《太玄真一本际妙经》

At that time, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) was upon the lofty platform of the Xiechen Lingguan (a palace-temple in the immortal realm of Daoism), seated together with Taishang Daojun, the Most High Lord of the Dao (the Way), and twelve hundred million exalted perfected beings and supreme sages upon white-jade lion thrones. He fully expounded the secret essentials and opened the gate of the wondrous Dharma. Only those who shared the same Dao and walked the same path as the Celestial Worthy, and who had already entered the realm of the Dao, could take part in this assembly.

At this moment, the Celestial Worthy of Primordial Beginning sent forth a subtle radiance of five colors that shone throughout all the lands of the ten directions. From within the light issued voices of every kind, each in keeping with local custom, so that all who heard could understand. He proclaimed: All things in the world are impermanent, filled with suffering and defilement. Nothing can be kept under one’s own control; in the blink of an eye it changes and vanishes, like dreams and illusions. All of you ought to give rise to a mind of renunciation. Even the divine immortals, whose lifespans last for hundreds of millions of kalpas, cannot in the end escape death and decay. The host of sages of the Three Pure Ones (Sanqing) likewise contemplate impermanence at every moment. Therefore, there is nothing in the world worthy of being relied upon forever.

For your sake, the Celestial Worthy of Primordial Beginning has for a time manifested a bodily form and instructed you, so that you might awaken wisdom and obtain deliverance. Those who have not yet been delivered will be left to form affinities in later ages. Once the work of merit is complete, affairs are properly concluded, and every vow has been fulfilled, I shall now withdraw this manifested divine form and return to the realm of Wuwei (non-action), clear and still, eternally unmoving. If doubts still remain in your hearts, come forward and ask freely; I will explain them for you. This is my final charge. You should seize the moment, and not leave sorrow and regret behind.

The Celestial Worthy of Primordial Beginning then, by divine power, shook the earth, causing it to turn and quake, so that sentient beings were seized with alarm. On that very day, beings in the three evil paths all obtained a temporary peace, and the karmic blessings of beings in the human path and the heavenly path each increased, so that they no longer suffered affliction, obstruction, or calamity. Beings from far and near alike came hurrying at the same time, in numbers too great to count.

At this time, the great assembly, with one heart, gazed up at the Most High Lord of the Dao, their eyes fixed and unblinking. Forcing back their grief and holding back their tears, they chanted in unison:

The Unsurpassed Teacher of Heaven and Humanity of the Primordial Beginning (an honorific for the Celestial Worthy of Original Beginning) now relinquishes the manifestation of great mercy and compassion, departs from the cycle of birth and death, and returns alone to the pure, still, and profoundly mysterious realm of the single source, no longer remaining in the world and no longer stained by its dust.

The assembly gazes up at the Lord of the Dao (the Way), their eyes unwavering, barely holding back their grief, and then intones:

The Unsurpassed Teacher of Heaven and Humanity of the Primordial Beginning now relinquishes the manifestation of great mercy and compassion, departs from the cycle of birth and death, and returns alone to the pure, still, and profoundly mysterious realm of the single source, no longer remaining in the world and no longer stained by its dust.

True knowing is clear, pure, and undefiled, and the body is without obstruction; however many comparisons and words one may offer, they can hardly exhaust it. Such a realm is not one that we ourselves can know or behold—how, then, could we see clearly the mysterious principle within it?

We have only just aroused the mind to cultivate the supreme Great Dao, tender as a newborn calf. We only wish that, in compassion, you would manifest the response body (the bodily form revealed in order to teach and transform living beings) and nurture us as one feeds a child with the milk of the teaching, so that we may gradually grow and mature.

The incomparable bodily form manifested by the Celestial Worthy is the compassionate parent on whom all living beings rely. Why should the original vow suddenly be abandoned? In that case, the beings of the world would be left solitary and unsupported, with nowhere to turn.

How excellent, Great Lord of the Dao, Eye of the World, who sees through the world! You fully understand that the true body and the response body have neither end nor beginning. We earnestly ask you, on our behalf, to entreat the Celestial Worthy of Original Beginning to protect living beings as a father cherishes his children.

For the sake of living beings, the Supreme Lord of the Dao rises from his seat, performs the rite of prostration (a salutation in which the forehead touches the ground) before the Celestial Worthy, and earnestly requests: “May you greatly arouse compassion, take pity on all living beings, and long abide in the mysterious response body, ever remaining in the world to teach and benefit them, so that all may bring their cultivation to completion, universally receive awakening and deliverance, and together enter the gate of the Dao and its methods.”

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), one of the highest deities revered in Daoism, answered the Lord of the Dao (Daojun) with a heart of great compassion: “You are filled with anxious concern for all living beings and, in response to the needs of the world, have asked me to remain in the world. Lord of the Dao, you should tell those present who have not yet entered meditative absorption: Since I attained the Dao (the Way), through countless kalpas I have always abided in the world and have never departed. All who are due to be delivered can always see my form; when causes, conditions, and the turn of the times change, they may no longer see me.

“The living beings of this kalpa respond according to their own capacities and karmic conditions, and it is for the Lord of the Dao to guide them to deliverance. For this reason I now ascend into the mysterious and wondrous realm. Unable to see my true form with the eyes of flesh, you suppose that I have already vanished. If only you cultivate correct contemplation, you will naturally understand that I am no different from before.

“If you still cannot understand the empty characteristic—that the myriad things have no fixed, unchanging substance—and still need to rely on images in order to visualize with concentration, you may cast an image in purple gold or paint my true likeness, worship it, and make offerings as if facing my true body. Concentrated visualization and devout prayer bring the same merit. Why? Because neither the true body nor the sculpted image is a permanent, unchanging substance. If one can understand the ‘body that is not a body’—that the true body is not the form seen by the eyes of flesh—then painted images, sculpted images, and the true body are, in principle, without difference. Therefore, how much blessing one receives from venerating a sacred image depends on the sincerity and reverence in your heart.

“Those who are poor may, according to their means, make sacred images of clay, wood, copper, and the like, and may also, within their capacity, arrange halls, curtains, and seats, and offer banners, flowers, lamps, and candles. So long as they make offerings with all their effort and a sincere heart, it is the same as serving my true body; the principle of the two is identical. By virtue of such causes and conditions, they will in the end be able to return to the correct Dao, and may certainly hope to meet together with me in Daluo, the supreme celestial realm spoken of in Daoism.”

The Celestial Worthy of Primordial Beginning further said to the Lord of the Dao: “If any in the assembly still have doubts that have not been clarified, they may raise them freely. Please, Lord of the Dao, help to expound them, so that they may come to understanding as soon as possible and not miss the moment.”

The Supreme Lord of the Dao (Taishang Daojun) raised his hand and said to the assembly: “I have received the compassionate teaching of the Celestial Worthy and have been charged with answering for you what is not yet clear. You should understand this matter.”

At that time, the Dharma Master of the Taiji (Supreme Ultimate), the Perfected Xu Laile, rose from among the assembly, came before the Most High (Taishang), and knelt upright to report: “Your servant has been fortunate to behold your honored countenance, and has moreover received your teaching of the profound meaning of the Three Treasures (Sanbao). Unworthily occupying the station of Dharma Master of the Upper Perfected, I am filled with fear and unease beyond what words can express. Now, commanded to inquire of the Celestial Worthy (Tianzun), this is truly not something a dull person such as I could originally have presumed to ask. Yet, since I serve as a Dharma Master, I must proclaim the orthodox Dao (the Way); and having received the charge of instruction, I dare not conceal the doubts in my heart, and so I make bold to ask. I earnestly beg your compassionate guidance: tell your servant how one ought to advance and withdraw in the rites. I respectfully await your instruction.”

The Most High Lord of the Dao (Taishang Daojun) said to Laile: “You have accumulated merit, and have thereby moved the Exalted Sage to manifest signs; thus you have become a great Dharma Master, charged with awakening and guiding later students. When doubts arise, you come to inquire—you are precisely the one who ought to do so.”

At this, Laile composed his bearing and set his robes and cap in order. He walked with slow steps through the assembly, his manner calm and solemn, like a lion in a grove of sandalwood, at ease and without fear. Obeying the Lord of the Dao’s command, he went before the Celestial Worthy, cast his five limbs to the ground, joined his hands in reverence, and, moved to tears, addressed the Celestial Worthy: “Earlier, within the light, I had already received your command; now I have further received the Lord of the Dao’s renewed proclamation and urging. Setting aside the shallowness of my own understanding, I make bold to come and inquire. I earnestly beg the Greatly Compassionate Celestial Worthy to look upon me with pity and grant my request.”

In the text, “the rites of advancing and withdrawing” refers to the rules of bearing, advance, and retreat in ritual etiquette; “casting the five limbs to the ground” is the Daoist form of worship in which one prostrates the body upon the earth to express reverence.

Thereupon the Celestial Worthy answered with joy: “Very good, very good. The question you raise comes at just the right time. Now listen carefully to what I say.

“It is like a king who rules the world and possesses the seven treasures and storehouses of every kind. At times the king tours the four quarters, taking delight in his own ease, and also brings wide benefit to the people. The crown prince succeeds to the throne, carrying on and exalting the great work of the former king; the king also entrusts the heavy task of governing the realm to ministers of wisdom, so that they may assist in the affairs of state and the subjects may live in peace and be content in their callings.

“I am just the same. I preside over all and have become the Great Dharma King. I shall go to a domain of utmost subtlety and ascend into the mysterious realm. With a mind of upright contemplative awareness I shall guide the host of the Three Pure Ones (Sanqing)—the realm of the Three Pure Ones revered in Daoism, together with its deities—and entrust the orthodox, true, and secret treasury to the Lord of the Dao (the Way), a deity revered in Daoism. I shall rescue those who are poor and lack the provisions of good roots, and I shall also bestow the attainments of cultivation and their merit upon those who practice with vigor. I further wish the various Perfected Ones and great sages to propagate the orthodox Dao together, and, according to each person’s conditions and what that person is able to understand, to expound it in distinct ways, so that people may benefit.

“Just as a king, when entrusting ministers, must first choose those of profound wisdom who can bear heavy responsibility, you too are such a person. Through measureless kalpas (an extremely long span of time) you have renounced desire and upheld the true Dao, advanced with courageous vigor, your wisdom lucid and clear, and you have continually accumulated merit and virtue (De). Only thus have you been able to arouse the resolve to inquire into the great Dharma. My merit and wisdom are complete, and I can resolve your doubts. I know that you are equal to receiving the profound secret treasury, able to assist the Lord of the Dao, to propagate the teaching of the Dao, and to benefit living beings.”

At this time the Taiji (Supreme Ultimate) Perfected One addressed the Celestial Worthy: “May I ask: in the latter age, when the orthodox Dharma is transmitted, the words of exposition often follow secular writings, and the teachings of celestial demons and heterodox paths are also mixed into the true Jing (scripture/classic), so that wording and principle contradict each other. How should one distinguish them? I earnestly beg you to indicate the essential points, so that people of later generations will no longer harbor doubt or meet with obstruction.”

The Celestial Worthy said: The Dao (the Way) originally has neither speech nor writing. It is only because the beings of the world are benighted and foolish—wishing to seek out profound principles, yet unable to find a way to understand them—that the texts of the world were established, to awaken beginners step by step. Language is used to set forth the true Dao, and writing is used to compose scriptures (Jing) and images. Although these words and characters are the same as ordinary worldly speech, the principles they express are not merely worldly discourse. If you wish to recognize the true Dao, you should listen with full attention.

There are twelve dharma seals (criteria for discerning the true teaching) by which my true teaching can be confirmed. If the various doctrines possess these seals, they are orthodox scriptures; if they do not, they are heterodox teachings. The twelve seals are as follows.

First, all conditioned phenomena in the world—things formed through causes and conditions and subject to change—are impermanent. Once a thing is born, it begins to change, and then ages and perishes. This change is as swift as flowing water, a flash of lightning, a galloping horse, or a rushing wind, and is hard to match. Even the lifespans of the heavens come to an end when their allotted term arrives, while sentient beings, borne along by karma, revolve through the three evil paths of hell, hungry ghosts, and animals. Birth, death, and extinction are easy to notice, but the impermanence by which all things change at every moment is something people of the world often cannot understand. Practitioners in the realm of the Three Pure Ones (Sanqing) see arising, ceasing, and change, and perceive the suffering of impermanence. Through wisdom they understand this, and they also realize that things have no fixed marks. Thus they can know and awaken; not clinging to what they see, they do not take these changes as suffering, but can rest at ease and dwell in joy. Yet because their awakening is not yet complete, the mind still arises and ceases along with each thought.

Second, nothing in the world possesses an independent, self-governing, and eternally unchanging “self.” Things cannot be their own masters, nor are they eternally real existences; they are formed by relying on one another and by mutual conditioning.

Third, every existence in the world that possesses mind and consciousness is accompanied by suffering, because such beings undergo oppression, meet with what runs counter to them, and also change impermanently and gradually perish. Suffering is of two kinds, coarse and subtle. Coarse suffering includes birth, aging, sickness, and death, as well as meeting those one resents, separation from those one loves, and the failure of one’s wishes to be fulfilled. Subtle suffering is extremely fine impermanence: at every moment things are worn away and spoiled, and this too is in fact suffering, only people do not easily perceive it.

Fourth, all things in the world are filthy and impure, and this likewise has coarse and subtle aspects. Coarse impurity can be seen—for example, the human body of flesh, composed of skin, blood vessels, and the like; after death the body becomes a corpse and rots and stinks. Subtle impurity is not easily noticed—for example, the tangles within the mind, such as afflictions and attachments, which the wise abandon and let fade.

Fifth, all things are empty and have no fixed, true self-nature, because they are formed by provisionally relying on various causes and conditions.

Sixth, the supreme Dao that transcends the world and rises into the mysterious realm abides forever without change, limpid and spontaneous. It neither arises nor ceases, and it surpasses the various forms of conditioned phenomena.

Seventh, all mysterious wisdom is free and unobstructed, and whatever spiritual power undertakes can be accomplished at will; therefore it is called the “great self.”

Eighth, one keeps far from the two kinds of impermanence and is no longer drawn by the various cravings and desires; thoughts and delusive imaginings all return to stillness, and therefore this is called “peace and bliss.”

Ninth, true nature is numinously subtle and thoroughly penetrating; it departs from all forms, is untouched by defilement, and has no impurity. This is called “purity.”

Tenth, the supreme Dao is truly real and not empty. It is not a false and disordered bodily form, but a dharma body as firm as diamond, and therefore it is called “wholesome existence.”

Eleventh, both worldly teachings and teachings that transcend the world are formed by causes and conditions and established as expedients. Only in order to disclose the path of skillful means and to transform sentient beings are the various names reluctantly set in place.

Twelfth, the true nature of the correct Dao neither arises nor ceases; it is neither existent nor nonexistent. This is called the “true Middle Way.”

These twelve seals establish my teaching. Whatever doctrine contains them should be followed and put into practice; whatever lacks them must not be cultivated. With the eye of the Dao, from within the realm of stillness, I look afar upon sentient beings. For all who can discern and understand these seals and practice in accordance with them, I manifest in various forms, appearing in the human world, in the heavenly realms, and throughout the six paths, and I teach according to their needs. Sometimes I appear and sometimes I withdraw, exhorting, receiving and guiding, sheltering, and supporting them, so that their practice meets with no obstruction. You should use these seals to instruct heavenly beings and humans everywhere, so that all may come to know them and practice according to the meaning of the teaching.

The Perfected Person of Taiji (Supreme Ultimate) bowed his head and received the command.

Tianhuang Zhenren (the Celestial Perfected Sovereign, a perfected immortal who has attained the Dao (the Way) within Daoism) rose from his seat, paid homage to the Celestial Worthy (Tianzun), and said respectfully, “Today I have some questions I wish to ask, and I earnestly beg you to listen and grant your assent.”

The Celestial Worthy said, “Very good. Ask whatever you wish.”

Huangren asked, “Those who have only begun to cultivate the Dao have not yet entered the corresponding realm of practice. What should they cultivate, so that it may serve as a ladder for gradual advancement?”

The Celestial Worthy said, “A good question. That you can ask in this way on behalf of living beings who have not yet awakened will benefit men and women throughout the world. Beginners must first cultivate ten matters as a ladder of advancement. Just as one climbs a ladder by mounting step by step from the first rung to the top, so it is with cultivation: one must first practice these ten modes of conduct, and only afterward can one enter deeply into correct contemplation (zhengguan, the correct observation and realization of principle). These ten matters are as follows. First, one gives rise to the wish to turn toward goodness; only with a heart that delights in cultivating the good and is willing to press forward can one continue to advance. Second, one draws near to good friends; only when one meets persons of upright character who can offer guidance can one make firm one’s faith in the correct Way. Third, one visits an enlightened teacher; such a teacher commands subtle and wondrous methods, can expound them at length, and can point out the essentials of practice. Fourth, one hears the orthodox teaching and is able to receive it, read it, and recite and study it. Fifth, one leaves household life to cultivate, always conducting oneself with a gentle and humble attitude, keeping body and mind settled, cutting off attachment to worldly affairs, and freeing oneself from every kind of bondage. Sixth, one receives the orthodox precepts and uses them to restrain and guard one’s bodily actions, speech, and thoughts. Seventh, one dwells in seclusion among mountains and forests, cultivating alone in purity, far from the clamor of the dusty world, and nurtures a resolve that is quiet and stable. Eighth, one constantly holds in mind that the Great Dao is real and worthy of honor, that it is the King of the Dharma (the king among teachings), and that it can guide living beings across the sea of birth and death, just as a boatman rescues those who are drowning. Ninth, one constantly holds in mind that the scriptural teaching, the Jing (scripture/classic), is like a wondrous medical formula, able to teach living beings by what methods to cure their afflictions. Tenth, one constantly holds in mind that the teacher of the Dharma is like one’s true parents, able to help one give rise to the Dharma-body and the life of wisdom (the pure body and mind, and the life of wisdom, attained through cultivation).

Cultivating according to these ten methods, the practitioner can increase correct understanding and gradually enter the corresponding realm of practice, just as one climbs step by step up a ladder on land until one reaches the top.”

Huangren asked again, “How is it called…” (The original text is unfinished here; what follows is missing.)

Huangren (the Imperial Lord) asked further: “What counts as cultivating correct understanding and contemplation, so as to reach the state of ‘ascending the summit’?”

The Celestial Worthy replied: “Those who have just begun their training diligently and vigorously cultivate the ten kinds of practice (the ten categories of wholesome conduct upheld by practitioners), taking them as expedient means for entering the Dao (the Way). They learn to contemplate ‘emptiness,’ and gradually come to understand that sentient beings have no fixed and truly real self of their own. They further recognize that all things, even those as fine as dust, possess no eternal and unchanging nature; all arise through the conjunction of causes and conditions and are not substantially real. From this they enter the ‘Gate of the Single Characteristic’ (the Dharma-gate of seeing all phenomena as equal and without difference). Their faith grows firm and they no longer regress; this is called ‘ascending the summit.’ It is like climbing a high mountain: once one has reached the peak, one can abide there and will not fall.

“After they know that they will no longer regress, they continue to cultivate. Wisdom gradually increases, and they are able to give rise to the true power of the Dao; the strength and efficacy of their practice grow as well. At this point they appear to have reached the state of desirelessness, yet hindrances and attachments still remain, so it is called only ‘seeming desirelessness.’ Because they have already entered the true Dharma-gate, it is also called ‘desirelessness.’ The profound orthodox teaching can guide sentient beings into the Dao of desirelessness, and so it is also called a ‘Dharma-gate.’

“As the Dao of desirelessness continues to grow, the practitioner comes to understand true nature thoroughly and correctly sees that phenomena have no fixed characteristics of arising and ceasing. He thereby gradually transcends birth and death, subdues the various demonic obstructions, and his mind becomes as clear and luminous as lapis lazuli, free of any darkness. This state—the correct within the correct, in which afflictions are finally and forever cut off—is called ‘turning the Dharma wheel.’

“The root of the Dharma wheel is wisdom that accords with reality. It enables one to pass beyond the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm), to go beyond Yuqing (Jade Clarity, one of the celestial realms of Daoism), and to arrive at the realm of constant stillness; therefore it is called the ‘Dharma wheel.’ After the divine worthies have obtained this Dharma, they further hope that you sentient beings will, by means of this correct wisdom, advance toward the Dao-field (the place of cultivating the Dao and realizing awakening). They employ skillful means and expound according to the principles they themselves have realized, so that people may come to understand and turn from darkness toward light. Because this wondrous Dharma is able to guide and awaken sentient beings, it is also called the ‘Correct Dharma wheel.’

“This Correct Dharma wheel is like a carriage wheel: it can carry those who ride in the vehicle forward according to their wishes and bring them to a place of peace and happiness; it can likewise carry the practitioner to the realm of liberation. It is also like a king who possesses a great precious wheel and can thereby defeat his enemies; this Dharma can likewise subdue the Four Demons (the four kinds of demonic obstructions that hinder cultivation) and the opposing forces of heterodox paths. Therefore it is again called the ‘Correct Dharma wheel.’ Such is the characteristic form of cultivating correct understanding and correct contemplation and of attaining ‘ascending the summit.’”

The Huangren (August Person) asked again: “If you great beings, living in this defiled and turbid world, wish to teach and transform living beings, what method should you use first so that they may reach accomplishment? Please instruct us, so that the work of teaching may bring still greater benefit.”

The Celestial Worthy replied: “It is like a good physician, who can treat every kind of illness only when thoroughly skilled in medicine. This Jing (scripture/classic) is like a good physician in the world. It can show living beings how to use the ‘medicine’ that counters afflictions, and the essential method for relieving the illness of affliction. Why is this so? Without having read this Jing, one does not understand the root from which living beings create evil, nor the symptomatic forms of their inverted delusion, and one does not know how these problems are to be treated and cut off.

“If those just beginning cultivation never encounter this Jing, they are like people stricken with grave illness who cannot find a good physician, and who swallow all kinds of poisons at random. The illness is not cured, and they may even lose their lives in vain. Blindly cultivating deviant paths in the hope of saving themselves, they are not saved, but fall instead into the three evil paths (hell, hungry ghosts, and animals).

“Therefore one should hear and uphold this Jing, and learn the correct ‘art of medicine’ within it. Only then can one treat the various illnesses of false thought and delusion, transcend the ordinary, and reach the realm of immortals.

“What is this method? A cultivator who wishes to deliver all living beings should first enter meditative concentration, settling the mind and Shen (spirit), observe each person’s causal conditions, aspirations, and differences of capacity, and then teach according to the person. Those in whom craving predominates should be led to contemplate that the body has nowhere it can find a lasting refuge, that it is filthy and impure, and that it is full of every kind of fault, so as to break thoughts of craving and attachment. Those in whom anger and hatred are intense should be taught to cultivate the ‘four equal practices’ (kindness, compassion, joy, and equanimity), to learn humane care, to set aside partial love of self and extend concern to living beings, and to dissolve resentment and opposition, so that the mind is no longer filled with grievance. Those deeply obstructed by ignorance should be given the teaching suited to them and guided with flexibility, so that they gain wisdom and understanding. Those whose minds are scattered should be taught to guard the One, concentrating upon the One, to gather in the hun and po souls, settle mind and Shen, make the mind gentle and unified, and learn a state like that of an infant, neither contending nor clinging. Those attached to all kinds of views should be taught to realize ‘empty marks’—that phenomena have no fixed, unchanging self-nature—and to eliminate the mind that discriminates, schemes, and grasps. Those heavy with pride should be brought to understand that there is no eternally ruling ‘self,’ and no truly autonomous power; a person has nothing to rely on that would justify self-exaltation. The human body soon decays and ends in death; it is constantly pressed by suffering, and has not a moment of ease.

“By the principles of ‘impermanence’ and ‘suffering,’ the various afflictions can be countered together; constantly recollecting the correct Dao (the Way) can also heal every illness equally. This is called bringing living beings to maturity. Once their capacities have matured, one may expound to them the ‘equal true teaching of Twofold Mystery and joint forgetting’—the equal teaching that transcends discrimination level by level and lets go even of opposing notions—so that they enter the true fundamental origin, the real root principle of things. This is the method of Great Vehicle teaching.

“This Jing teaches people to be skilled in holding to and applying the true teaching, and that is why I compare it to a good physician. Those who obtain this Jing can discern the afflictions that weigh more heavily in each living being, and also the afflictions common to all; they then apply the fitting method according to the case and help them recover. Such people are also called ‘Medicine Kings.’

“Because following this Jing can eliminate the various afflictions, it is also called the ‘medicine of wisdom’: it opens wisdom and frees people from the illness of affliction. Names and meanings in the text are expressed in many ways. Sometimes a result is named by means of its cause, and sometimes a cause is named by means of its result. To call the orthodox teaching the ‘medicine of wisdom’ is to name the cause by the result that is about to arise. Why? Only what can cure disease is called medicine. The medicine of wisdom is produced by the orthodox teaching, and therefore the orthodox teaching is also called the medicine of wisdom.

“This Jing does more than treat confusion and affliction. It can also give rise to wondrous wholesome qualities, bringing the cultivator to a realm of eternal peace and joy, untouched by death. It is like sweet dew: those who take it do not meet an untimely death, and are able to lengthen their years. This Jing is the same. All who cultivate according to it will surely attain constant peace and joy……”

Cultivation of life—in the original the word here is ming, referring to the cultivation of longevity. If one cannot skillfully make use of expedient methods in learning, but instead settles on a single interpretation and clings to it without letting go, affliction will only increase, and longevity will be hard to preserve. It is like someone who takes sweet dew yet does not know moderation, spoils the potency of the medicine, and is poisoned instead. One should therefore, within the gate of the correct teaching, deeply understand the principle of expedient means, grasp its essentials in light of one’s own circumstances, and realize the Dao (the Way) of sweet dew. Only this is called deriving benefit from the correct teaching.

Huangren on Longevity—this appears to mark either the speaker or a section heading. It is like someone who takes sweet dew yet does not know moderation, spoils the potency of the medicine, and is poisoned instead. One should therefore, within the gate of the correct teaching, deeply understand the principle of expedient means, grasp its essentials in light of one’s own circumstances, and realize the Dao of sweet dew. Only this is called deriving benefit from the correct teaching.

Huangren paid his respects, praised the teaching with the word “Excellent,” and then returned to his seat.

The Supreme Minister, Lord Green Youth (Shangxiang Qingtongjun, a venerated Daoist deity), thought to himself: the ten stages set forth by the Celestial Worthy (Tianzun) are methods by which beginners enter the Dao. If even I have not yet understood this principle, how could those who have only just aroused the mind to cultivate the Dao comprehend it? Having reflected in this way, he rose from his seat, straightened his robes and cap, and walked forward with composed reverence to stand before the Celestial Worthy. After paying his respects, he knelt and said to the Celestial Worthy: “I have just heard you expound the ten stages of cultivation, yet I still do not understand them. I hope you will explain them once more: what is meant by ‘the mind of wholesome desire’?”

The Celestial Worthy said: “Well asked. There are two kinds of questioning. One is to ask because the mind is in doubt and has not yet understood; the other is to ask on behalf of all those who have not yet understood…”

The Celestial Worthy (Tianzun) said: “Well spoken. The Prime Minister’s (Shangxiang) question has two causes. One is that he asks because his own mind is in doubt and he has not yet understood. The other is that he asks on behalf of all who have not yet understood. From the distant past the Prime Minister has already been skilled at grasping subtle methods, has penetrated the orthodox teaching, entered the realm of the Dao (the Way), and been nourished by the teaching. He can also contemplate emptiness and existence at the same time, and he understands the essentials of detailed and brief exposition. It is for the sake of sentient beings that you expediently raise this question.

“There are two ways of expounding the teaching: the brief and the detailed. For those of rather dull capacity, exposition likewise divides into the brief and the detailed. Opening only a single method is called brief. If one takes a single matter and explains it level by level in fine detail, so as to help them understand, that is called detailed. Because they do not easily understand, one must explain patiently and thoroughly; this too is called detailed. For those of keen capacity, exposition likewise divides into the brief and the detailed. Setting out all the various methods clearly is called detailed. Because their understanding is strong, they can grasp the point without a item-by-item explanation; a rough account of only one aspect lets them infer the rest from a single instance, and this is called brief.

“I now explain this for the Imperial Lord (Huangren, a revered deity in Daoist scriptures), taking into account that beginners are of weaker capacity and have not yet thoroughly understood the principle involved. The Prime Minister, pitying them, inquires on behalf of people of later ages and asks that the distinctions be set out. I shall now explain in detail.

“What is called ‘good desire’ is to take up the conditioning of the past and, following natural causes and conditions, give rise to a mind of faith and reverence: one is willing to draw near to the Three Treasures—Dao, Jing (scripture), and the master—hopes to transcend the mundane, and grows weary of the world and wishes to leave it. Everything sentient beings do arises from desire. If one wishes to do good, one tends toward the good; if one wishes to do evil, one produces evil deeds.

“Where desire comes from depends on whether one’s capacity is dull or keen. Those who possess merit and virtue are endowed with primordial Qi (vital energy) that is pure, upright, and harmonious; their capacity is keen, and so they readily give rise to good desire. Those of dull capacity who suffer retribution are endowed with primordial Qi that is turbid and defiled; their minds are darkened, and so they readily give rise to evil desire. Desire accumulates without cease, and over time it forms habits that are hard to change. This is the distinction among the different manifestations of good desire.”

The Azure Lad (Qingtongjun) asked: “Then what is meant by drawing near to good friends?”

The Celestial Worthy says: Friends are of two kinds—those who lead people into corruption, and those who help them toward attainment.

If someone urges you, saying, “The retribution a person meets in life is all fated and simply natural. When one’s allotted years are spent, one dies, and this has nothing to do with one’s own conduct or cultivation. Just as hair is by nature pointed or blunt, fire by nature dry and water by nature moist—who made them so? And who arranged sages and ordinary people, the clever and the dull, the noble and the lowly, the rich and the poor? One need only keep to one’s station, accept one’s inborn nature, and rest content. Why toil at cultivation and the study of good teachings, forcing a change upon one’s nature, only to suffer labor and gain nothing? Since no benefit can be seen, where then is the Dao (the Way)?” A person who speaks in this way is called an “evil companion” (one who leads others into false views). One should not draw near to such a person, but should at once keep far away.

If someone says, “All fruits of retribution arise from karmic conditions (actions together with their causes and conditions). It is only that the ordinary person’s fleshly eyes cannot see the retribution of the three times—past, present, and future—and so they say that everything is simply natural.” Only this account accords with true principle. Do not believe the former saying. You should set your resolve on goodness, seek out teachers and inquire into the methods of the Dao, cultivate according to the orthodox teaching, plant good conditions for the life to come, and thereby deepen your faith in the correct Dao, until at last you accomplish the unsurpassed Dao. A person who speaks in this way is called a “good companion” (one who guides others toward goodness and the cultivation of the Dao), and should be kept close at all times. Why? Because a good companion can help a person bring forth the “life of the Dharma-body” (the root gained through cultivation of the Dao, which transcends ordinary life), and can also bring blessings and ease in this life and the next.

The Azure Lad says: I have now heard how good friends benefit living beings. What sort of person, then, is called a “clear-sighted master of practical affairs” (an enlightened teacher who can guide people in actual practice and in carrying out the work of cultivating the Dao)?

The Heavenly Worthy (Tianzun) said: There are two kinds of teachers. One is merely pleasing on the surface; the other is truly a person of cultivation.

The so-called teacher who is pleasing on the surface has no genuine realization within, yet outwardly assumes the appearance of thorough understanding, using words and bearing to beguile others into trusting and following him. Such a teacher is called a “foolish teacher” and is not worthy of refuge.

A true teacher has ample realization within, and his conduct is without deficiency. His clothes are worn and his shoes are worn through; he is humble and reserved and does not display his own reputation. Outwardly he seems ordinary, yet in truth he is a person of great De (Virtue/Power). If a good friend guides you to recognize such a teacher, you should go and attend upon him, inquire with an open mind, and accept strict instruction.

If someone expounds the principles of attainment within the Lesser Vehicle (teachings that emphasize personal cultivation and realization), speaking only of arising, ceasing, and change, and clinging to being and non-being, cause and effect, a person who teaches in this way is called a “benighted teacher.”

If someone teaches that the dharmas (all things and principles in the world) are a matter neither of cultivation nor of realization, neither of arising nor of ceasing; that one cannot say they exist, nor that they do not exist; that one cannot say they have cause and effect, nor that they lack cause and effect—and if he is skilled at elucidating dependent arising (the relation by which things arise in mutual dependence), taking the Middle Way (the view that does not cling to either side, such as being or non-being) as an expedient teaching, and thereby instructs others—only such a person is called an “enlightened teacher.”

The Azure Lad (Qingtong Jun) asked: Enlightened teachers such as these are exceedingly rare. What is meant by the appearance of one who has left the household?

The Heavenly Worthy said: The meaning of leaving the household is profound, and the benefit it brings is likewise broad. The “household” spoken of here is of two kinds: one is the household bound by affection; the other is attachment to the various realms of existence.

When a beginner, having met an enlightened teacher, resolves to cultivate with diligent toil, to serve the teacher and receive subtle instruction, yet still remains at home, he will be encumbered by the affections of parents, wife, and the like, as though confined in a cage, unable freely to order body and mind, and unable to follow the teacher near or far in order to inquire into the profound methods of cultivating the Dao (the Way). Therefore the practitioner requests his parents’ permission to leave home, bids farewell to his wife, departs his dwelling, and travels far among mountains and forests, taking his support in a hermitage (a place where practitioners dwell and cultivate). He abandons the enjoyments of worldly dress and adornment, wears ochre-brown clothing and a black headcloth, no longer pursues worldly glory, and devotes himself wholly to cultivation. This is called the initial departure from the household of affection.

After leaving home, one must still diligently observe fasting and the precepts, so as not to fall into the Three Paths (hell-beings, hungry ghosts, animals, and other evil destinies); establish faith, learn pure stillness and entry into emptiness, depart from craving for the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm), and ascend to the Nine Clarities (the higher heavens spoken of in Daoism). This is called departing from the “household of all existences,” and this is leaving the household.

Qingtong (the name and title of an immortal perfected being in the scripture) has already left the Three Paths (the three evil destinies), and the foundation of his faith has also been established. He studies clarity and stillness, enters emptiness and quiescence, turns away from craving for the Three Realms, and ascends into the Nine Pure Realms (the lofty, pure realms of which Daoism speaks). This is called leaving the household of the various conditions of birth and death; it is also called leaving the household life.

Lord Qingtong asked, “I have now left the household of the three evil paths, and I am still willing to leave the household of the various conditions of birth and death. I do not know what the orthodox teaching is.”

The Celestial Worthy said, “Only a scripture that possesses the Twelve Seals and accords with the Three Caverns (Dongzhen, Dongxuan, and Dongshen—the threefold system of Daoist classics) is called an orthodox scripture. Everything else is called heterodox teaching and must not be received or upheld. One should personally consult a teacher to examine and distinguish it.”

Lord Qingtong asked, “What are the precepts?”

The Celestial Worthy said, “There are two kinds of precepts: precepts of attainment and precepts of non-attainment. The precepts of attainment include the Three Precepts, the Five Precepts, the Eight Precepts, the Nine Precepts, the Ten Precepts, the Twenty-Seven Precepts, the One Hundred and Eighty Precepts, and the Three Hundred Great Precepts. These precepts serve to prohibit evil deeds and prevent faults, but they have not yet penetrated the expedient methods of cultivation, and so they are called precepts of attainment. They can free a person from the sufferings of the Three Paths and of the human world, yet they have not yet entered the realm of the Dao (the Way).

“If one understands that all things are in the end empty and quiescent, this is called the true precept. One clings neither to keeping the precepts nor to breaking them, and thereby opens the gateway of correct contemplation. This is the root of cultivating the Dao.”

Lord Qingtong asked, “What is meant by dwelling in seclusion in the mountains and forests?”

The Celestial Worthy said, “This too is of two kinds. Those of lesser capacity have a narrower mind and constantly fear being stained by worldly things, so they enter rocky mountains, woods, and wilds, avoid every defilement, sit upright in clarity and stillness, and cultivate the practice of quiescent extinction. Those of superior capacity live in the world and yet do not fear the toil of the dust; although they dwell among people, they are not stained by external things, just as pearls and jade are bright and pure by nature. They abide on the mountain of wisdom and rely on the realm without characteristics. Only this is truly to understand well the meaning of dwelling in the mountains.”

Lord Qingtong asked, “What are the manifestations of mindfulness of the Dao?”

The Celestial Worthy said: If one concentrates the mind and recollects the Dao (the Way), the Dao can uproot every root of evil—just as there is nothing the vajra blade cannot cut, and just as there is nothing a fierce fire cannot burn away completely.

Recollecting the Dao takes two forms. One is to visualize the birth-body (the bodily form that appears in the world and possesses physical shape), complete with seventy-two marks and eighty-one excellent characteristics, subtle, wondrous, and majestic, the most exalted among humans and the heavens and within the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm)—the one to whom I take refuge and from whom I seek protection. The other is to visualize the Dharma-body (the body that embodies the essential nature of the Dao and its teaching), perfectly full and pure like empty space. To visualize the Dharma-body is to realize the true Dao. The Dharma-body is also called the body of the Dao and the nature of the Dao. To maintain right mindfulness from beginning to end, never allowing other thoughts to interrupt—this is what is called recollecting the Dao.

Lord Azure Youth asked: Please explain briefly what is meant by recollecting the scriptures.

The Celestial Worthy said: Scriptures (Jing) are of three kinds: the Great Vehicle, the Lesser Vehicle, and the Middle Vehicle. To uphold the scriptures with a concentrated mind, always cherishing faith and reverence, remaining unwavering in visualization, and clearly knowing that what the scripture sets forth is the way of transcending the world, without mixing in any other thought—this is called recollecting the scriptures. If one understands that the myriad dharmas originally have no written words, and can correctly contemplate the true nature of things and penetrate the meaning of the scriptural text, this too is called recollecting the scriptures; this is to understand skillfully what recollecting the scriptures means.

Lord Azure Youth asked: What is recollecting the teacher?

The Celestial Worthy said: The teacher is like a father. Without a teacher, I cannot attain the Dao. Therefore, whether near or far, one should follow the teacher, constantly visualizing in the mind that the teacher is present before one’s eyes, never forgetting for a moment and admitting no other thought—this is called recollecting the teacher. One should also maintain right mindfulness in this further sense: all great sages and perfected immortals who have already attained the Dao are treasures of the teacher worthy of honor; all of them can instruct me and are a fertile field that yields blessings and virtue. To fix the mind upon them, take refuge in them, let one thought follow another without break, and give rise to no deviant thoughts—this is called recollecting the teacher.

Lord Azure Lad (Qingtong jun) said, “The initial doubts have been resolved, and every question has been forever cut off. Those who in future lives are reborn as men or women will likewise be free of doubt.” When the assembly had finished their obeisances, they sat down each in his own place.

The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) raised his hand as a sign to the gathering and said, “You should know that my true Dharma-body is pure and unobstructed, like empty space. It neither arises nor ceases, and constantly abides in wholesome quiescence; it is the source of great wisdom. Although it is profound and hard to fathom, its inner subtle reality is certain and not illusory. Through immeasurable kalpas I realized this true fundamental reality, remaining ever stable and unmoving, transcending all and beyond compare. Even sages find it difficult to know completely, and ordinary people are still less able to understand it.

“For the sake of sentient beings I manifest a visible form and enter the five paths of gods, humans, asuras, animals, and hungry ghosts. According to their causes and conditions I teach and deliver them, and I employ expedient methods suited to them, so that all may awaken and enter the correct Way (Dao). Adapting to the particular capacities of each being, I provisionally display different appearances; therefore this is called the ‘response body.’ This response body likewise neither arises nor ceases, has neither coming nor going, and is eternally unchanging. In order to benefit all beings I sometimes conceal myself and sometimes appear, urging them to cultivate with diligence so that they no longer regress. What ought to be done has already been accomplished; and for those beings whom a manifested response body has not yet gone forth to teach, there are Dao Lords (Daojun) who arrange matters according to conditions.

“All of you should together believe, accept, and put this into practice. Do not give rise to discriminating attachment toward me.”

When the Celestial Worthy had finished speaking, there appeared in the sky the Jade Carriage of the Eight Luminaries amid Flying Clouds and the Cinnabar Empyrean (the splendid cloud-chariot ridden by Daoist deities), together with banners, pennants, and jeweled canopies, filling the heavens. Fragrant flowers showered down from the sky, and divine dragons struck up music; in an instant all of this arrived at once.

The Celestial Worthy then mounted the jade carriage and slowly ascended into the sky. The assembly gazed upward for a long time and could see him no more. The immortals sobbed and wept, calling out in longing as though they had lost their parents. They bowed toward the sky, then turned to pay homage to the Dao Lord, and chanted:

“The unsurpassed, pure, and wondrously subtle body of true wisdom is still and without marks; no one is able to see it. Now we behold only the response body returning to its origin, and therefore we all harbor deep sorrow.”

The immortals further looked for support to the Supreme Lord of Limitless Ultimacy (Taishang Wuji Zun), as if they had lost their mother and lost all reliance, and once again chanted the same verse:

“The unsurpassed, pure, and wondrously subtle body of true wisdom is still and without marks; no one is able to see it. Now we behold only the response body returning to its origin, and therefore we all harbor deep sorrow.”

We rely upon the Most High Venerable of the Limitless (Taishang Wuji Zun) as a child who has lost its mother relies upon a loving father. We are all submerged in the flames of sorrow, wishing only that a rain of the Dharma, sweet as dew, may descend in due time.

Cut off inverted delusions and the mind of craving and attachment, eliminate every kind of erroneous view, and bring to rest the tendency that leads toward deviant paths.

The Most High Lord of the Dao (Taishang Daojun) said to all those assembled: “You should know that the inherent nature of all things is empty and quiescent. Birth and death and the state of cultivating the Dao (the Way) do not differ in their essential nature, and one ought not to give rise to deluded thoughts of coming and going. Those who have just aroused the aspiration to cultivate the Dao should recognize that worldly affairs are impermanent, and each should seek their own deliverance and escape the suffering of birth and death. The teachings left by the Celestial Worthy (Tianzun), the precepts and the admonitions, are all set forth with complete clarity. You must cultivate diligently and seek liberation as early as you can. Do not harbor sorrow and vexation, lest you vainly waste the good merit gained through practice.”

When these words had been spoken, the Most High Lord of the Dao returned with his attendants to the Jade Capital (Yujing, the celestial capital of the immortals in Daoist legend). The remaining immortals who had come from the worlds of the ten directions each paid homage to the Lord of the Dao, and then withdrew together.