《無上內祕真藏經》

The Primordial Heavenly Venerable (Yuanshi Tianzun, the supreme deity of Daoism) was traversing the Dharma Realm when he arrived beneath the Eight Qiong Trees in the Seven Jeweled Grove of Lingjie Mountain. Manifesting wondrous transformations, his entire being radiated a unique light that illuminated all ten directions, permeating even the countless lands as minute as dust motes. All beings touched by this radiance received nourishment:

Those of superior capacity comprehended the profound principle of "emptiness that is not empty"; those of medium capacity perceived the truth of life and death; while those of lesser capacity still awakened from their delusions. The entire Dharma Realm became suffused with majestic energy, spontaneously manifesting auspicious signs. All present dwelled in pure contemplation, free from distracting thoughts.

At this moment, the Primordial Heavenly Venerable addressed the fourfold assembly of disciples: "This pure land where you dwell fundamentally contains no sorrow or affliction within the True Treasury Dharma Gate. Here you may transcend birth and death to enter the Great Vehicle (Mahayana) realm." Hearing this, the disciples joyfully prostrated and petitioned: "Long have we heard of the wondrous True Treasury Scripture, and today we finally hear it directly. This Dharma Gate is exceedingly rare and precious—we beseech the Heavenly Venerable to expound the principle of true nature. Though we reside within the True Treasury Dharma Gate, we remain tainted by worldly defilements and cannot see reality clearly. How may we achieve complete awakening?"

The Heavenly Venerable replied: "The True Treasury Dharma Gate is profound and vast, encompassing all scriptures. Like a Dharma boat, it rescues beings drowning in the sea of suffering. Its merits cannot be expressed in words—you must listen attentively and contemplate deeply." The immortal assembly further inquired: "Beings manifest in countless forms with diverse aspirations, each considering their own views as truth. Does this mean there is no karmic retribution, no cycle of birth and death, nor even distinction between beings and the True Dao? Why then do beings still experience karmic consequences?"

The Heavenly Venerable revealed: "Within the True Treasury Dharma Gate, the original nature of beings is neither empty nor existent, neither real nor illusory. The suffering and joy of beings..."

This scripture elucidates the dialectical relationship between "emptiness" and "form," along with its perspective on causality in spiritual cultivation. It reveals that the true Dao is neither absolute void nor concrete existence. All sentient beings—whether of present, future, or past—share the same intrinsic nature as the Celestial Worthy (the supreme deity in Daoism), a nature that transcends the dualism of "emptiness" and "form."

The text depicts a wondrous vision: when practitioners close their eyes in silent listening, they perceive pure lands in all directions where lion thrones and thousand-petaled lotuses fill the void, accompanied by celestial immortals playing sacred music in an atmosphere of sublime merit. Suddenly, radiant light illuminates everything, transforming the earth into gold, poisonous weeds into sweet dew, and bestowing upon all participants the wisdom of formless equality.

Regarding causality, the scripture presents a unique interpretation: true causation is not the conventional understanding of karmic retribution, but rather "non-arising of the original mind" as wondrous cause and "non-attainment" as wondrous effect. The heart-mind is the root of good and evil, while intention bears their consequences. When mental activity ceases and intentionality becomes still, one transcends all distinctions between virtue and vice. In the liberated state of wisdom, cause and effect interpenetrate—cause becomes effect, effect becomes cause—ultimately returning to the quiescence of the true Dao.

The cultivation method taught here takes "non-arising of thoughts" as harmonious penetration and "non-attainment" as contemplative stillness. By realizing the non-duality of penetration and quiescence, one attains thoughtless awareness—the authentic manifestation of Dao-realization.

This scripture describes the state of realization attained when one reaches the highest stage of Daoist cultivation. When practitioners completely relinquish all thoughts, even forgetting the very source from which thoughts arise, the constraints of the Three Realms (the Realm of Desire, the Realm of Form, and the Realm of Formlessness) naturally dissolve. At this stage, mental activity ceases, and all movements of consciousness return to stillness—this is the true practice of the Dao (the Way). In this state, there is no discriminating mind, no subjective awareness, and no observing consciousness, like a calm water surface without ripples. All things return to the same origin, and this is the genuine Dao.

When practitioners contemplate deeply and fully comprehend the natural Dao, their inner being becomes radiantly illuminated, capable of penetrating the essential nature of all things in heaven and earth. All external forms vanish, and one attains absolute freedom—a state of liberation and wuwei (non-action). Upon hearing such profound teachings, the assembled listeners grasped the true meaning of the Dao and attained liberation. They not only understood the "Dao-mind" but also acquired the "Dao-eye" (the wisdom to perceive the essence of things), the "Dao-sound" (the wisdom to hear the essence of things), and other forms of comprehensive awakening.

At this point, the Immortal Spirit Child (a realized practitioner in Daoism) rose and addressed the Celestial Lord (the highest deity in Daoism), asking: "All teachings contain twelve kinds of verification (standards for assessing one's cultivation). May the Celestial Lord explain them in detail so that all may understand?"

The Celestial Lord replied to the Immortal Spirit Child: "Your question will greatly benefit future practitioners. Those who realize the Dao-mind find their heart united with the Dao. They see that all distinctions and oppositions in the world are, in truth, manifestations of the Dao-mind—this is called the 'True Seal.' Those who realize the Dao-intent find their consciousness united with the Dao. They see that all the delusions and inversions of sentient beings are, in fact, manifestations of Dao-intent. Similarly, the Dao-eye, Dao-sound, Dao-fragrance, and Dao-taste all follow this principle—when practitioners perceive the world through these senses, they recognize their unity with the Dao. These twelve seals can be condensed into six and ultimately unified into one fundamental seal."

The Immortal Spirit Child then asked: "If they ultimately merge into one seal, why speak of twelve?" Here, the Celestial Lord explains that although the truth is singular, it must be expounded in multiple ways to accommodate beings of different capacities.

The Most High Lord (the supreme deity of Daoism) exclaimed in admiration: "An excellent question! Now I shall explain this principle to you in detail. It is like a master physician who recognizes that all plants can be used as medicine, employing various methods to cure illnesses and save lives. A disciple studied medicine under his master for three years. When his training was nearly complete, the master feigned serious illness to test him, saying: 'I am gravely ill now and need a certain useless herb for treatment. If you cannot find it, I will die. I have an excellent horse you may ride freely.'"

"The disciple, following his master's instruction, mounted the fine steed and traveled across heaven and earth. In less than ten days he had searched everywhere, yet could not find this so-called 'useless herb.' Finally, he returned in tears to report to his master. Immediately, the master rose from his sickbed and said: 'I was never ill—this was your final test. Now your medical training is complete, and you may go forth to heal others.'"

"This parable teaches us: this scripture, the Supreme Inner Secret Treasury of Truth (Wushang Neimi Zhenzang Jing), is like the ultimate physician-king. Those who truly comprehend the Dao will realize that from the highest heavens to the deepest underworld, there exists nothing that is 'incompatible with the Dao's principles.' Those who understand the Twelve Dharma Seals (twelve methods to verify truth) will attain unobstructed spiritual powers and reach the state of serene non-action (Wuwei)."

When the assembled immortals and spirits heard this parable, they all comprehended the profound Dharma principles, dispelling all their doubts. The afflictions of the six roots (eyes, ears, nose, tongue, body, and mind) were completely eradicated, and they directly realized the great vehicle of universal equality. Then the host of immortals praised in verse:

"The compassionate Dharma body is omnipresent,

Hearing it, all beings awaken.

The secret treasury's meaning is like a thousand-petaled lotus,

Its fragrance pervades all lands.

The radiance of truth turns the earth to gold,

Universal equality spreads through the ten directions.

Our true nature is subtle and formless,

Though Dharma seals manifest with form, they remain unseen.

Beings lie prostrate, unable to rise,

Lost in endless night without refuge.

The great master skillfully employs wisdom's expedient means,

Guiding lost beings back to truth."

Deeply moved by these verses, the assembly choked with emotion, and even the celestial light dimmed in response. After reciting these verses, they made their report to Heaven.

This scripture recounts the story of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) revealing the true meaning of the "Three Treasures" to the ascetic youth Dutuo. During the Dharma assembly, a young practitioner named Dutuo courageously raised a profound question: Are the Three Treasures external entities—the Treasure of the Dao (Daobao), the Treasure of the Dharma (Fabao), and the Treasure of the Master (Shibao)—or are they innate qualities present within all beings?

Hearing this, the Celestial Worthy was greatly pleased and emitted radiant light of five colors as he explained: The true Three Treasures are in fact the transformation of the three poisons—greed, hatred, and delusion. When greed dissolves into stillness without attachment to external phenomena, and precepts are perfected, this becomes the "Treasure of the Dharma." When hatred ceases to arise and the mind abides in unshakable peace, this is the "Treasure of the Master." When delusion transforms into wisdom free from grasping and distress, this is the "Treasure of the Dao." These Three Treasures neither dwell within nor without—they transcend all forms. Though bearing three names, they are without substantial distinction, embodying the same truth of pristine Wuwei (non-action).

Dutuo then inquired further: "These profound teachings you've shared may be difficult for beings with shallow roots and heavy delusions to comprehend. Those long ensnared in wrong views, cycling through the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm)—how can they awaken?" This dialogue reveals the core of Daoist cultivation: the transformative wisdom that afflictions themselves can become enlightenment, emphasizing that the true Three Treasures are the innate potential for awakening present in all beings.

The Supreme Daoist Deity (highest divinity in Daoism) proclaims: Those who practice misguided paths recklessly are all chasing externalities, lacking the capacity for self-reflection. You must understand that the true original nature never perishes—it exists eternally in pristine constancy.

Though the thoughts of sentient beings constantly flow and change, their fundamental nature remains pure and unstained. By consistently performing good deeds, maintaining compassion, and earnestly contemplating the path of cultivation, one may perceive the wondrous way of practice. Realizing the Dao is not distant—throughout time, all sages and worthies ultimately return to the true Dao. All actions and creations of sentient beings originate from their intrinsic nature and will ultimately merge back into the true Dao. This true Dao pervades the entire cosmos; those who realize it become as luminous and transparent as the bright sun. The Dao itself has no fixed form, transcends distinctions of good and evil, rises above greed and anger, permeates the void yet is not confined by it. Those who truly comprehend the Dao possess a mind of clarity and insight, never missing any opportunity for cultivation. Though the capacities of sentient beings differ, all will ultimately return to the source.

At this moment, a practitioner (the Solitary Enlightened Youth) respectfully inquired of the Supreme Deity: "Your divine form is so immaculate, revealing the origin of the Three Treasures (Dao, Scripture, and Master). Are these Three Treasures referring to greed, anger, and delusion? Or does each person inherently possess the Three Treasures? If all have them, why must the Three Treasures be specially manifested?"

The Supreme Deity replied: "Though the name 'Three Treasures' is used for manifestation, there are no truly separate entities. They are called the Three Treasures because sentient beings perceive the world through the six senses (sight, hearing, smell, taste, touch, and thought), and their bodies are composed of the four elements (earth, water, fire, and wind)—all of which are collectively termed the Three Treasures. Why? Because the intrinsic nature of all senses is empty and undisturbed, free from defilement. This undefiled nature is the 'Treasure of the Scripture'; the scripture's inherent purity and spontaneity are called the 'Treasure of the Master'; and this wisdom, unobstructed and perfectly accomplished, is called the 'Treasure of the Dao.' Every speck of dust contains these Three Treasures in full—their profundity is beyond conception."

Practitioners, take heed: Do not let scattered thoughts cause you to lose the Three Treasures. Continuously turn inward to observe your mind and cultivate with diligence. If you skillfully apply this mind, you will directly return to the source; but a single misdirected thought can obstruct your path. Bound by worldly attachments, one blocks the source of the Three Treasures and is forever severed from the true Dao. Some may dwell within the Dao yet fail to truly recognize it—their wisdom and power remain weak, and they still endure suffering.

Finally, the Solitary Enlightened Youth joyfully praised, composing a verse: "The Supreme Deity, in compassion, opens the treasure trove, showering sweet dew to nourish all beings. Every capacity is nurtured, attaining liberation and great bliss. Purifying the three poisons (greed, anger, and delusion), wisdom and power shatter all obstacles."

(Note: In Daoism, the "Three Treasures" refer to the Treasure of the Dao, the Treasure of the Scripture, and the Treasure of the Master, analogous to the Buddhist triad of Buddha, Dharma, and Sangha. The "four elements" denote the fundamental components of the material world, while the "six senses" correspond to the faculties of perception.)

When sentient beings comprehend the true meaning of the Great Vehicle (the highest cultivation method), even the tiniest insects rejoice with delight. Widely expounding the cultivation path of the Three Jewels (Buddha, Dharma, Sangha), every mote of dust contains ineffable truth. The true Dao manifests amidst afflictions, while the cycle of birth and death alternates like night without substantial coming or going. Karmic forces (the causal power of actions) dissolve into the ocean of intrinsic nature—when completely purified, no more thoughts or attachments remain.

Yet many do not believe in the source of the Three Jewels, their hearts filled with doubt and hesitation. The Great Master (referring to the Celestial Lord) can descend into the Avīci hells (the most agonizing realms of rebirth) to deliver even the smallest beings. He earnestly urges sentient beings to guard their original mind and awaken to the Great Vehicle’s return to oneness. We disciples rejoice immeasurably, grateful that lost beings have found refuge. The Master’s compassion never wavers—like parents who eternally cherish their children, yet even more steadfast and enduring.

Hearing these teachings, the assembled immortals were deeply moved, delighting in the profound mystery of the Three Jewels’ true origin. All beings benefited greatly, bowing reverently before returning to their places.

Next, in the Chapter on Discerning the Four Truths, the Solitary Liberated Youth (a practitioner’s epithet) asked the Celestial Lord: “Since sentient beings inherently possess the Three Jewels and other Dharmas, does this mean there are also Four True Natures within the body?” The Celestial Lord praised the question, affirming that all actions of beings indeed rest upon these Four Truths.

The Celestial Lord explained: “The Four Truths refer to four states transformed from the subtle essence of Qi—cold Qi yet not truly cold, hot Qi yet not truly hot, moving Qi yet not truly moving, still Qi yet not truly still. These four Qi are fundamentally empty and tranquil, unobstructed, transcending dualities like joy and anger, greed and detachment.” The Youth pressed further: “If beings inherently possess the Four Truths, why do they still create karma and suffer retribution? Wouldn’t this teaching negate causality and hinder cultivation?” Knowing that beings’ wisdom remains shallow and prone to misunderstanding, the Celestial Lord compassionately agreed to expound the true meaning.

The Supreme Daoist Deity (highest divinity in Daoism) offered this parable: It is like someone finding a chest on the road. Upon opening it, they see a mirror inside and mistake their own reflection for the chest's owner. Terrified, they kowtow in apology before abandoning the chest and fleeing. Ordinary people are equally deluded—rejecting the true Dao (the Way) to pursue falsehoods, discarding the root to chase after branches.

Why is this so? Because the intrinsic nature of all beings is originally pure and untainted, neither clinging nor contaminated, with neither heaven nor hell. All phenomena share the same essence, beyond distinctions of cause and effect. Yet ordinary people, bound by fleshly eyes and mundane perceptions, remain unaware—like blind men living under the sun and moon yet unable to see the light. Such is the nature of sentient beings: though it accompanies every movement and moment, they fail to recognize it. It is like a treasure hidden in one’s own house—a starving pauper remains oblivious until a wise master (an enlightened adept) uses a "ground mirror" (a divining tool) to locate it. Digging four zhang deep, they unearth the treasure and thereafter perform boundless good deeds to aid others.

At this, the Enlightened Child (an accomplished disciple) bowed in gratitude, saying these parables had lifted the veil of confusion. The Deity continued: The true Dao cannot be expressed in words—these parables are merely expedient teachings. Because sentient beings’ capacities remain shallow, direct explanations of truth would only bewilder them further. Those who truly realize the Dao rely neither on parables nor direct speech but on direct apprehension. Like branches swaying in the wind while the roots stand unmoved, sentient beings and the supreme truth of the Great Vehicle (the highest spiritual attainment) are fundamentally one. The key lies in personal realization—without it, one drifts forever in the cycle of life and death.

(Note: This scripture uses everyday analogies to elucidate the core concept of "inherent Dao-nature," emphasizing that cultivation is not an outward quest but the discovery of one’s intrinsic truth. The "ground mirror" and "four zhang" may carry specific esoteric meanings, but the core message highlights the crucial role of a master’s guidance.)

The Celestial Venerable One (the supreme deity in Daoism) proclaims: Listen carefully, for I shall speak clearly to you. The actions of sentient beings may be refined or coarse, enduring or fleeting—all these arise from karma (the consequences of actions). But those who truly realize the Dao (the Way) transcend distinctions of refinement and coarseness, duration and brevity.

If virtuous men can comprehend, let me offer this analogy: The true Dharma of the Dao has no divisions of great or small, no duality of true or false, no singular form, nor can it be described as extinction (transcending life and death). Why impose such forced distinctions?

Thereupon, the Celestial Venerable One composed this hymn:

The wondrous methods of immortals reveal true nature,

Through dialogue and instruction, sentient beings awaken.

Their original nature is inherently pure,

Yet like the deaf, blind, and lame, they fail to practice.

Though I use myriad parables to guide,

Ultimate realization depends on inner cultivation to sever worldly ties.

The true Dao's radiance illuminates the void,

Filling the six senses (eyes, ears, nose, tongue, body, and mind).

The Three Treasures (Jing/essence, Qi/vital energy, Shen/spirit) are not separately manifest—

All things share an equal nature vast as the sea.

Simply skillfully accumulate the power of the heart-mind,

And through day and night refinement, no obstacle remains.

In sudden awakening, you meet the Compassionate Father (the Celestial Venerable One),

Transforming freely without hindrance.

The deluded remain dull and unaware,

Ignorant that life and death are originally pure.

The four great elements (earth, water, fire, wind) form appearances,

Yet sentient beings seek outwardly in vain.

Only transcendence can resolve doubt—

Now I widely open all Dharma treasures.

Every mote of dust contains the nectar of wondrous medicine;

When wisdom dawns, afflictions vanish.

Cultivating day and night before the True Lord,

The four demonic hindrances are forever quelled.

The three karmas (body, speech, and mind) are utterly purified,

All dharmas return to the source—no falsehood remains.

After reciting this hymn, the Celestial Venerable One addressed the immortal youths and assembly: Purify your hearts and enter the true state, free from external distractions. Now I explicitly expound to unveil the treasury of true Dharma. All teachings—even a single grain of sand—are real; the scattered thoughts of sentient beings are real; their inverted perceptions are real. True nature is empty and still, neither arising nor ceasing, neither increasing nor decreasing, neither coming nor going. All forms of suffering and joy, all varieties of karmic retribution, are undeniably real. Virtuous men, do not harbor biased views. To regard bodily forms as coming and going is to slander and destroy the true Dharma. Those who disbelieve the Great Vehicle and slander the Dharma do so because they doubt their own innate virtuous roots.

The scripture describes several erroneous views that deviate from the true path: disbelief in the eternal true nature of the Three Treasures (Dao, scriptures, and teachers), rejection of the fundamental truths of the Great Vehicle teachings, denial that all beings share the same intrinsic nature as the Celestial Worthy (Tianshi), refusal to acknowledge the ultimate reality where all phenomena are empty—without form, cause, or effect—and failure to recognize that sentient beings, though undergoing countless kalpas of suffering, have never truly been born or extinguished. These forms of disbelief are, in essence, tantamount to slandering the true Dharma.

The text warns that clinging to such mistaken views will trap practitioners in the cycle of birth and death, preventing liberation even after obtaining human form, ultimately leading to rebirth in hell realms with little hope of deliverance. Thus, it exhorts cultivators to diligently practice, make sincere offerings, and refrain from outward grasping that breeds slanderous thoughts.

When this true Dharma is proclaimed, auspicious signs manifest throughout infinite worlds: the earth radiates light, all beings enter the "True Treasury" (ultimate truth), seated upon jeweled lotuses. Celestial lions, white cranes, and other auspicious creatures appear in the sky, divine music resounds, and countless heavenly beings gather in the realm of the True Treasury. This "True Treasury" is not any concrete form but refers to a reality beyond appearances—it pervades all lands, fills empty space, is neither born nor extinguished, and can manifest both seated upon a lion's throne and as a thousand-petaled lotus.

A crucial point is emphasized: these sublime manifestations do not exist apart from sentient beings. Whether appearing as majestic forms filling nations, as lion thrones or thousand-petaled lotuses, or as the all-pervading radiance in the realm of space—none can be separated from the intrinsic True Treasury nature inherent in all beings. The text concludes with a solemn admonition: never give rise to doubt or disbelief, for this scripture speaks ultimate truth. Those who expound, recite, practice, or make offerings to this text will attain immeasurably supreme merit.

This scripture depicts a wondrous scene where the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) manifests his divine form with his disciples at Mount Lingjie, displaying miraculous visions. Countless immortal youths fill the void, while billions of lions stand guard on all sides—even fierce beasts and venomous creatures come bearing treasures. Celestial music resonates spontaneously in the sky as auspicious signs appear in succession.

Then, the Celestial Worthy scatters a peculiar flower that defies description by color or form, transcending all sensory perception. The fruit it bears is equally marvelous—containing all flavors yet no specific taste, embodying all sounds yet no particular tone, possessing every hue yet no fixed color, infused with all fragrances yet no singular scent. This fruit is called the "Nectar of Compassionate Sweetness." Those who taste it will never hunger or thirst again, their countenance becoming dignified and radiant.

All present witnessing this miracle are filled with joy. Yet some remain doubtful and beseech the Celestial Worthy for further explanation. He responds: "This mystical flower contains infinite mysteries—even speaking for countless kalpas (immeasurable eons) could not exhaust them. It represents how the Celestial Worthy's manifestations pervade the entire Dharma Realm (cosmic truth), embracing all phenomena great and small. Those who grasp its essence perceive ultimate reality in a single glance. Ordinary beings, entangled in worldly attachments and disrespectful toward the Three Treasures (Dao, scriptures, and teachers), remain deluded by wealth and pleasure, unable to comprehend such profound principles."

Through these miraculous images, the scripture conveys Daoism's profound teachings about cosmic origins and spiritual realization. The indescribable flowers and fruits symbolize the ineffable nature of the supreme Dao—transcending yet encompassing all sensory phenomena.

Sentient beings drown in the cycle of birth and death like those trapped in endless night, unable to see the light, entangled in all manner of suffering and affliction. People suffer retribution for creating unwholesome karma—some endure poverty and illness, others bear the torment of hunger, thirst, heat, and cold. These miseries are too numerous to recount. Every experience manifests according to each individual's karma (the causal force generated by actions).

At this moment, a youth named Shanda rose from the crowd and addressed the Celestial Venerable (the supreme deity of Daoism): "Within the subtle essence of the primordial Dao, the naturally formed fruits of the Way pervade the entire Dharma Realm (cosmic truth), permeating every particle of existence. It encompasses all things—manifesting as colors like azure, white, red, and black, appearing in forms of length, brevity, size, and minuteness, and transforming into the operating principles of heaven, earth, and the myriad beings. Such vast fruits of the Dao accomplish the entire Dharma Realm—truly inconceivable! Yet if all beings originate from the same source, why do their differing causes and conditions lead to distinctions in good and evil, varied retributions in life and death? Why do suffering and joy take countless forms, and why do cycles of rebirth differ so greatly? I beseech the Celestial Venerable to illuminate this."

The Celestial Venerable praised him: "An excellent question! You have grasped the crux. I shall now reveal these causes and conditions: All phenomena differ because of the varying actions of sentient beings. Like shadows following forms and echoes responding to sounds, the retribution of good and evil never errs. All phenomena arise from the most refined essence of the Dao, yet beings drown in illusions, generating inverted delusions within reality. Once these delusions take form, corresponding suffering manifests. Still, they foolishly turn from their compassionate nature, abandoning the root for the branches, forever trapped in darkness without liberation."

"Out of compassion, I employ countless means to save beings, clarifying the law of cause and effect. Yet people remain attached to karmic ties due to confusion. In truth, all phenomena are inherently empty—even the 'self' is illusory. Consider: Does the east, which generates all things, truly have boundaries? Does the light of the south truly have a source? Can the austerity of the west truly alter life's essence? Can the obscurity of the north truly be pierced? Do sensory experiences like form, sound, scent, and taste truly possess substance? Are the bonds of greed, anger, and delusion truly real? Do the retributions of good and evil truly have fixed forms? None of these exist. The truth of great compassion reveals: When examined to their depths, all phenomena and actions are fundamentally empty—so why do distinctions still appear?"

The Celestial Venerable One (the supreme deity of Daoism) declares: All phenomena in the world are illusory—they arise from illusion and perish in illusion. This cyclical process of illusory birth and destruction repeats endlessly. In truth, even "illusion" itself is unreal, for illusion has no true birth or destruction. Illusory forms come and go, yet in essence there is no real coming or going.

What worldly people perceive as desire, delusion, grasping, affliction, attachment, and distinctions are all illusory appearances. Upon true awakening, one realizes these dualistic concepts are fundamentally empty and quiescent. The discriminations and oppositions created by sentient beings through karmic force (cause and effect) dissolve before ultimate reality—where there exists no birth/death, coming/going, desire/delusion, grasping/rejecting, affliction/attachment, or distinctions.

Hearing this teaching, the virtuous adept (practitioner) suddenly attained enlightenment, sitting upright in silent contemplation, bowing motionless in profound stillness. All assembled devotees solemnly adjusted their attire. In that moment, the Celestial Venerable manifested divine powers—countless subtle rays of light surged from the earth's depths, filling the entire Dharma Realm (the domain of cosmic truth). These all-encompassing radiances revealed jeweled thrones one zhang square within each luminous sphere, where celestial beings gathered without crowding. Upon each throne sat a Celestial Venerable, each expounding the profound meaning of the Secret Treasury of All Dharmas scripture.

The true Dharma gate transcends all dualities: neither empty nor existent, neither long nor short, neither coming nor going, neither high nor low. It embraces all principles yet is confined by none—this is true Dharma; it contains all forms yet is bound by none—this is true form. Likewise with sound, fragrance, taste, touch, and wisdom—embracing all yet surpassing all.

These mysterious principles generate the entire Dharma Realm, from which all sages (realized beings) emerge. As the mother of all phenomena, the sages penetrate reality without obstruction—no distinctions between birth/destruction, inner/outer, long/short, or coming/going exist. This is called the "Mother of Dao." The Dao-Mother gives rise to wisdom's cause, from which wisdom's fruit ripens. At the stage of wisdom's fulfillment, all phenomena become purified—even cause and effect cease to exist. Since this is so, how could distinctions among sentient beings remain? What need would there be for grasping or rejecting? From where would concepts like desire, karma, attainment or loss of the Dao even arise?

The Supreme Secret Inner Treasury Scripture (Wushang Neimi Zhenzang Jing) is an exceptionally precious Mahayana classic, rarely encountered in this world. Yet ordinary beings with limited understanding often confuse right and wrong—when hearing such profound teachings from this true treasury of Mahayana scriptures, they instead give rise to slanderous thoughts, bringing misfortune upon themselves. Like the blind who cannot see light or the deaf who cannot hear bells and drums.

The scripture recounts the story of a practitioner named Shanda who, though having attained some realization, had not yet fully comprehended the fundamental truth. While he understood that all phenomena are illusory, his mind had not truly seen through them. Faced with the vast reality of ultimate truth, he became even more confused. Later, upon hearing the teachings, he suddenly awakened in joyful exhilaration, exclaiming he had never before encountered such sublime Dharma. All present were also plunged into deep contemplation, bowing reverently.

At this point, a youth named Daxiang rose to pay respects to the Celestial Worthy (Tianshi, the supreme deity of Daoism) and posed a profound question: All sentient beings originate from the same "One" (Dao). Since all come from the same source, how can there be distinctions between good and evil? If the mind also arises from this "One," then all actions—whether virtuous or wicked—are merely functions of the mind. Since they all stem from the same source, how can there still be differences between suffering and joy?

The Celestial Worthy replied that this is indeed so—all beings originate from the "One." This "One" itself has no concrete form. Since the source is formless and imageless, the mind too has no obtainable characteristics. All good and evil actions are ultimately empty and still—where is there any true good or evil? It is only because deluded beings cannot cease their endless thoughts and fail to abide in the original source. Because the mind does not stop, it gives rise to various actions, manifesting different forms of good and evil, bringing karmic retribution upon itself. Thus, within the originally non-dual reality, they endure all kinds of suffering. Sentient beings harbor wicked thoughts, entangled by greed and desire, and therefore cannot truly comprehend this principle—only accumulating more and more negative karma.

This scripture describes the suffering state of sentient beings who have lost their original nature and the truth of liberation through cultivation.

People sink into the dark, endless cycle of rebirth, unaware of their true face, having strayed far from the compassionate source. Having departed from this origin, they lose their true parents (referring to Dao-nature), and without these parents, siblings turn to mutual resentment and conflict, their hearts filled with all manner of evil thoughts. They constantly haggle over trivial matters, disregarding life and death, creating negative karma. The obstructions of ignorance (avidyā) run deep, with afflictions arising ceaselessly, pulling them adrift through the cycles of birth and death. Clinging to attachments of love and desire is like fish trying to survive out of water—it cannot last. The deeper these attachments grow, the heavier the karmic burden becomes, and soon they will be pulled by these karmic forces into retribution, cycling through the Three Realms (desire, form, and formlessness) to endure all manner of suffering.

The Celestial Worthy (the highest deity in Daoism) asked the Youth of Beneficent Power: "Can the karma, thoughts, afflictions, retributions, and deluded fantasies of sentient beings be measured? Can the four great elements (earth, water, fire, wind) be measured? Can the three periods of time—past, present, and future—be measured?" The answer to all was no. The Celestial Worthy then revealed: "All phenomena are subtle—neither illusion nor non-illusion, neither false nor non-false, without distinctions of long or short, coming or going, inner or outer. When sentient beings are liberated from karmic conditions, they possess the three-period body (past, present, future) yet are not bound by it—this is the true body. They bear the marks of the Three Treasures (Dao, scriptures, and teachers) yet are not limited by them—this is the true appearance. They carry the three poisons (greed, hatred, delusion) yet are not defined by them—this is true karma."

Such profound scriptures can never be heard or understood by those of shallow spiritual capacity. Even if they hear them, they will not believe but instead slander and create further offenses. The Celestial Worthy instructed the Youth of Beneficent Power and other cultivators to diligently practice the Great Vehicle path, severing all afflictions and delusions. It is not about using the mind to observe the mind, but extinguishing all false thoughts—this is the true mind. It is not about using the body to observe the body, but dissolving all illusory forms—this is the true body. It is not about using appearances to observe appearances, but transcending all forms.

This passage elucidates a cultivation method for perceiving the true nature of phenomena. The "true form" (zhense) does not refer to ordinary surface appearances, but to the essential nature transcending all particular colors; "true sound" is not common noise but the fundamental reality beyond all audible phenomena; the same applies to "true fragrance" and "true flavor." Through such practice, one can realize the "Dharma of Non-arising" (wusheng fa), the truth of neither birth nor cessation.

The disciple Huili Tongzi inquired further: Is the observational method that transcends both thought and physical form the Great Vehicle (Dacheng) practice? The Celestial Sovereign replied: This still isn't the true Great Vehicle. The authentic Great Vehicle Dao must transcend all external forms, actions, concepts, wisdom, even the dichotomy between "emptiness and existence" (kongyou), and surpass the very notion of "reality."

Huili Tongzi pressed on: Then is transcending all these distinctions the Great Vehicle? The Celestial Sovereign clarified: The genuine Great Vehicle requires relinquishing even the concept of "transcendence." There is neither "separation" nor "non-separation," neither "practice" nor "non-practice," neither "observation" nor "non-observation"—it transcends even notions like "emptiness" and "truth." This constitutes the authentic Great Vehicle realm.

Upon hearing these secret teachings from the Great Vehicle treasury, Huili Tongzi and all disciples took profound vows to cultivate the Great Vehicle without regression. They aspired to thoroughly comprehend the intrinsic nature of all phenomena, benefit sentient beings, penetrate profound mysteries, and ultimately attain supreme Dao-fruition (the highest spiritual accomplishment).

Subsequently, Baoming Tongzi likewise vowed to expound the Great Vehicle teachings, pledging to liberate all beings. Hearing this, Shanji Tongzi made resolute vows for diligent Great Vehicle practice. The merit of these sacred vows is immeasurably profound, beyond verbal description.

This passage depicts a sacred scene: The Celestial Venerable (Tianzun, the supreme deity in Daoism), upon witnessing a group of youths making profound vows of spiritual cultivation, is deeply pleased. Manifesting divine powers, the Celestial Venerable radiates immeasurable light that illuminates the entire cosmos. At this moment, a youth named Golden Lamp steps forward to inquire about the origins of these miraculous manifestations.

The Celestial Venerable praises Golden Lamp's question, explaining that these auspicious signs arise from the exercise of divine powers through great compassion, showering sweet dew (symbolizing the nourishment of Daoist truth) universally. The assembled congregation consists entirely of predestined individuals who in past lives heard the profound scripture The Supreme Secret Treasury of Inner Truth. Gathered here through the Celestial Venerable's radiance, they yearn to hear the teachings of the Great Vehicle (Mahayana). Those absent are so due to shallow karmic roots from past lives—even while bathed in this compassionate light, they remain incapable of comprehension.

Using metaphor, the Celestial Venerable illustrates: Just as finding treasures requires a guide, realizing the Dharma-nature (cosmic truth) also needs guidance. True enlightenment transcends attachment to "attainment," reaching the state of "non-attainment." Such profound principles prove difficult for practitioners of the Lesser Vehicle (Hinayana) to comprehend or practice.

After hearing this discourse, the entire assembly becomes filled with joy and attains supernatural powers. They compose gathas (verse forms commonly used in Buddhist and Daoist traditions) to praise this extraordinary occasion. The scripture emphasizes both the supreme nature of Great Vehicle teachings and the necessity of deep virtuous roots coupled with proper guidance in spiritual cultivation.

This scripture depicts a compassionate Celestial Worthy (one of the highest deities in Daoism) revealing the True Treasury (the ultimate Daoist truth) at Mount Lingjie. Numerous immortals gathered as the Celestial Worthy manifested subtle radiance illuminating the entire world. These luminous manifestations contained the naturally pure and perfect fruits of wisdom—neither blue in color nor fixed in form, neither long nor short, yet encompassing all gateways of wisdom in their unfathomable profundity.

Yet worldly beings remain entangled in familial attachments and material pleasures. After death, they plunge into endless darkness, suffering poverty as karmic retribution for evil deeds, enduring constant hunger and thirst. Lacking sincere faith, they become blind and deaf, straying from the true path, unable to perceive the light of sun and moon. The True Treasury revealed by the Celestial Worthy is neither illusory nor substantial—it enables all teachings to function freely, treating good and evil with perfect equality. Within a space no larger than a zhang (about 3.3 meters), it accommodates countless beings as the Worthy expounds the teachings freely to celestial and human audiences alike. All rejoice in comprehending the Mahayana (the universal vehicle of salvation), perceiving the true nature of reality, vowing to liberate all beings, and ultimately attaining the supreme Dao-fruit.

After hearing these verses, the assembly entreated the Celestial Worthy to reveal previously unheard karmic connections, enabling beings to awaken to Mahayana's true meaning. The Worthy praised their profound inquiry, declaring he would teach through "neither hearing nor not-hearing" and explain through "neither speaking nor not-speaking." The assembly immediately realized the true source of reality's nature, attaining the fruit of non-birth (transcending the cycle of life and death). The Celestial Worthy further expounded the True Treasury's characteristics: subtle and formless, without fixed appearance yet never decaying, flowing with circumstances while maintaining natural essence, its wisdom-light shining universally without obstruction. This perfect teaching is the ultimate standard—eternally pure and capable of benefiting all beings.

All sages and saints attained realization by comprehending this truth, maintaining their serene and transcendent state through countless kalpas. Following the true path of cultivation can eliminate karmic obstacles, accumulate merit, and eradicate the three poisons of greed, hatred, and delusion that afflict the human heart. When the mind becomes gentle yet powerful, the eye of wisdom opens, and the five desires (those of the eyes, ears, nose, tongue, and body) naturally dissolve without attachment.

With a heart of compassion, I now seek to deliver all sentient beings, bestowing upon them the precious Dharma like sweet dew. These teachings naturally flow into the ocean of their innate nature, subduing all demonic obstacles with fearless vigor. Through boundless skillful means, I reveal to sentient beings this wondrous and extraordinary truth of their original nature. Though the appearances of all phenomena may change endlessly, they ultimately return to their true essence, with all arising and ceasing following the natural order of the Dao.

Alas, sentient beings have been deluded for so long that they no longer believe in the true path. Trapped in the world of ignorance, they endlessly crave without satisfaction. I now return to the ocean of true nature, understanding that all phenomena are fundamentally tranquil and empty. When the six senses (eyes, ears, nose, tongue, body, and mind) encounter external objects, they remain pure and unstained, recognizing that the realm of emptiness is the very manifestation of the Dao.

Sentient beings have wandered in delusion for ages, chasing pleasure with every thought and accumulating all kinds of karmic bonds. It is as though they dwell in the boundless darkness of hell, suffering unspeakable and inescapable torment. All you cultivators must strive diligently, severing deluded attachments and turning inward to seek the true self. When the mind attains the indestructible power of a vajra, realizing the true path and attaining fruition will require no further effort.

After the Celestial Worthy (Tianshi) finished speaking these verses, the assembled immortal youths grasped the truth of the Great Vehicle (Mahayana) and were filled with joy. They reverently asked the Celestial Worthy: "The scriptures you expound reveal that the bodies of all sentient beings are inherently the gathering of Dharmata (true nature). Since this is so, we beseech you, out of compassion, to expound further so that countless beings—including all those below—may understand that their very selves are the ultimate gathering of Dharmata, ceasing their outward search and truly recognizing this truth."

The Celestial Worthy again addressed the immortal youths: "The bodies of all sentient beings inherently have no fixed form, and their essence is immeasurable."

This scripture is also known as the "Dharma Treasury" (referring to the collection of various cultivation methods). Why does it have different names? This is because enlightened beings and deluded beings understand it differently. The enlightened call it the "Secret True Treasury," while the deluded, though they speak of it, equate it with worldly phenomena—some call it sentient beings, others name it the cycle of birth and death, some say it is the accumulation of suffering, and still others consider it inverted delusions or outward pursuits.

Sentient beings remain deluded because they fail to recognize their true nature. In truth, every person inherently contains immeasurable dharma gates and possesses the potential for the Three Pure Ones (the three sacred realms of Yuqing, Shangqing, and Taiqing). Yet due to delusion, people constantly seek outwardly, neither believing in the true Dharma nor drawing near to virtuous teachers—this is why they are called "sentient beings." Chasing external methods only leads them further astray, perpetuating endless cycles of rebirth without ever attaining awakening. Only those who planted virtuous roots in past lives have the karmic affinity to encounter the Celestial Master (Tianshi, the highest deity in Daoism) revealing the profound mysteries of the supreme True Treasury and comprehending the principles of cause and effect.

The Celestial Master instructs practitioners: "If you wish to seek the truth, first turn inward to observe your own mind. When you look within, the secret dharma gates will naturally manifest, and the True Treasury (the innate Buddha-nature) will open, revealing the source of the Three Treasures (Dao, scripture, and teacher). This Dharma Treasury encompasses all methods, boundless in depth and breadth."

At this point, the Disciple of Beneficent Power (representing the practitioner) inquires of the Celestial Master: "Though you teach us to first seek within our own minds, people still do not understand—what exactly is the Dao? What is the Dharma? Who is the true teacher? What is internal? What is external?"

The Celestial Master replies: "Listen with a tranquil heart. In truth, the nature of all sentient beings is originally pure and serene. The true Dao lies hidden within each person's heart—this is the 'True Treasury.' This treasury transcends distinctions of internal and external; it is neither a collection of methods nor an aggregation of sentient beings, nor even an accumulation of virtue (De). Its essence is absolute stillness. Normally concealed, it appears empty and silent, yet when manifested, it transforms endlessly, capable of removing obstacles in myriad ways to benefit all beings."

Hearing this, the countless sacred assembly present—immortal youths, celestial immortals, earthly immortals, and others—rejoiced and praised: "How supremely wondrous! The Celestial Master's merit illuminates the ten directions, nourishing all life equally and without obstruction."

The Celestial Venerable One (the supreme deity in Daoism) addressed the fourfold assembly of disciples and all future beings: If anyone can recite, practice, and expound this Zhenzang Jing (True Treasury Scripture), the merit they attain will be immeasurable. Such a person will behold my true form and accomplish the supreme Dao. Why is this so? Because this scripture reveals the foundation of all cultivation methods, bringing benefits of profound depth—its vast merit transcends verbal description.

If sentient beings recite this scripture with sincere devotion, relinquishing all distracting thoughts, they will obtain the "Dao Eye" (the wisdom-eye that perceives truth), illuminating the karmic connections of past, present, and future, reaching a state beyond distinctions and obstructions. At this stage, they will realize: what is called "cause" is not truly cause, and "effect" is not truly effect. They will penetrate the nature of body and mind—neither "mind" nor "non-mind," even transcending the discrimination of "non-non-mind." This is the true "mind-aspect" (the essential state of mind). Such a realm surpasses all forms; the formless mind pervades the entire Dharma Realm (the scope of cosmic truth). The true nature of the Dharma Realm neither arises nor ceases—it does not vanish from the past, nor does it arrive in the future, nor does it increase or decrease in the present moment.

Between ancient times and the present there exists no boundary—past and present are fundamentally one. True liberation lies in relinquishing all attachments, maintaining inner purity through wuwei (non-action), thereby naturally attaining complete virtue (De). At this moment, the assembled multitude praised in unison: "How rare and precious are the merits of this subtle, authentic treasury of the Great Vehicle!" They bowed reverently to the Celestial Worthy (the supreme deity of Daoism) and took their leave, returning to their respective lands with tears of profound emotion.

The fifth chapter of the "Liberation Section" records: At that time, the Primordial Celestial Worthy (foremost among the Daoist Three Pure Ones) gathered with immortals and perfected beings in the sandalwood grove of Jisheng Kingdom. Countless beings from all directions arrived solemnly to hear his teachings. Seated majestically upon a lion throne (symbolizing the authority of the Dharma) in midair, his form radiant and serene, he expounded the true Dharma unmoved. Then the Virtuously Bright Youth (an accomplished immortal child) rose from the assembly, paid homage, and inquired: "With great compassion you liberate sentient beings, guiding disciples to cultivate virtuous minds and the supreme Dao (the Way). How should we practice concretely? What methods should we employ to nurture body and mind?"

The Celestial Worthy praised him: "Excellent question! Your intention to seek the Dharma for Jisheng Kingdom's beings resonates with my will. Listen carefully now: Virtuous men and women who wish to cultivate the supreme Dao must first discipline their conduct, eliminate demonic obstructions (referring to afflictions and attachments) from their hearts, uphold the undivided Dao to save all beings, and regard all things with equanimity. Practicing contemplation with this mindset, all sentient and insentient beings—whether conscious or unconscious, with form or formless—may attain right awakening and accomplish the supreme Dao. But remember: though celestial beings across infinite Dharma realms may appear to achieve the Dao, in truth there exists no substantial 'being' that attains it. Why? Because to cling to notions of beings who cultivate or contemplate, forms to transcend, or distinctions between those who attain and lose the Dao—this contradicts reality."

The Celestial Worthy continued: "True wisdom is this: practicing wisdom within all Dharma realms, practicing wisdom amid afflictions, practicing wisdom through cycles of life and death, practicing wisdom amidst craving and attachment. Whether dwelling in kingdoms or mountain forests, meet all with the mind of wisdom."

This scripture expounds on the realms of cultivation wisdom and its common pitfalls. The Celestial Worthy (the supreme deity in Daoism) instructs the virtuous youth Shanming (representing practitioners): genuine wisdom cannot be attained through pursuit of external forms.

First, several cultivation misconceptions are identified: one cannot seek the Dao through chasing the five colors (blue, yellow, red, white, black), six emotions (joy, anger, sorrow, pleasure, love, hatred), or four delusions (greed, anger, ignorance, arrogance); one cannot cling to physical form as proof of enlightenment; one cannot pursue the formless true Dao through tangible methods; nor can one vainly attempt to attain Dao-nature (the essence of Dao) by liberating sentient beings.

The Celestial Worthy reveals that all dharma appearances (phenomena) are fundamentally illusory. To truly perceive the Dao requires understanding: all dharmas are originally quiescent and extinguished (intrinsically empty), without characteristics of birth, death, coming or going. If some hear this Mahayana scripture yet disbelieve, it's because their countless rebirths as animals have cultivated arrogance, making them distrust the Three Treasures (Dao, scriptures, and masters), and disbelieve true scriptures.

However, should disciples sincerely cultivate and recite this Supreme Inner Secret Treasury Scripture with unwavering faith and diligence, they plant immeasurable merit before all Celestial Worthies. Such practitioners, having cultivated the Mahayana path across countless kalpas, encounter this scripture in their present life and generate faith—their approach to seeking the Dao differs remarkably:

They neither cling to concepts of "emptiness" or "existence" in seeking the Dao;

Nor become entangled in distinctions between "neither emptiness nor existence";

Nor trapped in the logic of "not non-existence, not non-emptiness";

They neither rely on form and sound to seek the Dao,

Nor deliberately reject form and sound;

Nor drown in speculations of "not non-form, not non-sound";

They neither depend on worldly wisdom to seek the Dao,

Nor intentionally negate wisdom.

Finally, the youth Shanming is told: the perfect wisdom of the Celestial Worthy completely knows and illuminates all things.

This scripture elucidates the essential principles of spiritual cultivation for all beings. It first points out that when sentient beings cling to external forms (grasping at appearances), they generate afflictions, deluded thoughts, and become trapped in the cycle of birth and death. True cultivation requires transcending such attachments—neither clinging to "existence" nor to "non-existence."

The Celestial Worthy (Tianshi, the supreme Daoist deity) clarifies that the true Dharma is formless and without fixed characteristics. It is neither an established dharma form nor its negation. Like an empty ferryboat carrying people across the river—which must be abandoned upon reaching the other shore—practitioners must ultimately transcend all forms. The virtuous youth Shanming (representing cultivators) asks whether the Celestial Worthy has expounded any teachings, to which the deity responds that all dharmas are fundamentally without fixed forms, being intrinsically empty and tranquil. To claim there exists a fixed method or attainable Dao-fruit would in fact undermine the world's true Dharma.

The scripture emphasizes that all methods are ultimately subtle expressions of meritorious virtue without distinction. The apparent differences arise solely from the varied habitual tendencies and karmic forces of sentient beings. An analogy follows: while great merit comes from donating worldly treasures, even greater merit comes from explaining, transcribing, and upholding this scripture. All immortals, saints, and sages attained realization through this teaching—without it, no being could accomplish the supreme Dao-fruit.

This Supreme Secret Inner Treasury Scripture (Wushang Neimi Zhenzang Jing) reveals that those who attain realization through its cultivation will ultimately understand its merits transcend ordinary measures. What appears as the "fruit of Dao" (Dao-guo, the results of cultivation) is in essence not an ordinary achievement. The scripture explains that the "Three Emptinesses" (self-emptiness, dharma-emptiness, and emptiness of emptiness) and "Four Delusions" encountered in practice are all necessary stages of cultivation.

The true profound state lies in this: while seemingly engaged in cultivating Dao, one actually transcends the forms of cultivation itself. Genuine practice requires severing all afflictions and distractions, reaching the supreme state within all phenomena. O Virtuous Bright Youth (Shanming Tongzi, representing practitioners), purify your inner world, rise above sensory pleasures of form, fragrance, and touch, and adorn your mind with sublime and magnificent states. This mental condition surpasses ordinary thought and is called the "Great Mind" (Daxin), its merits beyond comprehension.

Those who sincerely make offerings, expound, or recite this scripture will attain supreme merit, accomplishing the rare Dharma-gate to liberate beings. Wherever this scripture resides, it manifests the wisdom of Dao, miraculous spiritual powers, and methods of salvation. The Vajra Youth (Jingang Tongzi, Dharma protector) will appear everywhere to safeguard this text—hence its profound secrets must not be lightly disclosed.

When the Virtuous Bright Youth asked the Celestial Worthy (Tianzun, the supreme Daoist deity) how to practice this scripture, the revelation came: cultivation lies not in literal words but in severing all habitual afflictions to realize the true Dharma-treasury (the essence of teachings). This scripture is called the "Citadel of Wisdom-Power" (Huili Facheng), protecting beings and dispelling wrong views. The Celestial Worthy further clarified: all phenomena are inherently impermanent—hence called the "Dharma Citadel"; worldly dust is ultimately insubstantial—hence called the "Dharma Citadel"; and diverse realms have no fixed form—hence called the "Dharma Citadel."

Even practicing a single character of this True Treasury Dharma or expounding it elsewhere brings immeasurable blessings. Partial cultivation leading to complete realization yields even more extraordinary merit. Deeply moved, the Virtuous Bright Youth wept in repentance for not encountering this profound Mahayana scripture sooner. He lamented his past Lesser Vehicle (Hinayana) practice—though gaining some insight, he had missed the core truth. Only now, receiving the Celestial Worthy’s wondrous teaching, did his faith solidify, attaining the most supreme merit.

The Celestial Venerable (the supreme deity in Daoism) declares: What is called the true reality of merit (gongde) is in fact not the true reality of merit. It is neither form nor non-form—only this can be called true merit. If one can contemplate subtly and thoroughly understand the true essence of merit, then realizing this teaching is not difficult. Why? Because true merit transcends all subtle distinctions.

This is the essential meaning of all genuine teachings. Noble disciple (a respectful term for practitioners), if someone can hear this scripture, such a person will attain diamond-like strength and a fearless heart. Know that this person has cultivated this scripture tirelessly for countless kalpas (immeasurably long periods). The Celestial Venerable further instructs the Seeker of Brightness (a spiritual aspirant): All sentient beings are neither "existent" nor "non-existent," neither "void" nor "non-void," neither "mind" nor "non-mind"—only this can be called true awakening, true reality, true merit.

What I speak is neither false words nor misleading speech. If there were a teaching that could be deliberately cultivated, clung to, dwelled upon, accepted or rejected, sought after—this would damage the true nature of the Dharma (the fundamental truth), lose all merit, and prevent one from seeing the source of the Dao (the Way). It would be like being trapped in a dark room with no way out.

Seeker of Brightness, if someone happens to hear this scripture without resistance in their heart, know that this person’s merit is immeasurable. How much more so for those who copy, recite, or explain this scripture to others—their merit is beyond conception. Noble disciple, this scripture is omnipresent because it is not limited by the senses. It transcends fragrance, taste, touch, and other perceptions, directly reaching the true nature of all phenomena. Those who understand in this way truly see this scripture—this is the true offering and upholding.

Noble disciple, one should revere and make offerings to this scripture, for its merit is profoundly vast. If someone constantly maintains a great heart, encouraging others to cultivate goodness and recite this scripture, their merit is boundless and inexhaustible. All fellow seekers (spiritual companions) must be cautious—do not lightly disclose these teachings. The offense of reckless disclosure is grave beyond words; even if spoken of for an entire kalpa, it could not be fully described. Such people lack virtuous roots, having been deficient in wholesome thoughts through past lives, creating only karmic offenses. When they hear wholesome teachings, their minds become confused and doubtful, unwilling to believe. Know that such people are difficult to guide—their karmic retribution of birth and death will be endless.

Then the Seeker of Brightness again inquired of the Celestial Venerable: When all virtuous men and women resolve to seek the supreme Dao (the highest truth), how should they arouse this resolve? How should they practice? How should they nurture their minds? How should they realize the Dao? How should they eliminate the deluded actions of sentient beings and attain the fruit of enlightenment?

The Celestial Venerable One (the supreme deity in Daoism) declares: All virtuous men and women who aspire to pursue the supreme Dao—why do you harbor doubts and come with questions? I am fundamentally beyond birth and cessation, and so are all sentient beings—there is no birth or death, no abiding, no coming or going, no distinction between self and others, for all are essentially and completely equal. In truth, there is no so-called "Dharma" (truth or teaching) to speak of. For those who resolve to seek the Dao, all the wisdom and essential methods I possess stem from the source of great wisdom.

Virtuous Bright Child (representing the seeker of the Dao), you should understand it this way: in reality, there is no "sentient being" as a subject who seeks the Dao, nor is there any "sentient being" who can attain it.

The Celestial Venerable One continues: One need not negate worldly principles to realize the fruit of the Dao. The true fruit of the Dao has neither gain nor loss, neither birth nor cessation, neither sorrow nor suffering, neither distortion nor inversion. All phenomena are themselves the true Dao. What is called the true Dao is neither a specific teaching nor the concept of "true Dao" itself—this is the genuine Dharma. It is neither real nor illusory, and this is what is called the fruit of the Dao.

The Virtuous Bright Child asks further: Does great wisdom possess the five eyes (modes of perception)?

The Celestial Venerable One replies: Indeed it does. There are the flesh eye (ordinary vision), the Dharma eye (the ability to comprehend teachings), the wisdom eye (the insight to perceive truth), the merit eye (the ability to observe virtuous deeds), and the Dao eye (the state of fully awakening to the great Dao). Because the physical bodies of sentient beings are the Dharma body (the body of truth), the wisdom body and the merit body can all be called the Dao body. The entire Dharma realm (the totality of existence) is a manifestation of the Dao body. Like the countless sands of the Ganges, the infinite sentient beings, the diverse nations, the myriad thoughts, and the various forms and categories—all are fully perceived by the Dao eye.

Why is this so? The myriad forms and thoughts manifested by the Celestial Venerable One are neither truly existing thoughts nor conceptualized thoughts; they are neither mind nor non-mind; neither phenomena nor non-phenomena; neither past mind, future mind, nor present mind—nor are they non-mind. Know that the depth of this Dharma power, the subtlety of its merit, and the mystery of the true treasury (ultimate truth) are truly beyond words to describe their boundaries.

The Virtuous Bright Child rejoices and exclaims: "Excellent! Excellent!" The fourfold assembly (various practitioners) present all bow in reverence and chant in unison with verses of praise: "The Celestial Venerable One reveals the state of the supreme Dharma King, profound and wondrous, true and unfabricated. Merit naturally manifests with a pure mind, and the fountain of wisdom nourishes all. All magnificent and adorned manifestations return to the pure land of great compassion and equality."

This scripture primarily elucidates how the Celestial Worthy (the supreme deity in Daoism) delivers sentient beings through wisdom-gates, and the proper understanding cultivators should attain.

With great compassionate heart, the Celestial Worthy delivers all beings, relieving the sufferings of the Three Evil Paths (hell-dwellers, hungry ghosts, and animals), enabling practitioners of different capacities to obtain corresponding methods. The City of Truth manifests naturally, yet the deluded disbelieve the true Dao, drowning in the Five Desires (form, sound, scent, taste, and touch). The Celestial Worthy skillfully expounds teachings with expedient means, universally delivering beings equally, illuminating all with the Eye of Dao (wisdom-eye) and cleansing all doubts. If practitioners can see through the emptiness of the Five Aggregates (form, sensation, perception, mental formations, and consciousness) without being tainted by the Six Emotions (from eyes, ears, nose, tongue, body, and mind), steadfast resolve will lead them to attain the Dao.

The assembly, having heard this, praised the Celestial Worthy for revealing the Dharma-nature, yet acknowledged their incomplete comprehension. For the teachings spoken by the Celestial Worthy are not fixed doctrines—clinging to the concept of "the Celestial Worthy expounding teachings" would in fact slander the true Dharma. The Celestial Worthy explains that the genuine Supreme Dao (ultimate truth) is empty and quiescent, without form—neither attained nor manifested, with all dharmas equal and nondifferentiated. His expounded teachings are not fixed doctrines but manifestations according to conditions.

If someone cultivates according to this scripture, even practicing just one verse and explaining it to others, the merit gained far surpasses external good deeds like charitable giving or bodily sacrifice. For merely sacrificing the body to seek blessings without wisdom and realization is like pulverizing the body into dust—karmic retribution (cause and effect) will still continuously unfold. Only through wisdom-realization can ultimate liberation be attained.

Finally, the Celestial Worthy summarizes with a gatha: "Truth pervades the Dharma-realm, compassion universally delivers beings." This emphasizes that genuine cultivation transcends formal asceticism, focusing instead on awakening inner wisdom to realize the true nature of all phenomena's emptiness.

This scripture contains the Celestial Master's (Tianshi) revelation to practitioners. It begins with a poetic verse illuminating that severing delusions constitutes true cultivation, and that the genuine pearl of wisdom resides neither within nor without. Practitioners often labor in vain due to confusion, failing to attain realization even after countless kalpas. Only by relinquishing self-attachment and maintaining equanimity through persistent refinement can one stabilize the spirit (Shen).

The Celestial Master then unveils the ultimate truth to disciples: the genuine method transcends both external and internal realms, without distinctions of length or brevity, coming or going, emptiness or form. Though subtle and ineffable, it encompasses all virtues (De) - these concepts of "merit," "realization," and "attaining the Dao" being merely expedient terms rather than absolute realities. True comprehension of this principle constitutes the Great Vehicle (Mahayana) realm.

Hearing these teachings, the assembled immortals were initially awestruck and apprehensive. Through profound contemplation, they ultimately awakened to the Great Vehicle's truth and realized supreme enlightenment.

The Celestial Master further clarifies that enlightenment doesn't depend on external wisdom, forms, afflictions, worldly conditions, or ritual implements. What truly matters is realizing the ultimate truth of all phenomena's fundamental equality. Practitioners who embody this understanding accumulate inconceivable merit. Those who genuinely attain the Dao remain unattached to any conceptualization of merit, wisdom, practice, or compassion.

Through apophatic discourse, this scripture dismantles practitioners' attachment to conceptual forms, revealing that authentic cultivation is the awakening that transcends dualistic oppositions.

The Celestial Venerable (highest deity in Daoism) asked the assembled immortals: Why should practitioners not cling to concepts such as merit, wisdom, cultivation, compassion, and forbearance?

The Celestial Venerable explained: The true supreme method (the seal of the Great Vehicle) can completely sever all afflictions (eternal cessation of all outflows). If one still covets merit and wisdom, how can this be considered genuine liberation?

Know that the reason the Celestial Venerable is called "Celestial Venerable" lies precisely in this state of impartial non-duality. If someone were to regard the entire Dharma-realm (cosmic truth) as a mote of dust and then ask whether such motes are numerous, all immortals would reply "extremely numerous." Yet the Celestial Venerable pointed out: Even when I speak of a hundred billion suns and moons, a hundred billion constellations during my teachings, this number falls infinitely short of even a fraction of the truth. Because the true Dharma-realm transcends the very concept of "Dharma-realm," the true appearance of sentient beings surpasses the designation "sentient beings," and true attainment of the Dao is not what worldly understanding calls "attainment."

Worldly people constantly cling to various phenomena, generating minds of discrimination and preference, thus losing their original nature in the cycle of birth and death. Suppose someone were to make boundless offerings using all the treasures of the world—this merit might seem vast, yet compared to upholding this scripture and expounding it to others without clinging to any designations (not grasping at self, others, or doctrines), the former merit wouldn't equal a hundred millionth part of the latter.

At that time, the fourfold assembly of disciples and celestial immortals listening to this teaching on Lingjie Mountain suddenly awakened in great realization, rejoicing and praising this unprecedented wondrous Dharma. The Celestial Venerable continued: You all possess virtuous roots from past lives, making it easy to comprehend this Great Vehicle teaching. Strengthen your faith and diligently cultivate, transcending worldly attachments without falling into views of emptiness or existence, thereby realizing the patience of non-arising. You should teach sentient beings according to circumstances, not clinging to partial views.

Finally, the Celestial Venerable entrusted them: This scripture revealing ultimate truth—the Peerless Secret Treasury of the True Canon—must be delivered to kings and senior disciples for widespread propagation in the world, like sweet dew relieving those drowning in the sea of suffering. Those who truly comprehend its profound meaning will transcend the coming and going of birth and death, eternally abiding in the pure Dao-field. But should anyone slander this scripture, their evil karma will manifest in this life, and after death they will fall into the Fengdu hells (Daoist underworld).

All virtuous disciples and faithful devotees, you must each diligently cultivate your practice, abstaining from the four unwholesome behaviors (referring to fundamental afflictions such as greed, anger, delusion, and arrogance). With an impartial mind, cultivate the Great Vehicle (Dacheng) Daoist teachings. Through practice, attain the six supernatural insights (referring to divine sight, divine hearing, mind-reading, knowledge of past lives, miraculous powers, and the extinction of defilements), ultimately realizing a fearless and pure heart.

The virtuous youth Shanming Tongzi (referring to accomplished disciples) and the fourfold assembly of disciples (comprising male and female monastics and male and female lay practitioners) listened to these teachings with great joy, reverently bowing in acceptance. With steadfast wisdom and meditative concentration, they embraced the teachings and vowed to uphold them throughout their lives. From this present life to future lives, from this kalpa to future kalpas (a kalpa being an immense Buddhist time unit), they pledged never to regress in their cultivation. Finally, all present devoutly prostrated in homage, expressing their utmost reverence for the Dharma.

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) sat in serene meditation atop Mount Lingjie, displaying his accumulated merit and manifesting the true source of the Dao. He expounded: "All dharma gates are ultimately empty and quiescent in nature, neither arising nor ceasing. Why is this? Because the Great Dao itself is profoundly subtle and mysterious, its De (Virtue/Power) immeasurably deep. Yet sentient beings, confused and inverted, lack pure faith in the true teachings, instead slandering and destroying them, thereby losing the fundamental refuge in the Three Treasures (Dao, Scriptures, and Masters). All this stems from heavy karmic obstructions that obscure the source of wisdom, causing beings to remain forever trapped in the three evil rebirth paths (hells, hungry ghosts, animal realms) without liberation."

Hearing this, the Virtuous Bright Youth reverently inquired: "To attend your presence and receive these teachings today brings immeasurable joy. May I ask, Celestial Venerable, how many names and categories do the numerous scriptures contain? Are these scriptural collections systematically classified? As the comprehensive designation of Dharma-realm (cosmic truth), we dull-witted ones find this difficult to comprehend. We humbly beseech you to explain in detail."

The Celestial Venerable praised him: "Excellent question! Your inquiry is most timely. All dharma gates are ultimately manifestations of scriptures, without distinction of internal or external, long or short—they are pure, subtle, and eternally indestructible. Why? Because the nature of dharma is fundamentally empty. But foolish people with limited vision cannot comprehend the Great Dao, having lost their true eternal nature, hence they become confused about the true teachings. Therefore I classify the scriptures into twelve divisions: First, the Supreme Purity Division; Second, the Wondrous Truth Division; Third, the Great Unity Division; Fourth, the Wondrous Grove Division; Fifth, the Enlightenment Division; Sixth, the Immortals Division; Seventh, the Yellow Grove Division; Eighth, the Supreme Truth Division; Ninth, the Daoist Teachings Division; Tenth, the Supreme Refinement Division; Eleventh, the Supreme Subtlety Division; Twelfth, the Dao-De (Way-Virtue) Division. These twelve scriptural divisions are all preserved in the scriptural treasury of the Great Cavern Jade Purity Realm (the highest heavenly plane), eternally indestructible and ever-abiding, the source of all mysterious dharma gates."

The Celestial Venerable continued: "Furthermore, there are another twelve scriptural divisions: First, the Cavern Mystery Division; Second, the Primordial Yang Division; Third, the Primordial Time Division; Fourth, the Great Kalpa Division; Fifth, the Supreme Interval Division; Sixth, the Inner Sounds Division; Seventh, the Refinement of Life Division; Eighth, the Numinous Transformation Division; Ninth, the Demon Dispelling Division; Tenth, the Immeasurable Division; Eleventh, the Massage Division; Twelfth, the Supreme Penetration Division. These scriptures are preserved in the scriptural treasury of the Great Cavern Supreme Purity Realm (a higher heavenly plane), subtle and pure, serving as the foundation of all heavenly realms and the basis of all phenomena."

"Finally, there are twelve more divisions: First, the Great Purity Division; Second, the Penetrating Vision Division; Third, the Assembly of Immortals Division; Fourth, the Cavernous Abyss Division..."

The Wushang Neimi Zhenzang Jing (Supreme Secret Treasury Scripture) recounts the origins and merits of twelve pivotal scriptures. These texts (including the Inner Secrets, True Unity, Gathering Numinous, Central Essence, Immeasurable, Palace Collection, Huangting, Minor Kalpa, and others) are preserved in the scripture repository of the Great Cavern and Supreme Clarity Realm (one of Daoism's highest celestial realms). Like boats ferrying beings across the waters, they enable liberation from the cycle of life and death, serving as arcane texts guiding practitioners to the Three Pure Realms (Jade Clarity, Upper Clarity, and Supreme Clarity).

The scripture particularly emphasizes: the merit gained from copying, expounding, or reciting these classics is beyond any metaphorical measure. As these embody truths spoken directly by the Celestial Worthy (Daoism's supreme deity), no immortal or realized being attains the Dao without them. Celestial youths (heavenly attendants) and guardian deities collectively protect these scriptures, forbidding careless disclosure. Those who slander or disbelieve will not only suffer severe illness in this life but also fall into the Yellow Springs Hell after death, enduring eternal torment.

Through a dialogue between "Shanming Tongzi" (representing Daoist cultivators) and the Celestial Worthy, the text reveals a crucial cultivation principle: lack of faith leads to shallow wisdom, and insufficient wisdom obstructs comprehension of truth, trapping practitioners in the limitations of the "Lesser Vehicle" (self-liberation practices). True liberation requires relinquishing all attachments—forced striving itself becomes a deviation from the Dao.

Finally, the assembly inquires: Are scriptures finite in number or boundless? If limited, how can they encompass all truth? If infinite, why speak of thirty-six divisions (thirty core plus six categories)? This probes the paradox of the Dao's finitude and infinitude—requiring concrete methods (number) while transcending formal constraints (numberless). The Celestial Worthy's response implies truth manifests according to practitioners' capacities, demanding both systematic frameworks and adaptable teachings.

(Note: "Huangting" refers to key internal cultivation sites in the body; "minor kalpa" denotes a Daoist temporal unit, approximately 16.8 million years.)

The Supreme Celestial Venerable (Tianzun), the highest deity in Daoism, smiles serenely as his entire body radiates a brilliant light that illuminates countless worlds. This luminous energy pervades all realms without disturbing its fundamental source, extending even to the legendary immortal mountain Lingjie Shan. At this moment, the Celestial Venerable begins to expound the Dharma.

Addressing the seekers of the Dao, the Celestial Venerable says: "The cultivation methods you inquire about reveal you haven't yet grasped the true meaning of the scriptures. Let me explain - all spiritual practices in this world are fundamentally interconnected. It's only due to human delusion and failure to recognize the root of all things that people lose sight of the eternal Dao (Changdao, the unchanging truth). Thus, I adapt my teachings through various scriptures according to individual capacities.

Sometimes I teach the Great Vehicle (Dacheng, the supreme path of universal salvation), sometimes the Middle Vehicle, sometimes the Lesser Vehicle. Some awaken through the Great Vehicle, others through the Middle or Lesser Vehicles. Yet true enlightenment transcends these distinctions. Know that all scriptures contain profound subtleties - they cannot be simplistically measured as great or small, much or little. Though categorized differently, their esoteric meanings are exquisitely refined, all designed to rescue beings drowning in the sea of suffering.

Scriptures are like signposts - genuine understanding leads to ultimate truth. When one fully comprehends the nature of all dharmas, one attains: neither attachment nor rejection, freedom from greed and ignorance, absence of anger or joy, transcendence of evils like killing and stealing, and perfect equanimity toward all. This wisdom of equality can be realized by everyone according to their capacity, for spiritual understanding knows no limits.

Alas, sentient beings fail to grasp this principle, constantly contradicting themselves. Like an oil lamp burning brightly while consuming its fuel until exhaustion, human confusion follows the same pattern - we create our own karma and reap its consequences, as shadows follow forms. Virtuous actions bring good retribution; unwholesome deeds bring suffering. All karmic results have causes - how can beings perceive the Dao without cultivating goodness?

Just as planting rice yields sprouts while sowing nothing brings barrenness, the law of cause and effect operates similarly: without planting virtuous seeds, no wholesome fruits will grow. Without wholesome fruits, unwholesome causes multiply, perpetuating negative karma and trapping beings in the endless cycle of the Three Realms (desire, form, and formless realms), falling into wretched destinies. Even when reborn human, such beings remain ignorant - how could they possibly believe in, practice, or realize the Dao? All this stems from failing to plant virtuous causes and lacking wisdom."

Finally, the Celestial Venerable admonishes the virtuous youth Shanming (representing all seekers) and the assembled listeners: "Listen attentively, contemplate earnestly, and harbor no doubts. This scripture contains profound and precious truths revered by all celestial beings and perfected immortals. That you may hear it demonstrates blessings accumulated over countless lifetimes."

This scripture recounts how a practitioner named Youth Shanming sought profound teachings on "non-differentiation" from the Celestial Worthy. The youth asked in confusion: "If all dharma gates (practice methods) are without distinction, why is this scripture revered as supreme? If hierarchical distinctions exist, they breed attachment, samsaric rebirth and heterodox views—how then can one attain the Dao?"

The Celestial Worthy revealed a fundamental truth: the Great Dao (Dao) and all phenomena are inherently equal. Scriptures and practice methods are equal, the Dao and all classics are equal—even Dao stands equal with life-death cycles, desires, affections, wealth-poverty, wisdom-ignorance, down to beasts and insects. This "equality" transcends worldly understanding, representing absolute non-dual realization.

Youth Shanming pressed further: "If Dao and phenomena are completely equal, why do distinctions manifest in reality?" The Celestial Worthy responded with a rhetorical counter: "The true Dao is not what we conventionally call 'Dao'—it is neither real Dao nor false Dao; neither large nor small, neither long nor short. But sentient beings, obscured by ignorance like the blind who cannot see or the deaf who cannot hear, may pass millions of kalpas without encountering such profound scriptures, let alone comprehending them."

The Celestial Worthy then recalled preaching this scripture at Lingjie Mountain, when a cultivation leader named Dahui brought numerous disciples to receive the teachings. At that time, the ten directions trembled, and even lions and fierce beasts came to offer protection. There was also a sage named Facai—though born of royal lineage, he yearned for cultivation. Tormented by his father (the king)'s obstruction, he wept bitterly, lamenting why his innate aspirations remained unfulfilled. This recollection hints that the path to Dao is fraught with obstacles requiring immense determination.

This scripture recounts the dialogue between Zhenzang Tongzi (a practitioner) and the Celestial Worthy (the supreme deity in Daoism), revealing the true essence of practicing the Great Vehicle Daoist methods.

Zhenzang Tongzi expresses gratitude to the Celestial Worthy: though he was ignorant in the past, he always maintained a heart devoted to the Dao. Now he has finally encountered the Celestial Worthy who imparts the supreme wondrous teachings, enabling him to understand his past karmic connections and realize the Dharma of No-Birth (the state transcending the cycle of life and death). He inquires how this Scripture of the Supreme Secret True Treasury should be transmitted to future Daoist practitioners—whether it should be selectively taught to a few or universally imparted to all.

The Celestial Worthy praises Zhenzang Tongzi's compassionate heart, explaining that this scripture is like the sun and moon illuminating all things, or the earth nurturing all beings. The Great Vehicle Daoist methods (the practice path for universal salvation) are inherently equal and inclusive, making no distinctions. The scripture can save all beings drowning in the sea of suffering—there is no question of selective transmission.

Zhenzang Tongzi further asks: If beings have accumulated different virtuous karma from past lives, how can some attain the Dao without cultivating goodness at all? Wouldn't this violate the law of cause and effect?

The Celestial Worthy answers with three analogies:

1. Just as the sun and moon shine universally but the blind cannot see, it is not that the light fails to shine;

2. Just as the earth can nurture all things, but fools who do not sow will reap no harvest;

3. Just as a mother loves her child, but if the child is unfilial, it is not the mother's lack of love.

The scripture operates similarly—all beings must engage in devotional practice (spiritual cultivation) to open their "Dharma Eye" (eye of wisdom). When the mind becomes pure and luminous, they will perceive their original source and transcend worldly afflictions. At this point, cause and effect reach a state of pure unity—the process of cultivation (cause) is itself the result (effect), and the result is inherent in the process. Cause and effect are no longer opposed but merge into a state of perfect equality and non-duality.

This scripture describes the supreme state of "non-duality" (transcending binary oppositions). It explains that the true Dao surpasses all relative concepts: It is neither cause nor effect, yet accomplishes all causation; neither high nor low, yet encompasses all gradations; neither long nor short, yet manifests all measurements; neither visible nor audible, yet gives rise to perception; without fragrance or flavor, yet presents all sensory experiences; neither wisdom nor virtue (De), yet fulfills both wisdom and virtue; neither scripture (Jing) nor Daoist practice, yet embodies them all; neither thought nor intention, yet generates all mental activity.

Those who attain this state can thoroughly perceive truth, realize the Dharma-nature (ultimate reality of the universe), nourish spiritual awareness, skillfully understand and uphold the true path, accumulating complete merit. The Celestial Master (Tianshi) admonishes disciples to devote themselves to cultivating the supreme Dao, warning against heretical teachings that lead to karmic obstacles (causal forces generated by actions), illness, and unconscious depletion of lifespan—forever lost in the cycle of rebirth, unable to return to virtuous paths.

Hearing this, the True Treasury Youth and the fourfold assembly (monks, nuns, laymen, and laywomen) rejoice in praise, extolling how the Celestial Master expounds wondrous teachings on Vulture Peak to guide beings, revealing various scriptures and doctrines. Seekers of truth gain immeasurable merit. This state transcends relative concepts like length, cutting through the four delusions (greed, anger, ignorance, and arrogance) via the Three Pure Ones (Jade, Upper, and Great Purity) realms, with moral cultivation daily progressing. Scriptures pervade the Dharma-realm (cosmic truth), with texts pointing to essential practice.

Disciples vow to dwell near the Dao, completely severing karmic obstacles so negative influences cannot intrude. Accumulating virtuous deeds grants fearless power, naturally creating a "forest of merit" (metaphor for abundant virtue). The Celestial Master skillfully teaches like administering medicine to save beings, yet fools cannot receive it while the wise drink it as ambrosia (elixir of immortality). The deaf and blind cannot hear or comprehend—no teaching, however subtle, enlightens them. The Mahayana (universal vehicle) Dharma's profundity is inconceivable; quiescent and non-active (Wuwei), it saves all.

The True Treasury Youth and fourfold assembly continue praising merits too vast to express—even eternal eons of praise would be insufficient. They inquire: Among various scriptures and treasures, which practice sequence and merit levels most readily lead to realization?

The Celestial Master replies: In distant eons past, an ascetic named Xianling disbelieved the Mahayana, long practicing minor paths (Hinayana or heterodox methods), maintaining asceticism and mountain seclusion...

Some practitioners follow heterodox methods of cultivation, laboring through countless lifetimes yet never attaining the true Dao. Though they may prolong their lifespan, they miss the genuine transmission of immortal realization. This Supreme Secret Treasury Scripture embodies the Great Vehicle (Mahayana) teachings, containing complete truth down to the finest detail. Authentic cultivators who comprehend it may awaken in an instant. All scriptures reveal cultivation methods according to the varying capacities of ordinary people, teaching each according to their spiritual roots.

The essence of Dao cultivation lies in inner awakening—directly penetrating the Great Dao and transcending all attachments and distinctions. Genuine Daoist practice knows no sequence, no division between inner and outer, no hierarchy of stages. Its merit is as vast as the cosmos itself. The Dharma-realm (truth-world) recognizes no boundaries between internal and external, surpassing sensory perception and conceptual thought. Simply practice according to your capacity, and merit will naturally become complete, transcending all distinctions of coming and going, entering and exiting.

Practitioners should never doubt the authenticity of the scriptures. Though teachings may vary in depth, all originate from the same undefiled Dharma-nature. Those who fail to realize this essential truth become contaminated by desires arising from the six roots (eyes, ears, nose, tongue, body, and mind), generating the six dusts (form, sound, smell, taste, touch, and mental objects). Unless these dusts are purified, the mind finds no peace, and accumulated karma propels rebirth through the five paths (heavenly, human, animal, hungry ghost, and hell realms), plagued by afflictions and illness. Even the deepest familial bonds eventually dissolve; after death, the hun and po souls may fall into the three wretched paths (hells, hungry ghosts, animals), suffering beyond description.

Devotees should cultivate diligently without laziness. By resolving to practice the supreme Great Dao and adorning themselves with merit, they become immune to contamination from the six roots. When the six roots are purified, the six dusts naturally clarify; when the six dusts are purified, the six consciousnesses become unobstructed. With wisdom perfected, one accomplishes the Dao-fruit. Realizing the Dao, the mind knows no fear, comprehending the equality of all phenomena. Serene and unconstrained, one transcends all dualities—joy and anger, greed and hatred—attaining true liberation. This is the "Genuine Dao" of complete merit.

Good men who cultivate the Dao should arouse the Great Vehicle mind, awaken to these truths, and constantly maintain the four immeasurable minds of compassion, loving-kindness, sympathetic joy, and equanimity. By rescuing beings from suffering, their accumulated blessings become immeasurable. Hearing this exposition, the True Treasury Youth and the entire assembly marveled at these unprecedented teachings. With joyful reverence they chanted in praise: "The Dharma King's (Celestial Worthy's) wisdom is like a boundless ocean; his teachings are measureless, solely for universal salvation."

This scripture depicts a sacred ritual assembly where the lame, deaf, mute, and blind all attain liberation, with all desires and delusions settling into tranquility. The cultivators present are filled with joy, having comprehended the truth of the Great Vehicle (referring to the universal salvation teachings) and transcended fear.

The text emphasizes that true power arises from within (the "square inch" of the heart), where great wisdom and cultivation nourish all beings like sweet dew. The compassionate power of the Celestial Worthy (the highest Daoist deity) permeates every corner of the universe, felt even by the finest dust particles, yet many beings remain unaware. Thus, all are encouraged to reverently receive and widely disseminate this wisdom.

The scene unfolds with the Pure Treasury Youth and the fourfold assembly (monastic and lay disciples) praising the Celestial Worthy's virtues—a power pervading the entire Dharma realm beyond verbal description. The Celestial Worthy reveals: All Dharma gates are contained within the three periods of past, present, and future. Without the Eye of Wisdom (insight into truth), one cannot discern authenticity from falsehood, thereby losing one's original nature and sinking into the cycle of afflictions.

The Celestial Worthy admonishes cultivators to practice single-mindedly, avoiding divided attention or slandering the virtuous while embracing evil. Hearing this teaching, the Pure Treasury Youth and the fourfold assembly rejoice and inquire about the "Three Periods Eye of Wisdom": Does one Eye encompass the three periods, or does each period possess its own Eye?

The Celestial Worthy responds: "Excellent, excellent! Truth is boundless, and merit immeasurable. Sometimes 'One' manifests as 'Three,' yet their essence remains undivided; sometimes 'Three' return to 'One,' though names are merely provisional. A single eye can reveal infinite forms, and a single form can embody countless Eyes of Wisdom. This profound state transcends verbal expression. We speak of 'One dividing into Three' to shatter beings' ignorance. This scripture opens the Eye of Wisdom in all beings—through such classics, all immortals and sages attain the Dao-fruit."

Concluding, the Celestial Worthy declares compassion for all beings like a mother's love for her child, hence this detailed explanation of the scripture's essence. Should anyone hear this text and awaken faith, celestial youths and Dharma-protecting deities will naturally come to safeguard them.

This Supreme Secret Treasury Scripture of Internal Perfection (Wushang Neimi Zhenzang Jing) contains inconceivable divine power and vast merit (De), its profound significance beyond complete verbal expression.

The Celestial Venerable (highest Daoist deity) then revealed through gatha verses: The Great Vehicle (Dacheng) teaches universal equality, enlightening all beings—neither external nor internal. Merit manifests naturally, yet the ignorant distrust true Dharma, while the wise tremble upon perceiving emptiness. Those who truly comprehend the "Secret Treasury's" profound meaning will witness the entire Dharma-realm (cosmic truth) spontaneously revealed. I am not a form-bound existence, for the Dharma-nature (truth's essence) is fundamentally nameless and formless. Your praises remain futile, constrained by limited understanding.

After delivering these verses, the Celestial Venerable admonished the assembled fourfold community (monastics and lay followers), Dharma-protecting divine kings, and Vajra warriors to uphold cultivation with virtuous resolve. Hearing these sublime teachings, the Child of Secret Treasury (representing seekers) and all listeners experienced awakened minds, joyfully receiving and practicing them while abiding in their original nature to cultivate the supreme Dao (Wuwei).

The Celestial Venerable further expounded: Achieving the Dao-fruit leads to serene selflessness and perfect purity. This subtle purity generates all Dharmas (truths), which are intrinsically birthless and deathless. The Sovereign of Unfettered Dharma (perfected beings) embodies complete merit. Yet sentient beings, blinded by ignorance, have their six consciousnesses (sight, hearing, smell, taste, touch, thought) obstructed—defiled by desires and trapped in confusion. This delusion perpetuates across generations, preventing awakening and binding them to the Five Paths (heavenly, human, animal, hungry ghost, hell realms). They distrust the Great Vehicle, clinging to worldly pleasures—how could they renounce them? Even if relinquishing "existence" (attachment), they grasp at "emptiness" (nihilism). Since emptiness and existence interdepend, both concepts fetter body-mind. How then can one transcend to the Dao's primordial source?

At this moment, the Child of Secret Treasury posed new inquiries.

This passage presents the profound teachings of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) on the concepts of "emptiness" and "existence." The Celestial Worthy reveals that both emptiness and existence describe the nature of Dao, yet Dao itself is neither absolute void nor concrete being. It transcends all dualities—purity and defilement, quiescence and arising. Clinging to either "emptiness" or "existence" leads one astray from the true Dao.

All beings inherently possess a pure nature that is neither empty nor existent. Fixation on any particular form or concept obstructs the realization of this true nature. The Celestial Worthy manifested at Mount Lingjie in the Western Land of Great Bliss (Xina Dafutang Guo), a boundless mountain encompassing the entire Dharma realm. Here, numerous reclusive sages devoted themselves to practicing the Great Vehicle (Dacheng) teachings, guarding their minds against demonic obstructions. Thirty-six thousand beings also dwelled there, each cultivating according to their individual karmic conditions and spiritual attainments.

Suddenly, the Celestial Worthy transformed into a luminous pearl, remaining perfectly still for seven days and nights. As the assembly grew anxious, the True Treasury Youth (Zhenzang Tongzi), an advanced practitioner, prostrated and implored the deity's compassionate salvation. Instantly, radiant light illuminated the entire mountain, liberating even beings in hell realms. Seated upon a sublime lotus, the Celestial Worthy smiled serenely, his majestic virtue taming wild beasts and venomous creatures. Finally, he entrusted Zhenzang Tongzi with disseminating the wondrous Dharma of the True Treasury.

Through these miraculous manifestations, the scripture demonstrates that Dao's essence transcends all relative concepts. Practitioners must avoid attachment to extremes to realize their originally pure nature.

This scripture expounds an exceptionally profound and mystical Daoist cultivation method. The Celestial Worthy (the highest deity in Daoism) reveals through the True Treasury Youth that genuine wisdom enables one to perceive the essence of afflictions and comprehend the truth of "emptiness" and "form." When the mind purifies the five sensual desires (those associated with the eyes, ears, nose, tongue, and body), one transcends the duality of life and death, attaining a state where existence and non-existence are equal.

Empowered by the Celestial Worthy, the True Treasury Youth manifests a liberated form in the void, radiating the light of wisdom to expound the truth of "non-birth" to all beings. This illuminating wisdom pervades everywhere, fulfilling all needs—whether the radiance of the sun and moon or the aspirations of sentient beings. Regardless of whether beings are karmically destined or not, those who approach with unwavering faith to listen to the teachings will receive liberation.

The Celestial Worthy manifests in a pure and luminous form, allowing those with affinity to realize that the true Dao transcends all dualities—life and death, coming and going, ignorance and wisdom, high and low. Because the Dao itself is free from opposition, the confusion of sentient beings arises from differences in their spiritual capacities. The scripture categorizes beings into three types: those of superior capacity directly perceive the illusory nature of bodily forms, unattached to virtue (De) or life and death; those of middling capacity seek the Dao but still cling to distinctions; and those of inferior capacity remain entirely mired in suffering, finding enlightenment difficult.

Finally, the scripture clarifies the nature of wisdom’s light: it resides neither within nor without but is the immaculate "ultimate Dharma realm." Through cultivation of the senses—eyes, ears, nose, tongue, and body—one may respectively access the wondrous states of form, sound, fragrance, taste, and touch, ultimately achieving the enlightened state of body-mind unity.

This scripture recounts a dialogue between the youth Shan Yin and the youth Zhen Zang concerning the question of "universal illumination by wisdom light." The essence is this: when practitioners attain the realm of wisdom, they comprehend the profundity of their true nature, master all spiritual methods, and even cause malevolent ghosts, venomous creatures, those holding wrong views, and beings in the hell, hungry ghost, and animal realms to generate virtuous minds—as if they had drunk the nectar of immortality.

Shan Yin raises his doubt: If all beings inherently possess this wisdom light, why then is there talk of the light needing to universally illuminate? Isn't this contradictory? Zhen Zang responds: The great wisdom light of the Celestial Worthy (the supreme deity in Daoism) neither resides within nor without, has no distinction of length or brevity, manifestation or concealment, yet subtly benefits all sentient beings. The benefit received by beings is fundamentally no different from the Celestial Worthy's wisdom itself—thus there exists no "transient light coming from without."

The discussion continues: If beings and the Celestial Worthy are fundamentally identical, why do beings still suffer delusion and hardship? Zhen Zang points out this stems from attachment to discriminating mind. He teaches the cultivation method of the "Dao of Six Harmonies": the eyes perceive form without clinging to form; the ears hear sound without clinging to sound; the nose smells fragrance without clinging to fragrance; the mouth tastes flavor without clinging to flavor; the body contacts objects without clinging to contact. Through such practice, one attains the state where coming and going are as one.

This passage embodies the Daoist principle of "the Dao follows what is natural," emphasizing the essential practice of abandoning attachments and returning to original authenticity. Through cultivation of the six senses, one reaches the state where both objects and self are forgotten, ultimately uniting with the Dao.

The practitioner should maintain a state of constancy and unity, whether in seated meditation, reclining, movement or stillness, always preserving this "One" (referring to the fundamental origin of the Dao). The inner mind should resemble a fortified city, severing all external disturbances and unwholesome thoughts. When these distractions are eliminated, one attains the unimpeded freedom of a Dharma King (an awakened being), becoming as translucent as a luminous pearl both internally and externally.

Upon reaching this state, all perceived dharma forms appear with crystalline clarity, no longer tainted by worldly defilements. Entering the "Gate of One Form" (the realm where all phenomena return to unity) is to access the true Great Dao, which like a mother gives birth to all phenomena. All dharma forms possess thirty-two auspicious marks and eighty-one excellent characteristics, accomplishing perfect merit.

If virtuous men or women can calm their minds in sustained mindfulness, constantly nurturing compassion and benevolence, free from greed and aversion, they will repel the "Six Thieves" (desires of the six sense faculties: eyes, ears, nose, tongue, body and mind), enter the "City of Five Penetrations" (the realm of five spiritual powers), and dismantle the "Army of Three Poisons" (greed, hatred and delusion). Thus they obtain fourfold adamantine protection, remaining undisturbed and acquiring fearless power, with afflictions ceasing and eternal severance of attachment. At this stage, the heavenly beings including Shan Yin (Good Sound) will rejoice and praise: "Excellent, excellent! The True Treasury Youth (referring to accomplished practitioners) is now expounding profound teachings."

The True Treasury Youth widely opens the gate of the Great Vehicle (Mahayana), pointing out the path of liberation for beings drowning in the sea of suffering, becoming the Dharma ladder and Dharma boat for ferrying people. The Celestial Master (Tianshi, the supreme Daoist deity) tells all disciples and the Great Being Shan Yin (Bodhisattva): "Do not doubt the True Treasury Youth. For countless kalpas this being has vowed to seek the Dao, with immeasurably vast and profound merit. Now I shall explain in detail the secret practice of the original mind for you all."

Cultivation requires returning to the original mind, like guarding an ancient city, patrolling day and night without negligence. All sages and worthies constantly practice this method—the most wondrous gateway that serves as the root of all cultivation. The Celestial Master reveals that his own attainment of the Dao originated from this realization, admonishing disciples against laziness and urging diligent practice to subdue the "Six Passes" (six sense faculties).

Yet remember: Dharma has no fixed dharma—one must not cling. For dharma is like illusion, fundamentally quiescent and unarisen; dharma constantly transforms, profoundly unfathomable and mindless. Illusion arises from transformation, transformation arises from illusion—when illusion ceases, transformation arises; when transformation arises, illusion ceases—neither knowing the other, naturally liberated. This reveals the truth of all phenomena's emptiness, showing that cultivation must transcend attachment to all dharma forms.

People often weave a web of afflictions for themselves like working in darkness, becoming trapped by these self-created entanglements over time. It is as if three venomous serpents (greed, hatred, and delusion) share one's dwelling, while eight kinds of calamities (Buddhist term referring to various sufferings) besiege from all directions—lost in prolonged darkness with no path of escape.

You who cultivate the Dao should practice diligently, focusing solely on my "One-Word" true teaching (referring to the fundamental truth of Daoism), free from distracting thoughts. For truth is singular—know that sentient beings drowning in the Three Realms (the realms of desire, form, and formlessness), lacking wisdom, are perpetually scorched by the fires of affliction, which are exceedingly difficult to extinguish. Though taught through various means, they remain unable to awaken.

Virtuous practitioners should contemplate with right mindfulness, deeply observing the nature of afflictions. When afflictions are purified, one attains the Eye of Wisdom. With this wisdom comes the Power of Skillful Means (expedient methods to liberate beings), and with skillful means, the six consciousnesses (sight, hearing, smell, taste, touch, and thought) may operate freely without attachment. When the six consciousnesses remain unattached, one becomes unaffected by external phenomena—untainted, unbound, liberated, and effortlessly embodying the Dharma, thus becoming a Dharma King (an awakened one).

The Pure Child of Truth addressed the Celestial Worthy: "Today, the assembly has been graced by your majestic Dharma power, obtaining skillful wisdom to understand the capacities of beings and enter the Gate of True Reality (the realm of ultimate truth). Your skillful expounding of the Dharma, attuned to opportunities, makes the teachings easily comprehensible. But what methods should future beings cultivate? Which are easily accepted? Which are simple to practice? Which are difficult to accept? Which are arduous to practice?"

The Celestial Worthy replied: "Excellent, excellent! You ask with great compassion for future beings. Lacking the Eye of Wisdom, they must listen carefully and reflect deeply. I shall explain to you the True Treasury of Right Dharma—this method neither arises nor ceases. Future beings will naturally understand through its principles. The 'One-Word' truth I reveal belongs not to past, present, or future; it is neither within nor without, neither long nor short. This 'One-Word' is most easily accepted and practiced."

Among all methods of contemplation, this one stands supreme. Begin by observing the breath and mind, allowing the mind to dwell nowhere. When the mind clings to no fixed dharma, truth becomes visible. For precisely because there is no fixed dharma, one can perceive the Dao.

This scripture expounds the essence of wisdom and spiritual cultivation. It reveals that true wisdom (Daohui, the wisdom of the Dao) is one's original innate nature, which neither arises nor ceases. Practitioners must particularly guard against three obstacles on the path: attachment and craving, anger and hatred, and ignorance and delusion—these mental afflictions constitute the primary hindrances in spiritual practice.

The text explains that because the true nature of the Dharma contains no craving, the essence of desire can be extinguished; because the Dharma holds no anger, the nature of hatred can be purified; and because the Dharma is free from ignorance, the essence of delusion can be liberated. Those who realize this truth will penetrate the profound meaning of the Three Jewels (Buddha, Dharma, and Sangha), enter the true treasury of the Dharma, and become great Dharma Kings endowed with perfect wisdom.

When the virtuous youth Shanyin Tongzi and the assembled disciples heard this sublime teaching, they were deeply moved, recognizing it as a profound doctrine never before encountered or revealed. All this was the compassionate expedient means (upaya) expounded by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) to help sentient beings comprehend more easily.

Thereupon, Shanyin Tongzi and the assembly joyfully praised the teaching by chanting a hymn. The hymn's essence conveys: The Dharma's voice resounds like a drum throughout the world, subduing all demonic obstructions; the light of wisdom illuminates all beings, as the Great Vehicle (Mahayana) Dharma permeates everywhere; sentient beings remain entangled by karmic forces, lost in delusion; the Celestial Worthy protects with divine power, skillfully guiding the ignorant to relinquish attachments; when craving, anger, and delusion are abandoned, afflictions transform into enlightenment; with utmost sincerity we bow in reverence, maintaining right mindfulness and diligent practice.

Finally, the Celestial Worthy praised Shanyin Tongzi for extolling this profound scripture and encouraged all to practice the Dharma earnestly. He taught sentient beings to contemplate their innate wisdom, cultivate the Six Perfections (generosity, discipline, patience, diligence, meditation, and wisdom), relinquish worldly calculations, abandon craving and attachment, and clarify their essential nature. For the Dharma-nature is originally pure—the very essence of afflictions and desires is likewise pure. Should virtuous men and women practice accordingly... (the scripture continues)

This scripture expounds essential principles on the path of cultivation. It first describes practitioners who, though having left household life, merely pursue the lesser vehicle (a self-liberation approach) through quietistic non-action (Wuwei), content with one meal a day. While teaching others, they harbor self-righteousness and look down upon people. Such individuals cannot be called true cultivators, nor are they my disciples—their practice will ultimately prove fruitless.

The author recalls how for countless kalpas (immeasurably long cosmic cycles), he too wandered this path, undergoing austere practices in mountain forests yet failing to attain the Dao. Only upon encountering the Supreme Venerable Master—this great mentor of profound wisdom—did he receive answers to his doubts. This teacher guided him into authentic cultivation: overcoming the five demonic obstructions (five hindrances to practice), maintaining unwavering original mind, until finally realizing the supreme Dao. At that time, thirty-six thousand beings followed this teaching, transcending discriminative delusions to realize formless truth, ultimately becoming capable of widely transmitting wondrous dharma to liberate all beings.

The scripture then employs the metaphor of reflections in a mirror to illustrate how all phenomena—the bodies and minds of beings, the three vehicles (listeners, solitary realizers, and bodhisattvas as three approaches), and all actions—are neither utterly void nor substantially existent, being fundamentally pure and empty by nature. This Supreme Secret Treasury of Inner Truth Scripture is a Mahayana text of flawless perfection, capable of revealing the true nature of all dharmas, making it the most sublime scripture.

Finally, it recounts how in past kalpas, five arrogant paupers who disbelieved the Buddhist teachings slandered this Mahayana scripture upon hearing it. They refused to accept that all beings possess the intrinsic nature of true Dao, that beings can realize wondrous dharma, or that their fundamental nature is empty and quiescent—equal to Mahayana teachings, neither arising nor ceasing, with minds vast as oceans, equal to Celestial Venerables (Tianshi) and sages, and essentially empty in nature.

This scripture discusses the relationship between faith and spiritual practice. The essential meaning is this: If a person harbors doubt and disbelief, then whether in illness, life, death, daily activities, eating or breathing, they will sink into the dark prison (referring to mental afflictions). Conversely, by maintaining an upright and genuine heart without slandering the true Dao, one attains immeasurable blessings.

The text particularly emphasizes that the true Dao has no fixed form (wuxiang) and no limitations (wuding), capable of liberating beings. Maintaining a "straight heart" (sincere and uncontrived mind) is the finest place for cultivation, enabling one to:

• Comprehend profound stillness without denying the cycle of life and death
• Perceive the true nature of reality (shixiang) without rejecting the choices of daily life
• Attain wisdom without forcibly eliminating anger or ignorance
• Achieve liberation without harshly severing desires
• Master spiritual methods (Dharma treasures) without obsessing over right and wrong
• Follow the true path without being tempted by sensory pleasures
• Accumulate merit and virtue without being disturbed by the six senses (eyes, ears, nose, tongue, body, and mind)
• Reach the state of "no leakage" (freedom from afflictions) without clinging to the five aggregates (form, sensation, perception, volition, consciousness)
• Attain great wisdom without being bound by the four elements (earth, water, fire, wind)
• Cultivate spiritual powers—a state of utmost subtlety

The scripture notes that even if one exhaustively explains as many truths as there are grains of sand, deluded beings may still struggle to understand. Yet if virtuous individuals sincerely recite and expound this scripture, purifying their mental defilements, the merit will be inconceivable.

Finally, the example of King Datong is given: He deeply believed in Dao and De (Virtue), reverently practicing this Zhenzang Miaojing (Scripture of the True Treasury’s Wonders), leading the entire kingdom to cultivate it. As a result, the nation prospered, the people lived in peace, and lifespans lengthened. This demonstrates the profound power of this scripture as a vital path to attaining the Dao.

On Mount Lingjie, the Celestial Master (Tianshi) revealed to the assembly: "Hidden within this mountain lies a miraculous jewel (symbolizing the innate Dao-nature). Pure and radiant, it neither resides on the surface nor within, neither inclines upward nor downward—appearing to circulate yet eternally still." Though virtuous practitioners like Shanyin had long sought the Dao on this mountain, none had ever glimpsed this jewel with their own eyes. They earnestly entreated the Child of True Treasury (the Celestial Master's emanation) to manifest the jewel's true form through the Master's divine power.

The Child of True Treasury instructed them: "Simply turn your gaze inward, calm your body and mind with focused awareness, and the jewel will naturally reveal itself." As these words fell, a brilliant light instantly illuminated each person's inner and outer being. In that moment, the assembly suddenly awakened: this luminous jewel (the radiance of original mind) could never be shown through external means—only by returning to one's true nature could it be spontaneously realized.

The Celestial Master, pleased, spoke this verse:

"The Great Vehicle's teachings guide beings through myriad skillful means—

The wise perceive the jewel's (Dao-nature's) boundless light,

While the deluded cling to doubts.

This Scripture of True Treasury washes away confusion,

Each character pregnant with infinite mystery.

All phenomena are but reflections in a mirror—

The jewel's seeming divisions of inner and outer

Are truly manifestations of your heart's divine light.

Practice this scripture with diligence,

And the sacred path from all directions will uphold you,

Until supreme Dao-fruit is attained."

The Celestial Master emphasized: "Sentient beings, entangled in attachments and worldly afflictions, blindly chase shadows within the Five Aggregates (form, sensation, perception, volition, consciousness). I use this jewel as metaphor precisely to reveal fundamental truth through skillful means."

The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), while expounding the Dharma at Lingjie Mountain, addressed the virtuous men and women present: "To cultivate blessings and make devotional offerings, one need not abandon body and mind to attain liberation. Those who truly attain liberation can realize the true meaning of the Dharma in the stillness of the Dao-field, verify the karmic connections of past, present, and future, and ultimately achieve the supreme Dao-fruit."

He then addressed the Virtuous Sound Youth (a messenger who listens to the Dharma): "For all sentient beings, the liberation of mind and body is such that the mind manifests as verbal teachings, while the body manifests as written words. But if one clings to chasing literal meanings word by word, one will instead lose the true essence. One must transcend the form of words to truly enter the gate of liberation and realize the supreme Dao."

The Virtuous Sound Youth respectfully asked the Celestial Venerable: "I don't understand why you say the minds of sentient beings are verbal teachings and their bodies are written words. The minds of sentient beings are originally ignorant, and their bodies are like nets of darkness—how can we encourage beings to study this ignorance to pursue dark nets? If pursuing dark nets could lead to Dao-realization, wouldn't ignorant minds attain Dao without study? Yet in truth, without study there's no realization, and studying ignorance doesn't lead to realization. Just as wood contains the nature of fire yet doesn't ignite itself—requiring human effort to kindle—so too must ignorant minds rely on teachers' guidance for awakening. I beseech your compassion to illuminate this for us."

The Celestial Venerable praised him: "An excellent question! I shall explain: All dharmas are originally pure, neither born nor extinguished. There are no beings who attain the Dao or lose the Dao; none who become enlightened by studying ignorance's nets, nor any who realize Dao without studying ignorance's mind. The Dharma has no fixed characteristics—ultimately there is no self-form. Why make such distinctions among beings? The nature of words I speak is empty stillness—this liberation of Dharma-nature is merely skillful means to guide beings toward correct Dharma-sounds. Those who truly realize the Dharma-sound understand there is no Dharma to realize, practice, study, cultivate, or receive."

The Scripture of the Supreme Secret True Treasury (Wushang Neimi Zhenzang Jing) describes practitioners' reactions upon hearing the highest truth. When encountering the profound teaching that "ultimate purity is a seamless unity beyond duality" (referring to the absolute truth transcending all distinctions), ordinary cultivators become bewildered and unsettled, as this state lies entirely beyond their conceptual grasp, leaving them at a loss.

At this moment, however, the Virtuous Sound Youth (Shanyin Tongzi, symbolizing advanced practitioners with superior spiritual capacity) and other realized immortals suddenly awaken to its true meaning. They recognize that the essence of the Great Vehicle teaching (referring to the supreme doctrine of universal salvation) is one of nondual equality, whereupon they relinquish self-attachment and depart after paying reverent homage.

This passage appears in the eighth section of the "Chapter Revealing Merit and Virtue." Through contrasting these two types of practitioners, it illustrates that only those with Great Vehicle capacity can directly apprehend the supreme truth. While ordinary cultivators require gradual progression, superior individuals like the Virtuous Sound Youth immediately realize the absolute state of "seamless unity—neither one nor two" (the mysterious condition of Dao's essence, which transcends both singularity and opposition).

All practitioners in this world who seek to realize the supreme true Dao must comprehend the profound meaning of the "inner secret true treasury." This true treasury is not something to seek externally, but rather the innate spiritual treasure (referring to the inherent Dao-nature) present within everyone's original nature. Just as a luminous pearl naturally resides within an oyster shell, it is merely obscured by the mud and sand of worldly desires.

The crux of cultivation lies in "illuminating the heart and perceiving one's true nature" — through purifying body and mind, one breaks through the various attachments and delusions formed in postnatal existence. When you can maintain a heart as calm and clear as still water, you will naturally reflect upon the authentic substance of the Dao. At this point, you'll understand that what is called "supreme" is not some lofty mystical realm, but rather a return to the simplest original state.

The scripture emphasizes that genuine practice doesn't lie in elaborate rituals, but in the inner work of contemplation and introspection. Like wiping dust from a mirror's surface, we're not creating something new, but restoring the mirror's inherent radiance. If Dao cultivators become attached to external forms, they will ironically drift further away from the Dao.

The Wushang Neimi Zhenzang Jing (Scripture of the Supreme Inner Secrets and True Treasury) conveys that practitioners of the Dao should recognize the profound mysteries of true cultivation lie within the deepest recesses of the heart. External scriptures and written words serve merely as guides—the crucial work requires turning inward to discover the genuine essence of the Dao (the Way). Like precious ore buried within a mountain, one must personally excavate to obtain it.

Here, "Wushang" (Supreme) refers to the most profound teachings, "Neimi" (Inner Secrets) points to the hidden marvels within, while "Zhenzang" (True Treasury) symbolizes how the truth of the Dao is as invaluable as rare jewels. Practitioners must set aside external forms, turn their gaze inward, and in stillness and contemplation, awaken to their original mind—only then can they unlock the inner treasure of wisdom.

Laozi (the supreme deity revered in Daoism) teaches: Those who cultivate the Dao should understand that the true treasure lies not in the external world, but within each person's heart. This inner treasure is called the "True Treasury" (referring to humanity's innate Dao-nature), which is formless yet contains all things—the very foundation for attaining immortality and realizing the Dao.

To unveil this True Treasury requires three essential practices: First, one must abandon attachments to material objects, recognizing that gold, silver, and wealth are ultimately illusory. Second, one must cultivate a mind of purity, like a mirror untainted by dust. Finally, one must practice compassion, nurturing the seed of Dao through virtuous deeds. When these three are fully realized, the innate radiance of one's true nature will spontaneously manifest.

Particular attention must be paid to the various visionary tests that arise during cultivation. Some may see mountains of gold or oceans of silver, others may encounter divine maidens or immortal children—all these are manifestations of mental demons. The genuine cultivator should "look but not see, listen but not hear," maintaining unwavering stability in their original mind.

Many immortals gathered in the Fragrant Grove Garden, coming before the Celestial Worthy (the supreme deity of Daoism) to listen to his teachings on the Great Vehicle of the Dao. With doubts in their hearts, they asked: "Since all sentient beings are bathed in the same radiance of the Dao's teachings, why do they receive different benefits? If we all receive the same light, our spiritual roots should be identical—there should be no distinction between those who find enlightenment difficult or easy. But if our roots differ, doesn't that mean the wisdom-light of the Dao fails to illuminate all beings equally?"

The Celestial Worthy praised them, saying: "Excellent question! You use the concept of 'emptiness' to ask about 'emptiness'—the question itself is empty. I use 'emptiness' to answer your question about 'emptiness'—the answer is likewise empty. Sentient beings are of countless kinds, each with different spiritual roots. Precisely because of these differences can the nature of 'emptiness' be revealed—there is no absolute equality. Not understanding this is delusion. In truth, all beings possess the eye of wisdom, but their pure nature has been obscured. This scripture exists to awaken that wisdom."

"Know that all beings originate from the same great Dao, though their awakening comes at different times. It is like a precious pearl falling into a crimson river—no matter how you search, you cannot find it, because the fundamental nature of beings is originally empty and still. It is neither empty nor existent, neither within nor without. Deliberately seeking it will not bring attainment, nor will complete abandonment of the search. One must skillfully accumulate wisdom through appropriate methods to naturally realize the fruits of the Dao. If you think I am expounding teachings, you slander the true Dharma."

"True wisdom transcends dualistic concepts: the wise comprehend the Dao, while the benevolent embody De (Virtue). See what ordinary people cannot see, and do not see what they see. Know what they do not know, and do not know what they know. Reverse your approach to both action and non-action (Wuwei)—only then can you truly comprehend the Great Vehicle of the Dao and accomplish meritorious deeds."

After hearing this, the Virtuous Sound Youth and the assembly grew even more perplexed: "If the nature of all dharmas is neither empty nor existent, how can we speak of 'dharmas' leading to the Great Vehicle? Since there are no methods to follow, how can merits be proven?"

The Celestial Worthy replied: "Every word I speak contains infinite possibilities. Sentient beings cling to illusions, creating oppositions between 'being' and 'non-being,' thereby generating further delusions. When I speak of 'reversal,' I mean to shatter these false attachments."

This scripture discusses the realm of cultivation known as "returning to the origin and attaining truth" (返本归真). The main idea is:

Attachment to both "being" (有) and "non-being" (无) are illusory. Only by seeing through this can one truly return to the origin, thereby entering the Great Vehicle (大乘, the highest realm of cultivation) and attaining De (Virtue/Power, 德). Someone might ask: If all sentient beings are illusory—meaning they fundamentally don't exist—how can they return to the origin? If returning to the origin is impossible, how can one enter the Great Vehicle and attain De?

The Celestial Honored One (天尊) replies: Indeed it is so. All methods of liberation (法门) are essentially manifestations of the same principle of liberation—this is what it means to enter the Great Vehicle and attain De. In truth, all sentient beings, whether they cultivate or study or not, are already inherently within the realm of the Great Vehicle and already possess De. This is because all phenomena are fundamentally expressions of the Great Vehicle realm and are complete with De.

If this is the case, why do sentient beings still exhibit states of delusion, inversion, discrimination (取舍), attachment to coming and going (来去), and inequality (差别)? Why do they still need the teachings and salvation of immortals and sages?

The Celestial Honored One explains: The methods I speak of are all complete. Even misunderstanding a single method constitutes slandering the Dharma and destroying the Great Vehicle. This is because all daily activities of sentient beings (行住坐卧), their physical and mental processes (五阴六情, the constituents of body and mind), afflictions like greed, anger, and ignorance, and all phenomena—whether conditioned or unconditioned—are already within the realm of the Great Vehicle and complete with De.

The Great Vehicle spoken of here is not the Great Vehicle as commonly understood, nor is the De mentioned ordinary De. The true Dharma is subtle, spontaneous, and naturally Wuwei (non-action, 无为). All verbal descriptions are merely names and concepts, not the true Dao. Those who understand this principle attain a fearless power, their spirit harmonizing with the De of heaven and earth, sages, the sun and moon, stars, and all things—harming nothing's intrinsic nature. This is the ultimate De of the Great Vehicle.

The Wushang Nei Mi Zhenzang Jing (Supreme Inner Secret Treasury Scripture) elucidates the core principles of Daoist cultivation. The text employs metaphors to reveal that just as a painter's images are not reality and echoes are not the original sound, all phenomena in the world are illusory and impermanent. People suffer because they cling to these illusions, enduring the agony of separation from loved ones and other afflictions—transient yet tormenting enough to unsettle the hun and po (ethereal and corporeal souls).

Those of great De (Virtue) can embrace the world's insults and malice because their hearts harbor no delusional attachments. This very capacity for embrace constitutes spiritual merit. The scripture further expounds seven stages of cultivation: Wuwei (non-action) nourishes one's innate nature; Xuwu (emptiness) preserves life; detachment settles body and mind; Jimo (profound stillness) nurtures Shen (spirit); serenity gladdens the heart; purity pacifies the mind; sincerity upholds integrity; and Zhonghe (harmonizing Yin-Yang) sustains the primordial spirit. Just as plants rely on earth and fish depend on water, human life is sustained by Yuanqi (primordial Qi). Without it, death follows. Thus, sages treasure Jing (essence) and Qi as the body's most precious jewels.

Practitioners should maintain a mind free of distractions, allowing thoughts to flow like water. All cultivation methods ultimately return to the essence of serene Wuwei, merging into the Dasheng (Great Vehicle, supreme realization). Yet sentient beings, lost in delusion, remain trapped in Samsara (cycle of rebirth), failing to awaken.

The scripture concludes by describing how the youth Shanyin (representing aspirants) and the assembly rejoiced upon hearing these teachings, vowing to practice the Dasheng path. In hymns, they praised the boundless merit and ineffable wisdom of the Tianzun (Celestial Venerable One, supreme Daoist deity). The wise skillfully plant seeds of virtue, while the foolish remain long迷失 (lost). Resolutely, they pledged to cultivate the Dasheng Dao together, ultimately attaining liberation and sovereign freedom.

This scripture depicts a wondrous scene: while the Virtuous Sound Youth and a multitude of cultivators (the fourfold assembly) were extolling the merits of the Celestial Worthy, they suddenly beheld a crimson treasure pearl suspended in midair. Radiating brilliant light that illuminated all lands, the pearl encompassed all things great and small within it, only to vanish completely in an instant. As the assembly looked around in bewilderment, they realized the pearl was neither truly existent nor completely void, transcending all relative concepts like size, coarseness, fineness, breadth, or narrowness. This pearl symbolizes the Dharmadhatu (cosmic truth), which is equally profound as the pearl itself—the two are inseparable yet transcend distinctions of inner and outer, defying all verbal description of their mystery.

The Primordial Celestial Worthy then admonished the assembly: worldly beings cling to mundane existence, yet while fearing death, they ironically create unwholesome karma. Without upholding precepts, even long life becomes as meaningless as a withered tree. But those who cultivate through precept observance may, after death, attain celestial office and achieve immortality. Even nobles like kings and generals who disregard precepts will suffer severe postmortem punishments, their souls enduring unbearable torment. The Celestial Worthy emphasized that all phenomena undergo birth and cessation—only Dao (the Way) and De (Virtue) remain eternally indestructible. Cultivation requires daily good deeds and constant accumulation of virtue, allowing wholesome thoughts to safeguard one's innate nature until ultimate union with the truth-treasure is realized.

Finally, two essential precepts are presented: never steal others' possessions, and never obtain wealth through deceit. These precepts embody Daoist cultivation's fundamental demand for honesty and integrity, for theft harms not only others but obstructs one's own spiritual attainment.

This is the code of precepts recorded in the Daoist scripture The Supreme Secret True Treasury Scripture, where the Celestial Worthy (the highest deity in Daoism) admonishes practitioners. The Celestial Worthy states that violations of these precepts will inevitably incur karmic retribution, urging devotees to keep them firmly in mind.

The Celestial Worthy enumerates over twenty prohibited actions: one must not deceive with sweet words and lies; must not kill out of hatred; must not indulge in greed, anger, ignorance, or cruelty; must not disrespect the elderly or bully others; must not harbor malice or curse others; must not shout insults; must not slander or defame; must not sow discord or stir up trouble; must not relentlessly exploit others' weaknesses; must not take pleasure in speaking ill of others; must not disparage virtuous deeds while boasting of oneself; must not be arrogant; must not conceal poison to harm others; must not write anonymous letters to falsely accuse; must not belittle the scriptures and teachings; must not slander the writings of sages; must not abuse power to oppress the weak; must not lust after beauty; must not indiscriminately kill living beings; must not indulge in drunkenness or madness; must not kill for improper sacrifices; must not burn mountains or hunt, destroying nature; must not gossip about one's teachers; must not hoard wealth; and must not discuss others' private matters.

The Celestial Worthy then elaborates on the consequences of violating these precepts: those who steal others' possessions will fall into the Golden Hammer Hell after death; those who swindle even a single coin will enter the Boiling Oil Hell; liars will be punished in the Tongue-Ripping Hell; those who kill out of hatred will suffer in the Five-Prison Great Hell; the greedy and wrathful will be confined to the Great Barrier Hell; those who bully the elderly will endure torment in the Fengdu Hell; those who harbor malicious curses will be cast into the Eight-Gate Hell; those who shout insults will sink into the Mud-Plow Hell; slanderers will be exiled to the Northern Cold Hell; those who sow discord will be crushed beneath the Mountain Hell; gossipers will be ground in the Mortar Hell; those who delight in speaking ill will be imprisoned in the Darkness Hell; those who disparage good deeds while boasting will be impaled by great swords; the arrogant will freeze in the Ice Hell; poison-hoarders will be thrown into the Ash-Coal Hell; those who write false accusations will plunge into the Yellow Spring Great Darkness Hell; those who scorn the scriptures will be confined to the Obscuring Light Hell; those who slander the writings of sages will be burned by copper fire; those who abuse power will roast in the Blazing Furnace Hell; the lustful will drown in the Freezing Abyss Hell; indiscriminate killers will eternally fall into the Endless Hell; and drunkards will suffer in the Thirst-and-Cold Hell.

These hells—such as the "Golden Hammer Hell" and "Boiling Oil Hell"—are vividly named realms of punishment in Daoist cosmology, serving as stark warnings that evil deeds inevitably bring retribution. The precepts cover all aspects of conduct and moral cultivation, embodying the fundamental Daoist teaching: "Abstain from all evil, cultivate all good."

Those who kill living beings or engage in obscene sacrifices will fall into the Boiling Mountain Hell (a scorching hell in Daoism) after death. Those who burn forests or hunt and kill will be cast into the Dismemberment Hell (where limbs are torn apart). Slanderers of teachers and elders will descend into the Grinding Mountain Hell (where souls are crushed). The greedy and miserly will become hungry ghosts (one of the Six Paths in Daoism). Those who expose others' secrets will sink into the Black Water Hell.

These precepts must not be lightly violated, for transgressions bring retribution as surely as shadows follow forms and echoes answer sounds. Loud sounds produce loud echoes, soft ones faint echoes—the same principle governs the recompense of good and evil. Disciples of the Good Sound (Daoist practitioners), you must diligently uphold these precepts, accumulating merit to ultimately realize the Dao-fruit. All cultivation methods depend on precept-keeping; here we merely outline a few examples as guidance.

The Disciples of the Good Sound inquired further of the Celestial Worthy (supreme deity in Daoism): "Does retribution for precept-breaking truly follow like a shadow? Which incurs heavier karma—breaking one precept or multiple precepts? If a single violation brings severe retribution, then multiple violations should make the first offense blameless; if multiple violations are worse, then the initial single offense should carry no guilt. We are perplexed—please enlighten us."

The Celestial Worthy replied: "Excellent question! Sentient beings' karmic actions vary infinitely, and their retributions differ accordingly. Detailed precept explanations adapt to circumstances for salvation. The gravity of violations lies not in quantity—breaking one major precept brings severe retribution, while multiple major violations each incur their due punishment; minor offenses bring lighter consequences. Just as tall figures cast long shadows and short ones brief shadows, so too does precept-breaking yield proportionate results."

The discourse then turned to the nature of afflictions. The Celestial Worthy revealed: "Afflictions are neither truly existent nor utterly void. Clinging to 'non-existence' as existence and 'non-void' as void—this deluded discrimination within the true Dharma-realm creates afflictions." When questioned further—"If sentient beings' false conceptions equate to true Dharma, then wouldn't precept-breaking also be true Dharma?"—the Celestial Worthy responded: "Why such doubt? All karmic cause-and-effect operates with perfect precision; retribution manifests down to the finest hair. Virtue yields blessed fruits, vice brings bitter harvests—this is the subtlest truth."

Just as planting rice yields rice and sowing hemp produces hemp, know that the seeds never err—such is the law of cause and effect. Devoted men and women, listen carefully: the true Dharma I speak does not depart from "emptiness" (kong, illusory unreality) and "existence" (you, phenomenal reality) yet becomes the true Dharma. The Dharma I teach does not separate from the cycle of birth and death (samsara) yet becomes the true Dharma; it does not abandon afflictions yet becomes the true Dharma; it does not reject coming and going yet becomes the true Dharma; it does not negate acceptance and rejection yet becomes the true Dharma.

But take heed—the acceptance and rejection I speak of are not worldly distinctions but transcend dualities; the coming and going are not superficial movements but the flow of intrinsic nature; the afflictions are not true suffering but the nourishment for awakening; birth and death are not as ordinary beings understand them but the manifestation of the Dharma-body (Dharmakaya); emptiness and existence embrace both sides yet rise above them. Know that ultimate truth is neither dualistic nor simplistically one or two—this non-dual (advaya) state alone is the unchanging reality.

Why? When sentient beings' karmic actions are purified, acceptance and rejection are purified; when coming and going are purified, desire is purified; when afflictions are purified, birth and death are purified. Upon reaching the ultimate truth, all obstructions naturally vanish. Know that this Scripture of the Supreme Secret True Treasury (Wushang Neimi Zhenzang Jing) is the most venerable. The Celestial Worthies (Tianzun, highest deities of Daoism) of past, present, and future all attained the Great Dao through this scripture; sages across the ten directions achieved realization by cultivating it; even the heavenly emperors relied on it for accomplishment. This scripture encompasses all things—wherever it resides, one may attain the Dao through it, and its power to liberate beings is immeasurable.

If devotees sincerely uphold and recite this scripture, the blessings they receive will be profound and boundless, beyond all metaphor. At that time, the Celestial Worthy expounded the true Dharma on Lingjie Mountain and addressed the assembly with this verse:

The root of merit I have attained

Was forged through countless kalpas of arduous practice.

If you encounter this True Treasury scripture,

Strive diligently without retreat,

Maintain pure precepts free of fault,

And you too will awaken to the supreme Dao.

All this stems from past virtuous causes—

Apply yourselves with zeal,

And merit will grow day by day.

The wondrous Dao is not distant;

Seek it within the five aggregates (form, sensation, perception, volition, consciousness).

Though the path of practice is arduous,

Upon realizing truth, no effort remains.

The Celestial Venerable One (the supreme deity of Daoism) expounded to his disciples and followers: These principles I speak reveal the fundamental causes for cultivating the Dao. Through faith, people attain rebirth; through understanding, they achieve growth; and through arduous cultivation, they reach the realm of peace and bliss. The true foundation of practice lies in virtuous thoughts, from which wisdom arises, enabling one to comprehend that the nature of all phenomena in the world is emptiness. Those who realize this truth understand the causes for cultivating the Dao and will attain the true fruit of realization.

Sentient beings in the world, due to ignorance and delusion, are misled by external desires. The six senses (eyes, ears, nose, tongue, body, and mind) generate all kinds of attachments, clinging to distinctions among worldly things—these are all deviant paths. Those who fall into deviant paths are plagued by incessant delusions, bound by habitual tendencies and karma (the causal power of actions), and cycle endlessly through birth, aging, sickness, and death, unable to attain liberation. They are shrouded in ignorance, deeply mired in greed, creating endless disputes and accumulating unceasing negative karma. The afflictions arising from these actions follow them like shadows, and the retribution of evil deeds will inevitably manifest.

The Celestial Venerable One admonished the fourfold assembly of disciples (monks, nuns, male and female lay devotees): "Observe carefully the causes of karma and understand the principle of dependent origination (the law of interdependence among all things)." The Virtuous Sound Youth and the assembly of disciples grasped these subtle teachings and rejoiced in praise within the sacred space:

The Supreme Celestial Venerable One possesses the true eye of the Dao, shining like a luminous pearl that illuminates the pure Dharma realm. All beings who hear these teachings awaken to enlightenment, free from defilements and attaining a state of desirelessness. We disciples have all benefited, witnessing the manifestation of the Eight-Cornered Celestial Script (sacred Daoist symbols) upon our bodies, observing the true nature of all phenomena—neither clinging nor rejecting, abiding in serene equanimity.

The Celestial Venerable One expounded the precepts and cultivation equally to all. As long as one does not violate the precepts, karmic obstacles will be eliminated. The sacred space brimmed with divine power, as free and unhindered as illusions, merging with the void. The Celestial Venerable One endured countless kalpas of arduous cultivation, ultimately realizing the supreme Mahayana (the highest path of liberation) Dharma. To inspire unwavering faith in sentient beings, he guided them into the One Vehicle (the singular truth). All phenomena are originally unborn and unceasing, naturally liberated, tranquil and wordless.

At this time, the Virtuous Sound Youth and the assembly of disciples praised in unison: "Never before have we encountered such sublime Mahayana scriptures, capable of delivering boundless sentient beings. These profound and wondrous truths are difficult for ordinary people in the world to comprehend." They inquired about the causes for cultivating the Mahayana Dharma: "Sentient beings have shallow roots, lacking wisdom and strength, tainted by the six emotions (joy, anger, sorrow, pleasure, love, and hatred). With such inferior faculties, they neither recognize the teachings of the scriptures nor believe in the Mahayana Dharma, refusing guidance and instruction. Though they may hear the Treasury of Truth (the highest truth), their hearts remain unwilling to follow."

This passage describes how spiritual cultivation is divided into three levels according to one's innate capacity for enlightenment. Those with superior faculties (high natural aptitude) intuitively comprehend the "True Treasury" (ultimate truth), awakening upon hearing the teachings and directly attaining the Great Vehicle (highest level of practice), reaching the state of the Celestial Worthy (Taoist supreme deity). They achieve liberation through Wuwei (non-action), transcend life and death, freely employ various scriptures and doctrines, and accumulate immeasurable merit.

Those with middling faculties must rely on scriptural texts, gradually accumulating merit through disciplined practice before eventually entering the Middle Vehicle. Though the process is arduous, they ultimately attain some accomplishment.

Beings with inferior faculties remain attached to sensual pleasures. Even when guided to practice charity, their minds remain filled with stinginess. Dull and ignorant, they barely qualify as entering the Lower Vehicle yet struggle to truly cross the threshold.

The Celestial Worthy (speaking through the Youth of Good Sound) explains: Sentient beings are like unfilial children—though all are nurtured by the Dao, they abandon their source to create karma everywhere, like falling into nets. Though the mother (symbolizing the Dao) grieves, the children remain oblivious to their own suffering. The profound teachings of the Great Vehicle adapt to each being's capacity—though beings themselves don't understand, the truth eternally embraces and nourishes all, liberating them from suffering.

The root cause lies in this: Dharmata (truth-nature) is real, yet beings mistake illusion for reality, thus falling into distress. The Celestial Worthy established the Three Vehicles like spreading a celestial net, benefiting beings according to their capacities. In essence, the Three Vehicles are equal—when inferior practitioners give alms while realizing "giver, receiver and gift are ultimately empty," this is equality; when middling practitioners observe precepts while awakening to "precepts and non-precepts are non-dual," this too is equality. True wisdom transcends all dualities—birth/death, suffering/joy, coming/going—to realize absolute equality.

This passage expounds the wisdom of attaining the state of "equality" in Daoist cultivation. The highest wisdom (superior-root wisdom) transcends the discriminating mind that separates intelligence from foolishness, self from non-self. Only with such realization can one perceive all beings with true equanimity. When sentient beings experience joy, if they understand that joy itself is ultimately illusory (joy is non-joy), they apprehend the true meaning of equality.

Regarding the karmic retribution of beings (cause and effect), when one realizes that karma itself is empty in nature (retribution is non-retribution), true equality is understood. Though beings possess vastly different innate capacities (congenital endowments), their fundamental nature knows no distinction (difference is non-difference) - this is equality. All phenomena share the same essence (all dharmas are equal), without hierarchy or nobility (nothing to equalize), hence it is called the "Great Dao."

O Disciples of Good Sound (representing Daoist practitioners), you must diligently employ this Mahayana teaching to guide sentient beings, free from distracting thoughts - this is the most expedient cultivation method. Through this dharma gate, one attains effortless meritorious power, reaching the realm beyond birth and extinction to help beings transcend afflictions and karmic obstacles. Practitioners must never give rise to inverted delusions.

Hearing this exposition, the Disciples of Good Sound and all assembled cultivators experienced boundless joy, for such a state is truly inconceivable. With profound reverence, they prostrated in homage before respectfully withdrawing.