《太上洞玄灵宝三元无量寿经》

At that time the Most High Lord of the Dao (Taishang Daojun) convened a great assembly in the Palace of the Three Origins (Sanyuan Gong)—a palace as spoken of in Daoism—and expounded the teaching for everyone gathered. Among them was a Perfected Person (Zhenren) named Yike. Deep in wisdom and without fear, he rose from his seat and, with composed and unhurried steps, came before the Lord of the Dao, knelt, and asked, “I do not understand: from where do all things and principles arise? And once they have arisen, how should one observe and cultivate so as to attain the Dao (the Way)?” When he had finished speaking, he stood there in reverence.

The Most High Lord of the Dao rested a hand upon the desk, smiled, and said, “All things and principles within the Three Realms arise from the Dao. One who wishes to attain the Dao should cultivate contemplative wisdom—that is, observing the principles of things and increasing wisdom. As contemplative wisdom steadily advances, one gradually reaches the Constant Dao. The Constant Dao is vast without limit, and the paths of cultivation are not of one kind only. If you wish to know them, listen with full attention. The methods of cultivation are too many to reckon. What are these methods? Among them are ten ‘practices of far-reaching conduct,’ methods of cultivation that lead the conduct of body and mind toward the profound and the vast: the far-reaching practice of wisdom, the far-reaching practice of compassion, the far-reaching practice of forbearance, the far-reaching practice of meritorious action, the far-reaching practice of cultivating the mind, the far-reaching practice of wholesome deeds, the far-reaching practice of diligent progress, the far-reaching practice of adorning the person, the far-reaching practice of dispelling emotion, and the far-reaching practice of a universal mind. These are the ten practices of far-reaching conduct.”

The Most High (Taishang) said: There are also ten methods for avoiding the faults of speech, and their merit is so great as to be beyond measure. These ten methods are: avoiding the faults of speech through wisdom, avoiding the faults of speech through compassion, avoiding the faults of speech through tolerance and patience, avoiding the faults of speech through doing good and establishing merit, avoiding the faults of speech through cultivating the inner mind, avoiding the faults of speech through accumulating wholesome karma, avoiding the faults of speech through diligence and vigorous effort, avoiding the faults of speech through rectifying one’s own conduct, avoiding the faults of speech through dispelling private feelings and distracting thoughts, and avoiding the faults of speech through an impartial and expansive heart. These are the ten methods for avoiding the faults of speech.

The Most High said: There are also ten methods for removing evil thoughts, and their merit is so great as to be beyond measure. These ten methods are: removing evil thoughts through wisdom, removing evil thoughts through compassion, removing evil thoughts through tolerance and patience, removing evil thoughts through doing good and establishing merit, removing evil thoughts through cultivating the inner mind, removing evil thoughts through accumulating wholesome karma, removing evil thoughts through diligence and vigorous effort, removing evil thoughts through rectifying one’s own conduct, removing evil thoughts through dispelling private feelings and distracting thoughts, and removing evil thoughts through an impartial and expansive heart. The merit of these ten methods is beyond measure.

The Most High (Taishang) said: There are also ten methods that can fundamentally save and deliver sentient beings and uproot their suffering, and their merit cannot be measured. These ten methods are: saving through wisdom, saving through compassion, saving through tolerance and patience, saving through doing good and accumulating merit, saving through cultivating mind and nature, saving through creating wholesome karma, saving through diligent and vigorous effort, saving through rectifying one’s own conduct, saving through dispelling selfish feelings and distracting thoughts, and saving through a mind of universal equality. The above are the ten methods of root extraction and deliverance (badai genfa).

The Most High said: There are also ten methods that can cut off attachment to sound and visible form, and their merit cannot be measured. These ten methods are: cutting off attachment through wisdom, cutting off attachment through compassion, cutting off attachment through tolerance and patience, cutting off attachment through doing good and accumulating merit, cutting off attachment through cultivating mind and nature, cutting off attachment through creating wholesome karma, cutting off attachment through diligent and vigorous effort, cutting off attachment through rectifying one’s own conduct, cutting off attachment through dispelling selfish feelings and distracting thoughts, and cutting off attachment through a mind of universal equality. The above are the ten methods of severing sound and form (jue shengse fa). Here, “sound and form” (shengse) refers to the sounds and outward appearances contacted by the senses; “severing sound and form” means not being stirred or bound by these sensory objects.

The Most High said: There are also ten methods for restraining craving and desire, and the merit of each cannot be measured. What are these ten? The first is to use wisdom to restrain craving and desire; the second is to restrain them with a heart of compassion; the third is to restrain them through forbearance and patience; the fourth is to restrain them by doing good and accumulating merit; the fifth is to restrain them by cultivating body and mind; the sixth is to restrain them by nurturing wholesome deeds; the seventh is to restrain them through diligent practice; the eighth is to restrain them by rectifying one’s bearing and conduct; the ninth is to restrain them by dispelling sensual desire; and the tenth is to restrain them with a mind of universal equality. These are the ten methods for restraining craving and desire.

The Most High said: There are also ten methods for setting aside a fondness for idle play and cultivating practice, and their merit likewise cannot be measured. What are these ten? The first is, through wisdom, to set aside idle play and cultivate practice; the second is, with a heart of compassion, to set aside idle play and cultivate practice; the third is, through forbearance and patience, to set aside idle play and cultivate practice; the fourth is, by doing good and accumulating merit, to set aside idle play and cultivate practice; the fifth is, by cultivating body and mind, to set aside idle play and cultivate practice; the sixth is, by nurturing wholesome deeds, to set aside idle play and cultivate practice; the seventh is, through diligent practice, to set aside idle play and cultivate practice; the eighth is to rectify one’s bearing and conduct, setting aside idle play and cultivating practice; the ninth is to dispel sensual desire, setting aside idle play and cultivating practice; and the tenth is, with a mind of universal equality, to set aside idle play and cultivate practice. These are the ten methods for setting aside a fondness for idle play and cultivating practice.

The Most High (Taishang) said: There are also ten methods for clearing away filth and defiling Qi (vital energy), and their efficacy is beyond measure. What are these ten? The first is to clear away filth by means of wisdom; the second, by means of compassion; the third, by means of tolerance and patience; the fourth, by doing good and accumulating merit; the fifth, by cultivating the mind and one’s nature so as to clear away filth; the sixth, by means of virtuous conduct; the seventh, by means of diligence and vigorous progress; the eighth, by refining and regulating one’s own person; the ninth, by dispelling attachment and emotional clinging so as to clear away filth; and the tenth, by means of a vast and generous mind. These are the ten methods for clearing away filth and defiling Qi.

The Most High said: There are also ten methods for avoiding dullness and delusion, and their efficacy is beyond measure. What are these ten? The first is to avoid dullness and delusion by means of wisdom; the second, by means of compassion; the third, by means of tolerance and patience; the fourth, by doing good and accumulating merit; the fifth, by cultivating the mind and one’s nature so as to avoid dullness and delusion; the sixth, by means of virtuous conduct; the seventh, by means of diligence and vigorous progress; the eighth, by refining and regulating one’s own person; the ninth, by dispelling attachment and emotional clinging so as to avoid dullness and delusion; and the tenth, by means of a vast and generous mind. These are the ten methods for avoiding dullness and delusion.

The Most High (Taishang) says: There are also ten methods of “taking non-licentiousness as one’s mindfulness,” and their merit is beyond measure. What are the ten? The first is, through wisdom, not indulging desire; the second, through compassion, not indulging desire; the third, through tolerance and patience, not indulging desire; the fourth, through practicing and upholding meritorious deeds, not indulging desire; the fifth, through cultivating mind and nature, not indulging desire; the sixth, through doing good and accumulating virtue, not indulging desire; the seventh, through diligent and vigorous effort, not indulging desire; the eighth, through rectifying one’s bearing and conduct, not indulging desire; the ninth, through dispelling emotional thoughts, not indulging desire; and the tenth, through a vast and impartial mind, not indulging desire. These are the ten methods of “taking non-licentiousness as one’s mindfulness.”

The Most High says: There are also ten methods of “not doubting emptiness,” and their merit is beyond measure. Here “emptiness” means that things have no fixed, unchanging self-nature. What are the ten? The first is, through wisdom, not doubting emptiness; the second, through compassion, not doubting emptiness; the third, through tolerance and patience, not doubting emptiness; the fourth, through practicing and upholding meritorious deeds, not doubting emptiness; the fifth, through cultivating mind and nature, not doubting emptiness; the sixth, through doing good and accumulating virtue, not doubting emptiness; the seventh, through diligent and vigorous effort, not doubting emptiness; the eighth, through rectifying one’s bearing and conduct, not doubting emptiness; the ninth, through dispelling emotional thoughts, not doubting emptiness; and the tenth, through a vast and impartial mind, not doubting emptiness. These are the ten “methods of not doubting emptiness.”

The Most High says: There are also ten methods that are peaceful, fine, and wholesome, that dispel emotional thoughts, and that do not doubt emptiness, and their merit is beyond measure. The scriptural text then lists: “Tenth, through a vast and impartial mind, not doubting emptiness,” and states that these are the ten “methods of not doubting emptiness.”

The Most High says that there are also ten methods of regarding beauty and ugliness with an equal mind, and that their effect is beyond measure. What are these ten? The first is to employ wisdom and regard beauty and ugliness equally; the second, to harbor a compassionate heart and regard beauty and ugliness equally; the third, to be magnanimous and yielding and regard beauty and ugliness equally; the fourth, to do good and accumulate merit and regard beauty and ugliness equally; the fifth, to cultivate the inner mind and regard beauty and ugliness equally; the sixth, to accumulate good deeds and regard beauty and ugliness equally; the seventh, to practice diligently and regard beauty and ugliness equally; the eighth, to set one’s own bearing and appearance in order and regard beauty and ugliness equally; the ninth, to dispel emotional thoughts and regard beauty and ugliness equally; and the tenth, to regard all things with a universally equal mind. These are called the ten methods of regarding beauty and ugliness equally.

The Most High says that there are also ten methods of not straying from the correct Dao (Way) and of not falling back, and that their effect is beyond measure. What are these ten? The first is to uphold the correct Dao through wisdom; the second, to uphold the correct Dao through compassion; the third, to uphold the correct Dao through magnanimity and patience; the fourth, to uphold the correct Dao by doing good and accumulating merit; the fifth, to uphold the correct Dao by cultivating the inner mind; the sixth, to uphold the correct Dao by accumulating good deeds; the seventh, to uphold the correct Dao through diligent practice; the eighth, to uphold the correct Dao by setting one’s own bearing and appearance in order; the ninth, to uphold the correct Dao by dispelling emotional thoughts; and the tenth, to uphold the correct Dao with a universally equal mind. These are called the ten methods of being free from deviation and of non-regression.

The Most High says that there are also ten methods concerning permanence and impermanence, and that their effect is beyond measure. As for what these ten methods specifically are, the original text that follows merely repeats the closing portion of the earlier “methods of non-deviation and return,” and does not list these ten methods; they therefore cannot be further interpreted on this basis.

The Most High (Taishang) said: There are also ten kinds of “ever-abiding non-dharmas,” whose merit cannot be measured. These ten are wisdom, compassion, forbearance (tolerance and yielding), the practice of merit (carrying out meritorious deeds), cultivation of the mind, wholesome karma (doing good and accumulating virtue), diligent progress (assiduous cultivation), adorning the person (rectifying one’s own words and conduct), dispelling passion (eliminating attachments and emotional clinging), and the universal mind (treating all beings with an equal and expansive heart). These are the ten kinds of “ever-abiding non-dharmas.”

The Most High said: There are also ten kinds of “dharmas for cutting off mental conceptions,” whose merit cannot be measured. These ten are wisdom, compassion, forbearance, the practice of merit, cultivation of the mind, wholesome karma, diligent progress, adorning the person, dispelling passion, and the universal mind. Each of them requires that delusive thoughts and attachments be cut off; these are the ten kinds of “dharmas for cutting off mental conceptions.”

The Most High said: There are also ten kinds of “dharmas of thoroughly cultivating intention,” whose merit cannot be measured. The scripture then lists only the first item, “wisdom,” and says that it is “beyond reckoning.” Immediately afterward appear the phrases “can be reckoned” and “these are called the ten kinds of dharmas for cutting off mental conceptions,” which do not connect fully with what precedes them; there may be errors of transmission or omissions in the text.

The Most High (Taishang) said: There are also ten methods of sustained cultivation that make the mind and intention single-pointed, and their merit is immeasurable. What are these ten? The first is to cultivate and apply oneself with concentrated effort through wisdom; the second is to cultivate and apply oneself with concentrated effort through compassion; the third is to cultivate and apply oneself with concentrated effort through forbearance and patience; the fourth is to cultivate and apply oneself with concentrated effort by doing good and accumulating merit; the fifth is to cultivate mind and nature; the sixth is to foster wholesome karma; the seventh is to be diligent without slackening; the eighth is to set right one’s own demeanor and conduct; the ninth is to dispel personal feelings and attachments; and the tenth is to regard all beings with a mind of universal equality. These are the ten methods of cultivating concentrated attention.

The Most High said: There are also ten methods of guarding one’s speech and properly preventing faults of speech, and their merit is immeasurable. What are these ten? The first is to guard one’s speech through wisdom; the second is to guard one’s speech through compassion; the third is to guard one’s speech through forbearance and patience; the fourth is to guard one’s speech by doing good and accumulating merit; the fifth is to cultivate mind and nature while guarding one’s speech; the sixth is to foster wholesome karma while guarding one’s speech; the seventh is to be diligent without slackening while guarding one’s speech; the eighth is to set right one’s own demeanor and conduct while guarding one’s speech; the ninth is to dispel personal feelings and attachments while guarding one’s speech; and the tenth is to guard one’s speech with a mind of universal equality. These are the ten methods of skillfully protecting speech.

In the second passage of the original text there is a repeated phrase after “the ninth is to dispel personal feelings”; following the order of the enumeration that comes after it, the translation treats this as a duplication arising in transmission or in the arrangement of the text.

The Most High (Taishang, the honorific in Daoism for the supreme deity) said: There are also ten “methods of cultivation that neither deviate nor turn back,” whose number and merit are beyond measure. They are cultivation through wisdom, treating others with compassion, tolerance and forbearance, the practice of meritorious deeds, cultivation of the inner mind, doing good and accumulating virtue, diligent and vigorous effort, a proper and dignified bearing, letting go of attachment, and treating others with a mind of universal equality. These are the ten methods that neither deviate nor regress.

The Most High said: There are also ten “methods by which one is not lost to distracting thoughts,” whose number and merit are beyond measure. They are wisdom, compassion, tolerance and forbearance, the practice of meritorious deeds, cultivation of the inner mind, doing good and accumulating virtue, diligent and vigorous effort, a proper and dignified bearing, letting go of attachment, and treating others with a mind of universal equality. These are the ten methods of not being lost to thought.

The final passage of the original text is clearly incomplete and disordered. After “Which, then, are the nine…” it goes on to repeat the content of the “methods of not being lost to thought,” which does not connect with what precedes it. One can therefore determine only that it begins with “There are also ten methods of not being fixed upon those thoughts”; the ten items that follow cannot be reliably interpreted on this basis.

The Most High (Taishang, the honorific in Daoism for the supreme deity) says: There are also ten kinds of “bubi nianfa,” whose merit cannot be measured. The so-called ten kinds of “bubi nianfa” are wisdom, compassion, tolerance and forbearance, doing good and accumulating merit, cultivating mind and nature, creating wholesome karmic deeds, diligent and vigorous effort, rectifying one’s bearing, dispelling passions and desires, and treating all sentient beings with an equal and expansive mind. The above are the ten kinds of “bubi nianfa.”

The Most High further says: There are also ten kinds of “buyou xiangfa,” whose merit likewise cannot be measured. The so-called ten kinds of “buyou xiangfa” are wisdom, compassion, tolerance and forbearance, doing good and accumulating merit, cultivating mind and nature, endurance, creating wholesome karmic deeds, diligent and vigorous effort, rectifying one’s bearing, dispelling passions and desires, and treating all sentient beings with an equal and expansive mind. The above are the ten kinds of “buyou xiangfa.”

Here, “bubi nianfa” and “buyou xiangfa” are terms used in the scripture. This passage mainly lists, item by item, the virtues of cultivation, and states that their merit is immeasurable. In the original of the second paragraph there is repetition and disorder after “ren” (endurance); the wording above has been arranged according to the order of the remaining items, while the item “endurance” has been retained.

The Most High (Taishang) said: There are also ten kinds of “impermanent fixed dharmas” (wuchang dingfa), whose realm is vast and beyond all measure. Which ten are they? The first is the impermanent fixed dharma of wisdom; the second is the impermanent fixed dharma of compassion; the third is the impermanent fixed dharma of forbearance; the fourth is the impermanent fixed dharma of meritorious practice; the fifth is the impermanent fixed dharma of cultivating the mind; the sixth is the impermanent fixed dharma of wholesome karma; the seventh is the impermanent fixed dharma of diligent progress; the eighth is the impermanent fixed dharma of adorning the body; the ninth is the impermanent fixed dharma of dispelling the passions; the tenth is the impermanent fixed dharma of the universal mind. These are the ten kinds of impermanent fixed dharmas.

The Most High further said: There are also ten kinds of impermanent dharmas that can be measured. The eighth is the impermanent fixed dharma of adorning the body, which cannot be measured; the ninth is the impermanent fixed dharma of dispelling the passions, which cannot be measured; the tenth is the impermanent fixed dharma of the universal mind, which cannot be measured. These are the ten kinds of impermanent fixed dharmas.

The Most High further said: There are also ten kinds of impermanent dharmas, whose realm is vast and beyond all measure. Which ten are they? The first is the impermanent dharma of wisdom; the second is the impermanent dharma of compassion; the third is the impermanent dharma of forbearance; the fourth is the impermanent dharma of meritorious practice; the fifth is the impermanent dharma of cultivating the mind; the sixth is the impermanent dharma of wholesome karma; the seventh is the impermanent dharma of diligent progress; the eighth is the impermanent dharma of adorning the body; the ninth is the impermanent dharma of dispelling the passions; the tenth is the impermanent dharma of the universal mind. These are the ten kinds of impermanent dharmas.

The Most High said: There are also ten kinds of “methods of impermanent regard” (not taking merit and the fruits of cultivation as things one may rely on forever, and not clinging to them), whose significance cannot be measured. What are these ten? They are the method of impermanent regard in wisdom, the method of impermanent regard in compassion, the method of impermanent regard in tolerance and patience, the method of impermanent regard in doing good and establishing merit, the method of impermanent regard in cultivating mind and nature, the method of impermanent regard in accumulating wholesome deeds, the method of impermanent regard in diligent practice, the method of impermanent regard in rectifying one’s own demeanor and conduct, the method of impermanent regard in dispelling emotional thoughts, and the method of impermanent regard in treating others with a mind of universal equality. These are the ten methods of impermanent regard.

The Most High said: There are also ten kinds of “methods of not dwelling on the past” (not clinging to or lingering over past thoughts and acts of cultivation), whose significance cannot be measured. What are these ten? They are the method of not dwelling on the past in wisdom, the method of not dwelling on the past in compassion, the method of not dwelling on the past in tolerance and patience, the method of not dwelling on the past in doing good and establishing merit, the method of not dwelling on the past in cultivating mind and nature, the method of not dwelling on the past in accumulating wholesome deeds, the method of not dwelling on the past in diligent practice, the method of not dwelling on the past in rectifying one’s own demeanor and conduct, the method of not dwelling on the past in dispelling emotional thoughts, and the method of not dwelling on the past in treating others with a mind of universal equality. These are the ten methods of not dwelling on the past.

The Most High (Taishang) said: There are, moreover, ten immeasurable “methods of being without hesitation,” that is, methods of practice in which one remains firm and free of doubt. The first is to be firm and free of doubt in wisdom; the second, firm and free of doubt in compassion; the third, firm and free of doubt in tolerance and forbearance; the fourth, firm and free of doubt in doing good and establishing merit; the fifth, firm and free of doubt in cultivating mind and nature; the sixth, firm and free of doubt in accumulating wholesome karma; the seventh, firm and free of doubt in diligence and vigorous effort; the eighth, firm and free of doubt in refining body and mind and rectifying one’s demeanor; the ninth, firm and free of doubt in dispelling sensual desire and clinging attachment; and the tenth, to be firm and free of doubt with a heart of universal loving-kindness. These are the ten methods of being without hesitation.

The Most High said: There are, moreover, ten immeasurable “methods of enduring the unendurable,” that is, methods of practice by which one can still forbear in the face of what is hard to endure. The first is to endure hardship in wisdom; the second, to endure hardship in compassion; the third, to endure hardship in tolerance and forbearance; the fourth, to endure hardship in doing good and establishing merit; the fifth, to endure hardship in cultivating mind and nature; the sixth, to endure hardship in accumulating wholesome karma; the seventh, to endure hardship in diligence and vigorous effort; the eighth, to endure hardship in refining body and mind and rectifying one’s demeanor; the ninth, to endure hardship in dispelling sensual desire and clinging attachment; and the tenth, to endure hardship in a heart of universal loving-kindness. These are the ten methods of enduring the unendurable.

The Dongxuan Jing (scripture), one of the Daoist classics, is the origin of all things in heaven and earth and the root of Dao (the Way) and De (Virtue/Power). It is a classic revered by the highest sages; even ghosts and spirits, upon hearing it, hold it in awe and submit. Its loftiness extends beyond the nine heavens above; its depth reaches beneath the nine earths below. All the principles of the countless transformations between heaven and earth are contained in this scripture.

If a person can receive, uphold, and recite this scripture without ever growing lax, they will increase immeasurable wisdom and wholesome causes, eliminate immeasurable karmic obstacles and afflictions, prolong life, and accumulate merit and blessings. Generation after generation they will live in peace, joy, and prosperity. One should always revere this scripture, copy it, and transmit it so that all living beings may benefit; this is immeasurable merit. When the Perfected hear of it, they should believe, accept, and practice it accordingly.