Taishang Laojun Xuwu Ziran Benqi Jing 太上老君虚无自然本起经

The author is unknown.

It was probably compiled during the Northern and Southern Dynasties. Bianzheng Lun (Treatise on Discriminating Orthodoxy) by Monk Falun of the Tang Dynasty quotes the Tiandi Benqi Jing (Scripture of the Origin of Heaven and Earth), which is suspected to be the same as this scripture.

It consists of one volume and is included in the Xu Daozang (Supplementary Taoist Canon).

Taishang Laojun Xuwu Ziran Benqi Jing 

It is also recorded in Volume 10 of Yunji Qiqian (Seven Bamboo Tablets of the Cloudy Satchel). This scripture expounds on the origin of all things in nature and the methods for cultivators to uphold the state of emptiness and naturalness. The scripture proclaims that "the Dao is the Three Ones". The Three Ones refer to the Grand Beginning, the Grand Simplicity and the Grand Origin; they also denote heaven, earth and humanity, form, spirit and qi, red, yellow and white, as well as emptiness, non-being and vacuity. The integration of the Three Ones gives birth to all things. There also exists the Three Ones within the human body, which govern human good and evil, righteousness and iniquity. The scripture states that "those who can realize this will attain the Dao". It further asserts that when the Dao had not yet transformed into spirits, it was entirely free from desires and indifferent. Therefore, those who cultivate the Dao in the mortal world should also empty their minds, shut their ears and eyes, eliminate the five desires and six passions, recite scriptures and contemplate the spirits, and understand that their inherent nature is pure, quiet, empty and non-being—then they will naturally attain the Dao. There are three methods to uphold emptiness and naturalness: the highest method is to comprehend the origin of the Dao and penetrate its profound subtleties; the middle method is to guard the spirit and eliminate desires, returning the spirit to the Crimson Palace; the lowest method is also to rid oneself of emotions and desires, and block one’s ears and eyes. In addition, there are methods such as daoyin (guided qi movement), circulating qi, refining flying elixirs and compounding medicines, swallowing talismans and wearing seals, conducting sacrificial rituals and observing omens—these are all active methods, which can only prolong one’s lifespan and enable corpse liberation, but cannot lead to attaining the Dao and achieving eternal life.

The core philosophical connotations of this scripture are deeply rooted in the theoretical system of Taoism, and its exposition of the Three Ones echoes the Taiji philosophy in the Daozang (Taoist Canon), reflecting the integration of cosmological concepts and cultivation practices in traditional Taoist thought.