by Wang Jueyi (王覺一), the Fifteenth Patriarch

The 談真錄 (Tán Zhēn Lù, "Records of Discussing the True") is a philosophical dialogue by Wang Jueyi (王覺一), the fifteenth patriarch of the Yiguandao lineage, writing under his literary name Beihai Laoren (北海老人, "Old Man of the North Sea"). Composed during the late Qing dynasty, the text addresses a crisis in Chinese spiritual cultivation: millions of practitioners had devoted their lives to meditation techniques — guarding the "central harmony," circulating qi through the microcosmic orbit, practicing the "nine stages of alchemical refinement" — and died without attainment. The Patriarch, moved by compassion, broke his silence to distinguish the true from the false.

The text is structured in two parts. The first is a series of sixteen questions and answers on the nature of mind, emptiness, the Dharma body, and the unity of the Three Teachings (Confucianism, Buddhism, Daoism). The second contains doctrinal essays on the "Final Teaching" of the True Emptiness Great Dao, two exhortation songs (one for men, one for women), and fifty-five poems. Throughout, Wang Jueyi argues that all conditioned practices — alchemical refinement, qi circulation, visualization — belong to the realm of Taiji (the Supreme Ultimate, the realm of yin and yang), and therefore remain subject to the cycle of birth and death. Only the unconditioned practice of returning to Wuji (the Infinite, the Principle-Heaven beyond all duality) leads to the indestructible Dharma body.

This is the first complete English translation. Chinese source text from the Shanshū Túshūguǎn (善書圖書館, taolibrary.com). Translated by the New Tianmu Anglican Church, 2026.

Original Preface

The Records of Discussing the True was composed by the fifteenth patriarch, Wang Jueyi. In his time, people of the world pursued the false and neglected the true. They mistakenly guarded "central harmony" and "central yellow," and practiced every manner of conditioned method. They labored day and night, grew old, and died without attainment — no fewer than several million of them. The Master, moved by his vow to relieve the suffering of the world, had no choice but to discuss the true.

From his explanations of "observing the self-existent," of form and emptiness, emptiness and form, and of the human mind and the mind of the Dao, through the nine stages of alchemical refinement — he truly revealed what the ancient sages had never revealed, and spoke what the former worthies had never spoken. This is a precious record for cultivators of the Dao, the true interpretation of the Three Teachings, all laid bare within these pages. He is not merely the savior of the millions in his own time who labored until death without attainment — he is also the precious raft for sentient beings of future generations.

Yet the age was approaching its final assembly, and the Dao had not yet been universally transmitted. He wished to speak but dared not speak, and within that not-daring, he could not bear to remain silent — fearing that future cultivators would mistake the false for the true and lose their way. Therefore, at the cost of earnest and tireless exhortation, he broke open the side gates to reveal the original truth. His compassionate vessel and Dharma rain shower all beings without exception.

Now, in the era of the White Sun, the sacred Dao is universally transmitted. Those cultivators of former times who were mired in the lesser vehicle may now learn of the wonders of the supreme vehicle. Those who clung to form and image may now awaken to the truth that is formless and imageless. Those who have not yet encountered an enlightened teacher — upon reading this record, they will know that an enlightened teacher has already come into the world. Those who have already encountered one — upon reading this record, they will see that the Three Teachings share a single source, all belonging to one principle, the sacred lineage continuing in unbroken succession, each generation carrying the true transmission. It is not something that any single branch, single leaf, single method, or single technique can approximate even in the slightest.

As for seeing through the false upon false to reveal the true upon true — one may explore this within the record, and there will naturally come a day of sudden and total illumination. One who cannot find the gate cannot enter, and so cannot see the beauty of the ancestral temple. The heart-method of the sages is transmitted through the heart-seal. The beauty of West Lake is known throughout the world, yet one who has never set foot upon its shores — how would they dare speak recklessly of it? The Old Patriarch Wang, inheriting the lineage of the Dao and receiving its truth, spoke in this record entirely from the genuine cultivation and real verification of one who has personally traversed that ground. Therefore every word is gold and stone; every character, pearl and jade.

At this assembly of the Third Epoch, when the Heavenly Dao is universally transmitted, an enlightened teacher has already received Heaven's mandate to continue the orthodox lineage and carry out the Final Teaching. Carrying forward the past and opening the future, he broadly elucidates the true tradition. Good men and faithful women may all reach the far shore. This humble student was fortunate to encounter the auspicious time and receive the true transmission.

Now, reading this text, I first understood that the Old Master Wang had received the true transmission, and that he discussed the true precisely for the sake of those in his era who pursued the false and neglected the true. Had I not received the true transmission myself, how would I dare presume to fathom the true meaning of "discussing the true"? This serves as the preface.

Written in the ninth month of autumn, in the thirty-first year of the Republic of China, by the Humble Chamber Recluse, at the Hall of Solitary Vigilance in Tianjin.

Part One — Heart-Nature Questions and Answers

Question 1: The True Meaning of "Observation"

Someone asked: The first line of the Heart Sutra says, "Avalokiteśvara Bodhisattva." It also says, "No eyes, ears, nose, tongue, body, or mind." Then is it not observation with the eyes?

The Master said: No, it is not.

"Observation" means the eyes follow the spirit outward — observing without observing, not-observing yet observing. It does not mean the spirit chases after the eyes, straining the eyes' full power to observe. If one strains the eyes' full power to observe, then one is separated by an additional layer.

The Self-Existent Bodhisattva is our true Dharma body. Our Dharma body pervades every empty space before us. To observe the Self-Existent Bodhisattva — you may call it "observing emptiness," you may call it "observing sound," and you may just as well call it "observing the self."

I once heard a verse from Elder Guo:

"Use only the colorless eye,
do not observe with intent.
Do not depart from the true as-it-is —
the Dharma-form rests in the peace of emptiness."

Take this verse and savor it deeply, and the meaning of "observation" may suddenly release itself.

Question 2: The Dharma Body Is Omnipresent

Someone asked: You say our Dharma body pervades every empty space before us. But does it not pervade the empty spaces that are not before us?

The Master said: An excellent question! When I say "every empty space before you," that is the method of entry. After one has gone deep, not only does every empty space before you contain it, but every empty space behind you contains it as well. Not only every empty space behind you, but every empty space above, below, left, and right. And not only every empty space outside the body, but every empty space within the body also contains it. If one claims the Dharma body exists only in the empty space before us, then after attainment, how could it encompass the universe?

Question 3: Form Is Emptiness, Emptiness Is Form

Someone asked: The Heart Sutra says: "Form does not differ from emptiness, emptiness does not differ from form. Form is emptiness, emptiness is form." Although there are many commentaries on these four phrases, none accord with my heart. I beg your compassion — please explain them once more, or point out my confusion and open my path of awakening.

The Master said: Excellent! Excellent! These four phrases are the marrow of the Heart Sutra, the secret record of Chan and the teachings. One who understands them has realized the fruit of Buddhahood. The laws of Heaven are strict and solemn — none dare reveal this lightly. But now, at this time when "Heaven does not hoard the Dao," in answer to your question, I dare not withhold it.

What is "form"? It is what Zhu Xi called the "numinous" in "empty, numinous, and unobscured."

What is "emptiness"? It is what Zhu Xi called the "empty" in "empty, numinous, and unobscured."

The numinous body is originally empty — therefore it is called "emptiness." Everywhere is numinous — therefore it is called "form."

"Form" is the "true aspect" within emptiness — the aspect that is no-aspect. Is this not "form does not differ from emptiness"?

"Emptiness" is the "true emptiness" within form — the emptiness that is not-emptiness. Is this not "emptiness does not differ from form"?

Wherever "form" is, "emptiness" is. Is this not "form is emptiness"?

Wherever "emptiness" is, "form" is. Is this not "emptiness is form"?

In one's study of the Dao, if one can know that one's Dharma body is entirely empty space, and that all empty space is one's Dharma body — then one is nearly there.

Question 4: Distinguishing True Emptiness

Someone asked: Patriarch Feng's scripture says: "Empty within, empty without — the four directions, above and below, all within the mystery." If emptiness is like this, does it not fall into stubborn emptiness?

The Master said: "Empty" means "void." But that which perceives the emptiness is our numinous spirit. This is precisely what is meant by the "empty, numinous, and unobscured" — one's true original face. How could you call it stubborn emptiness?

Question 5: Speaking the Unspeakable

Someone asked: The Diamond Sutra says, "The one composite form cannot be spoken of." I beg your compassion: please speak of what cannot be spoken.

The Master said: "The one composite form" is the form that remains after all other forms have vanished. This form is the form that is no-form, the emptiness that is not-empty. Not a single mote of dust clings to it; all conditions are utterly stilled. Though one had the literary genius of Su Shi, one could not capture its spirit. Though one had the painting skill of Mi Fu, one could not depict its likeness. The moment you speak, you miss. The moment you write, you err. This is what is meant by "cannot be spoken." And this is what is meant by speaking of what cannot be spoken.

Question 6: Even the Dharma Must Be Abandoned

Someone asked: The Diamond Sutra says, "Like the parable of the raft — even the Dharma must be abandoned, how much more what is not Dharma." Then is there truly a time when even the Dharma should be abandoned?

The Master said: When the time comes, it should be abandoned. Before that time, it must not be.

The questioner asked again: When is that time?

The Master said: When you reach the far shore.

Again: What is the far shore?

The Master said: The moment you illuminate the mind and see your nature.

When your mind is already illuminated and your nature already seen, all suffering and calamity have been crossed over. At that moment, you should release all restraint and scrupulousness entirely — without thought, without concern, without attachment, without hindrance — roaming free and at ease. From here, the natural transformation reaches this point: emptiness merges with emptiness, spirit merges with spirit. Wherever emptiness is, spirit is. Through the three thousand great-thousand worlds, in an instant — universal illumination. Across the boundless void, in the blink of an eye — complete pervading. This is the time when the Dharma should be abandoned.

But if your mind is not yet illuminated and your nature not yet seen, if afflictions and suffering have not yet been crossed — then even though all before you is Heaven's light, you do not recognize it as the ground you walk upon. Even though the entire void is the Pure Land, you do not recognize it as the home of ultimate bliss. To then wish to abandon all practice, to roam freely and act as one pleases — such a person will rarely escape falling into recklessness and dissolving into madness. It is as if a boat has reached the middle of the ocean, still far from shore, and one wishes to abandon the boat and dash freely about, leaping as one pleases — no one who does this has ever failed to drown in the sea of suffering. This is the time before which the Dharma must not be abandoned.

Question 7: The Problem of Mind and Intention

Someone asked: The alchemical scriptures say, "Bodhidharma came from the West with not a single word — everything depends on mind and intention for one's practice." They also say, "Since antiquity the true transmission has no oral formula — letting go of mind and letting go of intention is the practice." If using mind and intention is right, then letting go of them would be wrong. If letting go is right, then using them would be wrong. Master, you must commit to one of these.

The Master said: Both are right.

"Depending entirely on mind and intention" refers to what the Book of Yu calls the "mind of the Dao" and what the Great Learning calls "sincere intention."

The "mind of the Dao" is the pure and clean mind, the mind of no-mind.

"Sincere intention" is the intention of central harmony, the intention of no-intention.

Therefore, "depending entirely on mind and intention for one's practice" is precisely what is meant by "letting go of mind and letting go of intention is the practice."

"Letting go of mind and intention" refers to what the Book of Yu calls the human mind. The human mind is the "selfish mind."

And what the Analerta calls "having no fixed intention" — this means one's "selfish intention."

The "selfish mind" is the mind that comes and goes in agitation — the mind that has a mind.

The "selfish intention" is the intention of scheming and calculation — the intention that has intention.

If this mind is not let go, it obscures the mind of the Dao. If this intention is not let go, it harms the sincere intention. Once this mind is let go, the mind of the Dao comes alive. Once this intention is let go, the sincere intention appears.

Therefore, "letting go of mind and letting go of intention is the practice" is precisely what is meant by "depending entirely on mind and intention for one's practice."

Question 8: Recognizing the Function of "Heart-Head"

Someone asked: The Buddhist scripture says, "The Buddha is at Spirit Mountain — do not seek far. Spirit Mountain is right at your heart-head. Every person has a Spirit Mountain pagoda; it is good to cultivate beneath the Spirit Mountain pagoda."

Later students took "heart-head" to mean the space above the physical heart and kept binding their physical heart to that spot. They gave it fine names: "guarding the central harmony" and "guarding the central yellow." They labored day and night, grew old, and died without attainment — no fewer than several million. Was it the ancients who misled people so terribly, or did later generations mislead themselves?

The Master said: It was not the ancients who misled them terribly — it was precisely the later generations who misled themselves. Why? Because they did not understand the character "head" (頭).

"Head" means "before" — that which comes first. "Heart-head" means before the heart stirs — the moment prior to the mind's first movement.

Before the heart stirs is the moment of great stillness. It is precisely the time of perfect clarity and purity, of ease and freedom, of vivid aliveness — without thought, without concern, without fear, without dread, without self, without other.

Those who study the Buddha should seek it at this moment, and they will not go far wrong.

Question 9: Between Movement and Stillness, the Divine and the Human Are Distinguished

Someone asked: In a person's cultivation, some become seeds of the wheel of rebirth, while others attain the indestructible Dharma body. Their methods of practice must differ. May I ask how?

The Master said: What else could it be? It lies only in "movement" and "stillness."

All conditioned action, conditioned methods, intentional intention, minded mind, spirited spirit, and directed qi — all these belong to "movement." Movement accords with the Taiji Qi-Heaven. The Taiji Qi-Heaven is a heaven of half-yin, half-yang: when yang arises, yin perishes; when yin arises, yang perishes. Birth and death, death and birth — the wheel turns without ceasing.

Therefore, one who refines the yang spirit — when the yang of Taiji is exhausted, the yang spirit has nowhere to dwell.

One who refines the yin spirit — when the yin of Taiji is exhausted, the yin spirit has nowhere to dwell.

As for the rest — the greater heavenly orbit, the lesser heavenly orbit, swallowing the clear and expelling the turbid, drawing lead and adding mercury — all conditioned practices are not even worth discussing. To use such methods — what are you making if not seeds of rebirth?

The great sages of the Three Teachings all practiced the method of no-method, the action of non-action, the mind of no-mind, the intention of no-intention, the spirit of no-spirit. All these belong to "stillness."

Stillness accords with the Wuji Principle-Heaven. The Wuji Principle-Heaven is unmoving and unshaking, ever-clear and ever-still, unborn and undying, without yin and without yang — a heaven indestructible through ten thousand kalpas. To constantly accord with this heaven — one's spirit becomes the unborn, undying, indestructible spirit through ten thousand kalpas. What is this if not the indestructible Dharma body?

The verse says:

One movement and you become a seed of rebirth;
One stillness and you become the indestructible body.
If you can clearly distinguish between these two,
You will forever be a divine immortal, never merely human.

Question 10: The Relationship of Mind, Taiji, and Wuji

Someone asked: Wuji gives birth to Taiji.

"Taiji" is the ever-moving heaven, the heaven of the star-mansions, the heaven of the single circulating qi — residing within the Wuji heaven.

"Wuji" is the unmoving heaven, the Great Canopy heaven, the supreme heaven — existing beyond the Taiji heaven.

How far is a person from the Taiji heaven? And how far is the Taiji heaven from the Wuji heaven?

Yet it is said: "Without traveling, you arrive through emptiness." And: "Without moving a single step, you reach heaven." And: "Sitting upright, you ascend to the blue sky." I fear that ascending to Taiji and reaching Wuji is not as easy as all that.

The Master said: Why do you see heaven as so distant?

The blue qi is heaven — this heaven is the Taiji heaven, ever-moving and never still, yin and yang alternating, the four seasons flowing — residing within the Wuji heaven.

The great oneness is heaven — this heaven is the Wuji heaven, ever-still and never moving, penetrating through the center of the Qi-Heaven, extending beyond the Qi-Heaven. All movement of Taiji is the principle of Wuji. All affairs of Taiji are governed by Wuji. It is nowhere and yet nowhere is it not; it does nothing and yet nothing is left undone; it possesses nothing and yet there is nothing it lacks.

Thus Taiji is but one thing within Wuji, and Wuji is but one boundary beyond Taiji. Seen in this way, the blue qi before your eyes is the "Taiji heaven," and that which governs the blue qi before your eyes is the "Wuji heaven." Wuji exists beyond Taiji, and Wuji also exists within Taiji. Within the human body, there is also both Taiji and Wuji.

The questioner asked: How can there be Taiji and Wuji within the human body?

The Master said: If Taiji and Wuji were not within the human body, how could one arrive without traveling? How could it be so easy?

For within our body, the ever-moving qi, the restless mind, the pleasure-seeking spirit — all these were received from the Taiji Qi-Heaven before we were born. This is "the Taiji of our body."

The ever-clear spirit, the ever-still mind, the ever-tranquil nature — all these were received from the Wuji Principle-Heaven before we were born. This is "the Wuji of our body."

When a single thought arises in me, the qi within my body stirs. When my qi stirs, it connects with the Taiji qi outside my body. Connection is arrival.

When a single thought becomes still in me, the spirit within my body becomes still. When my spirit becomes still, it connects with the Wuji spirit outside my body. Connection is arrival.

Why then doubt that one arrives without traveling? Why doubt that it could be so easy?

Question 11: The True Transmission of the Three Teachings Lies in One Mind

Someone asked: Of the true transmissions of the Three Teachings, which is foremost?

The Master said: It lies in one mind. This "mind" is not the mind that comes and goes in agitation, not the mind of turmoil and confusion.

It is what the Confucians call the mind in "rectify the mind." It is what the Buddhists call the mind in "let the mind arise without dwelling anywhere."

This mind —

Spoken of as what is allotted from Heaven, it is called "mandate."

Spoken of as what is received by a human being, it is called "nature."

Spoken of as what governs the whole body, it is called "mind."

Mandate, nature, mind — their names differ, but their reality is one.

People simply fail to recognize this mind. If they could recognize it and nourish it, maintaining it throughout their lives — in haste it would be this, in hardship it would be this — then in the beginning it would be effortful, then it would become natural, and finally it would become total. At times it would expand to fill the six directions; at times it would contract and hide in the innermost. What difficulty would there be in standing shoulder to shoulder with sages, with immortals, with Buddhas?

The questioner asked: How can this mind be nourished?

The Master said: Through lessening desire.

Again: From what does desire arise?

The Master said: From seeing, hearing, speaking, and acting.

Seeing what is contrary to propriety — desire arises through the eyes. Hearing what is contrary to propriety — desire arises through the ears. Speaking and acting contrary to propriety — desire arises through the mouth and body. Once desire arises, the mind is pulled along by it — scheming day and night, anxious through sleep and meals — and it can no longer be nourished.

If one can refrain from improper seeing, the desires of the eyes lessen. If one can refrain from improper hearing, the desires of the ears lessen. If one can refrain from improper speech and action, the desires of the mouth and body also lessen. Once desires lessen, the mind is unburdened — clear and pure, nothing but heavenly principle; vivid and alive, nothing but heavenly activity.

Mencius said, "To nourish the mind, nothing is better than lessening desire." How true these words are.

Question 12: Distinguishing Mind and Nature

Someone asked: How can the mind be illuminated?

The Master said: To illuminate the mind, one must first recognize what is the "human mind" and what is the "mind of the Dao."

If the human mind and the mind of the Dao are not clearly distinguished and truly recognized — if one merely carries on in turmoil and agitation, in restless confusion — thinking now of wild fantasies, now of greedy desires — and yet wishes to "illuminate the mind" — how can that succeed?

The turbulent, agitated mind is the "human mind." To illuminate the mind, first put down this mind. What remains is only clarity and stillness. This clear and still mind is what is called the "mind of the Dao." Recognize this mind and maintain it at all times — this is what is called "illuminating the mind," which is also "preserving the mind" at first.

After long preservation, the mind of the Dao constantly takes the lead, and the human mind can no longer assert itself. The mind unites with the Dao; the Dao accords with the mind. Wherever the mind is, the Dao is; wherever the Dao is, the mind penetrates. Since the Dao can vertically penetrate the three realms, all affairs of the three realms become clear to the mind. This is what is called "rectifying the mind" — "preserving the mind" until one fully "illuminates the mind."

The questioner asked: How can one's nature be seen?

The Master said: To see one's nature, one must know what is the "nature of temperament" and what is the "original nature."

If the nature of temperament and the original nature are not clearly distinguished and recognized — if one takes it to be like the willow's nature, like the rushing water's nature, and follows food and sensuality, acting according to this nature — then one sinks ever further downward, ever more deeply trapped. To wish to "see one's nature" in this way — how can that succeed?

The nature of food and sensuality is the "nature of temperament." This nature is received at the beginning of life, coming from the Taiji Qi-Heaven. Perception and movement are its capacities; sweet food and pleasing form are its essence. To see one's nature, first put down this nature. What remains is only empty numinosity.

This empty and numinous nature is what is called the "original nature." This nature was endowed before one was born, coming from the Principle-Heaven. Without thought and without concern — that is its essence. Responding instantly upon contact — that is its capacity. Recognize this nature and cultivate it at every moment — this is what is called "seeing one's nature," which is also "seeing one's nature" as a beginning of "nourishing one's nature."

After long nourishment, the original nature constantly asserts itself and the temperamental nature constantly yields. Nature unites with Heaven; Heaven accords with nature. For Heaven is simply principle. Wherever nature is, principle is — to see nature is to see principle. Wherever principle is, nature penetrates — to see principle is always to see nature. Moreover, nature is principle: it can encompass Heaven and Earth without excess — how great is such seeing of nature! And principle is nature: it can bring all things to completion without omission — how vast is such seeing of nature!

This is what is called "nourishing one's nature" until one truly "sees one's nature."

Question 13: Are There a Heaven and a Hell?

Someone asked: The alchemical scripture says, "Heaven and hell are linked at both ends; which boat you board is up to you. Becoming an immortal or a beast is as you wish — but err by a hair's breadth, and you miss by a thousand miles." Is there truly a heaven and a hell, or not?

The Master said: Hell is the counterpart of heaven. Since heaven exists, hell cannot fail to exist.

The questioner asked: Since neither heaven nor hell can be said not to exist, then by what conduct does one ascend to heaven? And by what conduct must one descend to hell?

The Master said: It lies in the "human mind" and the "mind of the Dao."

The heaven and hell outside the body may seem empty and without evidence, but the heaven and hell within the body are real and verifiable.

"Heaven" is the homeland of ultimate bliss. If the mind of the Dao takes the lead, then one is clear and still, free and easy, vivid and alive, joyful and content. Looking up, there is no shame before Heaven. Looking down, there is no guilt before others. One can face the great hall without fear; one's conduct, even in the privacy of one's bedchamber, is without reproach. Carried to its fullness — whether in wealth or poverty, among foreign peoples or in adversity — wherever one enters, one is at ease with oneself. What is this if not heaven?

"Hell" is the realm of suffering. If the human mind takes over — busy and chaotic, turbulent and agitated, anxious and restless, scheming and calculating — day and night, nothing but selfish intention; through sleeping and eating, nothing but deluded mind. Once there is deluded mind, the spirit is startled. Once the spirit is startled, one becomes attached to the ten thousand things. Once attached, greed arises. Once greed arises, affliction arises. Afflictions and delusions torment body and mind — then one falls into defilement, drifts through the cycle of birth and death, sinks in the sea of suffering. What is this if not hell?

The seeds of "hell" are sown by the human mind. Once sown and sprouted, one suffers the torment of affliction in this life, and receives the judgment of the underworld courts after death.

The seeds of "heaven" are sown by the mind of the Dao. Once sown and sprouted, one receives boundless blessings in this life, and enjoys boundless bliss after death.

Knowing the heaven and hell within the body — the heaven and hell outside the body need not be spoken of to be understood.

Question 14: How Response and Stillness Become One

Someone asked: The Classic of Purity and Stillness says, "Ever responding, ever still — this is eternal purity and stillness." Yet to be constantly still is difficult while constantly responding, and to be constantly responding is difficult while constantly still. Yet the scripture says "ever responding, ever still" — how is this?

The Master said: An excellent question! This is the practice of the great sages and great spirits, in which movement and stillness are unified. Without being a great sage or great spirit, one cannot reach this. Without being a great sage or great spirit, how could one speak of it? Since you have asked, I cannot explain it in full, but I can sketch its outline.

For ordinary people, stillness is always troubled by the need to respond. But for sages, stillness is always nourished by responding. For ordinary people, responding always obstructs their stillness. But for sages, responding is precisely the verification of their stillness.

The time of stillness is the time of response; the moment of response is the moment of stillness.

"Response" is the sprout of stillness; "stillness" is the root of response. "Stillness" is the essence of response; "response" is the function of stillness.

Therefore, in haste it is this, in hardship it is this. Ever responding, ever still — responding to change, yet still. Used, one acts; set aside, one is hidden. Responding and yet eternally still; reaching out and yet eternally still. How do we know?

"Still and unmoving" — this is eternal stillness. "Responding instantly upon contact" — this is eternal response.

"The unmoving sanctuary of the Dao" — this is eternal stillness. "Pervading all the worlds as numerous as grains of sand" — this is eternal response.

Shun was able to illumine virtue; King Wen was able to sustain brilliance — this is eternal stillness. Yet through these, they governed the nine clans, harmonized all the states; as ruler, they rested in benevolence; as minister, they rested in reverence — this is eternal response.

Zisi said: "Without being seen, it manifests. Without moving, it transforms. Without acting, it accomplishes." This is nothing other than the meaning of "ever responding, ever still."

In sum: one who positions Heaven and Earth must nurture all things. One who possesses the complete essence must possess the great function. One who can illumine the self must be able to renew the people. This is the practice of movement and stillness unified — inner and outer as one.

Those in the world who practice non-action yet cannot do all things through non-action; who can be still but cannot move — they are like one who can sit but cannot walk. They are the idle folk of Heaven and Earth, not the great spirits and great sages of Heaven and Earth. This is the general meaning of "ever responding, ever still." If you wish to know the details, please inquire further of one who is enlightened.

Question 15: The Supreme Dao

Someone asked: Among the paths taught today, there is the "nine-stage practice," the "heavenly orbit practice," and the "sudden teaching practice." Of these three, which is highest and which is lowest?

The Master said: Let me lay them out one by one, and the ranking will be self-evident.

The nine-stage practice has nine stages in name only — in actual practice, not a single stage has been achieved. Why? Because the "human mind" is doing the work.

Using the human mind to guard the mysterious gate — fire blazes upward.

Using the human mind to descend the sweet dew — cold congeals below.

Moreover, refinement requires exertion, circulation requires mental effort — and so the original spirit is exhausted and cannot be nourished. Using such methods, not one in a hundred achieves anything.

The questioner asked: Yet among those who practice the nine-stage method today, are there not some who have gained results?

The Master said: All who gain results do so through "letting go of mind and intention" — absolutely none by "watching incense and flame" or "reciting oral formulas."

As for the heavenly orbit practice: guarding the mysterious gate above, letting go of mind and intention — then the true fire naturally descends. Guarding the cinnabar field below, letting go of mind and intention — then the true water naturally rises. Water rises, fire descends; water and fire achieve mutual completion. The Dharma wheel turns constantly. After long and pure practice, the spirit follows the qi in its movement — exiting through the lesser rest-of-breath heaven, entering through the greater rest-of-breath heaven. One may become a spirit-immortal within the realm of qi, sharing longevity with Heaven and Earth, enduring as long as the sun and moon. But when the original qi is finally exhausted, one will perish along with it. As the saying goes: "Though you be granted eighty thousand kalpas, in the end you fall into the void." This is what it means.

The true transmission of the Three Teachings is the sudden teaching — the gate of no-dwelling mind-method, the great Dao of non-action. Penetrate it, and the truth is right before you. Understand it, and attainment is instantaneous. The indestructible Dharma body manifests — across billions of kalpas, the three disasters and eight calamities cannot diminish it by a hair. Recognize your original face — across three thousand worlds, all malicious spirits and evil demons dare not approach within arm's reach. Pure and still for hundreds of thousands of kalpas; joyful for billions of years; sharing longevity with Wuji; standing shoulder to shoulder with immortals and Buddhas. How could this be mentioned in the same breath as the side gates and crooked paths?

For the nine-stage practice is entirely conditioned — therefore not one in a hundred succeeds.

The heavenly orbit is between the conditioned and the unconditioned — therefore it shares longevity with Heaven and Earth.

The sudden teaching of the Three Teachings is entirely unconditioned — therefore it shares longevity with Wuji and stands shoulder to shoulder with immortals and Buddhas. This is the supreme Dao.

Question 16: The Fundamental and Ultimate Wondrous Elixir

Someone asked: Alchemists speak exclusively of refining the elixir. Does the elixir actually exist?

The Master said: The character "elixir" (丹) — its upper half resembles "sun" (日), its lower half resembles "moon" (月). When sun and moon interlock, they form "change" (易). When they unite, they form "illumination" (明). When they transmute, they form "elixir" (丹).

The sun is Li-trigram, fire, "己-earth." The moon is Kan-trigram, water, "戊-earth." Take the true yin from within Li and descend it, adding it to Kan. Take the true yang from within Kan and raise it, filling Li. Restore the body of Qian — this is the crystallization of the elixir.

Li is originally the body of Qian; the line of Qian uses nine-purple; the number nine belongs to metal — therefore it is the "Nine-Turns Golden Elixir." The central line of Kan is yang — therefore it is the "Nine-Turns Returning-Yang Elixir." Li is nine-purple — therefore also the "Nine-Turns Purple-Gold Elixir." When 戊 and 己 interlock, the two earths combine and crystallize the knife-and-tablet — this is also "kneading yellow earth to form the elixir."

The methods alchemists describe for crystallizing the elixir are many and varied, too numerous to list fully. Yet all amount to refining the two qi of yin and yang — not refining the empty numinous spirit.

The great sages of the Three Teachings nourish the empty numinous spirit to form the elixir. When this elixir is complete, it vertically penetrates the three realms and horizontally pervades the ten directions.

In Confucianism, it encompasses Heaven and Earth. In Daoism, it gives birth to Heaven and Earth. In Buddhism, without leaving the sanctuary of the Dao, it pervades all worlds as numerous as grains of sand. This is the elixir of no shadow and no form, the elixir of neither white nor blue. Compared to those who refine qi to form an elixir — it is as the distance between heaven and earth.

Part Two — The True Principle of the Heavenly Dao

The Final Teaching of the True Emptiness Great Dao

The Final Teaching: it is in the final age that this teaching is transmitted.

When Heaven opened in the Zi Assembly, all beings entered from "nonexistence" into "existence," from "principle" into "qi" — this is the origin of all things. Heaven opened in the Zi Assembly, Earth was established in the Chou Assembly, humanity was born in the Yin Assembly — these are the successive stages of gradual entry into "existence."

In the Wu Assembly, the Dao was transmitted. The two emperors and three kings united the Dao with governance — the Dharma was embedded within the methods of rule. In terms of the seasons, this is "spring" — the gradual withdrawal from "image" back to "qi."

The three great sages of the teachings renounced rank and title, broadly elucidating the great source of heavenly and human nature and destiny — that which is without sound and without scent. This is the gradual return from "qi" to "principle" — in terms of the seasons, this is "summer."

In the final gathering, the Dao resides among the common people. The Principle-Heaven and Qi-Heaven are now fully elucidated, tracing the source of the human mind and the mind of the Dao, investigating the origins of principle-nature and qi-nature. Nature was received from the Great Void of Emptiness and descended from Heaven into the human. Nature returns to the Great Void of Emptiness — the human fully accords with Heaven.

That which cannot be seen, cannot be heard, yet is inseparable from all things — the spirit; that which, released, fills the six directions, and, gathered, hides in the innermost — the principle; whose flavor is inexhaustible — both the essential meaning of the Dao and the transmission are conveyed together. Those who attain it may aspire to sagehood. Those who awaken to it may become immortals and Buddhas. The age is restored to the reign of Yao and Shun; the people are led to benevolence and long life.

What is uniquely taught is: the original spirit, the principle-nature — which arrives without traveling, reaches without haste, accomplishes without action — unborn and undying, neither increasing nor decreasing, neither defiled nor pure — the Valley Spirit that never dies, the Ultimate Principle that never changes — the truth.

Swept away are: the turbid essence born of conditioned refinement and selfish desire, and the turbid qi that arises after the formation of the physical body and must eventually be exhausted.

The lesser Wuji and the greater Wuji — when thought ceases, the meeting of the two cycles occurs, and the human fully accords with Heaven as quickly as a snap of the fingers. The lesser True Emptiness and the greater True Emptiness — when principle is pure, the merging is seamless, and the return to the source and origin is as easy as turning one's palm.

What was never revealed by the ancient sages is now revealed. What was never made clear in a thousand ages is now made clear. This is the gradual entry from "qi" into "principle" — in terms of the seasons, this is "autumn."

Someone said: Master, what you transmit — this Final Teaching — its spiritual power is vast: "opening the eye of wisdom that penetrates heaven, revealing the indestructible diamond body." Compared with the final great Dao of the true scriptures — illuminating the mind, seeing one's nature, transcending birth and death, leaving suffering and returning to the source, accomplishing the true fruit, sitting upright to ascend to the blue sky — I have pondered this thoroughly, and it seems correct.

Taking the "original spirit" as the śarīra, as the emptiness of all dharmas, as the indestructible diamond body — indeed!

But I do not know: how should one explain the "final great Dao"?

The Master replied: In the final gathering, that which has form returns to formlessness, that which is conditioned returns to the unconditioned. The Wuji true nature, released, fills the six directions; gathered, it hides in the innermost — transcending the three realms. What is this if not encompassing Heaven and Earth?

All that has form is ultimately illusory. The only real thing in the world is the one composite principle-form — the true emptiness Dharma-form, which is the one composite principle-form. All manner of forms will eventually decay, but the numinous light of the true nature endures forever through all kalpas. What is this if not the true?

The scripture is a path. To travel this way leads to the Wuji Principle-Heaven. What is this if not the path?

When nature merges with Wuji — this illuminates where the mind of the Dao resides. To see this is to see where the Buddha-nature resides. What is this if not "illuminating the mind and seeing one's nature"?

When nature returns to Wuji, sharing the same body as Wuji, sharing the same longevity as Heaven, forever exempt from the cycle of rebirth — what is this if not "transcending birth and death, leaving suffering and returning to the source"? Having reached this realm, called the Wuji Heaven — what is this if not "accomplishing the true fruit"?

"Sitting upright to ascend to the blue sky" — sitting upright with body erect, all thoughts stilled — then the original spirit's emptiness of all dharmas arrives without traveling. Sun, moon, and stars, the heights of the firmament — all that the eyes behold: this is the spirit arriving without traveling. What is this if not "sitting upright, ascending to the blue sky"?

For the Wuji true nature internally pervades the entire body — the five organs and six viscera know hunger and fullness; the skin, sinew, and bone know pain and itch; the eyes can see, the ears can hear, the feet can walk, the hands can grasp, the mind can respond to the ten thousand changes — all of this is the spirit.

Externally, it pervades the entire void — the rising and falling of the four seasons, the courses of the stars, the waxing and waning of sun and moon, the great and small of all things, the coming and going of human affairs — what touches the ears is heard; what touches one's path is perceived. When the spirit wishes to go, the body follows; when the spirit wishes to come, the body follows. This is the ultimate "nonexistence" governing the ultimate "existence."

From the Zi Assembly, when Heaven opened, this nature gradually entered into qi and substance, and the three realms were established. From the Wu Assembly, it leaves substance and qi and returns to Wuji, gradually becoming the empty kalpa. Day's work and night's rest; the full moon's brightness and the dark moon's shadow; spring's birth and winter's gathering; the yang assembly presides over birth, the yin assembly presides over gathering — the principle is one, without a second. What room is there for doubt?

The questioner said: The original spirit and principle-nature penetrate Heaven and pervade Earth — this I now understand. But without the refinement process, I fear the cosmic winds may prove too much?

The Master replied: The great sages of the Three Teachings all have methods of refinement — but they are not like the refinement methods of today's side gates and lesser paths.

"Do not look at, listen to, speak of, or act upon what is contrary to propriety" — this is the Confucian method of refinement.

"Without the marks of self, other, sentient beings, or lifespan" — this is the Buddhist method of refinement.

"The human spirit loves purity, but the mind disturbs it. The human mind loves stillness, but desire pulls it. If one can constantly banish desire, the mind naturally becomes still. If one can clarify the mind, the spirit naturally becomes pure. Naturally, the six desires do not arise, and the three poisons are extinguished" — this is the Daoist method of refinement.

"Refinement" means refining away selfish desire to restore heavenly principle. Therefore Mencius said: "To nourish the mind, nothing is better than lessening desire." He also said: "One who fully exercises the mind knows one's nature. Knowing one's nature, one knows Heaven." And: "Preserve the mind and nourish the nature — this is how one serves Heaven." To banish desire, lessen desire, preserve the mind, nourish the nature — this is the correct method of illuminating the mind and seeing the nature, of cultivating the mind and refining the nature.

The questioner, moved to understanding, sighed in admiration and said: Today I know that the heart-transmission of the Three Teachings is right before us. "Discipline the self and return to propriety" — these words say it all.

But I do not know: the alchemists say that "refining the essence is the foundation of the beginning." Is this right or wrong?

The Master said: If one has received the heart-method, then it is right. As for those who manipulate and circulate — when the eyes behold lustful form and the mind stirs, then the fire of the Gate of Life stirs accordingly. When the fire stirs, it scorches the qi, parches it dry, and the blood congeals into essence.

The original spirit is the original qi. It is like a star in heaven. Turbid essence is stone — like a star that has fallen to earth. What has transformed into stone — has anything that has transformed ever returned to qi and been reborn in heaven? Never.

My method of refinement is not like others'. First know how essence is lost, and refine it by not-refining.

The eyes behold lustful form and the mind stirs — then essence is lost. The ears hear lustful sounds, the mouth speaks lustful words, the body touches lustful objects, the mind produces lustful thoughts — all these are the causes of losing essence.

My way: lustful form, lustful words, lustful sounds, lustful objects, lustful thoughts — I do not look, I do not listen, I do not speak, I do not think. Not the slightest stirring. Heavenly principle is whole. How then could essence be lost?

Rather than applying remedies after the fact, it is far better to govern with principle before it begins.

If one does not understand the causes of losing essence and recklessly applies methods of refinement, speaking at length of "dragon and tiger," of "infant and maiden," of the union and intercourse of yin and yang — this is the case of a house where no thief existed, and yet one invited the thief through the gate. Not only does one fail to refine the essence — the essence is lost all the more. Why?

Without speaking of infant and maiden, of golden patriarch and yellow dame, of refining essence into qi, refining qi into spirit, refining spirit into the void, refining the void into nothingness — one already does not know where "the void" is or where "nothingness" lies. The words are earnest and persuasive, but not one practitioner in a hundred succeeds.

If you do not return to nothingness, how can you know nothingness? The method of non-action is the wondrous method — profound and mysterious. Within the profound there is the wondrous; within the wondrous there is the profound.

Many lose essence through external stimuli. But the methods described above do not even require external stimuli of tangible things to produce the formless essence internally. If one does not attain the correct method, then one practices like those who manipulate and explore and fight, forcing the three vehicles — this is pulling up the sprouts to make them grow, creating trouble where none exists. This is polishing a brick to make a mirror, drawing a cake to satisfy hunger. The explanations seem plausible, but not one practitioner in a hundred succeeds. Why?

"The workings of supreme Heaven are without sound and without scent." Sound and scent belong to the formless — and even these are not the workings of Heaven, let alone the turbid essence born of lustful desire. The passions of intercourse do not exist in children — the fire of desire has not yet kindled. In boys at sixteen, the yang essence flows; in girls at fourteen, the heavenly water arrives — then passion opens, craving gradually intensifies, and the fire of desire blazes. When passion arises, essence is lost. This is precisely the case of "creating trouble where none exists" — inviting the thief through the gate, nothing worse than this!

For when the mind guards the cinnabar field, the spirit enters the qi. "Nothingness" gradually enters "existence" — and essence naturally arises. Once arisen, it is like a star fallen to earth — the chance of return is slim indeed.

From the Yin Assembly, when humans descended into the world, they brought forth this single beam of numinous light. Spirit gives birth to qi; qi gives birth to form — this is the entry from "nonexistence" into "existence." When the spirit returns to Wuji, the essence of every limb follows it back — this is the natural principle. What room is there for doubt?

Therefore Laozi transformed through non-action. Shun governed through non-action. Confucius accomplished through non-action. The Buddha said: "All conditioned dharmas are like dreams, illusions, bubbles, and shadows; like dew and like lightning — regard them in this way."

The character "observe" (觀): the Three Teachings are in agreement. The Buddha says, "Observe the Self-Existent Bodhisattva." The Dao says, "Observe emptiness, which is also empty." The Confucians say, "Contemplate the bright mandate of Heaven." From this observation, the heart-method of the Three Teachings can be known.

Song Exhorting the Masses to Cultivate

This humble one, by the Master's command,
steers the boat toward Weiyang,
to speak a few words on the method of non-action
and broadly deliver the worthy and the good.

The method of non-action is the ancient Buddha's secret seal;
the method of non-action is the doctrinal foundation of the Three Teachings.

Through non-action, the Confucian attains self-contentment — without worry, without fear.
Through non-action, the Daoist attains one's nature — without panic, without haste.
Through non-action, the Buddhist abides in freedom — without terror, without dread.
Through one non-action, all ten thousand methods are resolved — and you arrive in heaven.

The method of non-action is right before you — your very wish is it.
Simply take up the sword of wisdom and sever all tender attachments.

Sweep away the three minds, scatter the four marks — the true spirit appears at once.
Exhaust all affliction, erase all delusion — and the master of the house is well.

Looking up, no shame; looking down, no guilt — without constraint, without bondage.
Examining the self, no regret; the will without evil — what worry, what harm?

Vivid and alive, free and easy — without stain, without taint.
Bright and shining, luminous and clear — without body, without direction.

Both carefree and at ease — limitless joy.
Both clear and alert — not dulled, but cool.

The higher you look, the loftier it seems; the harder you bore, the stronger — one composite principle-form.
Fire cannot drown it, fire cannot burn it — the indestructible diamond.

A thousand demons rise, five temptations descend — true constancy does not change.
Three disasters arrive, five thunders erupt — the Dharma body stands unharmed.

Without sound, without scent — sound and scent both vanish.
Without person, without self — person and self, both gone.

Without yin, without yang — yin and yang both dissolved.
Without birth, without death — birth and death, as always.

Call it immortal, call it Buddha — these are names imposed by force.
Call it sage, call it spirit — such titles only flatter.

If you can be like this in the human world, you are already in heaven.
If you can be like this in hell, it transforms into a lotus realm.

No need to trouble the Amitābha Buddha to come and escort you —
one moment the mind is still, the true nature restored — you see the Sovereign of the Limitless.

No need to bother the Dharma-protecting spirits to come and guard you —
the moment nature is seen, golden light appears — all evil retreats and hides.

Recognize it truly, nourish it fully — you surpass Buddhas and patriarchs.
See it clearly, speak it plainly — only then are you a pillar of the house.

This is the method of non-action — real evidence, solid proof.
How could it compare to the conditioned methods, rushing at both ends?

If you do not refine essence, you refine qi instead — blood and mind exhausted.
Raising it up, pressing it down — the original spirit, worn and harmed.

Speaking of yin and yang, of dragon and tiger — unable to tame them.
Discussing infant and maiden, water and fire — unable to master them.

Speak of a "master of the house" and you split it in two at once —
then no matter how you muddle through, you cannot escape impermanence.

The greater heavenly orbit, the lesser heavenly orbit — these are all lesser paths.
Refining the yin spirit, refining the yang spirit — all fall into the void.

Where there is yin and yang, one cannot escape the suffering of rebirth.
Where there are pairs and opposites, how can one claim the title of Supreme Dharma King?

To exhaust the spirit without nourishing it — polishing a brick for a mirror.
Even if there are small effects, they are sparks struck from stone, flashes of lightning.

When at last the great limit arrives, you cannot take charge.
Dark and murky, dim and heavy — that is not your homeland.

Only then do you realize that the conditioned is no remedy;
only then do you regret that what you received in life was ordinary.

What cultivator does not care about life and destiny?
Why not study non-action and return to the root, return to the homeland?

This is what this humble one has heard and seen —
I offer it to fellow practitioners everywhere: consider it carefully, weigh it well.

Song Exhorting Women to Cultivate

This humble one, by the Master's command,
opens the teaching in the South,
to speak a few plain words
and welcome the women of the Way.

Women who wish to cultivate — it is far from easy.
How can they be like men — free to decide for themselves?

There are parents-in-law and a husband who block and obstruct.
There are eastern neighbors and western gossips who talk and talk.

There are close kin and dear relatives, coming and going.
There are children, boys and girls, tugging at the gut and pulling at the heart.

Sweeping cannot clear it, removing cannot finish it — worldly feelings, common cares.
Untying cannot loosen it, cutting cannot sever it — the lock of love, the net of debt.

What one fears most is a family out of harmony —
before you know it, the fire of ignorance surges straight to the crown.

One blaze burns down the Lotus Jewel Palace,
and damages the Diamond Body within.

For women of the Way, cultivation is difficult indeed.
Even more pitiable are those young women who cultivate alone —

Cultivating their nature, fulfilling their destiny — who knows of it?
Choosing not to marry — their reputation spreads.

This one says good, that one says bad — arguments multiply.
All the world is murky, yet I alone am clear — who recognizes such hidden virtue?

Entering the Way, they thought of nothing but Buddhahood —
just three to five years, then straight to heaven.

Who knew that the Buddha's merit is infinite, boundless?
Who knew the Western road is long, so long?

One day of practice, then another — no sign of results.
One year, then another — just the same as before.

Neither worldly nor divine — what a torment!
Neither monastic nor lay — what a sorrow!

The hardships of women on the path cannot be told in full,
so let me set down just these most urgent words.

Yet know this: for women there is truly no other way out —
without cultivation, how can you cross the ocean of suffering?

At the moment of peril, sons and daughters cannot stand in for you.
At the moment of peril, silver and gold cannot buy off impermanence.

Young women — without cultivation, there is no other way.
One misstep into the red dust, and there is no peace.

With parents-in-law and husband controlling you,
scolded lightly, beaten hard — how bleak, how cold.

With reason on your side but not daring to speak — swallowing your voice, enduring your breath.
Pushed until there is no road left — drowning in wells, hanging from beams.

This is the boundless suffering of women.
Why not resolve firmly and drive back the demon king?

Whatever bad habits and tempers you have — change them at once.
Leave even a single stain — and your nature's light is buried.

When hearts do not accord and wills do not agree — turn the mirror on yourself.
Do not blame Heaven, do not fault others — only then are you truly worthy.

Treat all fellow practitioners, poor and rich, alike.
Cover all fellow practitioners' faults and failings with forgiveness.

One has strengths, another has weaknesses — do not give rise to love or hate.
Without anger, without resentment — harmony fills the hall.

Cast all worldly feelings and common talk beyond the clouds.
Sweep all affliction and deluded passion clean away.

Body in the world, mind beyond it — not a care remains.
Though dwelling in the dust, untouched by the dust — with one's own mastery.

Always meditating, always sitting still — without haste, without impatience.
Always chanting scripture, always burning incense — without slack, without neglect.

Now the enlightened teacher has appeared and the true Dao is revealed.
The method of non-action is transmitted to the world — broadly delivering the worthy and the good.

Women of good fortune — here a thread is offered.
In an instant, hell is transformed into a lotus realm.

What one fears most is that those without karmic affinity hear and do not believe,
clinging stubbornly to conditioned methods — unable to see the Old Mother.

If the mind is not swept and the marks not scattered, how can you know the bright road?
If the mind is not illumined and the nature not seen, that is not your homeland.

Form is emptiness, emptiness is form — who knows this?
Within existence there is nonexistence, within nonexistence there is existence — who makes this clear?

Who knows that the method of non-action has substance, has foundation?
Who knows that the method of non-action is not empty, not void?

Who knows that the method of non-action is without shadow, without image?
Who knows that the method of non-action is without thought, without measure?

Who knows that the method of non-action is without shock, without dread?
Who knows that the method of non-action is without panic, without haste?

Who knows that the method of non-action is without person, without self?
Who knows that the method of non-action is without short, without long?

Who knows that the method of non-action is without birth, without death?
Who knows that the method of non-action is without weak, without strong?

Who knows that the method of non-action is ever joyful, ever blissful?
Who knows that the method of non-action is both clear and cool?

The mystery of non-action — words cannot exhaust it, speech cannot finish it.
The wonder of non-action — brush cannot write it, paint cannot capture it.

Women, if you do not understand the great Dao of non-action,
then your fall to the Eastern Land and all its suffering was for nothing.

Women, if you can understand the great Dao of non-action,
in heaven you need not descend — you will forever accompany the Sovereign of the Limitless.

Free and easy, without constraint — bliss without end.
Vivid and alive, without attachment — freedom without boundary.

Oceans become mulberry fields, mulberry fields become oceans — none of it hinders me.
Heaven overturns, earth overturns — none of it touches me.

Three disasters approach, eight calamities arrive — not a single thing is damaged.
A thousand treacheries rise, five temptations descend — not a hair can be harmed.

What I have spoken is all true words, all honest feeling.
I dearly hope all women everywhere will examine this carefully.

Penetrate it deeply, practice it fully — you transcend the worldly and enter the sacred.
Recognize it truly, hold it firmly — you return to the root and go home.

What one fears most is a mind unillumined, right and wrong indistinguishable.
If the compass-star is misrecognized — you walk into the fire.

Craving form and image — you join the demon's party.
Delighting in conditioned methods — you offend High Heaven.

The greater orbit, the lesser orbit — these are not the supreme.
The yin thunders, the yang thunders — how can they endure?

Mid-sky, a heavenly bridge appears — do not call it the true road.
Upon the ground, a lotus blooms — do not sit in that spot.

If a Buddha comes to welcome you, to escort you — hold perfectly still, do not move.
If celestial elixir is bestowed, if wondrous medicine is offered — absolutely do not taste it.

If beautiful sounds and fine melodies come — do not let the ears receive them.
If pure fragrance and fine flavors come — do not let the nose appraise them.

These are all demonic tests descending from the midst of emptiness.
If greed arises — the master of the house is instantly wounded.

These words, women, you must especially engrave in memory.
What one fears most is that when the demon arrives, you forget true constancy.

Think: does the original nature have any "greed" in it?
With a greedy heart, in the wheel of rebirth you cannot hide.

True words, not false — not a thread can be exhausted.
I set down the brush and end the ink, for paper runs short.

Now encountering the enlightened teacher's pointing —
piercing through the Taiji diagram,
the spirit merges with the Principle of Wuji,
the nature rests in the Great Void of Emptiness.

Fifty-Five Poems of Discussing the True

The great Dao is plainly at the heart-head —
all conditioned action flows downstream.
Recognize the true Pure Land before you
and ten thousand alchemical scriptures may be struck through with a single stroke.

Worldly passions cleared — the night-lamp lights.
Neither hidden nor revealed — the true nature's root.
I urge you: do not fish for the moon in the water —
one brilliant moon hangs in the open sky.

Cultivators and seekers — see through principle clearly.
Do not cling to the cinnabar field or the mysterious gate.
The true nature has no fixed place within the body —
the Buddha resides at heart-head's shadowless mountain.

The mysterious gate — a single aperture that lures people in.
When you reach the far shore, let go of this mind.
A human life can hardly fill a hundred years —
why not seek the Teacher early while you can?

Never departing the true nature — that alone is merit.
In all response, unstained — clear to the very bottom.
The locks of home cut through, all hindrances released —
you bear the Tathāgata, a great hero.

The true nature abides forever — all ten thousand dharmas are empty.
Form upon form, color upon color — their shadows leave no trace.
The wondrous practice has no fixed direction — how could it have an image?
The numinous light has no palace and has no shrine.

The Dharma body pervades the realm — transforming without end.
The true nature gathers and disperses without direction or circumference.
Great yet able to be small — hard for others to see.
It does not resemble the sun or the moon; it does not resemble the sky.

One thought not arising — neither death nor life.
Vivid and alert — that itself is Buddha.
Whatever has a dwelling is a false appearance;
without clinging, without grasping — it fills the six directions.

Human affairs and worldly matters are like waves on water.
One leap out of the den of right and wrong —
guard the Self-Existent Bodhisattva always —
when the five aggregates are all emptied, you become the Great Canopy.

All ten thousand dharmas are empty — no going, no coming.
Where then are wine, women, wealth, and anger?
Worldly people are buried first and die after;
no one has ever seen death first and burial after.

When both subject and object are forgotten, the spirit is naturally bright.
When both wisdom and principle are extinguished, let Heaven hear.
The Yi hexagram's spare words are the image of the auspicious person;
the samādhi of no-contention — a great hero.

The mysterious gate and the cinnabar field are also not true.
When you reach the far shore, let go of this mind.
Put down all worldly ties and accomplish the great Dao —
with greed and anger both forgotten, there is neither self nor other.

True cultivation through non-action — who can manage it?
While worldly wealth and beauty remain your companions —
if greed and anger do not arise, you survive the great calamity.
Purity and stillness, non-action — that is Heaven's palace.

To adorn the Buddha-land is also not true.
The mind of no-dwelling, the wondrous practice — nourish the mind of the Dao.
Form and emptiness both forgotten — ever-pure.
The numinous light fills all — nowhere to be found.

Body and mind put down — the true nature is thus.
Without person, without self — that is the practice.
One moment of stillness and you transcend the three realms;
transformed into nothingness where there is nothing that is not nothingness.

The true transmission of the Three Teachings has no special technique —
not clinging to wealth, not clinging to poverty.
Wine, women, wealth, and anger are everywhere —
to dwell in the dust yet leave the dust — a great hero.

The human mind, unawakened — the night has no lamp.
The true nature, unrestored — of what use is anything?
At a hundred feet atop the pole, take one more step —
the light of illumination shines through, penetrating everywhere.

All thought exhausted, not arising — what is there to say?
Vivid and alert — bliss comes naturally.
Roaming the great-thousand worlds — never once having moved.
Without boundary, without limit, without direction, without circumference.

The true nature has no going and no coming.
It does not appear because one has fallen into wine, women, wealth, and anger.
Standing in the great ocean, searching for water in reverse —
which one's household lock has been broken open?

Bearing the Tathāgata — not a single person.
Relying on the false and taking it as true — that is the practice.
Put down all worldly ties — attain ultimate joy.
What thought, what place, what scheme?

Aspiring to sagehood and worthiness — few can manage it.
Deceitful words and idle talk — everyone listens.
Virtue and morality should be cultivated — who is willing to believe?
Yet they rush headlong after frivolity — everyone follows along.

Heaven and hell — when have they not existed?
It all depends on you to choose the road.
The broad and bright highway — how few walk it!
The crooked and narrow trail — everyone crowds in.

On the Western road, many a person strays.
All because there is water, and waves arise.
If amid the ten thousand things the mind does not move —
that itself is the one Thus-Come-One, the Buddha.

The false fruit naturally falls away — you are free at once.
The illusory realm is entirely empty — you leave confusion behind.
Wash your feet, step ashore — do not wait.
Waiting for the Buddha to escort you — that is foolishness.

The net of love has no barrier — love does not entangle.
A thousand ties arrive and it is as if no ties at all.
If your meditative calm can rest in the marketplace —
though water is on every side, no waves arise.

The mind is born from nature; intention is born from mind.
Intention turns to passion — then craves gold and silver.
All because one thought has no end in sight —
the true spirit, lost in confusion, sinks as deep as the sea.

Worldly passions seen as thin — the mind is unburdened.
Why enter the mine to dig for gold?
That conditioned methods are no remedy — who realizes?
The true Dao sits cold and neglected — how few seek it.

The great Dao sits cold and neglected — no one seeks it.
Find its source and you are a true person.
If one alone obtains the Dao's wondrous secret —
raise the sword of wisdom high and smash the harp to pieces.

When the true nature appears, the mouth cannot speak —
like a baby trying to recite from a book.
No one beckons it, yet it laughs and laughs —
this joy within joy — to whom can it be told?

Discussing nature, discussing destiny, discussing heavenly principle —
who truly knows the profound secret?
Empty words are all useless —
if you ask about the empty numinous — who knows?

The wondrous principle of true emptiness is transmitted to all —
yet who knows the reason why?
When nature reaches the one composite — what am I then?
Savoring it deeply, tasting it in silence — water is like salt.

Turning one's back to grind the field of mind — like refining the elixir.
Thus, thus, unmoving — in the Principle-Heaven.
All thought exhausted, none arising — the true nature appears.
Neither death nor dread — bliss comes naturally.

Without dust, without stain — no fear arises.
Thoughts of good, thoughts of evil — all are empty.
Awaken to "originally there was not a single thing" —
the light of illumination shines in stillness, penetrating everywhere.

Leave form, leave marks — leave the wheel of rebirth.
Without person, without self — without right, without wrong.
Know the original, natural, pure and still body —
and you will know that non-action is truly non-action.

The true nature is without marks — the Dao is without edge.
All conditioned action hides behind a fence.
Locks and shackles broken — the dragon runs free.
When clouds are gone, the blue sky naturally shows itself.

Leaving the worldly dust is like climbing a mountain.
Going up, coming down — it is all the same.
See through fame and profit — there are no locked gates.
Everywhere the scenery unfolds — all Buddha's Heaven.

If worldly passions are not released, do not boast of yourself.
The moon in water, the flower in the mirror —
when one day the great limit descends upon your head,
only then will you regret that your intentions were wrong all along.

Worldly passions seen through — what is there to say?
Without attachment, without hindrance — this is the true teaching.
Never departing from the mystery at every moment —
everywhere becomes the Heaven of Ultimate Bliss.

The world of ultimate bliss is originally natural.
Do not blame others; do not resent Heaven.
Receive the enlightened teacher's pointing with a humble mind.
Walking, standing, sitting, lying — it is right before you.

Right before you — joy — the original nature restored.
Sudden awakening and you are a great enlightened immortal.
Sever desire, put down the mind —
the numinous light fills the Wuji Heaven.

Beyond the Wuji Heaven there is no other heaven.
Nature restored — that is the great enlightened immortal.
Bowing to scriptures, worshipping images — these are the human mind's creations.
Ultimate bliss is the unmoving heaven.

Bodhidharma came from the West with not a single word.
One's own nature, just as it is — that is the practice.
All conditioned dharmas are false.
Know that "Namo" does not mean the South is empty.

The great Dao and worldly passions were always separate.
To try to have both — that is the mind's confusion.
Put down all worldly ties — the true nature appears.
A needle has no two points — the name is not false.

The true nature, ever-aware — a great immortal.
When all water is gone, where can waves arise?
Like first waking from a dream — suddenly penetrating —
only then you know the Three Teachings share a single source.

The Three Teachings share a single source, a single lineage —
the human fully accords with Heaven — without different words.
The human mind put down — the mind of the Dao appears.
What is before your eyes is Heaven beyond Heaven.

There is Heaven beyond Heaven — so people always say.
Yet the worldly person who awakens — it is right before them.
Establishing oneself in the world yet leaving the world — without stain, without taint —
this is the great enlightened immortal beyond the world.

The locks of home — when have they bound the body?
One ties oneself up all on one's own.
Sever the worldly ties, leave form and marks behind —
one moment of stillness and you are a great enlightened immortal.

Putting down the worldly body — the Dharma-form is accomplished.
This is the final practice of the Three Teachings.
When floating clouds no longer rise, the red sun appears —
was there ever a mind that sought the light?

Having a mind that seeks the light — the light does not come.
Leaving this cage only to enter that cage.
Believing oneself to be without dust or stain —
not knowing one is still standing in the muddy pit.

Without thought, without desire, without a moment's neglect —
just like a child going off to recite lessons.
The mouth opens, but before the second line is spoken —
balanced, without marks — the mind is just as it is.

Brief and not yet long — a worldly person.
Cutting short and extending long — a shallow view made deep.
Without fatigue, without weariness — the numinous brightness appears.
All thought exhausted — you can penetrate past and present.

Riding the donkey backward, searching for one's own head.
Carrying the old mother on your back, searching for your mother.
Standing in the great ocean, searching for water in reverse —
who can recognize the original face of the true?

Seeing true emptiness — emptiness is not empty.
When the nature is illumined, where does it not penetrate?
Root, dust, mind, dharma — utterly nothing there.
Only through wondrous function do you know: this is the same as Buddha.

On the Shadowless Mountain — a single lamp.
It illuminates the great earth, radiating brilliant light.
The person who recognizes this lamp —
is the monk of long life who never grows old.

All things in the world are ultimately empty.
Better to turn your head and cultivate early.
Escape the sea of suffering, reach the far shore —
and at Spirit Mountain, accompany the Old Unborn.

Colophon

The 談真錄 (Records of Discussing the True) was composed by Wang Jueyi (王覺一, also known as Beihai Laoren 北海老人, "Old Man of the North Sea"), the fifteenth patriarch of the Yiguandao transmission lineage, during the late Qing dynasty. Wang Jueyi saw millions of spiritual practitioners wasting their lives on conditioned cultivation methods — guarding the "central yellow," circulating qi through heavenly orbits, practicing nine-stage alchemical refinement — and dying without attainment. His response was this text: a systematic dismantling of false methods and a revelation of the unconditioned Dao that unifies the Three Teachings in a single heart-transmission. The text bridges the philosophical vocabularies of Chan Buddhism (Heart Sutra, Diamond Sutra, Platform Sutra), Neo-Confucianism (Zhu Xi, the Great Learning, the Doctrine of the Mean), and internal alchemy (Daoist cultivation), arguing that all three traditions point to the same truth — the return of the spirit to Wuji (the Infinite) through the practice of non-action.

This is the first complete English translation. Chinese source text from the Shanshū Túshūguǎn (善書圖書館, taolibrary.com). The fifteenth Yiguandao text and twelfth original Good Works Translation from Classical Chinese.

Compiled, translated, and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 談真錄

Chinese source text from the Shanshū Túshūguǎn (善書圖書館, taolibrary.com). Presented here for reference, study, and verification alongside the English translation above.

《談真錄》原序

談真錄。為十五代王祖覺一夫所作。蓋當時世人。迷真逐妄。誤守中和中黃及一切有為之法。日夜用功。老死無成者。不下數百萬人。夫子濟世為懷。實不得已而談真。自觀自在色空空色以及人心道心九節煉丹諸解。實發先聖未發之真。道前賢未道之秘。修道寶錄。三教真詮。盡洩於此。不但為當數百萬老死無成之救主。並為後世眾生之寶筏。然時將末會。道未普傳。欲言而不敢言。於不敢言中。又不忍不言者。恐後世修士。認假失真。盡途。故不惜苦口婆心。闢破旁門。以見本真。慈航法雨。眾生廣被。

現當白陽應運。聖道普傳。使向之修士。泥於中乘者得知上乘之妙。拘於形象者。得悟無形無象之真。未遇明師。觀此錄知明師已然渡世。既遇明師。觀此錄以見三教同源。皆屬一理。聖脈相續。自有真傳。非一枝一葉一法一術所能擬其萬一者也。至於識透假假。自顯真真。可於錄中探討。自有豁然貫通之日。不得其門而入。難見宗廟之美。聖門心法。傳自心印西湖美景。舉世皆聞。然未踐其地者。何敢妄道哉。王老祖師。續承道脈得道之真。錄中所談。皆由真修實證。親歷其境得來。故言言金石。字字珠璣。當此三期天道普傳之會。明師已然奉天承運。繼續道統。辦理末後一著。繼往開來。普闡真宗。善男信女。皆可得登彼岸。後學幸逢佳期良得遇真傳。

今讀此書。始知王老夫子已得真傳。方為當世迷真逐妄者而談真。余若不得真傳。何敢妄擬談真之真意也。是為序。

中華民國三十歲次辛己菊月 下浣陋室居士序於津沽之慎獨齋

第一部 心性問答錄

第一問 「觀」的真實意義

或問：心經首句云：「觀自在菩薩。」又云：「無眼耳鼻舌身意」，然則非眼觀乎？

余曰：非也。觀也者，乃目隨神往，觀而不觀、不觀而觀之意；非神隨目馳，竭其目力以觀之也。若竭目力以觀，則又隔一層矣！

自在菩薩者，吾之真法身也。吾之法身，凡當前空處皆是。觀自在菩薩者，謂之「觀空」也可，謂之「觀音」也可，即謂之「觀我」也亦無不可。

吾常聞郭老先生詩云：「只用無色眼，不可著意觀，不離真如是，法相空體安。」試即此詩，而深味之，而「觀」字之意，可渙然釋矣！

第二問 法身是無所不在的

或問：吾之法身，凡當前空處皆是。而空處之不在當前者，即不是乎？

余曰：善哉！此問也。言當前空處皆是，乃下手法也。至行深之後，不惟當前之空處皆是，即背後之空處皆是也；不惟背後之空處，即上下左右空處皆是也；且不惟身外之空處皆是，即身中之空處亦皆是。若云吾之法身，只在當前空處，至成功之後，何以包羅宇宙範圍？

第三問 色即是空、空即是色

或問：《心經》云：「色不異空，空不異色；色即是空，空即是色。」此四語者，註解雖多，皆與吾心不相契合。今求慈悲，再為解說或指吾迷津，開我覺路。

余曰：善哉！善哉！此四語，乃《心經》之骨髓，禪教之秘錄，能明乎此，即證佛果。乃天律森嚴，無敢輕洩。今當「天不愛道」之時，承子之問，不敢不告。「色」者何？即朱子所謂虛靈不昧之「靈」也。「空」者何？即朱子所謂虛靈不昧之「虛」也。靈體本虛，故謂之「空」；處處皆靈，故謂之「色」。「色」為空中之「實相」，乃無相之相，非「色不異空」乎？「空」為色裏之「真空」，乃不空之空，非「空不異色」乎？「色」所在，皆「空」所在，非「色即是空」乎？「空」所在，即「色」所在，非「空即是色」乎？人之學道，若能知吾之法身盡是空處；一切空處，皆吾法身，則幾矣！

第四問 真空的辨明

或問：馮祖師經云：「裏也空來外也空，四圍上下盡玄中。」其空如此，不落於頑空乎？

余曰：空者，虛也。而覺其空者，吾之靈也，此正所謂虛靈不昧之真面目也，又何謂其頑空哉！

第五則 不可說而說

或問：《金剛經》云：「一合相不可說」。今求慈悲，於不可說者，而說之。

余曰：「一合相」者，凡諸相既飛之後，所餘之相耳！此相也，乃無相之相，不空之空，一塵不染，萬緣俱寂。雖才如蘇子，不能寫其精神；畫如米老，不能繪其圖像。出言即差，有字即非，此所謂「不可說」也。此所謂不可說者，而說之也。

第六問 法尚應捨，何況非法

或問：《金剛經》云：「如筏喻者，法尚應捨，何況非法。」然則「法」亦有捨之時乎？

余曰：至時宜捨，未至其時，則不可捨也。又問：何為其時？曰：到彼岸也。又問：何為彼岸？曰：明心見性時也。若其心已明、其性已見，一切苦厄，均已渡過。當此之時，正當矜持拘謹盡釋，無思無慮，無罣無礙，優游自在。以後自化至此，則以空合空，以神合神；空之所在，皆神之所在。通三千大千，頃刻普照；無邊太虛，霎時遍滿；所謂至時宜捨者，此也。若其心未明，其性未見，煩惱苦厄，均未渡過。雖當前皆天光，不知為履踐之處；太虛盡淨土，不知極樂之鄉，而遂欲不事操存，任意縱橫，其不流於放肆、淪於狂蕩者，幾希。猶之舟至海中，去岸尚遠，而遂欲舍舟奔馳，任意跳躍，不沈於苦海者，未之有也。所謂未至其時，不可捨者，此也。

第七問 心與意的對錯問題

或問：丹經云：「達摩西來一字無，全憑心意用功夫。」又曰：「自古真傳無口訣，了心了意是功夫。」若云：用心意是，則了心意非也。若云：了心了意是，則用心意非也。先生必居一於此矣！

余曰：皆是也。「全憑心意」者，乃《虞書》所謂「道心」，《大學》所謂「誠意」也。「道心」乃清淨之心，無心之心也。「誠意」乃中黃之意，無意之意也。所謂「全憑心意用功夫」者，正所謂「了心了意是功夫」也。「了心意」者，乃《虞書》所謂之人心，人心即「私心」也。《論語》所謂之毋意，即人之「私意」也。「私心」乃往來憧憧之心，有心之心也。「私意」乃思慮營營之意，有意之意也。若此心不了，蔽乎「道心」；此意不了，害乎「誠意」。此心既了，「道心」始活；此意既了，「誠意」始現。所謂「了心了意是功夫」，正所謂「全憑心意用功夫」也。

第八問 認清心頭的作用

或問：佛經云：「佛在靈山莫遠求，靈山只在汝心頭；人人有個靈山塔，好向靈山塔下修。」後之學者以「心頭」在肉心之上，將己之肉心時時拴縛於此。遂賜以嘉名，曰「守中和」、曰「守中黃」。日夜用功，老死無成，不下數百萬，豈古人之誤人太甚乎？抑後人自誤太甚與？

余曰：非古人之誤太甚也，正後人之自誤太甚耳！何者？由不明「頭」字之義耳！「頭」也者，先也。「心頭」者，即心動之先也。心動之先，乃大靜之時；正清清靜靜、瀟瀟灑灑、活活潑潑、無思無慮、無恐無怖、無人無我時也。學佛者，於此時求之，則庶乎其不差矣！

第九問 動靜之間，神人分判

或問：人之修行，有成為輪迴種子者，有成為金剛法身者，其用功必有分也。請問之？

余曰：豈有他哉？只在「動」、「靜」間耳！凡一切有為之為、有法之法、有意之意、有心之心、有神之神、有氣之氣，此皆屬乎「動」者也。動即與太極氣天相合。太極氣天乃半陰半陽之天，陽生則陰死，陰生則陽死，生生死死輪迴不停。故煉陽神者，至太極陽絕之時，則陽神無所住之處矣。煉陰神者，至太極陰絕之時，則陰神無所住之處矣。其餘若大周天、小周天、吞清吐濁、抽鉛添汞，凡一切有為者，更無足論。如此用法，非輪迴種子為何？至三教大聖人，皆無法之法、無為之為、無心之心、無意之意、無神之神，此皆屬乎「靜」者也。靜即與無極理天相合，無極理天乃不動不搖、常清常靜、不生不滅、無陰無陽，萬劫不壞之天也。常與此天相合，吾之神即不生不滅、萬劫不壞之神也，非金剛法身而何？

偈曰：『一動便是輪迴種，一靜即是金剛身；此間若能分明了，常為神仙不為人。』

第十問 心、太極與無極的關係

或問：無極生太極。「太極」為常動天、星宿天、一氣流行天，在無極天中。「無極」為不動天、大羅天、無上天，在太極天外。人去「太極天」若干遠？「太極天」去「無極天」又若干遠？而曰：「不行而空」。曰：「不移一步到天堂」。又曰：「端坐上青天」。吾恐升太極、登無極，不若是其易也。

余曰：子何視天之遠也！夫青氣為天，此天乃太極之天，常動不靜，陰陽互?，四時流行，在無極天內。又一大為天，此天乃無極之天，常靜不動，貫乎氣天之中，出乎氣天之外。凡太極之動，皆無極之理；太極之事，皆無極宰之。無在而無不在、無為而無不為、無有而無不有。是「太極」為無極中一物，無極為太極外之一範耳。由此觀之，目前之青氣為「太極天」；而主宰目前之青氣者，皆「無極天」也。是太極之外，有無極；太極之中，亦有無極。人身之中，亦有太極無極矣！

又問：人身之內，何以有太極、無極矣？余曰：若人身之內無「太極」、「無極」，何以不行而至？若是其易哉！蓋吾之身中，常動之氣、好動之心、喜動之心神，皆未生之初受於太極氣天，即「吾身之太極」也。常清之神、常靜之心、常寂之性，皆未生之前得於無極理天，即「吾身之無極」也。吾之念頭一起，即吾身中之氣動矣！吾之氣動，即與身外太極之氣相通，通則至矣！吾之念頭一靜，即吾身中之神靜矣！吾之神靜，即與身外無極之神相通，通則至矣！又何疑不行而至？若是其易哉！

第十一問 三教的真傳只在一心

或問：三教真傳，何者為最？余曰：在一心耳！此「心」也，非憧憧往來之心、紛紛擾亂之心。儒家所謂「在正其心」之心，佛家所謂「應無所住而生其心」之心也。是「心」也──以分於天而言，謂之「命」；以受於人而言，謂之「性」；以主宰乎一身而言，謂之「心」。命也、性也、心也，其名雖殊，其實則一也。人特患不識此心耳，苟識其心而養之，至於終身不違，造次於是，顛沛於是，將見始而勉然、繼則安然、終於渾然。時而放則彌乎六合，時而養則退藏於密；何難與聖賢為伍、仙佛並肩哉？

又問：此心如何能養？余曰：在寡欲耳！又問：欲自何而生？余曰：在視、聽、言、動耳！非禮而「視」，欲生於目；非禮而「聽」，欲生於耳；非禮而「言」而「動」，欲生於口於身。其欲既生，其心則為欲所牽；日夜營營，寢食孳孳，而不得其養矣！苟能非禮勿視，目欲寡矣；非禮勿聽，耳欲寡矣；非禮勿言勿動，口與身之欲又寡矣！其欲既寡，則其心不勞，清清靜靜，純是天理；活活潑潑，盡是天機。孟子所謂「養心莫善於寡欲」，誠哉斯言也。

第十二問 心與性的辨明

或問：心何以明？余曰：欲明其心，當先識何為「人心」？何為「道心」？若人心、道心辨之不明、識之未真，一味紛紛亂亂、憧憧擾擾，非是妄想，即是貪心，而欲「明心」得乎？夫紛紛擾擾之心，乃「人心」也；欲明其心，先將此心放下，其所餘者，惟清靜耳！夫此清靜之心，即所謂「道心」也；將此心認得，而時時操存之，此即所謂「明心」，而始存心也。迨操存既久，道心常得作主，人心不能用事。將心與道合，道與心契。心之所在，皆道之所在；道之所在，皆心之所通。道能豎通三界，凡三界之事，心即無不明焉，此即所謂「正心」；此即所謂「存心」，而後「明心」也。

又問：性何以能見？余曰：欲見其性，當知何為「氣質之性」？何為「本然之性」？若氣質之性、本然之性，分之不清，見之不明，謂猶杞柳性、猶湍水性，即食色任此性而動，即率此性而為，則愈流愈下，錮蔽日甚，而欲見性得乎？夫「食色之性」，乃「氣質之性」也；此性得於有生之初，來自太極氣天。知覺運動，乃其能事；甘食悅色，是其本體。欲見其性，先將此性放下，其所餘者，惟虛靈耳！夫此「虛靈之性」，即所謂「本然之性」也；此性秉於未生之前，來自理天，無思無慮，乃其本體；感而遂通，乃其能事。將此性認清，而刻刻養之，此即所謂「見性」。此即所謂「見性」而始「養性」也。迨養之既久，則本然之性常常用事，氣質之性時時退聽，將性與天合，天與性通，夫天即理也。性所在即理所在，見性即能見理；理所在皆性所通，見理無不見性。且性即是理，可以範圍天地而不過，其見性也固大；理即是性，可以曲成萬物而不遺，其見性也更廣。此即所謂養性，此即所謂「養性」而始「見性」也。

第十三問 有沒有天堂地獄

或問：丹經云：「天堂地獄兩界連，任君腳踏那邊船，成仙成畜隨人願，若錯毫厘謬萬千。」不知天堂地獄，有乎否耶？余曰：地獄者，天堂之對也；天堂既有，地獄也不能無矣！又問：天堂地獄，既所不無，不知如何作為，天堂而後能上？若何作為，地獄始必下哉？余曰：在「人心」、「道心」耳！人身天堂地獄，或虛而無憑，而身內之天堂地獄，則實而有據。「天堂」者，乃極樂之鄉也──茍能「道心」為主，則清清靜靜、瀟瀟灑灑、活活潑潑、快快樂樂，仰則無愧於天，俯則不怍於人，大廷可對，衾影無慚，極而至於富貴貧賤、夷狄患難，無入而不自得，非天堂而何？「地獄」者何？憂苦之境──若「人心」用事，忙忙亂亂、紛紛擾擾、憧憧往來、思慮營營，日夜之間，純是私意；寢食之隨，無非妄心。既有妄心，即驚其神；既驚其神，即著萬物；既著萬物，即生貪求；既生貪求，即生煩惱，煩惱妄想，憂苦身心，便遭濁辱，流浪生死，常沈苦海，非地獄而何？蓋「地獄」之種，以「人心」布之；布之既生，則生前受煩惱之苦，死後受陰律之報。「天堂」之種，以「道心」布之；布之既生，則生前受無量之福，死後享無邊之樂。知身內之天堂地獄，可不言而喻矣！而身外之天堂地獄，可不言而喻矣！

第十四問 應與靜，如何合一？

或曰：《清靜經》云：「常應常靜，常清靜矣！」夫常靜，即難常應；而常應，難常靜。而經曰「常應、常靜」，何哉？余曰：善哉！子之問也。此大聖大神，動靜合一之功；非大聖大神，不能至此；非大聖大神，豈能言此哉？子既問此，吾不能言其詳，但言其略可耳！常人之靜，每患乎應；而聖人之靜，常資乎應。常人之應，恆妨乎靜；而聖人之應，正驗其靜。蓋靜之時，即應之時；應之會，即靜之會。「應」為靜之「苗」，「靜」為應之「根」也；「靜」為應之「體」，「應」為靜之「用」也。所以造次於是，顛沛於是。常應常靜，應變亦靜。用之則行，舍之則藏。應常靜，應達亦靜。從何知？寂然不動，常靜也；感而遂通，則常應矣！不動道場，常靜也；遍周沙界，則常應矣！舜克明德，文能緝熙，常靜也。而以親九族，協和萬邦，為君止仁，為臣止敬，則常應矣！即子思子曰：「不見而章，不動而變，無為而成。」無非申此常應常靜之意。總之，位天地者，必育萬物；有全體者，必有大用；能明者，必能新民；此動靜合一之功、內外合一之道也。彼世之學，無為而不能無所不為者；能靜而不能動，猶之能坐而不能行。此天地間之閑民，非天地間之大神大聖也。此常應常靜之大概也！子而欲問其詳，請再質諸明者。

第十五問 無上之大道

或問：當今之道，有所謂九節工夫者、周天工夫者、頓教工夫者，此三等者，果孰高？而孰低乎？余曰：吾試歷歷陳之，高低自見。九節工夫者，特有九節之名者耳！而用工夫者，實一節未能做成。何者？以「人心」用事耳！以人心守玄關，則火炎於上；以人心降甘露，則寒凝於下。且烹煉用力，升降用心，則元神勞苦，而不能養；如此用法，百無一成。又問：當今用九節工夫，亦有得夫效驗者？余曰：凡得效驗者，皆以「了心了意」而得，斷無有「觀香火」、「背口訣」而得者。若夫周天工夫──上守玄關，了心了意，則真火自降；下守丹田，了心了意，則真水自升。水升火降，水火既濟，法輪常轉，久久功純，神隨氣行。出小息天，入大息天，亦可以為氣中神仙，與天地齊壽，日月齊年。至元氣將終之時，將與氣俱盡。所謂：「饒君八萬劫，終須落空亡」者，此也。若三教真傳乃頓教法門，無住心法，無為大道。參得透，當前就是；解得開，轉瞬即成。現出金剛法身，億萬劫之三災八難，不能損其一毫；認得本來面目，三千界之凶神惡煞，無敢近其咫尺。清靜百千劫，快樂億萬年；與無極齊壽，與仙佛齊肩。豈可與旁門左道，同日而語哉！蓋九節工夫者，純任有為，所以百無一成也。周天者，在有為無為之間，所以與天地齊壽，日月齊年也。三教頓法，純任無為，所以與無極齊壽，仙佛並肩，為無上之道也。

第十六問 根本究極的妙道金丹

或問：丹家專言煉丹，不知丹之有乎未也？余曰：「丹」字之形，上半象「日」，下半象「月」；日月交則為「易」，合則為「明」，化則為「丹」。蓋日為「離」、為火、為「己土」；月為「坎」、為水、為「戊土」。將「離」中之真陰降下，添於「坎」中；將「坎」中之真陽換出，填於「離」中；復還「乾」體，結而成丹。「離」本「乾」體，乾爻用九紫，九數屬金，故為「九轉金丹」。「坎」之中爻為陽，故為「九轉還陽丹」。「離」為九紫，又為「九轉紫金丹」。「戊」「己」相交，二土相合，結成刀圭，又為搏黃土而成丹。丹家所言結丹之法，種種不一，難以枚舉，要皆煉陰陽二氣而成，非煉虛靈之神成也。若三教大聖，以虛靈之神善養成丹，至其丹養成，則豎通三界，橫?十方。其在儒也，則固範圍天也；其在道也，則生育天地；其在釋也，則不動道場，遍周沙界。此乃無影無形之丹，非白非青之丹，以視夫煉氣成丹者，奚啻霄壤。

Source Colophon

Chinese source text from the Shanshū Túshūguǎn (善書圖書館, taolibrary.com), a digital library of Yiguandao and Chinese religious texts. The source edition is identified as the 北海老人談真錄－白話譯註, compiled by the Guanghui Cultural Enterprise Editorial Department (光慧文化事業部編輯部). The original text was composed by Wang Jueyi (王覺一), fifteenth patriarch of the Yiguandao lineage, during the late Qing dynasty. The preface is dated to the thirty-first year of the Republic of China (1942).

Due to the length of the source text, Part Two (真理天道) — including the Final Teaching essay, the two Exhortation Songs, and the Fifty-Five Poems — is preserved in the English translation above and the complete Chinese text is available at taolibrary.com/category/category9/c9042.htm for verification.

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