《太上一乘海空智藏经》Vol. 1

The Supreme One Vehicle Scripture of Haikong Zhizang (Sea Void Wisdom Treasury) is included in the Scripture and Teaching Section of the Three Caverns (Dongzhen/Dongxuan/Dongshen) in the Zhonghua Daozang.

The opening of the Prefatory Chapter says that Haikong Zhizang saw Yuanshi Tianzun (Celestial Worthy of Primordial Beginning, one of the supreme Daoist deities) roaming through other worlds and arriving at Mount Miaoyue in the Land of Ultimate Bliss. Haikong Zhizang sat upright in the state of the rectified mind, beneath a Qianlin tree (a type of tree named in the scripture). He and his one thousand three hundred disciples had all attained the penetrating power of contemplative insight, with clear, unobstructed understanding. In a single instant they could illumine everything in the Three Realms (the Desire Realm, Form Realm, and Formless Realm), including mountains, rivers, and the great earth; the Six Destinies (the six destinations of sentient beings in cyclic existence); the Four Modes of Birth (womb-born, egg-born, moisture-born, and transformation-born); and both sentient and insentient things—all were fully penetrated and illumined without exception. The light of wisdom was vast and broad, like a turning Dharma wheel, and all myriad kinds returned to emptiness and quiescence.

The practitioner’s mind and spirit are clear and bright; they comprehend the principle of the mysterious, wondrous, and quiescent; they maintain purity and stillness, think with single-minded focus, dwell securely in an upright place, and finely examine subtle principles, so that no evil can intrude.

Haikong Zhizang’s title was Shangzhi Tongzi (Youth of Supreme Wisdom); there were also Guangmiao Tongzi (Youth of Wondrous Light), Zhending Tongzi (Youth of True Concentration), Xianqing Tongzi (Youth of Immortal Minister), and others, all of whom were his retinue (attendant disciples).

It then says that to the west of the land there was a great city named Baoju (Gathering of Treasures), with a circumference of more than four hundred li. This city was majestic and beautiful, the finest in the world; compared with the cities and towns of the eight directions, it was especially splendid.

At that time, a disciple named Fayi came forward and said to the teacher, “Great Virtue, why have you without cause given rise to such a lowly thought? Your wisdom is peerless; not only do the ruler and the people of the whole realm revere and admire you, but even within the Three Realms (in Daoism, the Realm of Desire, the Realm of Form, and the Formless Realm) you are worthy of praise. Why debase yourself and stoop to seek the Great Dao from others? How can we endure such a situation and go plead with our teacher? This is utterly absurd. I hope you will no longer speak or act in this way.”

The teacher replied to Fayi, “Worthy sir, do not cling to this. Suppose someone stands atop a high terrace and looks down, seeing that millions of people below are not as high as he is. The people below look up and feel that the terrace seems to pierce the clouds, remote and unreachable. The person above considers himself the highest, beyond anyone’s reach, and so gives rise to the thought: The height I now occupy is the summit, the most supreme; there is nothing higher. He does not know that above this there are still the Twenty-Eight Heavens (the celestial hierarchy in Daoism), the Three Pure Ones (Sanqing), and the Jade Capital (Yujing, the immortal capital in Daoist tradition), immeasurably high and distant. Those below see only this terrace, know that it is high, yet cannot reach it, and so suppose there is nothing in the world higher than it; thus they too give rise to feelings of inferiority. They are separated from those above by a great distance, as if in a foreign land, yet they do not find this strange; if they can barely climb up to it, they consider themselves sufficient. Both kinds of people have lost the Middle Way. My wisdom surpasses that of the person above who thinks himself high; why are you today like those below who harbor a sense of inferiority? If they look down on me, I will go visit them, and I will not thereby lose my reputation.”

"If he surpasses me, I will practice according to this, and great benefit will be gained. Why do you say this is unreasonable?" When the disciple heard these words, the doubts in his heart suddenly opened, and he was instantly enlightened. He then prepared offerings: banners and canopies (flags and parasols), carriages, incense and flowers, music and performers, and all kinds of precious treasures in immeasurable quantities.

At noon, when the sun was about to reach its zenith, the Master mounted the carriage and set out. Fifty thousand disciples accompanied him, all endowed with great wisdom, deeply versed in the source of Dharma (the root of Buddhist and Daoist teachings), and clear about the marks of emptiness. What is called "empty marks are not empty" means that although all marks are empty, this is not annihilation; within marks there is fundamentally no real self, and because marks are unfixed and unreal, it is so. Each disciple likewise prepared treasures and offerings and attended the Master as they traveled together. When they reached beyond the mountains, they halted the carriages to rest, leisurely wandering among the waters and marshes.

Among the assembly was a disciple named Dahui. He stepped forward, knelt upright, and greeted the Master: "The road is long; crossing mountains and ridges, are you fatigued? Today I wish to seek instruction, and I hope the Master will listen to my shallow words." The Master replied, "Ask, and I will listen carefully."

Dahui said: "The Master's virtue is profound; even gods and humans cannot fathom it. All things revere you as they would serve their parents; sentient beings take refuge in you and regard the Master as the great shore (a place of safety). The Master's discussions and words are a model for people; the words you utter cannot be taken lightly. If we encounter that person, I ask to debate him first. If I can hold my own against him, the Master may remain silent, and your reputation will become even more honored. There will be no need to labor through back-and-forth debate; you will naturally gain great fame. Is this reasoning not so?"

The Master replied: "It is just as you say, with no difference."

Zhizang and his party walked into the mountains and from afar caught sight of the Heavenly Worthy. His countenance was radiant and his form upright, like a Vajra King; his light illumined the valleys, like the rising morning sun. His majestic bearing was grand and his demeanor dignified. The crowd gazed at him in astonishment. Zhizang and his disciples were all stunned and pale: some wanted to hide, some leaped for joy, some trembled with fear, some were ashamed and uneasy; thoughts arose differently in each heart, and their manners were all different. Coming closer, the group alighted from their carriages and sat down in order. They remained fearful and unsettled, as though they had lost something. After a long while, the Heavenly Worthy’s face showed a smile, joyful as if laughing. Only then did the retinue gradually calm down, their breathing becoming steady.

Zhizang’s disciple Dahui (a worthy) rose and stepped forward, stood before the Heavenly Worthy, bowed and greeted him, and inquired after his well-being: “Wandering in the mountains, is your body still well?” The Heavenly Worthy answered him one by one. When he had finished, Dahui said further: “I have heard that the Greatly Virtuous One is at ease with spiritual powers, has unobstructed eloquence, and can know the past events of people over distant kalpas (extremely long cosmic cycles); he can also discern what people seek and desire in their hearts, and his wisdom illumines all things, boundless and unobstructed. Therefore he is called a Heavenly Worthy. We have some questions today and hope you will explain them in detail.”

The Heavenly Worthy replied to Dahui: “Good, good, good man, state your questions.” Dahui then asked: “Among all dharmas in the world (all principles and methods of practice), which is most able to lead people to attain the fruit of the Dao (the fruition certified through cultivation)? Which most enables one to attain wisdom? Which most enables one to attain spiritual powers? Which most enables one to attain still extinction (the state transcending afflictions and birth-and-death), reach Wuwei (non-action) and unobstructedness, and dwell in the supreme foremost? Among these four paths, what are the causes and conditions for cultivation? What differences are there in what is obtained, and how do the attainments differ from one another? Please explain them separately and clearly, so that we, together with our retinue and the people of our country, may cultivate together.”

The Heavenly Worthy replied to Dahui: Excellent question, excellent question! One who asks as you do will surely build great bridges for the people of the world, provide great boats, and prepare great carts, helping living beings transcend and ascend and become people who possess the Dao. I will now analyze and explain it for you, so that those who have not heard it may also understand and thereby attain deliverance. Listen single-mindedly and discern carefully.

Good man, people in the Three Realms (the Realm of Desire, the Realm of Form, and the Realm of Formlessness) cultivate in different ways: some are restless, some are calm; some are dull, some are intelligent. The so-called foolish are not necessarily muddled and slow; the so-called wise are not necessarily those with wondrous, penetrating higher wisdom. Restless people will not remain restless forever, nor will calm people remain calm forever. Generally speaking, some surpass others and some fall short. Naming them according to the more prominent aspect: the restless are called “restless people,” the calm are called “calm people,” the intelligent are called “wise people,” and the dull are called “foolish people.”

Looking at these four types of temperament, some are intelligent yet flighty, and some are dull yet calm. Those who are intelligent but flighty cannot attain the Dao-fruit. The reason is that their wisdom is not yet perfect, and restlessness further aggravates the agitation of the mind, so their petty cleverness runs about in all directions. Since the mind is unsettled, they can hardly hold fast to either good or evil, and therefore cannot attain the Dao.

Then what is the Dao-fruit? There are five kinds of Dao-fruit: first, the fruit of the Earth Immortal; second, the fruit of the Flying Immortal; third, the fruit of Freedom; fourth, the fruit of No Outflows (the state free from affliction and outflow); and fifth, the fruit of Wuwei (the state beyond fabrication, naturally non-acting). The minds employed for these five Dao-fruits differ, but ultimately they all return to the same source. To cultivate and attain these fruits, one should take a calm mind as the foundation. When the mind is calm and single-focused, whatever one cultivates will surely succeed.

What is cultivation? For each of the five fruits, one must cultivate five matters. Those who cultivate the Dao should understand the causes and conditions of these five matters, as well as the direction toward which the mind is to be directed.

If a person practices the methods of taking herbal and mineral preparations and grain avoidance (bigu), devotes himself single-mindedly to studying the profound and mysterious subtleties of Daoism (that is, the subtle realm of the Dao), aspires in heart to mountains and forests, lives in seclusion and withdraws from the world, feeds on clouds and mist, exhales and inhales vital Qi, and abandons sweet, rich, and greasy foods so that the body becomes light, agile, and strong, thereby escaping aging and death—this is the Earth Immortal (Dixian; an immortal cultivated on famous mountains in the human world).

If a person is born into a wealthy and noble household, dwells in splendor, and is free of illness and affliction, yet can eat vegetarian food for a long time and keep away from sensual desires, this too is called an Earth Immortal.

If a person is born into the world with strong and vigorous vitality, whose mind and spirit yearn for the root of the Dao, who does not eat the flesh of sentient beings, and who practices compassion, his lifespan can reach one hundred and twenty years; this too is called an Earth Immortal. Such practitioners are also called Longevity Immortals (Shouxian; immortals renowned for long life).

Those who wish to strive with all their might to become Earth Immortals should work hard to accumulate learning and be firm in intention. If the practice of taking such preparations is stopped midway, the body will become ill; if the mountain retreat is abandoned midway, danger will follow. People whose thoughts are scattered cannot hold to a single thought (single-mindedly guarding the Dao-mind), and those whose mind-spirit is restless cannot become calm and still. If the mind is not single-minded and thoughts are not quiet, one cannot long reside in famous mountains, swallow pine sap, and drink clear spring water. From this one knows that in cultivating Earth Immortality, the most important thing is a quiet mind. Even if one’s natural capacity is ordinary and one does not read scriptures, as long as one can practice according to the above methods, one can attain the fruition of Earth Immortal.

Good man, if someone practices the Ten Good Deeds (the ten wholesome actions, such as not killing, not stealing, and not engaging in sexual misconduct), observes the precepts without ever breaking them, rectifies body and mind, practices grain avoidance and complete fasting, skillfully restrains the six sense faculties (eyes, ears, nose, tongue, body, and mind), is not stained by defilement, makes speech and conduct accord with norms, is outwardly and inwardly consistent, travels through famous mountains, feeds on clouds and mist, and cultivates these methods, that person is a Flying Immortal (Feixian; an immortal who can ascend to heaven and fly away).

Then by what mental power can one attain Flying Immortality? It still requires a quiet mind, firm and unmoved. Even a person of upright mind-nature who has not extensively read profound Daoist scriptures such as the Dadong need only single-mindedly observe the pure precepts to be like a precious lapis lazuli pearl, luminous within and without. By cultivating the methods described above, one can attain the fruition of Flying Immortal.

Good people, if someone can deeply penetrate and understand the precepts, with dignified and proper demeanor, and all actions of body and mind accord with inner principles, even heavenly beings revere and make offerings to that person. His spiritual powers and transformations are inexhaustible, manifesting everywhere; whatever his will directs toward, nothing is unattainable. He does not rely on taking elixir pills, yet is naturally satisfied; when he wishes to eat, as soon as a thought arises, food comes before him. Such a person in the world is free in body and thought, roams mountains, forests, marshes, and shores without fear, and can maintain long life without illness or affliction. This is called “freedom” (zizai).

Then, by what mental power can one obtain the karmic reward of this freedom? One should cultivate the work of wisdom (zhiye) while calming the mind. Although the body may be moved by external conditions, the mind should be as firm as a mountain and as immovable as the earth. Even if one cannot yet fully attain profound wisdom and the supreme Dharma, as long as one cultivates the foundation of wisdom without ever slackening, practices spiritual powers (supernormal wondrous abilities), focuses on subtle thoughts, and steadies the will, one can, within subtle thoughts, emanate bodies and go to immeasurable places. If one can master these methods, one attains the fruit of freedom.

Good people, if someone can illuminate and thoroughly understand all principles of the Dharma, can discern the thoughts in others’ minds without error in great or small details, and can also contemplate the movements of the various heavens, knowing the good and evil karmic conditions of beings’ actions (the causal links brought about by good and evil deeds), as well as the signs of decline and change and every single action—such a person can benefit immeasurable multitudes. When encountering those who can be saved, with a single movement of thought he can cause them to be liberated. He constantly cultivates the precepts, studies various wondrous scriptures, and the foundations of cultivating the Dao are all thoroughly clarified. He can enter the gateways of all spiritual powers and the realms of all wisdom, and can also enter the boundary between “emptiness” and “existence” (emptiness means that all things lack self-nature; existence means the existence of phenomena). He receives, upholds, and practices all scriptures of the Supreme Great Dao (the highest Dao revered in Daoism), and therefore no longer has afflictions. The various afflictions—such as afflictions arising from wrong views, afflictions arising from wrong beliefs, and afflictions arising from the three poisons of greed, anger, and delusion (desire, wrath, ignorance)—he abandons and keeps far away, and thus can enter the realm of all wisdom.

All kinds of afflictions—including the afflictions of lacking right view, the afflictions of lacking right faith, and afflictions such as greed, hatred, and delusion (the Three Poisons)—should all be abandoned and left far behind, with no attachment remaining. The so-called five attachments are: the eyes’ craving for beautiful forms, the ears’ craving for sounds, the tongue’s craving for delicious flavors, the nose’s craving for fragrances, and the body’s craving for smooth and soft tactile sensations. All such attachments must be cut off without residue, making the six entrances (the six gates of perception: eyes, ears, nose, tongue, body, and mind) pure. What the six entrances receive and what they contemplate should all be the profound scriptures within the “Three Caverns” (Dongzhen, Dongxuan, and Dongshen—the three major divisions of Daoist classics).

There are also external “knots,” namely bonds and entanglements. The so-called three knots are: first, wanting to enter the realm of the Dharma but not understanding its principles, and thus it becomes a bond; second, wanting to follow companions in cultivating the Dao (the Way) but being obstructed, and thus it becomes a bond; third, all vow-powers of practice being unable to be fulfilled, which also becomes a bond. If these bonds can be forever cut off without leaving the slightest residue, the mind will suddenly become open and clear; this is the “fruit of no outflows” (wulou guo; the fruit of cultivation no longer defiled by afflictions).

By what power of mind, then, can one obtain the fruit of no outflows? One should cultivate wisdom. Even if one cannot obtain all the various supernormal powers, one should diligently cultivate together all the gates of immeasurable wisdom revealed by Tai Shang (the honorific title for the supreme deity in Daoism): making one’s thinking subtle and refined, firming one’s resolve, attaining clear and penetrating understanding, and becoming skilled in expounding and debating the meaning of the Dharma, so as to be able to save and transform people. Within this life and on into the future, never retreating, one climbs the ladder stage by stage; ultimately reaching the unsurpassed Dao will no longer be far away. If one cultivates according to this method, one can obtain the undefiled fruit of the Dao.

Good man, the fruit of Wuwei (non-action) is entering the unsurpassed Dharma gate of stillness. This is so because the realm of stillness is precisely Wuwei, and Wuwei is precisely the realm of stillness. What is the realm of stillness? It is neither arising nor dying, and therefore can attain long life; it is neither destroyed nor changed, and therefore can respond to transformations. Wuwei is precisely youwei (conditioned action), and youwei is precisely Wuwei: through Wuwei, youwei is produced; through youwei, one enters Wuwei. The realm of stillness is precisely resonant response (ganying), and resonant response is precisely the realm of stillness: through the realm of stillness, resonant response is produced; through resonant response, one returns to the realm of stillness. The realm of stillness is precisely wondrous existence (miaoyou); through wondrous existence, youwei is produced, and then through youwei, one enters Wuwei.

The stillness-realm (jijing) is precisely resonance (ganying), and resonance is precisely the stillness-realm; from the stillness-realm resonance arises, and through resonance one returns to the stillness-realm.

The state of stillness and quietude is the source of resonance; resonance is generated from the state of stillness and quietude, and then through resonance one returns to the state of stillness and quietude.

The stillness-realm is the source of wondrous existence (miaoyou). If words assign it “being,” it cannot be equated with nonbeing; since it is neither nonbeing nor being, this is called Wuwei (non-action).

The teaching of Wuwei does not posit a [distinct] realm, and therefore it is called Wuwei.

By what power of mind can one attain the fruit of Wuwei? One should cultivate all kinds of wisdom, bring all kinds of spiritual powers (shentong) to perfection, fulfill all practices, and become supreme among heavenly and human beings.

It is neither being nor nonbeing; nor is it not-being, nor is it not-nonbeing.

Because there is no seeing, it is regarded as nonbeing; because there is resonance, it is regarded as being.

This, then, is Wuwei, the supreme fruit.

Notes:

• Stillness-realm: refers to the pure, quiescent, unborn and undestroyed original realm.
• Resonance: refers to the function by which the mind connects with all things and responds to them.
• Wuwei: a Daoist term referring to accordance with nature and freedom from fabrication; it is not the passive idea of “doing nothing.”
• Spiritual powers: extraordinary abilities possessed after successful cultivation.

Furthermore, good son, Mahāmati (the name of a bodhisattva, meaning “one who possesses great wisdom”), since you have already attained the root of great wisdom, you should cultivate the “three aspects.” The so-called three aspects are “the aspect of existence” (youxiang, the contemplation that clings to the real existence of all things), “the aspect of non-existence” (wuxiang, the contemplation that clings to the emptiness of all things), and “the aspect of neither existence nor non-existence” (feiyou feiwuxiang, the contemplation that transcends the two extremes of existence and non-existence). If one contemplates these three aspects as they really are, one can enter the source of wisdom.

However, the paths of contemplating the three aspects are not all the same. Some sentient beings begin from “the aspect of existence” and then reach “the aspect of non-existence”; some begin from “the aspect of non-existence” and then return to “the aspect of existence”; and there are still others whose minds are inherently independent and outstanding, who need not rely on these two aspects and can directly see the true aspect of existence and non-existence.

Good son, if there are sentient beings who practice as students of emptiness, constantly turning their minds, contemplating from “existence” to “non-existence,” and forming the thought: “I see all things; although I now see them as existing, in the end they must return to non-existence”—one should know that such people believe everything is void and that there is no real thing; they have neither serene and luminous wisdom, nor the wisdom that contemplates emptiness, nor the wisdom of responsive attunement (responding to conditions and capacities). Such people hold the “annihilationist view” (duanjian, the biased view that all dharmas are cut off and utterly nonexistent). They appear to have wisdom, but in fact they contravene the essential purport of emptiness.

Again, suppose someone constantly turns their mind, contemplating from “non-existence” to “existence,” and forms the thought: “All things in this world are born from non-existence; originally they did not exist, but now they exist. By what causes and conditions do they arise? They must arise because of non-existence.” Such a person insists that existence is all born from non-existence, and takes non-existence as the ground of existence; single-mindedly clinging to this, they fall into biased attachment. One should know that such a person holds a “narrow view” (xiajian, a view confined to one corner), and though they appear to have wisdom, they have in fact lost the essential purport of the Middle Way.

Again, suppose someone constantly turns their mind, observing existence and non-existence within “neither existence nor non-existence,” and constantly forms the thought: “Sentient beings in the world are neither truly existent nor absolutely nonexistent.” Their reasoning is: if one says they exist, they will ultimately return to non-existence; if one says they are nonexistent, what is seen before the eyes is still existent. If one must insist on determining things in this way, then it becomes “indeterminate,” and indeterminate karma cannot be fixed in nature; therefore it cannot give rise to wisdom.

A Vernacular Interpretation of The Supreme One Vehicle Scripture of the Ocean of Emptiness and Treasury of Wisdom

The karmic retributions of human and heavenly beings should be understood as occurring within the Six Realms: where there is physical form, there is karmic retribution; when the form perishes, the retribution disappears with it. To view the world through such contemplation is merely a partial view, not true wisdom. These three kinds of partial views all cause people to lose the root of wisdom.

Good man, if someone contemplates the three realms of existence—the desire realm, the form realm, and the formless realm—and gives rise in mind to the thought that everything is void, that is empty stillness and silence; it cannot generate or nourish the myriad things, and it is utterly without movement or stillness, unable to resonate or respond.

Good man, for example, a great mountain can raise cloud vapor, and cloud vapor can again transform into rain. Principles of this kind all involve existence giving rise to existence; from this one may conclude that to regard all things as returning to nothing is the biased clinging that sees only empty stillness and does not see generation and transformation.

There are also those attached to existence, who hold that things with form and substance are truly existent, and that apart from form and substance there is nowhere that can be called existence. Others cling to neither existence nor nonexistence. Good man, for example, the sound of the wind spreads in all four directions, yet the nature of wind is not empty nothingness; it is simply elusive and cannot be grasped. If one says wind is truly existent, it still cannot be obstructed; echo is likewise so. One should understand that principles of this kind pertain to neither existence nor nonexistence. If those who cultivate learning hold such views, they too will all lose the root of wisdom.

Good man, if someone contemplates the three aspects and gives rise to four notions—wondrous existence, wondrous nonexistence, coarse existence, and coarse nonexistence—then by understanding these four notions one will naturally see the principle of neither existence nor nonexistence.

What is called wondrous nonexistence? It is Dao-nature. Why is the principle of Dao-nature itself wondrous nonexistence? Because it is profoundly deep and still, and yet can resonate in response to all things. If one abides in the realm of profound stillness and contemplates all existents, one sees only signlessness; if one abides in the realm of responsive resonance and contemplates all existents, one sees signs.

Good man, if one says Dao-nature is entirely nonexistent, yet within it there is response; if one says Dao-nature is entirely existent, it is in fact still and tranquil.

Notes: The Six Realms are the six destinations through which sentient beings undergo cyclic rebirth—heaven, human, asura, animal, hungry ghost, and hell. The three realms of existence are existence in desire, existence in form, and formless existence—that is, the desire realm, the form realm, and the formless realm, the three modes of existence. Dao-nature is the primordial nature inherent in all things as taught in Daoism; it is the manifestation of the Dao within all things.

This passage discusses the relationship between “Dao-nature” (daoxing) and “being” and “non-being.” Since it has several layers, I have tried to translate it according to the original meaning.

Vernacular Explanation

Therefore, it should be understood that the “being” of Dao-nature is not “being” in the ordinary worldly sense, and the “non-being” of Dao-nature is not “non-being” in the ordinary worldly sense. This alone is what is called “wondrous non-being” (miaowu).

Then, by what causes and conditions does one contemplate “wondrous being” (miaoyou)? It is that state which resonates with the very aspect of the Dharmakaya (fashen): orderly and luxuriant, with radiant light arising, transcending the desire realm, the form realm, and the formless realm—these three realms of existence. Although it has its substantial reality, it is not the same as ordinary worldly things. Therefore, it is called “wondrous being.”

Good sons, by what causes and conditions does one contemplate “coarse non-being” (cuwu)? What is called coarse non-being is total non-being: nothing is sensed and nothing responds; it is merely empty, still, pure and cool, suddenly open and clear. This is called “coarse non-being.”

Good sons, by what causes and conditions does one contemplate “coarse being” (cuyou)? What is called coarse being is that which has material obstruction. Because there is obstruction and attachment, it is called “coarse being.”

Good sons, if one can skillfully understand and survey these four contemplations, distinguishing their essence and characteristics, one should know that such a person is already able to recognize “the being of non-being.” (Here the original text repeats the sentence “As for coarse being…”; this is suspected to be a scribal interpolation and is therefore omitted.) Likewise, if one can skillfully know and survey these four meanings, distinguishing their essence and characteristics, one may know that such a person is already able to recognize “neither being nor non-being.”

By what causes and conditions can this be recognized? It is by pursuing Dao-nature that its meaning can be sought and attained. If there are students who cultivate contemplation of the “three aspects” (sanxiang) and clearly understand these four meanings, then it is as if they enter the precious city of wisdom, roam in the chamber of wisdom, sit on the bed of wisdom, and eat the food of wisdom. This is the foundation for attaining wisdom and opportunity.

Notes

Dao-nature (daoxing) refers to the fundamental nature of the Dao, that is, the original true nature endowed in sentient beings and all things. Wondrous being and wondrous non-being (miaoyou and miaowu) refer to the mysterious “being” and “non-being” that transcend the two extremes of ordinary worldly being and non-being. Dharmakaya (fashen) is a concept shared by Buddhism and Daoism, referring to the fundamental reality that transcends form. The three realms of existence (sanyou) is a Buddhist term referring to the realm of desire, the realm of form, and the realm of formlessness—the three worlds in which sentient beings transmigrate. The three aspects (sanxiang) refer to the three aspects relied upon in cultivating contemplation; the original text does not specify their content, so they are not elaborated here.

Mahāmati, good man, you have spoken well. The ability to attain the power of spiritual powers comes from cultivating the principle of “subtle contemplation” (siwei). This principle is profound and vast, difficult to explain clearly. Therefore it is called “siwei.” For all sentient beings who wish to attain spiritual powers, there is no way apart from this Dharma-gate.

(Note: Siwei means to reflect with fine subtlety, deeply penetrating and observing profound and hidden principles.)

If one can attain great samādhi—deep meditative concentration in which the mind is utterly stable and one-pointed—and then apply this spiritual power, it is like wind fanning a flame: in a single thought-moment, afflictions and attachments all cease together. One should understand that siwei can produce the wisdom of various spiritual powers.

Spiritual powers are of two kinds. What are the two? The first is naturally complete spiritual power: it need not be cultivated, for it exists originally and manifests at any time. It can illuminate, know, and see; when conditions arise it is activated. It does not depend on entering concentration. In an instant it can transform and produce immeasurable scenes, freely following the mind and never going against one’s intention. This power is the highest.

The second kind of spiritual power arises because of siwei and is possessed only after entering concentration. If one does not enter concentration, one cannot produce various transformations. This is the lesser power. Both kinds of spiritual power rely on siwei to become complete. With long practice and mature accumulation, spiritual transformations therefore manifest naturally.

If a cultivator wishes to seek spiritual powers, he should skillfully use thought and reflection to contemplate subtle principles. This is precisely the root of spiritual transformations.

Vernacular Interpretation of The Most High One Vehicle Scripture of the Sea of Emptiness and Treasury of Wisdom

Furthermore, good man, excellent, Great Wisdom! What you seek is quiescence, that is, Wuwei (non-action) and unobstructedness. All of this depends on cultivation that possesses various wholesome thoughts and is fully endowed with wondrous power, whereby one can accomplish all kinds of immeasurable merit. When cultivation reaches the immeasurable realm, it is the root of all the great Dao (the Way). Spiritual power is free and at ease and can penetrate transformations; its essence and marks are subtle and wondrous, clear as pure lapis lazuli. All heavenly beings and humans, whenever they have a resonance, will surely receive a response. Those who can rescue the four kinds of birth—egg-born, womb-born, moisture-born, and transformation-born, that is, all sentient beings—are all without exception liberated. This is the root of the Dao and the source of wisdom, namely quiescence, Wuwei, and unobstructedness.

Then, on what grounds is it called quiescence? Good man, so-called quiescence does not mean empty nothingness. Precisely because it transcends emptiness, it is not defiled by the Three Realms (the realms of desire, form, and formlessness, that is, the existential domains of all sentient beings); its cultivation transcends the ten thousand things, and all dharmas cannot shake it. This is called quiescence.

Good man, so-called Wuwei refers to that to which all the ten thousand things cannot apply action or bring about any movement. Its Qi (vital energy) and appearance are clear and still; its substance is profound and mysterious; it is not defiled by the Three Realms; its cultivation transcends the ten thousand things; and all dharmas cannot shake it. This is called quiescence.

(Note: The original text here, “all dharmas cannot move it—this is called quiescence,” repeats the preceding passage, and the explanation of “Wuwei” should originally be distinguished from “quiescence”; this is suspected to be a copyist’s duplication.)

Good man, so-called Wuwei refers to that to which all the ten thousand things cannot apply action or bring about any movement. Its Qi and appearance are clear and still; its substance is profound and mysterious. This is called Wuwei.

Good man, so-called unobstructedness means that all the ten thousand things cannot form any obstruction to it. Its resonance is penetrating and subtle; its power is universal and all-pervading. This is called unobstructedness.

Among these four kinds of Dao—quiescence, Wuwei, unobstructedness, and the aforementioned root of the Dao—quiescence is the highest. Therefore, those who cultivate the Dao should cultivate various merits and virtues such as these.

Dahui heard these words and was filled with deep reverence. He praised repeatedly: “How extraordinary, Great Virtue! Your eloquence is unimpeded and without obstruction; it can open my mind to wisdom and truly brings me joy!” He continued: “Great Virtue Heavenly Worthy, with such majestic divinity, you have attained the power of fearlessness and great spiritual powers. You can rescue ordinary people and worthies and lead them into the true path; you roam throughout the Three Realms, supreme and incomparable. Today my heart is joyfully and sincerely submitted, and I revere you equally with my teacher.” Thereupon he removed the finest precious guide-spacer beaded necklace from his body and said: “Great Virtue, please accept my offering as a token of my sincere heart.”

At that time the Heavenly Worthy replied to Dahui: “I now dwell in these deep mountains and secluded valleys. I have no use for such precious and ornate adornments; to accept them for nothing would be waste.” Dahui said again: “When a sage appears in the world in response to circumstances, his original mind is not diminished by superficial splendor. Tracing it to its source, it then manifests in this body. Why then should you dwell hidden in a deep valley? Now I wish to invite you to travel with me through my humble country and observe the world, and for this reason I present such an offering.”

The Heavenly Worthy remained silent and did not accept. At that very moment, he manifested thirty-six thousand white-jade guide-spacers with cyan beaded necklaces, thirty-six thousand gold guide-spacers with crimson beaded necklaces, thirty-six thousand lapis lazuli guide-spacers with white beaded necklaces, thirty-six thousand agate guide-spacers with black beaded necklaces, and thirty-six thousand amber guide-spacers with yellow beaded necklaces. These guide-spacers and necklaces filled the entire assembly, countless in number.

(Note: “guide-spacer” refers to the spacer ornaments on a beaded necklace—the precious ornaments that separate and guide the beads in a string of beads and jade; “beaded necklace” means a necklace strung from pearls and jade.)

The Heavenly Worthy then asked Dahui: “Do you see the many true great guide-spacers and necklaces here?” Dahui replied: “Heavenly Worthy, I see them, and I see them clearly. From what causes and conditions have these precious guide-spacers and necklaces arisen?” Dahui sighed in admiration: “The spiritual powers are wondrous, and only thereby has such abundance been summoned; Heavenly Worthy, how illustrious are these auspicious signs!”

At that time the Heavenly Worthy replied to Dahui: “Since I manifest in the world, I should serve as a great guide for all beings in darkness, and I am certain to lead countless beings out of the sea of birth and death. How much less, then, is the preciousness of these precious guide-spacers worth finding strange?” Thereupon, by divine power he gathered these guide-spacers back and combined them into a single guide-ornament. This single guide-ornament filled the void, shining with light beyond description. Haikong Zhizang and his retinue were all joyfully convinced, and no one spoke again.

(Note: “Haikong Zhizang” is the name of a bodhisattva or practitioner in the scripture; here it refers to him and his retinue present and listening.)

At that time, among the assembly, there was a disciple named Shangzu (that is, the senior disciple). He bowed his head to the ground before his teacher and said: “Great Master, I have followed you for several hundred years. Through your gracious and compassionate instruction, I have been able to ascend the hall and enter the inner chambers, yet I have never seen such an extraordinary display of spiritual powers and auspicious signs. Why has this Great Virtue (referring to the Heavenly Worthy, the supreme deity of Daoism) suddenly become so joyful and full of praise? I hope the Great Master will exercise wisdom and power and manifest wondrous signs, so that the great assembly here may see them and also give rise to admiration.”

At that time, Haikong Zhizang replied to Shangzu: “Do not be conceited or arrogant, and do not give rise to a competitive mind. The Heavenly Worthy’s virtuous marks are lofty and his radiance is surpassing—how could worldly people compare with him or stand alongside him? I may now perhaps still ask him about the doubts in my heart, seeking to settle and clarify them for myself; how could I rashly boast of some slight spiritual power? Do not speak of this again.”

At that time, another person in the assembly named Miaosi stepped forward, joined his palms in salute, and asked the Heavenly Worthy: “Although I am dull and shallow, I wish to ask a few questions. I hope the Great Virtue, in compassion, will grant me instruction.”

The Heavenly Worthy responded to Miaosi: “Good, good. Ask as you wish, and I will explain each matter for you, so that you may understand them all.” Miaosi assented. The Heavenly Worthy then reiterated this promise once again.

Miaosi then said: “Great Virtue and Holy Teacher, by what causes and conditions do all things in the world arise and die? Why are some foolish and some wise, some of great power, some of great beauty, some noble and some lowly, some uncomely in appearance, some respected by others and some treated with contempt? Such differences are countless. Is it that they first plant causes and only then bring about such retributions? Or is it through cultivation that they attract such karmic results? I have pondered this repeatedly and find it difficult to find clear verification. I hope the Holy Teacher, in pity, will bestow a little grace and give an explanation.”

The Heavenly Worthy (Tianzun) replied to Miaosi, saying: Excellent, excellent, good man. That you can pose such profound questions shows that you possess great wisdom. I will now answer them one by one for you, so that you have no doubts or obstructions. Miaosi, you should understand:

For example, if someone speaks to a valley, the echo from the valley comes back without the slightest discrepancy. If vulgar words are spoken, the echo is vulgar; if good words are spoken, the echo is good; if one sings, the echo is song; if one weeps, the echo is weeping; if one shouts loudly, the echo is loud; if one speaks softly, the echo is soft; if one uses a moderate voice, the echo is also moderate. However one calls, the cases are countless; following the sound the person makes, the valley responds with echo, and throughout thousands upon thousands of times there is no error.

Good man, the various good and evil experiences that people in the world undergo are likewise so. They are all triggered by karmic causes created in former lives, and the retributions obtained are exactly the same in principle as this echo. If in a former life one harbored a compassionate heart and rescued and delivered all sentient beings, this person in the present life obtains great majestic De (Virtue/Power) and is respected by others; if in a former life one was flattering and deceitful, without any heart of kindness and compassion, this person in the present life lacks dignified appearance and is not loved or respected by others. If in a former life one made offerings to the Three Treasures (Dao, Jing, and Master), cultivated giving and observance of precepts, diligently practiced, endured humiliation, engaged in refined contemplation and increased wisdom, and so forth, this person in the present life obtains the power of the good karma of wisdom, the power of spiritual powers and wisdom, the power of fearlessness, and possesses various roots of goodness and foundations of blessing.

Good man, if in a former life one universally relieved sentient beings, in the present life one obtains the retribution of being free of illness and long-lived; if in a former life one harmed sentient beings, in the present life one obtains the retribution of illness, affliction, and short life or premature death. The retributions thus induced are counted in thousands of millions of billions and cannot all be recorded. All these are summoned by the karmic causes of former lives; the retributions obtained arise like an echo following a sound, without the slightest difference.

Notes: The Heavenly Worthy is an honorific title for the supreme honored deity in Daoism. The Three Treasures in Daoism are Dao, Jing (scriptures/classics), and Master, the fundamental reliance for cultivating the Dao. Karmic cause is a concept common to Buddhism and Daoism, referring to actions done in former lives that bring about retribution in the present life.

Ah, Miaosi (the disciple in the sutra who questions the Buddha), this is like shadows in sunlight: shadows all arise from physical forms. When the form is long, the shadow is long; when the form is short, the shadow is short; when the form is large, the shadow is large; when the form is small, the shadow is small. Since the form is a physical object, the shadow cannot exist apart from it; the size of the form also means that the shadow cannot be concealed beyond it. The karmic rewards experienced by worldly people differ from one another, and the principle is likewise so.

Good man, if the causes planted in previous lives are small, the retribution obtained is small; if the causes are great, the retribution is great. This is like using a compass to draw a circle, a carpenter’s square to draw a square, and an ink line to make something straight—each matches the other without the slightest discrepancy. Miaosi should understand: the arising of good and evil is like a shadow following a form or an echo responding to a sound; it never departs from its source.

Hearing these words, Miaosi felt a doubt arise in his mind. He straightened his robes and headcloth, gathered his mind, focused his thoughts, and once again reported to the Heavenly Worthy (Tianzun): Great Virtue and Holy Teacher, the sound of an echo corresponds to the original sound, exactly as you have said. But if one is in deep mountains and secluded valleys, where forests are layered and block and obstruct one another, and in such a place one makes a tiny sound, the echo is extremely great; while if one is in a small room and makes a sound with a small instrument, the echo is instead still small. Why is it that when the sound itself is the same, the echo differs? Again, for example, on open flat ground, although a sound is also made, there is no response at all. Why is it that here one vainly makes a great sound, yet there is completely no echo?

If one infers from this matter, one should know: the causes that create karmic offenses and the causes that create blessed retribution, together with the retribution obtained, correspond to one another just as unfailingly. Some may obtain a great fruit, some may obtain a small fruit, and some may obtain no fruit at all; this is just like making a sound. At the initial moment of making the sound, the volume of the sound is the same; yet the sound of the echo differs according to the place where it occurs.

Again, for example, the relation between bodily form and shadow: if a person’s bodily form directly faces slanting light, the shadow is drawn out very long; if it directly faces straight light, the shadow is very short; if the bodily form cannot block the light, the shadow cannot be seen. Because of these conditions, the bodily form itself does not change, yet the shadow differs in length. The differences of existence, nonexistence, length, and shortness—if one infers from this matter, one should also know: the causes of creating blessings and the causes of committing offenses correspond just as unfailingly, whether one obtains a long fruit, a short fruit, or no retribution at all.

Great Virtue, you now use echo and shadow as analogies, but in principle it is not so. If it is not so, then this analogy is inappropriate. The assembly harbors doubts and hopes that you will explain them for us.

The Heavenly Worthy (Tianzun) joyfully responded, praising the question as well put, capable of arousing everyone’s doubts and greatly benefiting them. The Heavenly Worthy said: What you ask is why, although the act of killing is the same, the karmic retribution differs. The principle is indeed so; what you say is correct.

The guilt of killing an ordinary person is one and the same. But if one kills a true adept, a good person, a Daoist priest, or a virtuous person, the offense is far heavier. Such people serve as models for sentient beings, guide the world, and enable sentient beings to escape suffering and transcend birth and death. Without such people, sentient beings would fall into the afflictions of the three evil paths—hells, hungry ghosts, and animals—and the eight difficulties. To kill such a person is to cut off sentient beings’ roots of goodness at the same time; therefore the offense is doubled.

If one kills someone who has committed the five heinous sins, is fierce and evil, or harbors evil thoughts, one bears only the offense of killing and does not receive a heavier recompense for harming a good person; thus the karmic retribution is lighter. Comparing the two, the offense of killing is the same, but the retribution differs according to the object.

This is like a sound that is emitted: the sound itself is the same, but depending on the place it encounters, the echo may be great or small.

Again, consider giving. Giving and making offerings are both deeds of blessed merit and originally without difference. But if one gives to a true adept, a good person, a Daoist priest, or a virtuous person, the blessed reward is very great. For such people propagate teaching in the world, transform sentient beings, and benefit all things. Giving to them is like building a bridge to the Buddhadharma for sentient beings and opening a shortcut for those seeking the Dao; the merit and virtue obtained cannot be measured. If one gives to fierce and evil people, or to those of the four grave offenses and four diseases (broadly, those burdened by grave sins and entangled in evil karma), or to those who have committed the five heinous sins, although the act of giving is the same, the blessed reward obtained is uncertain. If one gives merely out of compassion, one can still obtain blessings, but it is still not comparable to the merit of giving to good people.

Even when giving arises from a mind of compassion, the blessings are still not equal to those of giving to good people. If one universally relieves and aids all evil people, although the intention in giving is the same, the karmic offenses incurred are greatly different. Why? Because this amounts to encouraging the evil deeds of fierce and wicked people. Encouraging ferocity and wickedness will harm all beings, so such giving is equivalent to harming all beings. From this we can see that although giving itself is without distinction, the karmic fruits obtained are not the same.

Good man, it is like making a sound: depending on the place it meets, the echo differs in magnitude. Again, suppose someone kills a person with a “neutral mind” (a mind with neither wholesome nor unwholesome thoughts): not out of anger or hatred, not out of joy, but simply taking another’s life, with no wholesome thought arising in the mind and no unwholesome thought either. The offense thus incurred is very slight. Why? Because there is no poisonous or harmful intent in the mind. It is like speaking in an open, empty place: there is still an echo, but it is extremely faint and the ear cannot hear it. Beings who commit karmic offenses with a neutral mind do not fail to incur offense; their offense is simply not conspicuous.

Again, as for giving, if one gives with a neutral mind: when giving, one does not bring forth a mind of broad relief, a mind of saving and delivering, a mind of compassion, or a mind of joy; one does not give rise to jealousy, competitiveness, boasting, or a sense of conferring a favor; nor does one give rise to stinginess and attachment—this is like throwing excrement into the great ocean. One should know that such a person’s blessings are extremely meager. Why? Because there is no wholesome thought in the mind. It is like making a sound in an open, empty place: there is still an echo, but it is faint and does not reach the ear. Doing good with a neutral mind does not mean obtaining no blessings; the blessings are simply not conspicuous.

For this reason, just as you have said, these principles are not essentially different; the difference lies only in whether the karmic fruition is manifest or not.

At that time, when Miaosi heard these words, he was suddenly enlightened. No doubt remained in his mind, and he had thoroughly penetrated the principle. He then withdrew to his original seat, filled with joy and unable to contain his delight.

At this time there was another person in the assembly named Zuisheng. Dignified in bearing and outstanding in virtue, he was the foremost disciple of Haikong Zhizang, the realized teacher in the scripture. He had already perfected the “Ten Turnings” (shi zhuan), the ten progressively deepening stages of cultivation and realization: the Turning of No Worry, the Turning of Purified Mind, the Turning of Released Stagnation, the Turning of Penetrating Learning, the Turning of Complete Understanding, the Turning of Good Vision, the Turning of Expedient Adaptation to Things, the Turning of Comprehending Capacities, the Turning of Great Clarity, and the Turning of Full Sufficiency. He also possessed spiritual powers, able to perceive and employ them through the six faculties—eyes, ears, nose, tongue, body, and hands. He also possessed eloquence, including five kinds of persuasive ability: eloquence that penetrates meaning, eloquence that resolves vexation, eloquence that cuts off affliction, eloquence that penetrates marks, and eloquence that plumbs the hidden depths. Endowed with all kinds of superior wisdom, he was revered and honored by the people of the whole country.

He rose from his seat, went before the Tianzun (Heavenly Worthy), made obeisance, straightened his body, gazed straight ahead, and with single-minded attention, without the least slackness, reported: “I have cultivated for a long time, passed many years, concentrated my thoughts, and comprehended the profound and mysterious principle. I wished to ask for instruction but did not dare rashly speak first. Now I have seen Dahui and Miaosi raise their doubts, and the Tianzun, in compassion and pity, has descended with revelation and answer. The analysis of the principle is clear and plain, so that those who hear immediately understand and are no longer obstructed or confused. I am greatly delighted beyond measure. This is like someone long afflicted with severe illness who suddenly one day is cured and restored as before; my joy now is just like this. Again, it is like someone who left his parents in early years and one day unexpectedly meets and is reunited with them; my joy now is just like this. Again, it is like someone long hungry who in a single moment encounters all sorts of delicious food; my joy now is just like this.”

Finally he said: “Please permit me, Tianzun; I still have a few private questions.”

Suppose a person is gravely ill, bedridden, unable to take food or drink, with life in imminent peril. Suddenly a cup of sweet-dew medicine (regarded in Daoism as a numinous elixir, the immortal dew of the gods) descends from the sky and lands right on his head. He is greatly terrified, suspecting that it is a calamity sent by ghosts, poisons, or malevolent forces, and also wondering whether it is a gift from the deities. He wants to drink it but dares not, wavering in indecision. Then a benevolent deity (a spirit that protects the people of the world) says in a loud voice from the sky, “This is a medicine of great wonder; you may take it and drink it.” Only then does the sick person rejoice greatly, take the medicine, and drink it, whereupon his illness is cured.

At this moment I am likewise. For a long time doubts have been in my mind; although I have heard the Heavenly Worthy (a title for a high Daoist deity) expound, I have not yet fully understood or discerned the principles therein, and I remain hesitant, not daring to accept them immediately. If I could hear a clear explanation once more, my mind would open through and become transparent, and I would understand without doubt.

Again, suppose someone wishes to go to a distant country, with a great river lying in between. Gazing at the far bank, vast and endless for ten thousand li, he is distressed and anxious beyond self-control. Then the Divine King of Good Salvation (a deity devoted to saving all beings) suddenly manifests a boat on the shore, complete with pole, oars, and all necessities, lacking nothing. Someone in the boat calls out, “If you want to cross the river, come aboard; I will ferry you over.” This person is deeply startled and suspicious: “I have been here a long time and searched everywhere for a boat, but have never found one. How does it suddenly appear today? This must be a ghost or demon luring me into the water. If it is a phantom deceiving me, it will surely harm me later. This is not merely a danger to life; if I miss this chance and depart, it will be too late for regret.”

Just then, the Divine King of Good Salvation transforms into a flying immortal and sings aloud among the clouds and rosy mists: “This is a benevolent deity who wishes to save your life. Cross over; do not doubt.”

This passage of scripture is the opening of a question-and-answer exchange. It begins with an analogy: someone who hears wondrous words and feels joy arise in the heart, together with incomparable peace, boards a boat and goes straight to the other shore. Those who cultivate the Dao should respond in the same way when they hear the Supreme Heavenly Worthy (Tianzun, the supreme deity in Daoism) expound the unsurpassed wondrous Dharma; but if they still do not understand and harbor hesitation, they should ask for instruction, so that doubts are removed and no obstruction remains in the mind.

The Heavenly Worthy then praised the questioning disciple Zuisheng as a “good man” and said that he already knew the doubt in his heart. The matter of his doubt was this: all sentient beings receive a “retribution body” (baoshen, the body that undergoes the karmic rewards of good and evil) because of the karma created in previous lives; all bodily actions of good and evil and the karmic conditions arising from them are established by causes from previous lives. This is like having a form before there can be a sound, and a sound before there can be a response; without form and sound, there is no impact or response.

Zuisheng’s doubt was: if, according to what the Heavenly Worthy has said today, sentient beings at the very beginning of consciousness have not yet differentiated good and evil, then where do the distinctions of good and evil, beautiful and ugly, noble and base come from? The Heavenly Worthy therefore asked him whether such a knot of doubt still remained in his mind.

Upon hearing these words, Zuisheng was astonished and filled with admiration. He sighed repeatedly, his heart trembling with shock, and for a moment could not speak. After a long while, Tianzun (Heavenly Worthy) asked: “Has your mind understood?”

Zuisheng replied: “Great Sage Tianzun, only today do I realize that in this world there exists such a venerable one of great wisdom and great clarity. I rejoice that the world has gained a supreme teacher, a great guide, a great ship and great ferry, the eye of great wisdom, and the city of the great Dharma.”

Tianzun asked again: “Has your mind understood?”

Zuisheng answered once more: “Great Sage Tianzun, only today do I realize that in this world there exists such a venerable one of great wisdom and great clarity. I rejoice that the world has gained a supreme teacher, a great guide, a great ship and great ferry, the eye of great wisdom, and the city of the great Dharma. From now on, all people in the world should be freed from fear, freed from the Five Destinies (the realms of rebirth—hell, hungry ghosts, animals, asuras, humans, and heavens—here referring to the sufferings of cyclic existence), freed from craving and desire, freed from sorrow and grief, freed from the Three Obstacles (the hindrances to cultivation: affliction, karma, and retribution), freed from defilement, and freed from all bonds forged by karmic conditions. The joy in my heart is immeasurable. I previously had such doubts and obstructions, and I only hope that Tianzun will explain and reveal them clearly for me. Now that I have suddenly become enlightened, I can also benefit the heavenly and human multitudes of the present and future.”

The Heavenly Worthy (Tianzun) proclaimed in a loud voice: All the assembled multitude present today should listen attentively and single-mindedly to what I say. He repeated this three times to remind everyone not to become lax and not to be distracted by other matters.

Among those seated was a Great Perfected One (Dazhenren), a person of high attainment in Daoist cultivation, named Zuisheng. In his heart he had doubts about the teaching being expounded and could not penetrate it fully; therefore I shall clarify the teaching for him. You should all carefully comprehend it, for in this way you will obtain extremely great wholesome benefit (good fruits and advantages), whose wonder is inconceivable.

Zuisheng should understand: all sentient beings, whether within the Six Destinies (Liudao: heaven, human, asura, animal, hungry ghost, hell) or the Four Modes of Birth (Sisheng: viviparous, oviparous, moisture-born, transformation-born), have a karmic nature (yexing: innate root-nature) that, when the consciousness-spirit (shishen: mind-consciousness and numinous awareness) first arises, is purely good and undefiled, simple and unmixed, one substance with the Dao (the Way), and acts in accordance with the Dao. In walking, standing, sitting, and lying down; in speech, silence, eating and drinking, and breathing, they all accord with truth.

This is like a fish born in water: from birth it is naturally familiar with rivers and lakes, without needing others to teach it; or like jade whose essence is white, dai (a blue-black pigment) whose original color is blue-black, fire whose nature is hot, and water whose nature is cold. All these come from nature and are not acquired through later learning. The consciousness-spirit of sentient beings is likewise at the beginning: it is endowed by nature, originally accords with Dao-nature, and is no different.

Then why do various evil causes and conditions arise, leading beings to fall into the hells, hungry ghosts, animals, and other karmic retributions? You should know that all this is caused by the attraction of the Six Roots (Liugen: eyes, ears, nose, tongue, body, mind). Among the Six Roots, when the eye-root contacts external objects, it clings to various forms (visual appearances). Forms mutually cling to and draw one another in manifold and varied ways, and all kinds of forms flood into the eye-root. Thus the eye-root produces “leakage” (lou: the outflow of desire and affliction through the senses, a breach that causes the mind-nature to lose its guard). Leakage in turn generates further leakage, producing immeasurable and boundless dharmas (zhufa: various thoughts and objective realms), either good or evil. Because intentions are unstable, evil consequences are ultimately brought about.

The case of the ear-root is likewise the same: it clings to various sounds; sounds mutually entangle and draw one another, and the same intricate and complex principle applies; all kinds of sounds flood into the ear-root.

For the above reason, the ear faculty (the sensory capacity for hearing) gives rise to “outflows” (the state in which the mind leaks outward and is drawn along by external objects). Outflows arise interwoven with one another, producing immeasurable and boundless “dharmas” (various thoughts and objects), among which some are good and some evil. Because their causes are not fixed, evil consequences are ultimately produced.

The case of the nose faculty is the same. It clings to the contact-feeling of various scents; scents become objects of mutual clinging and attraction, and their causes are not singular—all kinds of scents enter the nose faculty. Thus the nose faculty gives rise to outflows, and outflows arise interwoven with one another, likewise producing immeasurable dharmas that include good and evil, and ultimately producing evil consequences.

The tongue faculty is also the same. It clings to the contact-feeling of various tastes; tastes become objects of mutual clinging, and all kinds of tastes enter the tongue faculty. Thus the tongue faculty gives rise to outflows, and outflows arise interwoven with one another, producing immeasurable dharmas that include good and evil, and ultimately producing evil consequences.

The case of the body faculty is the same. It clings to various “smooth and slippery” sensations (referring to tactile sensations experienced by the body, such as softness, smoothness, and coarseness); bodily sensations become objects of mutual clinging, and all kinds of tactile sensations enter the body faculty. Thus the body faculty gives rise to outflows, and outflows arise interwoven with one another, producing immeasurable dharmas that include good and evil, and ultimately producing evil consequences.

The mental faculty (the perceptive capacity of thought) is likewise the same. It clings to various forms of clinging to external objects (that is, grasping and entanglement within the mind), and all such clingings enter the mental faculty. Thus the mental faculty gives rise to outflows, and outflows arise interwoven with one another, producing immeasurable dharmas that include good and evil, and ultimately producing evil consequences.

The most important thing is to understand: the bitter fruits of falling into the three evil paths all arise from the six sense faculties (liugen), six contacts (liuchu), six emotions (liuqing), and six defilements (liuran). When these combine with the four great elements (sidai) of the body, they can produce all kinds of causes of good and evil karma, causing the suffering of the three evil paths to grow without cease, and they also destroy all roots of goodness accumulated since beginningless time.

Therefore, all sentient beings first plant the seeds of fault because of the six sense faculties. Once these faults arise, causes and conditions continue without interruption. You should know that the harm of the six sense faculties is immeasurable. Thus, those who cultivate the Dao should restrain and discipline the six sense faculties; they must not indulge them in clinging to the various external appearances.

This passage repeats the same meaning once more: sentient beings first plant the seeds of fault because of the six sense faculties, and once the faults arise, causes and conditions stretch on continuously. The harm of the six sense faculties cannot be measured; therefore, practitioners should restrain the six sense faculties and must not let them run loose in pursuit of external objects.

Notes on terms: The six sense faculties (liugen) are the eye, ear, nose, tongue, body, and mind—the six organs or capacities for perceiving the external world. The six contacts (liuchu) are the sensations produced when the six sense faculties come into contact with external objects. The six emotions (liuqing) are the feelings of joy, anger, sorrow, happiness, love, and aversion that arise from contact. The six defilements (liuran) are the states in which the six sense faculties are stained and polluted by external objects. The four great elements (sidai) are earth, water, fire, and wind—the four basic elements used in both Buddhism and Daoism to refer to the constitution of the body. The three paths (santu), also called the three evil paths, are the three places of suffering: hell, hungry ghosts, and animals. “No beginning” (wushi) means without a starting point, referring to an extremely distant past. “Clinging to phenomena” (panyuan zhuxiang) means the mind follows and grasps at the various appearances of external objects.

Zhenren Jueli (Perfected Person Jueli) rose from his seat, went before the Heavenly Worthy (Tianzun), bowed his head to the ground in the qishou salute, and then said: “The Heavenly Worthy has just said that the shishen (conscious spirit) of all sentient beings was originally pure and good, unstained by defilement; their actions conformed to proper standards, their movements accord with truth, and in advancing and retreating, looking up and looking down, walking, standing, sitting, and lying down, they never lost ritual propriety. All things and phenomena accorded with the root of the great Dao, without distinction. If this is truly so, how could what sentient beings see and hear and their every movement become tainted by coarse and vulgar defilements?”

The Heavenly Worthy gave an analogy: in a frozen hall, where the beams, pillars, mats, and curtains are all formed of ice, how could fire arise within such an ice hall? How could there be blazing afflictions and disasters? The original state of the shishen of all sentient beings is likewise so. If its nature is purely good and undivided, then how could the objects contacted by the six roots (eyes, ears, nose, tongue, body, and mind) become unwholesome? How could it contract evil habits and bring about the karmic retribution of offenses?

The Heavenly Worthy gave another analogy: lapis lazuli is transparent inside and out, with not the slightest flaw between surface and interior. The original state of the shishen is likewise so. It is originally good, and what it habituates is also good; how could it receive all kinds of evil retributions?

The Heavenly Worthy gave yet another analogy: when Baihe incense (incense blended from a hundred fragrances) is placed together in one box, its fragrance overflows on every side, with not a trace of foul or unclean odor. The original state of the shishen is likewise so. It is originally pure and fragrant; how could there be defilement?

The Heavenly Worthy gave still another analogy: sunlight shines brightly, and within it there is not the slightest darkness. The original state of the shishen is likewise so. It is originally clear and penetrating; then how could light and dimness coexist?

“I now have a doubt: people in the world are clearly situated within wholesome dharmas, yet they still commit immeasurable evil deeds. Why is this? I beg the Great Virtue to explain it for me, so that everyone present may become thoroughly clear and eliminate all doubts and obstructions.”

At this time, the Tianzun (Heavenly Worthy) replied with a serene expression: Zhenren Jueli, the earnest questions you have raised are truly inconceivable. You have drawn near to immeasurable and boundless Zhenren, made offerings to immeasurable and boundless Tianzun, and penetrated the great wisdom, understanding clearly without any obstruction; therefore you are able to speak such exquisite words. I will now explain this in detail for you; listen carefully and do not be slack.

(The Tianzun is the supreme deity revered in Daoism; Zhenren are those who have achieved cultivation and possess profound virtue and attainment.)

Jueli Dazhen, the human mind-dharma cannot be fully compared to ice, lapis lazuli, or incense. These things all belong to the “quiescent dharmas”—things whose substance is stable and whose nature does not change—so they cannot produce other things from themselves, and because they are still and unmoving, external things cannot penetrate them. Such a comparison has its shortcomings. If one compares it to the sun, the meaning is roughly closer. For the sun is not always bright, nor is its position always upright; sometimes it is obscured by a solar eclipse, sometimes it slants and disappears. The mind-dharma is likewise: thoughts shift and move without stability, driven by defilement and clinging-fixation (that is, being entangled by external things and clinging without letting go), craving gain and concerned only with one’s own happiness.

The eyes crave beautiful forms, the ears crave beautiful sounds, the nose craves fragrances, the tongue craves delicious tastes, the body craves pleasant tactile sensations, and the mind craves comfort and pleasure; all of these bring about suffering, and the deeper the craving, the heavier the suffering one receives. The reason is this: when the eyes crave beautiful forms, all kinds of delusive thoughts arise in the mind. Even if one obtains them constantly, they disturb the mind and Shen (spirit); one knows only craving and attachment, forgetting the fundamental good intention. If one does not obtain them, all sorts of pursuits and calculations arise. Seeing others with beautiful appearance, one wishes to be likewise. Such a person only brings immeasurable afflictions upon themselves, especially since what is sought often cannot be obtained as desired. The same principle applies to the ears craving beautiful sounds.

People’s nose-root craves pleasant fragrances; each mind has its own preferences, and so various thoughts arise. If one could always obtain them as one wishes, the mind-spirit would be disturbed, and one would know only craving and love, forgetting the good root (the innate good nature inherent in people). If they cannot be obtained, various pursuits and calculations arise, and one may even see that others have fine fragrances and wish to smell them all oneself. Such people are no different from bringing immeasurable suffering upon themselves.

The tongue-root craves delicious flavors; likewise, each follows their own mind, and various thoughts arise. If one could always eat them, the mind-spirit would be troubled, and one would know only craving and love, losing the good root. If they cannot be obtained, various seekings and schemes arise, or seeing that others have delicious food, one wishes to put it all into one’s own mouth. Such people likewise seek immeasurable suffering themselves.

The tongue-root craves delicious flavors; likewise, each follows their own mind, and various thoughts arise. If one could always eat them, the mind-spirit would be troubled, and one would know only craving and love, losing the good root. If they cannot be obtained, various seekings and schemes arise, or seeing that others have delicious food, one wishes to put it all into one’s own mouth. Such people likewise seek immeasurable suffering themselves.

The body-root craves delicate, smooth, and soft tactile sensations; likewise, each follows their own mind, and various thoughts arise. If one could always fulfill one’s wishes, the mind-spirit would become vexed and agitated, and one would know only how to use the mind to crave softness and comfort, losing the good root. If they cannot be obtained, various seekings and schemes arise, or seeing that others have fine materials, one wishes to attach them all to one’s own body. Such people likewise seek immeasurable suffering themselves.

The mind-root (thoughts) is unsettled, clinging to various thoughts. All external objects enter consciousness, successively attaching to the six roots, coming and going without cease. If everything complies with one’s wishes, arrogance and self-indulgence arise; if wishes are opposed, anger (hatred) arises. Because of these causes and conditions, one seeks immeasurable suffering oneself.

From this one should know that most people in the world pass their days in ease, do not cultivate extraordinary deeds, do not keep the true Great Dao in mind, do not practice the six supernatural powers and unsurpassed wisdom, do not delight in diligent progress, do not plant causes of various blessings and virtue, indulge the six roots, are dragged along by the six emotions (such desires as joy, anger, sorrow, happiness, love, and hatred), and naturally fall into the three evil paths (the three evil destinies of hell, hungry ghosts, and animals). Precisely because of this, most people in the world pass their days in ease, do not cultivate extraordinary deeds, do not keep the true Great Dao in mind, do not practice the six supernatural powers and unsurpassed wisdom, do not delight in diligence, do not plant causes of blessings and virtue, indulge the six roots, are dragged along by the six emotions, and naturally fall into the three evil paths.

For this reason, once a person’s six roots (liugen: eyes, ears, nose, tongue, body, and mind) are defiled by the six dusts (liuchen), they produce countless causes of karmic offense, too many to number. At the outset, the consciousness-shen (shishen, the discerning and cognizing mind) does not incur karmic retribution because it has become habituated to evil deeds, nor does karmic fruit arise because it sees or hears evil things; rather, when the six roots themselves are defiled, all kinds of faults arise. These faults gradually accumulate and grow until they lead to falling into hell or being reborn as an animal or a hungry ghost, becoming the causes of various evil retributions.

Next, let me tell of a past event. In a past age there was a country named Di. This country was rich and peaceful, like the heavens of the desire realm. It had a large population, and the people were all happy and at ease. Year after year they cultivated the wondrous Dao, and everyone recited and studied the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen, the three major categories of Daoist scriptures). The king was named Zhiding; his understanding was clear and penetrating, and he possessed great spiritual powers, so that in walking, sitting, rising, and lying down he could transform at will.

One day, before the king’s throne a lotus flower suddenly appeared, with a thousand petals lush and dense and radiant with light. King Zhiding rose in astonishment and bowed in worship to the lotus. Before long, from within the petals a child emerged, about five or six years old, handsome and proper in appearance, beyond compare in the three realms. When the king saw him, he had him brought near and adopted him, naming him Huasheng, “Transformation-Born,” because he had been born by transformation from a lotus.

When Huasheng grew up, his wisdom increased day by day, and his spiritual powers were free and unobstructed. People in countless lands submitted to him with joy, and nothing he sought or wished for failed to come true. King Zhiding, revering his majestic virtue as towering and immeasurable, voluntarily abdicated and entrusted the affairs of state to Huasheng. The heavenly beings and people of the country were all joyful, reverent, and respectful, never growing weary.

One day, Huasheng summoned his ministers, relatives, state preceptors, Daoist priests, and scholars of various kinds to feast and discourse together from day into night. King Huasheng said in a loud voice: “In my present realm everything is free and at ease; everyone is peaceful and happy, and there is no decline. I have heard that in the east there is a land called ‘Datang Township, Nashan World.’ I have heard its name, but I have never seen what it is like. I wish to go with you all and observe its customs, teachings, and the life of its people. What do you think?”

All the ministers answered in unison: "Great King, your spiritual powers are free and unobstructed. Since you wish to survey all places, what is there to doubt? We too wish to rely on the Great King's majestic power and go together to inspect the wondrous sights of that country."

Thereupon the king, without rising from his seat, flew away by the power of his spiritual powers, and together with the assembled ministers and the palace arrived in that country. The king of the Good Country respectfully drove out in his carriage to welcome them, bowed and greeted them from afar, and then returned with them into the city, where a Dharma seat was set up—tall, broad, and immeasurable in this world. The Transformation-born Great King ascended the seat and sat down, radiated light everywhere, and manifested various miracles: within the country he conjured four hundred billion jeweled banners adorned with bright pearls, each banner forty thousand li long. Above the banners a great light shone forth, illuminating everything completely, so that even the light of the sun and moon lost its brilliance.

When the people saw this light, all were astonished and discussed it one after another: Why had such a strange phenomenon suddenly appeared in the country? Gathering in groups of three or five, they discussed and tried to explain it, but could not make it clear.

At that time the Transformation-born Great King sent forth a voice like thunder, calling to the crowd: "You may follow this light and come to the royal city." The sound spread throughout the whole country, and everyone heard it. The people followed the light and arrived, and when they saw the Transformation-born Great King sitting upright on the high seat, all bowed reverently and stood before him.

After the crowd had gathered, the Transformation-born Great King said in a loud voice: "You should know that the nature of all phenomena cannot be permanently clung to; it will ultimately be destroyed and pass away according to causes and conditions. Do not think that the happiness of this land can remain forever. There is another beautiful land, far superior to this one; if one cultivates good karma, one will certainly be reborn there."

The Great King bestowed upon the people of the kingdom the ten wholesome precepts (the ten common Buddhist and Daoist precepts of wholesome conduct), namely: no killing, no stealing, no sexual misconduct (the original text reads “not go”; this should be “not commit sexual misconduct,” a scribal error), no drinking alcohol, no false speech, no frivolous speech (flowery, deceptive talk), no divisive speech (sowing discord), no harsh speech, no covetous desire, and no anger (resentment). He also warned the people not to become complacent merely because their native land was peaceful and happy; in the world there are immeasurable wonderful lands superior to this place, and if they only cultivate wholesome karma, they will certainly be reborn there (rebirth: after death, being born in a pure land). When the people heard this, they all took refuge, accepted and upheld the precepts, and did not violate them for the rest of their lives.

The King of Nashan thereby also obtained supernatural powers (extraordinary wondrous abilities surpassing those of ordinary people); his mind was pure, and his actions were subtle and unobstructed. After completing his teaching, his body was light as a swallow, and he flew up and returned. Along the way he passed through the Nashan Kingdom, carefully inspecting every place.

After returning to his own place, he asked a minister named Dajian: “You accompanied me to the Nashan World—what did you see? Now you may describe it in detail.” Dajian replied: “Please know, Your Majesty, I attended you at your side and observed that land. I saw that its ground was flat as the palm of a hand, without sand or stones, and planted all over with various fruit trees in neat rows, as if drawn with a carpenter’s inkline. The people of that country all ate the fruit from the trees; their features were upright and handsome, and they suffered few illnesses. The city towers and palaces were mostly blue-green, like morning clouds covering green mountains. By comparison, that place does not surpass ours.”

The Great King of Transformation-Birth (referring to a ruler who, through supernatural transformation, brings forth all things) asked Dajian: “What else did you see?” Dajian said further: “I also saw bright pearls and jeweled banners (canopies and pennants used for adornment and offerings). All these were manifested by Your Majesty’s majestic virtue and spiritual power; they were not originally produced by that land. If that is all there is, it is not worth admiring.”

The Great King of Transformation-Birth said to his ministers: “Each of you make a record of this; in the future we must again go on a distant journey of inspection.” Hearing this, the ministers withdrew to their respective posts, fell silent, folded their hands, and sat upright.

The Chapter of Lamentation

At that time, Hai Kong Zhi Zang (the questioner in the scripture) rose from his seat, bowed his head in salute, knelt on both knees, joined his palms, and said to the Heavenly Worthy (Tianzun): The principles you have expounded are true and profound, subtle and wondrous, and their merit is inconceivable. I now ponder the fundamental cause of the arising and transformation of heaven, earth, and the ten thousand things: all sentient beings and all dharmas (the things and principles of the universe) each possess Dao-nature and all arise from causes and conditions. In accordance with these causes and conditions, should sentient beings be bound or not bound? Does this bondage come from the five aggregates (the five components of body and mind according to Buddhism), or does it come from the six dusts (forms, sounds, smells, tastes, tangibles, and mental objects contacted by the eye, ear, nose, tongue, body, and mind)? I have reflected repeatedly and find that all these arise and perish from thought-moment to thought-moment, changing without cease. Within this arising and perishing, which is bondage and which is not bondage? Which is liberation and which is not liberation? The causes and conditions are thus: when these five aggregates exist, those five aggregates are produced; when this aggregate ceases, that aggregate is no longer produced. Then how can the five aggregates be defiled by afflictions? Since they arise and perish from thought-moment to thought-moment, where do afflictions come from?

At that time, the Heavenly Worthy (Tianzun) replied to Haikong: “Excellent, excellent! Good man, listen carefully, listen carefully; I shall now explain it for you in detail.

Good man, for example, when sentient beings approach the end of life, great anxiety and suffering arise in their minds. Father and mother, wife and children, clan relatives and kin gather around them, weeping and wailing in distress. Terrified, they look around in all directions, not knowing whom to rely on for rescue. Although they still have the five emotions—joy, anger, sorrow, pleasure, and so on—they lose clear awareness; their four limbs tremble and they cannot control themselves; their bodies gradually grow cold, and their breath is about to stop. At this time they see the sins and blessings they cultivated in the past, and the retributions that follow. According to the karmic power they have created, they may fall into the three wretched paths (the three evil destinies of hell, hungry ghosts, and animals) or the five destinies (the various destinations within cyclic existence), or be reborn among humans. Whatever results they obtain according to their own deeds, they know with perfect clarity.

Good man, just as when the sun is about to set, the shadows of mountains and hills shift eastward and do not fall westward. The karmic fruits of sentient beings are also like this. When these five aggregates (form, sensation, perception, formation, and consciousness—the five factors that constitute body and mind) cease, those five aggregates arise accordingly. It is like a lamp: when the lamp is lit, darkness is extinguished; when the lamp goes out, darkness arises.

Good man, again like a clay jar: clay and jar are joined; when the clay is destroyed, the jar is formed, but the form of the clay can ultimately not be called a jar. Although the jar is not the clay, it does not come from anywhere else; it arises through the causal condition of the clay. Therefore, when these five aggregates cease, those five aggregates arise. These five aggregates do not become those five aggregates, and those five aggregates are not self-produced or produced from somewhere else; they arise only because of these five aggregates. As with the clay jar, when the clay ceases the jar is formed; although the substance itself is no different, according to different times the forms are distinct. Therefore it is said that from these five aggregates those five aggregates arise. When this aggregate ceases, it is called that aggregate. With wholesome and unwholesome aggregates, one should observe the causes and conditions of good and evil.

When father and mother unite and the two Qi of Yin-Yang (yanyun, the qi of Yin and Yang blending) meet, according to karmic causes and conditions a place of rebirth is obtained. The fetus develops love toward the mother and tender thoughts toward the father; when the parents think of him, he rejoices in his heart. Precisely because of this, sentient beings fall into inversion: where there is nothing lovable, they see it as lovable; where there is nothing pleasurable, they see it as pleasurable; impermanent things they see as permanent. These inverted views create causes of good and evil; afflictions arise from this and create karma, and karma in turn gives rise to afflictions. This is called “bondage” (being bound by afflictions and karmic forces). For this reason, thought after thought is born and ceases, flowing onward.

If a good person draws near a good spiritual friend, they can hear the ten wondrous scriptures of Lingbao from the Three Caverns (the Three Caverns refer to the three major categories of Daoist scriptures—Dongzhen, Dongxuan, and Dongshen; Lingbao is one of the scriptural traditions within them). Having heard this teaching, they reverently bow, circumambulate, and praise it; they read, recite, copy, and write it; with one mind they receive and uphold it, make pure offerings, and six times a day contemplate and keep it in mind without interruption. During this period, they sit quietly and repent. When the mind of repentance arises, joy arises. Because of joy, they abandon wife and children, dwell alone in mountain forests, visualize the true Dao, and devote themselves single-mindedly to cultivation. By such causes and conditions, they can attain liberation within birth and death and extinguish all afflictions. It is like lamp light dispelling darkness; this is called “extinction and deliverance” (transcending the bitter sea of birth and death). For this reason it is called “cessation through causes and conditions.”

At that time, within the great assembly, a youth named Shancai rose from his seat, went before the Buddha, and bowed his head at the feet of the Heavenly Worthy. With calm and proper steps, after bowing in homage, he said to the Heavenly Worthy:

“What the Heavenly Worthy has expounded today concerns merits and virtues that are extremely profound and subtle, beyond the reckoning and understanding of lower-level practitioners (the lower vehicle, meaning those who seek only small fruits and whose cultivation is comparatively shallow). The Heavenly Worthy says that manifesting these five aggregates (wuyin—the five factors constituting body and mind: form, feeling, perception, formations, and consciousness; also called the five skandhas) and eliminating those five aggregates, these five aggregates ultimately do not change, nor do they thereby give rise to other five aggregates. Then how could such five aggregates be bound by afflictions (referring to mental states that delude one, produce karmic activity, and cause suffering)?

“If afflictions exist within the five aggregates, there should be no arising and ceasing; if the five aggregates have arising and ceasing, then after they have ceased, how could those afflictions arise again? Between the five aggregates and afflictions, by what causes and conditions are they actually connected?

“I earnestly request the Heavenly Worthy to explain this in detail and separately, so that those in the assembly may dispel the doubts in their minds.”

Vernacular Interpretation of The Supreme One Vehicle Scripture of the Ocean of Emptiness and Treasury of Wisdom

This passage explains why afflictions “bind” sentient beings and the relationship between afflictions and sentient beings.

The Relationship between Afflictions and the Five Aggregates

The Heavenly Worthy (Tianzun) replied to Shancai: Good man, what afflictions bind is the “five aggregates” (wuyin)—form, sensation, perception, formations, and consciousness, the five constituents of body and mind. Apart from the five aggregates, there are no separate afflictions; apart from afflictions, there are no separate five aggregates.

Just as with a wooden bed: apart from wood there is no bed, and apart from the bed there is no so-called wood. The five aggregates of sentient beings are likewise: when afflictions are present, it is called being bound; when afflictions are absent, it is called liberation.

The Analogy of the Eye

The scripture further uses the “eye” as an analogy: when the eye is open it can see forms; when closed it cannot see. The gathering and dispersing, arising and ceasing, of afflictions and the five aggregates have no other principle. Therefore, with afflictions one is bound; without afflictions one is liberated.

Afflictions and Sentient Beings Are Mutually One

From this it can be known that to speak of “afflictions” is to speak of what “binds sentient beings”; if afflictions cease, then sentient beings are no longer bound in any sense. Apart from afflictions there are no other sentient beings; apart from sentient beings there are no other afflictions. Therefore one may say either that “afflictions bind sentient beings” or that “sentient beings bind afflictions.”

Shancai’s Question

Shancai raised a question: If this is so, then just as the eye cannot see itself, a finger cannot point at itself, a knife cannot cut itself, and one cannot feel one’s own feeling, how can one say that afflictions bind afflictions? For afflictions are precisely sentient beings, and sentient beings are precisely afflictions. To say that “afflictions bind sentient beings” is equivalent to saying that “afflictions bind afflictions.”

The Heavenly Worthy’s Reply

The Heavenly Worthy responded: It is like when the eye closes—there is no other thing that closes it; that “closer” is sentient beings, and sentient beings are afflictions. Therefore, to say that “afflictions bind sentient beings” is also to say that “afflictions bind afflictions.”

Summary of Key Points

The scripture emphasizes that afflictions, the five aggregates, and sentient beings are essentially inseparable—different expressions for the same thing. The so-called “bondage” and “liberation” do not depend on some other external thing, but on the presence or absence of afflictions.

At this time, the Heavenly Worthy (Tianzun) answered Shancai (a personal name; here the disciple who asks about the Dharma): Good man, it is like when the eye closes—there is nothing else that makes it close. Afflictions (fannao) trouble sentient beings in the same way; afflictions themselves are bondage. Therefore I say that afflictions bind sentient beings, and if sentient beings are far from all afflictions, they attain liberation. Thus I say that the liberation of sentient beings lies herein.

Shancai asked again: If afflictions are what bind people, then when the Heavenly Worthy says that the immortal superior (xian shangren—one who has reached the highest level of cultivation) dwells at ease in the city of afflictions, is such a one also bound?

The Heavenly Worthy replied: Good man, “dwelling” is of two kinds: first, “transformation dwelling” (huazhu); second, “fruition dwelling” (guozhu). As for transformation dwelling, it means that the superior person abides amid afflictions, yet in reality has no afflictions. Why? Because they have thoroughly understood the true nature of afflictions. Only for the sake of transforming sentient beings do they expediently manifest dwelling therein.

Again, as for fruition dwelling: Good man, these sentient beings have not yet abandoned the bondage of afflictions, but fundamentally afflictions have no substantial entity, because they can illuminate the original aspect of afflictions. Precisely because they are bound, they cycle through birth and death and cannot see their own Dao-nature (daoxing—the nature of attaining the Dao that everyone inherently possesses), and thus cannot realize the original mind of eternal bliss (changle—the pure bliss inherent in nirvana). Therefore they constantly dwell within the Three Realms (Sanjie: the desire realm, form realm, and formless realm) and are struck and bound by afflictions. Those bound by afflictions are called “sentient beings”; the body of such sentient beings is in fact affliction itself.

At this time Shancai asked the Heavenly Worthy: Sentient beings are composed of the five aggregates (wuyin—form, feeling, perception, formations, and consciousness, the five elements constituting body and mind), and are originally empty and wholly nonexistent. That being so, who can still receive instruction and cultivate the Dao and virtue?

The Heavenly Worthy replied: Good man, all sentient beings have thoughts. When the initial thought is diligent and energetic, the mind of giving (bushi) arises. Such wholesome thoughts arise from thought to thought, continuing before and after without interruption; therefore it is called cultivating the Dao.

Shancai asked again: According to what you say, thoughts arise from thought to thought. Then the former thought has already ceased, and the latter thought has not yet arisen. That being so, how can it be called continuous and unbroken? And how can it be called cultivating the Dao?

Shancai then said: As you have said, thoughts arise one after another; each thought disappears after it arises. A thought that has already passed has ceased, and a future thought has not yet arisen. According to this principle, how should one understand the continuation of thought after thought, such that it can be called cultivating the Dao (the Way)?

At this point the Heavenly Worthy (Tianzun, the title of the supreme deity revered in Daoism) replied to Shancai: Yes, it is as you say. Good man, take a lamp flame as an example: although it is being extinguished in every thought-moment, it still has light and can effectively dispel darkness. The principle of thoughts and of all things is likewise so. Good man, take sentient beings walking as an example: although each thought-moment is passing away, they can still reach the place they wish to go, going east or west as they please. Again, take taking medicine as an example: although its efficacy dissipates in every thought-moment, it can still cure illness. Again, take the sun and moon as an example: although they move and pass away at every moment, they can still cause forests, trees, and plants to grow. Youth Shancai, you say thoughts have already passed—how then can they continue?

Good man, for example, when people sing, the sounds are loud and soft, and it is impossible to produce the five tones simultaneously. The previous tone cannot reach the next tone, nor can the middle tone reach the later tone; whether loud or soft, all are passing away in every thought-moment. Precisely because each thought-moment passes away, over time a marvelous melody can be accomplished. The same is true when people cultivate the Dao.

Good man, take counting as an example: one cannot reach two, and two cannot reach three; although each number is passing away, one can still count all the way to a thousand and to ten thousand. The same is true when people cultivate the Dao. Good man, take a lamp flame as an example: the flame is extinguished in every thought-moment. When the first flame goes out, it is not that the later flame is its continuation; rather, “I cease and you arise”—one ceases and one arises, continuing without interruption. Thus, by recognizing this principle of arising and ceasing, the form of the lamp is established.

Shancai then said: You have said that by long cultivating the Dao one realizes the Four Heavens (the four levels of heaven in Daoism), yet one must still further cultivate compassion, not kill, not commit sexual misconduct, not steal, not be jealous in mind, not engage in divisive speech with the mouth, not drink alcohol, and not eat meat; and yet one still cannot obtain the position of lord of a pure and wondrous immortal kingdom. How can it be said that, with regard to evil thoughts and afflictions, one can attain the Dao simply by upholding the precepts for a long time?

The Heavenly Worthy (Tianzun) replied: All sentient beings, even when amid afflictions, need only uphold the precepts over a long time; Good man, sentient beings will not lose their innate Dao-nature (the fundamental capacity to seek and attain the Dao). Even if born in an adverse land, by relying on the power of the Dao they can still cultivate and attain a wondrous land.

The Heavenly Worthy then gave another analogy: A treasure mountain stands in a wild and malignant forest, where fierce tigers constantly keep guard; birds and beasts all avoid the place, and no one dares approach. A poor scholar thought to himself: How can I enter the mountain to gather treasures and make myself rich quickly today? So he first learned to prepare various poisons, then entered the mountain. When the noxious creatures smelled the poison, they scattered, and the poor scholar was thus able to gather treasures at will. Likewise, people amid afflictions who uphold the precepts and cultivate over a long time and attain the Dao are the same in principle.

Good man, again, suppose that in the Jade Capital (Yujing, the celestial immortal capital) there are superior wondrous medicines, such as pine and Atractylodes (baizhu), Huangjing (Polygonatum), and the like. If people take them, even when in an evil land, with thoughts succeeding one another and arising and ceasing without cease, because the power of the medicine protects them, they will ultimately not be harmed.

Shancai then asked again: Since, amid afflictions, one still cultivates pure precepts over a long time, then the many Dao-seekers who uphold the three trainings of precepts, concentration, and wisdom (jiedinghui; originally a Buddhist sequence of practice, borrowed here to refer to upholding precepts, concentration, and wisdom) should be understood to have drawn near the Secret Treasury of Ocean and Emptiness (Haikong Mimicangdi; in the scripture, a profound and hidden realm of Dao-cultivation). That being so, how exactly should one cultivate precepts and cultivate concentration and wisdom in order to attain the Dao?

Hearing this, the Heavenly Worthy praised him, saying, “Excellent, excellent!” And he said: Good man, if sentient beings receive and uphold the prohibitive precepts only to seek benefit for themselves, wanting to obtain wealth, honor, and closeness in the human and heavenly realms, then even if they have drawn near the Secret Treasury of Ocean and Emptiness, how should they cultivate precepts and cultivate concentration and wisdom so as to attain the Dao?

The Heavenly Worthy said to Shancai: “Excellent, excellent, good man. If someone observes the precepts only for their own benefit, seeking wealth, peace, and comfort among humans and gods, unwilling to think universally of all sentient beings, and does not protect the unsurpassed teaching of the Dao (the Way), caring only for self-preservation, fearing fall into the three evil destinies—hells, hungry ghosts, and animals—fearing rebirth as a beast, fearing the laws of worldly rulers, fearing worldly ill repute, and therefore seeking only immediate results: such observance of precepts cannot be called cultivating pure precepts.

Then what is called cultivating pure precepts? If someone can liberate all sentient beings, that is called protecting pure precepts: those who have not heard the true Dharma, cause them to hear it; those who have not understood, cause them to understand; those who have not practiced, cause them to practice; those who have not carried it out, cause them to carry it out. Because of such causes and conditions, when cultivating precepts one does not cling to the marks of precepts, does not cling to the marks of practice, does not cling to the mark of ‘I,’ and does not cling to the marks of karmic reward. Good man, if one can be like this, it is called cultivating right precepts.

What is called cultivating concentration and wisdom? If someone seeks only their own liberation and their own fame, and for their own benefit, offerings, and kindness does not protect the true Dharma for sentient beings; even if they read, recite, and reflect, they only contemplate various offenses such as greed, thoughts of men and women, the poisonous actions of the three karmas of body, speech, and mind, and fighting, litigation, beating, reviling, insulting, and killing one another—such a person cannot be called cultivating the pure true Dharma.

If sentient beings cultivate concentration and wisdom, with an equal mind toward sentient beings, universally remembering sentient beings, causing them to obtain the subtle Dharma, causing them to see the wheel of the true Dharma—that is, the turning of Buddhist teaching—causing them to attain the marks of the Great Vehicle, causing them to ponder the meaning, read, recite, and praise, reverently protect the unsurpassed true Dharma, causing them to dwell securely in the ocean-of-emptiness treasury—a metaphor for the vast, boundless treasury of the Dao—causing them to obtain diamond-like firm wisdom, stabilizing their contemplation, causing them quickly to ascend to the wondrous realm, causing them to obtain unobstructed power, and causing them to awaken to the marks of the true Dao.

When a person contemplates with such a mind, there is no discrimination, no mark of discrimination; no other and self, no mark of other and self; no hatred, no love, no mark of hatred and love; no greed, no desire, no mark of greed and desire; no cultivation, no practice, no mark of cultivation and practice; no cause, no effect, no mark of cause and effect. Good man, if one can be like this, it is called cultivating the concentration-and-wisdom ocean-of-emptiness treasury.

Good man, if one can break the marks of greed and desire and so forth in all sentient beings, this is called practicing wisdom. Because of such cultivation, one can break through doubt and thereby enter the path of cultivating the Dao; after cultivating the Dao, one can see Dao-nature; after seeing Dao-nature, one can enter the One Vehicle ocean-of-emptiness treasury—the One Vehicle being the single vehicle of attaining the Dao, the sole path to liberation. After entering this treasury, one can cut off sentient beings’ dharmas of birth and death and all dharmas of affliction. Once all demons have been cut off, one can enter the realm of permanence, bliss, purity, and freedom, and enter the One Vehicle ocean-of-emptiness Dharma-treasury.”

Vernacular Interpretation

Shancai asked again: As you have said, it is without distinction and without differentiation; only this is called the treasury of Oceanic Emptiness. Then why do you not say that it is with distinction and differentiation that it is called the Wisdom Treasury of Oceanic Emptiness?

At that time, the Heavenly Worthy (Tianzun) answered Shancai: Good man, you are right; it is exactly so. Your statement that “with distinction and differentiation” may be called the Wisdom Treasury of Oceanic Emptiness is not correct. Why? Because whatever has beginning and end, birth and death, is still within the cycle of birth and death.

Shancai said again: The phenomena of birth and death originally have no beginning or end. Having no beginning or end, they can be called “constant,” and this is called Oceanic Emptiness. Then why not say that birth, death, and affliction themselves are the Wisdom Treasury of Oceanic Emptiness?

The Heavenly Worthy replied: Good man, the phenomena of birth and death all involve continuous cause and effect. Having cause and effect, they cannot be called the One Vehicle of Oceanic Emptiness. Why? Oceanic Emptiness itself is empty; only this is called Oceanic Emptiness. Then why not say that birth, death, and affliction are the Wisdom Treasury of Oceanic Emptiness?

The Heavenly Worthy said again: Good man, the phenomena of birth and death all involve continuous cause and effect. Having cause and effect, they cannot be called the One Vehicle of Oceanic Emptiness. Why? Because the empty characteristic of Oceanic Emptiness is without cause and effect, without beginning and end.

Shancai said again: According to what you say, the empty characteristic of Oceanic Emptiness is without cause or effect, without beginning or end. Then why do you also say that through cultivation one can see Dao-nature? Practitioners are born in heaven due to a cause and enjoy happiness due to a cause. Is the constant bliss of Oceanic Emptiness not a fruit? Why then do you say that the empty characteristic of Oceanic Emptiness is without cause or effect?

The Heavenly Worthy replied: Good man, the “cause” I speak of in cultivating Oceanic Emptiness is Dao-nature. The inherent nature of Dao-nature is without arising or ceasing; precisely because it is without arising or ceasing, it is Oceanic Emptiness. The “emptiness” of Oceanic Emptiness is without cause or effect; precisely because it is without cause or effect, it can eradicate affliction. It is by such causal conditions that it is called cultivation.

Shancai said again: According to what you say, the inherent nature of Dao-nature is without arising or ceasing. Then is the Dao-nature of sentient beings shared by all, or does each possess their own? If it is shared, then when one person enters the Wisdom Treasury of Oceanic Emptiness, all sentient beings should also enter at the same time. For example, enemies and foes, or…

(Note: The original text is incomplete at this point; the above interpretation is based only on the extant text.)

Parable and Premise: The scripture first uses “enmity” as an analogy. When one person lives in harmony with others, hundreds and thousands of people also become harmonious with one another; when one person forms enmity with others, hundreds and thousands of people likewise come to resent one another. The Dao-nature (daoxing) of sentient beings—the nature of attaining the Dao that all sentient beings inherently possess, similar to the Buddhist “Buddha-nature”—is also like this: if one person realizes it, all sentient beings can attain it; if one person does not attain it, all sentient beings do not attain it. If Dao-nature were individually possessed by each, it would, like things that have quantity, arise and perish, change and transform, becoming “impermanent” (not lasting, subject to change and disappearance). Someone then raises a question: since the Dao-nature of sentient beings is neither one nor two, how can it be called equal? If it were individually possessed, one could not say that Dao-nature is equal, just as empty space is without any differentiation.

The Heavenly Worthy’s Reply: The Heavenly Worthy (Tianzun) praises the questioner, saying “well said,” and affirms the principle in it: the Dao-nature of sentient beings is “neither one nor two,” ultimately equal, like empty space, and all sentient beings possess it in common. To illustrate, the Heavenly Worthy gives an example: deep in the mountains there is a treasure called “Supreme Victory” (Shangsheng; the name of a treasure in the scripture). If a person obtains it, that person becomes wealthy. The Dao-nature of sentient beings is likewise so.

Shancai’s Follow-up Question: Shancai (the questioner in the scripture) then asks: is the so-called “Supreme Victory Treasure” one, or many? If there is only one, then after one person obtains it, the treasure will be exhausted, and the mountain will be empty of everything. How then can it be said that all sentient beings who cultivate the pure precepts can enter the oceanic emptiness secret treasury of the “One Vehicle” (Yicheng; the single path to attaining the Dao)—that is, the “Oceanic Emptiness Wisdom Store,” a scriptural metaphor for a vast, boundless treasury of wisdom that encompasses all things? If the treasure is many, then why is it also said that this “oceanic emptiness” is not all dharmas, and that the Dao-nature of sentient beings is likewise like this, able to be divided and obtained?

The Heavenly Worthy (Tianzun) replied: Good man, consider a great road, whether broad or narrow; all sentient beings walk upon it without obstruction. Sentient beings endowed with Dao-nature (daoxing; the innate nature of beings that is connected with the great Dao) are likewise so.

Good man, again, consider a precious pearl that has only one entrance and exit. Although many people go in and out, they do not crowd or press against one another, nor does anyone damage the pearl and carry it away because of this. Sentient beings with Dao-nature are likewise so.

Good man, again, consider a bridge: whether those crossing are heavy or light, the bridge itself neither increases nor decreases because of it. The crowds coming and going do not crowd or press against one another. The Dao-nature of sentient beings is likewise so.

At this time, Shancai (the disciple in the scripture who questions the Heavenly Worthy) said to the Heavenly Worthy: Such similes are difficult to fathom, and their meaning is very profound. But I think it is not so. Why? Because when people ahead walk on the road, those behind are hindered; how can one say there is no obstruction?

The Heavenly Worthy replied: The reasoning you state does not hold. Do these similes capture only a very small part of their meaning? The roads of the world indeed have obstructions, but sea-and-void Dao-nature (haikong daoxing; “sea and void” is a metaphor for being vast, boundless, and all-encompassing) is different from them; the two are not equal.

Sea-and-void Dao-nature can cause sentient beings to be without obstruction, equal and non-dual, and it has no fixed location. This differs from the roads of the world; the two are not equal. Such a true path can become the path of all sentient beings, and it too is different from the roads of the world; it is not the same.

Dao-nature, vast like sea and sky, can make sentient beings free of obstruction, equal and non-dual, with no fixed abode; they merely manifest differently from one another. Such a right way can serve as the “disclosing cause” of the Dao-nature of all sentient beings (the condition that makes Dao-nature manifest and become known, as a lamp illumines things), but it is not the “generating cause” of Dao-nature (the root that produces Dao-nature). It is like a lit lamp that illumines all things.

Good sons, all sentient beings arise because of afflictions and “ignorance” (wuming: obscurity regarding the truth). One cannot say that only some particular great affliction or great ignorance is the fundamental cause and that the rest do not exist. All sentient beings have ignorance as their cause; therefore it is said that there are “sequential causes and conditions” (cidiyinyuan: causal relations that arise one after another), and in this respect sentient beings are completely equal. Sentient beings cultivate the “right way of Wuwei (non-action)” (practice that follows nature and does not contrive), cut off all kinds of afflictions and inverted false views, and by means of this causal condition are said to be equal. They can clearly see that all dharmas (all things and principles) are without distinction between self and other and without obstruction. Therefore the Zhenren (Perfected One) is named Xiang Tongzi; he has attained the power of wisdom and can clearly perceive the thoughts of others.

Shancai (a disciple of the Tianzun) asked: The bodily forms of all sentient beings are not the same—some are tall, some short; the bodies of heavenly beings, human bodies, animal bodies, hungry ghost bodies, and hell-being bodies differ in various ways. Why then is it said that Dao-nature is one and the same?

The Tianzun (Heavenly Worthy) replied: Good sons, for example, when the salty taste of salt is placed into various things, even into water, they all acquire a salty taste. The thing is not called salt, nor is salt called the thing; the same is so when it is placed in water. Although names change, the nature of salt does not disappear; it pervades the five flavors, and all have saltiness. If someone drinks the water, he may feel the saltiness to be very strong, yet in fact he cannot see the salt in the water. The Dao-nature of sentient beings is likewise: it pervades the Five Paths (heaven, human, animal, hungry ghost, and hell—the five paths of rebirth), and though bodily forms differ in length, Dao-nature is always one and the same and does not change.

When the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas—monastic and lay male and female believers) heard this exposition, all were joyful and elated; together they rose, paid their respects, and each returned to his or her original seat.

At that time, Hai Kong Zhizang immediately rose, bowed his head to the ground, approached, and after making obeisance asked: The Heavenly Worthy of Great Compassion (Daci Tianzun) has expounded the subtle and wondrous scripture of the One Vehicle, the Oceanic Emptiness Treasure Store; its contents are complete and fully endowed with all kinds of sublime Dharma marks. For the sake of sentient beings, he has explained its meaning and purport, and its profound merits and virtues are inconceivable. Excellent, Heavenly Worthy! You have so freely and directly expounded it for us.

May I ask: Sentient beings dwell in the city of birth and death and develop various illnesses, some bodily and some mental. These illnesses cause the three karmas of body, speech, and mind to commit various evil actions; because they create evil karma, they transmigrate through the Three Realms and Six Destinies, experiencing all kinds of suffering.

I further ask: The True Immortal Wondrous Youth (Zhenxian Shangmiao Tongzi) dwells securely in the City of the King of Seven Treasures and Radiant Light. His appearance is dignified and fully perfect, his wisdom is extremely deep and vast, and he constantly abides in peace, happiness, and freedom. He is skilled at upholding the secret treasure store, reflects on its meaning and purport, and for the sake of all sentient beings asks questions and resolves doubts concerning the scripture, so that sentient beings may rely on him and have support.

After Zhizang had spoken these words, he looked up in reverence at the Heavenly Worthy’s countenance, and his mind was free of all other distracting thoughts.

Notes: Daci Tianzun is one of the revered Daoist deities; here it refers to the venerable one who expounds the scripture. The One Vehicle is the single orthodox path leading to liberation, as opposed to the “Three Vehicles” (Śrāvaka, Pratyekabuddha, and Bodhisattva). The city of birth and death is a metaphor for the condition in which sentient beings are trapped by the cycle of birth and death, as if besieged within a walled city. The Three Evil Destinies, also called the Three Evil Paths, refer to the three conditions of hell-beings, hungry ghosts, and animals—painful destinies into which one falls because of evil karma. (The original reads “transmigrate through the three,” and later has “three destinies”; it should be “three destinies,” and is understood here according to the later passage.) The City of the King of Seven Treasures and Radiant Light is an ideal city adorned with seven kinds of treasures and dignified by radiance, symbolizing a pure blessed land or a stage of Daoist cultivation.

The Heavenly Worthy (Tianzun) replied with a pleasant expression: “Excellent, excellent! Good man, it was for the sake of sentient beings that Hai Kong Zhi Zang (Ocean of Emptiness, Treasury of Wisdom) asked this question. By asking such a question and speaking such words, he wishes to bring benefit to all sentient beings and to open the mind’s eye of those who are blind and benighted. Good man, why do sentient beings dwell in the city of birth and death and give rise to various illnesses?

Good man, in the past, when I proclaimed this scripture, seven thousand people were present in the assembly and heard it. Among them, three hundred and three people lacked thoughts of wisdom; they chattered and argued, slandered the true Dharma, gave rise to disbelief, and so left their seats and returned each to their own country.

At that time, a group of people loaded a boat and wished to cross the great sea. Evil winds struck their boat and drifted it into the depths of the sea, so that they fell into the Land of Ignorance (a realm of benightedness where truth is not seen). They immediately contracted severe illnesses: illnesses of body, mind, intention, and speech, and so on. They then had this thought: “How should we sentient beings cultivate so as to escape these sufferings?” Thereupon they made a vow to seek the One Vehicle, the treasury of ocean-like emptiness and wisdom (the One Vehicle is the single correct path leading to liberation, as opposed to the three vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas). When this scripture was proclaimed once, all the sores on their bodies disappeared.

However, because of such karmic conditions, they still transmigrated in birth and death, fell into the three evil destinies (hells, hungry ghosts, and animals), and suffered various afflictions. Thus they turned away from the correct path of the Three Vehicles and fell into the Land of Ignorance. Although they had human form, their hearts were like wild beasts; they nurtured evil roots, fed on others, were born and died daily, and the sound of weeping filled the roads without ever ceasing.

Good man, the Perfected (Zhenren, those who have attained the Dao) and the youths observed these karmic conditions and conceived great fear regarding their own selves and minds. They therefore abandoned all kinds of evil conduct and dwelled securely in the City of Seven Treasures (a pure realm adorned with the seven treasures), constantly contemplating the secret treasury of the One Vehicle, ocean-like emptiness.

Good man, suppose a great king had someone raise four fierce tigers, responsible for feeding them, attending to their daily needs, and washing and cleaning their bodies. The great king ordered: “If any one of the tigers gives rise to anger, I will according to law cut off your life.” Hearing the king’s command, that person was greatly frightened, terrified and uneasy, not knowing what to do. So he thought it over and decided to abandon the tigers and flee. At that moment, the great king heard that someone…”

Vernacular Interpretation

A tiger became angry. The king said, “According to the law, I should take your life.” When the man heard the king’s command, he was extremely frightened and panicked, not knowing where to go. After thinking it over, he abandoned the tiger and fled.

When the king saw that the man had fled, he sent a young strongman, who drew a blade and pursued him closely. Looking back and seeing the strongman behind him, the man ran desperately. But the strongman used a treacherous scheme: he concealed his blade and secretly sent someone to pretend to be close and friendly to the man, saying to him, “You may come back.” The man did not believe it, and entered a deserted city, intending to hide.

Once inside the city, he inspected the monastic quarters (rooms for cultivation or worship) in various places, and all were empty and deserted, with not a single person to be seen. Since he saw no one, he sat down to rest. Suddenly he heard a voice from the air: “Hey, you there! This city is empty and has no inhabitants. Tonight four hundred bandits will arrive. If you meet them, your life will be in danger. How will you escape this calamity?” The man became even more frightened and left the city again.

He came to a river whose water was swift and rushing downstream, but there was no boat with which to cross. Worried and distressed, he cut various grasses and trees and bound them into a raft, pondering again and again: “If I stay here, I fear I will be harmed by the fierce tiger. If I cannot cross this river, and the raft is unreliable, I will sink into the water and die—but in the end I will not be harmed by that tiger.” So he pushed the raft into the water, lay prone upon it, and paddled ceaselessly with his hands and feet, crossing the rapid current. After reaching the other shore, he regained safety, and his heart was filled with great joy.

Explanation of the Parable

Good sons, if all sentient beings can hear and uphold this “One Vehicle, Ocean of Emptiness, Subtle and Wondrous Scripture,” then when they contemplate their own bodies, they will see this body as filthy and worthless, like a dead dog by the roadside, and as capable of harming people, like a fierce tiger or a venomous snake. When sentient beings encounter this kind of “poison,” because they cherish their own lives, they can thereby keep far from all kinds of evil deeds, just as that man kept far from the tiger.

In the Scripture of the Supreme One Vehicle, the Ocean-Empty Wisdom Treasury (Taishang Yicheng Hai Kong Zhi Zang Jing), “Taishang” is the Daoist honorific for the supreme deity; “One Vehicle” (Yicheng) means the single, direct gate to attaining the Dao; and “Hai Kong Zhi Zang” (Ocean-Empty Wisdom Treasury) means a treasury of wisdom as vast and inexhaustible as the great ocean and empty space.

At this time, Hai Kong Zhi Zang bowed his head to the Heavenly Worthy (touching his head to the ground to show utmost reverence) and praised him, saying: “It is exactly so; it is truly as you have said. All things are not absolutely empty and nonexistent; precisely because they have no fixed self-nature, one should also know that all dharmas themselves are changing and impermanent. As you have said, if the Zhenren (a person who has completed cultivation and attained the Dao) and the Tongzi (a student engaged in cultivation) practice this One Vehicle Ocean-Empty Treasure Treasury, they will be able to hear principles they have never heard before.” Then he asked: “What is this great treasure treasury, the Ocean-Empty? And how is this treasury skilled at carrying all sentient beings?”

At this time, the Heavenly Worthy praised Hai Kong, saying: “Good, good! Good man, only one who single-mindedly recollects and comprehensively cultivates can ask such a question as you have. Good man, for example, among people in the world, some are speaking and some are singing; there is the great ocean, and there is that which can carry all sentient beings…”

Vernacular Interpretation of The Supreme One Vehicle Scripture of the Ocean-Empty Wisdom Treasury (Taishang Yicheng Haikong Zhizang Jing)

At that time, the Heavenly Worthy (Tianzun) praised Ocean-Empty, saying: “Excellent, excellent! Good man, if someone can constantly recollect and comprehensively cultivate, he will be able to pose questions such as yours. Good man, for example, among people in the world, when one speaks of a ‘chanter,’ there is a ‘great chanter’; when one speaks of the ‘sea,’ there is the ‘great sea’; when one speaks of a ‘river,’ there is the ‘great river’; when one speaks of a ‘mountain,’ there is the ‘great mountain’; when one speaks of the ‘earth,’ there is the ‘great earth’; when one speaks of a ‘city,’ there is the ‘great city’; when one speaks of a ‘king,’ there is the ‘great king’; when one speaks of a ‘person,’ there is the ‘great person’; when one speaks of ‘heaven,’ there is ‘great heaven’; when one speaks of the ‘Dao,’ there is the ‘Great Dao.’ Ocean-Empty is likewise so: there is ‘Ocean-Empty,’ and there is ‘Great Ocean-Empty’; there is a ‘treasury,’ and there is a ‘great treasury.’

What is Ocean-Empty? Good man, for example, when a hungry person obtains a small amount of food, he calls it ease and happiness. This ease and happiness is also called Ocean-Empty. Again, when illness is cured, one obtains ease and happiness; this ease and happiness is also called Ocean-Empty. Again, when a frightened person obtains a place on which to rely, he obtains ease and happiness; this ease and happiness is also called Ocean-Empty. Good man, for example, when a poor person obtains the seven precious treasures, he obtains ease and happiness; this ease and happiness is also called Ocean-Empty.

But these cannot yet be called the reliance and ease of the “Great Ocean-Empty.” Why? Because these forms of ease come from the removal of hunger and thirst, poverty and illness, and fear; therefore they can only be called “ease and happiness,” called “Ocean-Empty,” a “small Ocean-Empty,” and not the true “Great Ocean-Empty.”

Good man, if all sentient beings of good faith, whether within the worldly realm or within the immortal path, cut off all afflictions and bonds and obtain ease and happiness, this ease and happiness can also only be called Ocean-Empty; it cannot be called the “Great Ocean-Empty Treasury.” Why? Because afflictions will arise again, habitual tendencies still remain, and this ease and happiness is not permanent joy.

Good man, only one who is always at ease and happy, free and unobstructed, can be called the “Great Ocean-Empty Treasury.” Good man, for example, a place that can contain ten thousand streams is called the great sea; the hundred rivers flow forth and all come to this place to return and converge—this is called the “Wisdom Treasury.”

The Great Sea Empty Storehouse (Dahai Kongzang) is neither existent nor nonexistent, neither arising nor ceasing.

Good man, if beings can truly understand and see the nature of Dao, they may be called the “Great Sea Empty Storehouse.” For this reason, the meaning of “Sea Empty Storehouse” (Haikongzang) is: it is not being, nor is it nonbeing; it is not arising, nor is it ceasing.

Good man, for example, with a great sovereign (the supreme lord who governs the whole) and lesser kings (local lords), a place that even after many years and months they cannot fully reach is called a “great city”; one where they can teach only a single group of common people is called a “small city.” Those who bring about transformation and influence are called “great kings”; those within the reach of a king’s teaching are called “lesser kings.” Lesser kings and great kings are distinguished according to territory and according to teaching, yet in reality they are neither king nor teaching, neither great nor small.

This principle may be named the “Unsurpassed Wheel-Turning Sage King.” He possesses the seven treasures (the seven precious treasures spoken of in Buddhism and Daoism, here a metaphor for the various wondrous states attained through cultivation), wondrous, beautiful, and rare; only then can he be called the “Great Sea Empty Storehouse.” For this reason, it is called “Sea Empty.”

Good man, for example, when a brave warrior enters the fourfold army array, fear does not arise in his mind. You should know that such a person may be called the “Power of the Great Assembly.” If beings dwell in the three evil destinies (the destinies of hell, hungry ghosts, and animals), among afflictions and evil karma, yet give rise to no fear, and can broadly save beings there, you should know that this person is the Sea Empty Storehouse.

If someone can support father and mother, respect Daoist priests, bow in worship and burn incense, cultivate good dharmas, speak truthfully without deceit or delusion, endure what is hard to endure, and delight in giving to the poor, this is called the “Zhenren (True Person) Sea Empty Wisdom Storehouse (Haikong Zhizang).” Why? Because the Sea Empty Storehouse harbors great compassion, sympathizes with all beings, and is for beings a great loving father and great loving mother; it can liberate beings from the river of birth and death and point out the One Vehicle (the sole and ultimate) subtle wondrous marks of Dao. This is called the “Sea Empty Wisdom Storehouse.”

Good man, the Sea Empty Treasure Storehouse is inconceivable; all beings cannot fully know it. Because they cannot know it, they cannot believe and accept it; thus they give rise to various deluded minds and utter various slanders. Therefore I now call it “Sea Empty.”

The vision of oceanic emptiness can be truly realized only when emptiness and emptiness mirror each other. The “emptiness” thus realized is not a complete void; rather, within emptiness there is wondrous function. After realization, one must not cling to “having already realized.” Therefore one should know that this is called “oceanic emptiness,” and also called the “treasury of wisdom” (the storehouse of wisdom).

At that time, the fourfold assembly present (referring to Daoist priests, lay believers, and various kinds of listeners to the teaching) heard these words and were filled with great joy, exultant and invigorated. Reverently they surrounded the Heavenly Worthy (the supreme deity in Daoism, here the deity expounding the scripture), bowed in worship, and praised him: “Excellent! The principles taught by the Heavenly Worthy are exceedingly profound and wondrous, truly rare. We of the fourfold assembly are still unable to comprehend them completely.”

Among the assembly was a youth named Miaosi. He rose from his seat, went before the Heavenly Worthy, bowed with his head at the Heavenly Worthy’s feet, held a lotus flower, looked up at the Heavenly Worthy, bowed his head, and asked: “The meaning of what the Heavenly Worthy has taught is deep and far-reaching, difficult to fathom. What is meant by ‘the Treasury of Wisdom of Oceanic Emptiness’? Is the ‘emptiness of oceanic emptiness’ emptiness within the non-empty, or non-emptiness within emptiness? And the ‘emptiness of the non-empty’ is again emptiness within emptiness. According to this principle, emptiness has many kinds: is it the emptiness of many bodies, the emptiness of one body, the emptiness of fine dust, or the emptiness of transformation? What exactly is the meaning of ‘emptiness’? Is it emptiness of self-nature (things are empty by their own nature), emptiness of other-nature (appearing empty in dependence on other things), or emptiness shared by self and other? For these reasons, none of us in the assembly can understand. We only pray that the compassionate venerable one will extend special compassion and explain it in detail, so that sentient beings may all clearly understand the true reality.”

At that time, the Heavenly Worthy replied to Miaosi: “Excellent, excellent! Good man. You all have built for sentient beings a bridge of Dharma, set up a ladder of Dharma, and opened the Dharma-gate of great wisdom.”

At that time, the Heavenly Worthy (Tianzun) answered Miaosi: "Excellent, excellent! Good sons, among the great assembly you build bridges of Dao-cultivation for sentient beings, set up ladders for ascent, open the gate of great wisdom, and become a great reliance on which sentient beings may depend. This is the root of my true wisdom and also my treasury. If it were not for you, such questions could not be raised; if it were not for me, such explanations could not be given. You can single-mindedly be good at thinking and good at remembering, and so you are named Miaosi (a personal name meaning one who is good at thinking). Now listen carefully, listen carefully.

What is meant by 'Haikong Zhizang' (Oceanic Emptiness, Treasury of Wisdom)? The 'emptiness' of 'oceanic emptiness' is neither empty nor not empty; it is both empty and not empty; and it is also not non-empty. It is empty yet does not cling to emptiness, and within emptiness there are no marks of discrimination. Because emptiness is free from discrimination, it is called 'oceanic emptiness.' It is neither the emptiness of self nor the emptiness of others, nor the emptiness of both self and others; it is neither great emptiness nor small emptiness; being both empty and not empty, both great and small are emptiness; it is neither manifold emptiness nor singular emptiness; it is not the emptiness of fine dust (extremely minute material particles), nor the emptiness of transformation. For this reason it is called 'oceanic emptiness.'

Oceanic emptiness has no attachment to an 'I,' and yet the name 'I' is precisely 'oceanic emptiness.' Oceanic emptiness, like fine dust, fills the immeasurable worlds of the ten directions (east, west, south, north, the four corners, and above and below, referring generally to all space). The body of oceanic emptiness is in fact not oceanic emptiness. Because of its freedom (unfettered and unattached), it manifests as a body of fine dust, yet it is not a body of fine dust; it can also fill all worlds with the body of a single mote of dust. In reality, the body of oceanic emptiness does not fill all lands and worlds. Why? Because it is without obstruction, and therefore it is called 'the secret of oceanic emptiness.'"

The body of the Secret Wisdom Treasury fills the world. The body of the Wisdom Treasury is in fact not the Wisdom Treasury; for this reason, Hai Kong Zhi Zang (the Wisdom Treasury of Oceanic Emptiness; the name of a cultivator or sacred being in the scripture) abides unmoving and, according to direction and circumstance, manifests transformations in countless forms and types, causing each sentient being with a mind to revere and praise, wishing sentient beings each to attain discernment.

(Vernacular interpretation) The body of the secret Wisdom Treasury pervades the entire world. But this “body of the Wisdom Treasury” is not some fixed entity; therefore Hai Kong Zhi Zang, though abiding in an unmoving state, can nevertheless manifest countless forms according to different directions and karmic conditions, causing those with a mind oriented toward the Dao to feel reverence and praise, and enabling sentient beings each to reach discernment and awakening.

The body of Hai Kong constantly abides in one place, yet causes all in other directions to see it. The body of Hai Kong has seventy-two marks and eighty-one excellences, yet it cannot see forms, hear sounds, smell odors, distinguish tastes, feel contacts, or know dharmas. None of Hai Kong’s six sense faculties can cognize it. Why? Because it has attained freedom. The mind of Hai Kong also has no mark of attainment. Why? Because there is nothing to attain; therefore it is called Hai Kong. Even if a Zhenren (Perfected Person) has excellent marks, he likewise cannot see forms, hear sounds, smell odors, distinguish tastes, feel contacts, or know dharmas. None of Hai Kong’s six sense faculties can cognize it. Why? Because it has attained freedom. The mind of Hai Kong also has no mark of attainment. Why? Because there is nothing to attain; therefore it is called Hai Kong. Even if a Zhenren or the Youth of Wondrous Practice conceives a notion of attainment, then the heavenly beings cannot see Hai Kong. The emptiness of Hai Kong is empty because there is nothing to attain; therefore it is called Hai Kong.

(Vernacular interpretation) Although the body of Hai Kong constantly abides in one place, it enables all sentient beings in other directions to see it. The body of Hai Kong possesses what Buddhism calls the “seventy-two marks” (a general term for the thirty-two major marks and forty secondary marks, here referring broadly to supremely majestic forms) and the “eighty-one excellences” (subtle fine marks), but it itself does not cling to perception through the eye, ear, nose, tongue, body, or mind—that is, it does not see forms with the eye, hear sounds with the ear, smell odors with the nose, distinguish tastes with the tongue, feel contacts with the body, or know dharmas with the mind. None of Hai Kong’s six sense faculties—eye, ear, nose, tongue, body, and mind—can cognize it, because it has attained freedom and is not bound. The mind of Hai Kong also has no graspable mark, because there is nothing to attain; therefore it is called Hai Kong. Even if a Zhenren possesses excellent forms, he likewise does not use the six sense faculties to discriminate seeing, hearing, smelling, or tasting; Hai Kong’s six sense faculties still cannot perceive it. Even if the Youth of Wondrous Practice gives rise in his mind to the thought of “attainment,” the heavenly beings still cannot see Hai Kong. The “emptiness” of Hai Kong means empty of attainment; therefore it is called Hai Kong.

Hai Kong expounds the meaning and flavor of the One Vehicle; even after countless kalpas it cannot be exhausted. Sometimes he teaches the Two Vehicles’ precepts, concentration, and wisdom; sometimes he teaches the subtle scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen). At such times, contemplation gives rise to no thought; I speak and they listen, yet neither gives rise to the notion of a single sentence. Why? Because I follow sentient beings and speak much or little, conforming to worldly custom; therefore it is called speaking. As for the nature of Dharma-nature, though Hai Kong expounds it, there is in fact nothing expounded; therefore it is called Hai Kong’s expounding of Dharma-nature. Good Sons, just as space—the nature of space cannot be seen—so too Hai Kong’s exposition cannot be known.

(Vernacular interpretation) Hai Kong proclaims the profound meaning and flavor of the “One Vehicle” (the single ultimate path to Buddhahood); even through countless kalpas, it cannot be exhausted. Sometimes he explains for sentient beings the “Two Vehicles” (Sravaka and Pratyekabuddha) and their precepts, concentration, and wisdom; sometimes he explains the subtle scriptures of the “Three Caverns” (the three major categories of Daoist scriptures). When teaching, he contemplates his own mind without giving rise to thoughts; I speak and they listen, and neither gives rise to the notion of a single sentence. Why? Because I merely accord with sentient beings’ capacities and speak much or little, following worldly convention; therefore it is called “speaking.” As for the nature of Dharma-nature, though Hai Kong expounds it, there is actually nothing that can be expounded; therefore it is called “Hai Kong’s expounding of Dharma-nature.” Good Sons, just as the nature of space cannot be seen, Hai Kong’s exposition is likewise not something that can be grasped by ordinary understanding.

Good Sons, just as a treasure store contains many rare and wonderful things, complete in every kind, it is called a wisdom treasury. The extremely profound and secret treasury of the Heavenly Worthies of the Three Times is also like this: abounding in wonders and complete without lack, it is called the extremely profound and secret treasury of the One Vehicle. Good Sons, only that which is boundless is called a treasure store; within that treasure store there is no exhaustion—this is called the wisdom treasury.

(Vernacular interpretation) Good Sons, just as a treasure house contains many rare and wonderful treasures, complete in all kinds, it is called a “wisdom treasury.” The profound and secret Dharma treasury of the Heavenly Worthies of the past, present, and future is also like this: wondrous and rare things are many and complete without lack; this is called the “extremely profound and secret treasury of the One Vehicle.” Good Sons, only that which is boundless deserves to be called a treasure store; within this treasure store there is no end to what can be taken—this is the “wisdom treasury.”

At this point, Miaosi spoke again: The principle just expounded by the Heavenly Worthy (Tianzun) is truly profound and wondrous. The meaning of “Oceanic Void” (Haikong) enables all beings in the future to cultivate this treasury—this is foremost merit. The various analogies you use are simply inconceivable. Compassionate Heavenly Worthy, what is meant by “adorned with the seven treasures and complete in merit”?

The Heavenly Worthy replied to Miaosi: Well said, well said! Good son, what is the subtle characteristic of “adornment with the seven treasures and complete merit”? Adornment and merit have two aspects: first, inner adornment; second, outer adornment. Outer adornment refers to the seventy-two marks and eighty-one excellences; these were originally Buddhist descriptions of the sacred marks of the Buddha’s body, and Daoist scriptures borrow them to describe the extraordinary appearance of those who attain the Dao. Inner adornment is the cultivation of the “One Vehicle Oceanic Void Secret Treasury.” “One Vehicle” refers to the single ultimate method of cultivation; “Oceanic Void” describes a realm that is vast and boundless, empty, still, and perfectly harmonious; “secret treasury” means the hidden and unmanifest treasury of Dao cultivation.

Good son, it is like a jade mountain: outwardly its radiance is manifest, inwardly it is crystalline and white, and no amount of dust or sand can obscure it. Why? Because its essential nature does not change; therefore it is called a “jade mountain.” The subtle merit of seven-treasure adornment is likewise so.

Furthermore, good son, by expedient means I adorn my transformation body: there is a great body and a small body, filling the entire world. Even when the great body enters a single mote of fine dust, the body does not thereby become smaller. Although a true immortal can fill the world with an adorned transformation body, he cannot enter fine dust with such a great body; even this he is unable to do at present—how much less can he keep the mind from moving along with it? What is called the “true immortal” is precisely this: the mind does not follow the body.

Good son, although the True Immortal Youth has divine power and can shake the world so that all beings may see and hear, in his mind he never gives rise to a thought, nor does he think that this divine power fills the world and causes beings to hear principles they have never heard before. Therefore the True Immortal Youth never says: “This is my divine power, which enables beings to hear teachings they have never heard before.” If someone says, “Because I expound the teaching, beings hear principles they have never heard before,” know that such a person ultimately cannot attain the secret scripture of the Equal One Vehicle Oceanic Void Wisdom Treasury. Why? The mind that thinks, “Beings have not heard it, and I proclaim it for them,” is the mind of birth-and-death—the mind entangled in the cycle of birth-and-death. All true immortals have completely cut off this kind of mind. Therefore, in the True Immortal Youth, body and mind do not follow one another.

Good son, in ordinary people body and mind follow one another. The true immortal is not like this: in order to teach beings, he manifests only a small body, yet his mind does not thereby become small. Why? Because the mind-nature of my disciples is always vast and expansive; even when a great body is manifested, the mind is likewise vast. Then what is it for a great body to fill the world? What is it to have a small mind and practice the conduct of an infant?