《洞玄灵宝左玄论》

“On the Diamond Insight of the Supreme, True, Unsurpassed Great Way of the High Immortals” is the fourth chapter. “Upright” means free of error and distortion; “true” means free of impurity. The Celestial Worthy has attained the great fruition, escaped the bonds of the Three Realms, and dispelled the delusion of the “four views.” Thus, his original nature is free of error and impurity, and is called “upright and true.”

“Unsurpassed” means that this state has reached the highest limit, beyond which no teaching can go. “High Immortal” indicates that this immortal rank stands above all others. One interpretation holds that “unsurpassed” already means supreme, but taken literally it might suggest that lower levels still remain. “High Immortal” is therefore added to make this exalted status even clearer.

“Diamond” has five meanings. The first is the “diamond of the earth,” referring to the diamond marshes beneath the nine directions and between the seventy-two marshes. The second is the “diamond of precious goods,” meaning the various treasures within and beyond the Three Realms. The third is the “diamond of divine beings,” referring to spirits such as the Three-Five Eight-Strike Generals. The fourth is the “diamond of keen wisdom,” meaning the wisdom by which sages of the ten vehicles can dispel delusion. The fifth is the “diamond of firm fruition,” meaning the great fruition attained by the Celestial Worthy. Here, “diamond” refers to this fifth meaning, not to the preceding ones.

“Diamond” is a metaphorical name. Once impurities have been removed from ore and sand, the nature of its metals—yellow, purple, and so on—becomes clear. After being shaped and polished, it becomes sharp; and because its substance is not easily broken, it is called firm. Applied to the great fruition of the Celestial Worthy, this means that his wisdom is complete and his De is true, as pure as gold. The Three Realms cannot overturn it, and the “four views” cannot harm or obscure it; it is therefore indestructible. The Celestial Worthy perceives everywhere, and there is no hidden darkness beyond his insight. Hence it is called “insight.”

How did my teacher attain the supreme realm? Here, “I” is the author’s way of referring to himself, and “teacher” refers to the Celestial Venerable Yuchen. The scripture explains how my teacher attained the Dao and realized its fulfillment: he learned from a supreme teacher and thereby attained the fruit of Wuwei (non-action).

From the perspective of the Dharma body, the Celestial Venerable’s nature needs no cultivation or learning. From the perspective of the reward body—the body manifested through the merits of cultivation—there is still a process of practice. “Delighting in purity and faith,” and similar phrases, refer to the Celestial Venerable in his reward body. Viewed in theoretical terms, the Celestial Venerable would seem to need no teacher either. The emphasis on lineage is meant to encourage those who study the Dao: all true immortals and great sages have had teachers. Thus the scripture says, “The Great Dao’s teacher is profound and still,” and also, “The Dao follows what is natural”; both express the principle of having a teacher.

Having received the supreme teaching from his teacher, he ultimately became the patriarch of the myriad immortals. “Supreme teaching” refers to the thirty-six divisions of scriptures. “Supreme cause” refers to the cause of wisdom cultivated through the seventeen holy vehicles. It is not itself the supreme realm, yet it is called the “supreme cause” because it guides practitioners toward the great fruition of the supreme Celestial Venerable. The “supreme fruit” is the Vajra Great Fruit. Since no realm is higher than the Vajra Great Fruit, it makes him the patriarch of the myriad immortals.

The phrases from “clear, bright, pure, and clean” through “united with De” describe the Celestial Venerable’s great fruition. It is free from delusion and obstruction, and is therefore called clear and bright; it has no defilement or impurity, and is therefore called pure and clean. Serene and free from constraints, it is at ease and unhindered. “Joy” means calm, contented delight, indicating that the fruition embodies enduring De: peaceful and joyful, without wavering. “Stillness” refers to the settled, inwardly gathered practice undertaken while cultivating the cause, as well as the concentrated stillness of De after realizing the fruit. In this way, it accords with the De of empty space and together brings the primal destiny to fulfillment, remaining unmoved by impermanent change.

The passage beginning, “First, perfection, reaching the point of being like empty space,” says that merit is complete, with nothing equal to it; hence it is called “perfection.” Wisdom stands first, complete and without deficiency, with nothing comparable; hence it is called “wisdom foremost.” This merit and wisdom fill the ten directions, like boundless empty space, which is why the text says, “like empty space.” They accord with the virtue of empty space and together bring to completion the primordial life—the fundamental Way of life—untouched by the changes of impermanence.

The passage beginning, “What is called the kingly Dao, reaching as far as the categories of the twenty-five natures,” says that the word “Dao” has a broad range of meanings. For example, the five paths, as well as the paths of ghosts and spirits governed by the Northern Emperor, are also called “Dao.” But the Diamond Dao spoken of here is not one of those paths. The human, heavenly, and hell paths, among others, take wholesome or unwholesome actions as their basis, or are nourished by various conditions, and so beings are drawn into birth in the human realm, the heavens, and elsewhere. The Diamond Dao, by contrast, takes clear understanding as its primary cause and stillness as its supporting condition, through which the Diamond fruit is brought to completion. Thus the Diamond Dao differs from the paths described above.

The passage beginning, “Limitless realization, reaching as far as the source of all virtues,” says that the immeasurable wisdom within the great fruit of the Diamond has been fully realized; hence it is called “limitless realization.” This wisdom is profound and unfathomable, beyond the sight of humans, heavenly beings, immortals, and sages; hence it is called “profound and subtle wisdom.” Because this wisdom is so deep, it can serve as the root and master of all virtues.

The passage beginning, “When the four delusions are severed, the virtues of wisdom are complete,” says that the “four delusions” are four forms of deluded perception: biased and mistaken views. These four deluded views run counter to the Way of wisdom. If they are not severed, the essence of wisdom remains obscured and its virtues cannot be complete. Once the four delusions have been removed, the essence of wisdom is no longer obstructed, and the virtues of wisdom are thereby perfected.

“Once the Four Delusions are eliminated, the virtues of wisdom and emptiness are complete” means that when the four kinds of delusion have been eliminated, the virtue of wisdom can reach its fullness. In a broad sense, “cutting off” and “eliminating” are much the same. More precisely, however, they differ: to “cut off” is to sever something’s function or connection while leaving its underlying substance intact; to “eliminate” is to make it cease to exist. It is like the difference between cutting an object apart, after which it still exists, and destroying it completely, after which it no longer exists. Wisdom works by cutting off delusion, so the virtue of wisdom is said to be complete. When delusion is eliminated and returns to emptiness, the virtue of emptiness is complete.

“The Four Delusions have no support, so the virtue of stillness is complete” means that when the four kinds of delusion disappear, the agitation and distraction that depend on them also vanish, bringing the virtue of stillness to fullness. Agitation and distraction are the opposite of tranquility: as long as they remain, the virtue of stillness cannot be complete. Now that they have been eliminated, the virtue of stillness is complete.

“The Four Delusions have no offshoots, so the virtue of discipline is complete” means that the offshoots produced by the four kinds of delusion are harmful deeds, while “discipline” refers to wholesome conduct. Good and evil are bound up with each other: while harmful deeds remain, the virtue of goodness cannot be complete. Once those deeds disappear, the virtue of goodness can reach its fullness.

“The Four Delusions have no distinct causes, so the virtue of constancy is complete” means that the four kinds of delusion can nourish wholesome conduct, leading one to the karmic results of human or heavenly rebirth. They can also nourish harmful conduct, leading to the results of rebirth in the Three Lower Realms: hell, hungry ghosts, and animals. The causes that arise in this way are called “distinct causes,” and the results they bring are called “distinct results.” When the four kinds of delusion no longer nourish them, the various causes and results that lead toward rebirth in the five realms no longer arise. Instead, one may attain the result of constancy; hence the virtue of constancy is said to be complete.

To possess fully all immeasurable and boundless virtues, including peace and bliss, means that a practitioner has already attained an enduring state of fruition and can therefore realize a whole range of virtues, complete in every respect. The state of fruition contains no suffering or distress, so it is called “complete in the virtue of bliss”; it is free from delusion and defilement, so it is called “complete in the virtue of stillness”; it can embrace everything, so it is called “complete in the great virtue”; and it can govern everything, so it is called “complete in the sovereign virtue.” The phrase “immeasurable and boundless virtues” sums up the completeness of all these virtues.

How can one possess all these virtues? It is because, while abiding among the nine realms—the nine states of existence described in Buddhism—the sage practiced the highest forms of conduct. With compassion, the sage showed broad concern for all living beings and offered aid to them all, thereby bringing every virtue to full completion.

Mahāyāna practitioners cultivate compassion first. From this they gain the wisdom to understand that living beings are empty of inherent nature, and then enter contemplation of emptiness: observing that nothing has an independent, fixed essence. Hīnayāna practitioners, by contrast, find it difficult to practice compassion broadly and often cultivate only four forms of practice, including the practice of emptiness. When they grow old, they realize their practice remains incomplete and that they cannot enter the true vehicle. They therefore set aside the practice of emptiness for a time and turn to the contemplation of compassion.

This passage summarizes the different sequences followed in Mahāyāna and Hīnayāna practice. Mahāyāna practitioners cultivate compassion first and then enter contemplation of emptiness; Hīnayāna practitioners begin with the practice of emptiness and then learn compassion. The two traditions thus follow different sequences.

When practicing the contemplation of compassion—using visualization to cultivate a compassionate heart—one should contemplate all things as equal and without distinction: not regard the wealthy and powerful as superior to the poor and lowly, make distinctions based on closeness or distance, treat one’s parents and spouse as especially close, or regard one’s enemies as distant.

Even if someone murders one’s parents, spouse, or children, a practitioner should regard all things with the deepest compassion and contemplate them as equal, without distinction. One should not consider the wealthy and honored superior or the poor and lowly inferior, nor regard those close to oneself as deserving closeness and those distant as deserving distance. One should not treat parents, spouse, and children as close, while treating enemies as distant.

The “nature of utmost compassion” spoken of here means a profoundly compassionate heart. According to worldly teachings, the enmity of a parent’s killer cannot be shared under the same sky, the enmity of a brother’s killer cannot be shared in the same country, and when a friend is attacked by an enemy, one should not retreat empty-handed. But the inner cultivation described here in Daoism is different: even if someone kills one’s parents, brothers, or spouse and children, one must still regard that person with compassion and not alter one’s kind and benevolent nature. One should not only give rise to compassion for that person, but also contemplate that the person feels compassion toward oneself.

Regarding living beings with compassion is said to conflict with joyful insight because anger belongs to delusion, while joyful insight belongs to clarity; clarity can counter delusion. When anger arises, joyful insight is obscured; when joyful insight arises, anger is restrained. The two therefore oppose one another.

When anger arises in a state of joy and clarity, it is guarded against by joyful insight and thus remains relatively weak. When it arises in a state of anger, it grows strong.

Water is naturally moist: it is easy to wet something with water, but difficult to wet it with fire. Contemplating living beings is similar. It is easier to show compassion to others when one is in a compassionate state of mind; it is harder to remain compassionate when faced with jealousy, resentment, and similar circumstances.

If one still treats living beings differently according to rank, worth, wealth, or poverty, and calls this compassion, it is not yet true compassion. Only when one regards all living beings equally, as one regards one’s own family, can it be called compassion.

The same applies to the contemplative practices of compassion and joy: it is easy to meet sorrowful circumstances with compassion, but difficult to meet cruelty with compassion.

To give rise to anger amid joy and call it loving-kindness: the meanings of compassion and joy are the same as those explained earlier. Loving-kindness is a particular virtuous practice, while jealousy is a particular delusion; the two serve as antidotes to one another.

When loving-kindness is the cause of one’s practice, the ultimate result is the attainment of great loving-kindness, becoming the sovereign among the myriad paths. In other words, while still on the causal stage of practice, before realizing the result, one widely cultivates the causes of loving-kindness. At the stage of fruition, one then receives the result of great loving-kindness. This is the same as the explanation given earlier: loving-kindness is a particular virtuous practice, and jealousy a particular delusion, so they counteract each other.

Taking loving-kindness as the cause and attaining great loving-kindness as the result, becoming sovereign among the myriad paths: by widely cultivating loving-kindness at the causal stage, one receives great loving-kindness at the stage of fruition. This is the attainment of the fundamental result through the fundamental cause and practice. Beyond this, one can also attain various qualities of fruition, such as emptiness, purity, and unobstructed freedom; abiding joy and ease; subtle and complete fulfillment; and sovereignty among the myriad paths.

Taking compassion as the cause and attaining compassion as the result, becoming sovereign among the myriad paths: by practicing with compassion, one receives the result of compassion. Here, too, the fundamental cause brings the fundamental result. Practitioners can also attain qualities of fruition such as emptiness, purity, and unobstructed freedom; abiding joy and ease; subtle and complete fulfillment; and sovereignty among the myriad paths.

The same applies to everything related to the cultivation of wisdom and virtuous practice: as with loving-kindness and compassion, each brings its corresponding result. The fundamental cause yields the fundamental result and can also give rise to various related qualities of fruition.

At that time, a great immortal … said, “Would you be willing to hear and approve my words?” Here, “time” refers to the time of the discourse. Then a great immortal titled the “Perfected One of the Three Heavens” spoke, preparing to ask a question. The Perfected One of the Three Heavens refers to Zhang Tianshi, who, according to tradition, received this title after attaining the Dao. “Lord of the Dao” refers to the speaker of this treatise; “the First Subtle and Wondrous King of the Great Immortals” refers to the Supreme Celestial Worthy, the Vajra of Great Fruition. “Might I be permitted to present this?” is a humble expression meaning, “May I respectfully ask you to hear and approve my words?”

At this point, the Dao Lord replied, “Since you wish to hear, I will let everyone present hear.” This is the treatise master’s response. Using a phrase such as “I humbly ask,” the treatise master expressed respect and requested a careful explanation, so that everyone present at the time could understand and grasp its meaning.

The Three Heavens Perfected One then took up the principle the treatise master had stated earlier and pointed out that the fruit of compassion arises from compassion as its fundamental cause and condition. To say that the fruit of compassion comes into being is to say that it derives from the cause of compassion, not from any other cause or condition.

The same is true of sorrow, joy, and the rest: each arises by relying on its corresponding fundamental cause and condition, not on some other cause or condition.

Since sorrow and joy cannot give rise to wisdom such as diligence and reverence, such wisdom must arise from its own fundamental cause and condition, rather than from the causes of compassion and sorrow.

Then why say that the condition of sorrow can bring about the fruit of sorrow? Since the fruit of sorrow comes from the cause of sorrow, wisdom such as diligence and reverence should likewise come from its own fundamental causes, and not from the causes of compassion and sorrow.

And why say that the cause of sorrow can bring about both the fruit of sorrow and doctrinal fruits such as emptiness, purity, and unobstructedness? Each kind of wisdom and virtuous conduct can bring about its corresponding fruit. If compassion and sorrow cannot give rise to diligence and the like, then they should not give rise to fruits such as emptiness and purity either. This question starts from the standpoint of results and challenges the account of their fundamental causes and conditions.

At this point, the High and Exalted One replied, “I will explain this to you next.” This too is the treatise master’s response, expressed in humble language.

A “cause” may be called a mother or a root: like a mother, it can give birth to results; when it occupies the fundamental position, it is called a root. Because a tree has roots, it can grow a trunk and then produce branches, fruit flesh, pits, flowers, and seeds. These parts are connected to one another and gradually grow forth.

Compassion is an essential foundation for the many methods of the Dao. Taking compassion as the cause can bring about the fruit of compassion, as well as fruits embodying countless principles such as emptiness and purity.

The same is true of sorrow and joy. Sorrow, joy, diligence, reverence, and the rest each bring forth corresponding fruits through their own root causes. They can also give rise to fruits embodying countless principles, just as compassion does.

The power of causes is twofold, or it may be said to be threefold, since these powers enable a person to attain the fruit of compassion. The first is the cause of compassion, which brings forth the fruit of compassion. The second brings forth constancy, and the third brings forth bliss. There are also countless powers that bring forth fruits embodying countless principles. Another interpretation is that the first is the cause of compassion, the second its fruit, and the third brings forth constancy; countless powers then bring forth countless virtues. Earlier interpretations connected “attaining the fruit of compassion” with the explanation that follows. Here, it is read together with the preceding sentence, and the next two sentences are treated in the same way. Why can these results come about? Because the practitioner has already realized the fruit of compassion.

Compassion is called compassion because it means caring for all beings; it can therefore bring forth the fruit of constancy, a result that remains unchanged. The Dao is called the Dao because it enables one to pass through and remove obstacles; it too can bring forth the fruit of constancy. This is so because each brings forth a fruit that accords with its own nature.

Calling compassion “compassion” and constancy “constancy” … For example, “vehicle” means something that carries, while “diligence” means striving with effort. Earlier interpretations held that compassion means caring for all beings, while constancy means being settled and unchanging; a “vehicle” is like a means of transport, while “diligence” is like a whip urging one onward. The explanation here is that the cause of compassion brings forth the fruit of constancy, so the fruit of constancy may also be called compassion. Likewise, diligence can strengthen understanding of emptiness, so the “vehicle of emptiness” may also be called diligence. Here, “vehicle” refers to a teaching or practice that carries the practitioner forward.

This passage explains the causal relationship between compassion, stillness, the Diamond state, and the bondage of ordinary people.

“Being naturally free of jealousy through goodness” means that a compassionate heart can counter the delusion of jealousy. When jealousy is present in the heart, compassion is difficult to arise; only in its absence can one be called compassionate. With compassion, one can feel concern for and care for living beings.

“The Diamond Way reaches compassion in the same way” means that even upon attaining the great Diamond fruit—the firm, indestructible attainment of practice—compassion remains and deepens, bringing an even greater love for living beings.

“Being naturally free of distraction is called stillness” means that distraction is a restless, confused delusion opposed to stillness, and it also obstructs practice. If a restless, scattered mind remains, one cannot gather body and mind. Only in the absence of restlessness and distraction can one be called still.

“Stillness supports compassion, so the causes of practice grow strong” means that stillness nourishes compassion and strengthens the power of the causes of practice. This is called the “righteous cause.” When the power of the causes grows strong, it can bring about the Diamond attainment; this is called the “righteous fruit.”

“Because it arises, the Diamond is always present; it is the Diamond King” means that after attaining the Diamond state, even the changes of time marked by the Yin and Mao periods cease, hence “always absent.” Because there is no delusion or impurity, it is “pure and absent.” Because it is not burdened or bound, it is “free.” Because it encompasses everything, it is called “King.”

“Likewise, beings in the Three Realms give rise to cruelty” means that compassion can subdue the delusion of cruelty. Beings in the Three Realms and Nine Paths—the three realms in which beings dwell and the nine kinds of states of existence within them—give rise to the delusion of cruelty because they lack compassion.

“Distraction also grows strong and gives rise to cruelty” means that distraction is restless confusion. Restlessness and distraction feed the delusion of cruelty and make it difficult for good causes to arise. When the power of the causes grows strong, the fruit arises as well. Yet delusion continues to appear within the Three Realms and Nine Paths.

“Thus the Three Realms and Nine Paths are fully formed” means that once the causes of ordinary people have arisen, they remain deluded within the Three Realms and Nine Paths. They change with impermanence and endure suffering and the burdens of impurity, unable to be free. They also live in constant fear of heavenly demons, other paths, and various calamities and trials, their thoughts flowing and scattering. With all these bonds in place, they become ordinary people trapped in bondage.

The Realized One of the Three Heavens then asked the Great Immortal to explain the teaching to everyone. He said, “Great Immortal, the principles in your understanding are profound. They cannot be grasped through reasoning and investigation by a minor immortal with shallow learning, or by beings among the Three Realms and Nine Paths. Although I have received your instruction, I still cannot fully comprehend these profound principles, which are difficult to see and hear. I therefore hope you will explain them further to everyone.”

The Realized One of the Three Heavens continued, “I have always learned by following my teacher, and I also rely on my own observations and experience to understand the principles. Yet I worry that there may still be things I do not know, have not seen, have not learned, or have not heard. So today I have come especially to ask you to explain them.”

Someone asked, “Why does a cause arising from compassion produce neither sorrow nor precepts, yet give rise to results such as permanence, bliss, emptiness, and purity?”

The Great Immortal replied, “Compassion contains two kinds of power… (The original text here only says ‘two powers, three powers,’ referring back to explanations given earlier.) My compassionate cause possesses these two, three, and even innumerable kinds of power. It can therefore draw forth the results that accord with it, and can also bring about results in the form of innumerable principles.”

Two forces can give rise to the virtue of compassion. The old commentary explains “as for what does not arise from external conditions…” this way: the first force is the cause of compassion, and the second is its effect. That is why it says, “Two forces can give rise to the virtue of compassion.” The current interpretation is that one force alone can give rise to this virtue, but the force produced is weak; when two forces act together, the force is stronger.

Another interpretation holds that the two forces mentioned here can give rise only to a compassionate mind, not to virtues such as precepts, compassion, or diligence. Why? Because each of these has its own root cause and does not arise directly from external conditions. Still, external conditions can also play a part in their development.

The phrase “the meaning of the force of a pure auxiliary that nourishes the cause” refers to the earlier claim that precepts, compassion, diligence, and the like do not arise directly from external conditions. The text now says that external conditions can also give rise to them, showing that the author’s position is sometimes open-ended and sometimes qualified. The earlier statement that they “cannot arise” means that precepts, compassion, and the like each have their own root cause. The present statement that “external conditions can also give rise to them” means that external conditions can serve as more distant supporting causes, enabling them to strengthen one another. For example, cultivating compassion can also encourage a person to give. Such a distant condition can be said to have a mutually generative effect, though it is not a direct, primary cause.

Question: Is the force of the meaning-cause called “nourishing the cause” produced by the root cause, or does it arise on its own?

Answer: The root cause, with the help of pure support, enables the meaning-cause to grow. Once it has grown, the meaning-cause can produce another meaning-cause. This kind of cause can bring about the original fruit of vajra, and is therefore called a “different fruit.” A “different fruit” is one whose nature differs from that of its cause. A good cause brings the karmic rewards of human or heavenly rebirth, whose nature differs from that of the good cause; this is why they are called different fruits. An evil cause brings the three lower realms—the hells, hungry ghosts, and animals—which likewise differ from the evil cause and are also called different fruits. Here, wisdom is the cause and brings about the fruit of permanence. Since the fruit of permanence differs in nature from its cause, it too is called a different fruit. This cause also arises on the basis of the root cause, which is why it is called a meaning-cause.

Causes are of two kinds: permanent and impermanent. “They differ according to their supporting conditions” refers to the two states of stillness and distraction. When stillness serves as the supporting condition and nourishes wisdom, it can bring about the fruit of permanence. When distraction serves as the supporting condition and increases delusion, one receives an impermanent fruit according to the good or evil one has heard. That is why it says, “They differ according to their supporting conditions.”

The gradually arriving karmic result is what is called the “fruit of stillness.” “Gradually arriving” refers to the outcomes that arise in response to what the scattered and still states rely on. Stillness relies on wisdom and therefore brings forth the eternal fruit; distraction relies on delusion and, upon hearing of good and evil, brings forth the impermanent fruit. Thus the result differs according to what one relies on.

The gradually arriving karmic result is the scattered mind’s reliance on good and evil, which brings rebirth in the Five Destinies, the five kinds of life destination. Impermanence manifests gradually: for example, a cause planted today may not bear fruit until tomorrow, so it is called “gradually arriving.” The fruit that arrives suddenly is the eternal fruit. It is called “sudden” because it begins to appear only after impermanence has run its course. Since it arises with the support of stillness, it is also called the “fruit of stillness.”

The karmic results felt by the scattered mind are the Nine Destinies of the Three Realms: beings in the Desire Realm, Form Realm, and Formless Realm, along with their nine corresponding levels of existence. The life states produced by the scattered mind are impermanent, defiled, and afflicted.

The fruit of stillness is the result felt when a still mind supports wisdom. “Freedom” means purity and stillness without burden or entanglement. “The life of empty-space wisdom” means that wisdom joins with empty space to form a shared basis of life.

Within the Nine Destinies, the results one experiences are called scattered fruits. These scattered fruits arise in succession without end, bringing beings to undergo karmic results in the Nine Destinies as they circulate through the cycle of rebirth.

“Vajra freedom” refers to the state of free and pure stillness attained through the great Vajra fruit. All beings possess the nature that enables them to attain the Dao, but the “Four Views”—four kinds of clinging and partial views—obstruct them from reaching this state.

The terms “eternal cause” and “pure cause” refer to what eliminates the Four Views.

The eternal cause, pure cause, and other such causes are encompassed by the “Ten Vehicles,” ten methods or stages of practice. Until one enters the Vehicle of Wuwei (non-action), these causes cannot yet be fully put to use. They become usable only at the stage of the Vajra fruit. The Vehicle of Wuwei is where the many conditions for practice converge, so it is called the “place of complete causes.” It enables one to transcend the Three Realms and eliminate the four delusions of view, and is therefore called “Wuwei.”

One who realizes “Wuwei” may also be called a “Wuwei adept.” The “non-vehicle” mentioned in the tenth principle is not yet true Wuwei. Because it can bring about, as a later result, the “great Wuwei Vajra fruit,” it is called Wuwei. Here, the result brought about by a cause is also called Wuwei: the fruit is established in dependence on its cause.

The fruit of Wuwei is the Wuwei adept. The fruit of Wuwei is also the great Vajra fruit; only this fruit truly deserves to be called Wuwei.

This does not mean that the fruit of Wuwei is identical to the Wuwei adept. The discussion here concerns the cause.

The fruit of Wuwei is the Wuwei adept. The fruit of Wuwei is also the great Vajra fruit; only this fruit truly deserves to be called Wuwei.

This does not mean that the fruit of Wuwei is identical to the Wuwei adept. The “fruit of Wuwei” here means the result formed through the power of Wuwei: beings in the Three Realms and Nine Paths arise from Wuwei, and are therefore also called the fruit of Wuwei. But one cannot say that beings themselves are Wuwei.

As for the Nine Paths and Three Realms, they are effects of Wuwei as a cause, but are not Wuwei itself. This explains that the Nine Paths and Three Realms, too, may be called the fruit of Wuwei, without thereby being Wuwei. Why? They arise from Wuwei, so they may be called its fruit; yet they are not the abiding, self-sufficient Wuwei. They are only effects of Wuwei as a cause, and so are not identical to Wuwei.

There are three kinds of “Wuwei”: Wuwei that is neither fruit nor cause; Wuwei that is both fruit and cause; and Wuwei that is fruit alone, not cause. What is neither cause nor fruit refers to the “Four Unobstructed Emptinesses,” the four realms of unobstructed emptiness: Dongkong, Dongxu, Dongqing, and Dongwei. “Cause” means that which draws forth or brings about a result; “fruit” means the response and recompense corresponding to a cause. Emptiness does not draw forth or respond in this way, so it is said to be neither cause nor fruit.

Although emptiness is neither the direct cause nor the direct fruit of things, it can serve as their circumstantial cause and fruit. Why? It can provide the conditions that bring about the arising of the Three Realms, Nine Paths, and other such phenomena, and is therefore a circumstantial cause. When the various delusions within the Three Realms and Nine Paths have been extinguished, they unite with emptiness and thereby form their De; this is why emptiness is called a circumstantial fruit.

“The two kinds of non-action are both fruit and cause” refers to the Tenth Wuwei Vehicle (the tenth level of spiritual cultivation). It is called a fruit because the sixteen kinds of noble vehicles that precede it all abide in this state. It is called a cause because it is the direct condition for attaining the great fruit of Vajra.

The phrase “the Tenth Wuwei Vehicle extends to inner and outer contemplation” means that the Tenth Wuwei Vehicle gathers the conditions of myriad kinds and therefore encompasses many forms of contemplation. “Sudden contemplation” directly observes that things are empty from the outset. “Gradual contemplation” involves cultivating practices such as contemplative inquiry into faith in sequence. “Great contemplation” is the form practiced by Mahayana cultivators, while “lesser contemplation” is adopted by Hinayana cultivators. “Contemplation of emptiness” observes that all things and principles are empty and have no independently existing nature. “Contemplation of existence” also connects “existence” with “emptiness.” “Steady contemplation” is practiced continually; “unfixed contemplation” clings to nothing. “Auspicious contemplation” refers to contemplation while observing the precepts, and “inauspicious contemplation” to contemplation while breaking them. “Contemplation of phenomena” attends to concrete things at hand, while “contemplation of principle” uses the mind to discern truths that cannot be seen with the naked eye. “Inner contemplation” observes the mind within; “outer contemplation” observes external forms.

The phrase “all forms of contemplation give rise to immeasurable contemplation” means that they all arise from the “sheng-dao immortal” form of contemplation, one of the Seven Immortal forms. “Sheng” means that the wisdom of emptiness and forgetting first begins to arise at this stage; “dao” means to penetrate and understand. When one reaches “sheng contemplation,” wisdom arises through emptiness and forgetting, but remains weak and cannot yet subdue deluded thoughts. At “dao contemplation,” wisdom grows stronger and begins to penetrate and subdue deluded thoughts. Once deluded thoughts can be subdued, immeasurable forms of contemplation arise in turn. Thus, all forms of contemplation arise from the sheng-dao immortal, which gives rise to immeasurable contemplation.

The passage “even to diligence, up to what is called the gate of fruition” also explains the Diligence Vehicle. Upon reaching this vehicle, the wisdom of emptiness and forgetting can penetrate and subdue deluded thoughts, and is therefore called “dao.” Since deluded thoughts can be subdued, immeasurable forms of contemplation can arise.

The practitioner perfects De (Virtue/Power) and perseveres in cultivation until reaching what is called the “Gate of the Fruit,” the gateway to the final fruit of attainment. Upon reaching the Vehicle of Perseverance, practitioners can empty themselves of attachment and let go of discriminating wisdom. Once they attain this state, it leads to the great fruit of Wuwei (non-action) that follows. Hence it is called “Wuwei.” Since it is also the gateway to the great fruit, it is called the “Gate of the Fruit.”

In principle, when practitioners give rise to insight into emptiness and the wisdom that forgets emptiness, they should already have entered the state of Wuwei. The text says that Wuwei “first arises” only upon reaching the Vehicle of Perseverance to explain that, although this state is already present when insight into emptiness first arises, the power of wisdom is still weak and the obstructions of delusion remain deeply rooted in body and mind. Only upon reaching the Vehicle of Perseverance can these obstructions be severed and one’s original nature become manifest. That is why it says Wuwei “arises” only at this point.

“This gate can give rise to the great Vajra wisdom,” continuing until what is called the “Gate of the Cause.” Here, “this gate” refers to the Vehicle of Wuwei. It is the gateway to the great fruit, and it can also give rise to the great Vajra wisdom and what follows.

Because the essence of Dongxuan becomes manifest, the text says that Wuwei “arises” only at this point.

“This gate can give rise to the great Vajra wisdom,” continuing until what is called the “Gate of the Cause.” Here, “this gate” refers to the Vehicle of Wuwei. It is the gateway to the great fruit, and it can also give rise to the great Vajra wisdom and what follows.

Treatise on the Left Mystery of the Dongxuan Lingbao, Volume One, ends

Treatise on the Left Mystery of the Dongxuan Lingbao, Volume Two

“Master of merit and virtue” refers to the Celestial Worthy, whose merit and virtue are vast and who is the guide of beings in the Nine Paths. The obstructions of delusion and affliction have been dispelled, and the original substance is pure and De is unstained; hence it is clear and radiant. Free from all suffering, one is at ease and transcendent; hence the phrase “constant joy and freedom.” Wisdom is joined with the virtue of emptiness, and together they bring the body and life to completion; this is why it is called the “abode of the life of emptiness and wisdom.” It is also the gateway that gives rise to the great Vajra fruit, and so is called the “Gate of the Cause.”

“Three Wuwei,” continuing through “the fourth virtue of emptiness”: the third Wuwei here refers to the great Vajra fruit itself, not to the Gate of the Cause that leads to the fruit. This fruit is joined with the four kinds of emptiness and endowed with their virtues; hence it is called “the virtues of the four emptinesses.”

“This virtue is not found among practitioners of other paths,” continuing through “therefore the fruit is not endowed with the four emptinesses.” “This virtue” refers to the virtue of the great Vajra fruit, which cannot be attained by the miscellaneous immortals who cultivate other methods. Why? The miscellaneous immortals have not completed the fourteen contemplations, and so their fruit of attainment cannot be joined with the four kinds of emptiness.

The “Fourteen Contemplations” refers to a set of practices ranging from inner contemplation to outer contemplation. They embody the virtue of the Great Fruit, a virtue unattainable by those who practice other Daoist paths or miscellaneous immortal arts. Why? Since miscellaneous immortals have not practiced these Fourteen Contemplations, the fruits they attain cannot accord with the “Four Emptinesses.”

The “Fourteen Contemplations” refers to fourteen practices ranging from inner contemplation to outer contemplation. They were listed one by one earlier and are mentioned again here to explain that miscellaneous immortals cannot practice them. The detailed explanation is the same as before.

The scripture says: “Among the contemplations, those who perceive the nature of form or the nature beyond form alike do not grasp my meaning.” “The contemplations” here refers collectively to the various practices described earlier. To contemplate is to observe the workings of causes and conditions; only when one understands what one is observing is it called contemplation.

There are different interpretations of “the nature of form” and “the nature beyond form.” One interpretation is that, for example, in the “Contemplation of True Unity,” the forms of things are emptied away, and this is called the “Contemplation of No Remainder”; yet forms still remain, so it is also said to involve “form.” Another interpretation is that when contemplating emptiness, forms disappear, and this is called “without form.” However, since form arises from emptiness, if one’s contemplation has not yet become completely still and empty, one has not seen the source of form and still remains within “form.”

The scripture also says: “Those who have desire or are free of desire … alike do not grasp my meaning.” “Having” refers to the presence of desire; “not having” means that the affliction of desire has been subdued by the understanding associated with giving. It is called “freedom from desire” because the idea of giving has subdued desire. Yet it is still said that desire is “present,” because desire arises from emptiness. Though this understanding can temporarily subdue it, it has not seen desire’s source or eliminated it completely, so desire is still present.

The same applies to “having anger” and “being free of anger”: anger may be subdued by joy or wisdom, and this is called “freedom from anger,” but unless one has seen the source of anger, it cannot be considered truly eliminated. As for the presence and absence described in inner and outer contemplation, neither accords with my true meaning.

Why is this so? The scripture mentions the “Seventeen Noble Vehicles” to explain that even those who practice them, when contemplating emptiness, cannot say that what they contemplate is empty, nor can they say that it is not empty. To say that it is not empty would likewise fail to grasp my meaning.

Why can the “Seventeen Holy Vehicles” not be understood as “people of the Seventeen Holy Vehicles”? This means that when practitioners of the Seventeen Holy Vehicles contemplate emptiness—observing that all phenomena are empty and still—they must cling neither to “emptiness” nor to “nonemptiness.” To say “nonempty” would take the empty state encountered in contemplation as something the mind recognizes as truly existent. To say “it is simply contemplation of emptiness,” however, would suggest that material forms still exist outside the mind, showing that practice has not been fully completed.

One explanation says this is like the case of afflictions such as greed. Another says that once the appearance of emptiness is forgotten, it cannot be called “existence”; yet even when one clings to neither emptiness nor existence, attachment to “emptiness” still needs to be dispelled. If, while contemplating emptiness, one takes “emptiness” as truly existent, or decides in one’s mind that it is “nonempty,” one cannot be called a celestial being of the Seventeen Holy Vehicles.

In “contemplating existence,” and when observing the inner and outer, clinging to either existence or nonexistence would depart from my original intent. Form is the object in which various existences appear; what comes first is the cause, and what follows is the result. One cannot say definitively that it exists or does not exist. In contemplation, it is equally unsuitable to decide that material forms must exist or must not exist. Why? Although one contemplates existence and says, when observing form, that it is nonexistent, one has not yet seen the root of material form. This still falls within the meaning of “form exists.”

One explanation says that even when the causes of material form have been exhausted, its effects may still remain; the same is true of afflictions such as greed and anger. Therefore, one cannot assert either existence or nonexistence. To fix on either would go against my original intent.

Why is it also contrary to my intent to decide that there is nonexistence after entering the First Vehicle? When practitioners cultivate the diligent contemplation of the First Vehicle, the Great One Wisdom—a kind of wisdom referred to here—arises and can sever or eliminate the original portion. This is therefore called the “view of nonexistence.” But one still cannot decide that things either exist or do not exist; to fix on either would go against my intent.

When practitioners cultivate the diligent contemplation of the First Vehicle, the Great One Wisdom arises and can sever or eliminate the original portion, so this is called the “view of nonexistence.” Yet the upper portion, together with its effects, still exists; this belongs to the “view of existence.” Thus one must cling neither to existence nor to nonexistence.

“Contemplation” means observing the things before one and discerning their circumstances; hence it is called contemplation.

“The foremost among beings” refers to beings with the sharpest capacities, most suited to cultivating this sudden contemplation. Sudden contemplation does not proceed from small things to large ones through gradual inference, nor does it eliminate them layer by layer in sequence. It is like measuring a yardstick directly, without first using an inch to measure it. When contemplation of the great conditions is complete, contemplation of emptiness is complete as well: without step-by-step reasoning or comparison, one can directly realize that all things must arise from emptiness. Apart from emptiness, things can exist only temporarily; they are not eternally real, and in the end must return to emptiness. This way of observing is called “sudden contemplation.” Here, “subtle conditions” refers to beings in the three realms and nine paths, as well as the twenty-five kinds of embodied existence; “great conditions” refers to the five kinds of emptiness.

“Gradual contemplation” means observing in stages, one step at a time. The five kinds of emptiness are coarse emptiness, wondrous emptiness, indeterminate emptiness, mutual emptiness, and constructed emptiness. If practitioners cannot yet realize these five kinds of emptiness all at once, and do not understand that beings in the three realms and nine paths, along with the twenty-five kinds of embodied existence, originally arise from emptiness, then they cannot grasp fundamental emptiness or infer effects from causes. They therefore begin with tangible things and investigate, reflect upon, and observe them step by step. This is called “gradual contemplation.”

This is called “Great Contemplation” because it reaches the state of Great Contemplation. “Beings of Great Nature” refers to Mahayana practitioners with keen spiritual faculties. The “Seventeen Noble Vehicles” fall into four groups. The desire realm has eight vehicles: the First Birth, the Second Path, the Third Immortal, the Fourth Spirit, the Fifth Real, the Sixth Illumination, the Seventh Old Age, and the Eighth Diligent Progress. The form realm has three: Joined Illumination, Great Precepts, and Fulfilled Mind. The formless realm has three: Ordinary, Pervasive Transformation, and Dharma Boundary. Beyond the formless realm are three more: Above the Abode, Later Body, and Wuwei (non-action). Together, these are called the Seventeen Noble Vehicles.

“Extinguishing the Four Views” means eliminating four kinds of views: the View of One’s Original Share, the View of the Upper Share, the View of Nature Without Wisdom, and the View of Exhaustion into Nothingness. “Deathless Life” means that ordinary people’s lives are firm, while a sage’s life brings body and mind into accord with emptiness. Thus, it is not obscured by delusions of any kind, nor does it change along with the seasons represented by yin and mao; hence it is called “Deathless Life.”

Beings of Great Nature understand the principles of the Seventeen Noble Vehicles and wish to practice in order to extinguish the Four Views and attain the indestructible state of Deathless Life. This is why it is called “Great Contemplation.”

This is called “Small Contemplation” because it reaches the state of Small Contemplation. “Small Contemplation” refers to practitioners of the Lesser Vehicle. When a great bodhisattva sets out on the Path, compassion must come first. They go to aid beings according to each one’s circumstances, without shrinking from hardship.

Practitioners of the Lesser Vehicle do not cultivate compassion, wisdom, or patience. They practice only methods that are easier to carry out, such as faith in emptiness, the six perceptions, and diligence. They remain at the Seventh Vehicle of the desire realm, the “Contemplation of Old Age.” Through the power of this practice, they may reach the formless realm, but they still cannot contemplate the “indeterminate emptiness realm of the Great One” or sever the Four Views. They can only suppress them temporarily; hence it is said that they “possess all Four Views.”

The point here is that the scope of the Lesser Vehicle practitioners’ practice is not actually limited to this. The statement is made only to disparage the level of their practice.

“Contemplation of Emptiness” is so called because it observes that all things are empty: there is nothing whose nature is not empty. For example, the twenty-five kinds of beings among the three realms and nine paths, along with forms such as visible matter, may all appear different, yet their essence is empty. Why is this so? Emptiness is the basis on which all things arise. All things come into being through arising, and in the end return to emptiness.

The passage beginning “As for the contemplation of existence” likewise says that there is nothing whose nature is not empty. For example, the twenty-five kinds of beings among the three realms and nine paths, along with forms such as visible matter, may all appear different, yet their essence is empty. Why is this so? Emptiness is the basis on which all things arise. All things come into being through arising, and in the end return to emptiness.

“Contemplation of Existence” is so called because of the way it is named. From one perspective, things appear in profusion as “existence,” while stillness without form is “nonexistence.” On closer examination, both emptiness and existence can serve as ways of contemplating: in the earlier phrase “contemplation of emptiness,” emptiness and existence are kept apart; here, in “contemplation of existence,” existence also extends into emptiness, so both are called “existence.” The scripture does not say “nonexistence is also nonexistence,” because one cannot say that this nonexistence does not exist. If even this “nonexistence” were absent, nonexistence would become something real and tangible. This repeated, close examination is why it is called “contemplation of existence.”

“Contemplation of Stability” is so called because “stability” means completeness and constancy. It explains that space has remained unchanged and unmoving since ancient times. If any scripture or treatise says that space undergoes birth and death, it is not a source of right understanding. The same applies to human accounts. The same is true of vajra: the scripture explains that the great fruit of vajra also undergoes neither birth nor death. To say that vajra undergoes birth and death likewise does not accord with right understanding.

“Contemplation of Impermanence” is so called because “impermanence” means that nothing is constant. The scripture explains that to say the vajra among the three realms and nine paths undergoes birth and death does not accord with right understanding.

“Unfixed contemplation”—a method of contemplation that does not adhere to a single approach—is called “unfixed” because all things are impermanent. The Three Realms and Nine Paths—the different worlds and levels of practice in which beings dwell—as well as the twenty-five types of beings, are all subject to constant change. They shift with the passage of time, moving in an instant: sometimes departing, sometimes arriving. Hence the name “unfixed.”

In cultivating correct wisdom, one must also consider whether a person’s capacity for understanding and practice is strong or weak, superior or inferior, keen or dull. Those with keen capacities should practice the contemplation of fundamental emptiness, directly observing that all phenomena are empty by nature. Those with duller capacities should begin with more accessible methods of contemplation, progressing step by step. By observing in accordance with each person’s nature and ability, one can discern the principles of auspiciousness.

Another explanation is that when correct wisdom is used to observe things, it should likewise accord with the breadth of a person’s capacity. Those with broad capacities are taught profound teachings; those with more limited capacities are taught gradually, step by step. In this way, each person can understand and see clearly in accordance with their capacity and distinctive qualities. This is therefore called “knowing in accordance with each person’s characteristics.” Since the method of contemplation is adapted to a person’s capacity, it is called “unfixed contemplation.”

“Fortunate Contemplation” means contemplating auspiciousness. “Fortunate” refers to a true auspicious sign. Here, it describes contemplation through the observance of precepts: by practicing and following the various precepts, one enables auspiciousness and peace to gather steadily. “Contemplation” means observing the methods one encounters, then examining, discerning, and practicing in accordance with them.

“The Vehicle of the Ten Sages’ Peace and Stability” refers to the Ten Vehicles, indicating that they are a stable path of cultivation. “The wisdom of the six spiritual powers” means the wisdom of contemplating all things through six kinds of supernatural ability. “The four inner practices” are practices that regulate the mind through four kinds of impartial wisdom. “The ten precepts” are the ten rules set out among the major precepts. “The twenty-four precepts” are the twenty-four rules described in the True Liturgy; some accounts also say that Laozi established twenty-four precepts. “The immeasurable precepts” include various sets of rules, such as the one hundred and eighty precepts and the three hundred major precepts.

“The Treasury of the Four Emptinesses” is a state that accords with the four emptinesses. “Treasury” means a storehouse of wisdom. Sentient beings are bound by the “four delusions” and cannot escape birth and death. By cultivating these precepts, they can leave behind the defiled realms of birth and death, free themselves from the bonds of the four delusions, and reach the state of the “great Vajra fruit” and the “Treasury of the Four Emptinesses.” Hence the name “Fortunate Contemplation.”

“Fierce views” refers to calamities and upheavals. Here it describes the mistaken views held by those who do not observe the precepts. Ordinary people harbor all kinds of prejudices, which is why they are called “fierce views.”

“Reversed views” means taking good for evil and right for wrong, as when one mistakes a square for a circle or confuses blue with yellow. “Evil views” involve disparaging everything, harboring no compassion or benevolent thoughts, and contemplating a fall into hell and the loss of the blessings earned in the human and celestial realms.

“Deluded views” are confused and unclear: when faced with circumstances, one becomes dull and disoriented. “Views of suffering” refer to various afflictions, such as dense forests of knives and perilous ridges of swords, or repeated bodily injuries and every kind of agonizing poison. “Views of pleasure” refer to delight and enjoyment. Ordinary people cling to illusory pleasures and, in doing so, create the causes of suffering.

“Views of life” describe how people with flesh-and-blood bodies tend to prize life: they fear others’ deaths, cling to their own continued existence, cannot regard life and death equally, and remain attached to the cycle of life and death. Hence the term “views of life.”

“Views of death” refer to dying. When the body and spirit separate, this is called death. As death approaches, the spirit is about to depart and the blood vessels are about to cease; the bones and flesh also undergo changes, and the body is harmed, often amid great pain. Ordinary people fear all of this, which is why it is called “views of death.” Another explanation is that conduct which goes against reason and causes one to lose the vital Qi at the root of life is also called “views of death.”

“Countless contrary views” means innumerable opinions that go against reason. Because beings hold these prejudices, they are reborn in the troubled realms of the Three Realms.

Contemplation of principle means contemplating the principle of the Great Dao. “Principle” refers to the truth of the supreme Great Dao and to the realm of what is real and unchanging. It is also the place where the great fruit of the Golden Vajra is attained. The “gate of causes” is the path of cultivation that leads to the fruit of the Golden Vajra; the “ten turns” are the causal practices that lead to this attainment. This gate of causes applies only within and beyond the Three Realms. From this we can understand that the Supreme Heavenly Worthy and the realm where the great fruit of the Golden Vajra truly abides do not belong to the gate of causes. This kind of reflection and discernment is called contemplation of principle.

Contemplation of phenomena means contemplating concrete appearances. “Phenomena” refers to things that become manifest through observation. What contemplation of phenomena addresses is limited to the Three Realms, the Nine Paths, and the twenty-five kinds of beings; it does not concern the Supreme Heavenly Worthy or the realm where the great fruit of the Golden Vajra truly abides. Hence it is called contemplation of phenomena.

Inner contemplation means turning one’s attention inward. “Vajra” means firm and everlasting. The scripture says that heterodox practitioners and miscellaneous immortals rely on it as they would on a mother; hence it is called the “Mother of the Dao.” The “wisdom of the seventeen vehicles” means the wisdom associated with seventeen kinds of cultivation. The “four equal minds” are the four impartial states of mind: loving-kindness, compassion, joy, and equanimity. These all belong to the inner workings of the mind and rely less on bodily or manual actions, so they are classed as “inner.” When beings cultivate the wisdom of the four equal minds, they can restrain themselves skillfully when faced with states such as jealousy, preventing jealousy and various false views from arising. “Wrong views” refers to the unreasonable views held by practitioners of miscellaneous paths and heterodox immortals; “right views” refers to the views they consider correct.

Outer contemplation means turning one’s attention outward. Inner contemplation observes the mind; outer contemplation observes forms. The mind engages with realms of principle, which belong to the inner domain. The five faculties—eye, ear, nose, tongue, and body—come into contact with external forms, which belong to the outer domain. Each kind of external form corresponds to a faculty. When practitioners encounter these faculties, they prevent the mind from reaching out, acting, or chasing after external objects. To skillfully subdue all “arising signs” means to restrain desire when it is about to arise and the mind is inclined to attach itself to what lies before it. “Guarding and supporting” means protecting the six faculties and helping beings of the Nine Paths, so that they are not drawn into contact with external things. Hence this is called outer contemplation.

Those who can subdue every thought as it arises are skilled at restraining desire the moment it begins to stir and attach itself to external objects. “Guarding and supporting” means guarding the Six Roots—the eyes, ears, nose, tongue, body, and mind—and supporting beings in the Nine Realms, the nine different states of existence. It prevents the Six Roots from being drawn toward and coming into contact with things in the outside world, and is therefore called “outward contemplation.”

Those who practice these fourteen methods of contemplation will not be tested or harmed by heavenly demons or heterodox paths. The scripture says that the beings of the Seventeen Holy Vehicles and Virtues regularly practice these fourteen methods. They practice for themselves and for others, repeatedly reflecting and contemplating so that their thoughts continue without interruption. To practice for others is to guide beings in their cultivation. To practice for oneself is to examine one’s own state: if one remains in the realm of the “Seven Immortals,” compassion cannot endure. As the treatise says, compassion sometimes arises and sometimes does not. But upon entering the realm of the “Ten Vehicles,” compassion can last, and so it continues from thought to thought without ceasing.

Even if the entire Three Realms were turned into a sea of fire, or everywhere became a place of torment where beings in the Nine Hells were boiled in raging flames, the minds of those in the Seventeen Holy Vehicles would not waver. How is this possible? They have severed the root of views concerning one’s nature and entered a vehicle from which there is no turning back. This vehicle is called “the secure and peaceful middle,” and so they do not regress. They also feel no fear when facing beings in the Nine Realms, and are therefore not tested or harmed by heavenly demons or heterodox paths.

Here, “the root of views concerning one’s nature” refers to “fundamental delusion,” the basic confusion at the root of things. It is the source of the Four Views, the four mistaken understandings, and is therefore called the “root.” The scripture says that entering the First Vehicle can extinguish fundamental delusion; it is thus also said to eradicate the root of deluded views.

They are skilled at rescuing and responding throughout the ten directions, turning every misfortune into good fortune. This passage says that the Assembly of Seventeen Holy Ones of Virtue—the seventeen honored deities endowed with sacred virtue—can rescue the worlds in all ten directions, that is, all beings above and below, and free them from danger.

“Beings who are not at ease” refers to people in precarious circumstances, such as those nearing death, being seized by corrupt officials, or facing plague, malevolent spirits, gu poison, or attacks by tigers, wolves, snakes, and scorpions. It also includes those who have nightmares, encounter dangerous events, or have planted harmful causes and must now bear their consequences. If, at such a time, they wholeheartedly and reverently call to mind the Assembly of Seventeen Holy Ones of Virtue and the Supreme Celestial Worthy, the highest Celestial Worthy revered in Daoism, they can receive aid, and the misfortune they face can turn to good fortune.

Why is this so? Because the Assembly of Seventeen Holy Ones of Virtue can bestow blessings. They hold an original vow to deliver living beings: the compassionate pledge that holy ones make from the outset. “Returning to and relying on them as parents” means that they become those whom living beings can depend on and turn to, as well as the foundation that guides beings to set their minds on cultivation. They are also the true parents of all things. Misfortune can therefore turn to good fortune because the Assembly of Seventeen Holy Ones of Virtue, the Supreme Celestial Worthy, and others possess the power to compassionately deliver living beings. All who come to take refuge and seek help can receive blessings.

At the first vehicle, one reaches the “stage of the four views and their fruits.” The first vehicle is the contemplation of arising, the stage in which contemplative awareness first begins to develop. “The view of emptiness has just begun to arise” means that the wisdom that lets go of attachment and contemplates emptiness has only just emerged. “First approaching the stage of the four views and their fruits” means that practitioners are beginning to touch upon and subdue the incomplete stages associated with the four views. “The original station has not yet borne fruit” means that one remains within one’s original station and has not yet attained the fruit stage. “The seven immortals who gradually leave obstacles behind” refers to seven stages of practice in which obstacles are gradually left behind. Thus, when contemplation of arising first touches upon and subdues the four views that have not yet been fully severed, this is called “first approaching the stage of the four views and their fruits.”

Strictly speaking, contemplation of arising cannot yet truly subdue these views. Here, “subdue” is used only in contrast to “bind” (the entanglements of affliction) and “release” (liberation). Alternatively, it means that the power of liberation begins to enter the levels where afflictions reside, which is why the text uses “approach.”

Compassion sometimes arises and sometimes does not; the compassionate view behaves the same way. At the stage of contemplation of arising, the power of wisdom is still weak, so its ability to subdue afflictions is unstable. Afflictions therefore sometimes appear and sometimes recede, while the effects of compassion cannot be sustained. Hence the phrase “sometimes comes, sometimes does not.”

The same applies to the view of emptiness and the compassionate view at the stage of the seven immortals. The compassionate view is the view of compassion; the view of emptiness is the wisdom that lets go of attachment and contemplates emptiness. Practitioners at the seven immortals stage have realized only part of the principle of emptiness, which is why it is called the view of emptiness. The passage explains that, at this stage, both the understanding of emptiness and the effects of compassion remain very weak and cannot be sustained; afflictions still arise and subside from time to time.

“The view of nothingness” means contemplating that all principles are empty, hence the name. “Fruit-mother” refers to the root from which afflictions arise. As long as that root remains, it continually produces further afflictions, which are called “offspring.” “Cover and restrain” means to subdue and stop. At the stage of the seven immortals, the root of affliction still remains and continues to produce further afflictions. Even when they are subdued, the four views cannot be eliminated completely, so the view of emptiness remains weak.

A compassionate heart is the cause of insight into emptiness—the wisdom that recognizes that phenomena have no fixed self-nature. But if compassion cannot endure, insight into emptiness will also be difficult to stabilize. One must first cultivate compassion so that the wisdom of emptiness can grow; thus compassion is said to be the cause of insight into emptiness. This is like “fundamental delusion,” the common root of many delusions, which gives rise to particular delusions such as jealousy and cruelty. Fundamental delusion is the general root, while jealousy and cruelty are specific delusions that arise from it. Compassion giving rise to insight into emptiness is likewise comparable to fundamental delusion giving rise to these delusions. Yet realization proceeds from particular understanding toward general understanding: a specific practice, compassion, gives rise to general realization. Delusion proceeds in the opposite direction, from a general root to particular delusions. Because the root of fundamental delusion remains, related delusions continue to arise; for this reason, compassion’s effect cannot endure.

The phrase “the seventh, the two contemplations” is similar. “The seventh” refers to the Old Contemplation, while “the two contemplations” refers to the contemplative methods of the Middle Vehicle and Lesser Vehicle. The phrase means that within the Old Contemplation are practitioners of the Middle and Lesser Vehicles, whose compassion is weak and whose subduing of delusion cannot last. Another interpretation holds that “the seventh” means counting downward from the Old Contemplation, with the Life Contemplation ranked seventh. The Life Contemplation has only just entered the practice of the Immortal Way, and its compassion is not yet sufficient to subdue delusion. Thus the compassion of practitioners of the Middle and Lesser Vehicles cannot endure.

The “complete realization of insight into emptiness” described in the Eighth, the Vehicle of Diligent Practice, can be understood in two ways. If “complete” is taken to mean a higher level, compassion and benevolence have not yet been fully realized; if taken in a more modest sense, it may be called complete. Nourished by the understanding of compassion cultivated in the first seven Immortal Vehicles, Taiyi—the primordial Great Dao as understood in Daoism—gives rise to the wisdom of emptiness. This wisdom then cuts off the attachments and delusions drawn along by fundamental delusion, and realizes the principle of unfixed emptiness, which does not cling to any fixed appearance of emptiness. This is why it is called complete realization of insight into emptiness.

Why is it said that, upon reaching the Eighth Vehicle, one can realize “the absence of mistaken views”? “The life of wisdom is pure” means that one has cut off the fundamental delusion originally present within oneself, ultimately awakened to emptiness, and ceased clinging to wisdom. Delusion no longer enters the body of wisdom; hence it is called “the life of wisdom is pure.” “The absence of mistaken views” means freedom from the faults of erroneous and harmful views. Some also explain it as freedom from the fault of clinging to “nature.” The word “absence” here makes a judgment at the root; it also conveys a tendency toward what is lower.

Thus one can destroy the fundamental cause that leads to the cycle of birth and death and realize the Vehicle of Non-retrogression. The “great cause of birth and death” is fundamental delusion. The four views that take one’s own nature as their governing principle are also part of this fundamental delusion. Ever since sentient beings left the realm of emptiness and entered the world of forms, delusion has always arisen first from fundamental delusion. It binds beings to the Desire Realm and governs all kinds of delusion, so it is called the “king of the four views.” And because it is the fundamental cause of entering the cycle of birth and death, it is called the “great cause of birth and death.” The “secure and peaceful place” refers to the stable realm reached through the Ten Vehicles. The “Vehicle of Non-retrogression” means that once one enters the First Vehicle, the wisdom of Taiyi—the fundamental wisdom of the One—arises, and one no longer falls back into the state of an ordinary person bound by afflictions. This is why it is said that one realizes the Vehicle of Non-retrogression.

Upon realizing this Vehicle, neither heavenly demons nor heterodox paths—practitioners or methods that differ from the orthodox Way—can obstruct or undermine one’s practice. The “King of the Supreme Way” refers to the highest fruition attained by the Celestial Worthy. If practitioners enter the Ten Vehicles, they can cut off all kinds of delusion and constantly exercise compassion and wisdom. When they make their resolve and vow, steadfastly seeking the fruition of the King of the Supreme Way, they will not be intimidated or obstructed by heavenly demons or heterodox paths.

One can also sever the root of impermanence and thereby avoid losing the mind of the Dao. The “root of impermanence” also refers to fundamental delusion; the “mind of the Dao” means the mind that diligently and deeply seeks the Way. After entering the Vehicle of Diligence, practitioners no longer become lazy or lose mindfulness, nor do they give rise to the various harmful forms of delusion. Hence it is said that they can avoid losing the mind of the Dao.

The phrase “never undertake the seven contemplations of the Two Vehicles” goes on to explain that one will not again lose the mind of the Dao. The “root” mentioned here once more refers to fundamental delusion, while the “mind of the Dao” again means the mind that diligently and deeply seeks the Way. After entering the Vehicle of Diligence, one does not become lazy, lose mindfulness, or give rise to the various harmful forms of delusion. This is why it is called “not losing the mind of the Dao.”

The “Secure Vehicle” is a path of practice from which one will not fall back into the middle or lesser vehicles, or into the stages of practice associated with the Seven Immortals. Here, the “two vehicles” refer to practitioners of the middle and lesser vehicles, while the “seven contemplations” are the methods of contemplation practiced by the Seven Immortals. After attaining the “ten transformations,” one no longer regresses or falls back to become an ordinary being among the nine classes of living beings. One can then leave the fearsome realm of the Three Realms, which is why this is called the “Secure Vehicle.”

A “vehicle” may involve either leaving or not leaving. “Leaving” means cultivating compassion and wisdom, attaining the unsurpassed fruit, and escaping the Three Realms and the Five Destinies. “Not leaving” means holding mistaken views and failing to observe the precepts, and so continuing to bear the consequences of the Three Evil Destinies and the Five Sufferings. Yet even within “not leaving” there can be “leaving,” and within “leaving” there can be “not leaving”; these situations can all be understood accordingly.

“Vehicle” also has several meanings, including pulling up, guiding, carrying forward, and advancing. “Pulling up” means raising something from below; “going forth” means moving from cause to result; carrying forward and advancing emphasize the causes of practice.

“My own vehicle” refers to a vehicle by which one can reach one’s destination. It carries living beings onward and accords with the “four emptinesses”—the four meditative absorptions of emptiness—bringing them to the deathless state. This vehicle is rooted in the precepts and wisdom, and thus can accord with the four emptinesses.

The vehicles practiced by heterodox practitioners and miscellaneous immortals lack wisdom. They commit the ten evils and the five grave offenses, and cannot practice the ten precepts or the “four equal states of mind”—loving-kindness, compassion, joy, and equanimity. They therefore fall into the Three Evil Destinies and wander through the Five Destinies in the cycle of rebirth.

The method I practice enables people to see the Three Thousand Great Thousand Worlds, which is why it is called the “Unsurpassed King of the Dao.” The phrase “Three Thousand Great Thousand Worlds” uses the sands of the Ganges as a metaphor. Suppose a stretch of sandy riverbank along the Ganges is forty li wide and forty li long. Count its grains of sand, with each grain representing one world. A world is the area reached by the light of the sun and moon. The sands of one Ganges represent a thousand worlds; the sands of three Ganges represent three thousand worlds. These three thousand worlds together are called a Great Thousand World. The scripture says that the method I practice can clearly illuminate every place in these Three Thousand Great Thousand Worlds: the brightness and darkness of its lands, and the forms and thoughts of its people and animals.

The scripture says that if sentient beings thereby avoid falling into the “Three Paths and Nine Netherworlds”—a Daoist expression for the realms of suffering among the dead—it means that those who are fortunate enough to encounter this book, practice it, and follow its teachings can receive this blessing.

This concludes scroll two of the Dongxuan Lingbao Zuoxuan Lun.

Dongxuan Lingbao Zuoxuan Lun, scroll three

“The Chapter on the Kings of the Thirty-Six Supreme Scriptures,” the fifth chapter, discusses the Kings of the Thirty-Six Scriptures. Daoist scriptures are divided into the Three Caverns (Dongzhen, Dongxuan, and Dongshen), transmitted in three periods. The scriptures of the Dongzhen Cavern were transmitted by the Lord of Heavenly Treasure (Tianbaojun) in the first year of Longhan, with the aim of opening wisdom. Those of the Dongxuan Cavern were transmitted by the Lord of Numinous Treasure (Lingbaojun) in the first year of Chiming, with the aim of teaching practitioners to repent and atone for their offenses. Those of the Dongshen Cavern were transmitted by the Lord of Divine Treasure (Shenbaojun) in the first year of Kaihuang, with the aim of summoning and registering the myriad ghosts. Each Cavern has twelve divisions, making thirty-six in all, revered as the kings of all scriptures. The twelve divisions are counted by classifying the scripture scrolls; the thirty-six divisions are classified according to their doctrinal categories.

In the phrase “I have always received [this] from my teacher…,” “I” is the author’s self-reference, and “always” means continually. Another manuscript reads “once” instead; that word means “at some time in the past.”

I often followed my master to study the scriptures and teachings. Here, “I” is the author’s self-reference. “Often” means regularly or continually, though some versions read “once,” meaning that it happened in the past. The passage means: I once followed my master in study. My master taught me through the scriptures and teachings, enabling me to cultivate the twelve scriptures, to take the Seventeen Sacred Vehicles as the foundational entry into practice, and to use the thirty-six scriptures as a raft for crossing over. “Esoteric matters” refers to profound and hidden things. What is discussed here is the great fruition attained by the Celestial Worthy. This fruition contains wisdom, which is why it is called an “esoteric matter.”

The “Seventeen Sacred Vehicles” means that this scripture is like parents and milk, and also like a boat: it can teach, protect, and carry those who cultivate the Seventeen Sacred Vehicles and possess virtue. “Father” is used as a metaphor for the Dao (the Way): in worldly terms, the father is the head of a household; in its inner meaning, the Dao is sovereign over all ways. “Mother” is used as a metaphor for the master: in the world, a mother raises her child in accordance with the father’s instruction; in cultivation, the master teaches disciples in accordance with the Dao’s scriptures and teachings. “Milk” is a metaphor for scriptural instruction: a mother nourishes her child with milk, while a master teaches disciples through the scriptures. Another interpretation holds that all these metaphors point to the scripture itself: this scripture is the parents, milk, and ferrying boat for practitioners of the Seventeen Sacred Vehicles.

“Skillful in nurturing and developing” means that this scripture can teach people to cultivate the Way, bringing their practice ultimately to the realization of the supreme Dao. “Dispelling and destroying heterodox ways and miscellaneous immortals” means that heterodox practitioners and miscellaneous immortals cultivate deviant arts and techniques such as Yin-Yang and astrological calendrics. Once the teachings of the Three Caverns’ Great Vehicle are put into practice, these methods lose their efficacy and have nowhere to be applied. Another interpretation holds that as soon as this scripture is transmitted, it can eliminate heterodox teachings. This is the meaning of the scriptural phrase “destroying and abolishing false altars.”

This teaching is so important and subtle that it is called a “Jing.” The “teaching” here refers to the thirty-six collections of scriptural teachings. “Essential” means that the scripture’s wording is concise while its principles are profound and refined. “True” means that the teachings are genuine, upright, and unmixed: they contain no passages from other Daoist traditions or miscellaneous immortals’ scriptures, and no worldly expressions. Nor can they be destroyed or altered by the great demons of the Three Realms or by beings of the Nine Paths. “Constant” means that the scripture’s instructions endure without change. They are a path to attaining the fruits of the Dao and a way followed in common by the worthy and the sages. For these reasons, it is called a Jing.

The phrase “the names of the scriptures and the twelve chapter explanations” means that the titles of the twelve scriptures are to be listed and explained in sequence. The details appear below.

Someone asked, “What are ‘chapter explanations’?” They explain the principles from which the scriptural teachings derive; for this reason, they are called “Jing.”

The phrase “the names of the scriptures and the twelve chapter explanations” means that the titles of the twelve scriptures are to be listed and explained in sequence. The details appear below.

Someone else asked, “What are ‘chapter explanations’?” The author poses this question to help readers understand what follows.

The answer says, “As for the Supreme Dao … it is called the root of wisdom.” This means that anyone seeking and cultivating the Supreme Dao must cultivate the wisdom practices of the Seventeen Holy Vehicles, thereby cutting off, subduing, and destroying various obstacles. “Walking the upright path” means that, while cultivating these wisdom practices, one should practice compassion widely, avoid learning heterodox teachings and miscellaneous paths, and not follow the techniques of other masters’ lineages. Cultivating this right path can also guide practitioners of the Seventeen Vehicles to the wisdom realm of the great Vajra fruit. That is why it is called the “root of wisdom.” The Treatise on the Warp and Weft says, “It is not the root of ignorance, yet it becomes the root of the ignorant.” The first phrase, “not the root of ignorance,” refers to the “root of wisdom”; the second, “the root of the ignorant,” means that it can also serve as the foundation for teachings that guide the ignorant.

The passage from “root of wisdom” to “the four meanings form the text” means that since the root of wisdom is the foundation of the twelve scriptures, the Jade Characters arise from it. They are called “Jade Characters” because they embody four qualities: first, jade is gentle and lustrous; second, it is not stained by flaws; third, it gives forth a sound; and fourth, it possesses virtue. The scriptural teachings are like jade and have these four qualities, so they are called “Jade Characters.”

“Four qualities enable people to attain the supreme fruit”—this is the first meaning. It explains that jade has a gentle, nourishing nature. In the outward sense, where jade is found in a mountain, the trees do not wither. In the inward sense, this scripture nourishes the roots of goodness and wisdom in all beings, enabling them ultimately to realize the supreme Dao. That is why jade is used as a metaphor.

The second meaning is “pure and flawless, it can lead people to the supreme realm.” This explains that jade does not conceal flaws. Outwardly, any flaw in jade is visible. Inwardly, this scripture is pure and clear, containing no writings or proclamations from other Daoist schools or immortals, and no words from ordinary people in the secular world. Any admixture would become apparent. The “supreme, highest place” refers to the vast fruit attained by the Celestial Worthy. It also means that this scripture can bear all beings and lead them to the highest realm of the immortals, where they attain the firm, indestructible supreme fruit.

The third meaning is “subtle sounds can serve as a model for learning.” This explains that jade can produce sound. Outwardly, when pieces of jade strike one another, they ring with a clear, crisp tone. Inwardly, the essence of this scripture possesses a pure and subtle sound. If beings have the resolve to cultivate goodness, then hearing and learning the sound of this scripture will give rise to the wisdom to delight in the supreme Dharma sound. By delighting in that sound, they can discern and refine all kinds of sounds, ultimately becoming a “master of subtle sound.” The “master of subtle sound” refers to the Celestial Worthy of Primordial Beginning.

Fourth, “everything is compared to jade” shows that jade possesses fine qualities. In its outward sense, among all kinds of stone, jade is the most precious. Thus Laozi says, “Fine jade lies among the stones.” In its inner sense, among all Daoist scriptures, this scripture is the most revered, so jade is used as its metaphor. “My teacher” here refers to the Celestial Worthy; “my disciples” refers to the disciples of the author of the treatise.

“It also arises from the root of wisdom as a divine talisman,” and so it is called a “divine talisman.” The word “talisman” conveys the sense of things fitting together and corresponding to one another. This indicates that the scripture is the source to which all spirits and sages alike turn for refuge. It is profound and still, vast and boundless, without end, and holds the most exalted position. Since all spirits rely on it and take refuge in it, and none differ from one another in this, it is called a “divine talisman.”

“It also arises from the root of wisdom as a wondrous teaching,” and so it is called a “wondrous teaching.” A “teaching” is an essential guide to wondrous principles. The treatise says: “A shallow guide cannot explain shallow principles; only a subtle guide can clarify subtle principles.” This scripture can distinguish fortune from misfortune and good from evil, and its teachings are fitting and proper, without equal. Another explanation is that “zhong” means “center”: it can properly discern fortune and misfortune, and none among the sages can compare with it. “Teaching” also indicates that the principles it presents are accurate and free of error.

Thus, the scripture does not say that one may commit the five grave offenses in one’s heart, yet have the body and speech carry them through to completion, and still enjoy ease of body and mind without worry or distress. Nor does it say that taking refuge in minor immortals and miscellaneous paths can break the fundamental causes of birth and death, dispel the delusion of the “four views”—four mistaken ways of seeing—and attain the Vajra fruit. Rather, this scripture can clearly distinguish among the various methods of cultivation and teach people to practice accordingly, so that they may leave behind the states of the nine paths. If a disciple raises questions about miscellaneous immortals, it can also analyze them properly, with no error in its teaching. This is why it is called a “wondrous teaching.”

The precepts arise from the foundation of wisdom and serve to restrain, warn against, and guard against mistaken views. “Precepts” means to refrain from evil and also carries the sense of doing good; “rules” means principles or regulations.

Ordinary people—those who have not yet attained the rank of perfected immortals—who possess the “four views” have not entered the ranks of the immortals and cannot yet cut off or subdue these delusions. Those who do not possess the four views can cut off delusion after reaching the stage of the “ten vehicles.” Here, “not possessing” may mean that they have cut off the delusions belonging to their own level. Another interpretation holds that the seven kinds of immortals can subdue the delusions belonging to their own level but have not yet realized the fruit, so they too count as “not possessing” them. All stages below the ten vehicles are considered the rank of ordinary people. Thus, the scripture distinguishes between ordinary people who possess the four views and those who do not.

The “six functions of the mind” are six wisdom functions for observing forms, while “constructing and grasping” refers to the functions of the four minds. Ordinary people’s mental faculties are weak, and they cannot attend to several objects at once; they rely on the four mental functions to distinguish the objects of perception. These six mental functions and four minds give rise to the delusion of the four views. As a result, the mind and spirit become confused and inverted, and people indulge themselves, potentially falling into the “three paths” (the three unfortunate realms of hell, hungry ghosts, and animals) and suffering the “five kinds of suffering.” In this way, they cannot quickly attain the unsurpassed Dao. Another interpretation is that they cannot quickly give rise to the aspiration for the unsurpassed Dao.

“Alertness” means to warn and guard against mistaken views that may be triggered by external circumstances, and to recognize them in time. This prevents confusion, inversion, and self-indulgence, which could lead to falling into the three paths and suffering the five kinds of suffering. “The Way of Heaven” refers to the Great Dao. The Way of Heaven is inherently imbued with aspiration; therefore, it teaches the true Dharma of scriptures and precepts, hoping that practitioners will remain alert and guard against mistaken views.

The Sacred Images (Lingtu) also arise from the root of wisdom. “Future” refers to what is yet to come. “Master of the Five Paths” refers to the Celestial Venerable, and “disciples” refers to the Celestial Venerable’s disciples. Earlier explanations held that depicting the forms of deities was called “Sacred Images.” The meaning today is different. Among beings in the final age, some will not be born until the future and will be unable to encounter the Master of the Five Paths appearing in person to expound the teaching. The Celestial Venerable’s disciples therefore gathered accounts of the Celestial Venerable’s deeds—for example, accounts of appearing with a golden body eighteen feet tall and a jade-like countenance a thousand fathoms high, manifesting in the Weak Waters, leaving traces at Chang Sang, revealing his form in fire, and concealing it within a pearl. These records list and attest to the Sage’s deeds, making clear the essential points of sacred events; for this reason they are called “Sacred Images.”

Genealogies and Records (Pulu) also arise from the root of wisdom. “Genealogy” means a line of descent, and “record” means an account, as when tracing and recording the origins and deeds of one’s ancestors. They may also record the deeds of patriarchs who established the teachings in remote kalpa ages such as Longhan and Chiming. For this reason they are called “Genealogies and Records.”

Methods (Fangfa) also arise from the root of wisdom. These methods include expounding the Three Refuges, clarifying the Ten Precepts, and presenting seventeen forms of practice. The seventeen contemplative methods of the sacred vehicles take contemplation in the four directions as gateways into the Great Dao, each with its corresponding order of directions.

“To take refuge with the body” means dedicating one’s own seven-foot body to the Great Dao. “To take refuge with the spirit” means dedicating the mind-spirit to the Great Dao. The body is coarse and perceptible, and so is easier to direct; therefore refuge with the body is mentioned first. The mind-spirit is subtle and difficult to guide, so refuge with the spirit follows. “Life” refers to the continued sustenance of the physical body without interruption. Thus, “to take refuge with life” means dedicating this continuing life to the Great Dao. Because the physical body and mind-spirit are linked and difficult to guide, refuge with life comes last. Once these three forms of wisdom—refuge with the body, refuge with the spirit, and refuge with life—have been cultivated, firm faith can arise, allowing one to enter the twenty-four contemplations mentioned earlier, as well as the countless gates of contemplation.

“Eulogies and Recitations” arise from the source of wisdom. Earlier explanations held that a “eulogy” is an expression of praise and admiration, while a “recitation” means reading passages drawn from a longer scripture. The current interpretation sees no need to distinguish between them: all words of praise belong to eulogies and recitations. For example, statements that this teaching is truly wondrous, as well as phrases such as “without any suddenness,” all belong to this category. This means that the sages of the ten directions admire the Heavenly Worthy’s teaching and feel such joy and exhilaration in their hearts that they cannot contain it. They therefore praise, chant, and recite it; hence the term “recitations and declarations.”

Spellcraft also arises from the source of wisdom and can subdue countless hosts of demons. Earlier explanations held that “spell” means a prayer or invocation, while “craft” means cunning deception. Accomplishing something through a trick is called a craft: for example, piercing a belt to make a moving snake, or knotting a cloth to make a running rabbit. These are all deceptive tricks. The current interpretation holds that spellcraft refers to various methods of prayer and ritual technique. For example, the Fengdu Spirit-Guarding Formula, a spell used for protection and defense, belongs to spellcraft. When ritual bearing and practice are orderly and precise, they can summon and constrain the perfected immortals and ritual attendants of the ten directions, and subdue all demons, ghosts, and spirits.

Records and transmissions also arise from the source of wisdom. “Transmission” carries the meaning of passing something down. The Heavenly Worthy’s disciples and the sages of the ten directions wrote down the twelve divisions of scriptures and passed them on to later generations; hence the term “records and transmissions.”

Petitions and memorials also arise from the source of wisdom. Earlier explanations held that these were documents such as formal petitions and memorials to the throne. The current interpretation holds that “petition” means to clarify and “memorial” means to make manifest. This scripture clarifies and makes manifest the principles of the sages; hence the term “petitions and memorials.”

End of Volume Three of the Discourse on the Left Mystery of Numinous Treasure in the Three Caverns.

Volume Four of the Discourse on the Left Mystery of Numinous Treasure in the Three Caverns.

The most profound and essential Daoist teachings are the Three Caverns scriptures, the collective name for Daoist canonical texts. They proclaim great compassion and the principle of equality, and broadly save beings across the Three Realms and Five Destinies—the realms of birth and death in which living beings dwell. The meaning of renouncing and letting go that they express has already been clearly explained and made public; it is therefore not kept secret.

“Supreme among the supreme” refers to the thirty-six sections of scripture, which rank above the upper-middle class of texts. Because they embody this meaning, they are called the Twelve Sections of the Limitless, Most True, Most Subtle, Supreme Scriptures.

Someone asked, “What is the difference between ‘ultimate’ and ‘the forest of the highest vehicle, supreme above all’?” The answer was: “The forest of the highest vehicle, supreme above all” refers to a forest of the highest wisdom. The root of wisdom is its tree root; the eleven sections of scripture are like its branches, trunks, flowers, and leaves, together forming this forest of the highest wisdom.

Someone else asked, “Why does the root of wisdom produce only eleven sections of scripture, rather than one, two, or an infinite number? If that is so, the merit of the unsurpassed great fruit should not be infinite either; there should be only twelve kinds of merit.”

The answer was: The twelve sections of scripture are differentiated, while the myriad kinds of merit are undifferentiated. “Circulating in the world” means that the twelve sections of scripture are transmitted among people; “not circulating in the world” means that the myriad kinds of merit are not transmitted among people.

Someone else asked, “If the wondrous instructions arise only from the root of wisdom and not from the jade script—sacred symbols or writing—then the acts of encouraging people to show reverence, give alms, and do good to gain blessings should also arise only from the root of wisdom, and not from the wondrous instructions.”

The answer was: Taken together, these eleven sections of scripture can all be called the root of wisdom, and all can give rise to merit and blessings. If living beings take refuge in and believe in these scriptures, one cannot say that only the root of wisdom can bring merit and blessings, while the jade script or the wondrous instructions cannot. Therefore, the Twelve Sections of the Three Caverns scriptures are called the sovereign of merit and blessings.

The “Fourfold Peaceful and Equal Wisdom” refers to four kinds of compassionate practice grounded in equality. The “four peaceful states” are the four forms of impartial compassion. To regard adversaries and loved ones without favoring either is to practice the four forms equally. In the scriptures, each form has nine levels; only upon reaching the ninth and final level is one considered to have truly perfected this practice. Beginners may still value loved ones more than adversaries, while accomplished practitioners can regard both equally. Thus, a treatise says, “Those who practice contemplation of the four forms of equality are always at peace.”

The scriptures say that one should cultivate loving-kindness toward the jealous. Jealousy arises when one resents another for possessing something, or feels bitter at not having it oneself. Jealousy is a distorted thought, while loving-kindness is the corresponding right understanding; loving-kindness counteracts jealousy. Loving-kindness means showing universal concern and consideration for others. When it is present, jealousy does not arise.

One should cultivate compassion toward the cruel. Cruelty means acting with a violent heart, such as killing one’s father, harming one’s ruler, or beating living beings. Cruelty is a distorted thought, while compassion is the corresponding right understanding; compassion counteracts cruelty. Compassion means feeling concern and sorrow for what others suffer. When it is present, cruelty does not arise.

The “two wisdoms that do not abide” refers here to the wisdoms of loving-kindness and compassion. Although loving-kindness and compassion are right understandings, they cannot yet completely eliminate distorted thoughts; they can only suppress them for a time. Nor can people necessarily maintain them at every moment: thoughts of jealousy or cruelty may still arise. Hence the two wisdoms “do not abide,” meaning they cannot remain steady at all times.

Because loving-kindness and compassion are not yet firmly established, practitioners should direct their contemplation toward the Great One, the Daoist term for the primordial Dao, and toward the uncertain realm of emptiness. In this way they nourish and strengthen wisdom and patience. Once wisdom and patience arise, they help loving-kindness and compassion gradually eliminate distorted thoughts such as jealousy and cruelty. Only when the substance of loving-kindness and compassion has become clear and stable do these two wisdoms truly abide.

Eliminate all the karmic results brought about by actions among the beings of the three realms and nine paths. Beings in the three realms and nine paths are deluded by the four views (four mistaken understandings), and so are born into the nine paths. Now, by cultivating the fourfold equal emptiness wisdom (the four immeasurable minds together with the wisdom of emptiness), once it is established and put into practice, one can eliminate the karmic actions and their results that beings of the nine paths create through the four views.

Why does the text say, “When wisdom and patience in the gate of emptiness reach the point of delusion, the compassionate one”? Those who are engaged in the seven contemplations of the sages (seven contemplative practices of the noble ones) still belong, in fact, among ordinary people. At that point, the wisdom of emptiness has not yet been established, and the root of delusion has not yet been seen, so the four views cannot be severed. Their compassionate mind is weak: it can only temporarily suppress delusion, cannot endure for long, and may sometimes lose its recollection. It is therefore called an “unstable mind”: at times compassion is present, and at times it is not.

“When sorrow is obstructed, compassion cannot be put into effect” means that when the mind of sorrow is obstructed, compassion cannot function. Such obstruction consists of thoughts such as jealousy and cruelty. When these obstacles arise, compassion cannot be brought into action.

“Up to the mind of all-knowing wisdom and practice, it is likewise” means that every mind of wisdom and practice is affected in the same way as compassion. For example, diligence and indolence counteract one another: once indolence arises, diligence is suppressed. The same applies to all wisdom.

The phrase “what is not wisdom and patience in emptiness is not called emptiness” means that compassion belongs to the realm of existence, and wisdom itself is not yet wisdom of emptiness. Only upon reaching wisdom and patience—wisdom’s patient acceptance and confirmation of truth—can it be called wisdom of emptiness.

“To cut off and extinguish, up to the range of wisdom” means that once the initial vehicle of wisdom of emptiness arises, it can sever the source of fundamental delusion and prevent it from entering the domain of wisdom.

Thus, delusion does not enter the essence of wisdom, and the myriad forms of wisdom are able to abide. This is called the “Xuxu Vehicle.” The Xuxu Vehicle is the Vehicle of Diligence: because the Ten Vehicles can draw forth the fruit of Xuxu, it is called the Xuxu Vehicle.

Those who have not yet entered a stage of cultivation pass through countless places again and again. Here, “abiding” means entering the Ten Turns of the Vehicle—the ten stages of cultivation. Those who have not entered them remain outside the Ten Turns. They are therefore reborn through countless places in response to the Nine Paths, the life realms of nine classes of beings.

Even if someone has attained the corresponding heavenly stage, they may still be reborn in the Nine Paths as a result of karmic retribution. Yet as long as they continue cultivating without slackening, whether among humans or in the heavens, they can ultimately realize the stable state within the Ten Vehicles.

When the first two kinds of wisdom flow downward, their merit extends to the Nine Paths. The highest wisdom, however, does not remain hidden among the Nine Paths, and thus still passes through countless places of rebirth.

The “first two” here are loving-kindness and compassion. “Flowing downward” means falling into inferior states. “Highest wisdom” is the Wisdom of Taiyi, meaning wisdom attuned to Taiyi. By cultivating loving-kindness and compassion widely, one can support and bring forth the empty wisdom of Taiyi, so that it is no longer concealed and unmanifest.

If even one being among the Nine Paths cultivates the Four Equanimities—the four forms of boundless, impartial compassion—and perseveres for just one or two moments of thought, all the Celestial Worthies and immeasurable great immortals will revere that person. This is because they are cultivating the Four Equanimities, which are an important field of merit and a fundamental condition for the Celestial Worthies and great sages to attain the Dao. “One or two moments of thought” can also mean one or two grades, or the first or second of the Four Equanimities.

When beings hear that someone is cultivating the Four Equanimities, the shoots and roots of every form of bitter asceticism wither and break. Here, “shaken” means startled and destroyed; “the mother of the shoots of bitter asceticism” is a metaphor for the roots and branches of all delusion and harmful conduct. In other words, when people hear that someone is cultivating the Four Equanimities, the causes of such harm lose their power to grow.

The demon kings of the six heavens within the Three Realms will all weep. One reason is that people who cultivate goodness can transcend the demons’ control. When the demon kings hear that someone is cultivating the Four Equanimities, they know that delusion and harmful conduct will find it harder to flourish, and they are shaken by this.

“The destruction of everything in the Three Realms and Six Heavens” means that the demon kings in the Three Realms and Six Heavens will all weep, and the demon armies, weapons, and armor under their command will be destroyed. There are three reasons why the demon kings weep. First, people who cultivate goodness can transcend the demonic realms, and the demon kings fear losing the beings under their control. Second, they must show respect to those who cultivate the Dao. Third, they must also send protection and support to the cultivators. The demon kings do not want people to attain the Dao, so when they see someone cultivating the “Four Immeasurables”—four impartial states of mind, usually understood as loving-kindness, compassion, joy, and equanimity—they weep.

Why are all good practices said to gather through compassion, and all evil practices through jealousy and cruelty? Compassion and jealousy-driven cruelty are two different states of mind. When compassion arises, it goes with good deeds that benefit others, so good practices gather through compassion. When jealousy and cruelty arise, they go with evil deeds that harm others, so evil practices gather through jealousy and cruelty.

“The four forms of impartiality contain no distinction of greater or lesser; they are a gateway to the wisdom of peace and stability.” This means regarding others without distinguishing between the honored and the lowly, without favoring those close to us or looking down on those we resent, and treating everyone impartially. In this way, one can always find peace and stability. “Gateway” means a path of cultivation; only by putting this into practice can one be said to have entered the gateway to the wisdom of the Four Immeasurables.

“All supreme Heavenly Worthies come through this gateway” means that the attainments of other Daoist paths or miscellaneous immortals cannot equal those of the Heavenly Worthies, and so the latter are called “unequaled among the unequaled.” “The highest and greatest fruition” refers to the supreme attainment realized by the Heavenly Worthies. To say that it “comes through this gateway” means that sages such as the Heavenly Worthies achieve their realization by cultivating the path of the Four Immeasurables.

“The Four Immeasurables possess boundless great power” means that this cultivation has immense force. Whenever a being cultivates the Four Immeasurables, Heavenly Worthies and holy beings from the ten directions rejoice and watch over and protect that cultivator.

If a living being can cultivate the four equal-mindednesses—the principles of practice for treating all beings equally—then no locust plague will occur where that person lives. Wind and rain will come in season, the ruler will govern with harmony, the land will yield abundant harvests, auspicious grains will appear, and epidemic illnesses will not spread.

The terms “first rank” and “second rank” refer to different levels; they may also mean that each of the four equal-mindednesses is divided into nine grades. “Ruler” means a sovereign who follows the Dao. “Auspicious grains” refers to signs of abundance, such as wheat bearing twin ears or seedlings producing two stalks. The scripture holds that even if one person’s cultivation of the four equal-mindednesses is still modest in power, it can protect the surrounding area from calamity and bring harmony to wind and rain.

If two people cultivate the four equal-mindednesses, their merit and power are greater still. They can resonate with Heaven’s clear Qi, so that no strange, uncanny clouds appear in the sky.

Thunder and lightning crashing fiercely are explained as resulting from the absence of anyone cultivating the four equal-mindednesses, which causes Yin and Yang to become obstructed and out of balance. Now that people are cultivating these equal-mindednesses, thunder and lightning no longer rage. The sun and moon also regularly reveal their clear, bright radiance, pure in color and shining all around.

If three people cultivate the four equal-mindednesses, their merit extends throughout Heaven and Earth, beyond words and comparison. They can also build a bridge and boat of escape from life and death for the beings of the Three Realms and Nine Paths—beings dwelling in different realms and following different paths of practice—and guide them to the place of the supreme, unsurpassed Vajra Great Fruit.

Therefore, both my teachers and my disciples should practice this cultivation often. “My teacher” refers to the Celestial Worthy; “my disciples” refers to the treatise master’s disciples. The passage speaks of the “four modes of conduct,” meaning four kinds of cultivation. Teachers and disciples alike should remain reverent and diligently practice these four modes.

Even upon reaching the teacher’s level, one still practices in this way. “The teacher’s abode” refers to the state in which the Celestial Worthy has attained the great fruition, while “constantly practicing this conduct” still means cultivating the four modes of conduct. Cultivation ordinarily takes place on the causal level, yet here it is said that one continues to practice even at the level of fruition. This has two meanings: first, it encourages later students by showing that cultivation continues even upon reaching the teacher’s level; second, it explains that sages retain the resolve of their original vows and therefore continually practice the four modes of conduct to save sentient beings.

The same holds throughout the Three Realms, wherever beings have a place of existence. “Conduct rooted in the original vow” means the vow first made; “long-held vow” is similar, referring to a wish one has carried all along. “Conduct and vow” means making a vow to save all sentient beings on the basis of actual practice. “Mutually supporting” means that sentient beings have capacities with which they can respond, while I too have the vow made at the beginning; our conditions thus accord with one another. For this reason, I continually come to the Three Realms to practice the four modes of conduct and to draw along and urge onward beings who hold the “four views.” The “four views” are four mistaken ways of seeing. “Drawing down” means rescuing beings from above, while “urging upward” means propelling them from below.

At that time, a miscellaneous immortal in the assembly, named Duxing, rose and asked a question. He said, “I have studied my teacher’s scriptures for thirty-two years and have already mastered all matters of Yin-Yang, the stars and calendar, human relationships and laws, and the methods of daily life. Yet I have never heard an unusual teaching like the one the treatise master has given today, and I feel deeply unsettled.”

My master and I have both arrived. Do not let my words be obstructed. The Solitary Immortal said, “My master told me that no one in heaven or on earth could surpass me. If someone else has learned a different teaching, I will overcome him and make him submit. I intend to pursue this principle to its very end. Explain it clearly, so that nothing remains unclear in my mind.”

At this, the Supreme High Great Dharma Master—the highest Daoist master—said, “I will answer your question.” The Supreme High Great Dharma Master is the author of this treatise; “Master of Supreme Wisdom” refers to the Celestial Worthy. The author said, “I learned this supreme wisdom from the Master of Supreme Wisdom. I will now explain the question you have raised.”

The Solitary Immortal continued, “That is not what you mean. When there are words but no reasoning, that is what is called the ‘Four Failures.’ It does not mean that something possesses the four kinds of principles spoken of by kings and others.” Here, the Solitary Immortal was challenging the author’s earlier remarks. He meant that if the author’s statements contained only words and no underlying principles, they belonged to the “Four Failures,” rather than expressing the four principles possessed by kings. The author had not yet explained the term “Four Failures,” but the Solitary Immortal already judged his words to be unreasonable and to fall under that category.

Why did he say this? Phenomena such as the sun and moon are not caused by the operation of the “Four Equal Powers.” The sun and moon appear bright when unobscured by clouds and dim when clouds cover them. They are bright when Yang energy flourishes in spring and dim when Yin energy grows strong in autumn. These changes in brightness follow the Yin-Yang of spring and autumn; they do not result from the operation of the “Four Equalities.” When dragons rise, clouds surge upward; when tigers roar, winds arise. When Yang energy stirs, thunder and lightning break forth; when Yin energy settles, they lie dormant. These phenomena, too, are not caused by the operation of the “Four Equalities.”

“This differs from what your master said,” the Solitary Immortal continued. “I believe that both my master and the scriptures teach that when the Son of Heaven governs well and follows Heaven’s will, grain grows in abundance and auspicious plants spring from the earth. These things, too, are not caused by the ‘Four Equal Powers.’”

He continued, “Since you say, ‘I came for this reason,’ why are the teachings you speak of so full of contradictions and harmful points? You also say, ‘I often do such things.’ If you do them so often, why, before I arrived, were the seasons already favorable, the crops flourishing, and auspicious plants growing from the earth? These things did not come about through the power of the ‘four equalities’—four kinds of equal regard or practice—either.”

He continued, “Since you say, ‘I came for this reason,’ why are the teachings you speak of so full of contradictions and harmful points? You also say, ‘I often do such things.’ Then why did you not come before, and why did you leave after arriving? If you come and go, how can this be called ‘constant practice’? Immortal Master, these teachings do not mean that the four equalities together embody four virtues of a king. Rather, they amount to four failings. Why speak this way? The teachings as expressed are instead full of faults.”

At that time, the High Exalted Master smiled and replied. The commentary explains that the High Exalted Master, moved by compassion and pitying the other person’s lack of understanding, answered with a smile. “Faulty words” means words containing errors. “Spring and summer in opposition” refers, for example, to winter weather appearing in spring, or spring weather in winter. “The sun and moon dimmed and eclipsed” refers to the sun and moon growing dim or to solar and lunar eclipses. “Dull and dark” means extremely gloomy. “Salted and barren land” describes alkali soil so poor that it is covered in brambles. These phenomena all arise because no one practices the wisdom of the four equalities; as a result, the conditions required of a Son of Heaven who accords with Heaven are not met.

The wisdom of the four equalities can harmonize Yin-Yang, dispel calamities, subdue fierce enemies, and prevent neighboring states from taking up arms. Wherever this practice is carried out, conditions will be peaceful, and whatever is undertaken will go well.

“I come for two reasons and depart for three.” The two reasons for coming are, first, that living beings respond and need to be taught, and second, that I have made a vow from the outset. The three reasons for departing are, first, that the teaching has come to an end; second, that living beings’ readiness to seek the teaching has faded; and third, that I must leave so as not to remain too long and cause living beings to grow weary.

Externally, various conditions must come together for living beings to respond. Inwardly, my original vow never changes: I always wish to save living beings. “Coming and going in mutual support” means that the responses of living beings and my constant original vow depend on one another.

“To return to the place that is nowhere, in accordance with two conditions” means that I use the precepts to alert and restrain living beings, teaching them to be cautious and guarded. “A place that is not my former abode” refers to the place where I appear in response to the capacities of living beings; it is not where I originally dwell. Because these three conditions are present, I must return to the place that is nowhere.

At this point, Duxing asks again, “Why return there?” This is a dialogue in which a miscellaneous immortal asks the author about going to and from the “place that is nowhere,” and the two exchange questions and answers.

Gaoshang replies: “Two Naturals” refers to two natural realms: one within the Three Realms and one beyond them. “Five Naturals” refers to five kinds of emptiness. This natural realm is distinct from spatial emptiness, the five emptinesses, and the five paths. It is unbound and is neither confused nor entangled by the “four views,” the four forms of attachment to mistaken views; hence it is called “natural.”

To be fully endowed with the Natural is to attain the supreme fruit of the Celestial Worthy, the most secure state. There are no distinctions of high and low there, nor are there music, the Six Jia, the Eight Trigrams (Bagua), the Five Phases (Wood, Fire, Earth, Metal, Water), houses, or other such things. The Six Jia and the Five Phases belong to the workings of impermanent change, so they are absent from the state of the supreme fruit. The “four non-actions” are four kinds of unobstructed emptiness. Their virtue accords with the emptiness of the Natural, and together they bring about the attainment of fate; hence this is called “nowhere.”

However, this “place” (a place of dwelling or existence) is not a tangible thing such as wood or stone. The natural place spoken of here is not among the five kinds of things such as wood and stone, nor does it belong to the heavens, the Three Realms, or any of the various paradises of the immortals. Hence it is called the “place that is nowhere”: it does not fall within any specific location.

“He then went alone” means that he went by himself to ask to hear and learn the supreme mantra. “Teacher of the world” means a teacher in the world. “Endowed with delusion and pride” means that he had not yet cut off and subdued afflictions through the two kinds of wisdom, emptiness and existence, nor had he understood and dispelled the general and particular delusions. He therefore still possessed delusion and arrogance. “Granting the power of compassion” means that the treatise’s author had practiced compassion and was willing to bestow its power: he did not become angry over the other person’s faults, and was willing to allow this disciple to hear and learn the supreme mantra.

“Gaoshang then taught him the Five Precepts” means that Gaoshang explained the Five Precepts to him and taught him to cultivate the Seven Holy Wisdom Vehicles. “The Seven Holy Vehicles” means the Seven Immortal Vehicles. Since he had asked to learn, Gaoshang transmitted the Five Precepts and guided him in cultivating the practice of the Seven Holy Immortal Vehicles.

End of Volume Four of the Dongxuan Lingbao Zuoxuan Treatise.