老君曰：“天地媾精，陰陽布化，萬物以生。承其宿業，分靈道一。父母和合，人受其生。始，一月為胞，精血凝也。二月成胎，形兆胚也。三月陽神為三魂，動而生也。四月陰靈為七魄，靜鎮形也。五月，五行分藏以安神也。六月，六律定腑用滋靈也。七月，七精開竅，通光明也。八月，八景神具，降真靈也。九月，宮室羅布，以定精也。十月氣足，萬象成也。元和哺食，時不停也。
Laozi said: "Heaven and Earth united their essences; yin and yang spread and transformed, and all things came to be. Receiving the karma from their past lives, they were allotted their spiritual nature according to the one Path. When father and mother come together, a person receives life. In the beginning, the first month forms the bao, as essence and blood coagulate. In the second month it becomes an embryo, as form and shape begin to appear. In the third month the yang spirit becomes the three hun-souls, which move and generate life. In the fourth month the yin spirit becomes the seven po-souls, which quietly stabilize the body. In the fifth month the five phases each take their organ, to settle the spirit. In the sixth month the six pitch-pipes steady the organs, to nourish the spirit. In the seventh month the seven essences open the orifices, connecting with light. In the eighth month the eight luminous spirits are complete, and true spirit descends. In the ninth month the palace chambers spread out, to stabilize the essence. In the tenth month the qi is full, and all forms are complete. The primal harmony then nurses and feeds, never pausing in time."
太一帝君在頭，曰泥丸君，總眾神也。照生識神，人之魂也。司命處心，納生元也。無英居左，制三魂也。白元居右，拘七魄也。桃孩住臍，保精根也。照諸百節，生百神也。所以周身，神不空也。元氣入鼻，灌泥丸也。所以神明，形固安也。運動住止，關其心也。所以謂生，有由然也。予內觀之，歷歷分也。
The Great One, Emperor Lord, resides in the head and is called the Mud-Pill Lord; he governs all the gods. Illuminating Life, the Consciousness Spirit, is the human soul. The Director of Destinies dwells in the heart and receives the source of life. Wuying resides on the left and controls the three souls. Baiyuan resides on the right and binds the seven spirits. The Peach Child dwells in the navel and protects the root of essence. It illumines all the hundred joints, giving rise to a hundred gods. Thus throughout the entire body, no god is absent. Primordial Qi enters through the nose and pours into the Mud-Pill. Thus the spirit is bright and the body firm and secure. Movement, rest, staying, and stopping—all are governed by the heart. This is why we speak of life: there is a reason for it. When I observe inwardly, all is clearly distinguished.
心者，禁也，一身之主。心能禁制，使形神不邪也。心則神也，變化不測，故無定形。所以五藏藏五神，魂在肝，魄在肺，精在腎，志在脾，神在心，所以字殊，隨處名也。心者，火也，南方太陽之精，主火。上為熒惑，下應心也。色赤，三葉如蓮花，神明依泊，從所名也。其神也，非青非黃，非大非小，非短非長，非曲非直，非柔非剛，非厚非薄，非圓非方。變化莫測，混合陰陽。大包天地，細入毫芒。制之則正，放之則狂。清淨則生，濁躁則亡。明照八表，暗迷一方。但能虛寂，生道自常。永保無為，其身則昌也。以其無形，莫之能名，禍福吉凶，悉由之矣。所以聖人，立君臣，明賞罰。置官僚，制法度，正以教人。人以難伏，唯在於心，心若清淨，則萬禍不生。所以流浪生死，沈淪惡道，皆由心也。妄想憎愛，取捨去來，染著聚結，漸自纏繞，轉轉繫縛，不能解脫，便至滅亡。由如牛馬，引重趨泥，轉增陷沒，不能自出，遂至於死。人亦如是，始生之時，神元清靜，湛然無雜。既受納有，形染六情，眼則貪色，耳則殢聲，口則耽味，鼻則受馨，意隨健羨，身欲肥輕，從此流浪，莫能自悟。聖人慈念，設法教化，使內觀己身，澄其心也。”
The mind means restraint; it is the master of the whole body. The mind can restrain and control, keeping both body and spirit from deviation. The mind is spirit itself, changing unpredictably, and so it has no fixed form. That is why the five organs each store one of the five spirits: the ethereal soul in the liver, the corporeal soul in the lungs, essence in the kidneys, will in the spleen, and spirit in the heart. Their written names differ, but they are named according to their location. The mind corresponds to fire, the essence of the great yang of the south, and governs fire. Above it becomes the planet Yinghuo, below it corresponds to the heart. Its color is red, and it has three lobes like a lotus flower, where the divine brightness dwells—hence it is named accordingly. As for that spirit: it is neither blue nor yellow, neither large nor small, neither short nor long, neither crooked nor straight, neither soft nor hard, neither thick nor thin, neither round nor square. Its transformations cannot be fathomed; it blends yin and yang. Vast, it encompasses heaven and earth; subtle, it enters a hair's tip. Restrain it and one becomes upright; release it and one becomes wild. When pure and still, life arises; when turbid and agitated, death comes. Brightly it illuminates the eight directions; dimly it confuses a single region. If one can only remain empty and still, the way of life naturally becomes constant. Forever guarding non-doing, one's body then flourishes. Because it has no form, nothing can name it; misfortune and blessing, good and bad fortune, all arise from it. Therefore the sages established rulers and ministers and clarified rewards and punishments. They set up officials and instituted laws and measures precisely to teach people. People are hard to subdue, and it lies only in the mind: if the mind is pure, then ten thousand misfortunes do not arise. That people wander through birth and death and sink into evil paths is all due to the mind. Deluded thoughts, hatred and love, taking and rejecting, coming and going, stained attachment gathering and congealing—gradually they entangle themselves, binding themselves more and more, unable to break free, until they reach destruction. It is like an ox or horse pulling a heavy load into the mud: it sinks deeper and deeper, unable to get itself out, until it dies. People are also like this. When first born, the spirit-origin is pure and still, limpid and without admixture. But once it receives and takes in what exists, the form is stained by the six emotions: the eyes crave colors, the ears cling to sounds, the mouth indulges in flavors, the nose receives fragrances, the mind follows strong desires, and the body wants to be fat and light. From this they wander on, and none can awaken themselves. The sages, in compassionate concern, established teachings and transformed people, causing them to look inward at their own bodies and clarify their minds.
老君曰：“諦觀此身，從虛無中來。因緣運會，積精聚氣，乘業降神，和合受生，法天像地，含陰吐陽，分錯五行，以應四時。眼為日月，髮為星辰，眉為華蓋，頭為崑崙，布列宮闕，安置精神。萬物之中，人最為靈。性命合道，人當愛之。內觀其身，惟人尊焉。而不自貴，妄染諸塵，不淨臭穢，濁亂形神。熟觀物我，何疏何親。守道長生，為善保真。世愚役役，徒自苦辛也。”
Laozi said: "Examine this body carefully—it comes from emptiness. When conditions come together, essence and energy accumulate, and carried by karma, the spirit descends and takes birth in union. It models itself on Heaven and imitates Earth, holds yin and emits yang, and is apportioned among the Five Elements to correspond to the four seasons. The eyes are the sun and moon; the hair is the stars; the eyebrows are the canopy; the head is Kunlun. Palaces and towers are laid out, and the spirit is settled within. Among all things, the human being is the most spiritual. When essence and life unite with the Dao, people should treasure it. Looking inward at this body, only the human is honored—yet people do not value themselves. They recklessly stain themselves with dust, becoming impure and foul, muddying body and spirit. Look deeply at self and things—what is distant, what is close? Guard the Dao and attain long life; do good and preserve the true. The foolish of the world toil endlessly, only bringing suffering and hardship upon themselves."
老君曰：“從道受分，謂之命；自一稟形，謂之性。所以任物，謂之心。心有所憶，謂之意。意之所出，謂之志。事無不知，謂之智。智周萬物，謂之慧。動而營身，謂之魂。靜而鎮形，謂之魄。流行骨肉，謂之血。保神養氣，謂之精。氣清而駛，謂之榮。氣濁而遲，謂之衛。總括百神，謂之身。萬象備見，謂之形。塊然有閡，謂之質。狀貌可則謂之體，大小有分謂之軀。眾思不測，謂之神。邈然應化，謂之靈。氣來入身，謂之生。神去於身，謂之死。所以通生，謂之道。道者，有而無形，無而有情，變化不測，通神群生。在人之身，則為神明，所謂心也。所以教人修道，則修心也。教人修心，則修道也。道不可見，因生而明之。生不可常，用道以守之。若生亡則道廢，道廢則生亡。生道合一，則長生不死，羽化神仙。人不能長保者，以其不能內觀於心故也。內觀不遺，生道長存。”
Laozi said: "What is received as a share from the Dao is called destiny. What is endowed with form from the One is called nature. That which responds to things is called the mind. What the mind recollects is called intention. What intention brings forth is called will. To know all things is called intelligence. When intelligence extends to all things, it is called wisdom. What moves and cares for the body is called the Hun-soul. What is still and stabilizes the form is called the Po-soul. What circulates through bones and flesh is called blood. What protects the spirit and nourishes the qi is called essence. Qi that is clear and quick is called rong. Qi that is turbid and slow is called wei. The totality of the hundred spirits is called the body. The complete manifestation of all phenomena is called form. What is solid and obstructing is called substance. What has an appearance that can be modeled is called the physique; what has divisions of great and small is called the torso. What is unfathomable in all its thoughts is called spirit. What responds to transformation in a vast and distant way is called numinosity. When qi enters the body, it is called life. When the spirit departs from the body, it is called death. That which enables the continuity of life is called the Dao. The Dao is existent yet formless, nonexistent yet possessed of feeling, transforming unpredictably, connecting with spiritual beings and all living things. When it is present in a person's body, it becomes the divine luminosity, which is what is called the mind. Therefore, to teach people to cultivate the Dao is to cultivate the mind. To teach people to cultivate the mind is to cultivate the Dao. The Dao cannot be seen; it is made clear through life. Life cannot be permanent; one uses the Dao to preserve it. If life perishes, the Dao is abandoned; if the Dao is abandoned, life perishes. When life and the Dao become one, one attains long life without death and becomes a feathered immortal. People cannot preserve this for long because they cannot look inward at their own minds. If one looks inward without neglect, life and the Dao endure forever."
老君曰：“人所以流浪惡道，沈淪滓穢，緣六情起妄，而生六識，六識分別，繫縛憎愛，去來取捨，染著煩惱，與道長隔。所以內觀六識，因起六欲。慾從何起？慾自識起。識從何起？識自慾起。妄想顛倒，而生有識。亦曰自然，又名無為。本來虛靜，元無有識。有識分別，起諸邪見。邪見既興，盡是煩惱。展轉繫縛，流浪生死，永失於道矣。”
The Lord Lao said: "The reason people wander through the evil paths and sink into filth and defilement is that the six senses give rise to delusion, which produces the six consciousnesses. The six consciousnesses discriminate, binding them to aversion and craving, coming and going, grasping and rejecting, defiled by afflictions, forever separated from the Path.
Therefore, by inwardly observing the six consciousnesses, the six desires arise. Where do desires come from? Desires arise from consciousness. Where does consciousness come from? Consciousness arises from desire. Deluded thinking and inversion produce conscious awareness. It is also called naturalness, and also called non-action. Originally empty and still, there was fundamentally no consciousness. Once there is conscious discrimination, all kinds of wrong views arise. Once wrong views flourish, they are nothing but afflictions. Bound round after round, wandering through birth and death, one forever loses the Path."
老君曰：“道無生死，而形有生死。所以言生死者，屬形不屬道也。形所以生者，由得其道也。形所以死者，由失其道也。人能存生守道，則長存不亡也。又曰：人能常清靜其心，則道自來居。道自來居，則神明存身。神明存身，則生不亡也。人常欲生，而不能虛心，人常惡死，而不能保神。亦猶欲貴，而不用道；欲富，而不求寶；欲速，而足不行；欲肥，而食不飽也。”
The Old Master said: “The Dao has no birth or death, but forms have birth and death. When we speak of birth and death, this applies to form, not to the Dao. The reason a form is born is that it attains the Dao. The reason a form dies is that it loses the Dao. If a person can preserve life and hold fast to the Dao, they will endure forever and not perish.
He also said: “If a person can constantly keep their mind pure and still, the Dao will come of its own accord and dwell within them. When the Dao comes to dwell within them, the divine spirit remains in the body. When the divine spirit remains in the body, life will not perish. People constantly desire life, yet cannot empty their minds; people constantly hate death, yet cannot preserve their spirit.
This is just like wanting to be honored but not using the Dao; wanting to be wealthy but not seeking the treasure; wanting to go fast but not moving one's feet; wanting to be fat but not eating one's fill.”
老君曰：“道以心得，心以道明。心明則道降，道降則心通。神明之在身，猶火之因卮也。明從火起，火自炷發。炷因油潤，油藉卮停。四者若廢，明何生焉。亦如明緣神照，神託心存。水由形有，形以道全。一物不足，明何依焉？所以謂之神明者，眼見耳聞，意知心覺，分別物理，細微悉知，由神以明，故曰神明也。”
老君曰：“所以言虛心者，遣其實也；無心者，除其有也；定心者，令不動也；安心者，使不危也；靜心者，令不亂也；正心者，使不邪也；清心者，使不濁也；淨心者，使不穢也。此皆以有，令使除也。四見者，心直者，不反覆也。心平者，無高低也。心明者，無暗昧也。心通者，無窒礙也。此皆本自照者也。粗言數語，餘可思也。”
老君曰：“知道易，信一作「通」道難。信一作「通」道易，行道難。行道易，得道難。得道易，守道難。守而不失，乃常存也。”
老君曰：“道也者，不可言傳口授而得之。常虛心靜神，道自來居。愚者不知，勞其形，苦其心，役其志，躁其神，而道愈遠，而神愈悲。背道求道，當慎擇焉。”
老君曰：“道貴長存，保神固根。精氣不散，純白不分。形神合道，飛昇崑崙。先天以生，後天以存。出入無間，不由其門。吹陰煦陽，制魄拘魂。億歲眷屬，千載子孫。黃塵四起，騎羊真人。金堂玉室，送故迎新。”
老君曰：“內觀之道，靜神定心。亂想不起，邪妄不侵。固身及物，閉目思尋。表裡虛寂，神道微深。外藏萬境，內察一心。了然明靜，靜亂俱息。念念相系，深根寧極。湛然常住，杳冥難測。憂患永消，是非莫識。”
老君曰：“吾非聖人，學而得之。故我求道，無不受持。千經萬術，惟在心也。”