《上方大洞真元妙经品》

I have heard that between the boundless heavens and earth there is a true deity who governs the myriad things; and when heaven and earth first emerged from chaos, sages appeared to teach and transform the world. This teaching gives freely without claiming anything as its own; the great Dao (the Way) permeates daily life, yet is renewed in every moment. For this reason, immortal books are written in cloud-seal script (the mysterious script Daoists use to write their scriptures), and the jade slips and gemlike tablets (precious scriptures) are kept in profound secrecy. Those not commissioned to hold the charts and registers (Fulu, the talismans and sacred documents of Daoism) cannot carry out this teaching; and those who do not dwell in the true and rest in the subtle Dao will find it hard to grasp its deeper meaning. To reveal truth has its own proper measure, and the Supreme One (Taishang, the Daoist honorific for the highest deity or the great Dao) left earnest instruction; the purpose of the teaching is to save all beings and lead people to take refuge in the Dao.

The Sage Lord of True Origin, the Heavenly Worthy of Numinous Treasure (Lingbao) of the Supreme Limitless, who opens and transforms the heavens above, dwells in the heaven where a single Qi (vital energy) is transformed and evenly distributed, in the natural realm of the Nine Pure Ones. He resides in the halls of the Emerald Splendor and the palace chambers of Purple Truth, and ascends the throne of seven treasures in the Cloud Hall of a Thousand Lights. Looking down upon living beings, he sometimes sets forth, in brief, a grand plan of teaching. The Heavenly Worthy then proclaims the teaching and commands the many true immortals to transmit the scriptures and transform the world. Those who recite this Jing (scripture) may enter the realm where the Heavenly Worthy dwells; those who practice according to the scripture may roam the immortal lands of the Supreme One.

Thus the Dongxuan Lingbao Taishang Tianguan Jing (Scripture of the Celestial Pass of the Supreme One, of the Dongxuan canon) says: The Heavenly Worthy of the Jade Void and Bright Sovereign Above manifests an image that is pure, light, and numinously subtle, wearing a crown and shoes that represent the firmament. He sets in motion the four seasons of spring, summer, autumn, and winter, so that the myriad things grow and change; he also governs the rise and decline, flourishing and withering, between ruler and minister, father and son. He presides over the length of life of immortals and mortals alike in the Three Realms, and over the increase and decrease of misfortune and blessing. Therefore the scripture describes the Heavenly Worthy's form in the hope that people will entrust their lives to him, worship him with sincere faith, and pray for long life, and that they will likewise honor and revere him.

I have heard that the penitential text in praise of the Heavenly Worthy Above says: The Heavenly Worthy is utterly sacred and utterly true, surpassing the Five Realms and the boundaries of the Three Nets (the levels of the heavens in Daoism). Without upper or lower limit, the deities of the eight directions all turn toward the palace of seven treasures. He commands the primordial Qi of the Yellow Supreme Heaven and guards the farthest reach of the central earth. His majestic radiance is vast, and his spiritual virtue is lofty. Sincere prostration brings a response; utmost sincerity in prayer receives a gracious answer. When people reverently bow and invoke the Heavenly Worthy, they gain blessings in this life; when they make offerings of incense and flowers, the departed ascend to heaven. May all beings take refuge together and attain the fruit of the Dao as one.

At that time, the Celestial Worthy of Illuminated Transformation (Minghuang Kaihua Tianzun, a revered Daoist deity) was proclaiming the teachings in the Upper Realm. He addressed the True Person of Great Simplicity and Pure Emptiness (Taisu Qingxu Zhenren) and the multitude of beings whom Pixiang Hengshan was delivering, saying: "Long ago, in the Palace of Five Radiances in the Ten-Pole Heaven, I heard the former sages explain: the Great Cavern's True Origin (the profound and genuine source) is deep and mysterious, arises of itself, and is boundless in its vastness. One Simplicity gives birth to Shen (spirit), and Nine Yang transform into Qi (vital energy). The supreme Dao (the Way) creates all things and divides them into the Three Powers of Heaven, Earth, and Humanity, so that every kind of being may attain its fulfillment. The True Origin is the very substance of all things, and it endures even as it shifts with the turning of the times.

"The Dao manifests through people, and people exercise their capacities by relying on the Dao. Therefore the sages who teach the world take the brightness of Heaven and Earth as their model. They practice stillness and purity over the long term and constantly regulate and refine the breath. They seek harmony in rising and descending, so that Jing (essence) and Qi are settled and balanced together with the flavors of food and drink; the Yin-Yang energies nourish one another between mysterious being and true non-being. Cold, heat, warmth, and coolness shift according to the monthly seasonal order, and the sages practice moderation and care in step with the rhythm of nurturing life throughout the year, taking the daily renewal of their De (Virtue) as their path of cultivation.

"Whoever cultivates the Dao should first correct their faults and practice filial piety and fraternal duty. Then they should be reverent and humble, deepen their profound merit, serve their teachers, and receive the teachings of Daoism. Understanding the three paths to accomplishment, they return to the oneness of the Dao. With a clear nature they discern the principles of things without clinging to possession, allowing the Qi of the Dao to be passed on in succession so that life endures. They conduct their affairs with humility and compliance, assisting the seasons and the myriad things, so that the common people follow the right path. When the scholars of a state revere their ruler and their parents, this is the Upper Accomplishment.

"To follow the mandate of Heaven, keep to one's proper station, accumulate meritorious practice, and cultivate body and mind is the Middle Accomplishment. To establish teachings, transmit scriptures, deliver people from suffering, return to the original source, and know where to stop and be content, so that one can hold fast to the Dao even in the marketplace and the court, is the Final Accomplishment. If all three are complete, how could one fail to reach the True Origin? The great transformation of the True Origin lets each being come to fulfillment according to its own nature. Let your aspirations be clear and your dealings with affairs be generous; do not flaunt your reputation, but nourish the Qi of pure harmony. Be reverent and careful in this.

"The profound meaning of the Dao and De can bring people back to the original source of the Great Beginning. Good conduct that surpasses the standards of the Five Constants can rescue things from the ills that come when they reach their end. Inwardly and outwardly in accord with what is timely, what we ultimately practice together is precisely these two. Why not keep them firmly in mind? If one does not follow the teaching of the True Origin, one cannot seek blessings or the way of long life; of those who go against these principles, none fail to bring misfortune upon themselves."

Having finished speaking, the Celestial Worthy fell silent and ascended into the heavens. The True Person then told the celestial beings: "All who wish to honor the great Dao should first remove obstacles and calamities. If you wish to pray for the relief of misfortune, you may recite the Ten Honorific Titles: Master of the Scriptures of the Upper Realm; Celestial Immortal Lord; Lord Teacher of the True Origin; Dharma King of Spontaneity; Supreme Emperor Who Propagates the Dao; Supreme Honored One of Illuminated Transformation; Celestial Worthy of the Upper Realm Who Universally Saves the Suffering with Compassion; Celestial Worthy of the Upper Realm, Illuminated Emperor of Jade Emptiness; Celestial Worthy of the Upper Realm, Supreme Lingbao of the Limitless; and Celestial Worthy of the Upper Realm, Supreme Dao and De of the Limitless. These titles manifest the merit of teaching and of impartial protection, and they are the standard by which immortals receive the instruction of their teachers and the scriptural method by which good people cultivate themselves. By bowing and reciting them with reverence, the living obtain blessings and good fortune; by offering incense and flowers, the deceased are raised to higher realms. Through such merit one can dispel disaster and illness, rescue beings from suffering, extinguish sin, preserve life, and subdue evil demons. This is the great Dao, which practitioners should uphold."

Having received the teaching, the assembly of immortals rejoiced and were in harmony. The Celestial Worthy praised this instruction and spoke a verse, saying:

The edicts of the Supreme Sage (the highest of sages) are truly clear and profound, and the great Way of Harmonious Emptiness (Chonghe zhi Dao, the Daoist method that brings the heart and spirit into peace and union with the Dao) is truly vast.

This method carries deep virtue and power. It can dispel calamity, heal illness, relieve suffering, wipe away karmic offenses, preserve life, and subdue demonic obstructions. Such is the function of the Dao's teaching, and it is the path that practitioners ought to follow. When the assembled immortals received these instructions, they were filled with joy. They then honored the teaching and composed a hymn in praise:

The edicts of the Supreme Sage are truly clear and profound, and the great Way of Harmonious Emptiness is truly vast.

It can deliver all people and benefit all beings; we praise the Master's subtle and profound teaching.

Having heard this teaching together, we vow to uphold it from now on, to the very end.

This chapter belongs to the same section as the original Dongzhen Jing (Dongzhen Scripture).

Master Shenfeng said: Since remote antiquity, the Xuandu Daozang Jing (Scripture of the Daoist Canon of the Mysterious Capital) has contained texts that expound subtle principles and open the way to the sacred Dao. At the end of the volume is appended a precious text bestowed by Heaven, a profound classic of the immortals. These writings are rather concise, and their contents deserve to be treasured. They are both the essential pivot of the "Three Tombs" (the legendary ancient books of Fuxi, Shennong, and the Yellow Emperor) and the general outline of the "Seven Divisions" (the seven major categories of Daoist scripture).

Like the Ancient Text of the Upper Scripture of the Dragon and Tiger, this scripture lies hidden within the Jinbi Jing (Scripture of Gold and Jade). Daoist scriptures are divided into the Three Caverns (Dongzhen, Dongxuan, and Dongshen), together with the "Four Supplements": Taixuan, Taiping, Taiqing, and Zhengyi (Orthodox Unity). Together these make up the seven divisions. Fuxi's book is the Yi (Changes), Shennong's is the Bencao (Materia Medica), and the Yellow Emperor's is the Neijing (Inner Classic). These are the so-called "Three Tombs," and they speak of the great Dao. The essentials of the Three Tombs and the Seven Divisions were handed down long ago by the ancient sages.

The Daodejing (Dao De Jing), which penetrates the mystery of Dao and De (Virtue), together with the works of the Perfected Master Guanyinzi of the Left Mystery, namely the Tongxuan Zhenjing (that is, the Wenzi), the Dongling Zhenjing (that is, the Kangcangzi), the Chongxu Zhide Zhenjing (that is, the Liezi), and the Nanhua Zhenjing (that is, the Zhuangzi), have all been transmitted in order to illuminate the great Dao and to renew its principles day by day. Through them the teaching is complete, and may be called the learning of the Twofold Mystery. If one were to abandon these classics and seek understanding elsewhere, how could that make sense? I fear it cannot. To grasp the meaning of the scriptures, one should likewise rely fully on this account.

This scripture came down from the patriarchal masters, who received Heaven's subtle admonitions. I therefore dare not be anything but reverent, so as to honor the mandate of Heaven. Once, while sleeping, my spirit wandered in a dream, and the Perfected One of the Purple Void descended, imparted his teachings to me, and guided me toward goodness.

I once heard my former teacher say: The great Dao practices Wuwei (non-action), yet it causes the myriad things to grow and mature, and follows their nature through spirit-like transformations. Therefore, when sages act, they sow, plant, tend, and harvest. They use wisdom and strength with care, comply with what things need, and prepare in advance for what the seasons require. In stillness and quiet they nourish body and Shen (spirit), hoping to draw near to the primal origin, so undifferentiated that it can hardly be described.

The supreme Dao is the root of the transformation of all things; the vast, harmonious Qi (vital energy) is the master of one's whole person. Yin-Yang shifts and changes unfathomably, and this is called shen (the divine); when virtue is fulfilled, one is called an immortal. Wealth, high rank, long life, and indulgence in fine flavors, beauty, and music are the worldly standards of value, and few understand beyond them. Emptiness, stillness, tranquility, and quiet non-action are the highest joy of one's natural character. One who can comprehend what Heaven and Earth love and hate, and who understands the true condition of all things, is a person of spiritual clarity and wisdom.

Deep silence, clarity, and settledness are called qing (purity); peace, ease, tranquility, and simplicity are called jing (stillness). The Dao pervades and gives life to the myriad spirits without end, and this is the substance of the Dao. When a person can nourish the "Three Palaces" within the body (the Daoist term for the vital seats of spirit and qi), keeping them in harmony and free from reckless action, this is the Dao's function within the human body. To study constantly and test widely is the subtle method of the ancient sages; to illuminate the great Dao that delivers people and aids the world is the meaning of the scriptures as transmitted by the teachers of the present age.

The Shangfang Dadong Jing (Scripture of the Great Cavern of the Upper Realm) reveals how the Way of Heaven operates in transforming and nurturing all things. It manifests the subtle essence of Miaoyou (wondrous being, a subtle yet real mode of existence) and the primordial Qi (vital energy) contained within Zhenwu (true non-being, the original state that transcends concrete form). For this reason, the myriad things are born and renewed without cease, generation after generation, and new transformations emerge one after another, never coming to an end.

From the "Chapter on Spiritual Responses" in the Xianjing (Immortal Scripture)

The Recluse of Azure Clouds (Qingyun Jushi) said: The Shangfang Dadong Jing reveals how the Way of Heaven operates in transforming and nurturing all things. It manifests the subtle essence of Miaoyou and the primordial Qi contained within Zhenwu. For this reason, the myriad things are born and renewed without cease, generation after generation, and new transformations emerge one after another, never coming to an end.

From the "Chapter on Spiritual Responses" in the Xianjing (Immortal Scripture)

Master Qingyun (Qingyun Jushi) said: The human body grows from youth to vigor, then gradually declines and finally approaches death. This is the natural course of fortune and lifespan. If one responds with good deeds and De (Virtue/Power), one may obtain good fortune; if one departs from the path of goodness and loses virtue, misfortune may follow. This is because virtue brings corresponding results.

The key to attaining the Way of the Primordial Origin (the path of cultivation taught in the Zhenyuan Jing, or Scripture of the Primordial Origin) lies in doing good, which accords with the will of both Heaven and humankind. People may practice according to their own capacity. On the third day of the third lunar month each year, the Festival of the Primordial Origin, one may burn incense, make obeisance, and recite the Zhenyuan Jing one hundred times, as merit equivalent to offering ten thousand strings of cash to the registers of life and the underworld. Reciting it ten thousand times is said to dissolve the grievances bound in the past, present, and future lives, and to move the luminous spirits of Heaven and its immortal soldiers to offer protection, granting long life, health, and a smooth path free of hardship.

The scripture also lists the blessings that correspond to the number of recitations. Nine thousand recitations extend lifespan, increase rank and emolument, and spare one from early death and wrongful grievance. Seven thousand bring wealth, honor, and intelligence, and keep one from poverty and lowliness. Five thousand allow one to meet an age of peace and bountiful harvests, with auspiciousness and ease. Three thousand allow one to take refuge in the Dao, the scriptures (Jing), the Dharma (teachings), and the masters, the objects revered in Daoism, and thereby be spared slaughter and the calamities of water and fire. One thousand frees one from illness, frailty, and fear, makes the body light and healthy, and removes ugly or ill-omened features. It can also dispel sins and resolve afflictions, turn misfortune into blessing, and avert bad luck and disaster. Continued recitation further preserves the body and carries one safely through life; after death, the Shen (spirit) ascends to the upper realms, pays homage to the High Perfected (the revered divine beings of Daoism), and enjoys carefree happiness.

Therefore, people may write out and wear jade talismans that dispel disaster and relieve peril, seeking the compassion and protection of the sacred Dao. Those who practice in this way are said to avoid judgment in the underworld after death, and instead ascend to Jun Tian (the Heavenly Realm), where they pay respects to the Compassionate Venerable (the merciful honored deity) and receive grace. If a person turns toward the realm of the immortals, they will not fall into the shadowy underworld; even if they have broken a taboo, they may still be rescued and guided. This is precisely the function of the Zhenyuan teaching: to awaken people and encourage them toward goodness.

Those who hear and receive this scripture may, at the annual Festival of the Sage King and Immortals, write jade talismans in cinnabar and wear them. The scripture says that wearing the talisman disperses the Six Extremes of the earth (the farthest directions, or the limits that calamity refers to), while swallowing it draws down the Five Blessings bestowed by Heaven. How could one not revere such talismans (Fulu)? This scripture is a vast and profound teaching of the Dao, and its crux lies in faithful acceptance and practice.

This passage of the scripture says: The Dao (the Way) of True Origin transforms and moves through the world. If someone hears of this Jing (scripture/classic) and receives and upholds it, then each year, on the day of the Sage-King Immortal Festival, that person may write a jade talisman in cinnabar. Worn on the body, it can disperse calamity through the six extremities of the earth (the farthest reaches of heaven, earth, and the four directions); swallowed, it can enable Heaven above to bring about the five blessings (long life, wealth and honor, health and peace, love of De (Virtue/Power), and a good end). How could such Fulu (talismans and registers) not be held in reverence? This scripture is a vast method of the Dao; one need only believe it, receive it, and put it into practice.

Postface

At that time, Master Xiaoyao and the Feathered Guests of Great Clarity (immortals who cultivate the Dao) discussed the matter in detail, saying: The Scripture of Opening Transformation from the Upper Realm and the Scripture of Expounding the Model are meant to guide those who have just begun cultivation. Going further, the Scripture of True Origin instructs practitioners of middling capacity who understand the profound principles. Higher still, the Great Cavern Scripture is the ladder and the boat for transcending the dusty world, and also the path by which one ascends to immortality and realizes the true.

The thirty-nine chapters of the Great Cavern Scripture above are all jade commentaries composed by the Lord of the Dao. They are subtle and profound, and difficult to understand. For this reason the Celestial Worthy of the Upper Realm took up and expounded these scriptures and spread them in the world, with no aim other than to save the many. Tracing the general sense of the text, the former sages together point out that cultivating the Dao has both an inner and an outer aspect. Inwardly, one should quiet the mind and Shen (spirit) and regulate the movement of harmonious Qi (vital energy). One first cultivates the Dao and De, humaneness, righteousness, and ritual propriety; once the mind is clear, desires grow fewer. When desires are few, one can discern what ought to be done and what ought not to be done. Outwardly, one should act with a gentle and humble heart, gradually removing fear, anger, joy, anxious thought, and sorrow. When the inner mind is rectified, one knows where to stop, and one’s conduct can then be exactly fitting.

After this, the four limbs and the hundred parts of the body can be sound, and the three masters (the fundamentals valued in cultivation, such as the body, Shen, and Qi) can also be preserved. In this way one may avoid misfortune and keep oneself intact until the end of life, and then return to the realm of the true. These words are indeed well spoken and must not be forgotten. This is the Dao of True Origin, and it is without end.

Among the followers of Xiaoyao there was a shallow and rustic person of the countryside who dared not sign his name. He therefore ordered craftsmen to print this scripture, hoping thereby to repay the deep kindness of heaven and earth, the stars, the sage ruler, his parents, and his teachers. What he hoped was that accomplished practitioners might be awakened by it and spread the Dao of exhorting goodness, so that all might together ascend to the realm of the immortals, quietly receive the Dao and De, and practice the great Dao of the Primordial Beginning.