《无上内秘真藏经》

At that time, the Celestial Worthy of Primordial Beginning, a revered deity in Daoism, traveled through the realm of the Dharma. He came to the grove of Seven Treasures beneath the Eight-Branched Tree on Mount Lingjie. He manifested in many forms, revealed a mind-state of wondrous excellence, and shone with light that reached everywhere and penetrated even the tiniest particles. Countless lands received its blessing, and countless beings were inspired to place their trust in the Way and turn toward the right path. Countless perfected immortals attained understanding of the Mahayana, the great vehicle of cultivation. Countless people of the highest attainment grasped emptiness without clinging to it; those of middling attainment understood how to transcend life and death; and even those of the lowest attainment awoke from delusion and learned to return to the right path.

Throughout the realm of the Dharma, splendor and perfection prevailed, while the breath of merit and virtue spread far and wide. Auspicious signs appeared of their own accord, and the air was fragrant. Each person turned inward to contemplate themselves, cut off distracting thoughts, and was free of afflictions and attachments.

The Heavenly Worthy said: In the True Treasury teaching, the nature of sentient beings is neither empty nor existent. It cannot be called something real that can be grasped, nor something illusory that does not exist. The suffering and joy that beings experience likewise cannot simply be judged as empty or existent; yet their many actions and creations are never apart from reality.

Beings of the present, the future, and the past are all equal to the nature of the Heavenly Worthy: neither empty nor existent. If so, where do distinctions come from, and why make them? There is no arising or ceasing and no fixed cause and effect, yet this may be called a real fruit. The names of all things are workings of the Great Dao. You should reflect for yourselves and look back to the original state.

Good men, close your eyes and listen attentively. In an instant, the scene before you suddenly disappears. There is no fixed cause and effect, yet a real fruit appears. The names of all things are workings of the Great Dao. You should reflect for yourselves and look back to the original state.

Good men, close your eyes and listen attentively. Before long, you suddenly see solemn, pure lands appearing in all four directions. Beneath the lion throne, thousand-petaled lotuses spread out, filling the empty sky. Immortals play music, and multitudes of immortal beings gather, each complete in merit and radiant in perfection. In an instant, the light of the heavens seems to be obscured. The assembly chokes with tears and prays that the divine Worthy appear in brilliant radiance, dispelling the profound gloom and delusion.

Before they have finished speaking, light shines in every direction. This is not light of form or color, nor light produced by a majestic appearance. The assembly rejoices. Each sees the earth turn to gold, the trees become jewels, and every poisonous weed transform into sweet dew.

The wisdom and power of those gathered are extraordinary. They realize that all forms return to one form, yet this one form has no fixed shape. Thus they can harmonize with purity, act freely without obstruction, and transform all things. Through this transformation, everything can change, yet in the end there is nothing to grasp as “the thing that has been transformed.”

Good men and women should devote themselves to the Dao and not give rise to differing views or doubts, imagining that the world has no cause and effect. What is called cause and effect means not clinging to thoughts as they arise: regarding the original mind’s freedom from delusion as the wondrous cause, and, because nothing is attained, calling it the wondrous fruit. Why is this so? Mind is the cause of good and evil; intention is their fruit. The nature of mind is still and is not acquired through study or understanding; this is called the wondrous cause. When the root of intention does not stir, good and evil both cease; this is therefore called the wondrous fruit.

Wisdom and liberation cling neither to fruit nor to any idea. Cause does not obstruct fruit, and fruit does not obstruct cause. Cause can lead to the fruit of the Dao, and fruit can in turn become a cause of the Dao. Cause and effect return together to one form, yet this one form has no fixed shape. The true Dao is still. What is called cessation has no substance that can be extinguished. By transcending distinctions and attachments as vast as empty space, the original mind is free of delusion and becomes the wondrous cause; nothing is attained, and this becomes the wondrous fruit.

Cultivating according to this teaching is called the practice of the Dao. “Not arising” means responding with free understanding; “nothing attained” means seeing through to stillness. Understanding and stillness are originally no different; this is called setting the practice of the Dao in motion. From here one reaches freedom from thought and conception and no longer clings to the root of birth and death. When the root of birth and death is forgotten, the karmic fruits of the Three Realms also cease. To cut off deluded mind and quiet deluded intention, until even thoughts stirred by external conditions become still: this is called setting the practice of the Dao in motion.

The practice of the Dao goes beyond attachment to emptiness. There is no discrimination of mind or intention, no distinction between awareness and observation, and no agitation or fluctuation. All things arise from a single source: this is the true Dao. Reflect deeply and understand thoroughly; realize the principle of nature; let inner clarity shine through and reach across Heaven and Earth. When all forms have disappeared, you will attain complete freedom and gain liberation through Wuwei (non-action).

After hearing this profound teaching, the assembly understood the true meaning of the Dao and attained liberation. They also gained the mind of the Dao, the intention of the Dao, the eye of the Dao, the sound of the Dao, the fragrance of the Dao, and the taste of the Dao, and became able to understand everything.

Then the immortal spirit youth rose from his seat, bowed with his face to the ground, closed his eyes, and addressed the Heavenly Worthy: “All teachings possess twelve seals. I beseech the Greatly Compassionate Heavenly Worthy to reveal the Dharma Treasury, so that the assembly may understand.”

The Venerable One then said again to the Immortal Spirit Youth, “Your question can benefit beings far and wide. When beings in the latter age hear this teaching, they can enter the realm of stillness; even the fruits of their previous practice may thereby be altered or lost. Why do I say this?

“One who awakens to the mind of the Dao has a mind like the mind of the Dao. Seeing beings of countless kinds, and among them right and wrong, gain and loss, and distinctions between one another, one understands that these, too, are all the mind of the Dao. This is called the ‘Correct Seal’—confirmation of accord with the Great Dao.

“One who awakens to the intent of the Dao has thoughts like the intent of the Dao. All beings and miscellaneous things in the world, along with their right and wrong, gain and loss, inverted distinctions, and various forms of unwholesomeness, may also be regarded as the intent of the Dao. This is called the ‘Correct Seal.’

“One who awakens to the sight of the Dao has vision like the sight of the Dao. The many views held by all beings may be regarded as the vision of the Dao. This is called the ‘Correct Seal.’

“One who awakens to the sound of the Dao has a voice like the sound of the Dao. The sounds made by all beings and by every kind of bird and beast may be regarded as the sound of the Dao. This is called the ‘Correct Seal.’

“One who awakens to the fragrance of the Dao has a scent like the fragrance of the Dao. The various odors given off by all beings may be regarded as the fragrance of the Dao. This is called the ‘Correct Seal.’

“One who awakens to the taste of the Dao has a sense of taste like the taste of the Dao. The flavors of all kinds of things, whether fragrant or foul, may be regarded as the taste of the Dao. This is called the ‘Correct Seal.’

“Together, these twelve seals form six seals. They pervade and confirm all things, and are called the ‘One Seal.’”

When the Venerable One had finished speaking this teaching, the Immortal Spirit Youth asked again, “Why speak of twelve seals? Why call what is wrong right?”

The Celestial Worthy said, “Excellent, excellent! You have asked about this principle. I will now explain it in detail.

“Suppose there is a skilled physician who studies all kinds of plants and uses them in prescriptions. By applying different methods to treat illness, he can cure his patients. A disciple studies various healing arts under a master for three years and believes he is about to complete his training. The master decides to test him. He pretends to be ill and lies in bed, then says to him, ‘I am gravely ill. I need to take a useless herb before I can recover. If you cannot find one, I will die. I have a fine horse; you may ride it wherever you wish.’

“At his master’s command, the disciple prepares the fine horse and rides off at full speed to search far and wide. In fewer than ten days, he has traveled throughout the world, yet still cannot find the so-called ‘useless herb.’ Weeping, he returns home and reports to his master, ‘I have searched the whole world for a useless herb, but I cannot find one. What should I do now?’

“The master immediately rises and says to the other disciples, ‘I was not really ill. I was only testing you. Now your medical skills are complete, and you are able to help all living beings. You can apply what you have learned with discernment to treat people. As long as you identify the cause of an illness, you will be able to cure the patient.’

“You should know that this Jing (scripture) is supreme, the unsurpassed king of physicians. Those who attain realization through the Dao teachings in this Jing reach a realm that fills the empty space, extending upward to the Nine Heavens—the nine celestial realms—and downward to the Nine Earths—the nine underworld realms. They search for anything that violates the true teaching, but in the end they can find nothing. You should know that those who realize the Twelve Seals—the twelve methods of confirmation—have unobstructed spiritual powers. They rest in peaceful stillness and accord with the Dao of Wuwei (non-action).

“At that time, the assembled immortals and other beings heard this parable and gained a clear and profound understanding of the nature of the Dharma. Their minds were lucid, with no more doubts or impediments. The afflictions and outflows of their Six Faculties—eye, ear, nose, tongue, body, and mind—were entirely extinguished. They entered the Great Vehicle directly and set out on the path of equality. The disciples in the assembly were filled with gratitude.

“Then the assembled immortals and other beings spoke these verses:”

The greatly compassionate Venerable One manifested a boundless body, enabling all beings to hear the teachings, awaken, and understand.

Deep within the True Treasury, a thousand-petaled lotus appeared. Its petals drifted and scattered, spreading throughout the lands in every direction.

Light shone forth, the earth trembled, and everything turned golden. The impartial Mahayana teaching, which saves all beings, spread to the four quarters.

The true nature is subtle and cannot be likened to any visible thing. The Seal of the True Way appeared in forms, yet in the end remained difficult to see.

Beings lay on the ground, not knowing how to rise. They had long been sunk in darkness, with nowhere to turn for support.

The Great Master used skillful words and wisdom in the use of expedient means to guide deluded beings toward the truth.

The assembly wept in sorrow, choked with grief and unable to speak. The light in the heavens went out, and no one had the heart to look.

After reciting this verse, he reported to the Celestial Worthy: “The Seal of the True Way appears in forms, yet in the end remains difficult to see. Beings lie on the ground, not knowing how to rise; they have long been sunk in darkness, with nowhere to turn for support. The Great Master uses skillful words and wisdom in the use of expedient means to guide deluded beings toward the truth. The assembly weeps in sorrow, choked with grief and unable to speak. The light in the heavens has gone out, and no one has the heart to look.

“May the greatly compassionate Celestial Worthy take pity on us and bestow blessings, bringing boundless joy to the immortal youths. May all beings benefit, live long, and be spared the suffering of birth, death, and extinction. May they all understand the Mahayana and attain a state of impartiality and unhindered freedom. May each be complete in light, radiant and brilliant beyond the power of words to describe.”

Then the immortal youths returned to their original seats, listened attentively, and reflected with care.

Chapter on Expounding the Three Treasures.

At this time, a boy in the assembly named Dutuo was courageous and diligent in his cultivation. He raised a question on behalf of everyone: When the scripture speaks of the “Three Treasures,” does it mean the three external treasures of the Treasure of the Dao, the Treasure of the Dharma, and the Treasure of the Master, or are these Three Treasures already present within all beings themselves?

If beings do not possess the Three Treasures within themselves, then their mind and spirit have nothing to rely on. They fall into confusion and turmoil, and may even suffer spiritual decline; the burdens of worldly afflictions will also grow. Why is this so? All the actions and countless skillful means of beings arise from within the mind. If the Three Treasures exist only outside, they do not belong to beings themselves. What does not belong to oneself is impermanent.

Those who are ignorant of this principle are like drunken people who fall to the ground and sleep, unable to rise and act. May the greatly compassionate one take pity on beings and rescue them, dispel their doubts, and bring them all to awakening.

The “Treasure of the Dao, Treasure of the Dharma, and Treasure of the Master” are the Three Treasures in Daoism, usually referring to the Dao, the scriptures and teachings, and the masters who transmit the lineage. Here, Dutuo goes further and asks whether the Three Treasures are also inherent within all beings.

At this, the Celestial Worthy of Primordial Beginning, having heard the question, was greatly pleased. Five-colored light streamed forth as he said with a smile, “Good, good! Your heart is filled with great compassion. You pity living beings, and so you ask on behalf of those who have not yet awakened. Now you should settle your mind and spirit and enter stillness. Do not let yourself be pulled along by external conditions. Why? If you do not listen to the teaching with full attention, its meaning cannot sink deeply into your mind and spirit. The moment even the subtlest stray thought stirs, afflictions will lead you away.

“Earlier, the Three Treasures were mentioned: the Treasure of the Dao, the Treasure of the Teaching, and the Treasure of the Master—or the Three Treasures originally present in the nature of living beings. You have also raised a doubt: if the Three Treasures are outside the mind, they do not belong to one’s original nature; and if they do not belong to one’s original nature, they must change and disappear. Why remain troubled by this?

“The Three Treasures are said to be greed, anger, and delusion. Why? The nature of greed is still and cannot be stained by worldly toil or stray thoughts; it does not diminish the practice of the precepts. This is called the Treasure of the Teaching. When anger does not arise, and one is not angered by external things, meditation remains unchanged. This is called the Treasure of the Master. The nature of delusion clings to nothing; it is free of affliction and distress, and wisdom passes through without obstruction. This is called the Treasure of the Dao.

“These Three Treasures are neither inside nor outside. They are neither sound, form, scent, nor touch, and they have no distinction of length or brevity. Though they appear under three names, in truth there are no three separate entities. They are neither three nor one; this is reality. The nature of reality is unborn and undying, without the marks of greed, anger, or delusion. All things are freely present, pure, peaceful, and tranquil, returning together to Wuwei (non-action).”

The Youth Who Stands Alone then addressed the Celestial Worthy: “What you have said is indeed the profound Treasure of the Teaching concealed within each faculty—the eye, ear, nose, tongue, body, and mind. Beings of inferior capacity are deeply deluded. Though they possess this Treasure of the Teaching, they are wholly unaware of it. For ages they have wandered in darkness, straying onto false paths and revolving through the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm. How could they understand?”

The Celestial Worthy said: “To follow misguided and deviant paths and seek outside oneself is ‘external seeking.’ It leaves you unable to turn the light around and reflect inward, examining your own mind. When you speak of what is real and imperishable, clear and ever present, you mean that although living beings continually pass through change, the nature of this change remains constant. It is present within every person’s life and is originally free of defilement. Only by skillfully using expedient methods and carefully reflecting and observing can you see the subtle path of cultivation. Awakening to the Dao is not far away.

“From ancient times to the present, a thousand worthies and ten thousand sages have all returned to the true Dao. The karmic circumstances that living beings experience also return to the true Dao within the distinct faculties of each. The true Dao fills all space, and every kind of karmic circumstance among living beings returns to it. Those who awaken to the true Dao advance like the bright sun: there is no form or appearance, nor any realm brought about by evil karma, good karma, or greed and anger. The true Dao fills all space, yet there is no such thing as a ‘realm of empty space’; everything returns to the true Dao. The true Dao itself has no realm to which one can return; its awareness is lucid and pure.

“This does not mean that all appearances should be denied, nor does it mean that there are separate realms of evil karma, good karma, greed, or anger to grasp. The true Dao fills all space, yet does not fall into a ‘realm of empty space.’ It has no realm that can be grasped as a destination; its awareness is lucid and pure. Do not let the opportunity to cultivate slip away. Living beings have different faculties and inclinations, but in the end each returns to its own source.”

After hearing this, Dudu and the others were so frightened that their hair stood on end. They reported to the Celestial Worthy: “The Dharma body is pure and reveals the source of the Three Treasures. We do not understand: do the Three Treasures mean greed, anger, and delusion? Or does each set of sense faculties contain its own Three Treasures? If every set of faculties contains the Three Treasures, then the Three Treasures should not be revealed alone.”

The Celestial Worthy said, “Earlier, three names were mentioned, but in truth there are no three separate entities. If there are no three entities, how can they be called three independent things? Everything touched by the six senses of living beings—the six faculties and their sensations—and every change in the workings of the Four Great Elements—earth, water, fire, and wind, which compose body, mind, and all things—may be called the Three Treasures.

Why is this so? The faculties of the senses are originally empty and still, free of defilement and attachment. This unstained purity is called the Treasure of the Dharma. The Dharma Treasure is pure, and each thing fully possesses its own nature; this is called the Treasure of the Master, the treasure that serves as a guide and support. The Dharma reaches everywhere without obstruction and enables all things to be fulfilled; this is called the Treasure of the Way.

The Three Treasures are present in every particle of dust, in birds and beasts, in fish and turtles, in insects and ants, and in plants and trees. The Three Treasures are limitless and boundless, beyond comprehension. Good men, do not disclose what is within your hearts and thereby lose the Three Treasures. Contemplate them within, practice diligently and make offerings to them. Apply the power of your mind well, and proceed directly toward the source.

If even a single thought falters, the faculties of the senses are all impaired. The realms of the world then bind the heart and block the source of the Three Treasures, cutting off forever the path to the true Way. Though such a person is in the midst of the Way, he is confused and does not know it. Because he does not recognize the Way, the power of his wisdom is weak, and so he falls into suffering. Good men, listen carefully and reflect with earnest attention.”

At this, the youth Dutu was filled with boundless joy and spoke this verse:

The Celestial Worthy, compassionate, opens the precious treasury,

And freely gives all beings medicine like sweet dew.

Every faculty of the senses is nourished by it;

They awaken naturally to unbornness and attain the joy of great freedom.

The nature of the Three Poisons—greed, anger, and delusion—is pure;

It is the gateway to the true treasure.

By the power of wisdom, they can be cast aside.

Deluded beings understand and awaken to the Mahayana teaching;

Even the smallest crawling creatures seem to rejoice.

The path of the Three Treasures, clear and far-reaching, is proclaimed widely;

The Three Treasures in every particle of dust are no mere metaphor.

The true Way ultimately appears right within affliction.

Life after life, all return to stillness: there is neither coming nor going.

The marks of karma dissolve and merge into the sea of original nature;

All is swept clear, and thought no longer arises.

Living beings do not believe in the Three Treasures—the three fundamental teachings revered in Daoism—and remain uncertain in their hearts, wavering between accepting and rejecting them.

The Great Master pervades the Five Uninterrupted Hells, Buddhist realms of suffering for those who commit the gravest offenses. Not even the tiniest place escapes his vision.

The Great Master earnestly guides living beings to hold fast to their original minds, awaken to the Mahayana—the path of practice that liberates beings on a vast scale—and return to a single source.

We disciples are all overjoyed, grateful that bewildered living beings have at last found a refuge.

The Great Master never abandons living beings, just as parents care for their children. Even a parent’s concern for a child cannot remain unchanged at every moment, while my teacher’s compassionate heart is unwavering. The comparison is fitting indeed.

After reciting this hymn, he reported to the Celestial Worthy: “I, a lowly immortal, have received your gracious favor and nourishment, and so have been able to expound the fundamental source and subtle meaning of the Three Treasures. I am so joyful and moved that I can hardly contain myself. These merits are beyond the measure and praise of one as ignorant as I. All living beings have benefited from them, understood the gate of the Three Treasures, and entered the way of the treasury of truth.” Everyone bowed in reverence, then returned to their places.

On Discerning the Four Truths

The Youth Dutu again reported to the Celestial Worthy: “As you said earlier, all teachings, including the Three Treasures, are present within the bodies of living beings. If so, then the Four Truths must also be present within their bodies.”

The Celestial Worthy said, “Excellent. Your question is well placed. The Four Truths are the foundation of all living beings. Whether walking, sitting, lying down, eating, breathing, or playing, they follow the Four Truths.”

The Youth Dutu asked again, “What are the Four Truths?”

The Celestial Worthy said, “The Mysterious Essence and Wondrous Qi—the hidden, subtle primordial energy—are the Four Truths. They transform downward, permeating and bringing forth all things. Cold energy is not truly cold; hot energy is not truly hot; moving energy is not truly moving; still energy is not truly still. These four energies are empty, still, and unobstructed. They have neither anger nor joy, neither grasping nor rejection, and neither coming nor going. That is why they are called the ‘Four Truths.’”

The Youth Dutu asked again, “Since all living beings possess the Four Truths, there should be no karmic consequences of wrongdoing, nor any karmic retribution. Those who do good should instead fall into hell, while those who do evil should…”

Someone else asked, “All sentient beings possess the Four Realities. By rights, they should therefore be free of the retribution of sin and karma. Does this mean that those who do good should instead fall into hell, while those who do evil should instead be born in heaven? Wouldn’t that destroy cause and effect and cut off the path of cultivation for sentient beings? Their wisdom is shallow; on hearing such words, they are certain to become slanderous. I beg the Compassionate Venerable One to explain this, so everyone may understand.”

The Heavenly Worthy said, “Suppose someone walking along a road finds a lost box. He opens it and sees a mirror, in which his own reflection appears. Mistaking the reflection for the owner of the box, he grows afraid, bows to ask forgiveness, then leaves the box behind and goes on his way. Sentient beings, in their confusion, abandon the true for the false and the root for the branches in just the same way.

“Some also wonder whether those who do good should fall into hell and those who do evil should be born in heaven. Those who hold this doubt will fall into hell and suffer. Why? The truth I have revealed is that the original nature of sentient beings is pure, free of defilement and attachment. There is no such thing as heaven or hell. At their root, all phenomena are one and do not fall within distinctions of cause and effect. How, then, could anything be destroyed?

“Sentient beings cannot perceive this with their physical eyes, just as blind people, though living in the human world beneath the sun and moon, cannot see their radiance. The sunlight is bright, yet the blind cannot see it. So it is with the nature of sentient beings: it is always with them, whether they walk, sit, or lie down, but they cannot see it.

“This is like a treasure buried beneath a house. A poor man goes hungry and suffers, never knowing it is there. Later, a wise teacher uses a mirror and other means to investigate and tells him there is treasure underground. He digs down four zhang and indeed finds a hoard of treasure. He then widely performs meritorious deeds and helps sentient beings, bringing benefit to all.”

The Youth Duxie once again addressed the Heavenly Worthy: “Your compassion is vast and profound, and your parables are deeply illuminating. Now that I have received your instruction, my many doubts have vanished at once. The immortals and jade maidens have each received nourishment, and sentient beings beyond number have all become complete and fulfilled; merit has been accomplished.”

At this time, the Heavenly Venerable once again addressed the assembled immortals and faithful men and women: “The true Dao cannot be fully expressed in words. The analogies given earlier were offered in keeping with the capacities of living beings, to make the principle clear. Why? Living beings have shallow capacities and little strength, so the teaching cannot be given to them directly. If it is stated plainly, they may become even more doubtful through confusion and delusion. Those who truly realize this teaching rely neither on analogy nor on direct explanation. Following the method they cultivate, they realize it for themselves and enter directly into the Great Vehicle—the broad and all-encompassing path of practice. They reach the root of merit and virtue, arriving at a state in which there is nowhere to enter and nothing to attain.”

Dutuo and the others again addressed the Heavenly Venerable: “Living beings’ actions and karmic forces differ in subtlety and crudeness, and in duration. Since their practices are not the same, how can they be called equal? If they are unequal, then explaining the teaching through analogy is neither a method of personal realization nor the Great Vehicle. What benefit can it bring? Consider a tree: its branches sway in the wind, while its roots remain steady and still. The branches cannot be separated from the roots, nor the roots from the branches. Only by grasping the root can one avoid being tossed about by the wind. Living beings are connected to the Great Vehicle, and the Great Vehicle is never apart from living beings. The key is to enter it through personal realization. If one cannot enter, one will drift through the cycles of birth and death. How can these ever cease? Since the analogies offered by the Compassionate Venerable are not the Great Vehicle, why do they instead lead living beings further into delusion?”

The Heavenly Venerable said, “Listen carefully, and I will explain clearly. Living beings’ actions and karmic forces differ in subtlety and crudeness, and in duration; all these differences arise from karmic causes. Those who attain the fruit of the Dao, however, transcend distinctions such as subtle and crude, long and brief.”

Someone else objected: “If teaching through analogy is not the Great Vehicle, why does it instead lead living beings into delusion?” “Good men, do not cling to words. If you can understand the principle conveyed by the analogy, then the analogy is simply speaking of the Great Vehicle, the real, the One Mark—the state in which all things return to a single whole—and stillness and extinction, the state in which distinctions and afflictions cease. Why insist on making distinctions?” Then the Heavenly Venerable spoke this verse:

The Immortals use subtle wisdom to explain true nature and reveal the fundamental teaching through oral instructions, enabling sentient beings to awaken.

The innate nature of sentient beings is originally pure. Only because it is obscured are they like the deaf, the blind, or the lame: unable to hear, see clearly, or move forward.

Even when various skillful means and analogies are used to explain the teaching, in the end it still depends on inner cultivation. Practitioners must also let go of attachment to worldly affection and love.

The True Treasury—the inner, real nature of the Dharma—is bright and clear. It fills the emptiness of space and is also present in the six faculties: eyes, ears, nose, tongue, body, and mind.

The Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—do not appear only in three separate places. All things abide within the same sea of nature, equal and without distinction.

So long as one skillfully and steadily cultivates the mind in the space of a square inch, studying and practicing with diligence day and night, even the firmest obscurations can be dispelled.

When the mind suddenly opens into clarity and settles into stillness, one can realize the Compassionate Father, an honorific for the Dao; coming and going, and transformation, no longer give rise to contention.

Those clouded by ignorance are often drowsy and unaware, as though lying asleep and unable to rise. They do not know that, amid birth and death, there is an abiding, pure nature.

The Four Realities, the four fundamental truths, are the source from which the myriad forms take shape. Yet sentient beings seek outward and can do no more than praise them in vain.

To free myself alone and put an end to doubt, I now open the Treasuries of the Teachings far and wide.

Within every mote of dust is the wondrous medicine of ambrosia. If sentient beings can awaken wisdom and understand this principle, they will no longer be troubled or lost.

Cultivating day and night before the Perfected Lord, a revered Daoist deity, one can forever overcome the Four Demons, the four obstacles to cultivation, and be free of calamity and hindrance.

The three kinds of karma—of body, speech, and mind—are utterly purified. In the end, all teachings return to their root, and nothing false remains.

After the Celestial Worthy finished reciting this hymn, he said to the immortal youths and everyone assembled, “Let the mind and spirit settle in the realm of truth, and take care not to be drawn away by external things.

“I will now explain clearly the treasury of the true Dharma, the true teaching. Every phenomenon, even one as fine as a grain of dust, is true. The tangled thoughts and mistaken perceptions of living beings are true as well. The nature of this truth is emptiness: it neither arises nor ceases, is neither one nor different, and neither departs nor arrives. All forms differ from one another, and their experiences of suffering and joy differ; the many kinds of karmic retribution are also true, and likewise neither arise nor cease.

“Good men, do not give rise to mistaken views. If you cling to bodily form—the visible appearance of the body—and believe that it comes and goes, you slander and destroy the true Dharma, and you do not understand the Great Vehicle, the teaching that emphasizes emptiness and the Buddha-nature shared by all living beings. Those who slander the true Dharma do not believe that the Three Treasures—Dao, scripture, and teacher—are present at the root of their own being. They do not believe that coming and going are also true; that the Great Vehicle is fundamental; that living beings and the Celestial Worthy share the same nature; that all phenomena are still and without form, cause, or effect; or that, through countless eons, living beings have manifested in many forms without truly arising or ceasing. Such disbelief is called slandering, destroying, and extinguishing the Dharma.

“The Dharma itself cannot be destroyed. When it is obscured by hindrances and cannot be seen, that is called the extinguishing of the Dharma. If you have lost understanding of the Dharma yet still cling to bodily form and believe that there is coming and going, you will fall into the cycle of birth and death and be unable to escape it. You will surely descend into hell, where release is difficult. Good men, strive to return home—to your original nature—and diligently practice and make offerings. Take care not to seek outside yourselves, lest you give rise to thoughts that slander the true Dharma.”

As the Celestial Worthy taught this Dharma, countless lands shone with light and entered together into the True Treasury, where they sat upon jeweled lotus flowers. Lions and white cranes filled the sky, celestial instruments played, and countless living beings entered the True Treasury as well. There was no crowding or pressure. Bodily forms were not destroyed, but became the True Treasury, filling every land and the entire realm of space. These forms neither arose nor ceased; seated upon lion thrones, they manifested thousand-petaled lotuses.

“Good men, listen carefully and reflect with your whole hearts. The True Treasury does not manifest its splendid forms apart from living beings. Nor does it fill the lands, sit upon lion thrones, manifest thousand-petaled lotuses, or fill the sky apart from living beings. The treasures of the True Treasury and its many kinds of light are also never apart from living beings.

“Good men, do not disbelieve or give rise to doubt. This is what the Celestial Worthy has said with his own mouth; there is no falsehood in it. Those who respectfully teach and recite this scripture, practice in accordance with it, and make offerings will gain profound merit beyond comparison. They will all attain liberation, and all living beings, even the smallest insects, will benefit.”

The True Immortal Youths gladly accepted the teaching. They bowed before the Celestial Worthy and departed, each returning to their former dwelling.

Scroll Two of the Scripture of the Supreme Hidden Treasury of Truth, “Chapter on Beneficent Grace”

At that time, the Celestial Worthy of Primordial Beginning dwelt with his retinue and senior disciples on Mount Lingjie. He manifested many forms of the Dharma and revealed wondrous, surpassingly excellent bodies in a realm of ineffable subtlety. Immortal youths and maidens filled the sky, surrounding them in layers. Millions upon millions of lions stood guard on either side, while fierce beasts and venomous creatures each presented strange treasures. The heavens displayed auspicious signs, and music sounded spontaneously in the air. The many wondrous and extraordinary visions were beyond imagining.

At that time, the Celestial Worthy scattered subtle flowers from the source. They drifted gently down, filling the entire Dharma realm. They were neither blue, white, red, nor black, and could not be described as long or short, large or small, broad or narrow. They could enter the most minute places yet transcended all forms and colors. From the flowers sprang natural fruits, perfect and pure. They possessed every flavor yet transcended all flavors; they encompassed every sound, color, fragrance, sensation, thing, and wisdom, yet were not confined by any of these distinctions.

These fruits were called “Compassion’s Sweet Spring,” meaning fruits complete in compassion and sweet as spring water. Whoever tasted their springlike flavor was naturally satisfied and no longer felt hunger or thirst. Their appearance became upright and beautiful, and they were exceedingly rare. Those who came to Mount Lingjie could transcend arising and ceasing, abide in a clear and enduring state, and attain the “fruit of non-arising,” the realization that transcends birth, death, and the cycle of arising and ceasing.

At that time, everyone present witnessed these wondrous transformations and saw tiny flowers reveal events yet to come. They were overjoyed and amazed. Yet doubts remained in their hearts, and they did not understand the reason: Why did the earth where the Heavenly Worthy gathered become entirely like crystal, shining with light that reached everywhere, so that even the hells grew peaceful? The flowers drifted upward and spread throughout the entire Dharma Realm, the sphere of all existence. They were neither blue, white, red, nor black; neither long nor short, large nor small, wide nor narrow. They could enter the most minute places, yet transcended all particular forms and colors. The scripture also says that within the flowers are fruits that arise naturally, perfect and pure, containing all teachings and principles without clinging to any of them. Whoever tastes the water of this spring is naturally satisfied; whoever reaches Spirit-Understanding Mountain can transcend birth and death. The assembly begged the Compassionate Venerable to explain what they had not yet understood.

The Heavenly Worthy said, “How subtle and wondrous—beyond all particular forms and colors. The scripture also says that within the flowers are fruits that arise naturally, perfect and pure, containing all teachings and principles without clinging to any of them. Whoever tastes the water of this spring is naturally satisfied; whoever reaches Spirit-Understanding Mountain can transcend birth and death. The assembly begs the Compassionate Venerable to explain what they have not yet understood.”

The Heavenly Worthy said, “Good, good. This is precisely what you have asked about. Listen closely and reflect carefully. I will now reveal to you the fundamental principle of these subtle flowers. They are mysterious and profound; even if I spoke until the end of a kalpa, an age of immeasurable length, I could not finish. I will give only a brief account of their essential meaning and point out their source. Through my emanations I spread throughout the entire Dharma Realm and fill the empty expanse of space, covering places of any size and entering places as small as can be. Whoever understands these flowers can set their thoughts straight with a single glance.

“Sentient beings are deluded and unenlightened, their faith shallow. They sink into family attachments and sensual desire, and do not honor the Three Jewels—the Buddha, the Dharma, and the Sangha. Even when wealthy and at ease, they continue to wander through the cycle of birth and death, trapped in darkness for a long time, like an endless night in which they can see no light and find no way out. Afflictions bind them, and they continue to commit harmful deeds. As a result, they reap poverty and illness, and may suffer hunger and thirst, cold and heat. Such misery is impossible to describe in full; each person’s many experiences follow from that person’s own causes and karmic results.”

At that time, among the assembly was a young attendant named Shanda. He rose from his seat and addressed the Celestial Worthy: “I do not understand. From the subtle, primordial Hua (the principle that symbolizes the source), fruits arise naturally and spread throughout the entire Dharma Realm (the totality of all that exists), reaching down to every mote of dust and extending everywhere, whether the place is large or small. They may appear as blue, white, red, or black; they may differ in length or shortness, size, width, or narrowness. They may become things seen or heard, come and go, or appear as Heaven and Earth. Such Hua and fruits are vast and all-pervading, filling the Dharma Realm, and are truly beyond comprehension.

“I do not understand why, if all beings receive the same Hua in common, their individual circumstances and conditions differ: why they are not alike in good and evil, in the karmic consequences they undergo through birth and death, in suffering and joy, or in the courses of transmigration and rebirth. Some are born in remote regions, while others are born in China (the ancient term for the Central Plains); some are born as slaves or servants, while others become human kings. Some are poor and lowly, others wealthy and honored; some are lame, while others have sound limbs; some are foolish, others wise. Some are miserly and grasping, while others delight in giving; some delight in killing, while others are compassionate. Some commit the Five Grave Offenses (serious acts of rebellion in Buddhist and Daoist texts), while others are filial. Some suffer, while others enjoy happiness; some are deaf or blind, while others are perceptive and discerning. Some are reborn as birds, insects, or beasts, while others are reborn as fish or turtles. Why do karmic consequences differ in all these ways? I beg the compassionate Celestial Worthy to explain each matter to me.”

The Celestial Worthy said, “Good. You have asked at exactly the right time. I will now reveal the causes and conditions behind this. All things take different forms, and the suffering and joy people experience also differ; each has its own causes and conditions. People differ according to the actions they have performed, and their faith is not the same. The consequences of good and evil deeds vary, like a shadow following the body or an echo answering a sound.

All things arise from the same root. From a single source, subtle changes unfold, giving rise to forms of every kind. Sentient beings are deluded without knowing it, and within their true nature they give rise to mistaken views. Once these mistaken ideas and actions take shape, people undergo the fruits of suffering, as though they had summoned the response themselves. In this way, sentient beings become unfilial, turn away from compassion, abandon the root and chase after the branches. For a long time they remain obscured and unenlightened, trapped in darkness and unable to be freed. Out of compassion, I use many methods to save them, explaining these principles and causes.

People still have doubts and do not understand karmic causes and conditions. Since all phenomena are empty and still, and ultimately there is no independent, unchanging “self,” one may ask: Does the growth of all things in the east have a boundary? Does the south’s brightness and illumination have an end or a source? Does the decline and severity of the west, and the transformation of sentient beings, have a limit? In the north’s deep obscurity, are there fixed bounds to things’ exhaustion and passage through? Do the objects of the senses—form, sound, smell, taste, and touch—truly possess fixed and unchanging form, sound, smell, taste, and touch? Do the bonds of greed, anger, and delusion possess fixed and unchanging greed, anger, and delusion? Is there a fixed and graspable form of karmic action, whether good or evil?

It is not so. The Great Compassionate Worthy points out that, when all phenomena and actions are examined, there is ultimately no substantial entity to grasp. Why, then, do karmic sufferings differ, and why do sentient beings undergo different kinds of suffering?”

The Heavenly Worthy said: All things in the world arise through illusory transformation and then perish; when these transformed things perish, others arise. Seen in this way, illusory phenomena appear to arise and perish, but illusory transformation itself has no true arising or cessation. Illusions seem to come and go, yet there is no real coming or going. They seem to involve craving and delusion, yet there is no real craving or delusion. They seem to entail grasping and rejection, vexation, affection, and all kinds of distinctions, yet none of these has a fixed, real nature of its own.

All beings take on their particular forms and circumstances through karmic conditions. From the ultimate perspective, arising and perishing, coming and going, craving and delusion, grasping and rejection, vexation, affection, and distinctions have no true, unchanging nature. To awaken to the emptiness of all this is to attain the ultimate place of practice—the state of realizing the Great Dao.

When Shanda heard this, he suddenly awakened. He sat upright and settled his mind in contemplation, then bowed forward and prostrated himself. He remained silent and did not rise. The four assemblies, the different groups of listeners present, sat solemnly in order, each composed and still. In a moment, the Celestial Worthy revealed the blossoms of the subtle source. They sprang up from the ground and spread throughout the Dharma Realm, covering every vast place and entering every small one. Within each blossom stood a jeweled throne, one zhang square. The gathered celestial beings filled them without the slightest crowding. On every throne sat a Celestial Worthy, each expounding the various Dao teachings and secret treasures of truth.

All dharmas are free and unobstructed: they are neither empty nor existent, have no distinction of length or shortness, and neither depart nor arrive. They encompass all dharmas yet are confined to none; this is called true Dharma. They encompass all forms yet are confined to no form; this is called true form. They encompass all sounds yet are confined to no sound; this is called true sound. They encompass all fragrances yet are confined to no fragrance; this is called true fragrance. They encompass all flavors yet are confined to no flavor; this is called true flavor. They encompass all sensations of touch yet are confined to none; this is called true touch. They encompass all wisdom yet are confined to no particular wisdom; this is called true wisdom.

These dharmas are subtle, mysterious, and profound in their original nature, and they can bring the whole Dharma Realm into being. Within the Dharma Realm, the many sages arise; the sages can become the mother of the myriad dharmas, penetrating everywhere without obstruction. They neither arise nor perish, have no inside or outside, no length or shortness, and neither depart nor arrive. This is called the Mother of the Dao. The Mother of the Dao can give rise to the causes and conditions of wisdom, which in turn give rise to the fruits of wisdom. Through these fruits, all dharmas become pure. Once all dharmas are pure, there is no fixed cause or effect to cling to. In that case, where could the distinctions among beings, their preferences and rejections, desires, karmic retribution, observance or violation of precepts, or attainment or loss of the Dao come from?

Such secret treasures of truth and Mahayana scriptures are exceedingly rare in the world. Beings have narrow minds and readily fall into delusion. When they hear this Mahayana scripture of secret truth, they instead slander it, thereby bringing sin upon themselves and sinking into darkness, like the blind who cannot see the light or the deaf who cannot hear bells and drums.

Shanda, although you have now understood, you have not yet fully grasped the source. Though you have seen the various phenomena, your mind has not yet fully penetrated them. Reality is vast and profound, subtle and hard to fathom, and this has left you bewildered.

After hearing this, Shanda suddenly understood. He jumped up for joy and marveled that he had never heard such a teaching before. The four assemblies—the four groups of listeners often mentioned in Buddhist ritual—were momentarily bewildered. Each pondered the matter, then bowed and prostrated themselves before the Celestial Worthy.

After a while, a young boy named Daxiang rose from his seat and bowed to the Celestial Worthy. “The lives of all beings originate in the One. Since they all come from the One, why is there a distinction between good and evil? If all things emerge from the One, the human mind should also come from the One. And if the mind originates in the One, then all actions, whether good or evil, are made by the mind; since they are made by the mind, they too come from the One. If everything comes from the One, why are there suffering and joy? Since suffering and joy exist, they must be karmic retributions brought about by causes and conditions—the circumstances through which things arise and change—and by karma, our actions and their effects. Yet if the One contained opposition and difference, it could not be called the One. And if it is called the One, it should contain no opposition. Why, then, are there distinctions between good and evil, suffering and joy?”

The Celestial Worthy said, “Exactly so, exactly so. The lives of all beings arise from the One, and the One itself is born from the formless. Since life has no fixed form, the mind has no fixed form either. And since the mind has no fixed form, all actions—whether good or evil—are fundamentally empty and still. What distinction, then, can there be between good and evil?”

Yet beings are ignorant and unenlightened, their thoughts scattered and confused, unable to return to a single source. Their thoughts do not become one, so their actions contend with one another and take on the appearance of good and evil. Thus people bring karmic retribution upon themselves and suffer all kinds of distress in a realm that is formless at its root.

Beings harbor evil thoughts and are ensnared by desire, unable to understand this principle. Because they do not understand it, their evil deeds accumulate day by day, like darkness in a long night. How could they still recognize the root? Once they lose sight of the root, they become distant from the source of great compassion. To leave the source of compassion is like losing one’s parents. After their parents are gone, brothers resent and fight one another, harboring all kinds of ill will and remaining constantly on guard, heedless of life and death.

Once evil karma has taken shape, ignorance—the state that obscures wisdom and causes delusion—grows ever deeper, and afflictions follow. Driven by afflictions, people drift through the cycle of birth and death, while remaining attached to love and affection. When love and affection bind them, they are like fish out of water: how could they endure for long? As love and affection accumulate, so do their offenses, day by day. Before long, karmic conditions—consequences formed through actions and causes—ripen for each person in turn. People undergo the retribution corresponding to their deeds and suffer all manner of evil results. They cycle through the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—and fall into various states of suffering, thereby taking on many different forms.

The Celestial Worthy again said to Huìlì the Youth, “Can the karmic force borne by living beings be traced and found? Can the many thoughts in the minds of living beings be traced and found? Can their afflictions, karmic retribution, delusions, and falsehoods be traced and found? Can the four great elements—earth, water, fire, and wind—be traced and found? Can the three times—past, future, and present—be traced and found?”

Huìlì the Youth replied, “No, Greatly Compassionate Celestial Worthy.”

The Celestial Worthy then asked, “Can the falsehoods of living beings, earth, water, fire, and wind, and the three times—past, future, and present—be traced and found?”

The youth replied, “When these questions manifested by the Greatly Compassionate Celestial Worthy are examined, is there ultimately truly nothing to be found, or is there truly something to be found?”

The Celestial Worthy said, “All principles of the Dharma are exceedingly subtle. One cannot simply say that they are illusory, nor that they are not illusory; one cannot say that they are false, nor that they are not false. One cannot say that they have length or shortness, coming or going, inside or outside; nor can one say that all such distinctions are entirely absent.

“All sentient beings are bound by the karmic conditions of their actions, yet through these conditions they can also attain liberation. They have bodies that extend through past, present, and future, yet cannot be confined by the term ‘body of the Three Ages’; this is called the true body. They bear the marks of the Three Treasures—the Dao, the scriptures, and the teacher, as understood in Daoism—yet do not cling to those marks; this is called the true mark. They have karma created by the three poisons of greed, anger, and delusion, yet are not confined by that karma; this is called true karma.

“Beings of lesser capacity will never hear or see such profound scriptures. Even if they do hear them, they will ultimately fail to believe and accept them. Instead, they will slander them and thereby bring karmic offenses upon themselves. Huizhi, you disciples must diligently cultivate the Great Vehicle and cut off all afflictions and attachments. When contemplating the mind, do not regard it as a fixed, real thing; then release attachment to every thought. This is called the true mind. When contemplating the body, do not regard it as a fixed, real thing; then release attachment to every bodily form. This is called the true body. The same applies to form, sound, scent, and taste: do not cling to visible forms, sounds heard, scents smelled, or flavors tasted; then let go of attachment to these objects of experience. Only then are they called true form, true sound, true scent, and true taste.

“By cultivating in this way, you can realize the Dharma of non-arising—the principle of freedom from the constraints of birth, death, and change. Yet even when you realize the Dharma of non-arising, do not cling to the expression ‘Dharma of non-arising.’ This is called realizing the Dharma, and it is the Great Vehicle. Good men, you should cultivate and follow the Way in this manner. Do not slacken, and do not give rise to doubt and fall into mistaken views.”

At this, the boy Huizhi asked, “When you say that one should contemplate the mind without clinging to it, and release attachment to every thought, calling this the true mind; and that one should contemplate the body without clinging to it, and release attachment to every bodily form, calling this the true body—does this cultivation constitute the Great Vehicle?”

The Celestial Worthy replied, “This is not yet the Great Vehicle. The Way of the Great Vehicle is free from all forms, methods of cultivation, modes of contemplation, and thoughts. If one says that contemplating the body without clinging to it and releasing attachment to every bodily form is what is meant by the true body, then does this cultivation constitute the Great Vehicle?”

The Celestial Worthy said, “This is still not the Great Vehicle. The Way of the Great Vehicle clings to no form, action, contemplation, or wisdom; it clings neither to a mind of emptiness nor to a mind of existence, nor to any so-called state of reality. This is what is called the Great Vehicle.”

The Youth Huìlì asked, “Is a practice that clings to no form, action, contemplation, or wisdom, to neither a mind of emptiness nor a mind of existence, and to no state of reality, the Great Vehicle?”

The Celestial Worthy said, “This too is not the Great Vehicle. The Way of the Great Vehicle has neither separation nor nonseparation; neither practice nor nonpractice; neither contemplation nor noncontemplation; neither emptiness nor nonemptiness; neither truth nor untruth. This is what is called the Great Vehicle. Good men, you disciples have heard this Secret Treasury, the Great Vehicle scripture, because you cultivated good affinities in past lives and were thus fortunate enough to encounter the true scripture. Each of you should make a great vow and practice the Great Vehicle. Do not grow lax.”

Thereupon, the Youth Huìlì, together with his companions and disciples, made a vow: to practice the Great Vehicle and pledge never to turn back; to understand the nature of all phenomena and reach the ultimate, with minds free of attachment; to benefit all sentient beings, as well as those who seek the teaching in generations to come; to cherish profound doctrines and penetrate their many layers of mystery; to investigate the source and see emptiness through to its depths in clear, undistracted contemplation; to realize the Great Vehicle, attain the supreme Way, and reach Mount Lingjie; and ultimately to achieve perfection, complete their merit, and attain the fruit of Wuwei (non-action).

Next, the Youth Baoming heard the teaching on secret focused contemplation, investigating the source and seeing emptiness through to its depths, realizing the Great Vehicle, attaining the supreme Way, reaching Mount Lingjie, achieving ultimate perfection, completing one’s merit, and attaining the fruit of Wuwei.

After hearing this Secret Treasury, the Great Vehicle scripture, the Youth Baoming made a great vow: to teach the Great Vehicle and pledge to save sentient beings until they reached liberation and attained the supreme Way. The merit of this vow was deep and enduring, beyond comparison with any object.

Next, after hearing these vows, the Youth Shanjie strove forward with courage and made a great vow to study the Way of the Great Vehicle. He would practice the “Four Great Cities”—the four fundamental methods of cultivation—subdue the “Five Rebellious Bandits”—a metaphor for evil deeds that gravely violate the right Way—banish the “Seven Delusion Ghosts,” a metaphor for seven kinds of delusion, and slay the “Seven Obstacle Demons,” a metaphor for seven hindrances to cultivation. He would break through the veils created by ignorance and carve away the “Three Bandit Minds,” a metaphor for three kinds of thoughts that undermine cultivation. Resolute and never turning back, he would continue until he reached Mount Lingjie and attained the state of nonbirth and nondeath: clear, ever abiding, and perfectly pure.

At that moment, seeing the young disciples make such vows, the Celestial Worthy praised them, saying, “This is truly something unprecedented. In all my time, I have seen that most beings cultivate only the shallower, lesser paths. They do not believe in the Great Vehicle, the more expansive path of cultivation, and no one has made a vow such as yours. You young disciples are truly rare.”

The Celestial Worthy then manifested many forms, filling the entire Dharma Realm, the full extent of all existence. Every pore radiated immense light, illuminating the boundless void. Drawn by the mighty radiance of the Dao, countless beings came unknowingly before the Celestial Worthy. Each exercised their powers freely and arrived in the presence of the Dao.

At that moment, a young disciple named Golden Lamp rose from his seat and respectfully asked the Celestial Worthy, “From where did this auspicious radiance arise, and what caused it to appear? How could the Celestial Worthy’s form manifest and fill the entire Dharma Realm? And what brought the assembly here through their spiritual powers? We ask you to explain each matter so that we may understand.”

At this, the Celestial Worthy heard the Golden Lamp Youth ask about this auspicious vision and exclaimed, “Never has there been anything like this! Good, good! You four assemblies—monastic and lay followers—quiet your minds and listen to these instructions: listen with a mind that hears nothing, yet hears everything; teach and transmit in a way that says nothing, yet says everything.

“Now I will briefly explain the conditions that brought forth these auspicious signs. With great compassion, I display my spiritual powers throughout all Dharma realms, showering sweet dew—the teaching that nourishes living beings—down to every mote of dust. In a state in which nothing arises, yet nothing fails to arise, I set these conditions in motion.

“All those gathered here heard the Scripture of the Secret Treasury in lives long past. They have therefore come in response to the light, gladly to hear the Mahayana, the teaching that liberates living beings on a vast scale. Their spiritual powers are freely at their command, and they possess the strength of fearlessness. Those who have not gathered here do not believe in the Mahayana and have only shallow karmic ties from past lives. Though the compassionate light shines upon them, they cannot understand. They are like people searching for treasure without a guide, wholly unable to recognize it.

“The nature of the Dharma is profound. At awakening, there is no object to be awakened to; awakening in the absence of anything to awaken to is called true awakening. In attainment, there is nothing to attain; attaining in the absence of anything to attain is called true attainment. Beings of the Lesser Vehicle cannot hear, see, cultivate, practice, or accept in faith the Scripture of the Secret Treasury. Now I expound it for them, so that immeasurable beings may understand and awaken to the truth of the Great Dao.”

When the assembly heard these words, they rejoiced and leapt for joy. They gained the power of spiritual transformation, received the majestic radiance of the Great Dao, and chanted:

“The compassionate Celestial Worthy reveals the true treasury, abiding on Spirit-Understanding Mountain. The immortals gather together, revealing the subtle flowers of the Primordial Beginning.”

The Compassionate Venerable, who mercifully saves living beings, revealed the true treasury and dwelt on Numina-Understanding Mountain. The immortals gathered together, manifesting the subtle radiance of the primordial beginning. It drifted throughout the world, its mysteries beyond all thought. Each flower contained a fruit, naturally pure and complete. It was neither blue nor any visible form; it had no length or shortness, and did not fall into distinctions of causal forms. It encompassed every wisdom teaching, subtle and profound, impossible to find or fathom.

Living beings were confused and unenlightened, sunk in affection and family ties. In times of wealth and rank, their hearts felt at ease, yet after death they entered the long gate of darkness. They pulled one another along, acquired all manner of harmful habits, and through karmic retribution were born into poverty. They were constantly tormented by hunger and thirst, their suffering beyond relief. Their faith was not firm enough, like that of the lame, the blind, and the deaf. They were far removed from the Dao and could not see the light of the sun and moon.

The Celestial Worthy revealed the true treasury. It was neither an illusion nor something that could simply be called a real form. All phenomena were free and at ease; good and evil were alike, without distinction. The square abbot’s chamber in the assembly hall, a space for Daoist practice and teaching, was boundless and could hold countless people like grains of sand. Coming and going met no obstruction. The Celestial Worthy taught the Dao, saving humans, immortals, and all living beings. Everyone rejoiced, each grasping the foundation of the Great Vehicle, the path of practice that brings salvation to all. They clearly saw the nature of the Dharma; all they saw was a grove of merit. Then they courageously made vast vows, resolved to save living beings and realize the unsurpassed Dao, and ultimately attained the firm, indestructible city of the Dharma.

We disciples, through immeasurable kalpas, studied the teachings of the Lesser Vehicle, yet, clouded by ignorance, could not put them into practice.

We left ourselves and sought the Dao outside, straining to chase after doubts, as though lost in the mountains.

We endured the hardships of hunger and cold without receiving a response, unaware that life’s vital potential is already within the space of the heart.

All phenomena arise from mind, and mind can realize the Dao. Once awakened, the wondrous and numinous appear in an instant.

When the assembly had finished reciting this verse, they again admonished body and mind and proclaimed the Celestial Worthy’s power. This merit is immeasurable, boundless, and inconceivable. Even if it were described throughout an entire kalpa, it could never be fully told. All present wished only for the Celestial Worthy to reveal teachings they had not yet heard, make their causes and conditions clear, and enable every living being to awaken, understand, and comprehend them completely.

At that time, after the assembly had recited this verse—a rhythmic poem expressing the teachings—they admonished their own body and mind and praised the Celestial Worthy’s power and immeasurable, inconceivable merits. They said that even if these merits were described throughout an entire kalpa, an immensely long span of time, they could never be fully told. They beseeched the Celestial Worthy to reveal teachings they had not yet heard and clarify the causes and conditions involved, so that all beings might understand and penetrate the Mahayana, the profound and expansive teaching that liberates all beings.

Hearing his disciples’ verse, the Celestial Worthy praised them, saying, “Rare indeed, rare indeed! You have skillfully made these principles clear, yet you still have questions about their deeper meaning and have not fully understood the roots and branches. All of you gathered here should receive this with a mind that neither listens nor does not listen; I, too, will teach in a way that neither speaks nor does not speak.” This means not becoming attached to the one who listens or what is heard, nor to the one who speaks or what is said. At that time, on hearing these words, the assembly understood the nature of the Dharma, clarified the source of the True Treasury, and realized the fruit of the unborn: the state in which all phenomena are understood to be originally still, neither arising nor ceasing.

The Celestial Worthy then explained this meaning again, speaking in verse:

The True Treasury, subtle and wondrous, is not confined by bodies or illusory appearances. It has neither form nor name and cannot decay.

It flows in accordance with conditions and merges with all things, yet remains entirely natural. Still and serene, it shines with wisdom, illuminating everything without obstruction.

Its perfect principles are complete and can serve as a standard. It always abides in a clear, pure state and gives generously.

Countless sages and holy ones awaken through it. Across myriads of kalpas, it remains calm and unmoving, never losing its measure.

The principles dispel afflictions and gather merit, putting an end to the paths arising from the three poisons of greed, anger, and delusion.

With gentle power, they open the Eye of the Dao, the eye of wisdom that sees the truth, allowing the five faculties of feeling and perception to become clear and unobstructed, no longer bound by attachment.

Now, with compassion and pity, I save all beings, spreading everywhere the blessing of clear purity to nourish them.

Countless sages and holy ones awaken through it. Across myriads of kalpas, it remains calm and unmoving, never losing its measure.

The principles dispel afflictions and gather merit, putting an end to the paths arising from the three poisons of greed, anger, and delusion.

With gentle power, they open the Eye of the Dao, allowing the five faculties of feeling and perception to become clear and unobstructed, no longer bound by attachment.

Now, with compassion and pity, I save all beings, spreading everywhere the true and wondrous medicine of nectar, which symbolizes the pure teaching of liberation.

It flows naturally into the sea of nature, the innate true nature of all beings, and with great power subdues every kind of demonic obstacle.

Through countless skillful means, teachings adapted to the capacities of different beings, I make known to them the deep, subtle, and wondrous root principle.

The myriad forms flow from the mysterious principle into true nature; in every movement, coming and going, they follow the constant law.

Beings are deluded and fail to awaken. They do not believe in the true Dao, but in their ignorant world they crave without end.

Now I return to the sea of true nature; all phenomena, too, are equally still and serene.

Though the six faculties—eyes, ears, nose, tongue, body, and mind—receive the things of the world, they can remain unstained. Empty space and the Dharma Realm, the whole domain of all things and that upon which they depend, are the body of the Dao, its manifestation and embodiment.

Beings have long been deluded by false thoughts. Moment by moment they chase after pleasure, and so they continually sow the seeds of karma.

The dark depths of hell have no bottom in sight. The suffering there is almost impossible to hear of, let alone endure firsthand.

You disciples must all strive in your practice, cut off distracting thoughts and entanglements, and seek truth within your own hearts.

When the heart, that small inner space within a person, is calm and at ease, it can give rise to a strength as unbreakable as a diamond. To realize the true Dao and attain the fruits of realization requires no toil or strain.

After the Celestial Worthy finished reciting this verse, the immortal youths were terrified and confused. They immediately corrected their conduct, each grasped the Great Vehicle, the vast path for delivering all beings, and they were filled with boundless joy. They asked what the Celestial Worthy meant by “toil.”

After the Celestial Worthy finished reciting this verse, the immortal youths were terrified and confused. They immediately corrected their conduct, each grasped the Great Vehicle, and they were filled with boundless joy. At that moment, the teachings of the Dharma appeared. The Celestial Worthy said, “The bodies of all living beings are themselves places where the Dharma gathers.” The immortal youths said, “If the bodies of all living beings are themselves places where the Dharma gathers, we beg the Celestial Worthy, in his compassion, to explain this to us, so that the countless multitudes and all beings below may understand that they themselves are ultimately places where the Dharma gathers. Then they may cease seeking outside themselves and understand the principle within.”

The Heavenly Worthy again said to the assembled immortal youths: The body and mind of every living being contain boundless principles. They may therefore be called “scriptural teachings” or a “gathering of teachings,” a place where many principles converge. Why is this so? From the standpoint of awakening, living beings and the principles of the Dharma are not one and the same, yet living beings can penetrate those principles. This is ultimately called the “Secret True Treasury,” the profound and genuine Dao. From the standpoint of delusion, living beings regard themselves and external things as one. They are then called living beings, and also birth and death, a heap of suffering, inversion, and the pursuit of things outside themselves.

Why is this so? Living beings may also be called a gathering of teachings. From the standpoint of awakening, living beings and the principles of the Dharma are not one and the same, yet living beings can penetrate those principles; this is ultimately called the Secret True Treasury. From the standpoint of delusion, living beings regard themselves and external things as one, and are thus called living beings, birth and death, a heap of suffering, inversion, and the pursuit of things outside themselves. When living beings do not understand this, they are deluded. They therefore fail to understand themselves and do not know that within them are boundless principles of the Dharma, and that they already possess the Three Pure Realms (Sanqing), the realms revered in Daoism.

Deluded, living beings seek outside themselves. They do not believe in the true Dharma or seek good companions—people who can guide their practice and help them understand the principles—and so they are called living beings. They pursue all manner of principles, yet are led along by them and become absorbed in the world, passing from one kalpa, or vast cycle of time, into the next without ever awakening. If they encounter a good teacher or companion who guides them toward understanding and practice, this shows that they have ties from past lives and have planted seeds of merit. Why is this so? Causes planted in the past have borne fruit today, enabling them to meet the Heavenly Worthy, hear the teaching, and have the profound principles of the unsurpassed True Treasury revealed to them. In this way, they understand the causes and conditions of the past and realize the fruit of this life.

Good men, if you wish to seek the Dharma, you should first seek within yourselves. If you can do so, the Secret Dharma will appear, the True Treasury will open wide, and the source of the Three Treasures—the Dao, the scriptures, and the masters revered in Daoism—will be revealed. This treasury of teachings encompasses all teachings and is boundless.

The Youth Huìlì said to the Heavenly Worthy: “What the Master has said teaches living beings that if they wish to seek the Dharma, they should first seek within themselves; if they can do so, the Secret Dharma will appear, the True Treasury will open wide, and the source of the Three Treasures will be revealed. Although I have heard you say that it is boundless…”

The youth Huìlì asked the Celestial Worthy: “What you have said teaches sentient beings that those who seek the Dharma should first seek within themselves. If they do so, the secret teachings will appear, the true treasury—the real and profound principles—will open wide, and the source of the Three Treasures, revered in Daoism as the Dao, the scriptures, and the teachers, will be revealed. Yet although I have heard the sages’ teachings, I still do not understand: What is the Dao? What is the Dharma? What is a teacher? What is gathering? What is within? What is without? Because I do not understand these things, I earnestly ask you to explain them to us.”

The Celestial Worthy said to the youth Huìlì: “Good friends—those who possess wisdom and can guide others—what you ask concerns precisely how to seek within oneself so that the Dharma of the true treasury may appear. Now clear your minds and settle yourselves; I will explain in detail.

“The bodies and innate nature of all sentient beings are originally pure, and the natural, authentic Dao is concealed within them. This is called the true treasury. The true treasury has no distinction between inside and outside; it is not a gathering of Dharma, of sentient beings, or of virtue. It reaches a state of utter stillness, and so it is called secret. When concealed and unseen, it appears as empty, still tranquility. When it manifests, it responds to circumstances and transforms accordingly, its wondrous workings without limit. It unfolds a wide range of paths, opening and removing the obstacles of sentient beings and bringing profound benefit.”

The immortal youth, his attendants and retinue, and the countless assembly of celestial and terrestrial immortals and others rejoiced and praised him, saying: “Excellent, excellent! The Celestial Worthy’s merit shines without end, nurturing and benefiting sentient beings equally and without obstruction.”

The Celestial Worthy then addressed the four assemblies present—the four classes of practitioners—and his great disciples: “Among the sentient beings of the future, if there is a countless assembly…” The modern interpretation ends here, corresponding to the text available so far.

The Celestial Worthy said to the four assemblies of disciples and the senior disciples gathered there, “Among beings in future generations, anyone who reads, recites, receives, upholds, and explains the True Treasury Scripture will gain inconceivable merit and be able to see me attain the Unsurpassed Dao. Why? This scripture speaks of the root of all teachings. The benefit it brings is profound, and its merit is vast and far-reaching, beyond comparison.

“If beings can read and recite this scripture with faith, setting aside other distracting thoughts, they will attain the Eye of the Dao—the wisdom that sees into principle—and illuminate the causes and conditions of the three ages: past, present, and future. Their minds will be even and open, unobstructed. They will understand what is a cause and what is not a true cause, what is a result and what is not a real result. They will comprehend the true nature of body and mind. The true mind is neither the mind as it is usually understood, nor an absence of mind, nor attachment to ‘no-mind.’ The true mind has no fixed form, yet it pervades the entire Dharma Realm, the sphere on which all things depend together. The true aspect of the Dharma Realm is neither born nor extinguished: the past does not depart, the future does not arrive, the present does not travel into the past, and the past does not come into the present. Past and present are one in essence, and neither has a fixed form. Through understanding in accordance with their own insight, beings attain liberation; their minds become clear and still, free from contrivance, and their merit is thereby complete.”

At that time, everyone gathered there praised him with one voice: “This true teaching is subtle and rare. The True Treasury Scripture is a Mahayana teaching, with extraordinary merit.” They took leave of the Celestial Worthy and returned to their country in tears.

End of The Supreme Esoteric True Treasury Scripture, Volume Two.

Volume Three: Chapter on Liberation

At that time, the Celestial Worthy of Primordial Beginning dwelt in the Sandalwood Grove in the Land of Aiding Life, surrounded by his retinue. People came from every direction, and countless multitudes, each composed and dignified, arrived at the Sandalwood Grove to hear the Celestial Worthy teach the Dao.

The Celestial Worthy sat in the empty sky, calm and unmoving, his bearing dignified and beautiful. Seated upon a lion throne—a seat of the teaching symbolizing honor and majesty—he proclaimed the true teaching.

Suddenly, the Youthful One of Good Understanding rose from among the assembly. After paying his respects to the Celestial Worthy, he said, “Greatly compassionate Celestial Worthy, your merciful deliverance of beings is truly rare. You care for your disciples and inspire them to develop wholesome intentions and cultivate the Unsurpassed Dao. I do not understand which teachings I should practice, or what principles I should contemplate, in order to cultivate body and mind.”

The Celestial Worthy said, “Good, good! You have asked a good question. Relieve the suffering of living beings, protect the realm, and proclaim the true Dharma—the correct teachings of the Dao—so that living beings may be guided to liberation. Listen carefully now, and I will explain this to you.

All good men and women should bring forth a wholesome intention, cultivate the supreme Dao, regulate their conduct, dispel all kinds of demonic obstacles, and preserve the One—gathering the spirit and keeping to one’s original nature—to aid living beings, treating all with impartiality. If you cultivate and contemplate in this way, all living beings, whether sentient or insentient, embodied or formless, can attain right wisdom and realize the supreme Dao.

Although it is said that living beings thus attain the Dao, throughout the boundless Dharma realms—all worlds and states of existence—and among all the heavenly beings, there is ultimately no fixed, unchanging “living being” or “one who has attained the Dao.” Why? If you regard living beings, cultivation, and contemplation as truly existing, and cling to bodily form or liberation from birth and death, you fall into discrimination. To believe that there are living beings to be saved, or people who attain or lose the Dao, is to distort the true principles of all worldly phenomena.

To practice wisdom means to enter the various Dharma realms and cultivate wisdom within them: amid afflictions, birth and death, craving, realms, mountains and forests, different kinds of living beings, wrongdoing, and even the Avici hell of unremitting suffering brought about by the gravest offenses, one still acts with wisdom. All phenomena are subtle and profound. Though one seems to enter them, one does not cling to entering. The merit of this is inconceivable.

Good and Bright Youth, tell me: Can the five colors—the five material elements that constitute form—the six senses of perception, and the four delusions be sought as real things? Can one realize the supreme Dao through this body? Can one seek the formless within visible forms? Can one seek the nature of the Dao by treating living beings as fixed, unchanging entities?”

The assembly replied, “No, Celestial Worthy. This merit is inconceivable.”

The Celestial Worthy said: The forms that all things and phenomena display are not eternal, unchanging realities. If you contemplate these various forms of things and understand that they are originally still, have no fixed mark of arising, no fixed state in which to abide, and no fixed mark of ceasing, you will see the fruit of the Dao—the state attained through cultivation.

Good men and good women, if they hear such a “secret scripture of the Great Vehicle,” a profound scripture that teaches the vast path of cultivation, yet cannot bring themselves to believe it, then in immeasurable kalpas past they must have taken the form of domestic animals. This has given rise to pride, so they do not believe in the Three Treasures—the Dao, the scriptures, and the teacher—or in the true scriptures. I proclaim this scripture, the Secret Treasury of Truth: among its great disciples are those who cultivate, read and recite, and expound the revered scripture, and who place their trust in this Treasury of Truth, practicing diligently without pause. You should know that such people once performed meritorious deeds and planted fields of blessing before the Celestial Worthies. They have followed the Great Vehicle through immeasurable kalpas, and now, having encountered this scripture, have given rise to many kinds of faith.

Those who seek the Dao do not cling to “emptiness” or “existence,” nor to “neither emptiness nor existence.” They do not cling to the claim that something is “neither neither-existence nor neither-emptiness.” They do not cling to form or sound, nor to non-form or non-sound, nor to what is neither non-form nor non-sound. They do not cling to wisdom, nor to non-wisdom or non-understanding, nor to what is neither non-wisdom nor non-understanding.

The Celestial Worthy then said to the Youth Shanning: My perfect responsive power knows all and sees all. It reaches into the circumstances of living beings, understands the distinct capacities of each, and illuminates the causes and conditions of the past, present, and future—the Three Ages.

He then said to Child Shanming, “Through my perfected responsiveness, I can know and perceive all beings, understand their innate capacities, and see the causes and conditions of their past, present, and future lives. Why do I say this? Because I see that when beings become attached to the appearances their minds seize upon, afflictions and delusions arise, and they fall into the ruin of birth and death.

If they leave behind their inner attachments, yet cling instead to what they call ‘no appearance,’ ‘no Dharma,’ ‘no attachment,’ or ‘no seeing,’ they will likewise ruin the teachings of the world and cut off every kind of wholesome sign. Therefore, you should neither cling to existence and reject nonexistence, nor cling to nonexistence and reject existence. For this reason, I often explain the meaning of the teachings, so that their principles may be clearly revealed. Yet in understanding the teachings, you must also know that they have no fixed appearance, no appearance called ‘non-Dharma,’ and no appearance called ‘non-non.’ You disciples should grasp the intent behind my teaching.

Consider an empty boat drifting on the water, used to ferry people who are drowning. It has no will of its own and simply follows the people’s direction, moving east or west. When they reach the far shore, they leave the boat behind and go on their way. How much more so, then, since it was never truly a boat at all?”

Child Shanming asked the Celestial Worthy, “Have you already attained the fruit of the Dao? Is there a teaching that you expound?”

The Celestial Worthy said: Nothing in the world, and no principle, has a fixed, unchanging form or rule. In the end, all is empty and still. To say, “This is what I have taught,” is to slander my teaching. To say that there is a fixed method by which the fruits of the Dao can be attained is to undermine the laws of the world. Why? The principles of the various teachings are subtle and mysterious: they cannot simply be called “teachings,” nor can they be said not to be teachings. All can serve as the foundation for cultivating merit, and none is higher or lower than another.

They seem different because beings have accumulated different habits and karmic actions. Thus, different circumstances appear from the subtle, underlying source. Understand this: these so-called differences are not absolute.

Good Understanding, consider this: if someone cultivates merit in this world, filled with five kinds of delusion, and gives away all their precious possessions—gold, silver, jewels, and the like—does that person gain much merit? Good Understanding replied, “A great deal.” The Celestial Worthy said: That merit is indeed precious and rare. But if someone explains, copies, receives, upholds, and makes offerings to this scripture, the merit gained surpasses that of the earlier act of giving by hundreds of millions of times. Why? All immortals, perfected beings, and sages attain the fruits of the Dao through this scripture. Without it, the Dao could never be attained. Therefore, the merit of this scripture cannot be measured.

The “fruits of the Dao” are not fixed or unchanging fruits, and precisely for that reason they can be called fruits of the Dao. The so-called “three emptinesses and four delusions” are likewise expressions that depend on what is received and relied upon. In the ultimate sense, they are not fixed fruits of the Dao, and precisely for that reason they can be called fruits of the Dao. Why? I follow the single Dao, severing all that is subject to outflows—that is, states that still give rise to affliction and rebirth—and I am supreme in how I engage with the forms of things and the distinctions made between them.

Good Understanding, each of you disciples should purify your own land and free yourselves from attachment to sensory experiences such as form, fragrance, and touch. Adorn and beautify your lands, making them a realm of the Dharma, where the Great Dao is manifest; also cleanse and polish your own minds. This mind is not fixed or unchanging, and for that reason it is called the “great mind.” This is merit, the supreme state among inconceivable forms of the Dharma.

If a good man or woman devotes themselves to making offerings to this scripture, explaining, reading, and reciting it, know that this person’s merit is foremost. They can bring beings to fulfillment and bring this rare teaching to completion. Wherever this scripture is found, there are the wisdom of the Dao, its wondrous spiritual powers, and the strength to protect the true teaching. The Vajra Youth will appear wherever it is needed, protecting the treasures of the Daoist Canon and ensuring they are not carelessly disclosed.

The youth Shanmíng asked the Celestial Worthy, “How should we cultivate this scripture? And how should we, your disciples, receive and uphold it?”

The Celestial Worthy replied, “Cultivating this scripture does not lie in its words and phrases, but in cutting off the many afflictions and karmic hindrances and realizing the true Dharma Treasury, the treasure house of truth. This scripture is called the ‘Citadel of the Power of Wisdom.’ It protects sentient beings and dispels wrong views, delusion, and obstacles. None of the dharmas I teach is fixed or unchanging; that is why it is called the Citadel of the Dharma. None of the particles I speak of is truly existent and unchanging; that is why it is called the Citadel of the Dharma. Nor are any of the different kinds or realms I speak of fixed and unchanging; that is why it is called the Citadel of the Dharma. Good men, if you cultivate even a single word of the True Treasury Dharma, or teach it to people in other worlds, the merit you gain will be immeasurable. Even if you cultivate only half of the Dharma yet realize it in full, your merit will be immense, far beyond the ordinary.”

After hearing this scripture, the youth Shanmíng understood its meaning and could not help weeping. He regretted that he had not heard the Celestial Worthy teach this rare and profound True Treasury Dharma earlier, so that he might use it to save sentient beings. He said, “In the past, I devoted myself to the Lesser Vehicle, a path focused on personal liberation. Although I thereby gained the Dharma Eye—the ability to discern the true teaching and see the nature of things—I had not understood the truth deeply enough, and had never heard such a secret Mahayana scripture. Now I have met the Celestial Worthy and received this wondrous medicine, which enables me to receive and uphold the teaching, strengthen my faith and resolve, and accumulate the merit that adorns the path. This is truly rare and extraordinary.”

The Celestial Worthy said: “What is called the ‘true nature of merit and virtue’ is not merit and virtue that can be clung to as a fixed form. It is neither any particular appearance nor simply the absence of all appearance. That is why it is called the ‘true nature of merit and virtue.’ If one reflects even a little and truly understands this nature, realizing the True Dharma will not be difficult. Why? By transcending attachment to every subtle form, one can awaken to all the true and upright teachings.

“Good man, anyone who hears this scripture possesses the true nature of merit and virtue. If they reflect on it and grasp its meaning, realizing the True Dharma will not be difficult. By leaving behind attachment to every subtle form, they can awaken to all the true and upright teachings. Good man, those who hear this scripture can gain diamondlike strength and a fearless heart. You should know that this person has practiced this scripture through immeasurable kalpas, diligently and without ever faltering.”

The Celestial Worthy again told the Youth of Good Understanding, “All sentient beings cannot be said to exist, nor can they be said not to exist. They cannot be said to be nonexistent, nor can they be said to be not nonexistent. They cannot be said to be mind, nor can they be said to be not mind. To understand in this way is to truly understand; it is reality and merit.

“Good man, what I say is neither deception, falsehood, nor words meant to mislead, and it does not differ from the truth. If you regard any teaching as something that can be cultivated, received, dwelt in, left behind, created, or obtained, you will damage the correct Way, bind the nature of the myriad things, lose merit, and fail to see the source of the Dao. Such a person is neither compassionate nor filial, and is like someone trapped in a dark, sealed chamber, unable to find liberation or a way out.

“Furthermore, Youth of Good Understanding, if someone suddenly hears this scripture and feels no aversion to it, you should know that this person’s merit is immeasurable. How much greater is the merit of copying it, reading and reciting it, and explaining it to others? Good man, this scripture is present at all times and in all places. Why? Because it is not confined by hearing, sight, smell, taste, or touch. Those who can understand the nature of the myriad things can see this scripture everywhere. In this way they gain merit. This is called making offerings, and it is also called receiving and upholding it—that is, reverently believing in it and putting it into practice.

“Good man, you should respect and make offerings to this scripture; its merit is profound. If good men and women keep a great and expansive heart, encourage others to do good, and read and recite this scripture, the merit they gain will be vast and boundless, beyond measure.

“Good friends on the Way, all of you must be careful: do not disclose this scripture recklessly. The karmic offenses of those who reveal it carelessly are so grave that they defy comparison; even an entire kalpa would not suffice to describe them. Some people have shallow roots and, in the past, held no thoughts of goodness, devoting themselves only to wrongdoing. When they hear the good teaching, their minds instead become confused, and they doubt and refuse to believe. You should understand that such people are difficult to guide, and the karmic retribution brought by the cycle of birth and death is limitless.”

At that moment, the Youth of Good Understanding again addressed the Celestial Worthy: “Even an entire kalpa would not suffice to describe it. Some people have shallow roots and, in the past, held no thoughts of goodness, devoting themselves only to wrongdoing. When they hear the good teaching, their minds instead become confused, and they doubt and refuse to believe. You should understand that such people are difficult to guide, and the karmic retribution brought by the cycle of birth and death is limitless.”

At that time, the Youthful One Shanmíng again asked the Celestial Worthy, “All sentient beings, whether male or female, who set their minds on pursuing the supreme Dao: how should they set their minds and practice? How should they regulate body and mind, and realize the Dao? And how can they eliminate all the actions of sentient beings and attain the fruit of the Dao?”

The Celestial Worthy said, “All sentient beings, whether male or female, who set their minds on pursuing the supreme Dao: what doubts lead you to ask these questions? I was never born and will never perish. All sentient beings are the same: there is no birth or death, no staying or leaving, no such thing as a person and no such thing as a self. In the end, all are equal; in truth, there is no fixed, real dharma. Those who set their minds on seeking the supreme Dao understand that, within great wisdom, all things that gather and appear have great wisdom as their root. Youthful One Shanmíng, you should understand this: in truth, there is no fixed, real dharma. To say ‘within great wisdom’ means that there are no sentient beings who can seek the Dao, and no sentient beings who can attain it.”

The Celestial Worthy continued, “There is no one who speaks and no one who listens. Even when something is said, there is no fixed listener. There are no fixed sentient beings, nor any fixed sentient beings to receive anything. There is no fixed dharma, nor any fixed dharma to be received. Attaining the Dao does not require overturning the ordinary principles of the world. To attain the fruit of the Dao means there is nothing gained and nothing lost, nothing that arises and nothing that diminishes, no sorrow or pain, and no confusion or delusion. All dharmas may be called the right way. The right way means clinging to no dharma and to no fixed ‘true dharma’; this is what is called the true dharma. Neither truth nor falsehood can be fixed upon. This is called the fruit of the Dao.”

Youthful One Shanmíng asked the Celestial Worthy, “Does great wisdom possess the Five Eyes?”

The Celestial Worthy replied, “Indeed, you possess great wisdom. Sentient beings have the physical eye, the Dharma eye, the wisdom eye, the eye of merit, and the Dao eye. Why do I say this? The physical eye is also the Dharma eye, the wisdom eye, and the eye of merit; together, they are called the Dao eye. Sentient beings are likewise the Dharma body, the wisdom body, and the body of merit; together, they are called the Dao body. Why do I say this? The entire Dharma realm is called the Dao body. Sentient beings are as numerous as the sands of the Ganges, beyond all counting. The eye of merit is the Dao eye. Sentient beings are likewise the Dharma body, the wisdom body, and the body of merit; together, they are called the Dao body. Why do I say this? The entire Dharma realm is called the Dao body. Sentient beings are as numerous as the sands of the Ganges, beyond all counting.

“Sentient beings come from different lands. Their thoughts vary, their appearances differ, and they gather into separate groups. Yet the Dao eye sees them all. Why do I say this? The various appearances and differing thoughts manifested by the Celestial Worthy are, in truth, neither a real mind nor a mind attached to forms and colors. They are neither mind, nor a claim that mind does not exist at all; neither form, nor a claim that form does not exist at all. The mind of the past is not a real mind, but this does not mean that the past had no mind. The mind of the future is not a real mind, but this does not mean that the future will have no mind. The mind of the present is not a real mind, but this does not mean that the present has no mind. From this, you should understand that the power of the Dao is profound and far-reaching, and its merit is subtle and wondrous. This hidden treasure is beyond comparison, and its depths and limits are beyond discovery.”

The Youth Shanming rejoiced and praised him, saying, “Well said, well said!” The four assemblies present—all four kinds of listeners at a Daoist ritual—bowed low to the ground, praised him together, and chanted:

“The Celestial Worthy manifests the way of the Dharma King, subtle and true, without a trace of falsehood. Merit follows the sovereign of the mind, the root that governs thought; the source of wisdom reaches everywhere. Forms of every kind are adorned and beautiful; the vast, equal mind is like a pure land. He saves all sentient beings and dispels their suffering in the Three Wretched Realms: hell, the realm of hungry ghosts, and the realm of animals. Each of the four assemblies understands the Dao; naturally, they behold the Dharma City, the secure realm of the true teaching. Those who are deluded and do not believe in the true Dao sink into the Five Paths, the different destinations of rebirth. The Celestial Worthy skillfully uses expedient means, teaching all without favoritism. The roots of the Dao shine forth together, and every doubt is washed away. The Five Aggregates become suddenly clear, and the Six Faculties are no longer stained by attachment. With a steadfast heart, one can attain the Dao; even subtle and profound insight can thereby be brought to light.”

When the assembly had finished chanting the verses, they said again, “He teaches all without favoritism. The roots of the Dao shine forth together, and every doubt is washed away. The Five Aggregates become suddenly clear, and the Six Faculties are no longer stained by attachment. With a steadfast heart, one can attain the Dao; even subtle and profound insight can thereby be brought to light.”

After the assembly had finished reciting the verses, they praised the Great Compassionate Worthy for revealing the nature of all things and the power of spiritual freedom. They said, “We, your disciples, still cannot fully understand. Why? The teaching the Celestial Worthy has spoken cannot, in fact, be grasped as a real and fixed ‘teaching.’ To insist that the Celestial Worthy truly spoke a fixed teaching would be to destroy, slander, and even annihilate the Dharma. This is because we have not understood the Celestial Worthy’s true intention. We ask the Celestial Worthy to teach us in a way suited to the capacities of those present.”

The Celestial Worthy said, “I attained the supreme Dao precisely because there is nothing to grasp as something attained. I awakened to the emptiness and stillness of all things: there is no fixed awakened one and no fixed state of stillness. Though there is nothing to awaken to, awakening is possible; though there is nothing to be still, one can abide in stillness. Because I realized the true principle of the Dharma, it is called the supreme Dao. There is no fixed Dharma that can be realized and no fixed Dao that can be revealed; for this reason, it is called attaining the Dao.

“Furthermore, good men and others, all things are equal. They are neither higher nor lower, arising nor ceasing, coming nor going. This is called the supreme Dao fruit. The Dharma I now teach cannot be grasped as fixed and unchanging; for this very reason, I am called the Dharma King, free and unobstructed.

“If someone practices even a single line of this scripture, explains it to others, and encourages them to uphold and recite it, the merit gained will be hundreds of millions of times greater, beyond comparison and beyond counting, even by the sands of the Ganges. By comparison, the merit from someone who gives up their body, throws themselves to a hungry tiger, burns themselves in fire, or gives alms to seek blessings while bound by the consequences of karma is very slight and cannot give rise to the power of the Dharma. Why? Because they lack wisdom and understanding, remain centered on the self, and seek gains for themselves. In the end, they bind themselves and fall into the obscurations of ignorance. Even if they shattered their bodies into as many motes of dust as there are sands in the Ganges, then burned those motes to ashes, there would still be no end. Since there is no end, the bonds of karmic force cannot be undone. Karma draws karma onward—how could they ever be liberated?

“You, my disciples, each reflect carefully. Do not be lax; cultivate wisdom diligently. The moment of realizing the Dao fruit may be just an instant away.”

Then the Celestial Worthy spoke a verse:

The Dharma King, the supreme lord of the Dharma, pervades the entire Dharma Realm and saves all living beings. Through compassion and generosity, he protects all beings and helps people cut through delusion. This is the rampart that upholds the true Dharma. The jewel is neither within nor without, yet shines with brilliant clarity. You disciples, confused as you are, cannot practice in accordance with this. If you merely endure ascetic hardships in vain, you will achieve nothing even after countless eons. You should forget yourself and let go of attachment to “I.” Then the merit you cultivate can benefit all beings equally.

You should always be compassionate and generous, helping beings cut through delusion, as though building a rampart from the true Dharma. The jewel is neither within nor without, yet shines clearly. If you disciples remain confused and fail to understand, you cannot truly practice. You will achieve nothing from ascetic practice in vain, even after countless eons. Forget yourself and let go of attachment to “I,” and your merit can benefit all beings freely and equally.

Practice constantly and without slackening, and your hun and shen will not be frightened. I now reveal the principle of the Dharma King, making it clear and eternally pure. The key to awakening lies in the heart-mind. Regard all kinds of causes and conditions equally, and do not let them trouble you. Merit pervades the Dharma Realm, so why sigh and chant in vain? You should practice diligently and with effort, without allowing anything to obstruct you.

After the Celestial Worthy had finished reciting this verse, he said to all the disciples, “Listen attentively, and I will explain the various principles of the Dharma. The Dharma is neither outside nor within. It has no distinction of length or shortness, and no appearance of coming or going. It is neither illusory nor truly existent. It is subtle and profound, splendid as though adorned with every kind of treasure, and its merit is complete—yet no name can express it fully.

“The merit that is spoken of is not a fixed, unchanging merit; to call it merit is what is meant by merit. The attainment of fruition that is spoken of is not a fruition that can be grasped; to call it attainment of fruition is what is meant by attainment of fruition. The attainment of the Dao that is spoken of is not an attainment that can be grasped; to call it attainment of the Dao is what is meant by attainment of the Dao. Deeply understanding these principles is called the Great Vehicle, the path of practice that saves all beings. The Great Vehicle that is spoken of is not a fixed entity; to call it the Great Vehicle is what is meant by the Great Vehicle. The Dharma Realm that is spoken of is not a fixed, unchanging Dharma Realm; to call it the Dharma Realm is what is meant by the Dharma Realm. It enters countless places, as numerous as grains of sand and dust, yet one should not become attached to the expression ‘grains of sand and dust’; to call them grains of sand and dust is what is meant by grains of sand and dust. The subtle merit of this kind cannot be fully conveyed through analogy.”

On hearing these words, the immortals were overcome with fear and unease, and sweat ran down to their heels. Each of them reflected inwardly. In a moment, it seemed as though an entire eon had passed. Through this, they understood the Great Vehicle and attained the Unsurpassed Dao.

The Celestial Worthy said: “Cultivating the Dao and attaining the Dao do not come about by perfecting wisdom, appearance, afflictions, the many things of the external world, the adornments of Dharma treasures, the Dharma realm, or the accumulation of almsgiving. If a good man or woman can understand that within all phenomena there is a fundamental freedom without obstruction, and that in the end all things return to equality, that person’s merit is inconceivable. Those who attain the Dao do not cling to merit, wisdom, the various practices, compassion, or forbearance. They do not regard these as their own possessions or as things to covet.

The Youth Shanming asked the Celestial Worthy: “Why do the immortals who cultivate the Dao not cling to merit, wisdom, the various practices, compassion, or forbearance?”

The Celestial Worthy said: “The seal of the Great Vehicle—the fundamental confirmation on which Mahayana Buddhism rests—can forever eliminate all afflictions and defilements. How, then, could one covet merit? How could one covet wisdom? If someone says that the Celestial Worthy should come and go, that person is deluded and does not understand the principle I have taught. Know that the Celestial Worthy is equal and without duality; that is why he is called the Celestial Worthy. If the Dharma realm—the whole sphere in which all phenomena exist together—were divided into minute particles and counted, would their number be great?”

The immortals replied: “Extremely great.”

The Celestial Worthy said, “The Daoist teachings I expound extend across billions upon billions of suns and moons, and billions upon billions of stars. Yet even all these are far from amounting to the smallest fraction of them. Why? When I speak of the realm of the Dharma—the whole domain in which all things and beings exist—it is not a fixed and unchanging realm, and yet for this reason it is called the realm of the Dharma. When I speak of beings, they have no enduring, unchanging substance that can be called ‘beings,’ and yet for this reason they are called beings. When I speak of attaining the Dao, there is no graspable sign of ‘attaining the Dao,’ and yet for this reason it is called attaining the Dao.

“Beings cling to their desires and attachments, making distinctions and choosing here and rejecting there. Lost amid the changes of birth and death, they lose their awareness and their nature of equality. Suppose someone gave up everything they owned and gave away all the world’s treasures. Would the merit of such an act be great?” The assembled immortals replied, “Very great.”

The Celestial Worthy said, “If someone receives and practices this scripture, and explains it to others without clinging to outward appearances, to the distinction between ‘self’ and ‘others,’ or to treating every principle rigidly as one and the same, their merit cannot be measured. It far surpasses the giving described earlier; even if that merit were divided into hundreds of millions of parts, it would not equal a fraction of this. Know that the merit of this scripture is profound beyond measure.”

At that time, the four assemblies—the various kinds of listeners gathered at Spirit-Understanding Mountain—and the heavenly beings all understood these teachings. Together they praised them, saying, “Well said!” They bowed to the Celestial Worthy and praised him: “Celestial Worthy, you have widely expounded the Great Vehicle, the vast path of practice that guides beings toward liberation, and have saved countless beings. Each of us wishes to repay our country’s king, mindful of the Celestial Worthy’s power. It is also because our king has protected and nurtured us that we have been able to seek the true Dao and learn the sacred Way. Each of us has gained understanding according to our own conditions and circumstances; this is truly beyond comprehension.

“Good men and women, human life is hard to obtain. You should strive in your practice and not grow slack. Once the opportunity to do good and cultivate the Dao is lost, who knows how many kalpas—vast stretches of time—may pass before it comes again.”

The Celestial Worthy said, “Excellent, excellent! You disciples all formed connections in past lives, and your innate capacities make it easy for you to understand. On hearing this Mahayana scripture, you should give rise to faith and practice diligently. Contemplate with a subtle and profound mind, transcend attachment to both ‘emptiness’ and ‘existence,’ and thereby realize that all phenomena are originally unborn.

“You four assemblies of disciples—the ordained men and women, and the lay men and women—should each guide those with whom you share an affinity, teaching and leading them according to their capacities. Do not cling to any single method; understand that all things arise through causes and conditions. I have revealed this true treasury of a Mahayana scripture and entrusted it to the king and my senior disciples, so that you may preserve it, spread it, and expound it, saving sentient beings who have fallen into suffering.

“The Mahayana Dharma is like sweet dew, rare in taste. Those who comprehend its flavor can realize that there is no birth or death, no coming or going; it is pure and peaceful, constant and unchanging, and ultimately leads to the place of enlightenment, where practice is fulfilled.

“If anyone slanders this scripture or refuses to believe in it, that is the consequence of evil karma accumulated in this life. After death, they will enter the Central Court of Fengdu, the Daoist underworld, where they will suffer punishment by wind-blades and be punished and put to forced labor by ghosts and spirits. That realm is divided into fourteen bureaus, each with one examiner, 120 examining clerks, 1,200 examining soldiers, and 12,000 examining officers. The dead souls of the Three Rivers, Nine Rivers, and the Four Rivers and dark waters are also conscripted. The departed must endure such scrutiny and punishment, and their suffering is unbearable.”

The Celestial Worthy then again described the fate of suffering souls and recited this verse:

“If, while living as a human, one does not believe in the true Dharma but instead slanders the worthy, after death one will face retribution in Fengdu and suffer punishment beneath the sword trees, the body torn apart. Even after ten thousand kalpas, the torment has no end; the soul suffers as if its heart were broken. Wails ring out without cease, while jailers cast the condemned into cauldrons of boiling broth. Retribution never lets up; furious eyes glare in every direction. Who could endure such pain? It comes from delusion and derangement, from reckless abandon. I urge those who practice: cultivate blessings and do good, and you will be spared calamity for a long time.”

After reciting this verse, the Celestial Worthy again admonished the four assemblies of disciples: “Good men, each of you must practice diligently and cease…”

After the Celestial Worthy finished reciting this verse, he told the four assemblies of disciples gathered there, “Good men, all of you must practice diligently, refrain from the four kinds of faults, treat others with an impartial mind, and study the Mahayana way. In this way, you will forever put an end to the three afflictions, attain the wisdom of the six supernatural powers, and bring forth a fearless mind.”

The Youth Shanmìng and the four assemblies of disciples gathered there were filled with joy. They respectfully received the teaching, steadfastly set their minds, and put it into practice. They vowed that from this life through future lives, and from this kalpa through all future kalpas, they would never turn back. Then they bowed to the Celestial Worthy and each returned to their own country.

The Supreme Inner Secret Treasury Scripture, volume three, concludes.

On Distinguishing the Characteristics and Categories of the Texts

At that time, the Celestial Worthy Yuanshi sat serenely on Lingjie Mountain, widely extending his merit and virtue. He revealed the categories and characteristics of the scriptures to those gathered and elucidated the source of the true Dao: the nature and appearance of all things are empty and still, with neither arising nor ceasing.

This is because the Daoist teachings are subtle by nature, and their merit and virtue are profound and enduring. Sentient beings are deluded and lack steadfast faith in the true teaching, so they slander and destroy it themselves, thereby losing the foundation of the Three Treasures—the Dao, the scriptures, and the teachers. Moreover, as afflictions weigh heavily upon them, the source of wisdom cannot shine forth. Sentient beings therefore wander through the Three Wretched Realms—hell beings, hungry ghosts, animals, and other unfortunate destinies—and remain unable to find liberation for a long time.

Then the Youth Shanmìng, having heard this, addressed the Celestial Worthy: “Today, being able to attend upon you is a source of boundless joy to me. I venture to ask you, Celestial Worthy: How many names and categories are there for the various scriptures? Do they each have distinct divisions and volumes, or are they all collectively called the Dharma Realm? I am ignorant and do not understand. I humbly ask you to explain these distinctions to me.”

The Celestial Worthy said, “A good question. You have asked about the crucial point. All teachings may be called scriptures. They have no distinction between inner and outer, or long and short; they are subtle and pure, enduring and indestructible. Why? Because the nature of the teachings is empty. Those who are ignorant and have shallow understanding do not comprehend the Great Dao. They lose their true, enduring nature and so become confused about the authentic scriptures.

The divisions of the scriptures are as follows: first, Shangqing; second, Miaozhen; third, Taiyi; fourth, Miaolin; fifth, Kaihua; sixth, Xianren; seventh, Huanglin; eighth, Shangzhen; ninth, Daojiao; tenth, Shanglian; eleventh, Shangmiao Gongde; and twelfth, Daode. These twelve divisions of scripture are contained in the repository of the Great Cavern Jade Clarity realm. They can neither be destroyed nor arise or perish; they are pure and enduring, and extend throughout the many wondrous teachings.

A second set of twelve divisions is: first, Dongxuan; second, Yuanyang; third, Yuancheng; fourth, Dajie; fifth, Shangwen; sixth, Neiyin; seventh, Liansheng; eighth, Lingmi; ninth, Xiaomo; tenth, Wushu; eleventh, Anmo; and twelfth, Shangtong. These twelve divisions of scripture are found in the repository of the Great Cavern Supreme Clarity realm. They are subtle and pure, the root of the heavens and the foundation of all things.

There is also a third set of twelve divisions: first, Taiqing; second, Cheshi; third, Jixian; fourth, Dongyuan; fifth, Neimi; sixth, Zhenyi; seventh, Jiling; eighth, Zhongjing; ninth, Wuliang; tenth, Jigong; eleventh, Huangting; and twelfth, Xiaojie. These twelve divisions of scripture belong to the repository of the Great Cavern Great Clarity realm. They can save living beings and deliver the dead, and serve as a boat guiding all teachings.

Within the hidden depths of the true repositories of the Three Pure Ones—the Jade Clarity, Supreme Clarity, and Great Clarity realms—the titles of the scriptures are revealed, explaining the many wondrous classics. Their contents encompass everything, and are subtle and profound. If anyone can receive and uphold, copy, explain, and recite these scriptures, their merit will be inconceivable, beyond comparison and beyond measure. Why? Because these are words spoken by the Golden Mouth, without any falsehood. There are no perfected immortals or sages who have failed to rely on these scriptures to cultivate the true Dao. Why? This scripture is subtle and wondrous, and contains the essential outlines of many classics. The celestial youths, mighty spirits, ghosts and gods, vajras, and lions will all protect it together. It must not be disclosed carelessly.

If anyone slanders this scripture and refuses to believe it, they will suffer a grave illness as retribution for deeds in a former life. Though they have now temporarily been born as a human, they slander and disbelieve the Mahayana. After death, they will enter the Yellow Springs and remain for a long time in a dark prison, unable to escape. Adept Youth Shanming, you disciples must reflect deeply on this scripture. Do not give rise to disbelief or follow false views.

Why does this happen? Because faith is insufficient and not deep enough; wisdom is insufficient and not deep enough; understanding is insufficient and not thorough enough; reflection is insufficient and not profound enough; meditation is insufficient and not deep enough; spiritual powers are insufficient and not lofty enough; the cutting off of afflictions is insufficient and not complete enough; skillful means are insufficient and not fully developed; realization is insufficient and not profound enough; subtlety is insufficient and not refined enough; and insight into the Dao is insufficient and not deep enough. You disciples have endured hardships through many kalpas, yet have cultivated only the practices of the Lesser Vehicle, and in the end will still find it difficult to attain the Dao. Why? When understandings of different teachings conflict, a deviation in practice leads away from the goal and causes one to lose the root of the true Dao.”

The Youth Shanming respectfully received the teaching and said, “Words I had never heard before, I have heard today; truths I had never understood before, I have understood today; sights I had never seen before, I have seen with my own eyes today.” Everyone present was overjoyed, and every sign was peaceful and auspicious.

Duozi also respectfully received the teaching and said the same words. Yet he still had many doubts, so he asked the Celestial Worthy, “The various Daoist scriptures encompass all the different methods. Is the number of these scriptures finite or without limit? If it is finite, they cannot encompass every method; if it is without limit, there should be no fixed categories of scriptures. Why is the number of scriptures said to be thirty, and why are there said to be six designations? If the number is fixed, it must have an end. How, then, can subtle and wondrous methods bring relief to those in hardship and danger? No one understands the reason for this. We beg the Celestial Worthy to explain it to us in keeping with our circumstances.”

The Celestial Worthy smiled, and light shone from his entire body, illuminating the lands in every direction and the boundless worlds. Though no one left their own land, all seemed to have arrived at Mount Lingjie to hear the Celestial Worthy teach the Dao.

The Celestial Worthy said, “These questions you have asked show that you have not yet understood the central meaning of the scriptures. Let me explain: all methods can appear before everyone’s eyes. Though people need not leave their own land, they can still come to Mount Lingjie and hear me teach the Dao.”

The Celestial Worthy said, “You have asked about the Daoist teachings, but you have not yet understood the purpose of the scriptures. I will explain it to you now. All Daoist teachings may be seen as what the scriptures point toward. Sentient beings are foolish and obscured, unaware of the fundamental source, and so they lose the true and enduring Great Dao. Different scriptures are therefore taught separately, and various teachings are provisionally established. Different collections of texts are set forth, and explanations are given in keeping with each person’s circumstances and conditions.

Some teachings expound the Great Vehicle, some the Middle Vehicle, and some the Lesser Vehicle. Some people awaken through the Great Vehicle, others through the Middle or Lesser Vehicle. But once they truly awaken, they go beyond the distinctions and paths of the Three Vehicles. You should understand that every scripture contains wondrous principles. These cannot be confined by numbers, yet it cannot be said that they have nothing to do with numbers. They are not solely the Great Vehicle, nor are they limited to it; the same is true of the Middle and Lesser Vehicles. Though scriptures are divided into different collections, their wondrous principles reach into the subtlest depths and rescue beings submerged in suffering. The scriptures broadly set out different categories in order to point toward the destination.

If you can awaken to this, you will understand how the source manifests in change. In the end, you will attain completion and understand all principles. Then there will be no grasping, craving, delusion, desire, anger, or delight. You will neither kill nor steal, but abide in the single aspect of equality. The principle of equality reveals its merits in accordance with each person’s cultivation; everyone can fully embody it, and wisdom and understanding are inexhaustible. When sentient beings fail to understand this, they go against the principle and commit wrongs.

This is like oil that feeds a lamp’s flame: as the lamp burns brightly, its oil is consumed. When the oil is gone, the lamp goes out. Sentient beings are just the same when deluded. You create your actions yourself and bear their consequences yourself, as a shadow follows the body: when the body is upright, the shadow is upright; when the body leans, the shadow bends. The results of every kind of karmic retribution arise from the corresponding causes and conditions.

If sentient beings do not cultivate, how can they see the Dao? This is like growing crops: only when grain is planted can grain sprouts grow. If no grain is sown, there will be neither grain nor sprouts—how could there be a harvest? The same is true of cause and effect for sentient beings. Without planting good causes, there can be no good results. When there are no good results, evil causes arise, followed by evil results. Evil results in turn give rise to further harmful actions; actions become causes for one another, and the cycle of cause and effect continues without end. Sentient beings thus pass through the Three Realms—the Realm of Desire, the Realm of Form, and the Formless Realm—and fall into the various evil destinies.

Even if they are later reborn as humans, past karmic hindrances may keep them from earning the respect of others for a long time. How, then, could they trust in the Dao, practice the Dao, or awaken to the Dao? This is because they have not planted good causes and lack wisdom.

Shanming Tongzi and the Four Assemblies present here—the two monastic assemblies of men and women, and the two lay assemblies of men and women—must all listen attentively and reflect carefully. Harbor no doubts. The principles of this scripture are profound and wondrous, and it is supremely venerable; the heavenly beings and divine sages all revere it. You disciples are fortunate, through good conditions from past lives, to hear this scripture and enter into its merit. The blessings of this fortune are beyond words.”

The Youth Shanm­ing respectfully accepted the teaching, but still had a question. He asked, “This scripture is supremely honored, and all the divine beings in the heavens revere it. You disciples are fortunate, through karmic ties from past lives, to hear this scripture and enter the gate of merit. This blessing is beyond words.

“Yet I do not understand. If this scripture is equal to all dharmas, with no distinction, why is it also called supremely honored? If it alone is honored, then it is not equal to the other dharmas. If it is not equal, there are distinctions and higher and lower ranks. With higher and lower ranks, craving arises; with craving, birth and death arise; with birth and death, attachment arises; and with attachment, one is carried along by false views. How, then, can one attain the Dao?”

The Celestial Worthy replied, “The scripture is equal to all dharmas, and all dharmas are equal to the scripture. The Dao is equal to all scriptures, and all scriptures are equal to the Dao. The Dao is equal to birth and death, and birth and death are equal to the Dao. The Dao is equal to craving, and craving is equal to the Dao. The Dao is equal to affection and attachment, and affection and attachment are equal to the Dao. The Dao is equal to the past and the future, and the past and the future are equal to the Dao. The Dao is equal to wealth and honor, poverty and low status, ignorance and wisdom; it is also equal to livestock, birds, and insects. This is why equality means not clinging even to ‘equality’ itself, and having no fixed object to which it applies. How, then, could the dharmas have distinctions?”

The Youth Shanming again sought guidance from the Celestial Worthy. “If the Dao is so equal that nothing can be distinguished, is this ‘having nothing to compare with’ itself a single ‘One’?”

The Celestial Worthy replied, “It is not a fixed ‘One.’”

The Youth Shanming asked again, “If it is not a fixed ‘One’ and has no fixed distinctions, then this is precisely why it is said to be equal, without anything to cling to. In that case, how could the dharmas have distinctions?”

The Youth Shanmíng asked the Celestial Worthy, “The Dao is not something that can be compared or measured. Does that mean it cannot even be called ‘One’?”

The Celestial Worthy replied, “It is not ‘One,’ nor is it something that can be described as ‘Nothingness.’”

The Youth Shanmíng asked again, “If it is neither ‘One’ nor ‘Nothingness,’ why call it the Dao?”

The Celestial Worthy said, “What is called the Dao is taking ‘non-Dao’ as the Dao.”

The Youth Shanmíng pressed him: “Is taking non-Dao as the Dao the true Dao?”

The Celestial Worthy replied, “It cannot be called the true Dao either.”

The Youth Shanmíng asked again, “Why do you say it is not true?”

The Celestial Worthy said, “All things and teachings are originally without distinctions: neither true nor worldly, neither large nor small, neither long nor short. Because living beings are ignorant and benighted, as though the light of the sun and moon were hidden from them, they often lie down and refuse to rise. They are like the blind, who cannot see, and the deaf, who cannot hear. Even over billions of eons, it is difficult to hear a scripture such as this. How much harder, then, for anyone truly to understand it?

“I once preached this scripture on Mount Lingjie,” the Celestial Worthy continued. “The person presiding over the assembly was named Dahui. He gathered disciples from far and wide, and people came from every direction. They took their places in order on Mount Lingjie. Food and clothing were plentiful, merit was bestowed on all, and no one suffered from hunger or thirst.

“At that time, the earth in the ten directions shook, and lions and wild beasts joined in protecting the assembly. There was a worthy man named Facai, whose heart cherished the Dao and De. His father was a king who forbade him to pursue the Dao freely. Facai wept in sorrow, saying, ‘What wrong have I done to be unable to fulfill my heart’s wish? I only pray that the sacred Dao of the Celestial Worthy will have compassion on my ignorant mind. If I cannot attain my wish in this life, may I meet the Celestial Worthy in a future life and ask him to teach me to leave home and cultivate the Mahayana Dao.’

“After making this vow, Facai continually held compassion in his heart and recited the Dao day and night. Now he has at last met the Celestial Worthy and been able to hear the teaching that proclaims the Mahayana and cultivates the uncontaminated Dharma, a path of practice untouched by afflictions. Youth Shanmíng and all those present should know that the True Treasury Youth of today is Facai of that time. Facai held this wish in his heart for a long time, and only after a great while was he able to see and hear this Dao in person.

“Know, finally,” the Celestial Worthy said, “that this scripture is exceedingly precious and its meaning profound. It is not easily heard. How much less can those of shallow understanding readily believe and comprehend it?”

At this time, the Perfectly Hidden Youth rose from his seat, bowed deeply to the Celestial Worthy, and reported, “I have been fortunate enough to understand the Great Vehicle Way. In the past, though I lived amid worldly ignorance, my resolve and aspirations were not shallow, yet I was never able to fulfill them. Now the Way has come without fail. Today I have met the Celestial Worthy, heard the Great Vehicle Way proclaimed, received the supreme wondrous medicine, understood the principles of the various teachings, penetrated the causes and conditions of the past, and realized the unarisen Dharma—the state that transcends birth and death. I feel profound joy in my heart, beyond what words can express. I do not understand: by what skillful means does this scripture teach later students? How can it be taught in brief while still saving beings everywhere?”

The Celestial Worthy said, “Excellent, excellent! You have a compassionate heart. You seek both to cultivate yourself and to help others, guiding those who come later in search of the Way and serving as a path to the true Dharma. Such merit is vast and boundless, beyond measure. This scripture belongs to the Great Vehicle. It encompasses both the grandest principles and the subtlest details; it delivers those sunk in suffering and saves beings everywhere. What could there be in it that might be reduced to a simpler teaching?”

The Perfectly Hidden Youth bowed again and asked, “I do not understand. Beings differ in their faith, and each has different causes and conditions from past practice. Some have practiced goodness and accumulated merit for a long time, eventually realizing the fruit of the Way. If one can attain the Way without practicing goodness, then there would be effects without causes and causes without effects, and karmic retribution would be turned upside down. In that case, those who do good should fall into hell, while those who do evil should ascend to heaven.

“The scripture also says that it saves beings everywhere and delivers those sunk in suffering. According to this reasoning, if beings attain the Way by practicing goodness, that too would seem to mean effects without causes and causes without effects, with karmic retribution turned upside down. Then those who do good should fall into hell, and those who do evil should ascend to heaven.

“The scripture also says that it saves beings everywhere and delivers those sunk in suffering. According to this reasoning, can beings attain the fruit of the Way through the scripture’s own power to transform them, even if they do not practice?”

The Celestial Worthy said: “The Great Vehicle’s Way is impartial and without bias. It universally saves living beings and extends throughout all of space. It is like the sun and moon moving through the sky, their light shining on all things, though the blind cannot see it. This does not mean the sun and moon have failed to shine. It is also like the earth, which, in keeping with the conditions, can bring forth all things. Those who sow seeds can reap their harvest; if the foolish refuse to sow, that does not mean the earth cannot bring forth growth. And it is like a loving mother who cherishes her child: even if the child is unfilial, the mother does not cease to care for them.

“You should understand that this scripture is the same. It must be venerated and practiced by all before the eye of the heart can open. When the eye of the heart is clear and pure, one can see the source—the true foundation of all things—and the delusions of the worldly realm will gradually disappear for good. In this way, when the cause is pure, the result is also pure. Cause is result, and result is cause: cause and result are one, equal and without distinction.

“‘Without distinction’ does not mean that there is no cause and effect. It means transcending distinctions of cause and effect to attain the fruit of the Dao; transcending distinctions of high and low while still manifesting high and low; transcending distinctions of long and short while still manifesting long and short; transcending distinctions of seeing and hearing while still manifesting sight and sound; transcending distinctions of fragrance and taste while still manifesting fragrance and taste; transcending distinctions of wisdom and virtue while still manifesting wisdom and virtue; transcending distinctions between scripture and the Dao while still manifesting scripture and the Dao; and transcending distinctions of thoughts and reflection while still manifesting thoughts and reflection. Those who can understand and contemplate in this way will realize the principles of the Dharma and benefit living beings. Those who are skilled at understanding and upholding this Way will bring their merit to completion.

“You, my disciples, must study and practice with dedication, cultivating the supreme Way. Do not heed deviant teachings, lest you create karma that cannot be dispelled. When illness approaches, grief and distress will follow one after another. In the blink of an eye, life may suddenly end, before you even realize it. If you remain deluded throughout your life, you will repeatedly fall into the Three Evil Paths—the realms of hell, hungry ghosts, and animals—and be kept far from the good paths for a long time.”

At this, the True Treasury Youth and the four assemblies of disciples present, having heard these words, joyfully praised him, saying:

The Celestial Worthy expounded the Dharma at the Palace of Spiritual Understanding, teaching and transforming heavenly beings and clarifying the meaning of various scriptures. The four assemblies of disciples came together to seek the teachings. Merit extends universally to all and does not depend on how long one has practiced. The Three Pure Ones help people cut through four kinds of delusion, enabling them to advance in virtue day by day. The scriptures are widely spread throughout the Dharma Realm, and each text points to a path of practice. We disciples wish to be good companions to the Dao, completely severing every affliction and fault so that harmful karma cannot assail us. By accumulating good deeds, we can gain fearlessness and naturally bring merit to completion.

The Celestial Worthy is skilled at expounding the Dharma, like one who administers medicine to heal, and causes the teachings to spread far and wide. The ignorant cannot receive them, while the wise are like those drinking sweet dew. The deaf and blind naturally cannot hear or see; even eloquent teaching can scarcely awaken them. The teachings of the Great Vehicle are profound and unfathomable, yet through stillness and Wuwei (non-action), they save all beings.

At that moment, the Youth Zhenzang and the disciples of the four assemblies finished their hymn of praise. Their merit was vast and far-reaching, beyond what words could express. They said, “We disciples join in praising the Dharma King and revealing the Celestial Worthy’s merit; even if we spoke until the end of the kalpa, we could not fully describe it. We venture to ask the Celestial Worthy: among the order of the Treasures of the Scriptures and the ranks of merit, which should come first? What practice is easiest for attaining realization soon? We humbly ask the Celestial Worthy to teach us with compassion. People differ in their capacities: some find it difficult to understand, while others understand readily. We have asked again and again, speaking at length, and have offended the Celestial Worthy’s dignity.”

The Celestial Worthy said: In the immeasurably distant past, there was an immortal named Xianling. He did not follow the Great Vehicle, but often practiced lesser ways. For a long time he fasted and undertook arduous cultivation, living in seclusion in the mountains and forests, taking medicinal preparations and eating pine seeds as he learned the immortals’ methods of cultivation. Though he endured many kalpas of hardship, he was never able to ascend to the Great Dao and ultimately found no liberation. His life was prolonged, yet he remained sunk in suffering.

This Mahayana classic, the True Treasury, contains everything and omits nothing; its principles are subtle down to the finest point. Those who cultivate the inner Way can grasp it in an instant. The chapters of the various scriptures present teachings to ordinary, ignorant people; accounts of merit and karmic conditions guide people in ways suited to their circumstances. Quiet the mind and turn inward in contemplation, and you will approach the true place of practice. Cut off all afflictions and attachments: there is no distinction of before and after, inner and outer, or higher and lower stages of cultivation. Those who cultivate the inner Way can grasp it in an instant. The chapters of the various scriptures present teachings to ordinary, ignorant people; accounts of merit and karmic conditions guide people in ways suited to their circumstances. Quiet the mind and turn inward in contemplation, approach the true place of practice, and cut off all afflictions and attachments, without distinctions of before and after, inner and outer, or higher and lower stages.

Merit is vast and boundless, weighty as the entire Dharma Realm. Though the Dharma Realm contains different domains, it has no division between inner and outer. Without attachment to seeing or hearing, and without entertaining thoughts or delusions, each person receives merit according to their own cultivation. When merit is complete, there is no coming out or going in, no departing or arriving.

You, the fourfold assembly—monks, nuns, laymen, and laywomen—should have no doubts about the treasured scriptures of merit. Although the teachings differ, none is more precious or inferior than another. Their contents are deep or shallow so that they may be conveyed appropriately. Why? Because the nature of Dharma—the true, unchanging nature of all things—is real and untouched by defilement.

Without wisdom and understanding, one cannot penetrate the nature of Dharma. When the six faculties of eye, ear, nose, tongue, body, and mind are defiled, the six sense objects—forms, sounds, smells, tastes, touch, and mental objects—arise in succession. Consciousness cannot settle, thoughts clash with one another, and as accumulated karmic habits grow, one cycles through the Five Destinies, tormented by afflictions, anxiety, and illness. The bond of affection between parent and child dissolves when life ends; the hun-spirit wanders and falls into the three evil paths of hell, hungry ghosts, and animals. Such suffering is beyond words.

Good men and women should strive diligently and never grow lax. Let each bring forth a good intention and cultivate the supreme Way. Adorn yourselves with merit, and the six faculties will no longer be defiled. When the faculties are pure, the six sense objects are pure; when the six sense objects are pure, the six consciousnesses can penetrate; when the six consciousnesses penetrate, wisdom is perfected, and the fruit of the Way is ultimately attained.

Once you attain the fruit of the Way, you will gain fearlessness, reach ultimate equality, understand all phenomena, and dwell in peace and freedom. The mind will be free of sorrow, joy, pleasure, pain, craving, affection, affliction, anger, deliberation, and delusion. You will no longer be attached to seeing, hearing, touching, taking, relinquishing, increasing, or thinking. This state of freedom within the Dharma is called the “forest of merit”; it is the true Way.

Good men, you, the fourfold assembly, should bring forth the aspiration of the Great Vehicle, understand other teachings, and constantly cultivate the four contemplations of body, feeling, mind, and phenomena. Save living beings, help those in poverty, and rescue those in danger. The blessings and merit gained thereby are immeasurable and beyond description.

At this, the True Treasury Youth and the four assemblies of disciples present heard this teaching and praised it, saying, “We have never heard such a wondrous Dharma.” The Celestial Worthy commended them: “Good men, you have already aroused the aspiration of the Great Vehicle and understood its many principles. You constantly practice the Four Foundations of Mindfulness—the methods of observing body, feelings, mind, and phenomena—and save living beings. You help the poor and distressed, and those struck by calamity. The merit and virtue you have accumulated are immeasurable and beyond words.”

After hearing this, the True Treasury Youth and the four assemblies of disciples bowed joyfully and chanted:

The Dharma King’s wisdom and grace are boundless. His teachings are immeasurable, and he saves living beings. Even those who are lame, physically disabled, deaf, or blind find peace through them. The five desires—the cravings for forms, sounds, scents, tastes, and touch—and the four inverted views, which mistake impermanence, suffering, non-self, and impurity for permanence, pleasure, self, and purity, can all be stilled.

We disciples rejoice and delight in understanding and entering the path of the Great Vehicle; we are never content to stop. As birth and death shift and change, our minds remain unmoved. Even when deeply sunk in a sea of suffering, with hardship rising to the heavens, we are not afraid.

The Dharma King’s power in the Dharma is vast, yet it reaches everywhere, even into the smallest things. His great wisdom and great practice nourish living beings like sweet dew. The Celestial Worthy’s compassion is boundless and his power far-reaching, as though he were sprinkling sweet dew throughout worlds as numerous as motes of dust.

Living beings are nourished by it without knowing. They lose their way, commit evil deeds, and never awaken. We should make good use of practice and wisdom, skillfully guiding people so that the teachings spread to each and every one.

The sun of wisdom and the voice of wisdom shine and spread without ceasing. Even the ignorant are gradually influenced by them and come to receive good conditions and blessings.

On that day, the True Treasury Youth and the four assemblies of disciples praised the Celestial Worthy, proclaiming his merit and power in the Dharma. The Celestial Worthy’s merit extends throughout all Dharma realms without obstruction. Nothing can be compared to it, and its source cannot be fathomed; such merit is inconceivable.

The Celestial Worthy said, “All phenomena are the Dharma-body, which runs through the three ages: past, present, and future. Within the human body is the wisdom eye that sees across the three ages. Without this wisdom eye, how can one distinguish principle from circumstance? Unable to make that distinction, one loses one’s original true nature and becomes confused about the phenomena. This is inversion. Inverted views give rise to afflictions; afflictions accumulate into habits and lead to karma. Suffering then comes directly upon us, trapping us in the cycle of birth and death, from which we can never escape. Good men, you should practice with care and single-mindedness, without divided intentions. Do not slander the virtuous and kind; do not abandon good conduct and turn to evil; and do not use two-faced words to harm others. The painful retribution brought by such sinful karma is profound and hard to endure.”

True Storehouse Youth and the four assemblies present—the listeners of different ranks—heard this wondrous sound and were filled with joy. They respectfully asked the Celestial Worthy: “Are the Three-Age Wisdom Eyes (the wisdom that sees through the past, present, and future) divided into three, or are the three united as one? If divided into three, then there is no ‘one’ apart from the three. If the three are united as one, then there are no ‘three’ apart from the one. Why, then, do you say that a single essence has three kinds of wisdom? If one essence can possess three kinds of wisdom, then a single eye should also have three bodies. We are deeply puzzled and humbly ask you to explain this to us in detail.”

The Celestial Worthy said: “A good question. Your concern is well founded. The myriad things and teachings are without limit, and so are their merits and virtues. At times, one is said to divide into three, but neither ‘one’ nor ‘three’ has a fixed, unchanging substance. At times, the three…”