First, it establishes the general setting, narrates the background story, outlines Yin Xi's practice, and discusses some fundamental problems of talking about the ineffable and transmitting the mysterious. Next, the inherence of the Dao in the world is described together with an outline of the way in which the adept can make this inherence practically useful to himself or herself. A more concrete explanation of the theory and practice, including meditation instruction, is given in the third part. The fourth part deals with the results of the practice and with the way of living a sagely life in the world. The fifth and last part is about "returning" (''fan'' 反); it describes the ultimate return of everything to its origin, and explains the death of the physical body as a recovery of a more subtle form of participation in the Dao. (2007:1114)

1. Western Ascension Laozi ascended to the west to open up the Dao in India. He was called Master Gu; skilled at entering nonaction, Without beginning or end, he exists continuously. Thus steadily ascending, he followed his way and reached the frontier. The guardian of the Pass, Yin Xi, saw his () ''qi''. He purified himself and waited upon the guest, who in turn transmitted Dao and virtue to him. He arranged it in two sections. (said ): I'll tell you the essentials of the Dao: Dao is naturalness. Who practices can attain (). Who hears can speak (it ). Who knows does not speak; who speaks does not know. Language is formed when sounds are exchanged. Thus in conversation, words make sense. When one does not know the Dao, words create confusion. Therefore I don't hear, don't speak; I don't know why things are. It can be compared to the knowledge of musical sound. One becomes conscious of it by plucking a string. Thought the mind may know the appropriate sounds, yet the mouth is unable to formulate them. Similarly Dao is deep, subtle, wondrous; who knows it does not speak. On the other hand, one may be conscious of musical sounds, sad melodies. One then dampens the sounds to consider them within. Then when the mind makes the mouth speak, one speaks but does not know. (tr. Kohn 1991:223-224)