Constant engagement with mundane affairs exhausts both spirit and body. The optimal approach involves seclusion—withdrawing behind closed doors to distance oneself from sensory temptations. Visual and auditory stimuli particularly affect the heart-mind through eyes and ears, draining one's vital forces. True life-nourishment comes only through minimizing such disturbances to preserve mental tranquility.

(Note: "Qi" is a Daoist technical term referring to the body's life-force energy; "Yin-Yang" denotes complementary opposites, representing two fundamental energetic states in health cultivation)

This passage explains how those practicing the Dao should cultivate body and mind, care for themselves, and nurture themselves.

It first says that practitioners should manage their inner life as carefully as they guard a doorway. Keep outside disturbances out, and the mind will naturally become settled. Firmly decline worldly affairs unrelated to one's cultivation. Then body and mind will not be overworked, and the spirit can remain tranquil. This is a method of self-cultivation.

Devote each day to seeking the source of the Great Dao. Be content with modest means and a humble position, and remain free of worry. This is true self-care and self-nurturing. In practice, avoid excessive eating and drinking, which can lead to illness, and remain free of worldly entanglements so that you can concentrate on cultivation. Keep an open heart, care little for fame or profit, and follow your natural character. Even without delicacies, poverty offers an opportunity for discipline. Even without high office and a generous salary, a lowly position can support cultivation. Staying calm and content day and night is the proper way to nurture oneself.

The passage especially stresses that treating the pursuit of wealth and status as self-care is entirely mistaken. True care for oneself rests on Cheng, sincerity. Those who cultivate the Dao sincerely can respond to worldly affairs without being disturbed and remain quietly alone without feeling constrained. Rather than readily blaming others for their faults, they examine themselves and never depart from the proper Dao. This discipline is central to self-cultivation, just as the Confucian Zengzi received Confucius's authentic teaching through sincerity.

(Note: Cheng is an important Confucian concept describing a truthful inner state free of deception. Daoist teachings often draw on Confucian thought; here, a Confucian method of self-cultivation is used to explain Daoist practice.)

Where does the foundation of self-cultivation lie? The key is Cheng, sincerity. This sincerity remains pure and true at all times and does not change with circumstances. Even while handling many affairs, the heart remains undisturbed: this is sincerity in activity. When alone in a quiet room, the heart feels no constraint: this is sincerity in stillness.

Expressed outwardly, sincerity becomes Zhong, faithfulness; extended to others by considering their position, it becomes Shu, empathy and consideration. When we see others make mistakes, we should not merely blame them, but ask whether we have the same faults. Correct them if we do; if we do not, let them remind us to do better. Keeping this sincerity in every interaction is the true way to care for oneself.

The key to nurturing oneself is to remain free of worry. In daily activity, the heart should not be entangled in external things. To nurture the body, one must first nurture the mind. When the mind clings to nothing, it is no longer controlled by external things, and both body and mind are nourished. If mental activity remains open and clear throughout day and night, unbound by outward circumstances, the mind and spirit naturally become peaceful. This is the method of self-nurturing.

Truly putting these principles into practice brings boundless benefits. Beyond Taiqing, here meaning the primordial state before heaven and earth separated, the Dao already existed. Without form or appearance, it contained the highest principles. When Taiji differentiated and Yin and Yang became distinct, the Dao became manifest. Without Taishang Laojun establishing and widely teaching the great method, people would find it difficult to hear such essential truths.

This scripture elucidates the essence and characteristics of the Dao (the Way). It begins by stating that methods for self-cultivation have already been thoroughly explained—if one practices them with sincere devotion, one can attain the state of neither birth nor extinction, remaining indestructible even through countless kalpas. The author claims to have comprehended this supreme Dao before the separation of heaven and earth, before the differentiation of Yin-Yang.

The text then describes the attributes of the Dao: Look for it but it cannot be seen; listen for it but it cannot be heard. If you say it exists, no form can be perceived; if you say it does not exist, all things depend on it for growth. The Dao generates infinite transformations, vast and boundless, without distinctions of front or back, square or round, coming or going. It has no birth or death, no form or image, no high or low—naturally empty, mysterious, and subtle.

The commentary explains that this is the true essence of the Dao. Though the Dao has no concrete form, it permeates all between heaven and earth; nothing in existence can separate from it. Attempting to describe its appearance: you seek its shape but find nothing visible, listen for its sound but hear nothing audible. If the Dao exists, why can no form be discerned? If it does not exist, how can all things rely on it for transformation and growth? The Dao seems nowhere to be found, yet is present everywhere, filling the cosmos in its vast profundity. Searching for its precise location, one finds neither front nor back, left nor right—it is neither within nor without, neither above nor below, neither central nor peripheral.

The Dao (the Way), as the cosmic origin, exists behind all things yet leaves no trace to be found. Though we speak of it as round, it bears no compass-drawn curves; though we call it square, it shows no ruler-measured edges. You cannot perceive its departure nor witness its arrival; it cannot be said to grow nor to decay.

It has no fixed form for comparison, no concrete image to name, neither high nor low. Such is the ineffable nature of the Dao's essence - this is the natural truth of its existence, profoundly mysterious indeed.

Only after the Dao differentiated into manifest forms did heaven and earth, sun and moon, stars and constellations come into being. When the Dao's principles become manifest, all living beings may hear this truth. Then one experiences the boundless joy of spontaneity, for the nature of all things is inherently empty and luminous. There's no need for forced introspection - it's as natural as the void itself. Upon awakening to one's true nature, one realizes all phenomena arise through dependent origination, freeing the mind from stray thoughts to attain perfect equanimity.

(Commentary: This passage explains the Dao's functioning. Heaven and earth opened through the Dao; sun, moon and stars took form by the Dao's power. When human nature becomes empty and luminous, a single mind can contemplate the entire dharma-realm, embracing all things and nurturing sentient beings with the same capacity as heaven and earth. This constitutes true self-cultivation.)

(Exposition: Regarding the Dao's functional manifestations - from Wuji (the Limitless) emerges Taiji (the Supreme Ultimate). Through Taiji's Qi (vital energy), the Dao divides into Yin and Yang energies. The clear Qi ascends to form heaven while the turbid Qi descends to form earth. The sun's essential Qi crystallizes as the solar orb, the moon's essential Qi as the lunar disk, with the sun's residual energies transforming into stars. Thus the Seven Luminaries (sun, moon and five planets) all take form through the Dao. When the Dao's principles illuminate the void, all sentient beings who hear and practice this method attain measureless spontaneous joy. For when the heart comprehends this essential teaching, wisdom awakens and one's nature becomes naturally empty and luminous. What we call "seeing one's nature" isn't visual perception but inward contemplation revealing the heart's void-like emptiness, through which one awakens to the fundamental nature and all conditioned phenomena. At this stage, neither sensory pleasures nor material gains can disturb the mind, leaving no room for distracting thoughts. Though this Dao appears profound...)

This scripture primarily discusses the methods and effects of how practitioners should recite sacred texts and purify their body and mind.

The text first emphasizes that spiritual practice must not be approached with negligence or superficial effort; one must distance themselves from sensual desires and distracting thoughts. By wholeheartedly reciting the scriptures and deeply comprehending their essential meaning, accumulated karmic obstacles from past lives can be dissolved, harmonizing the dual energies of Yin and Yang (Yin-Yang) and aligning with the Dao (the Way). This dispels misfortunes and hardships, naturally purifying both body and mind—an essential method of self-cultivation.

Later, in verse form, it summarizes key cultivation principles: delight in pursuing the supreme Dao, sever sensual desires and delusive thoughts; practice cultivation completely, free from greed. In doing so, one attains the pure and natural fruition of practice, unobstructed by any hindrances. Treat the scriptures as treasures, maintain a repentant heart, soften the mind, and through cultivation, nurture wisdom to reach enlightenment.

Finally, it references the spiritual talismans (Fulu) from the Taijing Jing (Scripture of Great Clarity) and the essence of the Cheshi Jing (Scripture of Penetrating Vision). "Cheshi" (penetrating vision) means practitioners must observe both internally and externally, allowing no impurity to taint themselves. This passage elaborates on the practical functions of Daoist cultivation, which students should study carefully. To cultivate the Dao and aid the world, one must begin with sincere intention, steadfastly uphold purification practices (Zhaijie), stabilize the mind, eliminate distractions, and maintain purity in all activities—walking, standing, sitting, and lying down—remaining unmoved by external things like dead ashes or withered wood.

Note: "Yin-Yang dual energies (Qi)" refers to the two fundamental energies within the human body; the Taijing Jing is an important Daoist scripture; "Cheshi" is an internal observation practice; "upholding purification (Chizhai)" encompasses not only dietary restrictions but also maintaining purity of body and mind.

This scripture explains how practitioners of the Dao can attain the highest state through the cultivation of "forgetting the mind" (wangxin) and "extinguishing the mind" (miexin). "Forgetting the mind" means maintaining a state free from distracting thoughts, completely letting go of worldly desires such as sensory pleasures and material gains. "Extinguishing the mind" refers to immediately eliminating selfish thoughts and distractions as soon as they arise, preventing them from growing in secret.

The scripture mentions utilizing the natural "Qi" (the Daoist concept of primordial energy), allowing it to circulate continuously. This circulation mirrors the mutual generation of the Five Phases (Wood, Fire, Earth, Metal, Water) and the cyclical changes of the four seasons. The practitioner's mental state should be as still as dead ashes, extinguishing afflictions like greed, anger, delusion, and attachment, remaining like withered wood without giving rise to false thoughts.

The Heavenly Venerable of Salvation (Jiangsheng Tianzun) states: "That which can guide people is called the 'Dao,' and those who attain liberation through cultivating the Dao are called 'True.' To seek the True, one must diligently study the Dao. When cultivation reaches its ultimate state, one not only liberates oneself but also saves others, achieving fulfillment in all endeavors. The benefits of the Dao for humanity are so profound—how can people not urgently pursue it?"

In this world, people should develop virtuous intentions to study the Great Dao, and they must not be intermittent or give up halfway. From beginning to end, they must maintain purification practices, abstain from harmful actions, and sustain unwavering courage in their progress. Sensory pleasures and material gains are distractions that disturb our innate nature—they must all be relinquished. Greed, anger, delusion, and attachment enslave our minds—they must be thoroughly eradicated.

Practitioners should seclude themselves, distancing from worldly affairs, and sit in stillness to constantly explore the source of the Great Dao. The reason heaven and earth can endure eternally lies in the circulation of Qi. If the Qi within our bodies stagnates, would we not wither like plants and trees? Therefore, we must emulate heaven and earth by inhaling and exhaling the Qi of Yin-Yang, drawing the Dao's Qi from the Ten Directions into the Dantian (the lower abdominal energy center), refining the primordial Qi of the Five Directions, and guiding it back to the "Jade Palace" (referring to the upper Dantian, the energy center between the eyebrows). This process repeats endlessly in continuous cycles.

However, these cultivation methods must not remain mere theory—they must be genuinely practiced and realized.

This scripture primarily expounds methods for cultivating mind and nature. The core teaching is that Dao practitioners should maintain a state of mental clarity and stillness—whether walking, standing, sitting, or lying down, though the body may appear active, the inner mind should remain as calm as extinguished ashes. Like a withered tree that cannot sprout new buds, the heart should harbor no distracting thoughts whatsoever.

The specific cultivation method involves three steps: First, eliminate all delusions, distracting thoughts, and desires. Second, maintain constant awareness, extinguishing thoughts the moment they arise without allowing them to linger. Finally, return the spirit to a state of profound stillness. The "stillness" mentioned here refers to a state of complete mental purity, utterly free from fluctuations.

The scripture particularly emphasizes that when the seven emotions and six desires arise, they must be immediately dissolved. Even if wandering thoughts persist at first, through consistent practice one can gradually attain the state of "spirit moving without continuity"—where thoughts no longer arise in succession. This mental state should be maintained day and night.

The commentary elaborates that the human mind is like a reception hall for external phenomena, inevitably encountering worldly distractions. The key is to "dissolve them as they arise," preventing distracting thoughts from taking root. To reach this state, one must constantly examine their thoughts, eliminating delusions the moment they appear without delay.

Finally, it states that such practice leads to entry into the "true Dao-field" (genuine state of cultivation). "Turning the heart toward the Dao" means reorienting the mind to the true path and aspiring to the genuine Dao. This practice not only brings boundless blessings but also dissolves latent misfortunes. Even when facing difficulties, one should not retreat but persist according to their capacity.

The commentary explains that only through such diligent practice does a cultivator truly enter the field of cultivation (referring to the spiritual realm). The author envisions for practitioners: If one can turn the heart toward goodness and cultivate the supreme Dao, these benefits will follow. Yet during practice, tests and misfortunes may inevitably arise—at such times, one should not waver but continue practicing according to their ability.

This scripture discusses how Daoist practitioners should sincerely seek the Dao. Originally, cultivators aspired to pursue the supreme "True Mystery and True Unity" of the Dao, hoping to receive heavenly blessings. But why have blessings not descended, and calamities not been dispelled? The author admonishes seekers not to abandon cultivation just because they haven't yet received rewards, but to continue practicing according to their capacity.

The concrete method involves wholehearted devotion (the "cinnabar heart" signifies utmost sincerity), offering incense and prostrations to the divine beings of the ten directions (the ten poles represent all spatial dimensions). One must both maintain proper physical composure (yùn shēn) and purify mental activity (yùn xīn), returning both body and mind to a state of purity. One should dedicate oneself entirely to the Dao (guī shēn) and return one's heavenly mandate to its original truth (guī mìng). With reverence, make offerings to the "Three Treasures" of Daoism (the Dao, the scriptures, and the masters), using pure wealth to purchase ritual incense and precious offerings (the "eight treasures and hundred delicacies" represent various sacred offerings), preparing abundant vegetarian feasts to venerate the deities. Additionally, one should invite Daoist priests to assist in making petitions and offer sincere prayers.

The commentary explains that practitioners must completely eliminate worldly defilements, making their Dantian (an important energy center in internal alchemy) as pure as the sun while reverently paying homage to the deities of the ten directions. While maintaining external ritual decorum is important, eliminating false thoughts is even more crucial. The body must transcend desires, and life must return to its fundamental truth. Although burning incense expresses respect, complete ceremonial observance is essential—one must prepare immaculate offerings to venerate the host of divine beings.

This scripture explains how Daoist practitioners can eliminate misfortunes and accumulate blessings through devout cultivation. Accomplished adepts (known as "Zhi Zhen" or "Utmost Truth") who have achieved spiritual realization can focus single-mindedly on practice. Through purification rituals (Zhaijiao), they pray to the deities of the Three Realms (celestial, earthly, and underworld realms) to help all beings avert calamities.

Genuine cultivators must purify their hearts, washing away worldly attachments and eradicating karmic obstacles from past and present lives. When they attain inner and outer clarity, they radiate boundless light illuminating all directions, allowing all living beings to perceive this radiance and receive immeasurable blessings. The magnitude of such merit surpasses ordinary comprehension.

The scripture particularly emphasizes that even those without material means to offer incense or ritual items can still connect with the True Spirit (primordial Dao-Qi) if they maintain sincere intention, eliminate distracting thoughts, and reach the state where self and objects are forgotten—keeping the mind as pure as an empty room (referred to as "Xu Shi Sheng Bai" or "the empty chamber generates brightness"). This spiritual cultivation is more essential than material offerings, as the deities do not crave worldly sacrifices. The true purpose of purification rituals lies in purifying the heart-mind.

Commentaries note that if an entire family cultivates the Dao with one heart, they can not only dissolve present karmic obstacles but also elevate deceased ancestors. When practice reaches the state of complete inner and outer clarity, the practitioner naturally radiates great light, helping all beings overcome karmic hindrances. This method of cultivation is regarded as the highest form of Daoist practice.

This passage elucidates the essential principles of Daoist cultivation. Rather than maintaining superficial reverence with insincere hearts, practitioners should prioritize genuine inner devotion while simplifying external formalities. The key lies in preserving the mindset of purification (a Daoist practice for cleansing body and mind), constantly reminding oneself to minimize transgressions, and maintaining unwavering compassion for all living beings.

True cultivators should concentrate their thoughts on the supreme Dao (the Way), practicing its preservation day and night. They must not allow their hearts to be disturbed by distracting thoughts of greed, anger, ignorance, or desire, nor be easily swayed by emotions of joy, anger, sorrow, or pleasure. The mind should remain clear and luminous, with all distracting thoughts completely dissolved. They practice the principle of not imposing on others what they themselves dislike, maintaining loyalty and forgiveness—never transferring grievances received from superiors to subordinates. They rejoice in others' gains as if they were their own and feel others' losses as personal losses, ultimately reaching the state where all distinctions between self and others vanish.

When cultivation reaches this level, one becomes completely aligned with heavenly principles, free from the slightest selfish desire. In this state of purity, all demonic obstacles (hindrances to cultivation) and karmic obstructions (effects of past actions) dissolve. The heart-mind becomes as clear as a polished mirror, as luminous as moonlight. At this stage, the Three Corpse Spirits (malevolent spirits believed to reside within the human body according to Daoism) transform into the Nine Authentic [energies] (pure Yang qi), while the Five Directional Demons become the Nine Numinous [spirits]. This mystical transformation defies verbal description—it represents the genuine supreme Dao, unattainable by ordinary people. Those who achieve this far surpass those who merely perform rituals outwardly.

Anyone who aspires to pursue the supreme Dao and return to the true path must maintain purification practices to awaken their original heart-mind. This benefits both ancestors across seven generations—freeing them from suffering in hell realms or hungry ghost destinies—and the practitioner themselves by resolving misfortunes and extending life blessings. Sincere purification practice will certainly elevate ancestral spirits from the Nine Darknesses (the deepest hell realms in Daoism), purifying their souls in the realms of the Three Pure Ones (the highest Daoist deities), while enabling practitioners to attain longevity and immortality.

Commentary notes that such practice brings benefits in both the Yin (spiritual) and Yang (physical) realms. Further explanation adds: Those who achieve cultivation success and vow to spread the supreme Dao, guiding sentient beings back to the true path, must first lead them to purification practice to awaken their innate goodness. All cultivators should contemplate this dual responsibility: redeeming seven generations of ancestors who might otherwise fall into unfortunate realms, while simultaneously delivering their present selves.

When a person encounters misfortunes and sufferings, and seeks to prolong life and increase blessings but cannot find a way to resolve them, they should wholeheartedly establish a zhaijiao (Daoist purification ritual) and liberate the deceased through devout practice. This not only helps the souls of seven generations of ancestors escape the darkness (the "nine nights" referring to the underworld), allowing them to regain light and be cleansed of sins—ensuring the salvation of the deceased—but the practitioner themselves will also receive the blessings of longevity and immortality, ultimately attaining the fruits of transcendence.

Those who seek to cultivate the Dao should emulate the virtues of sages to rectify their own shortcomings. When seeing others comprehend the Dao (the supreme truth of Daoism), reflect on why one has yet to grasp it; when witnessing others cultivate De (Virtue/Power), awaken to one’s own ignorance. Only by overcoming miserliness (unwillingness to give) and greed (excessive desire) can one achieve noble conduct. The principles of heaven and earth are boundless, while human understanding is limited—one must never become complacent over minor achievements. Day and night, one should aspire to draw near to the wise and enlightened, observing their virtues to dispel one’s own flaws.

The essence of cultivation lies in maintaining purity of body and mind. When the Shen (spirit) and Qi (vital energy) can flow naturally and unimpeded, one attains the state of "boundless circulation of Shen and Qi" (a key stage in Neidan internal alchemy practice). This cultivation must not remain mere contemplation—it must be put into action. If others have reached a state one has yet to achieve, persist in refinement; if others have attained fruits of the Dao one has not yet realized, redouble one’s efforts.

The Dao cultivator must maintain rigorous self-discipline, preserving purity of both body and mind. The physical form should remain aloof from worldly disturbances without violating human relations and moral principles, while the heart-mind must eliminate distracting thoughts, preventing desires from sprouting. Only then can the Original Spirit (Shen) move freely, regularly ascending to the Purple Mansion (upper Dantian, a vital cultivation point in the head), and the Primordial Qi circulate within the body, joining the spirit in paying reverence to the Azure Heavens (the celestial realms). Through this cyclical process, the Three Passes (critical junctures in cultivation) and Five Gates (essential bodily orifices) become unobstructed. Thus, the Dao of sages becomes one's own Dao, and their Virtue (De) transforms into one's own Virtue.

Practitioners must declare their resolve to heaven, earth, and the divine: they must eradicate all malign Qi, achieving complete purity within and without. This isn't to curry divine favor for blessings, but stems from sincere inner vows. Whether performing purification rituals (Zhaijiao) for salvation, seeking wisdom through devotion, engaging in self-cultivation, or offering heartfelt prayers—the fundamental purpose remains eliminating external disturbances and pacifying the entanglements of desire arising from the six senses (eyes, ears, nose, tongue, body, and mind). One must thoroughly cleanse the troubled heart-mind, illuminating every orifice with radiance; see through all delusional thoughts to attain a state of unbroken purity. Only those who achieve this deserve to be called genuine Dao cultivators.

Therefore, if students of the Dao neglect diligent practice and fail to uphold purification precepts (disciplines for purifying body-mind), even mountain reclusion proves futile. Dao cultivation emphasizes practical cultivation and verifiable realization—mere theoretical discourse without diligent practice (cultivation disciplines) or precept observance will never lead to the Ultimate Truth (highest attainment).

To attain the supreme realm of the True Dao, merely retreating to mountain forests with an unsettled mind is futile labor—how could one possibly achieve the Dao this way?

When Daoist practitioners observe fasting (referring to specific dietary precepts), they must strictly adhere to the commandments (Daoist behavioral guidelines, specifically the Three Refuges and Nine Major Precepts derived from the Jade Code scripture). True cultivation lies in practicing the Great Dao, devoting one's heart to serving the Shangqing realm (the highest celestial sphere in Daoism), pursuing the True Dao, and refining Qi (vital energy) to prolong life. Such virtuous deeds benefit both the human and celestial realms, aiding ordinary people and sages alike. Yet this is the realm of advanced practitioners, not easily attainable by ordinary individuals.

To achieve success in cultivation, practitioners must fulfill the following: When observing fasting, they must rigorously follow the precepts of the Jade Code without the slightest violation; they must not abandon their path midway nor become complacent with minor achievements; they must concentrate on practicing orthodox methods, dedicating body and mind to the Shangqing realm. Such resolve is already profound. In cultivation, they must not be misled by heterodox paths or deviate into unorthodox practices, seeking only to comprehend the true essence and ultimately attain the Dao-fruit. This attitude is already most rigorous.

The specific cultivation methods are: harmonizing Zhenqi (true Qi) to prolong life, ensuring the flow of Qi is neither rushed nor sluggish; gathering primordial Qi in moderation, neither neglecting cultivation nor forcing progress; activating Qi without excessive intensity, maintaining focused awareness throughout the process. As for the merits of cultivation, they are beyond description: blessings extend across human and celestial realms, benefiting all sentient beings; aiding both ordinary beings and sages, all receive its teachings. How vast are these benefits! Yet this belongs to the realm of advanced practitioners, beyond the reach of ordinary people. Those who wish to learn the Dao must first strive to become worthy seekers.

The three major Keyi (liturgical rituals) of Daoism each serve distinct purposes: The Golden Register Liturgy (transmitted by Yuanshi Tianzun) safeguards national stability, averts disasters, and prolongs life; the Jade Register Essentials (transmitted by Jiangsheng Tianzun) ensures world peace and eternal cessation of war; the Yellow Register Standard Rites (transmitted by Lingbao Tianzun) specializes in salvation for the deceased and deliverance of the underworld. Though these three scriptures were respectively transmitted by the Three Pure Ones (Sanqing, the highest Daoist deities), their fundamental principles share a single origin—only their classifications differ according to the needs of different eras.

People practice Daoism and observe purification rituals (zhaijiao) in various ways. When disasters arise from the sun, moon, and five planets (referring to the five major celestial bodies: Venus, Jupiter, Mercury, Mars, and Saturn), particularly concerning state affairs or public calamities, the Golden Register Ritual (jinlu zhai) — the highest form of Daoist liturgy — becomes most essential. This ceremony can protect the nation's destiny, avert natural disasters, and prolong human life.

When the calamitous stars Tianchan and Tianqiang (ancient astrological omens foretelling banditry and warfare) appear, heralding widespread theft and civilian casualties, the Jade Register Ritual (yulu zhai) should be performed. This ritual safeguards national stability and permanently eliminates the scourge of war. For those who failed to accumulate merit in life and consequently fell into hell after death, the Yellow Register Ritual (huanglu zhai) must be conducted according to protocol. Only this ceremony can open the Ninefold Netherworld (the deepest hell realms in Daoist cosmology), enabling deceased souls to undergo purification, liberating all suffering spirits, and benefiting beings across both yin and yang realms.

These three great rituals (Golden Register, Jade Register, and Yellow Register) all embody the supreme Dao, containing the profound mysteries of primordial existence. Their virtuous power (de) is immeasurable, bringing infinite benefit. Practitioners need not discriminate among participants — whether sages or common people, collective practice brings peace to the mortal world while redeeming solitary souls in the eternal night. Thus both yin and yang realms receive universal grace, and all living beings partake of this blessing. Consider the damned souls in hell — those hungry ghosts wandering through the suffering paths of samsara, submerged for countless kalpas in seas of misery, seeing only crows and hares under perpetual darkness without sunlight or moonlight — their torment is truly extreme.

In the frigid mountain forests where practitioners cultivate the Dao, they endure wind and rain, sustaining themselves with frost and dew as food and drink. Without favorable conditions for spiritual practice, how could one attain liberation? Now we must universally deliver the suffering souls trapped in the hell realms—especially those imprisoned in the Ninefold Darkness (Jiuyou, the Daoist term for the deepest hells), whose plight is most tragic.

The torments of hell—sword forests, blade mountains, boiling oil cauldrons, and saw dismemberments—are beyond description in their myriad sufferings. These souls find it difficult to cleanse their karmic transgressions from past lives, and without descendants performing continuous good deeds to accumulate virtue (De), they remain trapped in the cycle of wretched rebirths, seeing no hope of deliverance. By broadly extending salvation now, this merit of liberating the deceased also brings immense benefit to the living.

During significant seasonal periods (the Three Origins—Shangyuan, Zhongyuan, and Xiayuan festivals—and the Eight Solar Terms, such as the Beginning of Spring) or on personal birthdays, Daoist practitioners should diligently cultivate. Through repentance for sins and prayers for blessings, they can aid beings suffering in the Three Wretched Realms (hells, hungry ghosts, and animals), the Five Agonies (birth, aging, sickness, death, etc.), and the Eight Obstacles (hindrances to encountering the Dao’s teachings), while dispelling calamities like imprisonment, illness, and untimely death. Reciting the divine incantations transmitted by Lord Lao (Taishang Laojun) can expel plagues, malevolent spirits (troublesome entities), and turbid energies (Qi).

These cultivation methods may be practiced at any time. On auspicious occasions like festivals or birthdays, if one purifies the ritual space, offers incense and flowers, and sincerely repents, karmic obstructions will dissolve; with genuine prayer, blessings will manifest. Not only does this benefit the practitioner, but it also aids suffering beings across both the yin and yang realms. When plagues spread or demonic disturbances arise in a region, reciting divine incantations and practicing according to the methods can harmonize yin and yang energies (Yin-Yang), dispelling epidemics and disasters. Whether seasonal afflictions like spring fevers, summer pestilence, autumn dysentery, or winter miasmas, or misfortunes caused by evil spirits and foul energies—all may be pacified. Such are the vast benefits of these cultivation practices.

The scripture mentions several important Daoist classics, including the Jinfang Tianbao Jing (Golden Chamber Celestial Treasure Scripture), Zhengyi Taiping Jing (Orthodox Unity Great Peace Scripture), and Wulian Zhijiao Jing (Five Refinements Instructional Scripture). The commentary emphasizes that reciting these texts must not be reduced to mere reading—one must practice cultivation as prescribed in the scriptures to attain the merits described within.

The explanation further clarifies that different classics correspond to distinct liturgical practices (Keyi): the Jinfang Tianbao Jing is suited for those practicing the Golden Register liturgy (Jinlu Keyi), the Zhengyi Taiping Jing for the Jade Register liturgy (Yulu Keyi), and the Wulian Zhijiao Jing for the Yellow Register liturgy (Huanglu Keyi). While liturgies provide form, the scriptures represent the essence. If cultivators diligently practice, observe proper ritual timing, recite these sacred texts, and adhere to liturgical norms, they will attain the various merits described.

A subsequent verse outlines concrete methods of cultivation: offering incense and establishing purification rituals (Zhaijiao) accumulates immeasurable merit; presenting pure ritual food ("nectar dharma offerings") and liberating dharma water as offerings; manifesting visions of sacred realms; making offerings to the Ten Directions' treasures of the Dao and all beings; instructing others in dignified conduct; bestowing fearlessness; arousing the supreme aspiration for the Dao; and sincerely invoking divine guidance. It also stresses the need to deeply comprehend both the scripture’s meaning and the true significance of spiritual talismans (Fulu).

The third section of the Jixian Jing (Assembly of Immortals Scripture) teaches that cultivation requires utmost sincerity, reverent devotion, and focused intention to resonate with the descent of true spiritual beings. Through circulating Qi (vital energy) and refining Shen (spirit), one allows energy to flow throughout the body. When entering a meditation chamber ("Jing") or ascending the ritual altar, one should recite scriptures, perform prostrations, confess transgressions to the deities, and circumambulate the altar three times—all conducted according to specific cultivation protocols.

Note: The Golden Register (Jinlu), Jade Register (Yulu), and Yellow Register (Huanglu) represent three major Daoist purification liturgies (Zhaijiao), corresponding to different levels of ritual practice and stages of cultivation. "Jing" refers to a quiet chamber for meditation, while "altar" denotes the sacred space for ritual ceremonies.

This scripture elucidates the protocols and mental states Daoist practitioners should observe when performing zhaijiao (purification rituals).

Practitioners must act in accordance with the principles of Dao, cultivating themselves through regulating their shen (spirit) and qi (vital energy). The term "yun shen" (operating the spirit) refers to concentrating jing (essence), qi, and shen at the crown of the head (known as the Three Flowers Gathering at the Summit), while "xing qi" (circulating energy) involves guiding the genuine qi of the five viscera back to the dantian (Five Qi Returning to Origin). Circling the altar three times symbolizes the alchemical process of Nine Cyclic Transformations to achieve the Golden Elixir.

The Celestial Worthy of Universal Salvation declared: All Daoist cultivation and zhaijiao rituals are called "practicing the Dao." Those who practice the Dao must maintain virtuous conduct. Whether performing rituals for personal purification or interceding for others, one must preserve a reverent and devout mindset. Even if one has already restrained the seven emotions and six desires in daily life, when establishing the altar, one must further rectify intention, focus the spirit, guide the qi of five directions to descend into the dantian, circulate energy to reach the Purple Court (upper dantian), and elevate the primordial spirit to the celestial realm.

Before formally entering the altar, practitioners should invite guardian deities to form protective arrays against demonic interference. Upon entering the meditation chamber and ascending the altar, they should chant scriptures, venerate sacred images, and confess transgressions. After completing the ritual, circling the altar three times symbolizes the perfection of cultivation. The entire process must strictly follow liturgical procedures without arbitrary additions or omissions.

The scripture further enumerates various purposes for conducting zhaijiao: one may pray for blessings upon heaven and earth, sovereigns, the nation, and common people; dispel calamities for ancestors, oneself, or clans; or deliver beings suffering in the Three Paths (hell realms, hungry ghosts, animal existence) and Five Bitternesses (birth, aging, sickness, death, and other sufferings), while providing salvation for souls in the Six Realms (celestial, human, asura, hell, hungry ghost, animal) and Four Forms of Birth (womb-born, egg-born, moisture-born, and transformation-born).

This passage explains the Daoist method of repentance for sins and seeking blessings through purification rituals (Zhaijiao).

First, it clarifies that whether one seeks to repent for past transgressions or pray for future blessings and grace, both require the proper establishment of purification rituals. Specific practices include setting up an altar, observing precepts, burning incense in worship, and reciting scriptures to praise the virtues of the deities. All wishes for blessings and dispelling calamities must be fulfilled through formal purification rituals.

A key emphasis is placed on the interdependence of repentance and prayer: one cannot recklessly seek blessings without repenting for sins, nor can one only repent without also praying for divine favor. These two aspects can be performed separately or combined into a single practice.

The text enumerates various situations that call for purification rituals: imbalances in the harmony of Heaven and Earth (Yin-Yang), national unrest and warfare, epidemics, ancestors not yet liberated from suffering, personal misfortunes, family discord, neighborhood disputes, or the suffering of souls in the underworld unable to attain liberation. In such cases, one should properly establish an altar and seek divine protection through incense offerings, scripture recitation, and praise.

Finally, it particularly highlights that when the nation faces disasters such as war, plagues, floods, or droughts, purification rituals become even more essential to avert calamities. During such times of frequent misfortune, it is crucial to repent for misdeeds and seek divine protection.

A commentary notes that the emphasis here is on resolving any misfortune or disaster through purification rituals. While repentance and prayer can be performed simultaneously, when calamity strikes, these rituals become indispensable.

When nations are torn by war and face life-or-death crises, when plagues spread leaving people in misery, or when floods and droughts bring natural calamities—these often result in mass casualties. During such disasters, performing Zhaijiao rituals (Daoist ceremonies for blessings and disaster relief) can help dispel misfortune.

In truth, there are many ways to accumulate merit beyond Zhaijiao. For instance: copying or engraving Daoist scriptures (Jing) for others to recite; painting or sculpting divine images for veneration; constructing halls and temples to house deities; building shrines and sanctuaries for devotees to worship; establishing Daoist monasteries (Guans) as places of cultivation; or opening mountain caves and hermitages for seekers of immortality. Whether these acts involve new construction or restoration, whether funded by individuals or collective donations, all bring corresponding blessings—the scale of merit determining the weight of reward. Wherever conditions allow, a Daoist altar (a site for religious ceremonies) may be established.

Within such altars, ritual instruments like bells and chimes, along with celestial music (the divine harmonies of Zhaijiao), are indispensable. The bell symbolizes movement and emptiness, while the chime—a jade instrument that stills music—holds vital significance in Daoist rites. During Zhaijiao, the harmonious blending of instruments ("eight tones" representing all musical forms) echoes heavenly melodies, each sound generating immeasurable merit. For the altar requires both ritual propriety (Keyi) to express reverence and music to harmonize emotions—every ritual tool is essential. Whether casting bells and chimes or crafting other sacred implements, all such deeds yield their due blessings.

In the practice of Daoist rituals, one should employ the eight classical musical instruments (metal, stone, silk, bamboo, gourd, clay, leather, and wood) to create harmonious celestial music that resonates with heavenly deities, akin to the divine melodies of the immortal realms. These elements contribute to the merit (gongde) of the zhaijiao purification ceremony. Yet these preparations alone are insufficient—one must maintain reverent sincerity, meticulously arrange a pure ritual space, and devoutly invite the divine presence.

When commencing the ceremony, the practitioner must first respectfully summon the myriad spirits from the Four Realms (Celestial Court, Earthly Netherworld, Water Palace, and Yang World) to descend upon the ritual arena before opening the scriptures for recitation. During chanting, complete focus is essential, severing all distracting and malevolent thoughts to purify both body and mind, thereby cultivating virtuous karma. The merit accrued through such devoted scripture recitation and praise is truly immeasurable.

The specific protocols for scripture chanting include: reciting sacred texts, performing prostrations, and offering incense—all must strictly adhere to classical requirements. Incense should be offered in three portions (representing the Three Treasures of jing [essence], qi [vital energy], and shen [spirit]). Prostrations involve threefold bows (honoring the Three Jewels: Dao, Scriptures, and Master), followed by three additional bows (paying respect to the Three Teachers of scripture transmission), culminating in ninefold obeisances (venerating various perfected immortals). Throughout the ceremony, posture remains dignified with reverent kowtows, while scriptural chanting should resonate with crystalline clarity—like the "jade tones" (yuyin) described in tradition—bringing joy to all participants and listeners, collectively glorifying the Dao's teachings. The merit generated through such practice is equally inconceivable.

(Note: The "three-finger incense offering" refers to holding incense between thumb, index, and middle fingers, symbolizing the Three Treasures. "Jade tones" describes chanting that should ring with the purity and beauty of precious metals and jade.)

In Daoist rituals, one must never act carelessly. First, lift the incense three times (nianxiang: the Daoist method of offering incense), conveying one's Jing (essence), Qi (vital energy), and Shen (spirit) to the deities through the burning incense. Next, perform three grand bows to venerate the Three Treasures (sanbao: the core objects of Daoist devotion)—the Dao (the Way), the scriptures, and the masters—followed by three bows to honor the Three Masters (sanshi: the teachers who transmit scriptures, ordination certificates, and precepts): the scripture master, the register master, and the ordination master. Finally, perform nine grand bows to pay homage to the Four Realms (sifu: the divine systems of heaven, earth, water, and yang).

After completing these rites, stand upright and perform a solemn kowtow (qishou: the most reverent kneeling prostration in Daoism) before opening the scripture case to begin recitation. All scriptures are as precious as gold and jade. When chanting, the assembly in the ritual space must regulate their breath and tone, maintaining harmony and fluidity. Voices should rise and fall in unison, coordinated from start to finish, avoiding discordant or uneven recitation. The purpose is to bring joy to all celestial beings (tianren: heavenly beings) who hear the sacred words.

When the assembly praises in unison, they say: Such scenes of propagating the Dao are rare in this world, and the merit (De) generated is inconceivable. This wisdom is boundless—through the merit of scripture recitation, deceased ancestors may ascend to the Pure Land (jingtu: a sacred realm of purity), living relatives may attain peace and happiness, and future rebirths may dwell eternally in blessed realms. There, food and clothing arise naturally, free from toil.

The commentary explains: The benefits of scripture recitation extend across past, present, and future lifetimes. If practiced properly, it not only unlocks immeasurable wisdom but ensures the hearing of the Dao’s ultimate truth. Specifically: ancestors who lacked virtue and fell into wretched paths may, through this merit, be reborn in the Pure Land; living relatives trapped in suffering may, upon hearing the scriptures, transform sorrow into joy; and in future rebirths, they will surely be born in blessed Pure Lands, enjoying abundance without hardship.

Thus, with a purified heart, one should adorn offerings with incense, flowers, lamps, and candles, reverently presenting them to the Three Treasures. Through such proper recitation rituals, the merit of benefiting oneself and others becomes inexhaustible.

This scripture elucidates the meritorious virtues (De) gained through reciting Daoist scriptures, which can eliminate calamities and accumulate blessings. Practitioners must begin with a purified mind, free from worldly distractions, maintaining inner sincerity. Simultaneously, they should prepare offerings such as incense, flowers, lamps, and candles at the ritual altar, expressing devotion through solemn ceremonies.

The specific practice involves conducting Zhaijiao (purification rituals), devoutly petitioning the deities of the Three Realms (heaven, earth, and humanity), the Four Directors (deities overseeing blessings, prosperity, longevity, and fate), the Five Thearchs (celestial emperors corresponding to the Five Planets), the Three Officials (Heavenly Official, Earthly Official, and Water Official), the Nine Palaces (celestial abodes of the Nine Heavens), and the 120 celestial immortals. The purposes are threefold:

1. To absolve the practitioner's transgressions and prolong their lifespan

2. To seek divine protection for the practitioner

3. To manifest the compassion of the Most High Lord Lao (Taishang Laojun), enabling all beings of the Six Paths (celestial, earthly, human, animal, hungry ghost, and hell realms) to eradicate suffering through the scripture's virtuous power

The text further emphasizes that scripture recitation must be accompanied by fasting (abstaining from meat and observing precepts), severing greed, and resisting sensory temptations. Practitioners should also donate scriptures and divine images according to their means, encouraging others to accumulate virtue through good deeds. The blessings and benefits gained through such practices are immeasurable.

Note: The term "臣" (chén, "your subject") refers to the practitioner's humble self-address before deities; "Six Paths" denote the six realms of samsaric rebirth, as previously explained.

When reciting scriptures, one should always maintain purification (refining body and mind), embody the De (Virtue) of heaven and earth in cherishing life, and constantly nurture the compassionate heart of the Most High Lord Lao (the supreme deity of Daoism). This is the true merit of scripture recitation. The key lies in seeing through the illusory nature of the material world—what appears to exist is actually empty, while what seems empty contains existence. One should not let desires bind the heart and must sever greed and grasping. True wisdom is not obscured by the senses nor attached to superficial sights and sounds. At the same time, one must actively practice good deeds with sincerity, giving according to one's ability—such as printing scriptures or crafting divine statues. Yet cultivating oneself alone is not as noble as benefiting the world; when encountering others, one should encourage them to accumulate blessings through virtuous acts. If everyone could inspire each other in this way, how could there still be evildoers in the world? Such practice, benefiting both self and others, yields immeasurable merit.

Upon completing scripture recitation, one should make grand vows, which are inseparable from attaining Daoist realization. Specifically, there are six vows: First, may seven generations of ancestors be freed from suffering and ascend to heavenly bliss. Second, may all family members, young and old, live in harmony, with descendants flourishing for generations. Third, may I have affinity with the Dao and its teachings, erasing all karmic obstacles, perfecting both merit and wisdom. Fourth, may enlightened rulers bring peace to the world. Fifth, may all nations coexist in harmony. Sixth, may all living beings be liberated from suffering and enter the true path together. These vows encompass deep care for ancestors, family, self, society, and all sentient beings.

Finally, one should reverently pay homage to the Three Treasures of the Supreme Dao (Dao, Jing [scriptures], and Master), extolling their virtues to plant seeds of goodness for future beings, awakening dull minds, and bathing in sacred grace. May all blessings converge and countless virtuous deeds gather to help beings escape suffering and attain liberation. Such devotional practice is both an offering to the divine and an ultimate concern for life itself.

This passage explains the practices of dedication (offering merits to all beings) and eulogy to be performed after scripture recitation. After completing the chanting, practitioners should reverently bow in gratitude to the Supreme Three Treasures (Dao, Scriptures, and Teachers). Since deities were invoked at the beginning of the recitation, dedication must be performed at its conclusion. Why praise the merits? This enables all Daoist cultivators to establish virtuous connections in both present and future lives.

Through the blessing power of the scriptures, practitioners can maintain their true nature across lifetimes, awaken deluded minds to hear the Great Dao (Dao), and thereby receive grace from the multitude of sages. This cultivates manifold blessings within oneself, with ten thousand virtuous deeds gathering like clouds. Such eulogies both celebrate one's own merits and pray for the sages' grace to benefit all beings—liberating them from suffering, absolving transgressions, and inspiring universal devotion to making offerings throughout the ten directions and three realms (the entire cosmos) with sincere reverence toward countless holy beings.

The scripture further instructs continuous recitation of this compassionate classic, with morning and evening incense offerings and prostrations to seek blessings. These merits are all attained through the reciter's eulogies. The author hopes those who receive this scripture will widely propagate it while maintaining this unwavering devotion.

A concluding verse summarizes: With skillful wisdom, manifest according to conditions; Accomplish all beings, penetrating without obstruction; Transcend existence and non-existence, without distinction; Constantly uphold virtuous vows, inspiring awakened minds; Pursue ultimate goodness, departing evil paths; Attain fearless power, realizing pure fruition; All without hindrance, universally entering the Dharma gates; Whoever maintains this mind shall attain deliverance.

The scripture's end contains the Lingfu (spiritual talismans) from the "Immortals' Scripture Collection," indicated here by the notation "spiritual talisman" marking the original scripture's talismanic diagrams.

This scripture depicts a sacred scene: during the exposition of the Dadong Taiqing Jing (Great Cavern Supreme Clarity Scripture), auspicious omens of extraordinary significance appeared. Five-colored clouds of blessing (symbolizing divine favor) arose from the Jade Throne (the celestial seat from which the Heavenly Venerable expounds the Dharma), gradually filling the entire void without limit. Saints from all celestial realms and numerous immortals, drawn by this wondrous spectacle, gathered at the place where the Heavenly Venerable was teaching.

When these immortal sages saw the auspicious clouds emanating from the Dadong Taiqing Jing, they reverently requested the scripture to be brought forth and chanted, thereby gaining profound insight into its esoteric principles. At that moment, celestial youths and maidens (attendants of the divine) also arrived, bearing precious offerings to venerate the Three Supreme Treasures of Ultimate Truth (Dao, Scripture, and Master). They earnestly entreated the Heavenly Venerable to bestow his boundless compassion and open the gates of expedient means to expound the essential teachings of the scripture.

Seeing their sincere and earnest aspiration for the Dao, the Heavenly Venerable proceeded to elucidate the profound meanings of each section of the scripture, enabling all the seekers to comprehend and uphold them. Though the Heavenly Venerable’s teachings are inexhaustible and he has expounded countless scriptures and treatises, every word he speaks embodies sublime truth, allowing all celestial beings and sentient beings who hear them to grasp their meaning with awakened hearts.

The Celestial Venerable (the highest deity in Daoism) addressed the assembly: All ordained Daoist priests and nuns, after formal initiation, must uphold the scriptural precepts and cultivate the sacred registers (documents recording esoteric methods, such as the Golden Register, Jade Register, and Yellow Register). They must personally visit their masters to seek instruction, maintaining utmost sincerity throughout the transmission process.

Upon receiving authentic scripture transmissions, practitioners must never harbor resentment toward the Great Dao (Dao) nor blame their masters. Disrespectful treatment or careless disclosure of these sacred texts will not only bring calamity upon themselves but also cause their seven generations of ancestors (direct lineage including fathers, grandfathers, great-grandfathers, etc.) to suffer punishment in the underworld courts (yin realm bureaucracy).

Practitioners must understand: These core cultivation methods require master-disciple transmission for true comprehension. The sacred registers represent the progressive stages of practice—refining essence (Jing) into vital energy (Qi), and transforming Qi into spirit (Shen). Daily scripture recitation after ordination isn’t mere ritual observance; one must chant with the mouth while contemplating with the heart, embodying the teachings through action.

When seeking a master’s guidance, surface-level deference is insufficient—genuine inner reverence is essential. Approach instruction with exhaustive sincerity and complete ceremonial propriety. Having received the Dao’s transmission from one’s master, honoring the teacher becomes paramount—for respecting the master equates to honoring the Dao itself. Should cultivation difficulties arise, never let this breed resentment toward the Dao or accusations against the teacher.

A crucial warning: Disrespect toward scriptures transmitted by the Supreme Venerable (the ultimate Dao) carries grave consequences. This diminishes ancestral merit—even ancestors who cultivated abundant virtue during their lifetimes (accumulating blessings through good deeds), who would otherwise ascend to heavenly or earthly realms (favorable paths within the six realms of rebirth), will face demotion. For ancestors lacking accumulated virtue, their plight becomes far more severe.

The suffering realms of hell and hungry ghosts (tormented paths in the Buddhist cycle of rebirth) have grown even more wretched in our time, all due to disrespect toward teachers and neglect of the Dao's teachings. Such behavior inevitably brings retribution upon seven generations of ancestors, who must face interrogation and punishment in the underworld courts. How can those who study the Dao fail to take this as a solemn warning?

For genuine seekers who approach the Dao with sincere devotion—whose virtue (De) remains pure and simple, whose conduct stands upright and impartial, who earn universal praise while maintaining bodily and spiritual purity—even if they have yet to encounter the esoteric essentials of Daoist scriptures (core doctrines and cultivation methods), they should wholeheartedly pursue the Great Dao (Da Dao), seeking enlightened masters to awaken their understanding. Only thus can they transcend worldly dust, attain blessings, and ultimately realize the supreme Dao.

Commentary: "Devoting one's utmost" means exerting total effort. This passage refers to sincere cultivators who, lacking key methods, must seek masters to illuminate their practice.

Further explanation: If a devoted practitioner pours forth unwavering sincerity to serve the Dao, accumulating only pristine simplicity within while cultivating virtue and merit—utterly untainted by worldly defilement—and manifests unwavering integrity outwardly without flattery or deceit, such a person, widely praised and purified in body and spirit, already approaches the Dao. Yet if they remain unacquainted with the secret transmissions within the classics, they must purify their aspirations further, seeking the Dao and submitting to teachers. Profound principles beyond their grasp require a master's guidance to reveal their divine subtleties; unattained realms demand a teacher's inspiration to advance cultivation. Through such continuous revelation and deliverance, they will naturally transcend the mundane, cross the bridge to the Dharma realm, receive karmic rewards, and ultimately realize the supreme Dao.

Those already versed in scriptural teachings must focus their hearts with even greater unity, striving to commune with the unseen realms (referring to divine consciousness). In practice, outward displays must never become mere ceremonial formality, nor should inner satisfaction breed complacency. Refrain from judging others' faults or envying their superiority. Instead, nurture constant benevolence to guide fellow seekers, never mocking the unawakened. Persevering thus, wisdom will grow boundlessly each day—a wisdom beyond verbal praise.

Commentary: "Scriptural methods" denote the cultivation techniques within classics. "Communion with the unseen" describes the mutual resonance between cultivators' utmost sincerity and divine consciousness. This passage emphasizes that Daoists must dissolve arrogance and forget self-other distinctions to truly expand wisdom.

When a seeker of the Dao takes a master to learn the Way, even after memorizing all the methods from the scriptures, one must never become arrogant or self-important. Always maintain a devoted and single-minded heart, practicing earnestly according to the teachings. Whether just beginning cultivation or having attained some achievement, whether in ordinary circumstances or special states, keep the same sincere heart. Only then can one resonate with the true Dao in the unseen realms and attain genuine merit (De).

Three mental attitudes are most detrimental to cultivation: putting on airs outwardly, harboring pride inwardly, or presumptuously judging others' strengths and weaknesses. Though people's spiritual roots differ, the great Dao's teachings make no such distinctions. When seeing others' virtues, learn humbly; when noticing their shortcomings, take them as warnings. Encountering those who don't understand the principles requires patient guidance—never mock or belittle them. Maintaining this pure, untainted heart will make wisdom grow daily, ultimately reaching inconceivable realms.

The Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure—the three highest deities) transmitted thirty-six venerable scriptures including the Great Cavern True Scripture (Dongzhen Jing), each with different transmission timelines: the supreme sages require forty thousand kalpas (an immense Buddhist time unit) to receive them; high perfected beings (those who eliminated the Three Corpses and ascended in daylight), high immortals (who refined the Nine-Cycle Golden Elixir and joined the celestial ranks), and divine immortals (who attained longevity but haven't transcended rebirth) must wait four thousand, one thousand, or seven hundred years respectively; ordinary people need forty years to encounter them. These scriptures contain supreme mysteries—even the wise rarely glimpse them, let alone late learners with shallow roots. If fortunate enough to encounter them, it surely stems from past-life accumulated blessings, demanding utmost sincerity and reverence in practice.

(Note: The "Three Corpses" refer to three malevolent spirits within the body that cause harm; the "Nine-Cycle Golden Elixir" represents the highest achievement in Daoist internal alchemy (Neidan); "Jade Capital" denotes the celestial realm where immortals dwell.)

This Supreme Infinite Great Dao's Thirty-Six Honored Scriptures is the most exalted classic transmitted to the mortal realm since the primordial kalpa of Dragon Han (the first cosmic cycle after creation in Daoist cosmology). Yet people often overlook it, treating it as if unseen even when encountered. Now that I have been entrusted to annotate this scripture, I have revealed all the profound mysteries between heaven and earth. If someone still regards this scripture as dispensable after reading it, they are truly beyond redemption.

Know that these Great Scriptures of the Three Caverns (the highest canonical collection in Daoism) were transmitted precisely to deliver the world from great calamities. But few encounter these scriptures when cosmic tribulations arrive, for their transmission operates within predetermined temporal limits. Are not those who can transmit such scriptures invariably supreme sages? These exalted sages must wait until the forty-thousand-year kalpa cycle completes before dividing their primordial spirits (Shen) and manifesting as primordial Qi to bring the scriptures to humanity. Such an encounter is exceedingly rare.

Some claim that exalted sages will never descend to the mortal realm again, unaware that cosmic tribulations arise from worldly changes, which in turn stem from humanity's moral degeneration. Only sages can rectify human hearts and salvage worldly customs. Thus, the true immortals of celestial realms descend according to their respective cycles: those deathless perfected ones dwelling in heavenly palaces, the transcendent immortals refining the Golden Elixir (Jindan) for longevity, and spirit immortals cultivating their souls for extended lifespans—all descend at intervals determined by their spiritual achievements, whether four thousand years, a thousand years, or seven hundred years, to assist the world's transformation.

As for ordinary people ignorant of cultivation, if they fail to accumulate virtue through good deeds, they will reincarnate after exhausting their forty-year karmic rewards. Understanding that celestial descents follow fixed cycles should convince us that exalted sages do transmit scriptures when kalpas culminate. Therefore, those who encounter this scripture in our age and comprehend its profundity will accumulate immeasurable merit. Yet given its time-bound transmission, even dedicated seekers of the Dao (Dao) rarely encounter it—how much harder then for novice practitioners to obtain such an opportunity?

If a practitioner sincerely aspires to the Dao and wishes to form a karmic connection with this scripture, they must devote themselves wholeheartedly to cultivation, eternally upholding the vows initially made, and resonate with the divine through absolute sincerity. Most crucially, one must never forget their original aspiration, persevering diligently without slackening—only then can one gradually ascend through the ranks of immortals (xianpin) and ultimately achieve the supreme Dao. The greatest danger lies in lacking steadfast determination and abandoning the path midway, as such fickleness will not only nullify previous efforts but incur karmic transgressions.

(Note: The term "immortal ranks" refers to the hierarchical grades of celestial beings. This means Dao practitioners must maintain unwavering diligence from beginning to end to succeed. Abandoning the path midway not only wastes prior accomplishments but commits grave errors—a warning all cultivators must heed.)

Further explanation: Yet one should not abandon cultivation simply because the goal seems difficult to attain. If a Dao seeker genuinely takes refuge and wishes to form a connection with this scripture, they should exhaust all efforts, eternally maintaining purification rituals (zhaijie) to demonstrate devotion, and establish grand vows to manifest their determination for progress. One must sustain tireless diligence to commune with the divine. Though initial aspirations may be sincere, there remains the danger of starting strong but finishing weak, advancing only to retreat later. If practitioners can preserve their original resolve throughout the journey—persisting unshaken through favorable and adverse circumstances alike, advancing ceaselessly as if a hundred years were but a single day—even ordinary people may gradually ascend the immortal ranks and accomplish the supreme Dao. What fear then remains of rare scriptures? This demonstrates how determination leads to achievement, and skillful learning yields double results. The true peril lies with those of wavering will—unsettled in nature, distracted by novelty, lacking perseverance, abandoning their practice halfway. Like turning back midway through a journey when no obstacle compels it—are not all previous efforts wasted? People cultivate originally to attain the Dao and increase blessings, yet inconsistency not only invites imitation that harms the Dharma, but transforms prior practice into demerit rather than merit, incurring karmic offenses through abandonment. Practitioners must remain vigilant!

You should believe these words and strictly observe the teachings, propagating them widely. All who seek fulfillment must practice according to the established regulations.

When entering the ritual space, practitioners should maintain an upright mind and dignified demeanor. They must arrange themselves in proper order, moving with measured and elegant steps, guided by the chimes marking the twelve double-hours (traditional Chinese timekeeping). Holding flowers for devotional praise, they carry a ritual scepter (Fujie, a Daoist ceremonial implement) in the right hand while cradling an incense burner in the left. They also bear the Demon-Subduing Banner (an exorcism tool) and the Commander's Standard (a ritual flag), ascending the altar platform with solemn majesty.

(Note: The "twelve double-hour chimes" refer to modern striking clocks—this passage describes ceremonial protocols for entering the ritual altar.)

The opportunity you now encounter for such practice is exceedingly rare; you should receive these teachings with sincere hearts and strictly adhere to liturgical procedures. Practice the Daoist methods with devout dedication, extending their benefits to all beings so the Great Dao (Dao) may endure. For all households devoted to Daoist practice—whether conducting rituals to dispel misfortune, increase blessings and longevity; organizing ceremonies during epidemics; establishing altars for flood relief; or performing rites to liberate seven generations of ancestors and suffering souls in the underworld—you must treat others' needs as your own. Follow liturgical standards precisely, neither adding nor omitting any ritual elements arbitrarily.

Upon the altar, maintain mental focus undisturbed by desires; preserve dignified conduct without lapses in speech, sight, or bearing. All participants must observe ceremonial decorum: elders precede the younger, maintaining solemn presence; whether positioned left or right, robes and headgear remain properly arranged. When all are arrayed in order, the altar naturally manifests majestic splendor. Whether in silent meditation or scripture recitation, avoid hurried speech; in advancing or withdrawing, let no step appear frivolous. Move with composed grace, demonstrating reverent solemnity—every word and gesture must accord with ritual measure.

Follow the twelve double-hour chimes to select the six yang hours (Zi, Chen, Shen, Yin, Wu, Xu—times of flourishing yang energy in Daoist cosmology) for conducting rituals. Neither ascend the altar prematurely nor enter belatedly—timing must be precisely observed. The ritual master holds seasonal blossoms, offering praises of virtue before the Three Masters (San Shi, the presiding ritual officiants), guiding all participants in harmonious hymns before presenting these flowers at the master altar. Then, holding the ritual scepter in the right hand and a golden incense burner in the left, they enter the sacred space. Finally, grasping the Demon-Subduing Banner with the left hand while raising high the Commander's Standard, they complete this majestic sequence of altar-entry ceremonies.

In Daoist ritual ceremonies, ascending the altar follows a strict set of ceremonial protocols. Whether the practitioner is a male Daoist priest or a female monastic (women cultivators), and whether performing rituals for personal cultivation or to pray for blessings and avert disasters on behalf of others, all must maintain a state of devout concentration.

Before formally ascending the altar, one must first seek permission at the altar of their master, then proceed to the main altar with dignified and measured steps. Upon reaching the altar, practitioners must announce their presence to the Three Pure Ones (Sanqing: the Jade Pure, Upper Pure, and Supreme Pure Celestial Worthies) and the Five Directional Deities. All invocations should be recited in a steady, clear voice to ensure the meaning is conveyed accurately and completely. Neither theatrical intonation nor erratic volume and unclear enunciation are permissible, as such behavior would appear disrespectful and unsettling to other participants.

Whether conducting rituals, performing repentance rites, chanting scriptures, offering hymns, or expounding on doctrinal meanings, all participants must rehearse thoroughly beforehand to achieve fluency and proficiency. Impromptu performances risk chaotic scenarios—some singing in high tones while others in low, or sudden pauses disrupting the flow—resulting in fragmented recitations that lack coherence. Such disarray not only undermines the solemnity of the ritual but may also invite misfortune.

Daoist practitioners participating in zhaijiao (purification rituals) must adhere to these standards. The key lies in diligent daily practice to maintain vocal fluency; only then can one fully and accurately express the meaning of the scriptures upon ascending the altar, thereby fulfilling the religious purpose of seeking blessings and dispelling calamities.

When Daoist priests (both male and female) violate the regulations of Zhaijiao (purification rituals), not only will their petitions to the celestial court lose their solemn efficacy, but they may also bring misfortune upon the families who follow the Daoist teachings. Those who seek blessings may instead invite calamity—whose fault is this? Even the ritual masters who convey these sincere intentions cannot escape culpability.

Every ritual must be performed with full concentration according to the standards set in the Benge Yifan (Fundamental Liturgical Codes). For disaster relief and longevity rituals, one must follow the procedures of the Jinlu Kepin (Golden Register Liturgical Sections); for state-protection ceremonies, the principles of the Yulu Yaopin (Jade Register Essential Sections); and for soul salvation rites, the orthodox standards of the Huanglu Zhengfan (Yellow Register Proper Codes). When priests and priestesses strictly adhere to these liturgical norms, blessings will be obtained where sought, calamities averted where warded off, benefiting both the hosting family and the officiating master.

Thus, Daoist practitioners must maintain complete mindfulness. By precisely following liturgical regulations—neither adding nor omitting anything—devout families will receive boundless blessings. When scripture recitation flows harmoniously and ceremonial deportment remains dignified, sincere intentions ascend to the heavens, and the deities naturally respond with joyful beneficence. When the entire ritual achieves perfect harmony, not only do all participants share in the blessings, but the presiding master also accumulates merit—this embodies the principle of delivering others while cultivating oneself.

To conclude with a gatha:

Purity is the root of practice, curing all afflictions;

The pure mind is most precious, bringing ultimate peace;

The majestic realm of purity knows no bounds.

The Daoist teachings in this world can dissolve all poisons—

First relieve beings' hunger and thirst,

Then guide them to sever delusions.

Maintain constant virtuous thoughts, and with profound merit,

You'll naturally resonate with the spiritual power of the scriptures' talismans (Fulu).

(Here the original text included three talismanic diagrams, marked in transmission with the characters "Lingfu" [Spiritual Talismans].)

This passage expounds the fifth section of the Inner Secrets Scripture (Neimi Jing), which primarily elucidates the esoteric cultivation methods transmitted orally from master to disciple.

All precious scriptures (referring to the great texts of the Three Caverns) have endured countless kalpas of hardship, secretly preserved within magnificent palaces (the "splendid halls" or "jade chambers") and treasured repositories (bao yun), never lightly revealed to the mortal world. Those fortunate enough to hear these scriptures today—whether reciting the true scriptures or expounding their meaning—should prepare five-colored flowers in small boxes (si). When the discourse reaches profound passages, scatter the flowers into the air—this is called "flower scattering" (san hua), an expression of sincere devotion.

The Heavenly Worthy of Descent proclaimed: Sublime scriptures like those of the Three Caverns require forty thousand kalpas before descending to the human realm—such is their rarity. To hear and cultivate them brings immeasurable merit. These scriptures have existed since the primordial Wuji, yet were withheld from the world, safeguarded in the treasuries of celestial palaces lest the innate Dao (xiantian da dao) be defiled. Now that you have the fortune to encounter them, how could you treat them lightly?

The proper method of cultivation is thus: Whether dispelling calamities for oneself or praying for blessings on behalf of others, one must practice in accordance with the proper time. When expounding the scriptures, visualize transforming into the true form of the Dao Ancestor. Upon unrolling the scripture to recite, imagine the Dao Ancestor personally delivering the teaching, with celestial blossoms raining down. The specific practice is as follows: First, place five-colored renowned flowers in a small box, and when the discourse reaches profound passages, scatter them into empty space. Reciting the Three Caverns scriptures in this manner is akin to the Dao Ancestor personally expounding the teachings, bringing boundless merit. If one cultivates accordingly, they will align their heart and aspirations with the Dao Ancestor.

Before reciting this sacred scripture, one must first complete a series of solemn preparatory rituals. Holding incense, the practitioner should circumambulate the scripture once while silently contemplating its profound meaning, performing three ceremonial bows. Then sit in meditation, purifying the ritual space with clean water (symbolizing the removal of impurities) and fumigating the altar with incense (to dispel unclean Qi), thereby creating a pure and dignified environment.

The specific procedure is as follows: The Daoist priest sits quietly before the altar, first knocking the teeth together three times and lightly striking the Celestial Drum (a ritual gesture). Facing east, they inhale the primordial Qi of heaven and earth (innate vital energy) and store it in the Dantian. The right hand forms the Sword Mudra (a Daoist hand seal) to expel malevolent forces, while the left hand forms the Jade Mudra (another hand seal) to calm the spirit. The practitioner silently contemplates the essence of the entire scripture in their mind, then ascends the altar to burn incense, paying homage to the Three Treasures of Daoism (the Dao, the Scriptures, and the Master) and all past generations of patriarchs and perfected beings.

At this stage, one must not immediately open the scripture, as there may still be residual unclean Qi in the ritual space. First, recite the "Incantation for Honoring Heaven and Earth," sprinkle clean water to purify the space, then hold the incense while reciting the "Altar Purification Incantation" to fumigate the entire area. Only when the space is completely purified inside and out can the scripture recitation begin. While chanting, one must recite with both voice and mind (speaking aloud while contemplating), focusing on visualization (imagining divine forms) when required. After completing the recitation, regulate the breath, praise the scripture's merits with clear and resonant tones, extol the sacred names, and perform three bows to express sincere devotion.

Only with such utmost reverence and sincerity in invoking the divine can the practitioner receive ineffable blessings and merit. The entire ritual process reflects the rigorous nature of Daoist scripture recitation, emphasizing the essential practice of inner and outer purification through body and mind.

This scripture primarily discusses the esoteric nature of the true transmission of the Great Dao (Dadao) and the proper attitude practitioners should maintain.

The supreme truth of the Great Dao (Tianzhen, referring to the highest divinities like the Celestial Worthy of Primordial Beginning [Yuanshi Tianzun]) is inherently esoteric and rarely manifests in the mundane world. Therefore, those who cultivate the true Dao and nurture primordial qi (Yuanqi) find it exceptionally difficult to grasp its essential principles. Now I shall slightly elucidate this hidden truth—you must listen with undivided attention, free from distracting thoughts (Yinian), to truly comprehend.

The commentary explains that "Tianzhen" refers to the most sacred existence among the Three Treasures (Dao, scriptures, and masters), while "Yinian" denotes various scattered thoughts. Although the Great Dao is perfectly impartial, its transmission must be carefully bestowed upon suitable recipients. As the current forty-thousand kalpa cycle remains incomplete, these truths remain concealed from the world.

Regarding methods for nurturing primordial qi, some advanced practitioners (Zhishi, referring to superior cultivators) mistakenly believe absolute silence constitutes the way of qi cultivation. This approach merely conserves qi and may instead lead to mental dullness. The commentary clarifies that speech originally serves to circulate qi—one should speak according to appropriate timing to align with the natural patterns of heaven and earth. Speaking when one shouldn't depletes qi, while remaining silent when one should speak obstructs qi. Forced silence actually suppresses qi unnaturally, causing stagnation.

Just as nature requires balanced sunlight (Yang) and rainfall (Yu)—with all things thriving through moderate wind and rain—excessive sun or endless rain both prevent growth. Speech resembles daylight while silence resembles night. Eternal night without sunlight would make existence impossible. Thus, though speaking less indeed aids qi cultivation, deliberately maintaining silence without discerning proper timing produces the opposite effect.

The essence of this scripture lies in understanding that to comprehend the true transmission of the Great Dao, one must first correct biased perceptions. Speech is intrinsic to human nature—impatient people talk more while composed people talk less—yet speaking when appropriate follows the natural Dao. Practitioners who treat silence as an absolute rule and forcibly suppress all speech ultimately violate the Dao's natural flow.

This scripture discusses common misconceptions in "nourishing Qi" (Yangqi) during cultivation. True Qi nourishment is not about blindly pursuing pure Qi while rejecting turbid Qi, but rather maintaining a balance between Yin and Yang.

Practitioners often make two mistakes: The first is retaining only pure Qi while completely eliminating turbid Qi. This is like wanting heaven without earth—nothing can grow this way. Pure Qi (representing celestial energy) embodies heavenly attributes, while turbid Qi (representing foundational material energy) embodies earthly attributes. Humans need both. This one-sided pursuit of pure Qi is called "exchanging Qi" (Huanqi) and leads to physical weakness.

The second mistake is transforming the essential turbid Qi that should be retained into pure Qi, causing the Dantian (the body's energy center) to lose its foundation. It's like trying to refine the elixir without raw materials—no amount of breathing techniques will succeed. This state is called "clouded consciousness" (Hun), leading to scattered spirit (Shen) and dimmed primordial energy (Zhenling), ultimately preventing the energy from returning to the Dantian.

The commentary explains: Qi must be guided by spirit (Shen), while spirit relies on Qi for support. If Yin and Yang energies cannot interact, true Qi will become disordered. Authentic "embryonic respiration" (Taixi, an advanced breathing method) forms the foundation for internal alchemy (Neidan), yet many mistakenly believe forced breath control constitutes embryonic respiration, thereby harming both their innate nature and vitality.

Additional clarification: Cultivation follows the cyclical principle of "heaven descending and earth ascending." The upper thirty-six Qi currents (symbolizing heavenly numbers) must sink into the Dantian, while the lower thirty-six Qi currents (symbolizing earthly numbers) must rise to the upper Dantian (the crown energy center). Only through this process can one achieve the proper path of heaven-earth communion and Yin-Yang harmony.

The energies of Yin and Yang must intermingle and converge with the authentic spiritual Qi (vital energy) from the five directions (east, west, south, north, and center) during cultivation, for only then can the Shen (spirit) be ultimately transformed and nurtured. Yet nowadays, people only understand how to preserve singular Qi without harmonizing Yin-Yang, causing the celestial and terrestrial energies to remain separate from the five directional Qi, unable to coalesce.

Without auxiliary energies, the Shen cannot be refined into its authentic form; instead, it drives individuals into madness. Although the authentic spiritual Qi is innate, if one loses their original clarity of nature, they will reject themselves and dissipate in all directions, ultimately finding no place to return—this is the peril of delusion. What does "losing through emptiness" mean? The key lies in maintaining the balance of the Five Phases (Wood, Fire, Earth, Metal, Water) within the Dantian (energy center) and ensuring the harmonious fusion of Yin and Yang. Only through cultivation can the Shen be transformed and the supreme treasure attained. If one only absorbs clear Qi while rejecting turbid Qi, it is like having sunlight without rain—how could such a treasure ever be refined?

Some people practice breathing exercises day and night, hoping to gather Qi in the Crimson Palace (heart cavity), yet their inner being remains hollow. This futile effort, which they mistake for nourishing Qi, actually reveals their ignorance of true Qi cultivation—and worse, invites countless ailments. Others mistakenly believe such practices can form the Golden Elixir (Jindan) or transform their Qi, only to end up harming their own lives. Alas, those who stray onto such misguided paths are far too numerous.

Annotations: "Swallowing" refers to ingesting, and "drawing" refers to guiding Qi. The key to refining the Shen lies in channeling the waters of the Hua Chi (the saliva of the mouth) into the Dantian, but this must be done with proper timing and moderation. Excessive cultivation, like relentless rain ruining crops, will flood the Dantian with water Qi; conversely, drought-like neglect will parch the Dantian beyond remedy—is this not self-inflicted harm?

When the Dantian is parched, it indeed requires the nourishing waters of the Dragon Spirit (the saliva produced during cultivation). However, one must apply it with precise timing and moderation. If one obsessively swallows and draws Qi like an uncontrolled deluge, the Dantian will be overwhelmed—another path to self-destruction.

Some mistakenly believe that merely gathering the Yin-Yang Qi can lead to immortality, treating this method as the practice of refining the Golden Elixir. Little do they realize that excessive water Qi in the Dantian (the lower abdominal energy center) is not only ineffective but harmful. Once the body's vital essence (Jing) is depleted beyond recovery, it inevitably damages one's life. Many have strayed down this misguided path.

The true method of cultivation should be continuous yet subtle, as if existing yet not. It involves harmonizing the spirit (Shen) by regulating the breath: when inhaling, draw the Qi deep into the body without letting it escape, and hold the breath to refine the physical form. Each time you swallow saliva, gently contract the cheeks, focusing on "empty swallowing" (not actually consuming food). This is actually using Qi to guide the saliva, serving to nourish the body.

Some wrongly assume this can firmly anchor the Qi in the Dantian, only to end up depleting their vitality instead. Commentary notes that these two methods must be applied flexibly according to circumstances. "Continuous yet subtle" refers to a state of unbroken practice, achieved through calm and measured speech, allowing the Yin and Yang Qi to naturally gather in the Dantian and harmonize the body's essence (Jing). When breathing, inhale clear Qi and expel turbid Qi, but the key lies in absorbing Qi without exhaling, thereby refining the internal "infant" (referring to innate primordial Qi).

The specific method involves coordinating the cheeks with swallowing motions, though no actual food is consumed. This "empty swallowing" may seem to nourish Qi, but forcibly holding the breath to refine the body becomes overly deliberate. Nourishing the Dantian must be timely: when the body needs replenishment, a single swallow can indeed restore vitality. But if one waits until the body is severely depleted, it’s like trying to extinguish a cartload of burning firewood with a cup of water—wouldn’t that only lead to further exhaustion?

Others believe that not speaking prevents the cultivation of Qi, so they maintain a steady, unhurried rhythm in speech, allowing Yin and Yang Qi to naturally gather in the Dantian. In truth, the essence of breath cultivation lies in this: when inhaling, draw Qi deeply inward, and when exhaling, prevent the loss of one’s vital Qi. By holding the breath, one refines the internal "infant" (the innate primordial Qi).

This scripture critiques several erroneous cultivation methods. First, it mentions those who mistakenly believe that swallowing saliva (the water of Hua Pool) and directing it to the Dantian (energy center) constitutes the way to nourish Qi (vital energy). In reality, this forced swallowing depletes the body's vitality. The true method involves allowing the breath to flow naturally, subtle as if present yet absent, rather than deliberately holding one's breath.

Next, it points out that the practice of "sitting upright to elevate the body" to fill the limbs with Qi is also incorrect. While it may appear to promote smooth circulation of Qi and blood, this is actually a heterodox method of "scattering Qi to burn the body," which violates the natural principles of Yin-Yang. Authentic Qi cultivation should align with seasonal changes, allowing energy to flow naturally without forceful manipulation.

The text further criticizes those who practice meditation specifically at Zi hour (midnight) and Wu hour (noon). These practitioners mistakenly believe Yang Qi arises at Zi hour and Yin Qi at Wu hour, forcibly guiding their Qi and blood flow during these periods while fantasizing about their Shen (spirit) ascending to the Golden Palace to worship the Jade Emperor. They also erroneously think that channeling the spiritual energy from all five directions (east, south, west, north, and center) to fill their entire bodies will make their Qi and blood permeate every joint and pore, thereby achieving immortality.

The scripture clarifies these are all delusions. True cultivation must follow nature's course and cannot violate the cosmic operation of Yin-Yang. Such forceful guiding practices not only fail to nurture life but actually harm the body, leading many practitioners astray.

All things in heaven and earth follow their appointed seasons, and the cycles of the four seasons each have their own patterns. The sun has its alternations of cold and heat, the moon its phases of waxing and waning—these are the inherent laws of nature. Practitioners must align their methods with the sequence of seasonal energies, observing the sun's brightness and the moon's fullness, following the transformations of Yin and Yang in heaven and earth, allowing these principles to operate within their own bodies. This is the true way of nourishing Qi (vital energy).

Those who do not understand this principle and haphazardly apply cultivation methods—such as gathering the nine Qi of the east in spring while simultaneously drawing the three Qi of the south, the seven Qi of the west, the five Qi of the north, and the single Qi of the center—though all things are growing, will instead disrupt the vital force. How can one expect genuine results from such practice? Once this principle is grasped, other situations can be understood by analogy. Methods like "spreading Qi to burn the body" are not true ways of nourishing Qi.

Many today believe that simply sitting in meditation, practicing heart-fasting (a method of purifying the mind through simplicity), or entering a state of sitting-in-forgetfulness (a meditative state of detachment from external things) will lead to attaining the Dao. Yet not only do they fail to prolong life, they instead harm their vital nature. As the saying goes, not only is there no benefit, there is actual harm—far too many have gone astray in this manner.

All these deliberate cultivation methods can only be considered "techniques" (specific methods). Excessive attachment to "technique" obstructs the realization of the "Dao" (fundamental truth). It is like governing a state: winning people's hearts through De (virtue) is the "Dao," while subduing others by force is merely "technique." The Kingly Way (governing through virtue) yields slow results, while the Way of Hegemony (governing through force) brings quick results—thus people often choose the latter. Similarly, excessive focus on specific cultivation methods leads to neglect of the fundamental Dao.

In summary, those who claim to cultivate the Dao are not practicing the inherent, natural Dao at all—they are merely fixated on various "techniques." When people pursue these specific methods, the true "Dao" is overlooked. Those who seek the true path must discern this clearly from the outset.

A genuine practitioner should use "technique" to comprehend the "Dao," ultimately arriving at the realm of the "Dao" itself. One must seek the Dao by observing the natural patterns of generation in heaven and earth—only then can the great Dao be truly realized. Because the "Dao" itself is invisible, it must be revealed through concrete methods. But once the great Dao is truly recognized, one can let go of specific techniques and naturally reach the highest state. In the end, the great Dao is manifested in the laws of nature—by observing the transformations of all things, one comes to understand it.

This scripture primarily elucidates how Dao cultivators may comprehend the Great Dao (the fundamental cosmic principle) through observing nature, and why humans lose their innate understanding of it.

Those seeking to penetrate the Dao can gradually apprehend it through specific cultivation methods (techniques). The Great Dao manifests as the natural patterns of heaven and earth, inherently existing without requiring artificial refinement. Practitioners should observe how the heavens generate all things and how the earth nurtures life, thereby tracing the origin of the Dao. Just as in our practice where we transform Jing (essence) and Qi (vital energy) into Shen (higher spiritual energy), this process likewise follows these same natural principles.

Humanity loses touch with the Dao due to ignorance of heaven and earth's operational principles. Originally, the cosmos existed in a state of undifferentiated chaos (Wuji), containing the Qi of spontaneous nature (the energy of absolute emptiness and naturalness), when the Great Dao remained whole. Later, this chaos divided to form heaven and earth (Taiji generating the two polarities), giving rise to sun, moon and stars (the seven apertures), whereupon the primordial chaotic state dissipated. Through the interaction of Yin and Yang, heaven and earth produced movement - when spiritual energy (Shen-Qi) became active, it generated humans and animals; when still, it formed plants and minerals. By the time humans reproduced through sexual union and plants propagated through seeds, heaven and earth's original spontaneous generative mechanism had already weakened.

The text particularly emphasizes that Wuji and Taiji represent different states of Qi, not separate entities. All phenomena emerging from divided chaos (the two polarities, four manifestations, eight trigrams etc.) each contain Taiji's principles. Heaven, earth and Taiji are fundamentally one - this truth is actually quite evident.

After the primal chaos of the cosmos dissolved, heaven and earth took form. When these realms separated, the originally unified natural Qi (vital energy) became dispersed, making it difficult to preserve the complete truth of the Dao (the Way) or fully comprehend the fundamental patterns governing creation. Though heaven and earth nurture all beings, this process occurs spontaneously—just as the interaction of yin-yang energies generates different life forms according to the dynamic states of shen-qi (spirit-energy).

When shen-qi is dynamic, it gives birth to mobile creatures like humans and animals; when quiescent, it produces static existences like plants and minerals. Just as union between man and woman begets offspring, or seeds grow into vegetation, these are natural proliferations—not deliberate creations by heaven and earth. This ceaseless generative mechanism has never ceased operating.

Those who deviate from the Dao hold understandings as absurd as these preposterous claims—how could they possibly grasp the true Dao? Their disorientation is inevitable. Practitioners relying solely on shu (artificial techniques) fundamentally misunderstand the profound workings of creation—how could they speak of cultivating the Dao?

Commentary clarifies: Earth nurtures all things through yin-yang energies. Dao cultivators should harmonize with natural rhythms, aligning their emotional states with heaven and earth to synchronize their life pulsations. Technique-obsessed practitioners do precisely the opposite.

Thus we understand: Those who attain the Dao have mastered heaven-earth's generative principles and internalized their transformations. Technique-dependent practitioners, having lost this creative resonance with the cosmos, become severed from heaven-earth's workings—naturally incapable of true realization.

Authentic cultivation of jing-qi-shen (essence-energy-spirit) requires attuning to cosmic qi until achieving limpid clarity. Maintaining constant responsiveness without agitation, appearing wuwei (non-active) yet accomplishing all, seemingly engaged yet naturally effortless—only this qualifies as Dao attainment.

This commentary particularly emphasizes: The profound efficacy of cultivation absolutely surpasses what technique-bound practitioners could ever achieve.

The fundamental methods for cultivating true Qi (vital energy) and nurturing body-mind are actually not complex or difficult to comprehend. Although the great Dao cannot be fully expressed in words, its principles can be understood through several key aspects. To attain proper cultivation methods, one need only fully align with this great Dao.

The human body itself constitutes a complete cosmos (Taiji, Supreme Ultimate), interconnected with the movement of heaven and earth. Through prolonged cultivation practice, one can resonate with the Qi of Yin-Yang in nature, harmonize with the sequence of seasonal changes, follow the rhythm of cold and heat alternation, and nurture true Qi according to the patterns of the sun and moon. Thus, Qi becomes nourished, ultimately reaching the state of unity with the Dao. Heaven and earth manifest Wuwei (non-action) yet create all things—our bodily cultivation of the great Dao should likewise emulate this state of non-action, progressing from conscious practice to ultimately attain serene stillness, where one can realize the true Dao of primordial nature.

Yet humans should not remain in dull passivity. One must maintain the capacity to respond to affairs while constantly preserving inner tranquility. What is "constant responsiveness"? It means maintaining alertness during peaceful times as if affairs were present. What is "constant stillness"? It means preserving peaceful composure while handling matters as if nothing were occurring. Only by reaching this state can one truly understand Daoist cultivation. Do not become attached to various techniques—this is my most earnest hope for all.

A concluding verse states:

When this great Dao is practiced, one transcends physical limitations.

Why cling to techniques? They merely scratch the surface.

All living beings can thereby attain liberation.

With this I exhort the world, guiding them to the gate of true Dao.

This is the most precious method, revealing infinite wondrous functions.

Inexhaustible in use, thus it serves to guide others.

When transmitting, avoid formal attachment; learners should rectify their minds.

Do not lose yourselves in techniques, forming all manner of attachments.

(Here follows a talismanic diagram)

This "Zhenyi Jing" (Scripture of True Unity) is so named because it takes "Zhenyi zhi Qi" (Qi of True Unity) as its foundation. "Qi of True Unity" refers to the purest, most primordial prenatal Qi—the essential basis of cultivation.

This scripture discusses the "Qi of True Oneness" (Zhenyi zhi qi) and the process of human life formation. The so-called Qi of True Oneness (referring to the fundamental energy constituting all things in heaven and earth) originates from the Great Dao (the cosmic source). All beings in existence receive this primordial qi to sustain their being.

Human existence becomes possible through simultaneously absorbing the clear qi (pure energy) of heaven and the turbid qi (material elements) of earth. Thus the human body contains both celestial and terrestrial qi, enabling humanity to stand alongside heaven and earth as the "Three Powers" (tian, di, ren). What we call "life" (ming) can be understood as the vital mandate bestowed by heaven and earth.

The Celestial Worthy of Birth (a Daoist deity) explains that all creation emerges through the operation of qi. This Qi of True Oneness remains constant through all ages, produced by the Limitless Great Dao (the ultimate cosmic source). Human life formation requires receiving heaven's yang qi through the father and earth's yin qi through the mother—only when these two qi combine can conception occur. Thus human life is truly co-created by heaven and earth.

After receiving the Qi of True Oneness to form the physical body, humans must preserve the integrity of their innate nature (xing). Both human nature and vital activities are governed by the heart-mind (xin, the consciousness center). One's innate nature contains the heavenly principles present at birth—when receiving qi to take form, the heart-mind inherently possesses celestial qualities, earning it the title "Celestial Sovereign" (tianjun, the ruler). All vital activities and manifestations of human nature are directed by this heart-mind.

Humans receive not just physical form from heaven and earth, but more importantly, acquire heavenly principles. Virtues like humaneness, righteousness, propriety, wisdom and faithfulness are all inherent in human nature. A person's character determines their qi manifestation—humans cannot survive separated from qi; the quality of qi determines one's nature—humans cannot exist divorced from their innate nature. This constitutes the shared essence of all human life.

Humans and all things in the universe share the same fundamental nature—who can claim that this essential quality is lacking in humanity? Yet whether we speak of innate nature (xing) or acquired destiny (ming), though bestowed upon us by Heaven and Earth, these are not governed by them. While Heaven and Earth cannot control them, the physical form humans possess indeed originates from them. Superficially, humans appear self-governing, but in truth, they remain subject to the governance of Heaven and Earth.

Reflecting on the moment when humans receive qi to take form, the heart alone obtains the most refined qi of Heaven and Earth, making it the most spiritually potent among all beings. Thus, all operations concerning nature and destiny are directed by the heart. When the heart generates thought, it is called "intention" (the initial activity of the heart), and when intention persists and deepens, it becomes "will" (the directed focus of the heart). The heart is like the seed of grain, intention the first sprout, and will the process from sprout to mature stalk, bearing fruit.

The heart is not a lifeless, inert thing. When a person begins to think, "intention" arises. The movement of intention is not without cause; from it emerges deeper reflection, which we call "will." Perfecting and solidifying one's actions through thought is termed "wisdom" (the ability to handle concrete matters), and applying this wisdom comprehensively to all things is called "deliberation" (the capacity for holistic consideration). This describes the functional aspect of the heart.

From the perspective of the body: the energy that sustains the body during activity is called "hun" (ethereal soul), while the energy that stabilizes the body in stillness is called "po" (corporeal soul). Hun governs protective functions during movement, and po oversees guarding functions during rest. This distinction is based on the dynamic and static states of the body.

The fluids circulating between bones and muscles in the human body are called blood. What maintains physical form, nourishes the spirit (Shen), and consolidates primordial Qi is called essence (Jing). (Annotation: The human body has 365 bone joints, corresponding to the 365 degrees of the celestial sphere. Just as the heavens revolve around the earth once daily, blood also circulates continuously within the body. If blood stagnates in any area, it may cause scabies, abscesses, or other ailments. To seek longevity, one must first stabilize the essence. When essence remains consolidated without dissipation, primordial Qi naturally becomes abundant, thereby preserving the physical form.)

Though bodily movement relies on the flow of Qi, it cannot function without blood's cooperation. Blood belongs to Yin, while Qi belongs to Yang; only when Yin-Yang are harmonized can they circulate unimpeded through bones and flesh. The three fundamental elements preserving physical form are essence (Jing), Qi, and spirit (Shen), with essence being the most crucial—by nurturing the spirit to avoid dullness and consolidating Qi to prevent dissipation, one maintains the innate true unified Qi, thereby perfecting this physical form.

When all spiritual consciousnesses are harmoniously joyful and the internal Qi flows refreshingly unimpeded, this is called "harmony." (Annotation: All sensory organs and body parts are governed by spiritual consciousness. When consciousness is harmonious, the body feels at ease; when Qi circulates smoothly within, both body and mind attain tranquility.) Spiritual consciousnesses reside throughout the body—in limbs or internal organs—originally scattered and difficult to coordinate. Qi rises, descends, and cycles within, originally fleeting and hard to purify. Only when all spiritual consciousnesses are joyfully harmonious and all Qi flows refreshingly unimpeded does the entire body naturally feel at ease, achieving true "harmony."

Spiritual consciousness requires consolidated Qi to perform its protective functions, and the entire physical form unified by these consciousnesses and Qi is called the "body." (Annotation: Without Qi, spiritual consciousness lacks vitality; the functions of guarding various body parts all depend on abundant Qi.) Within the human body, spiritual consciousness must rely on Qi to operate, so each localized consciousness must consolidate Qi to fulfill its protective role. Though the human body has numerous limbs and organs...

The human body is composed of various organs and limbs - these visible components are called "form" (xing). Though each organ has its distinct shape, all are governed by the heart-mind. Without the heart-mind's function, the body becomes merely an immobile object, which we term "substance" (zhi).

While everyone's appearance consists of these same organs, beauty and ugliness vary. The admirable features that inspire emulation are called "embodiment" (ti). Though all bodies share similar structures, differences in height and build distinguish individuals - these variations are called "physique" (qu).

All bodily movements are ultimately directed by the heart-mind. This invisible yet commanding presence is called "spirit" (shen). When the heart-mind is focused, the body's parts move with agility - this intangible capacity for transformation is called "numinosity" (ling).

In essence, the body is governed by the heart-mind, with its foundation in the "Qi of True Unity" (the primordial vital energy). When this Qi enters the human form, both body and mind function - this is life. When the Qi departs, the form loses vitality - this is death.

This scripture discusses the relationship between life and the Dao. Human life exists because of the presence of Qi (vital energy) within the body. When this Qi departs, both body and mind lose their governing force, resulting in death. What we call the Dao appears to exist yet has no concrete form; it seems empty yet contains essential essence. Though unfathomable in its transformations, it connects with divine consciousness.

All beings naturally receive life and nourishment. Even the most elementary understanding of the Dao can provide fundamental sustenance for existence. All of this must align with natural principles and never contravene cosmic order.

The commentary explains: The Dao represents the operating principles of heaven and earth. If humans can trace life back to its source, comprehend the truth of life and death, and cultivate in accordance with these principles, they can master methods of life nourishment. The "Qi of True Oneness" (primordial cosmic energy) constitutes the eternal law of heaven and earth's existence. Though humans are born through it and should therefore be deathless, they ultimately perish because they fail to understand the Dao's principles and lose cultivation methods.

The Dao appears formless yet contains essential essence, manifesting throughout heaven and earth. All living beings survive and multiply precisely because they follow the Dao's principles. Therefore, practitioners who comprehend the Dao's subtleties can attain the state of neither birth nor death, while even those who follow its principles superficially can still receive life's nourishment. The key to cultivation lies in aligning with the natural Dao without violating cosmic order.

The scripture concludes with this admonition: These truths should guide the teaching of sentient beings, preventing heretical views from disturbing the true path. It advises that cultivating the Dao must begin with cultivating the heart-mind, for only through heart-mind cultivation can one perceive the Dao. The Dao itself cannot be directly seen or heard—it can only be realized through heart-mind cultivation.

The commentary states: This demonstrates that heart-mind cultivation constitutes the essential method of Dao cultivation. Therefore, the practice of "illuminating the heart to perceive true nature" (awakening to original mind) remains indispensable, and practitioners should carefully contemplate this truth.

You now have the rare fortune to hear the teachings of the Dao (the Way), and should cultivate according to my guidance. Strive to attain the Great Dao so you may widely teach all beings. Though the world is filled with righteous Qi (vital energy), human realms are often disturbed by demonic influences. Those who rise to destroy our true path frequently appear—you must steadfastly uphold the Great Dao without wavering. Do not give rise to wicked thoughts or be misled by heretical paths, lest the true way becomes obscured and genuine practice disrupted.

What we call the "Dao" is the fundamental truth of cosmic operation; the "heart-mind" is the root of responding to all phenomena. Where, ultimately, lies the achievement of those who urge others to cultivate the Dao? It lies precisely in cultivating the heart-mind. If one can truly devote effort to refining the heart-mind and reach its utmost perfection, the Great Dao will naturally manifest therein. Thus, by teaching people to cultivate their hearts, they spontaneously realize the Dao. For the Dao is formless and invisible—it cannot be directly seen, only realized through heart-mind cultivation; the Dao is soundless and inaudible—it cannot be directly heard, only perceived through heart-mind refinement. How then can you slacken in this essential work of heart-mind cultivation?

All realization of the Great Dao must come through the heart-mind. Yet the heart-mind is ever-changing and impermanent—it must be guarded by the Dao itself. Without the Dao's protection, allowing the heart-mind to perceive randomly will lead one astray into heterodox paths, forever deprived of liberation, never again hearing the true Dharma.

[Commentary: Though the Great Dao is attained through heart-mind cultivation, the heart-mind's nature is mutable and unstable. Therefore it must be safeguarded by the Dao to achieve successful practice. Thus Dao cultivators must both study and understand this protective principle.]

Observe those who realize the Great Dao—all perceive through the heart-mind. Yet as the heart-mind shifts moment to moment, we cannot guarantee it will never deviate. Only by guarding it with the Dao can righteous Qi endure while malignant influences recede. Without the Dao's protection, letting the heart-mind perceive freely makes constant alignment with the true path impossible, preventing harmony with celestial principles in all matters. This constitutes falling into heterodoxy, resulting in clouded spirit-consciousness, demonic obstructions, eternal bondage without liberation, and permanent deafness to true teachings.

Therefore, all celestial immortals, great sages, perfected beings, and countless practitioners attained knowledge of the Great Dao precisely through hearing my teachings. To progress further: use emptiness of heart to dissolve attachments, no-mind (Wuwei) to resolve desires, and settled-mind to maintain unwavering stability...

This passage expounds the methods and significance of cultivating the heart-mind. First, one must maintain inner tranquility, preventing it from becoming disordered; rectify thoughts to guard against unwholesome notions arising; purify the heart-mind to keep it from becoming turbid; and cleanse the spirit to eliminate defilements. These principles are not unknown to you, but they require consistent practice without abandoning the path midway or allowing obstacles to hinder cultivation. Understand that all spiritual practices should be approached in this manner.

The commentary clarifies that this demonstrates the practical function of heart-mind cultivation, hoping practitioners will follow these teachings. The explanation further reveals that attaining the Dao (the Way) depends on perseverance—the work of refining the heart-mind must never be neglected. Though you celestial immortals, great sages, and countless perfected beings (Zhenren) have heard my teachings and know the origin of the great Dao (Daode), knowing is easier than doing. If one masters the discipline of governing the heart-mind, how could one possibly stray into heterodox paths?

If complacency arises upon minor achievements, unwillingness to continue diligent practice—this "clinging mind" (shixin) becomes an obstacle to progress and must be dissolved through "empty mind" (xuxin). If pride emerges from small virtuous deeds—this "discriminating mind" (youxin) leads to downfall and must be transcended through "no-mind" (wuxin). When external temptations stir the heart, use meditative stability to remain unmoved; when desires cause disturbance, use serene awareness to maintain clarity. Unwholesome thoughts deplete vital Qi (Zhenqi), making thought rectification paramount; turbid energies obscure wisdom, necessitating inner luminosity. Advancing further to purify the spirit by removing all worldly defilements completes the work of heart-mind cultivation.

These principles are not beyond your understanding—the challenge lies in genuine application. To sustain spiritual practice requires unwavering commitment without retreat or regret, discerning right from wrong to prevent obstacles. This applies not just temporarily or selectively, but to all cultivation methods without exception.

Should alternative views arise during practice, leading one astray from the true path—misinterpreting teachings while mistaking random thoughts for wisdom—this constitutes fundamental error.

Some practitioners lose their original nature in their cultivation, straying from the great Dao (the Way) and damaging their own righteous Qi (vital energy). The reason for this is that in their past lives, their connection to the Dao was shallow, so in this life, when faced with the true path, they create their own obstacles and misunderstandings.

At the beginning of their practice, these individuals are not entirely ignorant of the principles, but they fail to persist. Soon, other views arise, and from these, deluded thoughts emerge. The true path they once understood gradually fades, and they can no longer perceive its deeper meaning. Mistaking their newfound opinions for wisdom, they secretly rejoice, unaware that this is actually a confusion of body and mind. Instead of recognizing the true path, they damage their righteous Qi. All of this stems from the shallow foundation of their past cultivation, which leads to various misunderstandings and obstacles in this life.

Now, the principles I explain must be understood with clarity of heart. Use these teachings to guide others, ensuring their minds remain upright and unwavering, peaceful without highs or lows, bright without dimness, and unobstructed without hindrance. In this way, they can purify body and mind, comprehend all aspects of their nature, and perceive the truth in all things. The merit accumulated through such practice is immeasurable, beyond imagination or calculation.

This is a warning to practitioners: once you enter the Dao, do not give rise to deluded thoughts, lest you stray from the true path. The essential teachings I expound today must be grasped with clarity of heart and diligently cultivated. When instructing others, ensure their minds remain upright and unwavering, peaceful without extremes. In this state, the mind remains bright, and false views cannot arise; it remains unobstructed, and deluded desires cannot disturb it—naturally free from stagnation. Within this pure and serene state, one can comprehend the truth of all aspects of their nature.

In a state of purity and tranquility, one must cultivate the Great Dao (the Way) with heart-mind, while also refining the original heart-mind through the Dao. As I have said, maintain a mindset of emptiness, stillness, and non-attachment—only then can one truly comprehend and spontaneously realize all truths and principles. Achieving this state means virtue and merit (De) will become complete and fully embodied within oneself.

This realm transcends conceptual thinking and cannot be measured by words. There is no deficiency whatsoever; everything is already perfect. Strive diligently!

Then, a verse is spoken:

All of you—you have never seen or heard (these truths) before. But from this moment onward, you will witness with your own eyes and hear with your own ears. You should take refuge in the Dao, and while cultivating, praise its virtues (De), thereby entering the vast ocean of merit.

Through the method of Wuwei (non-action, natural spontaneity), you will meet the Dao, and the heart of the Dao will arise from your own mind. Immeasurable good causes and conditions bring forth immeasurable good fruits and blessings. This Wuwei method can accomplish the fruition of the Dao (attaining the Dao). Gaining unobstructed and effortless liberation—this is what is truly called the real Dao.

(Here, three "spiritual talismans" (Lingfu) appear consecutively, a special marker in Daoist talismanic tradition representing the manifestation of sacred power. The final character, "emptiness" (Kong), symbolizes the fundamental void-nature of the Great Dao.)