《无上内秘真藏经》Vol. 3

The Fruit Beyond Birth (the state of cultivation in which there is neither birth nor extinction). The Dao is neither inside nor outside the mind; the bodies of all living beings are equal to my own. Each of you should consider this carefully. This is a place where the wondrous Dharma is equal for all, and where wisdom and merit gather like a forest. Forget the body, and it naturally becomes vast and boundless. I offer only a few words in praise of the wondrous sound, yet the ordinary and foolish cannot see it.

Then the Celestial Worthy recited verses in praise of the wondrous Dharma. Auspicious signs appeared among the heavens, and miraculous events came about of themselves. Countless millions of roaming immortals responded all at once and arrived; countless millions of young attendants came naturally from the empty sky; countless millions of men heard the teaching and leapt for joy; countless millions of living beings naturally turned toward the wondrous Dharma; and countless millions of suns and moons all shone forth together. Then a fragrant wind carrying precious aromatic plants blew from the opposite direction. It spread among all the teachings, perfuming them all. The renowned fragrance of these plants neither arises nor perishes. At that time, beings of every kind were touched by this precious scent and naturally gave off its fragrance, entering together into the Hidden Treasury (the profound and mysterious storehouse of the Dao’s teachings). The wondrous Mahayana Dharma is profound and subtle, beyond the power of words to praise or fully describe.

A king named Tianbao saw these auspicious signs and praised the sight as something he had never seen before. His heart brimmed with joy. Among his ministers there were none who were deceitful or flattering; they held carefully to their duties and each made a vow. The king led the people of his entire realm in copying, receiving, upholding, and making offerings to this Jing (scripture). The resulting merit and efficacy were these: the realm became pure and peaceful, warfare ceased, everyone rejoiced, lives were long, customs were naturally transformed toward harmony, and resentment, hatred, and distress disappeared.

The immortals and spirits bowed low before the Celestial Worthy and reported: “What we have seen today is truly something we have never seen before; what we have heard today is truly something we have never heard before. Does this come about through the Dharma’s own transformation, or through the transformation of the spirits? If it arises through transformation, then the Dharma must be nonexistent; but if it is nonexistent, how can it give rise to transformation? If transformation is brought about by the Dharma itself, then the Dharma exists; but if it exists, it must be subject to change. How, then, can it bring about transformation? We still do not understand these questions. We beg the Celestial Worthy, in your compassion, to explain them to us.”

The Celestial Worthy said, “Well done, well done! The Great Vehicle Way is subtle and profound. It is neither being nor nonbeing; it has no distinction of long and short, large and small. It does not come about by transforming itself, nor is it brought forth through transformation by external things.

Why is this so? Because the Dao’s working is free, real, and mysterious, and can bring people to liberation. It neither arises nor perishes, is not bound, and has no question of being liberated or not. It has no hatred or attachment, and makes no distinction between closeness and distance.

This is so because the Dao’s working is free, real, and mysterious, and can bring people to liberation. It neither arises nor perishes, is not bound, and has no question of being liberated or not. It has no hatred or attachment, and makes no distinction between closeness and distance. The Great Vehicle scriptures penetrate the nature of all things; they are not teachings of delusion and illusion.

After hearing this teaching, the immortals and numinous beings gradually deepened their understanding, and their merit grew. They perfected the six spiritual powers—the six kinds of extraordinary knowledge and ability—and wisdom, and brought their observance of the precepts to completion. They acted appropriately, advanced in cultivation without hindrance, embodied patience and compassion, and attained wisdom and liberation. They awakened to the subtle principles at the root of things, experienced the single nature and flavor shared by all things, reached Spirit-Understanding Mountain, and ultimately realized the supreme Dao.

At that time, the Celestial Worthy said to the True Treasury Youth: “You have deeply experienced the wonders of the Dao and its methods. Your understanding of its principles is complete and thorough, your wisdom flows freely like a spring, and your learning is sufficient to engage in debate and discussion, reveal principles others have never heard, distinguish the paths of the immortals’ cultivation, and offer guidance according to differing circumstances. Your blessings and De are deep and enduring, beyond comparison in words. Even if one gave away ten thousand pounds of gold, and the merit gained were divided into a hundred million parts, it would not equal one part of yours.

“If someone upholds, explains, praises, and recites this teaching, the merit gained will likewise be vast and enduring, with not the slightest difference from the merit described before. Why is this so? Because the teaching is subtle and profound, neither arising nor perishing, and able to benefit living beings.

“I will tell the gathered immortals and spirits once more: there is no distinction of precedence among teachings; those of De are worthy of respect. Nor is there a distinction of size among teachings; only those who are truly awakened can grasp them fully. The merit cultivated by the True Treasury Youth in the past is no different from this. This is because the teaching is subtle and profound, neither arising nor perishing, and able to benefit living beings.

“The True Treasury Youth’s cultivation and merit are deep and enduring, enough to make him a model for everyone. Although you have already gained some awakening, you have not yet fully understood the hidden subtleties. You should honor the lineage master who transmits the Dao and its methods. In this way, you can dispel the vexations and attachments in your hearts, and go on to attain wisdom and understanding.

“Good men and good women, each of you should cultivate diligently, place deep trust in the Great Dao, and cultivate in sequence the ten kinds of upright mind and ten kinds of upright conduct; the nine kinds of Dharma mind and nine kinds of Dharma conduct; the eight kinds of correct mind and eight kinds of correct conduct; the seven kinds of awakened mind and seven kinds of awakened conduct; the six kinds of wisdom mind and six kinds of wisdom conduct; the five kinds of understanding mind and five kinds of understanding conduct; the four kinds of equanimous mind and four kinds of equanimous conduct; the three kinds of meditative mind and three kinds of meditative conduct; and the two kinds of receptive mind and two kinds of receptive conduct. ‘Mind’ refers to inner cultivation, while ‘conduct’ refers to putting it into practice through action. Cultivating in this way enables you to penetrate worldly vexations and hardship and illuminate all realms of the Dharma. The merit gained will be vast and enduring, beyond expression in names or words.”

When the immortals heard this precious teaching of the Dao, they understood its origins clearly. They rejoiced and leapt for joy, and the earth shook. All living beings awakened through it: those who had not heard before now heard; those who had not seen now saw; those who had not known now knew; those who had not believed now believed; and those not yet liberated attained liberation. Beings of every kind were nourished by the teaching of the Dao. The gathered immortals and spirits did not leave their own realms, but went to Zhiling Mountain, where they lived peacefully and freely. At last, they bowed to the Celestial Worthy and took their leave.

This Supreme Hidden Treasury Scripture enables those who have never encountered the teachings to encounter them, those who do not understand to gain understanding, those who do not believe to develop faith, and those who have not attained liberation to become liberated. All sentient beings can be nourished by it. The immortals, spirits, and other beings each returned to their original realms, came to the numinous Mount Jie, and enjoyed lasting peace and freedom. Then they bowed to the Celestial Worthy and took their leave.

End of Volume Eight of the Supreme Hidden Treasury Scripture.

Volume Nine of the Supreme Hidden Treasury Scripture

Chapter on Clarifying Practice

At that time, the Treasury Boy walked calmly and gracefully through the assembly and came before the Celestial Worthy to ask about the Great Dao and resolve everyone’s doubts. He said, “I do not understand. The followers of heterodox teachings in the lower realms are difficult to guide and do not believe in the true, supreme Great Dao. How should they be led so that they may develop faith and turn toward the Dao?

“The principles I teach are clear and lucid, and rare in the world. Some people turn away from the Mahayana path yet believe that their own teachings are the truth. Various ghosts, spirits, malign influences, and demons also confuse the true path, presumptuously claiming to understand the Great Dao deeply. Others practice the lesser vehicle, counting their spiritual merits and clinging to their place in the stages of practice. They do not believe in this True Scripture or in the subtle principles of emptiness and stillness. And some beings of shallow capacity, upon hearing it, slander it instead. How should these people be taught and guided?

“The Celestial Worthy once said that nothing lies beyond the Great Dao’s embrace, and nothing is too minute for it to enter; the Dharma-nature of all things is equal. Why, then, do sentient beings turn toward different paths, and why do the various teachings differ? Everyone here is troubled by this question and has yet to understand it deeply. I respectfully ask the Celestial Worthy to explain the principles in accordance with the different capacities of sentient beings, so that all who hear may understand.”

The Celestial Worthy said, “Disciples, listen carefully and reflect deeply. I will now explain this to you. The high heavens and low earth, mountains and hills, rivers and seas, and all kinds of living beings are no different from one another. The realm of the Three Pure Ones (Sanqing, the Daoist supreme celestial realm) and the beings in the lower world are no different from one another. False teachings and the Orthodox Way, and the scriptures and teachings received by living beings, are no different from one another either. The root of all dharmas is the Great Void: within non-discrimination, regard all things as equal.

“If you are entangled in worldly affairs, you have entered a false path. This is also called slandering the true Dharma, and cannot be considered genuine dedication of merit—that is, directing the merit of practice toward a wholesome aspiration. To follow the Mahayana while going against the practices of the Hinayana, or to follow the Hinayana while going against the practices of the Mahayana, is likewise to enter a false path and slander the true Dharma; it cannot be considered genuine dedication of merit. To accept living beings yet seek to eliminate the Three Delusions—the afflictions that bewilder people—is also to enter a false path and slander the true Dharma; it cannot be considered genuine dedication of merit. If living beings do not believe in the Mahayana or in the scriptures and teachings, or if they gossip about other people’s merits and faults, these too are ways of entering a false path and slandering the true Dharma; they cannot be considered genuine dedication of merit.

“Slandering the true Dharma in these ways can be more or less grave. If you are entangled in worldly affairs and have not ended your afflictions, you cannot see the source of the Dao. If you follow the Mahayana while going against the Hinayana practices, you will fail to understand the root of your own mind and will continue craving good deeds without end. If you follow the Hinayana while going against the Mahayana practices, you will keep choosing and rejecting, and your mind will grow dark and confused. To welcome living beings while insisting on eliminating the Three Delusions is to cling within your heart to seeking the mind, with thoughts following one after another without cease. If living beings do not believe in the Mahayana, they will lose their way, become confused and deluded, and lose their hearts of compassion and filial piety. If they do not believe in the scriptures and teachings, they will be ignorant and closed off, unable to hear the sound of the Dharma. If they are always discussing other people’s strengths and faults while boasting of their own merits, they harbor craving in their hearts, and their karmic offenses will grow grave. Even if one spoke until the end of the kalpa, one could not finish describing them.”

Someone else asks: Sentient beings who follow both deviant paths and the orthodox path all lose the roots of filial respect and loving-kindness. If some sentient beings do not believe in the scriptures and teachings, are ignorant and closed off, and cannot hear the Daoist teachings; if people discuss others’ strengths and weaknesses, boast of their own merits, and harbor greed, then their karmic offenses are profound and numerous—even speaking of them for an entire kalpa would not exhaust them.

Someone asks again: Sentient beings on deviant paths and the orthodox path differ in what they believe and practice. Following a deviant path counts as slandering the Daoist teachings; but does following the orthodox path count as slandering them too? The scriptures also say that the Dao’s fundamental nature is empty, still, and silent. If this emptiness, stillness, and silence are the Dao, then sentient beings who slander the Daoist teachings are likewise within emptiness, stillness, and silence. Why, then, are they called slanderers of the Daoist teachings? If emptiness, stillness, and silence are not the Dao’s fundamental nature, then they are deviant practices. In that case, following the orthodox path would also be a deviant practice, and would likewise count as slandering the Daoist teachings. Why? Sentient beings are originally the very substance of the Dao, yet their conduct differs. How could this give rise to distinctions? If distinctions truly exist, then the deviant and the orthodox are not the same; sentient beings would therefore not be the substance of the Dao, and both deviant and orthodox practices would count as slandering the Daoist teachings. If so, why does the Celestial Worthy diligently cultivate the orthodox path?

The Celestial Worthy says: Why persist in such doubts? The deviant and the orthodox arise from the same source, and both can lead to liberation. Though they share one root and one substance, this does not mean they have no different origins. Why? Those who follow deviant paths give rise to one deluded thought after another, and afflictions entangle their minds; thus they turn away from the orthodox path. Those who follow the orthodox path rely on no conditions and stand in opposition to nothing. There is neither what is called stillness nor what is called extinction; it is merely provisionally called “quiescent extinction.” Sentient beings cling to acceptance and rejection, their minds relying on something and setting themselves against something. They falsely give rise to all kinds of notions that things truly exist. This is opposition and discrimination. Birth and death, retribution, good and evil, and transmigration are all forms of opposition created by karma. As karmic retribution has no end, neither do deviant conditions.

Someone asked: The Dao gives birth to and nurtures all things, and so is the mother of all things. Do the delusions and confusions of all things, their discriminating minds, false imaginings, mistaken views, choices and rejections, cycles of rebirth, and the various consequences of karma and actions also all come from the Dao? If so, there can be no distinction between good and evil. Yet living beings truly do have delusions and differences. If we acknowledge these differences among living beings, then does the Great Vehicle teaching spoken by the Celestial Worthy—that there is no distinction between self and other, no difference of size, rank, height, or length, and no practice of the Five Constant Virtues (five forms of constant cultivation) or the activity of the Six Consciousnesses (the functioning of eye, ear, nose, tongue, body, and mind)—not slander the Dharma and deceive living beings?

The Celestial Worthy smiled. Living beings in the worlds of the ten directions all saw him stop smiling at the same time, and the heavenly realms saw the same thing. All kinds of beings rejoiced. Zhencang and the others praised this unprecedented event as supremely wondrous. Although everyone knew of the Dao’s subtlety, they still had not fathomed its source. They did not understand: If the subtle Dao is impossible to fathom, are living beings themselves the subtle Dao? If living beings are the subtle Dao, then there should be no living beings; since there are living beings, it seems there can be no subtle Dao. The four assemblies (four groups of Buddhist or Daoist listeners) were all perplexed.

The Celestial Worthy said: The wondrous Dharma is, in its essence, not “wondrous.” How, then, could there be a living being who appears?

Someone asked again: If no living being can appear, why does the Celestial Worthy teach the Dharma to guide living beings? If there is guidance, there must be living beings. Why, then, say that there is no mark of living beings (no fixed, unchanging essence of a living being)? Even living beings who have faith do not yet understand the nature of the Dharma (the nature of all things) and still have doubts. How much less can other beings understand? How, then, could any living being appear?

Someone asked once more: If no living being can appear, why does the Celestial Worthy teach the Dharma to guide them? If there is guidance, it seems there must be living beings; why, then, say there is no mark of living beings? Even living beings who have faith do not yet understand the nature of the Dharma and remain doubtful. How, then, can other beings believe? We beg the Celestial Worthy to explain and illuminate this in accordance with the capacities and understanding of each kind of living being.

The Celestial Worthy said: “With a single word, I can spread goodwill throughout the ten directions. All the principles and affairs in the Dharma realm, as numerous as grains of sand and dust, can thereby be made clear. Yet you, my disciples, find them difficult to grasp and understand.

“Although each being appears as a single whole, practice can unfold in sequence into two, three, four, and eventually ten kinds. However many forms it takes, in the end it remains one. Through sustained practice, one can reach the source of wisdom and attain complete liberation. This is called supreme bliss. Having reached this bliss, one can arrive at Spirit-Understanding Mountain and enter a state beyond birth and death.

“Furthermore, one should cling neither to ‘mind’ nor to ‘no-mind,’ nor even to ‘neither mind nor no-mind.’ One should likewise cling neither to existence nor to nonexistence with regard to form, self, causes and conditions, or thought. By practicing in this way without interruption, the Dao-eye—the wisdom that sees into principle—becomes pure. One will possess immeasurable merit, perfect wisdom, arrive at Spirit-Understanding Mountain, and abide in bliss forever.

“Ease and pleasure readily give rise to the three actions of body, speech, and mind. They deepen afflictions, make one’s true nature difficult to reveal, and plunge a person into grave delusion without their noticing. What are these three actions? The first is craving: thoughts become scattered and calculations never cease. Once greed arises, it leads a person astray. The senses pursue external things without restraint, violating the precepts of practice. The second is anger: when stirred by external events, one grows furious and resentful, unable to calm down for a long time, violating the practice of meditation. The third is deluded ignorance: one remains confused about things and their principles; desires and sensations stirred by the five senses become entangled without end, and harmful actions follow one after another, persisting for a long time. This violates the realization of wisdom. Being ruled by these three harmful actions causes the foundation of the Dao to perish.

“Conversely, practicing in these three areas can also plant the causes and conditions for realizing the fruit of the Dao. First, leave behind worldly attachments and turn the mind beyond the world. Let practice proceed without obstruction, cut off the source of craving, and go straight to the place of the Dao. This is called the ‘Great Vehicle Precepts.’ Second, understand that all conditioned activities have no fixed, unchanging nature. Do not grasp at or cling to them; treat beings with compassion and give rise to boundless joy. Through roots of goodness, attain liberation. This is called the ‘Great Vehicle Meditation.’ Third, understand the five senses and six fields of contact of beings—the eye, ear, nose, tongue, body, and mind, together with forms, sounds, smells, tastes, tangible objects, and mental objects—as well as afflictions and karmic conditions. Let wisdom shine forth without obstruction, and enter the place of the Dao directly. This is called the ‘Great Vehicle Wisdom.’

“Furthermore, the actions of body, speech, and mind can lead one into delusion or to realization; their source is the mind. All things take the mind as their root, and goodness and unwholesomeness both arise from it. The mind is neither inside the body nor outside it; it is neither near nor far, neither coarse nor subtle, neither large nor small, neither long nor short, neither round nor square. Goodness and unwholesomeness both arise from the mind. Those who commit harmful deeds quickly meet their karmic retribution and remain bound across past, future, and present. Through countless kalpas, it follows them like an enemy, cutting off the roots of the Way. Those who perform good deeds quickly see the fruit of the Dao appear and gain liberation across past, future, and present. Through countless kalpas, their good causes endure and can cut off the source of harmful deeds.”

Someone asked again, “Since the mind is neither inside the body nor outside it, has no length or size, and has no fixed form—not even can it be said to have ‘no form’—why, then, do good and evil arise within it? When a good thought arises, a person is liberated; when an evil thought arises, a person is bound. We earnestly ask the Celestial Worthy, in compassion, to look upon us and help everyone understand.”

The Celestial Worthy said, “Consider an image in a mirror: its appearance is perfectly clear. If you say it truly exists, you cannot reach out and take hold of it; if you say it is entirely nonexistent, the image is plainly visible. You should understand that a mirror image cannot simply be called either existent or nonexistent, yet beauty and ugliness still appear. One thought follows another, thoughts continuing without end. The mind has no fixed form of good or evil, but people create opposing views through discrimination: they argue over right and wrong, condemn what is good, and praise what is evil. These are all fabrications of the mind. Such people are called ordinary beings. Ordinary beings cling to gain and loss, treating loss as a real deprivation. Practitioners, by contrast, contemplate things as they truly are and do not cling to appearances shaped by discrimination, to the appearances of good and evil, or to the distinction between self and others. They are therefore not called ordinary beings. Within what is real, they take as gain what is rightly gained. In brief, people’s ways of acting with the mind differ, and so do their gains and losses; ordinary beings’ calculations are more varied still. Although there are ten thousand paths, what is truly realized ultimately comes down to one.”

Someone asked again, “When one realizes ‘one,’ is this ‘one’ truly one, or is it not one? If there is a real ‘one,’ there must be something else set against it as a second. But if ‘one’ is not one, then nothing has been realized. Why do you say that, though the paths to realization are ten thousand, what is attained comes down to one?”

Another person asked, “When one realizes ‘one,’ is this ‘one’ truly one, or is it not one? If there is a real ‘one,’ there must be something else set against it as a second. But if ‘one’ is not one, then nothing has been realized. What, exactly, counts as realizing ‘one’?”

The Celestial Worthy said, “It is like the character for ‘foot’: though it has several strokes, together they make one character, not two. It belongs neither to bondage nor to liberation, neither to emptiness nor to non-emptiness. To realize ‘one’ is to embody the principle of empty space and the state in which nothing is grasped as fixed or established. This is called ‘attaining the one.’ To refrain from destroying the various things is called the aspect of empty space. The aspect of empty space is the substance of the Dao, and is also called merit and virtue. The conditions that give rise to merit and virtue of this kind can be explained at length; their number is without limit.”

True Zang and the assembled multitude respectfully bowed and asked: “Why are the two levels called ‘fundamental’ and ‘manifest’? Does the manifest reside within the fundamental, or does the fundamental reside within the manifest? If the manifest is contained within the fundamental, then once there is a manifest, it seems the fundamental should no longer be present. If the fundamental is contained within the manifest, then once there is a fundamental, it seems the manifest should no longer be present. This is like the relationship between emptiness and existence: if existence is present, emptiness seems absent; if emptiness is present, existence seems absent. How can the fundamental and the manifest appear together?”

The Celestial Worthy said: “In truth, there are not two different principles. When teaching provisional methods—teachings devised to guide living beings—the manifest is the fundamental. The fundamental itself originally contains no manifest. When there is neither manifest nor fundamental, this is called the true fundamental. All things remain rooted in the fundamental, and so they are called ‘the myriad phenomena.’ Their nature is unbound and free of distinctions, and so it is called ‘the Dao’s fundamental nature.’ When the mind is clear and still like water, one can see the true fundamental: it can be called neither true nor false, yet it is perfectly clear.”

True Zang and the assembled multitude each understood the Mahayana, the Buddha Way that brings all beings to salvation. Overjoyed, they chanted:

“The Mahayana is true and not false, widely taught among gods and humans. It benefits living beings without limit, yet belongs neither to effect nor to cause. When beings hear the fundamental principle, their minds become like clear water, and they can see the true fundamental: neither true nor false, yet perfectly clear.”

True Zang and the assembled multitude each understood the Mahayana. Overjoyed, they chanted again:

“The Mahayana is true and not false, widely taught among gods and humans, and it benefits living beings without limit. When beings hear it, they can all understand and naturally attain a liberated body. We have diligently practiced through many kalpas of hardship. In the past, we searched the written texts for the fundamentals of the three forms of action—body, speech, and mind—as well as meditation and wisdom. Ordinary people remain deluded for a long time, losing their way to understanding the principles through discrimination and attachment. The Celestial Worthy often teaches provisional methods to guide and deliver living beings. Each being undergoes the karmic results of different forms of action, and the teachings also contain the heavenly scriptures. The workings of cause and effect are subtle and wondrous; through them, merit gradually accumulates like a forest. We disciples have never before heard teachings like these.

“The Celestial Worthy responds to circumstances and appears in lands throughout the directions, bringing joy to beings of every kind. His subtle merit is beyond measure, and the true realm seen within the mind is difficult to describe. Through this, we send a message to those lost in confusion in the world: strive to seek the truth of the Great Dao. The world’s many appearances are not real. Let go of attachment to forms, and the mind and spirit will roam freely. The power of True Zang’s merit can dispel delusion, stinginess, greed, and anger. The four assemblies—monastic and lay practitioners alike—rejoice, and in the end realize the Dharma principle that is complete and all-pervading.”

At that time, the youth Zhenzang explained the underlying principles to the four assemblies, though they were too extensive to recount in full. He urged those lost in confusion in the world to strive to seek the reality of the Great Dao. The many phenomena of the world are not eternally real. Once attachment to forms is left behind, the spirit can roam freely. Zhenzang’s power of merit and virtue can dispel delusion, stinginess, greed, and anger. The four assemblies all rejoiced, and the principles of realization thereby reached completeness.

After Zhenzang and the four assemblies had finished reciting this verse, a poem expressing Buddhist or other principles, they praised the Heavenly Worthy for skillfully using merit and expedient means to teach the subtle Dharma, broadly guiding living beings and quietly accomplishing merit without taking credit for it. Then someone asked: Living beings differ from one another, as do their practices, and their capacities to understand and receive the teachings range from deep to shallow. What does the Heavenly Worthy mean by “zu zi”? Are all living beings “zu zi”? If so, their capacities should be the same, and they should all be able to understand. If not, what benefit is there in the Heavenly Worthy speaking of “zu zi”? We earnestly ask the Heavenly Worthy not to omit any kind of language, but to respond to the conditions of living beings and teach them accordingly.

The Celestial Worthy replied, “The word ‘sufficiency’ that I speak of is the fundamental principle shared by all teachings. All living beings possess this principle and are equal in it. Though they differ in countless ways, in the end none are separate from this principle. Ordinary people, clouded by delusion, do not know this for themselves.

Words and methods of teaching gradually multiply, all to guide living beings skillfully. To those of shallow capacity, one speaks of existence, so that seeing concrete things they may give rise to goodness. To those of middling capacity, one speaks of emptiness and existence, so that hearing this they may develop faith and wish to turn toward practice. To those of superior capacity, one speaks of what is neither empty nor existent, of how both emptiness and existence may be spoken of, and of the principles that transcend these formulations. Those who hear such teachings should receive them with an open mind. Though the teachings differ according to people’s capacities, each is given in response to their circumstances, like medicine prescribed after examining an illness.

Those who understand this fundamental principle of ‘sufficiency’ no longer cling to words or teachings. If someone is ill but refuses to take medicine, the illness will not lessen. Likewise, if living beings do not accept and trust the Mahayana teachings, they will ultimately find it difficult to awaken.

Therefore, this scripture can help living beings break through the obstructions of affliction and ignorance, cleanse away bad habits and defilements, and ease the suffering caused by birth and death. It brings peace to their households and teaches them to honor their rulers and parents. It grants them longevity, wealth, and strength like that of diamond. It enables them to increase their wisdom, understand loving-kindness and filial devotion, cast off fear, attain freedom, and experience the state beyond birth and death. The merit of this scripture is profound; its vastness cannot be measured by any comparison.

Someone else asked, ‘The teachings of the Three Vehicles—the paths of the Hearers, the Solitary Realizers, and the Bodhisattvas, taught according to different capacities—are intended to guide beings of three kinds, teaching each according to their nature and extending them grace. How, then, should we teach and save those who are most ignorant and of the lowest capacity, who do not understand giving and do not know how to treat others with courtesy?’”

The Celestial Worthy replied: Although there are three vehicles—the three methods for guiding beings in spiritual practice—the ways of teaching and transforming them are limitless. If one reverently honors the scripture with a sincere heart, makes offerings of banners and fresh flowers, copies the scripture, and receives, upholds, and practices it, the resulting merit is profound beyond measure. Even if one were to give that merit away, it would be nowhere near one ten-thousandth of the merit described earlier.

Someone else asked: Those who can receive, uphold, and make offerings to the scripture in this way must have superior capacities and great wisdom; they should not be called foolish beings. Everyone present gazed intently, yet some doubts remained unresolved.

At that time, the Celestial Worthy wished to reveal the wondrous teaching of the Great Vehicle’s true treasury, and said:

The fundamental reality is without arising or ceasing; the Dharma forms of all things are naturally profound and all-pervading. Everything people receive is originally pure; the nature of Wuwei (non-action) is naturally empty and still. The merit of the Celestial Worthies of the ten directions is shared in full with all living beings. You should all respectfully follow this teaching, practice it earnestly, and establish extraordinary merit. The Five Yin (the five elements that constitute the human body and experience) surround body and mind like fragrance, profound and mysterious, without beginning or end. The cultivation of precepts, concentration, and wisdom through the three actions of body, speech, and mind has neither coming nor going. The form of the Dao cannot be measured, yet when it appears, it encompasses all things. What I teach is skillful wisdom; the wondrous Dharma transcends Heaven, Earth, and humanity, the Three Powers. When the root of merit is revealed and proclaimed, beings in the world are like embryos bearing precious treasures. Those able to cultivate the supreme Dao will naturally open the six consciousnesses (the faculties of knowing through the eyes, ears, nose, tongue, body, and mind). Understanding the true Dharma gives rise to upright wisdom, and the three poisons of greed, anger, and delusion all recede. Those who attain freedom in the Dharma will pass through ten thousand kalpas without calamity.

Living beings have long been sunk in suffering, yet fail to notice their lifespans slipping away. The cycles of rebirth have no end, while the pleasures of desire keep them unaware of sorrow. How pitiable you are, foolish ones: you do not believe the Great Vehicle scriptures, turn away from your true parents, and instead make evil deeds the causes and conditions of your lives. Without encountering a good spiritual teacher—someone who guides others toward goodness and cultivation—there is no opportunity to nurture merit and virtue. Those who can cultivate this scripture will awaken to the fundamental principles of all Dharmas.

When the Celestial Worthy had finished this verse, he praised its merit, revealed the various Dharma forms, and explained that the Great Vehicle scriptures encompass all things and penetrate even the smallest details. They can save living beings and lead them into the gate of the Dharma treasure. All living beings and good spiritual teachers should diligently advance in their practice, study, and recite this scripture. This scripture has the greatest merit: it is the root of all Dharmas, a boat leading to the true Dharma, and a ladder for cultivation. It can swiftly cure every kind of illness, like a skilled king of physicians who prescribes according to each patient’s condition; none are beyond its cure.

You, my disciples, should teach widely among those with the conditions to receive the teaching. Observe each person’s karmic retribution and destination, and do not impose arrangements arbitrarily. Follow their nature and bring their minds to peace. If their nature is contrary and stubborn, make it calm and joyful; if they lose their nature, they will become sorrowful and troubled.

Someone then asked: “If we do not know the nature of calmness and joy, how should we cultivate it?”

The Celestial Venerable replied: Practicing the Five Constant Virtues—benevolence, righteousness, propriety, wisdom, and trustworthiness—can naturally bring people peace and joy. In truth, they do not conflict with one another. Because beings see things upside down, are pulled along by craving, and cling to choosing and rejecting, they lose the practice of peace and joy; only then do things come into conflict everywhere.

Someone asked, “When attachments to emotions run deep, how should one practice?”

The Celestial Venerable replied: When attachments to emotions run deep and one pursues worldly objects outward, one loses the practice of peace and joy; this is called conflict. When the Five Aggregates—form, feeling, perception, mental formations, and consciousness, which make up the human body and experience—cannot be understood, one likewise loses the practice of peace and joy; this too is called conflict.

Giving, keeping the precepts, applying wisdom, reading and reciting, writing, making offerings, receiving and upholding the teachings, explaining them, observing and practicing, and letting go of attachment are all called peace and joy. One may speak of giving without clinging to the label “giving”; speak of keeping the precepts without clinging to the label “keeping the precepts”; and likewise with wisdom, reading and reciting, writing, making offerings, explaining the teachings, and every kind of practice, teaching, and path of cultivation. To practice them without clinging to their names is called peace and joy.

The One and the Two, the true treasury, original nature, similes, the Lesser Vehicle, and the Greater Vehicle should likewise not be grasped as names or distinctions. The practice of peace and joy is neither great nor small, long nor short, broad nor narrow. It does not belong to coming or going, and it does not fall within sensory forms such as sight, sound, or touch.

Someone then asked, “Is the substance of quiet ease—the state of calm and serenity—the substance of the Dao?”

The Heavenly Worthy replied, “The nature of all things and principles is the substance of the Dao, and it is also peaceful joy. Though these have two names, in essence they are one. To say they are one is also to say they are not one; ‘one’ is only a name. Good men and faithful women should not cling to written words or spoken language. The nature of written words is empty and still, so practice by letting go of attachment to their forms. Words cannot fully express the true Dao, so practice by ending attachment to the forms of speech. When thoughts and mental activity cease, practice by letting go of attachment to the form of cessation. The nature of the five aggregates—the five elements that make up human bodily and mental experience—is empty and still, so practice by letting go of attachment to the form of emptiness. The three actions of body, speech, and mind are pure by nature, so practice by letting go of attachment to the form of purity. The six consciousnesses—the faculties of seeing, hearing, smelling, tasting, touch, and thought—abide constantly, so practice by letting go of attachment to abiding. The four great elements—earth, water, fire, and wind, the basic constituents of matter—flow through one another without obstruction, so practice by letting go of attachment to the form of unobstructed passage. If you can practice in this way, your merit will be vast and boundless. You will be able to aid countless beings, helping them cross the sea of birth and death and reach Spirit-Understanding Mountain, the realm of liberation and awakening, where they will attain freedom and spiritual powers.”

At that time, the True Treasury Youth and the four assemblies present—the two orders of ordained men and women and the two orders of lay men and women—bowed their heads and praised him, saying, “Well said, well said! The Heavenly Worthy’s wisdom is profound. You have enabled us to hear the subtle meaning of the Mahayana, the teaching that liberates all beings. We disciples settle the source of our minds and, with deep compassion, quietly accumulate merit and aid living beings. This is beyond the understanding of those of the Two Vehicles, who seek only their own liberation. The Heavenly Worthy has also revealed the source of vast wisdom within the forms of all things, brought the supreme Dao to fruition, and passed it on to beings of later generations so that they may readily understand it.

“The Mahayana regards all forms equally, taking neither sides nor rejecting any, and imparts its teachings to those able to put them into practice, without distinction of rank. You should know that the Heavenly Worthy is the parent of all beings and the bridge by which they cross beyond suffering. The Heavenly Worthy widely proclaims the teachings and opens the ears and eyes of living beings, allowing the Three Treasures—the Dao, the scriptures, and the masters—to be transmitted and flourish without end. We disciples each make great vows: to spread the subtle teachings and guide beings of later generations, so that they may hear the true Dharma. Once they receive the true Dharma, parents and children, husbands and wives, and their families can all enjoy lasting peace and well-being.”

The Celestial Worthy said again: “Since immeasurable kalpas ago, this scripture has never come to an end and will never be destroyed. It has saved countless beings. Even if it continued to be expounded until the end of the kalpa, its teachings could not be exhausted. Those who attain the Dao pass this scripture down from generation to generation; they cannot cultivate the fruits of the Dao without it. Without this scripture, one can never attain the Dao.

“The efficacy of this scripture is exceedingly swift, like a shadow following its form. When danger or calamity arises, recite this scripture and the calamity will pass; protection will naturally be granted. In the past, a Jade Seal Youth, a figure in the scripture, burned incense in offering and recited it. Suddenly, he saw celestial youths and jade maidens filling the sky as they arrived together. They burned incense called ‘Turning Wind’ and praised this wondrous, numinous scripture. The spectacle stirred the people of an entire kingdom, yet the Jade Seal Youth remained calm and unafraid, never ceasing his recitation. Zang and the others stood silently. They bowed to him, then departed.”

The Supreme Inner Mystery True Treasury Scripture, Scroll Nine, ends here

The Supreme Inner Mystery True Treasury Scripture, Scroll Ten

Chapter on Ultimate Fulfillment

At that time, the Celestial Worthy led all his disciples in proclaiming the merit and virtue at Mount Lingjie. Countless lands were refreshed by wisdom; countless beings were saved; the countless realms of the Dharma all heard of this; countless practitioners of the Lesser Vehicle awakened; countless true immortals had their merit and virtue made manifest; countless attendants were able to receive and uphold the scripture; countless youths were able to expound the True Treasury; countless superior practitioners were able to grasp the principles of the Great Vehicle; countless middling practitioners were able to make offerings; and countless lesser practitioners were able to give rise to faith. Countless lion guardians protected the city of the Dharma, while the Vajras cut through the delusion wrought by evil spirits.

At that time, the Celestial Worthy sent forth the light of wisdom, illuminating the East. Beings in countless lands, each according to their own capacity and form, received instruction and nourishment. Seeing this miraculous manifestation, they then…

At this time, the Celestial Worthy radiated a light filled with wisdom, illuminating countless lands in the east. Beings of every kind were nourished by its radiance. Seeing this wondrous transformation, they followed the light and came forward. Though they had not left their own lands, they could see the Celestial Worthy. They bowed before the supreme venerable one and the supreme Dao and its teachings, and took refuge in the supreme teacher.

The light then illuminated countless lands in the south, west, and north. Beings of every kind were likewise nourished and followed the light, coming forward. Though still in their own lands, they could see the Celestial Worthy, pay their respects, and take refuge in the venerable one, the Dao and its teachings, and the teacher.

The light next illuminated countless heavenly realms above. Beings of every kind were nourished and followed it, coming forward. Though they had not left their own realms, they could see the Celestial Worthy, bow before the venerable one and the Dao and its teachings, and take refuge in the teacher. The light then illuminated the boundless worlds below. Beings of every kind were also nourished; remaining where they were, they could see the Celestial Worthy and likewise bow and take refuge.

The light also reached the hells, freeing the suffering souls there according to the karmic consequences each had incurred. Seeing this wondrous transformation, they followed the light out of the hells. Though they had not left their original places, they could see the Celestial Worthy and bow before and take refuge in the venerable one, the Dao and its teachings, and the teacher.

At that moment, the Celestial Worthy said to the assembly, “You are still caught in illusion and delusion. From falsehood, you create karma and are bound by its force. Thus you remain trapped in birth and death, grief, and distress, unable to awaken. Some immortals cultivate the Lesser Vehicle. Though they may prolong their lives, in the end they cannot escape change and decline. Why? Because they remain entangled in the force of karma.

“You should now turn your minds toward the Great Vehicle, the path of practice that seeks universal awakening. Listen with full attention and reflect carefully, and I will explain it to you. I release a divine light that shines throughout the immeasurable lands in the ten directions. You have all seen how wondrous and exalted this light is, something rarely encountered in the world, yet you do not know where it comes from. It is neither outside nor inside, and it is not any color, such as blue, white, red, or black. It transcends all forms of color. Consider this carefully, and I will explain it to you.

“Each of you also has this light. It is neither near nor far. It appears within all things, yet is not confined by them. It can appear as five kinds of sound, yet is not sound; as five colors, yet is not color; as five flavors, yet is not flavor. It can take the form of all things, yet is not identical to any form. It can appear as wisdom, yet is not identical to wisdom; it can appear as liberation, yet is not identical to liberation. It may seem subtle, pure, and unmoving; it may also appear as choosing and rejecting, coming and going, stillness and extinction, right and wrong. Yet in itself it is not bound by any of these distinctions. What I have said so far offers only a brief glimpse of this light. Even if I spoke of it in thousandths or ten-thousandths, I still would not have revealed one part of it.

“Good men, do not be astonished or doubtful, and do not lose heart or regret on account of this. Through many lifetimes I cultivated the Great Vehicle, sitting quietly in meditation and contemplation, observing and realizing, never losing the essentials of practice. I endured hardship for a long time before attaining the fruit of the Dao. You who are my followers have received the teachings to different degrees, and many of you still harbor doubts. Why do you not ask? I will now reveal this profound and wondrous principle one last time, so that you may understand it more easily. Do not doubt or disbelieve and let your minds remain in confusion. In a moment, you will see for yourselves.”

Before he had finished speaking, a wondrous change suddenly took place. A voice came from the sky, but no one could make out what it said, leaving everyone bewildered. The Heavenly Venerable asked, “Why do you not ask questions? I will now reveal to you the profound and subtle principles one last time, so that you may understand them more easily. Do not harbor disbelief and remain trapped in confusion. In a little while, you will see for yourselves.”

His words had barely ended when a miraculous transformation occurred. A thunderous sound shook heaven and earth; the sun and moon seemed to shift, and all living beings were startled. Even the tiniest creatures changed at the same time, and none could tell where they had gone. Prisoners suffering the Five Kinds of Suffering were all set free. The immortals came riding through the air and gathered at Spirit-Release Mountain. Together they bowed to the Heavenly Venerable, gazed up at him, and rejoiced in celebration. In unison, they praised the Great Compassionate Venerable, extolling his virtues, awe-inspiring signs, and many skillful means for guiding living beings: he could bring things into being or make them perish, make them appear subtle or plain, lengthen them or shorten them. It was truly inconceivable. They then asked, “Do these principles themselves possess such wondrous power, able to manifest extraordinary transformations and transcend every form? Or did the Heavenly Venerable use supernatural powers to alter all things?”

The Heavenly Venerable replied, “A good question. All phenomena—the things and principles of the world—are free and unobstructed. They are neither coarse nor subtle, neither naturally existing on their own nor created by me. You and I are no different; you are no different from us. We and living beings, living beings and we, are likewise no different. Everything that transforms and appears is revealed by right wisdom; it is the natural unfolding of the inherent nature of all things. When this nature unfolds, one cannot say that it has a fixed form, nor that it is entirely without form. One cannot say it is a particular principle, nor that it is wholly without principle. It is pure and free, beyond all bonds, abiding in the state of Wuwei (non-action).”

At this moment, the four assemblies of disciples—the four groups of people listening to the teaching—saw these wondrous auspicious signs and understood that they were neither within nor outside, neither real nor illusory. They appeared within each person’s own nature, silent and Wuwei (non-action), without arising distinctions or deliberate scrutiny.

The four assemblies gathered here. Though they had not left their own lands, they could see other realms. They did not alter the original appearance of things, yet allowed them to be as they were. Without needing to eliminate afflictions, the afflictions became pure; without needing to destroy birth and death, they were freed from them. They did not deny coming and going, yet understood that no fixed “self” exists amid coming and going. They did not discard right and wrong, yet understood that neither has a fixed ruler. They did not abandon wisdom, yet brought wisdom to stillness.

We disciples have studied many scriptures for a long time, yet have never heard a teaching like this. We have also visited famous mountains, grottoes, and immortals’ palaces far and wide, each with its own scriptures of the immortals, so numerous they could hardly be counted. Even a brief reading and recitation consumed several kalpas. We studied various teachings and sought methods of immortality, performing good deeds while seeking outwardly, yet remaining inwardly attached to the distinction between others and ourselves. Lacking the wisdom of skillful means, we concerned ourselves only with displaying our abilities and forcing help from external conditions, without understanding the true cause within ourselves. In the past, we labored and traveled far, but in the end never encountered a true classic.

Now we have received the Celestial Worthy’s gift of the wondrous medicine and been shown the Scripture of the True Treasury (the name of this scripture, meaning the scripture of the genuine hidden treasury), which clarifies the essential path to the liberation of living beings. Through affinities from past lives and the deep accumulation of merit, we have been able to hear this scripture. In fewer than ten days, we let go of attachment to advancing or retreating, understood the Great Vehicle—the broad Dao that liberates all beings—and reached Zhilingshan. In an instant, everything became clear, and nothing remained obstructed in our hearts.

The Celestial Worthy again said to the great disciples and all those who had come to hear the teaching: This scripture has existed since immeasurable eons ago and will never be destroyed. Its wondrous virtue is profound and unfathomable, and its majesty is vast. It gives birth to Heaven and Earth, nurtures and transforms the myriad things, and brings forth creation without limit. You should urge people to uphold, make offerings to, copy, and spread this scripture. The merit from doing so is immense, and its blessings inexhaustible.

If anyone slanders this scripture and refuses to believe in it, calamities will befall them in this life, and evil spirits or ghosts may appear without cause. Observe carefully: some people are poor and lowly; some are ill, suffer, and live with sorrow and distress; others are deaf, blind, or unable to speak. These conditions arise from each person’s own causes, conditions, and karma. Retribution is never mistaken. Whether in the past or the future, you should act with care.

By cultivating yourselves and setting your conduct right, you can accumulate five kinds of merit: reverence, compassion, forbearance, diligence, and giving.

What is reverence? There are two kinds. In the first, seeing a sacred image inspires reverence in your heart, and those who witness this may also come to believe. In the second, you turn your gaze inward, recognize the clarity of your original nature, and bring yourself into accord with the true Dao. Practicing reverence in this way is called right understanding.

What is compassion? Compassion also has two kinds. One is to pity and care for living beings. The other is to use a compassionate heart to break through attachment and support the establishment of good teachings. Practicing compassion in this way is called saving living beings.

What is forbearance? Forbearance has two kinds. One is to remain patient and forgiving when adverse circumstances from outside offend you, without giving rise to resentment. The other is to recognize that there is no fixed self and to remain unburdened by external things, thereby attaining freedom. Practicing forbearance in this way is called equality without discrimination.

What is diligence? Diligence also has two kinds. One is to practice with single-minded resolve, firmly setting your intention and hoping to earn the respect of others. The other is to cultivate inwardly, using subtle wisdom to contemplate all things without clinging to self or others, or to the past or future. Through continued practice and contemplation, you can ultimately realize the fruit as it truly is. This latter kind is called diligence.

What is giving? Giving has two kinds. One is to donate material goods, but if what is given is insufficient, the merit is not complete. The other is to teach the true Dharma, keeping its principles in your heart and using wisdom to benefit everyone.

The depth of these merits depends on each person’s intention. If you accept and follow the principles in the scripture, contemplate the nature of things and remain grounded in the true Dao, this is called the Great Vehicle. It is the most excellent and rare merit, seldom heard of. If you cannot accept these principles and are bound by outward forms and sounds, this is called the Lesser Vehicle. Even after enduring arduous practice, accumulating causes and conditions, and undergoing their results, you may attain some degree of accomplishment, but in the end you will still be unable to attain liberation.

There are also beings of the utmost ignorance, who understand neither reverence nor compassion, forbearance, diligence, or giving. Such people are difficult to teach and cannot be measured by ordinary standards. You should listen to and receive these teachings.

At this, the assembly, including Zangzhen, heard this subtle and profound teaching and felt that they had benefited beyond what words could express. They said:

“The wisdom of the Supreme Celestial Worthy is boundless. He openly teaches the Dharma in ways suited to the circumstances of living beings everywhere, enabling them all to be saved.

“Attuned to the differing capacities of living beings—their ability to understand and practice—He reveals many kinds of teaching without the slightest error. Whether profound or simple, great or small, each ultimately leads people onto the right path.

“The Celestial Worthy sends forth light, causes the earth to tremble, and manifests many wondrous visions. These visions are so extraordinary that no skillful words can match them.

“For many lifetimes we have practiced the Lesser Vehicle, a path focused on personal liberation, laboring and enduring hardship, yet never truly understanding.

“Now the Celestial Worthy has revealed the Treasury of Truth, which contains the true teachings. Without waiting through long ages, we have understood its profound meaning.

“Perfect compassion is the true place of practice. Those who can endure trials and take birth in the world can attain the proper fruition.

“Our teacher is skilled at teaching. His words are never false, and He can provide for living beings in every way.

“If living beings do not trust in wholesome causes and conditions, they will slander the Great Vehicle, the teaching that offers broad benefit and saves all beings, while clinging to the self in their hearts.

“The Celestial Worthy is the mother of the Dharma. His compassion is profound; He bestows grace and virtue widely, reaching all without exception.

“Now we understand the meaning of the Great Vehicle scriptures. By cultivating and reflecting inwardly, we can come to understand them naturally.

“The Celestial Worthy is skilled at transcending the world, yet can contain entire lands within the space of a single thought.

“The Celestial Worthy manifests subtle and wondrous forms, unrestricted by birth and death and belonging neither to the past nor the future.

“Then the assembly, including Zangzhen, praised Him once more in verse: ‘The Celestial Worthy is truly wondrous. He pities all living beings, widely teaches the Great Vehicle, reveals the Dharma of the Treasury of Truth, awakens and instructs the ignorant, and guides them to benefit. He enables those who have never seen the Dharma to see it, those who have never heard it to hear it, those who have never awakened to awaken, and those who have not been freed to attain liberation. We, His followers, have all entered the Dharma gate and understood the unsurpassed Great Dao.

“‘Yet there are still beings of lesser capacity who cannot understand their true nature or investigate what is hidden and profound. Their deluded minds cannot reach the truth. How can this teaching be made clear to them? We earnestly ask the Celestial Worthy to explain it fully once more.’”

The Celestial Worthy replied: “If sentient beings have not heard precious teachings, do not believe in the Great Vehicle, do not practice according to the true Way, and have not yet entered a stable and unwavering state, you should carefully observe their conduct and nature, then teach each of them according to their circumstances. Since attaining the Way, I have passed through immeasurable kalpas and have remained constantly in the world, saving sentient beings without ever leaving. Those who can be saved will be able to see me.

“When I speak of ‘seeing me,’ I do not mean seeing some form outside or within. My body has no appearance that is blue, white, red, or black. Sentient beings in the worlds of every direction meet me through the karmic conditions they themselves have formed. Each of you disciples should teach in a way suited to you, adapting to the circumstances of different beings. Now I have returned to the realm beyond all interruption, a deep and hidden state. Because your physical eyes cannot see my wondrous Dharma Body, which transcends form, you think I have disappeared. Turn your gaze inward, and you will see me in my complete perfection.

“You have not yet realized emptiness and remain caught in confusion and delusion, so you rely on words and cling to them in your minds. If you uphold this True Treasury, Wondrous Scripture, its merit will become manifest, and you will be able to see my body. Those who see me will understand that this seeing does not lie in words. There is neither coming nor going, neither the mark of ‘me’ nor the mark of ‘not me’; it is neither with form nor without form. Why is this so? The meaning of the scripture is wondrous, and Dharma is not separate from Dharma. The principle of Dharma is wondrous, and sentient beings are not separate from Dharma. The nature of sentient beings is wondrous, and they are not separate from me. I and sentient beings are both wondrous; therefore, all dharmas, what exists, and what does not exist cannot be distinguished and fixed in place.

“The Celestial Worthy then said to the Four Assemblies, the monastic and lay communities: ‘When I first began to practice, I spent many kalpas seeking the Way of longevity wherever I went. I studied eating fungi and herbs, taking medicinal preparations, and methods of breath regulation and guiding the body to preserve health. These practices did indeed enable me to live a long life. Yet even if one lives a thousand years, in the end one still changes and passes away.

“So I continued my practice and studied the Way of the Middle Vehicle. But I sought and recorded its principles only in written words, pursued truth through outward forms, and clung to language and writing as though they were real. Later, I met my original teacher and wise guides—teachers able to lead practitioners. They revealed the source to me and helped me understand the principle of Wuwei, non-action. I received this body and took the Four Subtle Elements as its foundation. The Five Aggregates, the five factors that make up embodied and mental experience, formed its various appearances, and so my practice began. First I observed the Four Subtle Elements, then I passed through five stages of formation. These phenomena were deep and difficult to fathom; they changed, arose, and ceased without a moment’s rest. So I returned to the source, held fast to the One, and clearly contemplated the principle.

“At that time I awakened to the equality of all dharmas: there is only one formless form, which ultimately returns to stillness. Nothing in the past, present, or future can be grasped. You Four Assemblies should open the Dharma gates wide, remove the five kinds of defiling conduct, cut off the four forms of craving that arise from conditions, and dispel the three kinds of delusion. Let one wisdom illuminate the principle throughout, and let the six senses become clear and unobstructed, seeing both inwardly and outwardly. This state is like a mountain of crystal: it has neither an outward appearance nor any inner obstruction. It is bright and clear, and its wisdom and understanding have no end.

“Sentient beings do not understand this. Proud in mind and obscured by afflictions, they cannot reveal their original clarity. It is like jade hidden in mud: although the mud covers its surface, the jade itself is not stained. Each of you should encourage people to practice and should not give rise to thoughts that stray from the true Way.

“Sentient beings are confused and deluded, immersed in the world. They take the Five Desires—desires for sights, sounds, scents, tastes, and touch—as happiness, and believe they will not die. Yet in a short time, a hundred illnesses may strike at once: they may become dizzy or suffer wind illness; internal ailments may attack the heart; their hands and feet may cease to move; or they may lose their voice, hearing, or sight. When illness grows severe, they may wish to die but cannot, and can only endure suffering. Their wives and children keep watch beside them, year after year, yet may not fulfill their filial duties. The painful consequences of such karmic resentment are beyond description.

“After death, one’s name is entered in the registers of the Three Officials, the Daoist deities who govern Heaven, Earth, and Water. The soul is taken into custody and tried in the prisons of the netherworld. There, in a long night without sun or moon, one suffers retribution without end, while one’s wife and children live happily, unaware of what has happened. You should observe the karmic conditions of past, present, and future lives, purify body and mind, understand the causes and effects of all three times, recognize that sentient beings have different capacities, and teach each one freely according to their circumstances. Sentient beings undergo birth after birth through immeasurable kalpas. If they can abide in the Way, they may be free from birth and death, sharing one body with me and one root with the Way. All dharmas are like this.

“You must first practice this scripture and understand the principles of the various conditions. This scripture is the standard by which the true Dharma is verified: it can confirm the principles of different teachings and reveal the wondrous original mind of all things. It is true and undivided, speaks no falsehood, and is the gate of the One Mark, complete in every respect. Those who practice to this state have firm faith and never turn back. They cleanse body and mind through the Way of Wuwei, and heterodox teachings naturally dissipate.

“The spiritual power of this scripture is like a great Dharma wheel, carrying sentient beings onward in ceaseless motion. It is like the sun and moon hanging high, illuminating the four directions, though the blind cannot see them. The wondrous nature of the true scripture is the same: when sentient beings are confused and deluded, obscured by afflictions, they cannot see the true scripture. Instead, they give rise to slander, as though they had lost the protection of a loving mother.”

Zangzhen and the others bowed low and paid their respects, then reported to the Celestial Worthy: “We still have many doubts we cannot resolve, and we venture to ask: Is the nature of living beings the same as the nature of the Celestial Worthy, without any difference? Is the form of living beings also the same as the Celestial Worthy’s form? Or is the form of living beings the same as the Celestial Worthy’s nature?

“If the form of living beings is the same as the Celestial Worthy’s, then living beings ought to be able to see the Celestial Worthy. If they could see the Celestial Worthy’s form, they should no longer be subject to delusion and confusion, affliction, slander, or disputes over right and wrong, nor should they suffer birth and death. Why, then, do living beings remain deluded and confused, unable to understand?

“If the nature of living beings is the same as the Celestial Worthy’s, but their forms are different, then nature and form become two separate things: living beings have form but no nature, while the Celestial Worthy has nature but no form. If form is nature and nature is form, does that mean living beings are already the Celestial Worthy?

“If the nature of living beings is the same as the Celestial Worthy’s, but their forms are different, then nature and form are distinct: living beings have form but no nature, while the Celestial Worthy has nature but no form. If form is nature and nature is form, then living beings are manifestations of the Celestial Worthy’s perfect responsive power, and the Celestial Worthy becomes an object to which living beings cling. We are perplexed by this and earnestly ask the Celestial Worthy to instruct us.”

The Celestial Worthy rejoiced and praised him, saying, “Well said! You are skilled at raising the essential questions, enabling everyone to hear the meaning of the Dao.

This is like planting a tree: only when its roots grow deep can its branches and leaves flourish. Apart from its branches and leaves, there is no way to speak of how the tree’s roots grow; apart from its roots, there can be no branches or leaves. So it is with the innate nature and outward manifestations of living beings. Apart from outward manifestations, one cannot speak of innate nature; apart from innate nature, there are no outward manifestations.

Innate nature cannot be seen directly. Thus outward manifestations cannot simply be called the true innate nature, yet neither can they be said to have nothing to do with it. Outward manifestations cannot be fully fathomed, so innate nature cannot be fixedly described as something in particular, or as absolutely nonexistent. To be equal with my innate nature is to be equal with outward manifestations. Equality has no object that can be grasped—what is difficult to understand about this?

Outward manifestations can be seen, but innate nature cannot be seen directly. If you divide them into two entirely separate paths, you will lose the true Dao. I call this scripture the ‘Great King of Physicians’ because it can heal every kind of fixation: innate nature can neither be fixedly declared to be something in particular nor declared absolutely nonexistent. To be equal with my innate nature is to be equal with outward manifestations. Equality has no object that can be grasped—what is difficult to understand about this? Outward manifestations can be seen, but innate nature cannot be seen directly. If you separate them, you will lose the true Dao.

I say that this scripture is the Great King of Physicians, able to treat every kind of illness. It prescribes medicine according to the illness; those willing to take the medicine will all recover. If they refuse to take it, their illness cannot improve. Blaming the great physician in vain does the physician no harm. This scripture is the same. The minds of living beings are confused and inverted: they do not believe in the Great Vehicle—the Buddhist teachings and practices of the Mahayana—but instead slander it, show it no reverence, and refuse to uphold it. In this way, they bring confusion and delusion upon themselves.

This scripture can break through deep and heavy afflictions, loosen the bonds created by greed and desire, and remove obstacles such as anger and ignorance. It gives living beings a fearless heart and the art of long life and immortality; it increases wisdom and skillful means, and makes people loving, kind, filial, and respectful. It can also bring living beings longevity, wealth, peace, and ease, and ultimately enable them to attain the supreme Dao. The scripture’s merit is vast and profound, beyond what words can fully express.

You can put skillful means into practice, accumulate merit through cultivation, reach Mount Lingjie—a symbol of spiritual insight and understanding—enter the realm of truth, realize the Great Vehicle’s Dao, and attain equality without obstruction. Without skillful means, one cannot understand the fundamental teaching. Instead, one falls into attachment and suffers greater affliction, losing the roots of compassion, the mind of equality, the principle of Wuwei (non-action), the wisdom of liberation, and the foundation of merit. Every kind of cultivation will then be lost, bringing calamity.

Then the Celestial Worthy composed a verse of praise, once more proclaiming the scripture’s merit, so that the four assemblies present—laypeople and monastics of the four kinds—might turn their attention inward and examine body and mind. The verse said:”

The four assemblies present—the collective term in Buddhism for four groups of practitioners—looked up at the Celestial Worthy. When they had heard these words, they grieved and wept, choking with tears. Together they begged the Celestial Worthy to show great compassion and remain in the world.

The Celestial Worthy replied, “I must travel through the various kingdoms and the nine lands of Kunlun—that is, the region around Kunlun and the lands of the Nine Provinces—to ponder and proclaim the teachings, and guide the beings there back to the Great Dao. The time for us to part has not yet come so soon. Each of you should dwell in peace in your own solemn and pure land, where fragrant orchids and sweet herbs abound. We shall meet again at Mount Lingjie.”

With that, the Celestial Worthy slowly rose into the sky and departed. Zangzhen and the others gazed upward for a long time, but did not know where the Celestial Worthy had gone, so each returned to their own place.

The Scripture of the Supreme Inner Secrets, True Treasury, Scroll Ten, complete.