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The first chapter of the West Ascension

Lao Jun rises to the west, opens the way to Zhu Qian, Mr. Gu, is good at doing nothing, does not end, never begins, and lasts forever.

It is to ascend, and to experience the pass. Guan Ling Yin was happy to see the anger, fasted and treated the guests, in order to talk about morality, listed in two articles.

Tell the Tao, the cloud is natural, the walker can get, the hearer can speak. Those who know do not speak, and those who speak do not know, so those who speak hear each other with sound;

Those who do not know will be annoyed by words, and they will not know what to do.

For example, those who know the sound know the sound with the strings, the heart knows the sound, but the mouth cannot preach it, and the Tao is deep and subtle, and the person who knows does not speak.

The sound of recognition is sad, the sound is suppressed, and the heart makes the mouth speak, and the speaker does not know.

Dao Shen Chapter 2

Lao Jun said:

The Tao is profound and esoteric, the abyss of nothingness; although the son hears the Tao, his heart is not slight; therefore, the book is not exhaustive.

Writing scriptures and texts, learning to be the same, the son should be a treasure, the inner mind is thinking, and the way of nature is not with the child.

If you are happy, you will bow again: dare to ask what to do.

Kindness is the third chapter

Lao Jun said:

Those who are good at calligraphy will be able to write their words, and those who are good at talking about their things will be able to understand their words. Reluctant and diligent, get the way.

There is nowhere for righteousness, and righteousness returns to itself; it is not subject to evil, and evil spirit goes away by itself; the so-called inaction, the Tao naturally helps.

Not good at the shrine, the ghost avoids it, does not work to God, is ordered indefinitely, has no advance or retreat, who conspires, for the sake of yes, is unnatural.

Happiness is the first thing: I will hear my fate today.

Chapter 5 of the Tao Elephant Chapter

Lao Jun said: The Tao is invisible, and it is like a trance. For example, the planting trees are not grown, and the branches and leaves are not visible; the meeting place is water, wind and fire, and the four seasons are bound; the qi is the land of the living, and the aggregation and condensation are slightly stronger; the taste is different, sweet, bitter, pungent, alkaline, acid, how many qi are in the line, and the strength and weakness of the fruit are uneven. The same name is different, and their own business causes.

From the opposite sex, and there is a body, including the Yin and Yang Dao, as a relative, the way of life is not the same kind, all people are not human, the original out of nothingness, this out of nothingness, grateful for the spirit of life.

For example, the attacker, the strings are passed manually, and the palace merchant horn is a feather, and the breath is breathed. The body and mouth are the foundation, the Tao is the first element, the silence is in the void, so the Tao is natural, and the five tones are shaken, so it is connected with the music.

Scattered yang thinks that it is bright, and the cloth qi becomes six roots; from there is life and death, the Tao is scattered; to go to the original and the end, scattered and simple to pour the pure; the Tao changes very much, and wants to return to its truth.

The sixth chapter of the Birth of the Dao

Lao Jun said:

As for the birth of all things, love and deeds are connected.

If the bad is reformed, such as the extinction is reborn, the five elements are formed, the yin and yang are combined, and the tossing and changing are the essence of matter.

My thoughts are the way, the original out of the dark, the foolish do not know, they call themselves suitable for life, the son has no Taoist eyes, and the living beings are safe.

The characters of heaven and earth are empty and empty; one is born from nothing, with the same name; it is also the original and wrong, and it is used correctly; the words are not words, but they know their sincerity; they should discuss with the Ming, and do not fight with foolishness.

The son takes the orthodox religion, do not believe in the evil and listen to the evil, how to know the evil, the son is inclined to things, how to know the foolishness and does not observe the feelings, ask the question for the Tao, ask the scriptures for the scriptures, ask the truth without the end, know the foolishness and the dark, but know how to seek blessings, do not know the sin infant, but know how to nourish the body, but do not know the form of killing.

The posture of a baby, noble and generous, suddenly out of shape, know that it is not very raw, and have no shoes to be white, which can be made forever.

What is the wonderful meaning, it is to want to fall in love with each other; father and son are deeply gracious, not to listen to each other, do not be ashamed, laugh at people from far and near; cover up the evil and promote the good, the gentleman is the sect.

Chapter 7 of the Evil Righteousness

Lao Jun said:

Cults should be righteous, and they should be natural; therefore, if there is good fortune, they should plant roots; if they receive something, they should see the kernel of the seed.

Saying goodbye to this, there is falsehood and truth, false Taoism cultivates form, true Taoism cultivates God, true God channel, can die and survive, God can fly and move mountains, and the form is dust, how can it know.

Ears and eyes, voice, sorrow for the son; the nose and mouth are happy, the fragrance is resentment; as an annoyance, itchy and cold; it means the shape of thought, sorrow and sorrow; I am confined to the body, knowing that it is a great trouble; looking at the past and looking at the present, who has finished the form; I am still white-headed, old and mature.

I abandon the vulgar, disgusted with leaving the world, hold the yuan and keep one, and be too immortal.

The son can not keep it, but he sits on the honorable official, the son can not move, the gods are at peace, the son can donate desires, and everything can be done, the son can do nothing, and the son knows that the son is strong.

Today, the son said, the dew is perfunctory, the analysis is dissolved, the truth is distinguished, the son should accept the truth, and the Tao is diligent.

The Tao is clear, the scriptures are the first to learn, the ability to be imparted, regardless of the rich or the poor, the education and pleasure, not the relatives, the ability to take, the literature and the people, the learning and teaching, not the teacher.

Chapter 8 of Heaven and Earth

Lao Jun said:

Heaven and earth and people are the origin of the Tao, all of which come from the prime, the beginning of the void element, and the essence of the light, the subtlety of the mystery.

For example, there is a light spring under the pit of ten thousand miles; it is very turbid and slight, and it is difficult to see through the bottom of the sand; it is slender and dark, and it is not known why; it is also like the soul of the deceased, and the soul of the deceased cannot be seen; the pure yin is in harmony, and the yang cannot be distinguished.

The past and the future, depending on the example, see the past; can not be reasoned, An can know the death; for example, the dumb person, can not pass on the words; for the deaf bullet palace businessman, how can the person hear; only the argument has its wisdom, taught like words; self-professed to understand its feelings, the heart can not Dan; is the reason for the loss of life, An can know the yuan.

Acts Sura 9

Lao Jun said:

If the son walks the way, he should know the source of wisdom; he knows that he is not the only child, but he must be right about the cause; each has his own destiny and fate; he has the same way and has the root of virtue; he does not ask about learning in the world, and he is not happy with the sermon.

Greed, profit, honor, and favor, and benevolence, and kindness, and wealth, and not mourn poverty, will return to anger, and have nowhere to fix the cause, and cannot learn from the Master, and can solve problems.

My way is like a hair, who should be able to distinguish clearly; since the beginning of the last life, everything is more like sand and dust; moving is full of calamity, and I am very diligent; I have learned nothing, but can understand nature.

Hua wants to return to the truth, the stems and leaves are like the roots, for the Tao to return to the ancestors, to know the beginning of the beginning, when the son is not enlightened, do not be related.

volume

Chapter 10 of the Confessional Chapter

Lao Jun said:

I reiterate to the son, the son should accept the truth, the Tao is based on nothing, virtue is based on benevolence, etiquette is humble with righteousness, and kindness is a friend, benefit is the first, and faith is the first to be effective.

There are also pseudo-worlds, although they are tempted by each other; they are thinly known by the world, and they are decorated with each other; before the words are spoken, they are behind the lame turtles; benevolence, righteousness, propriety, and faith are abolished, and morality is desolate and corrupt; they do not use the Tao to mock each other, but to supplement each other with wealth; for example, it is not advisable to see that it is not advisable to learn from the shadow; if words are like a sound in the response, how can the wind gather; the pseudo-world religion is like this, if it has been lost for a long time.

The people of the world, who is the only one who is the master; the obsessed pass on from one to the other, and teach each other; the evil and the false come into the truth, and the void is like nothing; the self-hypocrisy is not true, and the greed is greedy; the very positive is reverting, and the blind holds the blame for itself; like the wood is on fire, it also burns and rots.

Chapter 12

Lao Jun said:

Contemplating the times as the Tao, keeping the mind in thinking; the Tao Qi and the three lights, thinking about the body and the cure; as if dreaming, the gods come and go; indifferent, thinking and thinking; self-professed to have no desires, do not know the difference in thoughts; or the spirit is still coarse, and they know that there are still many things; when things are prosperous, they will move, and if they move, they will conspire outside; they will think about the first of danger, and those who are in danger will not be in danger; they will soon be declining, and those who are declining will not live.

It is difficult to gather things and things by looking at one's reputation; claiming to be famous by one's name must be tempted by one's being; they all sit in greed, and greed is to blame; those who are greedy are seriously ill, and they have been accustomed to greed for a long time; they will gradually grow, but they will not be cured by acupuncture.

He also does what he wants, is quiet and self-controlled, does not admire the master of others, and does not admire the mastery of others.

Sura al-Vinaya XIII

Lao Jun said:

What the scriptures say, what the law says; prosperity is not as subtle as subtle; reality is not as good as fiction, and number is not as good as hope; there are many evils, and it is better to be in a hurry than to be late; those who are prosperous will be abolished, and those who are prosperous will decline.

The saint is wise, but does nothing, says nothing, and does nothing, who can know this.

Even is not as odd, more than less. It is difficult to follow the virtuous, and it is difficult to follow the benevolence. Its righteousness is less dependent.

Knowing ignorance, cardinal of the Tao.

Emptiness and nothingness, what use of immortal flying. The avenue is vast, and all of them are encircled. The son can understand what is right and wrong, and who can chase after the truth of words.

Chapter 14

Lao Jun said:

The words are profound, and the commandments are secret. Heaven and earth are all born from one. If the Son does not shine, he will not distinguish between the False. The child is determined to have, but there is no disease, and in order to have a baby, there is no end for hundreds of millions of years.

The words are subtle, and the son cannot be separated;

Don't donate all your desires first, don't let your mind be easy, live in a quiet place, meditate on the room, and keep one of the ten thousand books.

If there is no truth, there will be no truth, and the son will not be able to say goodbye, and if there is no word, the son will not be decided, but when it is done, it will be destroyed again and again.

The Tao has truth and falsehood, blessing has evil and auspiciousness, crime has public and private, and there is delicacy in the clear; it is better to be simple than to know the past and the future.

It is the eighteenth chapter of the Tao

Lao Jun said: The ancient people who were the Tao were all natural, so their Tao was always the same. If it is strong, it is not true. Husband, why is it that he has thoughts, so he is contrary to the Tao.

It is a vessel of the basket, in which the user has the virtual and the real, the size of the square circle, the length and the shortness, the width and narrowness, listen to what people do, and do not fight with others. Good people lie in the world, such as the world. If it is not in conflict with all things, its virtue will always return. With its emptiness, there is no desire.

Those who desire are the root of evil, and those who are none, the origin of heaven and earth. I don't know its roots, I don't know its origins. The saints, there is no way to assist them when they want to enter.

It is a person who is good at my way, that is, in a thing, knows the heavens and the gods, and makes the mystery fatally. Learn to have different names and analyze the same reality, and get the same deed and forget different names.

Chapter 20 of the Tao Void

Lao Jun said:

The Taoist, the nothing. If the void is real, the absence is also the existence.

The Heavenly One, when he is swept by one breath, is purified and reborn in all things, and has different shapes.

It is a saint who knows that virtue is chaotic and Xuantong, just as heaven and earth are quiet and keep one. Therefore, with the same heart and the earth and ignorance, with the same body and no body with the Tao, and then the heavenly Tao flourishes. Those who return to their minds with their will will also go but cannot be driven away, and those who stay cannot be sent. Those who are far away cannot be poor beyond infinity, and those who are close are within themselves, and no one can see them.

It is a gentleman who does not look or listen all day long, does not speak or eat, and holds the mystery with inner knowledge. The husband wants to see nothing, he wants to hear nothing, he wants to speak, he wants to eat. Thin and lonely, you can't get it and taste it, and you return to nothing. If you can always be pure and do nothing, your qi will recover by itself. Return to the unborn and without the body, without the body, the body is complete. Heaven and earth are full, and the year is always preserved.

Roll down

Chapter XXIV

Lao Jun said:

The emptiness of the body is also, and all things are supreme, and the heart is nothing, and the harmony returns.

Therefore, those who are good at cultivating themselves hide in their bodies and do not come out, and Tibetan people do not see others.

Therefore, the rule of a gentleman must first die in the country; if he dies, the country will prosper; and the people will not dare to disperse, but will be restored.

If you can know the usual, you will do the opposite, and everyone will be happy, and you will be born with life. If you lose it, your life will be exhausted.

The world is big, very long, and the dark and unknowable. Those who know go to it, those who want it are far away, and those who are near are far away.

It is not entrusted to the world, nor to the ghosts and gods, nor to all things. Always take emptiness as the body, but also take nothingness as the mind. These two are the same as the bodyless body and the heartless mind. It can be said that guarding the gods, guarding the gods and mysteries, is the same way.

Chapter 25

Lao Jun said:

The wise man is thoughtless and careless, often empty and quiet, cultivating his body, and all things are cultivated.

The changeler is greedy for the treasures of the world. to be as quick as possible. Then the military revolution broke out, and the disaster was born inside, and the country was in turmoil and the people were tired.

The husband country is people-oriented, and those who work for the people will be abolished. The so-called treasure is infinitely treasured, and the thief is also sharp. Therefore, it is said: The son can know one, everything is done, there is no intention to stay, and the ghosts and gods are lurking.

Chapter 26 of my command

Lao Jun said:

My life is mine, not heaven and earth. I do not see, I do not hear, God is not born, and I have been with the Word for a long time.

I rule with heaven and earth, and I defend myself.

Instead of doing good to all, not doing righteousness, not doing faithfulness, not doing respect, not practicing love, all things are profitable. Often indifferent and inactive, the road returns. Therefore there is no light for the gods and men, and there is no name for the saints.

Chapter 29 of the People's Chapter

Lao Jun said:

The reason why the people died early is because the people are the ears of their own orders. It is not the destruction of ghosts and gods in heaven and earth, it is like it, and it is also because of its shape.

Therefore, there is nothing that comes into being, and there is no form, not to mention the failure of success.

People want to be long-lasting, cut off their feelings and desires, their minds are asked, their lives are reversed, and the contract of form and god can be long-lasting.

There is chapter 34

Lao Jun said:

The Tao is not me, everything is there. All things do not know themselves, and the Tao claims to be self-conscious.

All men were born of God, and they did not know that God was born of themselves. The king is virtuous to the people, and the people do not know that they are virtuous.

Therefore, the saint hides the god inside, and he can't come out. Guarding his mother, his son is complete. And the people are prosperous, and the country is protected. Xuan Xuan is full of accumulation, and the life is long.

If a person can try to know all things in heaven and earth, but he does not know what he is born from, he is not aware of it.

Sura al-Tawn 39

Lao Jun said:

Happy, I repeat you: Mr. Gu, my body is also. Now he will return to his senses, and he will be nameless. Extinction exists, and it lasts forever. I am gone, and I will return to the original.

Suddenly, I was gone. Si Xu, the building is bright and hot, and the five colors are yellow. Joyful out of the atrium, kowtow and say:

May God and man see each other again, give one thing, and be able to keep the Yuan.

That is, looking up, hanging in the air, going to the ground dozens of zhang, its golden people, survival and death in a trance, old and young impermanence, said:

I re-admonish, and I keep it. Remove the dirt and stop the thoughts, and keep the mind quietly. All dirt is removed, everything is finished, and the commandment of my way.

The ring was restored. I don't know what to do, I cry and admire, retire from the official position, abandon my thoughts and keep one, and everything is done.

Introduction to "Lao Tzu's Ascending to the West".

Xisheng Jing, a Taoist classic, the full name is "Laozi Xisheng Jing", the author and the date of writing are unknown. According to the Southern Song Dynasty Zhao Xiben's "Chronicles of Mr. Zhaode's Reading", the scripture was written by Yin Xi of Hangu Guan according to Lao Tzu. Yin Xizi Gongdu, Zhou Tianshui people. King Kang was a doctor, he looked up at the heavens, and knew that there was a saint who would go west, and he begged for the Hangu Guan Order. Sure enough, he met Lao Tzu in Hangu Pass, welcomed him as a teacher, and sought the Tao, Lao Tzu gave him five thousand words of the Tao Te Ching, and Yin Xi became enlightened. Because the title of the sutra is "Lao Jun Xisheng, Kaidao Zhu Qian, and Mr. Gu", it obviously has Lao Tzu's idea of worshipping Taoism and suppressing Buddhism, and quotes Buddhist terms such as "three karma" and "six roots", and the book was written after the introduction of Buddhism and the emergence of Taoism. This scripture is mentioned in Ge Hong's "Legend of the Immortals" of the Eastern Jin Dynasty, which can be known to have been written by Taoist priests in the late Han Dynasty, Wei and Jin dynasties. Volumes 346 and 347 of the Daozang contain three volumes of the Song Huizong's Imperial Commentary on the Western Ascension Sutra, with a total of 39 chapters, and Chen Jingyuan's Commentary on the Western Ascension Sutra in six volumes, also with 39 chapters, and the two texts are different.

The book uses four-, five-, or word-count sentences to illustrate Lao Tzu's idea of quiet and non-action.

First of all, the "Tao" is explained. It is said that "the natural one is the root of the Tao", "nothingness gives birth to nature, nature gives birth to Tao, Tao gives birth to one, one life of heaven and earth, and heaven and earth give birth to all things". "Nature" and "one" both mean nothingness. All things begin with "nothingness", and "nothingness" is also the root of the Tao, which is the integration of nothingness, nature, and Tao. And "the root of the Tao of the Void Trance, the origin of the Tao of all things." The "Tao" that exists in the objective material world is born out of nothingness, although it gives birth to living beings, reproduces all things, and supports the entire universe, it is a trance, invisible and intangible, just a colorless, tasteless, empty and ghostly thing.

The theory of the origin of the universe in the "Western Ascension Sutra" is consistent with what Lao Tzu said in the "Tao Te Ching" that "all things in the world are born from being, and some are born from nothing". Lao Tzu said that "things in the world are born from existence" because the world in his eyes exists objectively and tangible, but Lao Tzu cannot give a scientific answer to the origin of all natural things such as mountains and rivers, trees and flowers, birds and animals, wind, clouds, thunder and lightning, so in his rational thinking, he uses the inexplicable and incomprehensible "Tao" that derives all things in heaven and earth. Lao Tzu's inexplicable "Tao", "The Book of Western Ascension" is also inexplicable, it has to admit that the "Tao" is unfathomable, the secret is unsearchable, "the Tao is deep and subtle", "the Tao is profound and very esoteric", anyway, it is esoteric and unknowable, so simply do not say it, so in the end, "The Book of Western Ascension" only says that "those who know do not speak", and they can experience it.

The "Western Ascension Sutra" discusses the relationship between form and God, and believes that form and god are mutually reinforcing, saying that "God gives birth to form and forms God, and God cannot be self-generated without form, and God cannot be formed and cannot be self-formed." The contract of form and god is more symbiotic and more compatible. It is believed that the form and the god are mutually beneficial, and the "god is born of the form" is given the primacy. From the perspective of human beings, the human body as a physical body is a kind of virtual element of the tangible, "born of me in the void, put me in nothingness", only the void is eternal and immortal, so as long as the "hold the yuan and keep one, excessive immortals" as long as you pay attention to the nature of nothingness, you can become immortals, and only pursue the tangible reality, then the specific form will eventually be destroyed. If you let your mind reach the state of "non-action" that is naturally empty, it will not matter from birth to death, life is death, death is life, and everything will be immortal. Starting from the relationship between form and spirit, the "Western Ascension Sutra" puts forward the difference between "false way" and "true way". It is believed that "pseudo-Tao cultivation of form" means "cultivation of form" means having action and desire, while "cultivating the spirit of the true way" purifies and cultivates the mind, including the enjoyment of these faculties that are in addition to "ears, eyes, voices, and feelings" and "nose and mouth". "Cultivating the body" and "cultivating the spirit" are fundamentally opposites, and in order to pursue the "true way", it is necessary to abandon desires and keep a quiet mind, that is, the so-called "contemplation of the way". But if we deliberately contemplate Shinto, it is contrary to the theory of "non-action". Therefore, he said that "it is like a dream, and the gods come and go", and in a kind of spiritual realm of doing nothing and letting it be natural, in the natural and unintentional like a dream, the realm of "thinking about the Tao" has been reached.

When discussing self-cultivation, the "Western Ascension Sutra" focuses on "removing dirt and stopping thoughts, and meditating and keeping one". Everything in the world is complicated and filthy, and the natural state of non-action is not integrated with the cultivation of the mind, so Lao Tzu advised Yin Xi, saying that he could not raise the gods, and returned to the way of nature because he was greedy for high-ranking officials and had too many dirty thoughts, if he could not be moved by the surrounding materials, he could "be at peace with the gods", and everything would be accomplished. In order to pursue eternal and immortal physical immortality, it is necessary to give up the desire to perish the body, and abstinence is for the sake of health rather than stifling life.

The "Western Ascension Sutra" also discusses the art of governing the country, highlighting the idea that "the country is people-oriented", believing that the ruler's greed for treasures will cause chaos, and the tired people will lead to the destruction of the country. He advocates "doing nothing, doing nothing, the country and the people are rich". The root of this is still that people want to go to desires and "do nothing".

Chen Jingyuan of the Northern Song Dynasty spoke highly of the "Western Ascension Sutra", saying that it advocated being void, keeping softness, and returning to nature. In fact, the spirit of the "Tao" expounded in the "Western Jing Sheng" is almost the same as Lao Tzu's "Tao Te Ching", which can be regarded as a further development of the "Tao Te Ching".

Yuan Shizu was among the first batch of Taoist books that should be banned as a Taoist book.