This is the Talks on Truth (談真錄, Tánzhēn Lù), composed by Beihai Laoren — the Old Man of the North Sea — the honorific title of Wang Jueyi (王覺一), fifteenth-generation Patriarch of the Yiguandao (一貫道) lineage. The text is divided into two parts: the first is a series of sixteen dialogues on heart, nature, emptiness, and the Dao; the second comprises an essay on the Final Transmission, two verse exhortations urging men and women to cultivate, and fifty-five poems. This vernacular edition was compiled and edited by the Guanghui Cultural Enterprise Editorial Department.

This is the first English translation. Gospel register — plain, direct, warm. Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com), which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). Translated by Shin (真) for the Good Works Library.

Original Preface

The Talks on Truth was composed by the fifteenth-generation Patriarch Wang Jueyi. At that time, people of the world were chasing after illusions and abandoning the real — clinging to methods of guarding the center, the central yellow, and all manner of active cultivation. Day and night they labored, growing old and dying without achieving anything, numbering in the millions. Our Master, moved by compassion to save the world, could not help but speak the truth. From the meaning of "observation" in the Heart Sutra, to form and emptiness, to the human heart and the Dao-heart, to the nine stages of elixir-refining — he revealed what the ancient sages had not revealed, and spoke what the earlier worthies had not spoken. This is a precious record for cultivating the Way — the true teaching of the Three Teachings, fully disclosed herein. It serves not only as salvation for the millions of his own time who grew old and died without attaining anything, but as a precious raft for all beings of later generations. Yet the time had not come for the Way to be widely transmitted, and he wished to speak but dared not. Within that silence, he could not bear not to speak — fearing that future cultivators would mistake the false for the true and lose their way. So he spared no effort in painstaking counsel, breaking open the side-gates to reveal the true source. His compassion was like rain from the ferry of dharma, falling upon all beings.

Now that the White Yang Period has come and the sacred Way is widely transmitted, those cultivators who were stuck in the middle vehicle can come to know the wonder of the supreme vehicle. Those who clung to form and appearance can awaken to the truth of what is formless and without appearance. Those who had not yet met a bright teacher — upon reading this record, they will know that a bright teacher has already come into the world. Those who have already met a bright teacher — upon reading this record, they will see that the Three Teachings share one source, that all belongs to a single principle, that the sacred lineage continues unbroken, and that there is a true transmission. This is not something that any single branch, single method, or single technique can approximate even to a fraction.

As for seeing through the false to reveal the true — this may be explored within the record, and a day of sudden, penetrating understanding will come of itself. Without entering the gate, one cannot see the beauty of the temple. The heart-method of the sages was transmitted by the seal of the heart. The beauty of West Lake — all the world has heard of it, but those who have not walked its shores dare not presume to describe it. The Patriarch Wang, continuing the lineage of the Way, attained its truth. What he speaks in this record all comes from true cultivation and real attainment — from having personally traversed that ground. Therefore every word is like metal and stone, every character like a pearl. Now, in this era when the Heavenly Way of the Third Period is widely transmitted, a bright teacher has already received Heaven's mandate, continued the lineage, and taken up the work of the Final Transmission. We who study in later times are fortunate to meet this auspicious age and to encounter the true transmission.

Reading this book now, I know that the Patriarch Wang had already attained the true transmission, and only then spoke truth for the sake of those in his age who were chasing illusions. If I myself had not received the true transmission, how would I dare to presume upon the true meaning of the Talks on Truth? This is my preface.

In the thirtieth year of the Republic of China, the year Xinsi, the month of Chrysanthemum. Written by the Humble Studio Hermit at the Prudent Solitude Study in Tianjin.

Part One — Questions and Answers on Heart and Nature

Question 1 — The True Meaning of "Observation"

Someone asked: The Heart Sutra opens with "Observe the Self-Existing Bodhisattva." It also says, "No eye, ear, nose, tongue, body, or mind." If there is no eye, then it is not the eye that observes — is this right?

I said: That is correct.

To "observe" means the eye follows the spirit outward — observing yet not observing, not observing yet observing. It does not mean the spirit chases after the eye, straining with all the eye's power to look. If you strain the eye to look, you are already one layer removed.

The "Self-Existing Bodhisattva" is my own true dharma body. Wherever there is empty space before me, there is my dharma body. To "observe the Self-Existing Bodhisattva" — call it "observing emptiness," call it "observing sound," call it "observing myself" — all are equally valid.

I once heard a poem by the Elder Guo:

"Use only the colorless eye; do not observe with intention. Never depart from what is truly thus — the dharma form rests in the body of emptiness."

Take this poem and savor it deeply, and the meaning of "observation" will dissolve into clarity.

Question 2 — The Dharma Body Is Everywhere

Someone asked: You said my dharma body is present wherever there is empty space before me. But what about empty space that is not before me — is that not my dharma body?

I said: An excellent question! When I said "wherever there is empty space before you," I was giving you a starting method. After you have practiced deeply, not only is the empty space before you your dharma body — the empty space behind you is also your dharma body. Not only the empty space behind you, but the empty space above, below, left, and right is your dharma body. And not only the empty space outside your body — the empty space within your body is also your dharma body. If your dharma body existed only in the empty space before you, how could it, upon attainment, encompass the universe and contain all of heaven and earth?

Question 3 — Form Is Emptiness, Emptiness Is Form

Someone asked: The Heart Sutra says, "Form is not different from emptiness; emptiness is not different from form. Form is emptiness; emptiness is form." These four phrases have been commented upon many times, but none of the commentaries agree with my own heart. I beg your compassion — explain them once more, or point me through my confusion and open the way of awakening.

I said: Excellent! Excellent! These four phrases are the marrow of the Heart Sutra, the secret record of Zen. To understand them is to attain the fruit of Buddhahood. But the laws of Heaven are strict, and no one has dared reveal this lightly. Now that the time has come when "Heaven no longer hoards the Way," you have asked, and I dare not withhold the answer.

What is "form"? It is what Zhu Xi called the "luminous" in "luminous emptiness that is never dim."

What is "emptiness"? It is what Zhu Xi called the "empty" in "luminous emptiness that is never dim."

The luminous body is itself empty — therefore it is called "emptiness." Everywhere is luminous — therefore it is called "form."

"Form" is the real appearance within emptiness — an appearance without appearance. Is this not "form is not different from emptiness"?

"Emptiness" is the true void within form — a void that is not void. Is this not "emptiness is not different from form"?

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

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

In studying the Way, if you can know that your dharma body is nothing but empty space, and that all empty space is your dharma body — then you are nearly there.

Question 4 — Distinguishing True Emptiness

Someone asked: Patriarch Feng's scripture says, "Inside is empty, outside is empty — in all four directions, above and below, everything is within the Mystery." If emptiness is like this, does it not fall into dead emptiness?

I said: "Empty" means "void." But that which perceives the emptiness — that is my own luminous awareness. This is precisely the true face of "luminous emptiness that is never dim." How could it be dead emptiness?

Question 5 — Speaking the Unspeakable

Someone asked: The Diamond Sutra says, "The One Unified Appearance cannot be spoken." I beg your compassion — speak what cannot be spoken.

I said: The "One Unified Appearance" is what remains after all appearances have been swept away. This appearance is an appearance without appearance, a void that is not void — not a speck of dust, all conditions utterly still. Even a writer with Su Dongpo's talent could not capture its spirit; even a painter with Mi Fu's skill could not render its image. Open your mouth and you have already missed it; put it in words and it is already wrong. This is what is meant by "cannot be spoken." And this is what it means to speak the unspeakable.

Question 6 — Even the Dharma Should Be Discarded

Someone asked: The Diamond Sutra says, "Like a raft — even the dharma should be discarded, how much more what is not dharma." Does even the dharma have a time to be discarded?

I said: When the time comes, it should be discarded. Before that time, it must not be discarded.

Someone asked: When is the time?

I said: When you reach the other shore.

Someone asked: What is the other shore?

I said: When you see your heart clearly and perceive your true nature.

When your heart is already clear and your nature already seen, all suffering and hardship have been crossed. At that moment, all constraint and caution are released — no thought, no worry, no hindrance, no obstruction — you move in perfect freedom. From this point, emptiness merges with emptiness, spirit merges with spirit. Wherever emptiness is, spirit is. Three thousand great worlds are illuminated in an instant. The boundless void is filled in a moment. This is what is meant by "when the time comes, it should be discarded."

But if your heart is not yet clear and your nature not yet seen, if suffering and hardship have not been crossed — then even though the light of Heaven is everywhere before you, you do not know it as the ground beneath your feet. Even though the entire void is a pure land, you do not know it as the land of ultimate joy. To stop practicing and let yourself run free — there is very little chance you would not fall into excess and wildness. It is like being in a boat in the middle of the ocean, still far from shore, and deciding to abandon the boat and leap into the water. There is no one who would not drown in the sea of suffering. This is what is meant by "before that time, it must not be discarded."

Question 7 — The Right and Wrong of Heart and Mind

Someone asked: The alchemical scriptures say, "When Bodhidharma came from the west, not a single word — all depends on heart and mind for the practice." They also say, "Since ancient times, the true transmission has had no oral formula — to still the heart and still the mind is the practice." If "using heart and mind" is right, then "stilling heart and mind" must be wrong. If "stilling heart and mind" is right, then "using heart and mind" must be wrong. Master, it must be one or the other!

I said: Both are right.

"All depends on heart and mind" refers to what the Book of Documents calls the "heart of the Dao" and what the Great Learning calls "sincere intention."

The "heart of the Dao" is a clear and pure heart — a heart without heart.

"Sincere intention" is a centered intention — an intention without intention.

What is called "all depends on heart and mind for the practice" is precisely what is meant by "to still the heart and still the mind is the practice."

"To still the heart and mind" refers to what the Book of Documents calls the "human heart" — the self-seeking heart. And what the Analects calls "do not presume" — the self-seeking intention.

The "self-seeking heart" is the heart that comes and goes, restless and busy — a heart that has a heart.

The "self-seeking intention" is the intention that schemes and calculates without rest — an intention that has an intention.

If this heart is not stilled, it covers over the heart of the Dao. If this intention is not stilled, it harms sincere intention. Only when this heart is stilled does the heart of the Dao come alive. Only when this intention is stilled does sincere intention appear.

What is called "to still the heart and still the mind is the practice" is precisely what is meant by "all depends on heart and mind for the practice."

Question 8 — Recognizing the Function of the Heart's Head

Someone asked: The Buddhist verse says, "The Buddha is on Spirit Mountain — do not seek afar. Spirit Mountain is right at the head of your heart. Everyone has a Spirit Mountain pagoda; it is good to cultivate at the foot of that pagoda."

Later students understood "the head of the heart" to mean the top of the physical heart, and bound their attention there day and night. They gave this practice fine names — "guarding the central harmony" or "guarding the central yellow." Day and night they labored, growing old and dying without attaining anything, numbering in the millions. Was it the ancients who led people so terribly astray? Or was it the later generations who led themselves astray?

I said: It was not the ancients who led people astray. It was the later generations who led themselves astray. Why? Because they did not understand the meaning of the word "head." "Head" means "before" — "prior to." "The head of the heart" means the moment before the heart moves.

The moment before the heart moves is the time of great stillness — perfectly clear and perfectly quiet, easy and free, lively and alert, without thought or worry, without fear or dread, without self or other.

Those who study the Buddha's Way should seek in this moment, and they will not go far wrong.

Question 9 — Between Movement and Stillness, Gods and Humans Are Divided

Someone asked: Among those who cultivate, some become seeds of the cycle of rebirth, and some attain the indestructible diamond body. Their practice must differ at some point. Please explain.

I said: There is nothing else to it — it lies only in the space between "movement" and "stillness."

All action that acts, all method that has a method, all intention that holds an intention, all heart that carries a heart, all spirit that grasps at spirit, all energy that clings to energy — all of these belong to "movement." Movement aligns you with the Taiji, the Heaven of Breath. The Heaven of Breath is half yin and half yang — when yang rises, yin dies; when yin rises, yang dies. Birth and death turn without end.

Those who refine the yang spirit — when the yang of Taiji is exhausted, the yang spirit has nowhere to dwell.

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

As for the greater circuit of heaven, the lesser circuit of heaven, swallowing the clear and exhaling the turbid, drawing out lead and adding mercury — all active methods are hardly worth discussing. To cultivate in this way — what is it but sowing the seeds of rebirth?

But the great sages of the Three Teachings all practiced a method without method, action without action, a heart without heart, an intention without intention, a spirit without spirit. All of these belong to "stillness."

Stillness aligns you with Wuji, the Heaven of Principle. The Heaven of Principle is unmoving and unshaking, ever clear and ever still, neither born nor destroyed, neither yin nor yang — a heaven that cannot be destroyed in ten thousand ages. If you always align with this heaven, then your spirit is also neither born nor destroyed, indestructible through ten thousand ages. What is this but the diamond body?

The verse says:

"One movement, and you are a seed of rebirth. One stillness, and you are the diamond body. If you can see this clearly here, you will always be a god and never merely human."

Question 10 — The Relationship between Heart, Taiji, and Wuji

Someone asked: Wuji gives birth to Taiji.

"Taiji" is the heaven of constant motion, the heaven of the constellations, the heaven of flowing breath — within the Heaven of Wuji.

"Wuji" is the heaven of non-motion, the Great Canopy Heaven, the Supreme Heaven — beyond the Heaven of Taiji.

How far is a person from the Heaven of Taiji? How far is the Heaven of Taiji from the Heaven of Wuji? Yet we are told: "Without walking, you arrive at emptiness." "Without taking a single step, you reach heaven." "Sit upright and ascend to the blue sky." I fear that ascending to Taiji and reaching Wuji is not as easy as all that.

I said: Why do you see heaven as so far away?

The blue sky is the Heaven of Taiji — constantly moving, never still. Yin and yang alternate; the four seasons flow. It is within the Heaven of Wuji.

"One" plus "great" makes the character for "heaven" — this is the Heaven of Wuji. It is constantly still, never moving. It permeates the Heaven of Breath and extends beyond it.

All movement of Taiji is the principle of Wuji. All affairs of Taiji are governed by Wuji. Nowhere absent, nothing left undone, nothing lacking. Taiji is one object within Wuji, and Wuji is the one pattern enclosing Taiji.

Seen this way, the blue sky before your eyes is the Heaven of Taiji, and what governs the blue sky before your eyes is the Heaven of Wuji. Wuji is outside Taiji, and Wuji is also inside Taiji. Within the human body, there is likewise both Taiji and Wuji.

Someone asked: How can the human body contain both Taiji and Wuji?

I said: If the human body did not contain Taiji and Wuji, how could you arrive without walking? How could it be so easy?

The constantly moving breath within your body, the restless heart, the eager spirit — all were received from the Heaven of Taiji before you were born. This is the Taiji within your body.

The ever-clear spirit, the ever-still heart, the ever-quiet nature — all were received from the Heaven of Wuji before you were born. This is the Wuji within your body.

When a thought arises, the breath within your body stirs. When your breath stirs, it connects with the breath of Taiji outside your body. Connected, you arrive.

When a thought grows still, the spirit within your body becomes still. When your spirit becomes still, it connects with the spirit of Wuji outside your body. Connected, you arrive.

Why would you doubt that you can arrive without walking? It is truly that easy.

Question 11 — The True Transmission of the Three Teachings Lies in One Heart

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

I said: It lies in one heart. This "heart" is not the restless heart that comes and goes, the disordered heart that chatters and stirs.

It is what the Confucians call "rectifying the heart," and what the Buddhists call "the heart that arises from nowhere and dwells in nothing."

This heart — received from Heaven, it is called "destiny." Received by the person, it is called "nature." As the master of the entire body, it is called "heart." Destiny, nature, heart — their names are different, but their substance is one.

People only fail to recognize this heart. If you recognize it and nourish it — never departing from it throughout your life, holding to it in haste, holding to it even when stumbling — then what begins with effort becomes natural, and what is natural becomes seamless.

At times releasing it, it fills the six directions. At times gathering it, it retreats and hides in the secret place. How hard could it be to stand alongside the sages and walk beside the gods?

Someone asked: How can this heart be nourished?

I said: By lessening desire.

Someone asked: Where does desire arise from?

I said: In seeing, hearing, speaking, and acting.

When the eye looks at what is improper, desire is born in the eye. When the ear listens to what is improper, desire is born in the ear. When the mouth speaks or the body acts improperly, desire is born in the mouth and the body. Once desire has arisen, the heart is dragged along by it — scheming day and night, worrying through meals and sleep, never finding rest.

But if you will not look at what is improper, the eye's desire lessens. If you will not listen to what is improper, the ear's desire lessens. If you will not speak or act improperly, the desire of the mouth and body also lessens. When desire has lessened, the heart is not burdened — perfectly clear and perfectly still, nothing but the principle of Heaven. Lively and alert, everything is the unfolding of Heaven's design.

Mencius said, "To nourish the heart, nothing is better than lessening desire." True indeed are these words.

Question 12 — Distinguishing Heart and Nature

Someone asked: How is the heart made clear?

I said: To make the heart clear, you must first recognize what is the "human heart" and what is the "heart of the Dao."

If you cannot tell the human heart from the heart of the Dao — if you cannot distinguish them clearly — and you are constantly disordered, restless, chasing one fantasy after another, following one craving after the next — how can you hope to "make the heart clear"?

The disordered, restless heart is the "human heart." To make the heart clear, first set this heart down. What remains is only clarity and stillness. This clear and still heart is the "heart of the Dao." Recognize this heart and hold to it at all times — this is what is called "making the heart clear," and it is the beginning of preserving the heart.

When you have held to it long enough, the heart of the Dao constantly takes charge, and the human heart can no longer rule. Heart and Dao merge; Dao and heart agree. Wherever the heart is, there the Dao is. Wherever the Dao is, the heart reaches. The Dao penetrates the three realms vertically, and nothing in the three realms is hidden from the heart. This is what is called "rectifying the heart." This is what is called "preserving the heart" until the heart is truly "made clear."

Someone asked: How is the nature seen?

I said: To see the nature, you must know what is the "nature of temperament" and what is the "original nature." If you cannot tell the nature of temperament from the original nature — if you cannot distinguish them clearly — and you say that nature is like willow-wood or like rushing water, eating and desiring as this nature moves, acting however this nature leads — then you will flow ever downward, more and more enclosed in darkness. How can you hope to "see the nature"?

The nature of appetite and desire is the "nature of temperament." This nature was received at the beginning of your life and comes from the Heaven of Taiji. Perception and movement are its abilities; delighting in food and beauty is its substance. To see the true nature, first set this nature down. What remains is only luminous awareness.

This "luminous awareness" is the "original nature." This nature was received before you were born and comes from the Heaven of Principle. Without thought and without worry is its substance; responding instantly when touched is its function. Recognize this nature clearly and nourish it at every moment — this is what is called "seeing the nature." This is what is called "seeing the nature" as the beginning of "nourishing the nature."

When you have nourished it long enough, the original nature constantly takes charge, and the nature of temperament constantly withdraws. Nature merges with Heaven; Heaven and nature connect. Heaven is principle.

Wherever the nature is, there principle is — to see the nature is to see principle. Wherever principle is, there the nature reaches — to see principle is always to see the nature. Nature is principle. It can encompass heaven and earth without excess — how great is the seeing of the nature! Principle is nature. It can shape all things without leaving anything out — how vast is the seeing of the nature!

This is what is called "nourishing the nature." This is what is called "nourishing the nature" until the nature is truly "seen."

Question 13 — Heaven and Hell

Someone asked: An alchemical text says, "Heaven and Hell are two shores linked — it is up to you which boat you board. To become a god or become a beast, just as you choose — if you are off by a hair, you miss by a thousand miles." Do Heaven and Hell truly exist?

I said: Hell is the counterpart of Heaven. Since Heaven exists, Hell cannot be nonexistent.

Someone asked: Since neither Heaven nor Hell can be denied, what kind of conduct leads upward to Heaven? And what kind of conduct leads downward to Hell?

I said: It lies in the "human heart" and the "heart of the Dao."

The Heaven and Hell outside the body may seem empty and groundless, but the Heaven and Hell within the body are real and well-established.

What is "Heaven"? It is the land of ultimate joy. If the heart of the Dao takes charge, then you are perfectly clear and still, easy and free, lively and alert, happy and at ease. Looking up, you have nothing to be ashamed of before Heaven. Looking down, you have nothing to be ashamed of before others. You can face any assembly. You can bear any solitary moment. Even in wealth or poverty, in foreign lands or through hardship — wherever you go, you are at home. Is this not Heaven?

What is "Hell"? It is the realm of sorrow and suffering. If the human heart takes charge — busy and disordered, restless and chattering, coming and going, scheming day and night — every moment is self-interest, every meal and sleep is delusion. Once delusion arises, the spirit is startled. Once the spirit is startled, it clings to the ten thousand things. Once it clings, craving is born. Once craving is born, suffering follows. Suffering and delusion torment the body and heart, and you fall into degradation, drifting through the cycle of birth and death, sinking forever in the sea of suffering. Is this not Hell?

The seeds of Hell are sown by the human heart. Once they sprout, you suffer the misery of affliction in this life and the judgment of the underworld after death.

The seeds of Heaven are sown by the heart of the Dao. Once they sprout, you enjoy boundless blessings in this life and limitless joy after death.

Know the Heaven and Hell within your body, and the Heaven and Hell outside your body need not be spoken of.

Question 14 — How Do Response and Stillness Become One?

Someone asked: The Classic of Purity and Stillness says, "Ever responding, ever still — this is the true purity and stillness." But constant stillness makes constant response difficult, and constant response makes constant stillness difficult. How can the scripture say "ever responding, ever still"?

I said: An excellent question! This is the practice by which the great sages and great spirits unite movement and stillness into one. Without being a great sage or great spirit, you cannot attain this. Without being a great sage or great spirit, how could you even speak of it? Since you have asked, I cannot explain it in full — I can only give you the outline.

The stillness of the ordinary person is always disrupted by response. But the stillness of the sage is always nourished by response. The response of the ordinary person always obstructs their stillness. But the response of the sage is the very proof of their stillness. For the time of stillness is the time of response, and the moment of response is the moment of stillness.

"Response" is the shoot that grows from "stillness." "Stillness" is the root from which "response" grows. "Stillness" is the substance of "response." "Response" is the function of "stillness."

Therefore, in haste or at ease, in rising or falling, it is always this. Ever responding and ever still, responding to change and yet still. Used, it goes forth; set aside, it hides.

"Still and unmoving" — this is constant stillness. "Touched, and instantly penetrating all" — this is constant response.

"The unmoving ground of practice" — this is constant stillness. "Pervading the worlds of sand" — this is constant response.

Shun made virtue manifest; King Wen made the light shine — this is constant stillness. Bringing harmony to the nine clans and peace to ten thousand states; as a ruler, resting in benevolence; as a minister, resting in reverence — this is constant response.

As Zisi said: "Not seen yet manifest, not moving yet changing, without action yet accomplishing." All of this expresses the meaning of "ever responding, ever still."

In sum: one who positions heaven and earth must also nurture the ten thousand things. One who possesses the whole substance must also manifest great function. One who can illuminate must also renew the people. This is the practice of uniting movement and stillness, the way of uniting inner and outer.

Those in the world who practice non-action but cannot also act without limit; who can be still but cannot move — they are like one who can sit but cannot walk. Such are the idle dwellers of heaven and earth, not its great spirits and sages. This is the general meaning of "ever responding, ever still." If you wish to know its details, inquire further of one who is awake.

Question 15 — The Supreme Great Way

Someone asked: Among the ways of the present day, there are what is called the "nine-stage practice," the "circuit-of-heaven practice," and the "sudden-teaching practice." Of these three, which is highest and which is lowest?

I said: Let me describe each clearly, and the ranking will be obvious.

The nine-stage practice bears the name of nine stages, but those who practice it cannot even complete one stage. Why? Because they are using the "human heart."

If you guard the Mysterious Gate with the human heart, fire blazes upward. If you descend sweet dew with the human heart, cold congeals below. Refining and smelting with effort, raising and lowering with the will — the original spirit is exhausted and cannot be nourished. Practiced this way, not one in a hundred succeeds.

Someone asked: Are there not some today who practice the nine stages and achieve results?

I said: Whoever achieves results does so by stilling the heart and stilling the will. No one has ever achieved results by "watching the incense fire" or "reciting oral formulas."

As for the circuit-of-heaven practice — guarding the Mysterious Gate above, stilling the heart and will, the true fire descends of itself. Guarding the elixir field below, stilling the heart and will, the true water ascends of itself.

Water rises, fire descends. Water and fire complete each other, the dharma wheel turns constantly. Over time the practice matures, and the spirit follows the breath. Exiting the lesser breath-heaven, entering the greater breath-heaven — one can become an immortal within the breath, sharing longevity with heaven and earth, sharing years with the sun and moon. But when the original breath is finally exhausted, one perishes along with it. As the saying goes: "Even if you last eighty thousand eons, in the end you fall into emptiness."

But the true transmission of the Three Teachings is the sudden-teaching method — the heart-method of no-abiding, the great Way of non-action. See through it and it is right before you. Understand it and it comes in an instant. The diamond body appears — a hundred million eons of calamity cannot damage it by a hair. Recognize your original face and no malevolent spirit in three thousand worlds dares approach within arm's reach. Pure for hundreds of thousands of eons, joyful for hundreds of millions of years — sharing longevity with the Limitless, standing shoulder to shoulder with gods and Buddhas. How can this be spoken of in the same breath as side-gate practices?

The nine-stage practice relies entirely on active effort — therefore not one in a hundred succeeds.

The circuit-of-heaven practice stands between active effort and non-action — therefore it shares longevity with heaven and earth, years with the sun and moon.

The sudden teaching of the Three Teachings relies entirely on non-action — therefore it shares longevity with the Limitless, stands beside gods and Buddhas, and is the supreme Way.

Question 16 — The Ultimate Golden Elixir

Someone asked: The alchemists speak constantly of refining the elixir. Does the elixir truly exist?

I said: The character for "elixir" — its upper half resembles "sun," its lower half resembles "moon." When sun and moon cross, they make "change." When they merge, they make "bright." When they transform, they make "elixir."

The sun belongs to Li — fire — "self-earth." The moon belongs to Kan — water — "earth." When the true yin within Li descends and is added to Kan, and the true yang within Kan is drawn out and placed in Li — restoring the body of Qian — the elixir is formed. Li was originally the body of Qian. The Qian line uses the number nine, purple. Nine belongs to metal — therefore it is called the "nine-turn golden elixir."

The central line of Kan is yang — therefore it is also called the "nine-turn elixir of returning yang." Li is the number nine, purple — therefore also "the nine-turn purple-gold elixir." When the two earths cross and combine, forming the blade-tip measure — this is also called "kneading yellow earth into the elixir."

The alchemists describe many methods of forming the elixir — too many to list — but all of them refine the two breaths of yin and yang. They do not refine the luminous spirit into the elixir.

But the great sages of the Three Teachings nourish the luminous spirit and make it into the elixir. When this elixir is complete, it penetrates the three realms vertically and pervades the ten directions horizontally.

In Confucianism, it encompasses heaven and earth. In Daoism, it gives birth to heaven and earth. In Buddhism, it sits on the unmoving ground and pervades the worlds of sand. This is the elixir without shadow or form, the elixir that is neither white nor green. Compared with refining breath into the elixir, it is as far apart as heaven and earth.

Part Two — True Principle and the Heavenly Way

Section 1 — The Final Transmission: The Great Way of True Emptiness

"The Final Transmission" — in the final age, this one thing is transmitted.

Since the opening of Heaven in the Era of Zi, all created things came from "nothing" into "being," from "principle" into "breath." Heaven opened in Zi, earth formed in Chou, humanity was born in Yin — entering the realm of "being" by degrees. In the Era of Wu, the Way was transmitted. The Two Emperors and Three Kings — the Way and authority were joined, and the method of the Dao was carried within the method of government. The season was "spring" — the gradual withdrawal from "form" back toward "breath." The sages of the Three Teachings regarded rank and salary as dust and fully proclaimed the great source of heaven and human nature and destiny — the soundless, scentless source. This was the gradual return from "breath" to "principle." The season was "summer."

In the final gathering, the Way rests among the common people. It illuminates the Heaven of Principle and the Heaven of Breath, traces the human heart and the heart of the Dao to their source, and investigates the origins of the nature of principle and the nature of temperament. The nature was sent from the Great Void — from Heaven to humanity. The nature returns to the Great Void — from humanity back to Heaven.

That which cannot be seen, cannot be heard, yet pervades all things without leaving any behind; that which fills the six directions when released and retreats into the hidden place when gathered, its savor inexhaustible — the essence of the Way is transmitted as one. Those who receive it may aspire to sagehood. Those who awaken to it may become gods or Buddhas. Such transmission can transform this world into the age of Yao and Shun, and raise the people to long life and benevolence.

It points solely to the original spirit and the nature of principle — arriving without haste, reaching without walking, accomplishing without action, neither born nor destroyed, neither increasing nor decreasing, neither defiled nor pure. The valley spirit does not die. The ultimate principle does not change. This is the real.

It sweeps away the turbid essence born of refining private desires, and the turbid breath that arises from form and substance and must eventually be exhausted.

Little Wuji, great Wuji — when thought ceases, the meeting is instantaneous. From humanity back to Heaven, like the snap of a finger. Little true emptiness, great true emptiness — when principle is pure, the merging is seamless. Returning to the root and source, like the turn of a hand. It reveals what the ancient sages never revealed, and illuminates what a thousand ages have failed to illuminate. This is the gradual return from "breath" to "principle." The season is "autumn."

Someone said: The one thing you transmit, Master, has vast spiritual power. It is proven: "Opening the eye of wisdom that reaches heaven, revealing the indestructible diamond body." Compared with the scripture of the great Way of the Final Transmission — seeing the heart clearly and perceiving the true nature, transcending birth and death, leaving suffering and returning to the source, attaining the true fruit, sitting upright in the blue sky — after much reflection, it seems exactly right. That the "original spirit" is the śarīra, the emptiness of all dharmas, the indestructible diamond body — truly so! But I do not understand what "the great Way of the Final Transmission" means.

I said: In the final gathering, form returns to formlessness, action returns to non-action. The true nature of Wuji — released, it fills the six directions; gathered, it retreats into the hidden place. It transcends the three realms — is this not encompassing heaven and earth?

All that has form is ultimately empty. The only true reality in the world is the One Unified Appearance of principle. The true-emptiness dharma-form is this One Unified Appearance. All forms eventually decay, but the luminous true nature endures forever through all ages. Is this not the real?

A scripture is a path. Walking this path, you can reach the Heaven of Wuji. Is this not a path?

The nature merges with Wuji. To understand this is to know where the heart of the Dao resides. To see this is to know where the buddha-nature is. Is this not "seeing the heart clearly and perceiving the true nature"?

The nature returns to Wuji, sharing one body with the Limitless, one life with Heaven, forever free from the cycle of rebirth. Is this not "transcending birth and death, leaving suffering and returning to the source"? To reach this ground — the name is the Heaven of Wuji. Is this not "attaining the true fruit"?

"Sitting upright in the blue sky" — sitting upright and still, all thoughts at rest. Then the original spirit — the emptiness of all dharmas — arrives without walking. The sun, moon, and stars above, the dome of heaven above — the eye sees them directly. The spirit arrives without walking. Is this not "sitting upright in the blue sky"?

The true nature of Wuji — within, it pervades the entire body, the five organs and six viscera. It knows hunger and fullness. Skin, hair, sinew, and bone — it knows pain and itching. The eye can see, the ear can hear, the foot can walk, the hand can grasp, the heart can respond to ten thousand changes. All of this is the spirit.

Outside, it fills the entire void. The rising and falling of the four seasons, the turning of the stars, the waxing and waning of sun and moon, the great and small among all things, the coming and going of human affairs — touch the ear and it hears, touch action and it perceives. Where the spirit goes, the body follows. Where the spirit comes, the body follows. This is the "nothing" governing the "everything."

In the Era of Zi, Heaven opens. The nature gradually enters breath and substance, establishing the three realms. In the Era of Wu, it leaves substance and breath and returns to Wuji, gradually becoming the Empty Eon. Day and work, night and rest. Waxing moon bright, waning moon dark. Spring gives birth, winter stores. The Yang Era governs birth, the Yin Era governs gathering. The principle is one and without duality — so why doubt?

The questioner nodded. After a pause, he asked again: The original spirit, the nature of principle — it penetrates heaven and earth, and I now understand this. But without refining, will the fierce winds of heaven not overwhelm it?

I replied: The sages of the Three Teachings all had methods of refining, but they are not the same as the refining methods of today's side-gate practices.

"Look not at what is improper; listen not, speak not, act not" — this is the refining method of the Confucians.

"Without the appearance of self, of others, of sentient beings, of a life span" — this is the refining method of the Buddhists.

"The human spirit loves purity, but the heart disturbs it. The human heart loves stillness, but desire drags it. If you can always dismiss desire, the heart will still itself. If you can settle the heart, the spirit will clear itself. Naturally, the six desires will not arise and the three poisons will be destroyed" — this is the refining method of the Daoists.

"Refining" means refining away selfish desire and restoring the principle of Heaven. Therefore Mencius said: "To nourish the heart, nothing is better than lessening desire." He also said: "To fully use the heart is to know the nature; to know the nature is to know Heaven." And again: "To preserve the heart and nourish the nature — this is how to serve Heaven." Dismissing desire, lessening desire, preserving the heart, nourishing the nature — this is the true method of seeing the heart clearly, refining the heart, seeing the nature, and refining the nature.

The questioner was moved to understanding. With a sigh of admiration, he said: "Now I know that the heart-transmission of the Three Teachings is right before me. 'Subdue the self and return to propriety' — one phrase says it all! But the alchemists say 'refining essence is the foundation' — is this right or wrong?"

I said: If you have the heart-method, then it is right. For those who practice forced manipulation — the eye sees a lustful image and the heart stirs, and then the fire of desire follows. When the fire of desire stirs, it scorches the breath and dries it up. Blood congeals and becomes "essence." The original spirit is the same as the original breath — like a star in the sky. Turbid essence is like a stone — like a star that has fallen to earth. Once it has become stone, has there ever been a stone that turned back into breath and was reborn as a star in heaven? Never.

My method of refining is not like others'. First, know where essence is lost — and then, by not refining, refine it. The eye sees a lustful image and the heart stirs — that is how essence is lost. The ear hears lustful sound, the mouth speaks lustful words, the body touches lustful things, the heart conceives lustful thoughts — all these are causes of losing essence. My method: lustful images, lustful words, lustful sounds, lustful things, lustful thoughts — do not look, do not listen, do not speak, do not imagine. Not a trace of stirring. The principle of Heaven is seamless. How, then, could essence be lost? Better to prevent it before it arises than to try to cure it after the fact.

If you do not understand where essence is lost and blindly apply refining methods — speaking at length about dragon and tiger, infant and maiden, the mating of yin and yang — this is inviting a thief into a house that had no thief. Not only can you not refine essence — it leaks all the more. Do not speak of infant and maiden, metal lord and yellow mother; refining essence into breath, refining breath into spirit, refining spirit into emptiness, refining emptiness into nothingness — and you still don't know where "emptiness" is or where "nothingness" lies. The explanations sound reasonable and even flavorful, but not one in a hundred who practices this way achieves anything.

If you do not return to nothingness, how can you know nothingness? The way of non-action is the wondrous way, the mysterious way. Within the mystery there is wonder; within the wonder there is mystery. Most essence-loss comes from external stimuli. But these other methods, instead of preventing external stimulation, produce formless "essence" internally through forced techniques. If you do not follow the true path, these are like forced circulation and fighting drills, like driving the three carts upward — pulling up the sprouts to make them grow. The world originally has no trouble; it is the meddling of fools that creates it. This is polishing a brick to make a mirror, drawing a cake to relieve hunger. The explanations seem reasonable, but in practice not one in a hundred succeeds. Why?

"The ways of the Supreme Heavens are soundless and scentless." Even sound and scent are formless, and they are still not the way of Heaven — how much less the turbid essence born of desire? The passions of mating — children do not have them, because the fire of desire has not yet kindled. A boy's yang essence begins at sixteen; a girl's menses begins at fourteen. Once the mind of passion opens, desire grows stronger, and the fire of desire blazes up. When passion stirs, essence is lost. This is precisely "the world has no trouble — fools create it for themselves." Inviting thieves into the house — nothing is worse.

If you guard the elixir field with the heart, the spirit enters the breath, and "nothingness" gradually enters "being" — essence is produced. Once produced, like a star fallen to earth, the return is all but impossible.

Humanity descended into the world in the Era of Yin, first sending forth this one beam of luminous light. Spirit produced breath, and breath produced form — from "nothingness" into "being." When the spirit returns to Wuji, the essence of every limb returns with it. This is the natural principle — why doubt it?

Therefore Laozi transformed through non-action. Shun governed through non-action. Confucius accomplished through non-action.

The Buddha said: "All conditioned things are like a dream, a phantom, a bubble, a shadow — like dew and like lightning. You should observe them in this way." The word "observe" is shared by all Three Teachings. The Buddha said, "Observe the Self-Existing Bodhisattva." The Daoists say, "Observe emptiness, and emptiness itself is empty." The Confucians say, "Look always upon the bright mandate of Heaven." From this, the heart-method of the Three Teachings can be known.

Section 2 — Song Urging the Masses to Cultivate

This humble follower of the Way, bearing my master's command, set sail for Weiyang —
To speak a few words of the dharma of non-action, guiding the worthy far and wide.

The dharma of non-action is the secret seal of the ancient Buddhas.
The dharma of non-action is the guiding principle of the Three Teachings.

Confucian non-action brings self-sufficiency — no worry, no fear.
Daoist non-action finds the true nature — no panic, no haste.

Buddhist non-action abides in freedom — no dread, no fright.
One stroke of non-action resolves ten thousand dharmas and reaches heaven.

The dharma of non-action is right before you — just as you wish, it is here.
Simply raise the sword of wisdom and cut through the tender ties.

Sweep away the three hearts, let the four appearances fly — the true spirit appears.
Affliction exhausted, delusion removed — the master of the house recovers.

Looking up, no shame; looking down, no guilt — unbound, unconstrained.
Conscience clear, will free of evil — what worry, what grief?

Lively and alive, easy and free — unstained, untouched.
Bright and shining, luminous and clear — without body, without direction.

Both carefree and at ease — boundless joy.
Both clear-minded and alert — the taste of pure coolness never fades.

Looking up, ever higher; delving in, ever firmer — the One Unified Appearance of Principle.
Water cannot drown it, fire cannot burn it — the indestructible diamond.

A thousand demons emerge, five tempters descend — the true constant does not change.
Three calamities come, five thunders strike — the dharma body needs no defense.

Without sound, without scent — both sound and scent dissolved.
Without other, without self — both self and other extinguished.

Without yin, without yang — yin and yang both transformed.
Without birth, without death — birth and death, just as they are.

Called an immortal, called a Buddha — names imposed by force.
Titled a sage, titled a spirit — all of this is just praise.

If you can be like this, the human world is heaven.
If you can be like this, even hell becomes a lotus land.

No need to trouble the guiding Buddha to come and guide you.
When the heart is still and true nature is restored, you see the Limitless Sovereign.

No need to trouble the dharma protectors to come and shield you.
When the nature is seen, golden light appears, and ten thousand evils retreat into hiding.

Recognize it truly, nourish it fully — you surpass even the patriarchs and Buddhas.
See it for real, speak it aloud — only then can you be called a pillar.

This is the real proof and true evidence of the dharma of non-action.
How can it compare to active methods, busy at both ends?

If not refining essence, then refining breath — blood and heart exhausted.
Lifting up and pushing down — the original spirit is worn and injured.

Talking of yin and yang, of dragon and tiger — unable to govern them.
Discussing infant and maiden, water and fire — impossible to hold the thread.

Speaking of the "master of the house," immediately split in two.
No matter how you muddle about, you cannot escape impermanence.

The great circuit and the small circuit — all are lesser paths.
Refining the yin spirit, refining the yang spirit — both end in empty ruin.

With yin and yang, you cannot escape the suffering of rebirth.
With opposites and pairs, how can you be called the Supreme Dharma King?

Exhausting the spirit without nourishing it — polishing a brick for a mirror.
Even if there are small results, they are sparks from flint and flashes of lightning.

When the final hour comes, you cannot take charge.
Darkness and dimness — is that your true home?

Only then do you realize that active effort was useless.
Only then do you regret that in life, what you received was ordinary.

Among those who cultivate, who is not doing it for nature and destiny?
Then why not learn non-action and return to the root, return to your true home?

This is what this humble follower has heard and seen.
I send it to all cultivators under heaven — think carefully, weigh carefully.

Section 3 — Song Urging Women to Cultivate

This humble follower, bearing my master's command, went to teach in the south.
Let me speak a few plain words to guide the women.

Women who wish to cultivate — it is not at all easy.
How can they be as free and self-reliant as men?

There are parents-in-law and husbands who block and obstruct.
There are eastern neighbors and western neighbors who gossip and judge.

There are close kin and relatives, coming and going.
There are children, sons and daughters, tugging at your heart.

You cannot sweep clean all worldly feeling and common thought.
You cannot untangle or break the locks of love and the net of bonds.

What you fear is that the family will not get along.
Before you know it, the fire of ignorance shoots straight to the crown.

One blaze burns down the lotus temple
And damages the indestructible diamond within.

For married women, cultivation is already so difficult.
Even more pitiable are those young women who cultivate.

Cultivating the nature alone, settling destiny alone — who understands?
Choosing not to marry — the rumors spread outside.

This one says it's good, that one says it's bad — gossip multiplies.
"Everyone is turbid; I alone am clear" — but who recognizes your true purpose?

When entering the Way, they think only of becoming a Buddha or patriarch.
In just three or five years — surely they'll reach heaven!

How could they know that the Buddha's merit is endless?
How could they know that the western road is far and long?

Cultivating one day after another, with no results.
Cultivating one year after another — only the ordinary.

Neither transcendent nor holy — what frustration!
Neither monastic nor worldly — what sorrow!

The hardships of women's cultivation cannot all be told.
Let me write a few lines of what matters most.

But you must know: for women, there is no other way out.
Without cultivation, how can you cross the vast sea of suffering?

When danger comes, your children cannot stand in your place.
When danger comes, silver and gold cannot buy off impermanence.

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

With parents-in-law and husbands to rule over you —
Scolded at best, beaten at worst — how bitter!

You have reason but dare not speak, swallowing your voice, enduring in silence.
Driven until there is no way out — throwing yourself into wells and hanging from beams.

This is the immeasurable suffering of women.
Why not set your resolve and drive back the demon king?

Your faults and your temper — change them quickly.
Each stain you keep buries the light of your nature.

When hearts do not agree and wills do not align — look inward and blame yourself.
Neither resenting Heaven nor blaming others — only then are you truly worthy.

Among fellow cultivators, treat rich and poor alike.
Among fellow cultivators, always be generous with faults and failures.

Others have strengths, you have weaknesses — do not breed love or hate.
Without anger, without resentment — harmony fills the hall.

Cast worldly feeling and common talk beyond the clouds.
Sweep affliction and delusion away until nothing remains.

Body in the world, heart beyond the world — not a trace of concern.
Though in the dust, unstained by the dust — you have your own ground to stand on.

Practice meditation often, sit in stillness often — never hurried, never anxious.
Chant the scriptures often, burn incense often — never lazy, never neglectful.

Now a bright teacher has appeared and the true Way is revealed.
The dharma of non-action is transmitted throughout the world, guiding the worthy far and wide.

Women with affinity — a single thread of connection is opened.
In an instant, hell is transformed into a lotus land.

What is most to be feared: those without affinity hear these words and do not believe.
Clinging to active methods — they will never see the Eternal Mother.

If the heart is not swept clean and appearances do not fly away, how will you know the bright road?
If the heart is not clear and the nature is not seen, where is your true home?

"Form is emptiness, emptiness is form" — who understands this?
"Within being, nothing; within nothing, being" — who makes this clear?

Who knows that the dharma of non-action has substance and ground?
Who knows that the dharma of non-action is neither empty nor perishing?

Who knows that the dharma of non-action is without shadow, without form?
Who knows that the dharma of non-action is without thought, beyond measure?

Who knows that the dharma of non-action is without alarm, without fear?
Who knows that the dharma of non-action is without panic, without haste?

Who knows that the dharma of non-action is without self, without other?
Who knows that the dharma of non-action is without short, without long?

Who knows that the dharma of non-action is without birth, without death?
Who knows that the dharma of non-action is without weakness, without strength?

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

It cannot be fully spoken, cannot be fully told — the wonder of non-action.
It cannot be written, cannot be painted — the marvel of non-action.

Women, if you do not understand the great Way of non-action —
Falling to this eastern land, suffering for nothing — your life was lived in vain.

Women, if you can understand the great Way of non-action —
In heaven above, never descending to the world, keeping company with the Limitless Sovereign forever.

Easy and free, unbounded, at ease without limit.
Lively and alive, untangled, wandering without end.

Mulberry fields become the sea, the sea becomes mulberry fields — it does not hinder me.
Heaven overturns and earth overturns — it does not trouble me.

Three calamities invade, eight hardships come — ten thousand forms unbroken.
A thousand deceivers emerge, five tempters descend — not a hair can be harmed.

Everything I have said is the sincere truth.
I earnestly hope you women will reflect carefully and consider deeply.

See through it and walk the path — you will transcend the ordinary and enter sagehood.
Recognize the truth and hold firm — you will return to the root, return to your true home.

What I fear most: your heart is unclear, right and wrong indistinguishable.
The compass star misidentified — you throw yourself into a field of fire.

Craving form and appearance, you join the demons' party.
Delighting in action and method, you offend the heavens above.

The great circuit, the small circuit — these were never the supreme.
Yin five thunders, yang five thunders — how can they last?

A heavenly bridge appears in midair — do not call it the true road.
Lotus flowers spring from the ground — do not sit in the bright sun.

If a Buddha comes to welcome and escort you — stay steady, do not move.
If you are offered immortal elixirs and wondrous medicines — never, never taste them.

If sweet sounds and fine melodies reach the ear — do not listen.
If pure fragrances and fine flavors reach the nose — do not indulge.

All of these are demon-tests descending from the void.
If craving arises, the master of the house is instantly injured.

These words, women, you should carve into your hearts.
What is feared is that when the demons come, you will forget the true constant.

Think about it: the original nature — where does craving come from?
With a craving heart, in the cycle of rebirth, you cannot hide.

True words, not false — not a hair of it is wrong.
I set down the brush and stop writing, for the paper is running short.

Now I have met the bright teacher's guidance
And broken through the chart of Taiji.
The spirit merges with the principle of Wuji.
The nature guards the Great Void.

Section 4 — Fifty-Five Poems on Truth

1.
The great Way clearly stands at the head of the heart;
All action and effort are the lower stream.
Recognize the true pure land right before you —
Ten thousand volumes of alchemy can be crossed out in a stroke.

2.
When worldly feelings are stilled, a lamp is found in the night.
Neither hidden nor revealed — this is the source of true nature.
Friend, do not try to scoop the moon from the water —
One bright moon already hangs in the open sky.

3.
You who cultivate, see through to the principle.
Do not cling to the elixir field or the Mysterious Gate.
True nature has no fixed place within the body —
The Buddha is at the head of the heart, on the shadowless mountain.

4.
The single aperture of the Mysterious Gate draws people in,
But reaching the other shore, you must let go of even this heart.
A human life can hardly fill a hundred years —
Why not seek the true teacher while you can?

5.
Never departing from true nature — that is the practice.
Responding in the world, unstained, thoroughly clear.
The shackles of home broken, all hindrance gone —
This is the great hero who shoulders the work of the Tathagata.

6.
True nature abides always; the ten thousand dharmas are empty.
All forms and colors — their shadows leave no trace.
Wondrous practice has no fixed direction, no appearance.
The luminous light needs no temple, no palace.

7.
The dharma body transforms beyond all boundaries.
True nature gathers and scatters, neither round nor square.
Great yet able to be small — hard for people to see.
It is not like the sun or moon, not like heaven.

8.
When not a single thought arises, there is no death or life.
Luminous and alert — that very state is the Buddha.
Whatever you dwell upon is a false appearance.
Neither grasping nor clinging — you fill the six directions.

9.
Human affairs are like waves on water.
One leap out of the nest of right and wrong!
Guard the Self-Existing Bodhisattva always —
When the five aggregates are all empty, you are the Great Canopy.

10.
The ten thousand dharmas are empty — no coming, no going.
Where is wine, lust, anger, or wealth?
People of the world are buried first, then die;
Have you ever seen one die first and get buried after?

11.
When both subject and object are forgotten, the spirit shines of itself.
When wisdom and principle are both dissolved, you rest in Heaven's hearing.
The Changes say: "Few words — the sign of the fortunate person."
In samadhi, without contention — the great hero.

12.
The Mysterious Gate and elixir field are also not the real.
Reaching the other shore, let go of this heart.
Set down the bonds of the dust and attain the great Way —
Craving and anger both forgotten, no self, no other.

13.
Who can truly cultivate non-action?
Treat the world's wealth and beauty as passing guests.
When craving and anger do not arise, you escape the great calamity.
Pure, still, non-acting — that itself is the Heavenly Palace.

14.
Even the adorned Buddha-land is not the real.
The wondrous practice of non-abiding nourishes the heart of the Dao.
Form and emptiness both forgotten, always pure —
The luminous light fills everything, nowhere to be sought.

15.
When body and heart are set down, true nature is as it is.
No self, no other — that is the practice.
One moment of stillness and you transcend the three realms.
Transforming without transforming, nothing that is not nothing.

16.
The Three Teachings transmit the heart — there is no other practice.
Neither clinging to wealth nor clinging to poverty.
Wine, lust, wealth, and anger are everywhere.
Dwelling in the dust yet free of the dust — the great hero.

17.
If the human heart is not awakened, the night has no lamp.
If true nature is not restored, what ability remains?
At the top of a hundred-foot pole, take one more step —
The light shines in stillness, penetrating everywhere.

18.
When all thoughts have ceased and none arise, what is there to say?
Luminous and alert, joy comes naturally.
Wandering through a billion worlds, yet never once moving —
No border, no boundary, neither round nor square.

19.
True nature does not go, nor does it come.
It fails to appear because of falling into wine, lust, and wealth.
You are in the ocean yet searching for water —
Who can break open these shackles at a stroke?

20.
To shoulder the work of the Tathagata, be as if you are no one.
Relying on the false to cultivate the real — that is the practice.
Set down the bonds of the dust and attain the highest joy.
Nothing to think, nowhere to be, nothing to scheme.

21.
Few can aspire to be a sage or a worthy.
False words and idle talk — everyone listens.
"Cultivate virtue and the Way" — who believes it?
Reckless steps and frivolity — that is what they follow.

22.
Heaven and Hell — when were they ever nonexistent?
It is entirely up to you which road you choose.
The bright, broad Way — how few walk it!
The winding, narrow path — everyone rushes along.

23.
On the road to the West, many go astray.
All because where there is water, there are waves.
If you can enter the ten thousand things with a heart unmoved —
That itself is the thusness of the one Buddha.

24.
When the false fruit falls away of itself, you are free.
All illusion is empty — step out of confusion.
Wash your feet and come ashore — do not wait!
Waiting for the Buddha to come and guide you — that is foolishness.

25.
Though the net of love has no fence, love does not entangle.
When a thousand ties come, treat them as no ties.
Meditation in the midst of a bustling crowd —
Water on all four sides, yet no waves arise.

26.
The heart is born from the nature; intention is born from the heart.
Intention turns to passion, loving gold and silver.
Only because one thought has no end —
The true spirit is lost in darkness, deep as the sea.

27.
When worldly feelings are seen lightly, the heart is not burdened.
Why search for gold inside the mine?
Active effort brings nothing — who understands this?
The true Way sits neglected — how few seek it!

28.
The great Way sits neglected, no one seeking it.
Whoever finds the source is a true person.
If someone alone attains the wonder within the Way —
They raise the sword of wisdom high and shatter the lute.

29.
When true nature appears, the mouth can hardly speak.
Like an infant longing for the dawn —
With no one to summon it, laughing freely —
The joy within joy — to whom can you tell it?

30.
Speaking of nature, speaking of destiny, speaking of Heaven's principle —
Who understands the true, hidden design?
Empty talk is all useless.
If you ask about luminous emptiness — who really knows?

31.
The wondrous principle of true emptiness has been transmitted from teacher to teacher.
But who understands the reason why?
When the nature reaches the One Unified — what am I then?
To taste deeply, to savor in secret — water is like salt.

32.
To turn and polish the ground of the heart is like refining the elixir.
Thusly unmoved — the Heaven of Principle.
When all thoughts cease and none arise, true nature appears.
No death, no fear — joy comes naturally.

33.
No dust, no stain, no fear arises.
Thoughts of good and thoughts of evil are all empty.
Awaken to the truth: originally, there is not a single thing.
The light shines in stillness, penetrating everywhere.

34.
Depart from form, depart from appearance, depart from the cycle.
No self, no other, no right, no wrong.
Know the body of original purity and stillness —
Then you know that non-action is also all action.

35.
True nature has no form; the Way has no boundary.
Action and effort only build walls.
Break the shackles at a stroke and the dragon walks free.
When the clouds are gone, the blue sky appears of itself.

36.
Leaving the common dust is like climbing a mountain —
Going up and coming down are both the same.
See through fame and profit — there are no locks —
And every vista, everywhere, is the Buddha's heaven.

37.
If you cannot leave worldly feeling, do not boast.
The moon in the water, the flower in the mirror.
When the day of death comes upon you —
Only then will you regret your misdirected effort.

38.
When worldly feeling is seen through, what is there to say?
No hindrance, no obstruction — this is the true teaching.
Never departing from the wonder within the mystery —
Every place becomes the Heaven of Ultimate Joy.

39.
The joy of the world is originally natural.
Do not blame others, do not resent Heaven.
Receive the bright teacher's guidance with an open heart —
Walking, standing, sitting, lying — it is right before you.

40.
Right before you, joy — the original nature returns.
Sudden awakening — you are the Great Awakened One.
Cut off desire, set down the heart —
The luminous light fills the Heaven of the Limitless.

41.
Beyond the Heaven of Wuji there is no other heaven.
When nature is restored, you are the Great Awakened One.
Ritual, scripture, bowing to appearances — the human heart constructs these.
True joy is the unmoving heaven.

42.
When Bodhidharma came from the west, not a single word.
Your own nature, just as it is — that is the practice.
All conditioned things are false.
Know this: what you bow to is never void.

43.
The great Way and worldly feeling are inherently apart.
To try to have both — that is the heart's confusion.
Set down the bonds of the dust, and true nature appears.
A needle cannot have two points — the name is not in vain.

44.
True nature, always awakened — the Great Canopy Immortal.
When the water is gone, where can waves arise?
Like waking from a dream — sudden, penetrating clarity —
Only then do you know the Three Teachings share one source.

45.
The Three Teachings share one source, transmitted in a single stream.
To fulfill humanity and merge with Heaven — the teaching is the same.
Set down the human heart, and the heart of the Dao appears.
What is right before you — that is the heaven beyond heaven.

46.
"There is a heaven beyond heaven" — so people always say.
An ordinary person who awakens finds it right before them.
Dwelling in the world yet apart from the world, unstained —
That itself is the Great Awakened One, beyond the world.

47.
Did the shackles of home ever truly bind your body?
It is you yourself who tied yourself.
Cut the bonds of dust, depart from form and appearance —
One moment of stillness, and you are the Great Awakened One.

48.
Set down the mortal body, and the dharma body is complete.
This is the final practice of all Three Teachings.
When floating clouds do not arise, the red sun appears —
Did you ever need to search for the light with effort?

49.
If you search for the light with effort, the light will not come clear.
Escaping one cage, you enter another.
You think yourself free of dust and stain —
Not knowing you are still in the muddy pit.

50.
Without thought, without desire, without heedlessness —
Like a child reciting a lesson.
Opening the mouth, before the second line is spoken —
Equal, without appearance, the heart just as it is.

51.
For a little while, not yet long — the worldly person.
Taking the short for the long, seeing the shallow as deep.
Neither drowsy nor weary, luminous clarity appears —
When all thoughts cease, you can penetrate past and present.

52.
Riding the donkey backward, searching for its head.
Carrying your mother on your back while looking for her.
Standing in the ocean, searching for water —
Who can recognize the original truth?

53.
Seeing true emptiness — emptiness is not empty.
When the nature is clear, where does it not penetrate?
Root, dust, heart, dharma — originally, nothing at all.
Only in wondrous function do you know you are one with the Buddha.

54.
Before the shadowless mountain, a single lamp.
Its light shines through the entire earth.
Whoever recognizes this lamp —
That one is the monk who never grows old and never dies.

55.
All the ten thousand things of the world are empty.
Better to turn back and cultivate while you can.
Leave the sea of suffering, reach the other shore —
On Spirit Mountain, keeping company with the Ancient One Who Has No Birth.

Colophon

This is the Talks on Truth (談真錄, Tánzhēn Lù) by Beihai Laoren (北海老人, "Old Man of the North Sea"), the honorific title of Wang Jueyi (王覺一), fifteenth-generation Patriarch of the Yiguandao lineage. The original classical Chinese text was composed by Wang Jueyi; this vernacular edition was compiled and annotated by the Guanghui Cultural Enterprise Editorial Department (光慧文化事業部編輯部). Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com). First English translation. Gospel register — plain, direct, warm. Translated by Shin (真) for the Good Works Library of the New Tianmu Anglican Church.

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Source Text

北海老人談真錄－白話譯註

編整：光慧文化事業部編輯部

《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，陰陽互根，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，橫遍十方。

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。

第二部　真理天道

一、末後一著真空大道

末後一著：末後方傳這一著也。

蓋自天開於子，萬類自「無」入「有」，自「理」入「氣」之所自來也。此天開於子，地闢於丑，人生於寅，以漸入「有」之次第也。午會傳道，二帝三王，道與權合，道法寓治法之中；於時為「春」，乃抽「象」還「氣」之漸。三教聖人，塵視祿位，大闡天人性命，無聲無臭之大源；乃由「氣」還「理」之漸，於時為「夏」。

末後收圓，道在庶人，闡明理天、氣天，窮人心、道心之來源，究理性、氣性之本始。性受太虛空，自天而人；性還太虛空，盡人合天。將視之不見，聽之不聞，體物不遺之神；放彌六合，退藏於密，其味無窮之理。道旨並傳，得之者，希賢希聖；悟之者，成仙成佛。挽斯世為唐虞，登斯民於仁壽。

獨標元神理性，不疾而速，不行而至，無為而成，不生不滅，不增不減，不垢不淨，谷神不死，至理不變之真。

撥除修煉私慾所生之濁精，與夫形質後起終有窮盡之濁氣。

小無極、大無極，念息則洞會交運，盡人合天如彈指；小真空、大真空，理純則渾合無間，返本還源若反掌。發前聖古未發之秘，明千古不明之理；乃由「氣」入「理」之漸，於時為「秋」。

或曰先生所傳一著，神通廣大，證之，點開智慧通天眼，漏出金剛不壞身；與末後大道真經，明心見性、超生了死、出苦還源、成其正果、端坐上青天之說，反復思維，似乎不錯。以「元神」為舍利子、諸法空相、即金剛不壞身，誠然！

但不知末後大道怎講？予曰末後收圓，有相歸無相，有為還無為。無極真性，放之則彌六合，卷之退藏於密，超出三界，非範圍天地而何！

凡所有相，皆是虛妄。世間實有者，惟一合理相；真空法相，即一合理相。萬般有相，終歸有壞，而靈光真性，永劫長存，非真而何！

經者，徑也；由此而行，可到無極理天，非徑而何！

性合無極，明此則明道心所在，見此則見佛性所在，非「明心見性」而何！

性還無極，與無極同體、與天同壽，永免輪迴，非超生了死、出苦還源而何！到此境界，號無極天，非成其正果而何！

端坐上青天，端身正坐，萬慮俱靜，則元神之諸法空相，不行而至；日月星辰，上極穹蒼，即目所見，此神之不行而至也，非端坐上青天而何！

蓋無極真性，內貫一身五臟六腑，識饑識飽；皮毛筋骨，知痛知癢；目之能視，耳之能聽，足之能行，手之能握，心之能應酬萬變，莫非神也！

在外則貫滿虛空，凡四時之升降、星斗之運行、日月之盈虧、物類之大小、人事之往來，觸耳則聞、觸行則覺，神欲往則身從其往，神欲來則身從其來，此至「無」能御至「有」也。

子會開天，此性漸漸入氣入質，而立三界；午會則離質離氣還於無極，而漸成空劫；晝作夜息，望明晦暗，春生冬藏，陽會主生，陰會主收，理一無二，又何疑乎？

問者唯唯！少間又問曰：元神性理，通天徹地，既知之矣；如不經修煉，恐其罡風奈何？

子應之曰：三教聖人皆有修煉之法，而不同今日旁門小道之修煉法也。

非禮勿視、聽、言、動，此儒家之修煉法也。

無人相、我相、眾生相、壽者相，此釋家之修煉法也。

夫人神好清，而心擾之；人心好靜，而慾牽之；常能遣其慾，而心自靜；澄其心，而神自清，自然六慾不生、三毒消滅，此道家之修煉法也。

修煉者，煉去私慾，復還天理之謂也。故孟子曰：養心莫善於寡慾。又曰：盡其心者，知其性也，知其性則知天矣！又曰：存其心，養其性，所以事天也。遣慾寡慾、存其心、養其性，乃明心見性、修心煉性之正法也。

問者感悟，喟然讚嘆曰：今日知三教傳心，當前即是；克己復禮，一言盡矣！但不知金丹之家曰「煉精為立基之始」，是耶？非耶？

子曰：得其心法，則是。如搬運眼觀淫色而心動，則命門相火隨之而動；相火動則爍氣燒乾，血結而為精。元神即元氣也，如星之在天；濁精石也，如星之殞地；化而為石，有化而還為氣，復生於天者乎？未之有也！

吾之煉法，不與眾同，先知精之所失，以不煉而煉之。蓋眼觀淫色而心動則失精；耳聽淫聲、口道淫言、身觸淫物、心生淫想，此皆失精之由。吾則淫色、淫言、淫聲、淫物、淫念，不觀不聽、不言不想，端倪不動，天理渾然，精何從而失乎？與其法施已然之後，不如理禁未然之先，為愈也。

如不明失精之來由，妄施修煉之法，多談龍虎嬰姹，陰陽會合交媾之由，此家本無賊，而引賊入院之事也；不惟不能煉精，精返愈洩，何也？不言嬰姹、金公、黃婆；煉精化氣，煉氣化神，煉神還虛，煉虛還無，還不知「虛」在何處？「無」在何方？言之諄諄有味，修者百無一成。

爾不歸無，焉知無？無為之法，乃妙法也，玄妙也；玄中有妙，妙中有玄也。多由於外感，而後精失，此則不待外感有形之物，而內生無形之精矣。若不得其正，則是如搬運探戰，逼運三車，此揠苗助長，世間本無事，庸人自擾之；此乃磨磚作鏡，畫餅充饑，說者似乎有理，做去百無一成。何也？

「上天之載，無聲無臭。」聲音臭氣皆屬無形，尚非天載，況慾念感生之濁精乎？交感之情，孩童無有，慾火未萌；男子十六陽精通，女子十四天癸至，情識既開，嗜慾漸盛，慾火將熾也。情生則精失，此即所謂世間本無事，庸人自擾之，引賊入院，莫此為甚矣！

蓋心守丹田，則「神」入「氣」中，「無」漸入於「有」，精自生矣！生則如星殞地，還期必難矣！

人自寅會下世，始出此一段靈光；神生氣，氣生形，此自「無」入「有」也。神還無極，則百骸之精皆隨之而還，自然之理，而又何疑乎！

故老子以無為而化，舜以無為而治，孔子以無為而成。

佛曰：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」「觀」之一字，三教同然。佛曰「觀自在菩薩」，道曰「觀空亦空」，儒曰「顧諟天之明命」。由此觀之，三教心法可知矣！

二、勸大眾修行歌

愚道末承師命舟撐維揚　說幾句無為法普渡賢良
無為法原來是古佛密印　無為法原來是三教道綱
儒無為能自慊不憂不懼　道無為能得性不惶不忙
佛無為常自在無恐無怖　一無為了萬法即到天堂
無為法在當前如意即是　只用你仗慧劍割斷柔腸
三心掃四相飛真神即現　煩惱盡妄想除主人自康
仰不愧俯不怍無束無拘　省不疚志無惡何憂何傷
活潑潑瀟灑灑無沾無染　明晃晃亮堂堂無體無方
又逍遙又自在無邊快樂　又明白又靈惺不味清涼
仰彌高鑽彌堅一合理相　火不溺火不焚不壞金剛
千妖出五魔降真常不變　三災臨五雷發法身無防
也無聲也無臭聲臭俱泯　也無人也無我人我雙亡
也無陰也無陽陰陽俱化　也無生也無死生死如常
稱為仙稱為佛強立名字　號為聖號為神多此揄揚
能如是在人間即是天上　能如是在地獄化作蓮邦
不必勞接引佛前來接引　心一靜真性復即見無皇
無庸煩護法神前來護佑　性一見金光現萬邪退藏
認的真養得到超越佛祖　見得實說得出纔算棟樑
這就是無為法真憑實據　豈等於有為法兩頭齊忙
不煉精就煉氣血心用盡　又提上又降下元神勞傷
講陰陽說龍虎不能攝領　論嬰兒道水火難以提綱
講一個主人翁立劈兩下　任憑你糊亂作難脫無常
大周天小周天盡屬小道　煉陰神煉陽神皆落空亡
有陰陽即難逃輪迴之苦　有對偶安能號無上法王
徒勞神不養神磨磚當鏡　總有些小效驗石火電光
到後來大限到不能作主　黑暗暗昏沈沈那是家鄉
到此時方曉得有為無補　始懊悔生前時傳受平常
修道人那一個不為性命　為何不學無為歸根還鄉
這就是愚道末所聞所見　寄天下眾道友細思細量

三、勸女眾修行歌

愚道末承師命開化南方　說幾句俗言語接引女娘
女娘們欲修行非同容易　怎能如男子們自主自當
有翁姑與丈夫又阻又擋　有東鄰與西舍說短說長
有至親有至戚你來我往　有兒童與小女掛肚牽腸
掃不清除不盡凡情俗念　解不開頓不斷愛鎖恩網
怕的是一家人不調不順　不覺的無明火直沖頂梁
一把火燒壞了蓮花寶殿　連累了殿內的不壞金剛
婦道們欲修行如此不易　更可憐修行的這些姑娘
自修性自了命那個知曉　不擇配不婚娶聲名外揚
此說好彼說歹多生議論　人皆濁我獨清誰識行藏
入道時只想著成佛作祖　不過是三五載即上天堂
那知道佛家功無窮無盡　那知道西方路又遠又長
修一日又一日無有效驗　修一年又一年只是平常
又不凡又不聖何等煩惱　又不僧又不俗那樣悲傷
說不盡婦女們修行苦況　且把這要緊話略表數行
那知道婦道們別無出路　不修行怎能出苦海汪洋
臨危時有兒女不能頂替　臨危時有銀錢難買無常
姑娘們不修行別無出路　一失足落紅塵不得安康
有翁姑與丈夫受其轄管　輕則罵重則打那樣淒涼
有情理不敢言吞聲忍氣　只逼的無有路投井懸樑
這就是婦女們無量之苦　又何不立志向打退魔王
有毛病與脾氣急速改變　留一點污一點埋沒性光
心不投意不順反躬責己　不怨天不尤人纔算賢良
眾道友貧與富一樣看待　眾道友過與失總要包荒
彼有長此有短休生愛憎　也無嗔也無恨和氣一堂
將凡情與俗語拋在雲外　將煩惱與妄情一掃淨光
身在世心出世毫無掛念　雖在塵不染塵自有主張
常參禪常打坐不急不燥　常誦經常燒香無怠無荒
現如今明人出真道發現　無為法傳天下普渡賢良
有緣的婦女們聊通一線　霎時間將地獄化作蓮邦
最怕的苶緣人聞言不信　執望著有為法難見老娘
心不掃相不飛怎曉明路　心不明性不見那是家鄉
色是空空是色那個知曉　有中無無中有那個昭彰
誰曉得無為法有著有落　誰曉得無為法不空不亡
誰曉得無為法無影無象　誰曉得無為法無思無量
誰曉得無為法不驚不怖　誰曉得無為法不慌不忙
誰曉得無為法無人無我　誰曉得無為法無短無長
誰曉得無為法無生無死　誰曉得無為法無弱無強
誰曉得無為法常快常樂　誰曉得無為法又清又涼
說不盡道不盡無為奧妙　寫不出畫不出無為異常
婦女們若不明無為大道　落東土受苦楚空來一場
婦女們若能明無為大道　在天上不下世常伴無皇
瀟瀟灑無拘束自在無盡　活潑潑無牽纏逍遙無疆
桑變海海變桑與我無礙　天翻地地翻天與我無妨
三災侵八難臨萬象無壞　千奸出五魔降一毫難傷
我說的盡都是真情實話　萬望你婦女們仔細參詳
參得透行得到超凡入聖　認的真守得定歸根還鄉
最怕你心不明是非莫辨　定盤星錯認了投入火場
貪有形與有象投入魔黨　樂有為與有法得罪上蒼
大周天小周天原非無上　陰五雷陽五雷豈能久長
半空中天橋現莫云正路　就地上蓮花生休坐當陽
有佛迎與佛接穩穩勿動　賜仙丹與妙藥萬萬莫嘗
有好聲與細韻耳莫聽受　有清香與美味鼻休評章
這皆是空中裏降得魔考　起貪心主人翁立時著傷
這些話婦女們更宜切記　怕的是那魔至忘了真常
你想想本來性那有貪來　有貪心輪迴中不能躲藏
真實話不虛假絲毫難盡　擱下筆絕了白為紙不長

今遇明師指　透出太極圖
神合無極理　性守太虛空

四、談真詩偈五十五首

1. 大道分明在心頭　有作有為盡下流　識得當前真靜土　萬部丹經一筆勾
2. 凡情已了夜得燈　不隱不現真性宗　勸君休撈水中月　一輪皓月在當空
3. 修行大眾理看穿　休泥丹田與玄關　真性身中無定所　佛在心頭無影山
4. 玄關一竅引誘人　及到彼岸捨此心　人生壽限難滿百　何不早早將師尋
5. 不離真性即是功　應用無染徹底清　家鎖頓斷罣礙了　荷擔如來大英雄
6. 真性常住萬法空　形形色色影無蹤　妙行無方那有象　靈光無殿亦無宮
7. 法身遍界化無邊　真性聚散無方圓　大而能小人難見　不似日月不似天
8. 一念不生無死活　靈靈惺惺即是佛　凡有所住皆假像　不執不著彌六合
9. 人情世事如水波　一腳跳出是非窩　自在菩薩常常守　五蘊皆空為大羅
10. 萬法皆空無去來　那有酒色與氣財　世人先埋後來死　未見先死後來埋
11. 能所兩忘神自明　智理俱泯由天聽　易占辭寡吉人象　三昧無諍大英雄
12. 玄關丹田也非真　及到彼岸捨此心　放下塵緣成大道　貪嗔兩忘無我人
13. 真修無為誰人能　世間財色作賓朋　貪嗔不起大劫脫　清靜無為即天宮
14. 莊嚴佛土亦非真　無住妙行養道心　色空兩忘常常淨　靈光充塞無處尋
15. 身心放下真性如　無人無我是工夫　一靜即超三界外　化無所化無不無
16. 三教傳心別無功　不泥富貴不泥窮　酒色財氣處處有　住塵離塵大英雄
17. 人心不悟夜無燈　真性不復有何能　百尺竿頭再進步　光明寂照處處通
18. 念盡不起有何言　靈靈惺惺樂自然　遊遍大千何嘗動　無疆無界無方圓
19. 真性無去亦無來　不現因墜酒色財　身在大海反覓水　那個家鎖頓得開
20. 荷擔如來一人無　依假作真為工夫　放下塵緣得至樂　何思何處何所圖
21. 希聖希賢少有能　詐言妄語人皆聽　道德宜修誰肯信　舉步輕狂竟相從
22. 天堂地獄何嘗無　全憑自己擇路途　光明大道幾個走　灣灣小徑人人趨
23. 西方路上差人多　皆因有水起風波　若入萬有心不動　即是如如一佛陀
24. 妄果自謝即脫離　幻境皆空出蒙迷　洗足上岸莫等候　候佛接引是愚痴
25. 愛網無闌愛不纏　千緣來時若無緣　禪定若在熱鬧場　四面皆水不生漣
26. 心生於性意生心　意轉為情愛金銀　只因一念無了期　真神迷昧似海深
27. 凡情看淡不累心　何須礦中去求金　有為無補那個曉　真道冷落幾人尋
28. 大道冷落無人尋　尋得源頭是真人　若人獨得道中妙　高舉慧劍劈碎琴
29. 真性現時口難言　如同嬰兒盼明天　無人招引哈哈笑　樂中之樂對誰談
30. 論性論命論天理　誰人曉得真玄機　空口言來皆無補　若問虛靈那個知
31. 真空妙理皆相傳　誰人知得所以然　性到一合我怎樣　深味潛嚐水如鹽
32. 背磨心地似煉丹　如如不動理中天　念盡不起真性現　無死無怖樂自然
33. 無塵無垢無恐生　念善念惡盡皆空　悟得本來無一物　光明照寂處處通
34. 離色離相離輪迴　無人無我無是非　當知本然清靜體　方知無為無不為
35. 真性無相道無邊　有作有為有遮欄　枷鎖頓斷蛟龍走　雲盡自然露青天
36. 脫離凡塵如登山　上時下時總一般　識破名利無關鎖　到處風光盡佛天
37. 凡情不離休自跨　水中月影鏡中花　一朝大限臨頭上　始悔當年用意差
38. 凡情看破有何言　無罣無礙是真詮　時時不離玄中妙　處處皆為極樂天
39. 世界極樂本自然　莫尤世人莫怨天　明師指點虛心受　行立坐臥在當前
40. 當前快樂本性還　頓悟即是大覺仙　割斷情欲心放下　靈光充塞無極天
41. 無極天外別無天　性復即是大覺仙　禮經拜相人心造　極樂乃是不動天
42. 達摩西來一字無　自性如如是功夫　一切有為皆是假　當知南無南不無
43. 大道凡情本相離　兼得其妙是心迷　放下塵緣真性現　針無兩利名不虛
44. 真性常覺大羅仙　水盡何處起波瀾　如夢初醒豁然貫　纔知三教是同源
45. 三教同源一脈傳　盡人合天無異言　人心放下道心現　目前即是天外天
46. 天外有天人恆言　凡人悟得在當前　位世離世無沾染　即是世外大覺仙
47. 家鎖何嘗將身纏　自己卻把自己拴　斬斷塵緣離色相　一靜即是大覺仙
48. 放下凡身法相成　即是三教末後功　浮雲不起紅曰現　何嘗有心去尋明
49. 有心尋明明不明　出離此籠入彼籠　自覺自身無塵垢　那知還在泥水坑
50. 無思無欲無所忽　即相孩兒去背書　開口未念第二句　平等無相心如如
51. 暫而未久世俗人　取短續長淺見深　不困不乏靈明現　念盡即能貫古今
52. 倒騎驢兒把頭尋　背著老娘找母親　身在大海反覓水　誰能識得本來真
53. 見了真空空不空　性明何處不圓通　根塵心法原無物　妙用方知與佛同
54. 無影山前一盞燈　照徹大地放光明　有人識得此燈者　便是長生不老僧
55. 世上萬物總是空　不如回頭早修行　脫了苦海登彼岸　靈山陪伴老無生

Source Colophon

北海老人談真錄白話譯註。Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com). Source URL: taolibrary.com/category/category9/c9042.htm. The Morality Books Library states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通).

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