If the karma original: 業; the law of cause and effect resulting from one's actions of sentient beings is virtuous, then their perception is also virtuous. This extends to the ruler of the nation, the kings, the great ministers, the provincial officials, and the common people—even to the plants, trees, birds, beasts, fish, and turtles, as well as parents, wives, children, brothers, and all kinsmen. Thus, good and evil arise from the heart; auspicious and ominous signs respond in the Heavens; their operation lies with the spirits, and their retribution is revealed through the Way original: 道 (Dao); the fundamental, underlying principle of the universe. When one's movements harmonize with the spirits and one's responses connect with the Way, there is nothing that is not shaped by karma.

A question was then asked: "If both good and evil are created from karma, and since that which is 'created' has no permanent foundation, then karma itself is not eternal. If the creation of karma is not eternal, how can one leave it behind to realize the Way?"

The Heavenly Worthy original: 天尊 (Tianzun); a high-ranking celestial deity in the Daoist pantheon replied: "Because sentient beings dwell in evil, I bid them to create good. If one severs all evil, then 'goodness' itself is naturally forgotten. Once goodness is forgotten, the 'creating mind' also ceases. Once the creating mind ceases, disordered thoughts do not arise. When disordered thoughts do not arise, the quieted intention remains still. When the intention is so still that even 'stillness' no longer exists, then both stillness and chaos are forgotten. When stillness and chaos are both forgotten, afflictions original: 煩惱 (fannao); similar to the Buddhist concept of kleshas, refers to the mental states that cloud the mind and cause suffering are severed. Once afflictions are severed, it is called 'Attaining the Way.' Yet, in truth, there is nothing to be severed and nothing to be attained; only then does one meet the True Eternal. All things are empty, and throughout all, there is no 'result' to be found."

The High Elder Laozi original: 老子; the legendary sage and founder of Daoism, here acting as a disciple to the higher Heavenly Worthy bowed his head, praised these virtuous words, and addressed the Supreme One, saying: "Heavenly Worthy, what is the name of this scripture... this scripture?"

The Heavenly Worthy said: "It is called the Scripture of the Primal Beginning’s Response and Transformation."

Laozi asked: "When the Heavenly Worthy speaks the scripture, why do you not spread it in the name of the 'Supreme One' referring to Laozi's own title, but instead call it 'Primal Beginning'?"

The Heavenly Worthy replied: "There are two reasons. First, my teacher is the Primal Beginning original: 元始 (Yuanshi); referring to the Primordial Celestial Worthy, the highest deity. He observed all gates of the law and entrusted them to me. What I speak now is the teaching of the Primal Beginning, so I call it by his name. Second, all things in heaven and earth receive their substance and spirit from the Primal Beginning. The energy of the Way original: 道氣 (Daoqi); the vital breath or essence of the universe responds and transforms to create their bodies. From the beginning to the end, the scripture governs these transformations, nourishing and protecting them original: 亭毒; a classical term meaning to nourish, bring to maturity, and protect without abandoning them for even a moment. Therefore, it is named the Scripture of the Primal Beginning’s Response and Transformation."

Volume I of the Scripture of the Primal Beginning’s Response and Transformation