About this page. The original text of 《太上三十六尊經》 (Dongzhen 洞真部, 1 volume) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 56 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English
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Source textInterpretation
Vol. 1
In the Shangqing Jing (Upper Clarity Scripture) of the Jade Clarity Realm (one of Daoism's highest celestial domains), the Celestial Venerable expounded the essential principles of cultivation to the assembled immortals and perfected beings. The Venerable declared: "When you, Perfected Ones and Great Divinities, cultivate the Dao-mind, if you can practice compassionate good deeds, you will attain the realm of true Dharma. When cultivating the mind of renunciation, if you can practice wisdom, such merit will remain undiminished even through countless kalpas of tribulation."
Hearing this, the celestial sages and divine beings present unanimously acknowledged that such cultivation indeed leads to inconceivable attainments. The Celestial Venerable continued the discourse, wishing all practitioners to understand this precious teaching. Then a Perfected Being respectfully inquired: "This humble disciple has not yet fully grasped the core meaning, nor completely realized the nature of emptiness. May the Venerable illuminate this for us?" The Celestial Venerable praised him: "Your question is most timely!"
To all cultivators, the Venerable revealed: "By practicing all virtuous deeds and cultivating all wisdom, one attains the blissful state of Wuwei (non-action), abiding in the equal Dharma-realm of true emptiness, ultimately reaching sacred pure lands like the Palace of Eternal Joy and the Invincible Buddha-realm. Understand that sentient beings endure immeasurable suffering and sorrow—practitioners should help restore their physical and mental well-being, enabling them to obtain true happiness and transcend the cycle of birth and death."
The Celestial Venerable specially praised those masters of skillful means: "You are like great physician-kings, expertly treating all afflictions of beings. Employing diverse methods, you continuously deliver salvation without interruption. You diagnose the root of suffering and apply appropriate remedies, gradually guiding beings toward boundless joy, becoming most venerable among mortals. Such wisdom and merit represent supreme blessings attained through arduous practices like maintaining precepts and cultivating meditation."
This scripture primarily expounds on the impermanence of human life and the illusory nature of the physical body, along with cultivation methods for attaining eternal liberation.
All human experiences are continuations of past karmic causes and conditions. By cultivating far-reaching and upright karmic fruition, one attains dignified virtue (De) that brings stability and joy, eliminates various illnesses and fears, and accumulates blessings for all beings. Our physical forms are neither solid nor pure—they are as illusory and transient as shadows, dreams, bubbles, or floating clouds, as fleeting as raging fires, morning dew, frost, or snow. Contemplating this inspires awe and detachment from the fleshly form, motivating pursuit of eternal nirvana—complete liberation from sorrow to attain supreme purity.
The scripture then describes the state attained by accomplished practitioners: transcending the cycles of life and death, freed from worldly attachments, endowed with immeasurable wisdom and merit, achieving the subtle Dharma body (the eternal form of cultivation attainment), adorned with countless blessings, and praised by celestial beings. These practitioners have made great vows, having guided countless beings to the true path over innumerable kalpas (eons), wielding liberating power to perceive all phenomena without wavering. Such a state is profoundly mysterious—vast as the ocean, boundless as empty space.
The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) instructs practitioners: To realize supreme truth, one must abide in the realm of empty equality. In this state, attachments to worldly relations—parents, siblings, kin, and friends—dissolve like non-existent distinctions in empty space. All phenomena are fundamentally equal and undifferentiated; only thus can one truly benefit beings. The essence of cultivation lies in accumulating merit and practicing the wisdom of emptiness.
This scripture integrates Buddhist concepts of "dependent origination and emptiness" with Daoist cultivation theory, emphasizing liberation through contemplation of the body's illusory nature and cultivation of equanimity.
This scripture elucidates how practitioners of the Dao attain liberation through comprehending the truth of "emptiness." The core teaching reveals that true Dao-nature transcends all dualities—neither confined within nor without, surpassing concepts of high/low, existence/non-existence, remaining eternally unchanging. The cultivator must observe how both internal and external phenomena share this empty essence, realizing all worldly things are fundamentally void—where distinctions like eternal suffering/joy or purity/impurity ultimately dissolve into the correct Dharma.
All sages, Perfected Ones (Zhenren), and celestial deities embody this profound mystery, enabling beings across past, present, and future to enter this gate of emptiness. When expounding these truths among multitudes, countless beings hearing them abide in the realm of boundless void. Attaining this state, one becomes unshackled from all attachments—the mind flows freely, perpetually abiding in the serene freedom of Wuwei (non-action). Like the vast sky that neither craves beautiful forms nor resents foul ones, so too should the Dao cultivator rest in equanimity.
The text further clarifies that those who reach this realization perceive all phenomena with penetrating clarity: whether actions, causal conditions, fundamental principles, essential truths, contemplations, cultivation methods, encounters with wise mentors, precept-keeping, or charitable giving—all are fully understood. They foresee how evil deeds plunge beings into hellish suffering, yet also comprehend the karmic paths from hells to human rebirth. Through virtuous practices like almsgiving, one ultimately attains true liberation.
A concluding verse crystallizes the teaching:
"Reflecting on my past existences—
All proves transient, nothing fixed.
The myriad things' nature is emptiness,
Even 'treasure-nature' and the Five Dusts
(form, sound, scent, taste, touch) stand void.
Only realizing this emptiness
Opens the Dharma-gate to liberation."
Note: "Five Dusts" refer to sensory phenomena that "dust" or obscure the pure mind.
This scripture expounds on the different realms of spiritual cultivation and the law of karma among sentient beings:
Most worldly beings fail to comprehend the ultimate truth, while only the wise receive liberation teachings with reverence. In the scriptures transmitted from the Jade Purity Realm (one of Daoism's highest celestial realms), the Dao clearly reveals that all cosmic principles contain boundless wisdom.
The text describes four levels of cultivation: some descend from darkness into deeper ignorance; others awaken from ignorance to attain true knowledge; some knowingly turn away from truth despite understanding it; while the highest remain perpetually radiant with full-moon-like perfect wisdom. Beings create negative karma through greed, hatred, and delusion, inevitably falling into hell realms to suffer corresponding retribution. Yet through sincere repentance, moral discipline, and veneration of the Three Treasures (Dao, scriptures, and masters), they can transcend hellish paths and attain pure liberation—like lotus flowers blooming untainted from muddy waters.
Particular emphasis is placed on repentance: genuine remorse coupled with firm resolution to reform, when combined with proper cultivation, can cleanse all karmic defilements. Conversely, persistent wrongdoing inevitably brings bitter consequences. The scripture contrasts hell's torments—described as "wind-blades and fiery ashes"—with the "boundless bliss" awaiting virtuous practitioners.
Ultimately, whether beings descend into suffering or ascend toward liberation depends entirely on their own choices—the crucial factor being steadfast adherence to the true path of cultivation.
People often suffer from various worries and distress when their desires remain unfulfilled, endeavors fail, or expectations go unmet. These pains manifest in countless forms, tormenting worldly beings who receive corresponding retribution in this very life.
Those great beings of profound compassion and wisdom—the True Ones (Zhenren)—observe these individuals and see that they neither understand the causes and consequences of their suffering, nor know how to repent and reflect. Lacking self-awareness, shame, or fear, they allow their transgressions to accumulate, ensuring future retribution in the hells. When will they ever find liberation? In the endless dark night, suffering and affliction will torment them without respite.
Yet all these beings inherently possess the nature of the Dao (Daoxing)—the fundamental essence that connects them to the Way. It is only obscured by delusions, like darkness concealing the truth. Whether people know each other or not, whether they come and go, the houses and villages they dwell in, the clothes they wear, the food they eat, the mountains, rivers, and trees—all these are manifestations of the Dao’s root. There is no special form or color beyond this. The Great Dao is supremely simple and pure, tranquil and non-active (Wuwei), yet it brings eternal peace and joy, unobstructed and perfectly complete.
At this moment, I (the Celestial Worthy) reveal great wisdom to expound the subtle and profound principles to all beings. Those who hear these teachings will find their hearts steadfast, their practice untiring, and their minds pure and sincere. They will rejoice without regret, fear nothing, cling neither to internal nor external distinctions, and harbor no anger. In such a state, deluded thoughts cease to arise, all innate natures manifest freely, and they abide in unconstrained ease.
The mystical talismans (Fulu) of the Taijing (Supreme Unity Scripture) are infinitely profound. Here, the Taijing of the Jade Pure Realm (Yuqing, the highest heavenly realm in Daoism) concludes, followed by the fourth chapter of the Miaolin Jing (Scripture of Wondrous Woods). The myriad teachings are like an immeasurable ocean, pervading the entire Dharma-realm without end. The fundamental virtues of all cultivation methods are, in truth, expressions of the Celestial Worthy’s boundless wisdom—far beyond the full comprehension of ordinary sages or the wise.
Such wondrous teachings are unobstructed, unchanging, and inspire fearlessness. Though a single method may bear countless names, even infinite kalpas would not suffice to exhaust them. This supreme truth cannot be attained through intellect or virtue alone. Ordinary beings cling to external forms, and when greed arises, they become bound—unable to escape birth, aging, sickness, death, sorrow, and all afflictions. Only by hearing such profound teachings can countless beings be freed from suffering.
This scripture elucidates the path to liberation from karmic burdens and demonic obstructions through spiritual cultivation. It states that when individuals accumulate heavy karmic debts throughout their lives without encountering the true Dharma (correct cultivation methods), they become ensnared by demonic forces, finding liberation nearly impossible. However, by relinquishing attachment to worldly desires, one can break free from these demonic entanglements. Just as the guilty are shackled by authorities while the innocent remain unbound, so too in spiritual practice—those with attachments become entangled in demonic hindrances, while the unattached naturally repel such influences.
The text further reveals that those who release attachments attain true freedom, transcending material forms and escaping the snares of worldly afflictions. No longer troubled by obstacles, they genuinely comprehend the Dao's teachings and reap boundless benefits. The methods derived from the supreme Dao require no additional explanation; free from distracting thoughts, they naturally purify desires and achieve genuine clarity. These methods are likened to priceless treasures, their value beyond measure.
Practitioners are instructed to share these truths upon hearing or understanding them, employing skillful means to disseminate these profound mysteries and authentic teachings. By inspiring countless beings to aspire toward the supreme Dao, accomplished cultivators will be revered and supported by celestial beings (devas), their state of realization inconceivable. They dispel doubts with perfect clarity, discern truth from falsehood, and attain the wondrous realm of infinite mystery.
The scripture describes how such Dharma assemblies gather hundreds of millions of realized immortals and advanced practitioners who uphold the true teachings. Having accumulated immeasurable merit and attained the six supernatural powers (divine sight, divine hearing, mind-reading, recollection of past lives, miraculous mobility, and exhaustion of defilements), they turn the Dharma wheel (symbolizing teaching) with great wisdom, embodying Wuwei (non-action). This supreme, authentic state transcends verbal description.
Finally, the text emphasizes that those who resolve to pursue the supreme Dao—engaging in deeds that benefit all beings, expanding boundless wisdom, and preserving the fruits of cultivation—will find its principles profoundly real despite being formless. Though its names lack substance, its efficacy is undeniable. Understanding this truth grants longevity and inexhaustible merit in practice. Practitioners must continually admonish others: harbor no resentment, greed, clinging, delusion, or wrong views, thereby perfecting one's innate purity.
The concluding verse summarizes: Wrong views arise from disbelief in emptiness (a core truth in both Daoism and Buddhism that all phenomena are intrinsically empty). If so, from where do afflictions and mental defilements (negative factors contaminating the mind) emerge?
This scripture depicts a sacred ritual assembly, presenting several layers of meaning:
First, it addresses the fundamental nature of existence: If all things inherently possess their nature (ben you), why then pursue the state of Wuwei (non-action)? If phenomena only manifest presently (jin you), how do they come into being? Through four rhetorical questions, it explores the essence of being—do things arise through conditional causation? Exist in dependence on others? Emerge without cause? Or co-exist interdependently? Ultimately, it points to transcending such conceptualizations to realize the truth of "non-arising" (neither birth nor cessation).
Next, it describes the magnificent ritual gathering: At the Jade Pure Realm (the highest celestial realm among the Daoist Sanqing, Three Pure Ones), the Celestial Sovereign (Tianzun) extensively expounds the teachings to guide sentient beings in cultivation. It emphasizes planting virtuous roots through skillful means, comprehending the illusory nature of all phenomena, and diligently cultivating the three karmic actions (body, speech, and mind) to accumulate merit. The assembly gathers ten classes of transcendent beings and ninety-six types of retinues, all taming their innate nature with devout hearts while praising the sacred virtues.
Through offerings of incense and flowers, scripture recitation, and devotional hymns, practitioners attain inconceivable states of liberation. Specific realizations include: the irreversible Dharma-wheel stage (continuous progress without regression), abiding in the Dharma-ground (dwelling in ultimate truth), penetrating the four seals of truth (suffering, emptiness, impermanence, and selflessness), ultimately reaching the four virtues of nirvana (eternity, bliss, true self, and purity).
As the assembly concludes, some practitioners have already attained liberating wisdom, thoroughly comprehending core doctrines like the twelve links of dependent origination (the principle of rebirth) and the three characteristics of existence. They return to their native lands with their retinues, marking the perfect completion of this extraordinary gathering. The scripture particularly emphasizes the rarity of such revelations—a collective achievement of countless true sages and immortals.
This scripture depicts a sacred ritual assembly where numerous cultivators express their realizations and praises after hearing the supreme wondrous Dharma.
The practitioners attained immeasurable wisdom and spiritual powers during the assembly, entering a state of profound meditative stillness (a deep trance-like absorption). They realized that such a state transcends verbal description—it is an exceedingly rare and precious gateway to liberation. All those present were filled with courageous determination and joyful admiration for such sublime fruition. Though not yet fully enlightened, they all manifested equally great compassion while listening to the teachings of the supreme Dao.
Recognizing the rarity of this opportunity, they resolved not only to relinquish worldly attachments themselves but also to encourage others to join in seeking the unsurpassed Dharma. The assembly hall was adorned with jeweled thrones of utmost magnificence, and all cultivators reverently paid homage, marveling at the karmic merit accumulated over countless lifetimes that allowed them to hear such profound teachings.
The hymn section praises the supreme truth: this truth transcends past and present, coming and going, beyond conceptual thought and discrimination. It instructs the world through the orthodox Dao, bringing the greatest benefit to all beings. It rises above love and aversion—all sentient beings may equally inherit this mysterious power.
The latter part mentions that even the immortals of the Jade Pure Realm (one of the highest celestial realms in Daoism) proclaimed: "Such wondrous Dharma is exceedingly rare even in the heavenly realms, let alone within the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm)." All the true sages and divine beings present vowed to take refuge and uphold these teachings. Just as the sun and moon illuminate all without concealment, they prayed for the Supreme One to accept their sincere devotion.
This passage particularly emphasizes the transcendent nature of the Dao and its compassionate salvation of all beings, demonstrating the devout attitude of Daoist practitioners in their pursuit of ultimate truth.
This scripture passage depicts the inner reflections of a practitioner facing the transmission of profound Daoist teachings, along with vivid metaphors about the firmness of faith.
When reverence arises in the practitioner’s heart, they sigh inwardly: "How shameful—what I have grasped of these teachings barely scratches one ten-thousandth of the vastness of the void." Confronted with the assembly’s request to expound the Dharma, they hesitate yet dare not remain silent—for if these teachings go unspoken, future generations will be deprived of virtuous fruits and the accumulation of merit. At this moment, they perceive the solemn presence of celestial guardians and divine dragons encircling them, accompanied by the harmonious resonance of wondrous sounds.
As the master ascends the seat to begin the discourse, they praise: "The Dao is profound and mysterious, like an unfathomable abyss." Should anyone lack faith, it is akin to plants withering in drought or medicinal herbs losing potency—all consequences of their own disbelief, not to be blamed on others.
The scripture employs three exquisite analogies to illustrate the importance of faith:
1. Those with wavering conviction are like spring blossoms—swarmed by bees in full bloom, yet abandoned when they fade.
2. Precious scriptures resemble gold hidden in sand, requiring refinement to reveal their priceless worth.
3. Fools who encounter invaluable treasures yet fail to recognize them, even reviling the seller, are like those who reject the true Dharma.
Finally, it emphasizes: "Those who can guide others toward goodness are like discerning merchants who know a jewel’s true value." Genuine practitioners must refine their minds like purifying gold, steadfast in faith, to attain the true benefits of the supreme Dao.
This scripture primarily expounds the correct attitude toward Daoist cultivation and common misconceptions, conveying the teachings of the Celestial Master (Tianshi), the highest deity in Daoism, to illuminate the true Dharma (Law).
Genuine cultivation of the Dao (the Way) requires long-term perseverance without slackening. The true Dharma of the Dao is boundless—it neither arises nor ceases, capable of subduing all demonic obstacles and revealing the correct path. Only through accumulating virtue (De) by performing good deeds can one attain liberation and comprehend the profound and wondrous teachings of the highest vehicle. The essence of the Dao is deep and subtle; it cannot be grasped through forceful seeking. Its divine workings are unfathomable, and it has no fixed form. The true Dharma brings no afflictions or hindrances; instead, it heals the suffering of all beings and bestows natural peace and joy.
The scripture lists several important classics, such as the Jade Pure Realm Immortal Scripture and the Yellow Forest Scripture, which belong to the system of the Thirty-Six Supreme Scriptures of the Most High.
The Celestial Master specifically points out common pitfalls in cultivation: Some may leave home to practice the Dao yet fail to understand the true meaning of Dharma-nature, instead pursuing empty fame and desiring others' reverence. If one has not yet attained the Dao, how can they benefit others? It is like a blind man leading the way—only causing greater confusion. Others may practice charity and good deeds but covet praise, which merely increases their afflictions.
The true Dharma uses the "One Sound" (the fundamental truth) to teach all beings, enabling each to achieve complete liberation. Yet some only praise the Dharma without realizing the truth of their own nature.
The Celestial Master instructs: When I expound the Dharma, I first help beings understand their intrinsic nature before teaching them cultivation methods. Only in this way can beings fully comprehend all teachings. Those who receive the true Dharma are like children finding their parents. Such wondrous teachings increase merit and benefit all.
This scripture depicts the wondrous effects of hearing the true Dharma and the path of cultivation, with its core message urging people toward virtue and the pursuit of the Great Dao. When sentient beings hear this supreme and marvelous teaching, they all rejoice in their hearts. Even those who previously lacked understanding can instantly awaken, attaining immeasurable wisdom. Practitioners who achieve success will be attended by immortal youths, enjoying celestial music and fragrant blossoms, ultimately realizing the fruition of Wuwei (non-action, the natural state beyond artificial striving).
The scripture admonishes present and future beings to abandon evil deeds and uphold the true Dharma, making the renunciation of evil and embrace of virtue the starting point of cultivation. Even if one must relinquish worldly pleasures to pursue the Great Dao, this is the true "seed of the Way" (the foundation of spiritual practice). Those who are impure can purify their body and mind in the present moment, maintaining the true Dharma to attain genuine wisdom. When causes and conditions align, through sustained practice one can transcend the ordinary and enter the sacred, progressing from the coarse to the subtle, ultimately becoming true "immortal companions" (fellow cultivators). Whether reaching the "six abodes" (the sixth stage of bodhisattva practice) or the "seven abodes" of realization, one can achieve the Great Dao in this manner.
A special warning is given to those afflicted by demonic obstructions: if their form and spirit become separated (a disharmony between body and mind), they will remain trapped in the underworld for a long time without liberation. Only those who leave home to cultivate (renouncing worldly life), distancing themselves from worldly defilements and practicing according to the scriptural teachings, can attain joy, avoid rebirth, and eliminate wrong views. Practitioners should uphold the true teachings as urgently as one seeks food and drink when hungry or thirsty.
The final verse summarizes: Pure and subtle causes and conditions universally benefit all beings, awakening the aspiration for the Dao in those who have not yet developed it and guiding the faithless toward the true Dharma. Those skilled in expounding the Dharma are like excellent physicians, using wondrous medicine to heal the blind—this scripture itself is the medicine of wisdom that restores sight. The mention of the "Yellow Forest Scripture's Numinous Talisman" and the "Jade Pure Realm" (the highest of the Three Pure Heavens in Daoism) at the end refers to advanced cultivation methods, emphasizing the supreme state of purity and naturalness that all celestial beings should revere and uphold.
This scripture explains how devout practitioners who revere the Great Dao (the Way) will attain supreme wisdom and power. It states: One should value precious Daoist teachings more than one's own body, cherishing them constantly like beloved children. Through sustained cultivation, one achieves extraordinary enlightenment and eternal, unchanging supreme power, ultimately becoming an immortal master capable of guiding others on the path.
When such realized beings expound the scriptures, all will bow in reverence; when they debate Daoist teachings, others will be convinced wholeheartedly. They help sentient beings comprehend truth, seeing through the illusory nature of the Three Realms (the realms of desire, form, and formlessness)—this is the mark of true sages. These holy ones possess great majestic virtue (De) and power, skillfully illuminating the path for all beings.
Yet such realms remain incomprehensible to ordinary people, whose shallow wisdom cannot fathom the sage's state, often leaving them perplexed. Thus, sages employ various skillful means to guide beings toward ultimate goodness. Through diligent practice and teaching, one may transcend suffering.
The scripture emphasizes that human body and mind (the five aggregates: form, sensation, perception, mental formations, and consciousness) are illusory, while the suffering of the Three Evil Realms (hell, hungry ghosts, and animals) is all too real. All worldly phenomena arise and perish—only by maintaining unwavering right mindfulness can one attain true blissful rewards.
The spiritual achievements of genuine Daoist priests and female practitioners (daoguān) are inconceivable. The text mentions 36,000 wisdom-endowed cultivators who uphold the true teachings, their reputations spreading far and wide. They propagate the Three Treasures (Dao, scriptures, and masters), subdue demonic obstacles, refute heretical views, and forever break free from desire, abiding in effortless liberation.
These accomplished ones maintain right mindfulness at all times, possessing unhindered eloquence and perfecting practices like generosity, precepts, and patience. They embody subtle wisdom and skillful means, appearing or disappearing at will, attaining the patient acceptance of the unborn (firm realization of truth), and achieving irreversible enlightenment. Even if they expounded the scriptures day and night for 500 kalpas, they could never exhaust the profound mysteries of the Dao.
Finally, the scripture admonishes practitioners: In the countless kalpas to come, those who cultivate to the state of non-action (Wuwei), transcending all signs of existence and non-existence, entering samadhi through wisdom, and abiding in patient acceptance of truth, will manifest the thirty-two auspicious marks, fully perceive the Dao's meaning, and attain miraculous wisdom as boundless as the void.
In ancient times, when enlightened adepts sought the true Dao, they cherished all beings with a mother's tenderness. The authentic Dao methods have existed since time immemorial—they are no recent invention. When practitioners uphold them with sincere devotion, never forgetting them day or night, they spontaneously exclaim: "How wondrous! How magnificent!" This is what we call the "expedient means" (skillful methods adapted to sentient beings' capacities). The venerable deities of the ten directions, sensing such genuine sincerity, bestow profound spiritual power.
At such moments, all five paths become unobstructed, and malevolent spirits naturally subside without daring to cause trouble. It is precisely in these moments that cultivators comprehend the true meaning of orthodoxy, each fulfilling their aspirations. The scripture expresses this in gatha verse: "What I now behold is the true Dao method, bringing supreme blessings beyond verbal description. Like suddenly receiving a bright lamp in darkness, it illuminates all living beings. The body attains tranquility, freed from afflictions—through this cause, all becomes complete and perfect. Marvelous indeed is this profound mystery! Through this very principle, Dao-fruits are realized."
The Jade Purity Realm's Scripture of Supreme Truth (the highest celestial scripture) records: "The supreme Dao fundamentally transcends verbal expression; its mystery lies concealed within deeper mysteries." The Celestial Worthy (supreme Daoist deity) addressed the assembly of celestial immortals and great deities from the formless realms: "You all seek the Dao, yet what you've heard are either coarse interpretations or abstruse theories. That you raise this question now shows you've planted the seed of Dao-seeking. But if you resemble those powerful ghosts and spirits of the five paths—born and perishing with kalpic cycles, clinging to sacrificial rites, eternally confined to local deity realms, unable to uphold precepts—you will forfeit the Dao's essence."
"If you sincerely wish to hear the true Dao, you must now generate the unsurpassed mind of great wisdom, the inconceivable mind—only then may you truly hear it. The Dao you seek cannot be found in form nor formlessness; neither grasped through 'being' nor 'non-being.' Various methods are provisionally established merely as skillful means to liberate beings, reluctantly assigning names and appearances. The true Dao transcends all designations—this supreme, authentic Dao. Merely hearing its name brings immeasurable merit, let alone actual cultivation. Though the Dao has no concrete form, dark and profound, it contains the most exquisite truth—the supreme, unobstructed Dharma-gate that manifests the Dao's true nature."
This scripture elucidates the core principles of Daoist cultivation and the proper mindset practitioners should maintain. The text begins by using the vast ocean as a metaphor for the majestic grandeur of the Dao's teachings, capable of subduing all afflictions and external disturbances. It emphasizes that the true Daoist methods are profoundly mysterious and endlessly transformative, beyond ordinary comprehension.
Practitioners must maintain unwavering faith, free from regressive thoughts, doubts, fears, or other negative mental states, and should not heed misleading doctrines. Most essential is upholding an upright heart-mind while widely planting "roots of virtue" (accumulating meritorious deeds through good actions), which naturally leads to realizing the Dao's true essence and entering its primordial source. Cultivation isn't about forced striving but maintaining equanimity, nurturing wisdom, and guiding all beings toward shared enlightenment.
The scripture particularly highlights the need to eliminate jealousy and teach the Dharma with impartial compassion. This supreme karmic connection is mysteriously profound and inexhaustible. Practitioners should regularly chant scriptures and hymns, inspiring beings to vow toward the Dao while cultivating a flawless, supreme Daoist heart-mind. Through practicing authentic methods, one attains inconceivable wisdom and spiritual powers.
Later, seeds serve as a metaphor: hearing the Daoist teachings plants virtuous roots in the heart-field. Though fruits may not be immediately visible, they will eventually ripen. Those who persevere unwaveringly in practice will attain supreme merit, achieve majestic spiritual forms, and ultimately transcend worldly fame and profit.
The concluding gatha summarizes: virtuous Dharma resembles heavenly nectar, nourishing beings' heart-fields to bear fruits of practice, eliminating all spiritual famine (referring to existential thirst), and bestowing abundant peace. True wisdom eternally extinguishes all evils, making one invulnerable to myriad negative influences. Through profound cultivation, one attains the mysterious true essence and fearless power.
The scripture's colophon identifies it as a classic from the Jade Purity Realm (Yùqīng jìng, one of Daoism's highest celestial domains), being the tenth section of the Scripture of Refinement from the Upper Jade Purity Realm.
This scripture describes the hell system within the Daoist cosmological framework. The Supreme Dao Lord (the highest deity in Daoism) explains how during a grand Dharma assembly, countless sacred beings gathered, including various celestial deities and supreme divinities. The cosmos contains beings at different spiritual levels, along with innumerable profound phenomena.
The hell system comprises six major palaces, each governed by different deities who oversee retribution for sins and rewards for virtue:
1. The Palace of Ultimate Yin Termination (Zhoujue Yintian Gong)
2. The Palace of Peaceful Judgment (Taisha Liangshi Zongtian Gong)
3. The Palace of Dawn's Endurance (Mingchen Naifan Wucheng Gong)
4. The Palace of Serene Illumination of Sinful Qi (Tianzhao Zuiqi Gong)
5. The Palace of Ancestral Spirits and Seven Wrongs (Zongling Qifei Gong)
6. The Palace of Bold Justice (Gansi Lianwan Lü Gong). Each palace judges the virtuous and wicked deeds of deceased souls during their lifetimes.
The text then details twenty-four layers of hell with specific tortures corresponding to different sins:
1. Cauldron Hell (boiling in water)
2. Bronze Pillar Hell (embracing red-hot pillars)
3. Iron Plow Tongue Hell
4. Mountain of Knives and Forest of Swords Hell
5. Mortar and Pestle Hell (crushing in stone mortars)
6. Venomous Snakes Devouring Hearts Hell
7. Molten Bronze Poured Down Throats Hell
8. Charcoal Furnace Hell (burning by hot coals)
9. Iron Wheel Hell
10. Stone Mountain Hell (carrying stones to form mountains)
11. Iron Bed Hell
12. Forest of Swords Hell
13. Frozen Ice Hell
14. Raging Fire Hell
15. Random Iron Rod Beating Hell
16. Giant Rock Crushing Hell
17. Iron Awl Piercing Hell
18. Iron Pellet Hell
19. Swallowing Fire and Eating Charcoal Hell
20. Millstone Grinding Hell
21. Molten Iron Hell
22. Tongue Extraction Hell
23. Iron Chains Hell
24. Saw Dismemberment Hell
Surrounding these hells are Five Gates of Suffering:
1. Gate of Obsession's Torment (sensory desires torturing the heart-mind)
2. Gate of Attachment's Torment (emotional bonds torturing the spirit)
3. Gate of Greed's Torment (avarice torturing the body)
4. Gate of Vanity's Torment (competition and vanity torturing essence)
5. Gate of Physical Burden's Torment (carnal desires torturing the soul)
The text mentions the Three Corpses (Shangshi, Zhongshi, Xiashi - three malevolent spirits within the human body) and Three Miserable Paths (fire path, blood path, blade path), along with calamities like the Five Sufferings and Eight Difficulties.
Finally, it describes the Nine Nether Hells distributed across the eight directions and center:
Eastern Wind and Thunder Hell
Southern Fiery Obscurity Hell
Western Vajra Hell
Northern Dark Frost Hell
Central Universal Torment Hell
Southeastern Bronze Pillar Hell
Southwestern Butchery Hell
Northwestern Fire Chariot Hell
Northeastern Cauldron Hell
The scripture emphasizes how countless deceased souls of both genders suffer endlessly in these realms. The text concludes with the Great Ultimate Perfected Being (a high-ranking immortal official) paying homage to the Dao Lord. These vivid depictions of hell embody Daoist concepts of karmic retribution, serving as stark warnings against evil deeds and exhortations toward virtuous conduct.
This scripture depicts the scene of the Celestial Worthy (Tianzun, the supreme deity in Daoism) expounding supreme wondrous Dharma to deliver sinners who have fallen into hell. The Celestial Worthy reveals that these beings suffer because they neither venerate the Three Treasures (Dao, scriptures, and teachers) nor refrain from creating karmic offenses. Now, through proclaiming the true Dharma and opening the precious Jade Casket (a treasure chest containing scriptures), all beings may attain liberation.
The Jade Void Lord (a high-ranking celestial official) solemnly vows to retrieve the liturgical codes and scriptures recorded within the Jade Casket. These sacred texts, wrapped in yellow silk and bound with azure scroll rods, contain the authentic talismans (fulu) and secret methods for delivering beings from suffering. He petitions the Celestial Worthy: "Having heard these teachings, I shall forever escape the torments of hell. Holding the Jade Covenant (a credential for cultivation), I shall ascend through the Golden Gate (portal to the immortal realms) without further hindrance. A single radiant lamp can illuminate all directions, and the nine-layered hells shall be eradicated. Those who reverently listen to these Dharma essentials shall find joy arising in their hearts."
The Celestial Worthy further expounds: "These sufferings are all self-incurred by worldly people. Merely hearing the true Dharma is already immense fortune. Those who propagate the true Dharma must strengthen their resolve and advance with courageous diligence. Using the light of wisdom and the pure Dharma-water, they shall break through all obstacles—not only destroying the eight great hells but causing the Five Bitternesses (fundamental sufferings of birth, aging, sickness, death, and separation) to spontaneously dissipate. Fortresses of sin as solid as iron across ten thousand li shall crumble like sand."
The latter section describes celestial splendor: countless heavenly deities and flying celestial kings assemble for this Dharma gathering, its supreme magnificence beyond what even the wisest from all directions could fully describe. If men or women can generate virtuous resolve and great wisdom, they must first tame their deluded minds and practice according to essential methods. These practices enable entry into the Dharma-wheel (the turning wheel of truth), where flying celestial beings protect over 5,000 scrolls and 18,000 chapters of precious scriptures.
The scripture further portrays the celestial treasury's grandeur: Eight Great Flying Deities employ their divine power, while golden dragons coil around jade pillars on all sides. Precious pearls hang in eight directions, and thirty-two celestial palaces correspond to the Thirty-Two Heaven Emperors. Five-colored auspicious clouds carpet the ground, illuminating the heart of the scripture treasury. Notably, essential texts like the Scripture of the Nine Heavens' Divine Life Chapters are enshrined in celestial pavilions. When the scripture-wheel turns thrice, all beings awaken to their true nature, receiving admonitions and teachings through the Dharma-wheel's turning.
(Note: Daoist-specific implements and realms like "Jade Casket," "Jade Covenant," and "Golden Gate" retain their original names. Concepts like "Five Bitternesses" and "eight hells" are explained upon first occurrence. Cultivation details include contextual explanations for key practices such as "taming the mind.")
This scripture elucidates the essential methods for spiritual cultivation and attaining the Dao (the Way), along with its profound benefits. It teaches that those who comprehend these principles will achieve rebirth beyond the cycle of reincarnation, perceiving the true nature of all phenomena without doubt. By practicing this supreme method, one awakens boundless wisdom and masters immeasurable teachings that will endure eternally without obstruction. Such merits and benefits are vast beyond imagination.
Those who truly understand these teachings will find all their perceptions and experiences aligning with their aspirations. Even if one has never previously encountered this method, they should resolve to take refuge (meaning to wholeheartedly commit to Daoism) and follow the turning of the Dharma wheel. Merely hearing the sound of the true Dao can bring liberation. Practitioners must not abandon this path midway—through diligent recitation and study of the scriptures, one gradually comprehends their profound mysteries. Thus, the supreme truth shines forth anew, delivering sentient beings from suffering.
The scripture emphasizes that cultivating this method brings manifold benefits, attracting both celestial beings and ordinary people to take refuge. Across past, present, and future, whenever someone generates virtuous thoughts, they should be guided into this teaching. In this very life, they will gradually hear the true Dharma, undisturbed by demonic obstacles. However, those who hear the teachings but fail to persevere—turning back to worldly attachments—will never attain genuine liberation.
The Celestial Master (Tianshi, the highest deity in Daoism) instructs disciples to widely propagate this teaching according to his guidance, steadfast in their own practice while helping the unawakened to realize the truth and enabling the uninformed to hear it. Only thus can one establish great merit, accomplish virtuous deeds, and ultimately attain the fruit of Wuwei (non-action, the supreme state beyond contrived effort). Through cultivation and deliverance, one reaches the ultimate truth of the Dao, entering the pure fruition.
The scripture concludes with a verse: Those who know the ancient truth grasp the guiding principles of the Dao; those who enlighten the ignorant sow the seeds of the Way. The Celestial Master's wisdom is unfathomable—its subtle meanings defy complete comprehension. To describe it provisionally: this wisdom-practice transcends ordinary thought, enabling perfect understanding of all phenomena in existence.
The reason sentient beings fail to comprehend the great Dao is because they are immersed in desires and cannot perceive the truth. Understanding this principle would lead all to enlightenment.
The mentioned "Supreme Mysterious Merit Scripture's Numinous Talisman" and "Jade Purity Realm's Supreme Merit Scripture" are both supreme classics (the Jade Purity Realm being one of the Three Pure Realms, the highest celestial abodes in Daoism). What follows is the content of Chapter 12 from the "Jade Purity Realm's Scripture of Dao and Virtue":
I (the Supreme Venerable Lord) declare to all perfected beings: All things in the world contain profound truths. You possess infinite wisdom across past, present, and future, yet become lost due to karmic entanglements. Some practitioners of superior Daoist methods still cling to worldly pleasures, neglecting the cultivation of Virtue (De), failing to manifest wisdom or practice good deeds—such individuals will ultimately regress. Worse still are those with inverted thinking who permanently miss their opportunities, never encountering the Three Jewels (Buddha, Dharma, Sangha), never hearing essential teachings, like deaf men unable to hear the Dharma drum (symbolizing Buddhist teachings), never accessing precious scriptures.
Such people cannot distinguish truth from falsehood even when hearing my teachings, failing to comprehend the Dharma-nature (the essential form of phenomena). They neither perceive their own true nature nor recognize the essence of others. But those who truly understand these teachings upon hearing them will achieve mastery across all methods, attaining the state of neither birth nor cessation, while skillfully employing various approaches without being bound by forms, transcending all verbal expression.
To cultivate the great Dao, one must avoid shortcuts. Just as a stream cannot compare to the ocean or faint light to the sun, the methods I transmit are perfectly unobstructed, filling the entire cosmos (the Buddhist term "three thousand great thousand-world systems" signifies the boundless universe)—all is within grasp. This teaching avoids extremes, contains no falsehoods, remains pure and non-active (Wuwei), transcends time (neither present nor ancient), and has neither beginning nor end.
I urge all beings to seek fundamental goodness, even at the cost of life itself to attain enlightenment. With steadfast practice, one achieves complete realization, benefiting all sentient beings. From now until the distant future, these teachings will spread widely, awakening those who have not yet heard them—those dwelling elsewhere, obscured by ignorance. Upon awakening, they will enter the irreversible stage of practice (where regression becomes impossible), accomplish the great work of non-action, and reach the supreme state of enduring vision and eternal life—such extraordinary causes and conditions defy description.
Having heard these teachings, all present prostrated in reverence, joyfully praising with uplifted voices.
This scripture describes a sacred dharma assembly, recounting the inconceivable merits attained through hearing the Daoist teachings.
When I proclaimed these words, countless Zhenren (perfected beings) heard them and reverently bowed before the golden sacred images of the Celestial Venerables, receiving precious Daoist precepts and attaining profound awakening in an instant. Innumerable celestial deities and holy beings descended from the void, all seeking to cultivate Dao (the Way) and De (Virtue). Numerous great deities and immortals paid homage together to the supreme truth—these teachings all originate from the Great Brahma Heaven (the highest celestial realm in Daoism). All who see or hear these teachings receive benefit, let alone those who chant the scriptures, transmit precepts, and widely exhort sentient beings to jointly receive these wondrous teachings. Such practice leads to complete attainment, purifying one's fundamental nature, eliminating the six desires (form, sound, scent, taste, touch, and mental objects) and three poisons (greed, hatred, and delusion), fully clarifying consciousness, achieving great wisdom, and continuously teaching others. Such merit is immeasurable and boundless—this is the true teaching, impossible to fully proclaim.
The text then explains in verse form: Practitioners should understand there are two types of "stillness"—one is conscious stillness requiring subtle concentration, the other is void-like stillness where the mind expands like the ocean. Only by holding fast to the "One" (the source of Dao) can one find the root, attain ultimate stillness, and gain the foundation of all teachings. The fundamental nature of all beings is originally pure.
Several important scriptures are then listed: The Jade Purity Realm Scripture of Dao and De, The Supreme Purity Realm Scripture, The Dongxuan Scripture, etc. Finally, the scene of celestial immortals hearing these wondrous teachings is described: Four Heavenly Emperor Princes from different celestial realms (Haoting Xiaodu Kingdom, Yuantong Yuandong Kingdom, Lun Chong Miaocheng Kingdom, and Xiule Jinshang Kingdom) all came to listen to these rare and subtle teachings. The dharma assembly radiated boundless light, enlightening all present beings and filling them with joy.
This scripture depicts a grand assembly where celestial emperors and their subjects from various heavenly realms gather to listen to the Dao. The rulers of the Four Brahma Heavens (Sifantian) — including the Tiansheng Heaven, Fandu Heaven, Jiayi Heaven, and Changrong Heaven — arrive with their retinues. Upon hearing the profound teachings of dependent origination, they attain rebirth in more sublime pure lands, achieve unobstructed liberation, and realize the true Dao.
Next are enumerated the princes from the eighteen heavens of the Form Realm (Shijie): the Yuexing, Mengyi, Heyang, Gonghua, Zongpiao, Huangjia, Tangyao, Duanjing, Gongqing, Jiyao, Kongsheng, Huangya, Jifeng, Xiaomang, Wengzhong, Jiangyou, Ruanle, and Tanshi Heavens. All these celestial princes lead their subjects to receive the teachings. The Celestial Worthy (Tianzun) expounds the profound meaning of the true Dao according to their spiritual capacities. Hearing these wondrous teachings, the celestial beings rejoice, attain pure virtuous fruits, permanently transcend sensory desires, become free from afflictions, and surpass the cycle of birth and death.
Subsequently mentioned are the princes from the six heavens of the Desire Realm (Yujie): the Huangzeng, Yuwan, Hetong, Pingyu, Wenju, and Moyi Heavens, who also come to praise these inconceivable merits. Though these celestial beings enjoy exalted status, they still experience imperfections, wandering through samsara while enduring the sufferings of love, hatred, and separation. With sincere aspiration for the Dao, regardless of distance, the Celestial Worthy expounds the Twelve Links of Dependent Origination to guide them back to the true path.
Ultimately, all listeners attain genuine realization without regression. Ministers and commoners alike receive unobstructed Dharma-gates, collectively entering the realm of true Dao. They develop pure wisdom, arouse supreme bodhicitta, and transcend the bonds of cyclic existence. This passage exemplifies the Daoist compassionate ideal of "universal salvation" (Pudu zhongsheng), emphasizing how beings of varying capacities can attain liberation through hearing the true teachings.
In the blissful sanctuary of the Dao, I expound various cultivation methods, often guiding sentient beings to gradually enter the true path, so all may ultimately attain the fruit of Dao-realization. For this purpose, I recite a verse: This scripture shines like radiant light, the most profound of sacred texts. Whether in present or future worlds—in cities, villages, mountain wildernesses, empty valleys, or royal palaces—wherever this scripture circulates, I shall dispatch Dharma-protecting deities to stand guard. All who expound this scripture shall achieve perfect fulfillment.
What follows are the numinous talismans (Fulu) of the Dongxuan Scripture. Here concludes the Dongxuan Scripture of the Shangqing realm (one of the Three Pure Ones' realms), and now begins the second part of the Yuanyang Scripture from the Shangqing realm.
At that time, all the celestial saints and countless supreme divinities, having heard the Heavenly Sovereign (Tianshi) elucidate the stages of cultivation in such detail for the assembly, rejoiced in their hearts. This scripture can accomplish immeasurable merit fields, becoming the very root of sentient beings' lives. If one properly harmonizes nature and life (referring to cultivation of body and mind), Qi and blood will flow smoothly, and the body will remain healthy. By seizing the moment for diligent practice—like fields nourished by timely rain—one reaps abundant harvests year after year without loss. Such are its inconceivable great benefits.
This scripture universally delivers all beings, granting them attainment. Upon hearing this Dharma, practitioners should generate five minds: the pure mind, the natural mind, the fearless mind, the compassionate mind, and the reverent cultivation mind. Even non-Daoists who hear this scripture may receive predictions (marks foretelling future realization)—the greatest good affinity and boundless karmic rewards.
When practitioners' hearts open with understanding, their body-mind attains vast, limitless states, pervading the Dharma-realm without exhaustion. Adorned with thirty-two majestic marks, they fill the void; eighty subsidiary characteristics (subtle features of enlightened form) manifest everywhere to benefit beings. Whether concealed or revealed, they employ measureless, profound Wuwei (non-action) wondrous powers, delighting immensely in this.
This scripture is like supreme medicine, healing all suffering beings. It discerns the depth of afflictions and prescribes accordingly. Understanding the waxing and waning of the four elements (earth, water, fire, wind—the foundational components of the body), it constantly harbors great compassion, guiding all to take refuge in the true path. Through expounding great wisdom, it enables every being to comprehend the ultimate truth.
Those who delve deeply into cultivation methods and receive transmission of esoteric scriptures may attain the state of neither birth nor cessation. The infinite mysteries unknowable to ordinary people are fully realized by devout followers in the celestial realms. Only those who achieve true awakening may be called "Perfected Persons" (Zhenren), for they comprehend the true Dao to the highest level of cultivation.
This state neither differs from nor separates from the mundane world. To explain its uniqueness, one must understand it thus: You should propagate the essential teachings to establish virtuous connections for future practitioners. Not only should you expound them now, but ensure the ultimate perfection of these virtuous methods never exhausts—even the wisest cannot fathom their profundity, let alone ordinary explanations.
You should receive these teachings with sincere devotion. Now I shall expound in detail the most profound root of the "Dao" (the Way). To attain liberation, the primary requirement is to awaken wisdom and save all beings with great compassion. To spread the true teachings, treat people with the kindness of family and friends. This state is truly inconceivable! First establish such cultivation principles to universally deliver beings.
Observing worldly beings, they often indulge in sensual pleasures and desires unknowingly, mistaking the roots of suffering for happiness. They engage in false speech, deception, gossip, harsh words, and overflow with greed, anger, delusion, and wrong views. Even when hearing true teachings, they lack diligence in practice, perpetually bound by self-inflicted suffering without liberation. The methods I transmit perfectly resolve all these problems.
A verse states: When hearing true teachings, do not discriminate arbitrarily, for discrimination leads to falling into evil paths. Both men and women should develop faith—only through complete refuge can one become a Dao-realized person. Having received such instructions, you should further expound this rare teaching for the world. The true method benefiting beings lies in returning to the source of empty stillness. After becoming my disciple, you may attain the realm of eternal tranquility.
(Here the "Primordial Yang Scripture's Numinous Talisman" refers to a special talisman used in Daoist cultivation)
End of the "Shangqing Realm Primordial Yang Scripture"
"Shangqing Realm Primordial Chen Scripture" Part Three
The essence of the Great Dao (Da Dao) is profoundly subtle, its hidden mysteries beyond verbal expression. By maintaining unwavering stillness, one naturally attains eternal existence. If beings fail to understand the root of the "Dao," neglect investigating life's source, indulge in greed, anger, and delusion, commit transgressions like sexual misconduct, theft, and killing, disrespect heaven-earth deities, disobey teachings, blaspheme sun-moon-stars—such evil deeds invite calamities, torment by ghosts and spirits, constant physical ailments, arrogant and domineering temperaments... (subsequent text missing)
This scripture primarily explains that those who reject the true Dao and instead act contrary to cosmic principles will invite calamities. Malevolent spirits will harass them while benevolent deities withdraw their protection. Accumulated negative karma leads to chronic illness, with life becoming as fleeting as morning dew. Deprived of virtuous nourishment, wicked thoughts multiply until one ultimately falls into hell realms with little hope of liberation.
However, if a household contains devoted Daoist disciples (referring to both male and female practitioners) who sincerely cultivate goodness, they may invite Daoist priests to conduct rituals in their home. The specific method involves erecting two ritual banners on either side of the entrance:
On the left hangs a crimson banner measuring nine chi in length, with thirty-six talismanic charms (Fulu) attached to its top. The banner must bear four sacred verses from the Jiutian Yingzhen Jing (Scripture of the Nine Heavens' Responsive Truth): "Talismanic decrees penetrate the underworld, numinous banners flutter in dawn's wind, liberating souls from hell's prisons, soaring to the southern immortal palaces." A large character "Dao" should be written at the center.
On the right hangs a yellow banner of identical dimensions, inscribed with four lines from the Jiushen Shenzhang Jing (Nine Divine Life Chapters Scripture): "The Taiwei stars rotate yellow banners, the Immortal Lord Wuying commands numinous flags, summoning souls from hell's eternal night, delivering all beings to rebirth." A large character "Xian" (Immortal) dominates its center.
Simultaneously, the ritual requires shaking the Emperor's Bell (a Daoist ritual instrument) to invoke deities from the ten directions. Through such sincere repentance, one attains wisdom to dissolve all karmic obstructions. Blessings from the ten directions converge unimpeded like open sky. The celestial deities, moved by compassion, deliver beings regardless of their karmic weight—melting suffering like spring thaw.
This great wisdom-power universally liberates beings. Practitioners should cultivate benevolent resolve to sever karmic ties from past and future. Those who constantly practice expedient means (referring to various methods of salvation) become true "seeds of Dao," achieving supreme karmic affinity.
Note: "Northern Office" refers to Fengdu Hell, "Southern Palaces" denote celestial abodes, "Wuying" names a Daoist immortal, and "Taiwei" indicates the Taiwei celestial constellation sector. Banner erection constitutes a standard Zhaijiao ritual method for summoning numinous beings.
Many practitioners listened reverently to the true principles of the Dao, then recited this verse: "Now that you've attained the Dharma of the Dao, you shall remain eternally indestructible. Like towering mountains standing firm - this is what we call the true Dao. The Dao fundamentally has neither beginning nor abiding, neither coming nor going. Yet we observe all sentient beings trapped in the cycle of birth and death."
The true Dao embodies great compassion, never abandoning any living being. How could there be distinctions of birth and cessation? It's simply that beings cannot abide permanently in the Dao - truly pitiable indeed. This subtle and profound Dharma of the Dao is originally immeasurable and boundless.
(Here follows the record of the "Primordial Star Scripture's Numinous Talisman")
(End of the Primordial Star Scripture from the Shangqing Realm)
(Chapter 4 of the Great Kalpa Scripture from the Shangqing Realm)
The realm of the great Dao fills the entire void, boundless and limitless. There exists no concept of kalpas (cosmic cycles); all directions - east, west, south, north, above and below - remain unobstructed. It can accomplish all cultivation methods, thoroughly comprehend the essentials of body, speech and mind (the three karmas), and penetrate all Dharma truths. Those whose minds encounter no obstructions will find their vows fulfilled without hindrance, joyfully attaining the Dharma and hearing the supreme truth.
The assembly widely proclaims the essential Dharma - this karmic connection with the great Dharma is truly inexhaustible, indeed difficult to fully express through ordinary thought and language. Diligently cultivating the six perfections (note: typically referring to generosity, discipline, patience, diligence, meditation and wisdom), one may enter the state of Wuwei (non-action). Furthermore, one should generate this pure great vow: with great wisdom and great compassion, relinquish all forms, desires, greed, anger and ignorance. Save all beings through impartial compassion, relieving all suffering.
I now transmit to you the "Three-Five-One-Four" (note: Daoist cultivation terminology referring to the three Dantian, five Qi and four symbols) method of patience. Approach all matters with diligent practice, maintaining pure mind without regression. Never give rise to wrong thoughts - each thought should resemble the Dharma King (an enlightened being), capable of encompassing all Dharma principles. Harbor no resentment toward the deluded, cultivating humility and virtue in the world. Do not pursue what ordinary people crave, yet accommodate all unconventional matters without argument. Distance yourself from worldly afflictions and delusions, conceal yourself in Wuwei, abiding in pure tranquility.
Let your heart never break promises, your speech never violate precepts. Constantly walk the right path day and night, understanding the Dharma whether eating, drinking, sitting or lying down. Do not crave the five flavors (sour, sweet, bitter, spicy, salty), and liberate the six senses (eyes, ears, nose, tongue, body and mind) from their bonds. Though consuming ordinary food, let your mind remain unentranced by tastes. All methods for nurturing life and gathering Qi are not achieved through medicinal herbs. Naturally you'll attain robust vitality and abundant true Yang. Avoid excessive thinking that depletes Shen (spirit), and don't let your eyes wander aimlessly.
This scripture primarily expounds on how sentient beings fall into the bitter sea of samsara due to their evil karma, and the path to liberation through practicing the true Dharma.
In the Dharma-ending age (a period of spiritual decline), if sentient beings fail to encounter enlightened teachers and lack proper guidance, they will create immeasurable negative karma. Harboring wicked thoughts and oppressing the virtuous, they commit grave sins without repentance, and after death will descend into the Avici Hell, enduring tortures like burning on bronze pillars, climbing mountains of knives and forests of swords, and boiling in seas of fire and cauldrons of oil. Cycling through the six realms of rebirth (devas, humans, asuras, animals, hungry ghosts, and hell beings) - whether born from womb, egg, moisture, or transformation - they find it nearly impossible to escape the evil paths, forever deprived of light.
Yet if someone can arouse the supreme wisdom-mind and widely propagate the true Dharma, they may use this affinity to awaken right view and restore their original nature. Those who hear this scripture will attain inconceivable merits, dispel delusions, and realize the great Dao. The verse section emphasizes: Practitioners should cherish all beings with the compassion of a mother caring for her child, understanding that their drowning in samsara stems from ignorance of the true Dharma. Genuine cultivation makes no distinction between kin and stranger, valuing only virtuous intent, helping beings tame their body-mind to seek fundamental wisdom.
The scripture concludes by revealing that this Shangqing Realm Great Kalpa Scripture contains supremely perfect truth, its teachings spanning the three periods of past, present, and future, utterly authentic. Hearers should generate sincere faith, receive and uphold it with pure reverence, utterly abandoning greed, hatred, and wrong views, thereby witnessing the rare and supreme states of cultivation.
Note: The "five sufferings" refer to fundamental human miseries like birth, aging, sickness, and death; the "six realms" are Buddhist categories of rebirth; "Shangqing Realm" is the celestial abode of Lingbao Tianzun among the Three Pure Ones (Sanqing) in Daoist cosmology.
This scripture explains how the movements of celestial bodies—the sun, moon, and stars—affect the fortunes and misfortunes of the human realm. The Twenty-Eight Lunar Mansions (ancient astronomical divisions of the night sky) rotate ceaselessly, and their shifting positions bring varying influences. Thus, people should devoutly make offerings, observe celestial phenomena, and avert calamities through prayers and rituals.
The text then details specific methods for dispelling misfortune and invoking blessings: In a purified hall, prepare incense, candles, and offerings while creating images—whether sculpted or painted—of the Eleven Luminaries (sun, moon, and nine planets) and the deities of the Twenty-Eight Mansions. When establishing a ritual altar (zhaijiao), arrange five-colored cloths according to precise orientations: one foot of black, two feet of red, three feet of blue-green, four feet of white, and five feet of yellow, all while reciting scriptures and performing rites. This transforms the inauspicious influences of the stellar deities, turning disaster into fortune.
The scripture emphasizes several ways to accumulate virtue (De): Those with means should establish Daoist sanctuaries and conduct rituals while teaching others; even those lacking resources can nurture merit through sincere reverence and praise of virtuous deeds. Greater still are those who extensively build altars and support the Three Treasures (Dao, scriptures, and masters), thereby receiving boundless blessings.
A final warning states: Those who mock or scorn others’ ritual efforts, or who seek last-minute divine intervention to evade calamity, will find their wicked thoughts obstructing blessings. Not only will they suffer in this life, but they will also lose future opportunities for spiritual cultivation, forever entangled by karmic obstructions.
This scripture primarily discusses the relationship between celestial and terrestrial calamities and human conduct, as well as how practitioners should respond.
The text first explains that calamities between heaven and earth follow discernible patterns. Cataclysms like the "yangjiu bailiu" (a Daoist term referring to cyclical cosmic tribulations) bring disasters in their wake. When various abnormal omens appear, these are actually heaven and earth's clear warnings. All human life originates from the Qi of heaven and earth, taking form through parental conception—thus heaven and earth are humanity's true parents.
For those cultivating the Supreme Dao (referring to Daoist practice), if they can widely encourage others to follow the correct path and develop wisdom, they will understand that fortune and misfortune stem from transformations of heaven and earth. One should pray with sincere devotion, persevere in practice, vow to uphold the Daoist scriptures, and guide all beings back to the proper way.
The scripture classifies cosmic calamities into three levels: great calamities represent heaven and earth's great wrath, medium calamities their moderate anger, and minor calamities their slight displeasure. Just as human affairs have major and minor consequences, heaven and earth never speak idly. Similarly, when great auspicious signs appear, they indicate heaven and earth's great joy; medium signs show moderate pleasure, and minor signs slight happiness.
Practitioners should: reverently uphold their practice without slackening, refrain from resentment and evil thoughts, sever all entanglements, maintain inner purity, act with wisdom, eliminate afflictions, and fortify their Daoist resolve. They must observe precepts without transgression, believing these methods lead to the Supreme Dao.
Finally, it mentions that when the Qi circulation between heaven and earth becomes obstructed, great disasters occur: crop failures, civilian casualties, wars and plagues, celestial anomalies. These are signs of extremely inauspicious years, with sins too grave to describe. Only by hearing the supremely true and wondrous Dharma can all calamities be dispelled. The mysteries of heaven and earth cannot be fully expressed, but by observing the scale of calamities, one can comprehend the magnitude of cosmic displeasure.
This scripture primarily discusses the relationship between celestial omens and astral phenomena in heaven and earth, as well as methods for dispelling calamities through cultivation.
The text explains that the true operation of heaven and earth is formless and imageless—it neither manifests auspicious signs nor reveals disasters. Practitioners must devote themselves to the supreme realm of the Dao to comprehend the profound mysteries of all its teachings. The scripture describes three types of omens—major, intermediate, and minor—and emphasizes that among the Eleven Luminaries (eleven significant celestial bodies), only the Purple Qi (a key Daoist stellar deity) remains formless and thus never induces calamities.
It meticulously records the appearances of various stellar deities: the sun manifests as a red rooster, the moon as a white rabbit; the four seasons correspond to the Azure Dragon, Vermilion Bird, White Tiger, and Black Tortoise. The Jade Rabbit in the moon is depicted with a mortar, pestle, and cassia branches for pounding medicine. Each stellar deity has a distinct form: the Wood Virtue (Mude) Star Lord has a rabbit’s head, pig’s body, and tiger’s tail; the Fire Virtue (Huo De) Star Lord has a horse’s body and snake’s tail; the Metal Virtue (Jin De) Star Lord has a monkey’s head and chicken’s body, and so on. When these celestial manifestations appear normally, they bring no harm.
However, if astral phenomena display abnormal changes—such as displacement, dimmed radiance, or distorted forms—they foretell disaster. For instance, Mars (Yinghuo) out of alignment manifests as a fierce figure with "red hair and bulging eyes," while Saturn (Zhenxing) out of position moves sluggishly. In such cases, specific methods of ritual dispelling (rangjie, calamity-averting ceremonies) must be performed. The scripture stresses that sincerity in cultivation is key to averting disasters: first, one must purify body and mind, nurture reverence and genuine faith, and perfect the Four Virtues (benevolence, righteousness, propriety, and wisdom) to truly take refuge in the Great Dao. Regardless of gender, those who practice accordingly without doubt will penetrate the truth and may even aid others.
The text concludes by noting that this teaching originates from the Shangqing Jing (Scripture of the Highest Clarity), the sixth section of the Thirty-Six Supreme Scriptures of the Most High (Taishang Sanshiliu Bu Zunjing), which includes the Liansheng Jing (Scripture of Refining Life), Lingmi Jing (Scripture of Numinous Secrets), and four others. It emphasizes that since ancient times, practitioners of superior, intermediate, and lesser capacity (shangshi, zhongshi, xiashi) should all adhere to these teachings.
This scripture primarily elucidates how practitioners can attain the path of longevity through disciplined cultivation and precept observance. It begins by noting the vast, boundless nature of the cosmic void, from which all beings may benefit. Human destiny fluctuates in accordance with virtue and vice: those who consistently practice goodness easily receive the Dao's protection, moving toward auspiciousness, while evildoers become estranged from the Great Dao, losing its guardianship.
If practitioners devoutly cultivate superior Daoist methods, revere their masters, receive authentic scripture transmissions, and employ specific cultivation techniques—such as channeling Jing (essence) and Qi (vital energy) into the Dantian (energy center) or ingesting talismans inscribed with cinnabar—they can expel pathogenic energies from the body, harmonizing the meridians with genuine primordial Qi. The scripture describes how prolonged practice naturally dissolves internal negativity, allowing the true Dao to circulate unimpeded. In time, even the Celestial Physician (a Daoist immortal overseeing health) will descend to eradicate ailments, ultimately granting longevity.
The ignorant often discard these wondrous methods, transforming past virtuous karma into misfortune, while the wise treasure them. The true path to longevity lies in aligning with nature, refining both form and Shen (spirit) to attain profound states while maintaining joyful equanimity. By preserving the body's divine Qi, one's nature and life spontaneously achieve liberation, culminating in ascension to the Golden Gate (celestial realm). Those who misunderstand the essential principles, clinging instead to fanciful notions, forfeit their chance at immortality.
Cultivation should progress step by step: first nourishing the root ("nourishing the mother" refers to cultivating primordial Qi), then practicing specific techniques ("cherishing the infant" guides the refinement of vital energies). When the essences of the Five Phases converge at the Niwan Palace (crown-point acupoint), one returns to the prenatal state. Such practice enables free passage through resplendent immortal realms, blessing all beings while attaining the perfect states of True Quiescence and True Stability, endowed with boundless wisdom.
The text concludes by emphasizing that worldly beings mingle virtue and vice, entangled in karmic conflicts. Only through sincere devotion to the true Dao, seeking masters and methods while practicing diligently over time, can one transcend the mundane. Purifying body and mind is essential—all future Dao-realized beings must take this path as their foundation to plant fields of blessed merit.
This scripture primarily expounds on the cultivation states and life wisdom of Daoist practitioners, comprising several core sections:
First, it describes the state of perfected cultivation: Just as fertile fields yield abundant harvests year after year, accomplished cultivators accumulate boundless blessings, with virtues so profound they earn the admiration of celestial immortals and sages. The text emphasizes that practitioners with unwavering determination will encounter enlightened masters across lifetimes who reveal profound esoteric methods.
Subsequent verses encapsulate essential cultivation principles: After realizing the primordial source of the Dao (Zhenyuan, the True Origin), one must diligently progress along the virtuous path, maintaining a mind of purity and wuwei (non-action), while constantly preserving righteous thoughts. In practice, one should cultivate magnanimity, abandon the "Four Evils" (likely referring to fundamental defilements like greed, anger, delusion, and arrogance), accumulate merit, and sustain a liberated, unobstructed spirit.
The "Liansheng Jing Lingfu" section observes that while humans are born endowed with the harmonious qi of Heaven and Earth, making them the most noble among all creatures, their ignorance of "methods for gathering and absorbing" (health preservation and cultivation techniques) prevents them from attaining the longevity of Heaven and Earth. True adepts (zhiren) understand the principle of unifying form and spirit (xing-shen), achieving carefree liberation through refining the authentic and cultivating qi, ultimately transcending the cycle of rebirth and delivering sentient beings.
Particular emphasis is placed on the rarity of human incarnation: Once lost, it's difficult to regain for countless eons. Ordinary people's souls scatter into nothingness after death, representing the greatest tragedy. Thus disciples are taught to comprehend the nature of life and death without being trapped by lamentations, thereby resolving all karmic obstructions. The text concludes by illustrating how Heaven and Earth resemble parents, and how creatures within them create their own misfortunes (likely referring to actions contrary to the natural Dao) that invite calamity.
The recurring term "Zhenyuan" refers to primordial qi, while the "Golden Gate" symbolizes the entrance to immortal realms. The "Four Evils" presumably denote fundamental afflictions similar to those in Buddhist teachings. The cultivation methods emphasize "refining the authentic and cultivating qi" and "unifying form and spirit," which represent core concepts of Daoist neidan (internal alchemy) practice.
This scripture reveals how people become trapped in suffering and create negative karma due to clinging to delusional thoughts—it is never Heaven and Earth intentionally sending down calamities. When tormented by pain, humans often cry to the heavens or prostrate on the earth, drowning in self-pity. Yet within the cosmos exists the True Dao (supreme truth) and wondrous methods that can teach people to refine their souls and transcend the cycle of life and death.
The genuine Dharma gate of great wisdom endures as long as Heaven and Earth, shines as brightly as the sun and moon, and remains eternal like the revolving stars. Even if one attains a long lifespan, it means nothing without understanding the True Dao. All worldly phenomena inevitably perish—how much more so humans entangled in the seven emotions and six desires? The wealthy grow arrogant while the poor blame heaven and fate, neither seeking the True Dao but instead creating negative karma.
Some Dao cultivators who have just encountered the wisdom teachings fail to comprehend cosmic principles and remain troubled by afflictions. They refuse to diligently practice the True Dao, disparage wholesome methods, and ultimately face irreversible regret. Some even mock the True Dao as heretical, disrupt celestial law for petty gains, deceive the righteous path, and court their own destruction.
All mortals know death is inevitable, yet busily construct elaborate tombs, prepare burial garments and relics, and hoard treasures for posthumous display. These worldly pursuits are meaningless—why not consider: if rebirth after death were possible, how would one face karmic retribution?
The scripture concludes by emphasizing that among all methods, only the True Dao is most precious. Practitioners should: maintain right mindfulness constantly; understand fundamental truth regardless of gender; progress diligently without regression; avoid the four transgressions (killing, stealing, sexual misconduct, false speech); sever evil desires and all negative karma; cling neither to existence nor emptiness; and concentrate single-mindedly on seeking the Dao.
This passage originates from the Shangqing Jingling Secret Scripture (a key Shangqing text), containing essential cultivation instructions and mystical talismanic methods.
In this life, one must understand the principle of birth, death, and cyclical rebirth. Just as the sun rises in the east only to set in the west, even emperors and sages throughout history cannot escape this natural law. Yet people persistently crave immortality, obsessing over esoteric arts day and night, believing they can prolong life—only to harm their true nature instead. Some blindly worship spirits, seeking blessings through flattery, yet end up inviting misfortune rather than fortune.
Certain Daoist practitioners claim to commune with heaven and earth, creating false auspicious signs while boasting of life extension and transcendence from worldly dust. Once such perverse thoughts arise, they breed delusions, leading people astray from the true Dao, sinking into evil paths without awakening. Without cultivating the true Dao, without understanding cause and effect, without encountering wise teachers and friends, without eliminating wicked thoughts, and without deep contemplation, one becomes trapped in sorrow and confusion, their spirit clouded. Such conduct violates the great Dao and corrupts its teachings—if not repented and corrected promptly, heresy takes root, making it difficult to embrace the true path.
The ancient sages, with their profound wisdom, established models for all generations precisely so later people could recognize false paths. Heresy obstructs virtuous ways, hence the need to open wisdom and dispel all demonic disturbances, enabling everyone to hear the true Dao and attain inconceivable benefits. Many sages emerged during those flourishing times, collectively exploring the essence of dharma. They comprehended the beginning and end of heaven and earth, the truth of cyclical rebirth. Yet the sages never explicitly stated that the dead could return to life, nor did they rigidly distinguish between life and death as separate paths, much less fabricate illusions about the coming and going of existence. Instead, they allowed those who attained the Dao to realize the profound mysteries themselves, understand the laws of birth and extinction, and gain limitless wisdom.
Those who truly grasp the principle of birth and death become fearless. This fundamental wisdom can be transmitted to future generations—all who hear it attain liberation. This is the inevitable path to supreme truth, like crossing the great bridge of dharma to reach the shore of Dao. Those who revere the true teachings and possess complete wisdom can permanently sever greed and attachment. Even the Demon King (referring to obstacles in cultivation) will commend their ascension to heavenly realms. Emperors who obtain this wisdom can govern through Wuwei (non-action), bringing natural peace to the world. Sages who attain it fulfill the virtues of filial piety, fraternal duty, loyalty, and trustworthiness, assisting rulers in stabilizing the nation.
This scripture primarily expounds on the miraculous effects of devoutly upholding Daoist scriptures and the calamities brought about by the imbalance of cosmic Yin-Yang.
First, it explains that sincere cultivation of the Dao (the Way) brings manifold blessings: disasters will not occur, malevolent forces will vanish forever, auspicious stars will shine perpetually, while baleful stars naturally extinguish. Wars will cease, seasonal plagues will not arise, winds and rains will come in due measure, the five grains will flourish abundantly, and all people in the land will live in peace and prosperity. If one devotes themselves wholeheartedly to spiritual practice, they may even transcend the Three Wretched Paths (hell, hungry ghosts, and animal realms), the Five Sufferings (birth, aging, sickness, death, and other afflictions), and the Eight Hindrances (obstacles on the path of cultivation), ultimately ascending to the Shangqing (Upper Clarity) celestial realm—one of the highest paradises in Daoism—and attaining a place among the ranks of immortals.
Next, the scripture describes the dire consequences of cosmic disharmony: when human hearts grow restless and social morality decays, the harmonious Qi (vital energy) of heaven and earth is disrupted. This causes the sun, moon, and stars to lose their radiance, winds and thunder to appear untimely, all living things to suffer harm, people to perish in great numbers, crops to fail, and the balance of water and fire to be disturbed—bringing forth an unending succession of disasters. The complementary forces of Yin and Yang, which should support one another, instead turn to conflict, destroying the natural harmony.
Finally, the Celestial Worthy (the supreme deity in Daoism) reveals methods to resolve these calamities, explaining the principles of dispelling misfortune and invoking blessings so that all beings may understand the fundamental truths of the Great Dao. The assembled celestial deities and enlightened sages present all bow reverently to the Celestial Worthy, vowing to study this profound orthodox teaching.
At the end of the scripture is appended the "Demon-Dispelling Talisman" (Xiaomo Jing Lingfu), a Daoist Fulu (talisman) used to exorcise evil and avert disasters. The entire classic emphasizes that cultivating virtue and practicing the Dao can dissolve misfortunes, while violating natural laws invites calamity—embodying the core Daoist principle of "the unity of heaven and humanity."
Someone inquired of the Celestial Venerable (the supreme deity in Daoism): "What causes calamities like severe droughts that wither plants and starve the people?"
The Celestial Venerable replied: "Such droughts result from irregularities in the sun's movement, where six yang forces (the six positive energies between heaven and earth) fall out of balance, creating disaster. The yang-nine calamity occurs every 1,800 years in a jia year, while the hundred-six calamity appears every 1,600 years in a shen year. However, if yang-nine does not coincide with a jia year, or hundred-six with a shen year, no disaster manifests. The minor yang-nine cycle spans 180 years, and the minor hundred-six cycle 160 years—only when both align in a jia-shen year does calamity strike."
Next, someone asked about the cause of floods. The Celestial Venerable explained: "Floods arise from irregularities in the moon's movement, where six yin forces lose equilibrium, following the same cyclical patterns as droughts." When questioned about fires, the deity responded: "Fires stem from Mars straying from its orbit. Depending on its position (positions yin, shen, si, and hai burn counties; zi, wu, mao, and you destroy temples; chen, xu, chou, and wei ravage homes and cities), different types of conflagrations occur."
The assembly then sought methods to avert these disasters. The Celestial Venerable revealed: "Ultimately, floods, droughts, and fires originate from whether the people practice virtue. If villagers cultivate goodness, calamities transform into blessings; without virtue, fortune becomes misfortune. Moreover, when the baleful stars Tianchan and Tianqiang descend, they incite banditry and chaos. Without performing zhaijiao (Daoist purification rituals) to petition heaven, disasters prove difficult to dispel."
Thereupon, the Celestial Venerable transmitted the ceremonial protocols for the Great Unity Ritual (Taiyi Jiao), dispatching the Perfected Virtue of Treasures (Baode Zhenren, a Daoist immortal) to spread them among mortals for protection against water, fire, and banditry. For those unable to conduct grand ceremonies, simply observing purification rites, bathing, and inviting Daoist priests to recite this scripture a hundred times with single-minded focus could equally avert misfortune. The Celestial Venerable concluded with a gatha: "The Dao's methods are profound and rarely encountered—to hear them in this life is fortune itself. They should be widely disseminated to accumulate boundless merit."
This scripture expounds the operational principles of cosmic Yin-Yang and methods for dispelling calamities while invoking blessings. The text begins by stating that sincere devotion to the Dao (the Way) naturally dissolves misfortunes and ushers in good fortune. When the Qi (vital energy) of Yin-Yang flows harmoniously between heaven and earth, the people enjoy peace and prosperity.
The scripture elaborates on the formation of the cosmos: during the primordial chaos, clear Qi ascended to form heaven while turbid Qi descended to form earth. After this division, celestial perfected beings (Zhenren) and great deities manifested through ten directions to establish the orderly movements of the sun and moon. It particularly describes the distribution of Five Phases energies: the east, associated with Wood, contains nine Qi; the south, linked to Fire, holds three Qi; the west, corresponding to Metal, possesses seven Qi; the north, governed by Water, has five Qi; and the center, aligned with Earth, contains twelve Qi. These numerical balances interact dynamically—the surplus Qi from the four cardinal directions coalesces into "Brahma Qi" (pure cosmic energy), while the northeast's abundant Qi generates mountains and giant trees, and the southwest's sparse Qi paradoxically produces rare treasures.
When the perfected sages of the ten directions heard these profound teachings, they inquired of the Celestial Worthy (Tianzun): "If even the sun, moon, stars, and sages cannot avoid calamity, how much more vulnerable are ordinary practitioners with shallow cultivation? How can such disasters be resolved?" The Celestial Worthy replied that sentient beings, blinded by the seven emotions and six desires, constantly create karmic offenses without awareness. Now, through this revelation of orthodox Dharma, sincere repentance and engagement with true teachings can transform adversity into safety.
This passage encapsulates key Daoist cosmological views and cultivation principles, emphasizing destiny transformation through Yin-Yang harmonization and scripture recitation. The discourse on Five Phases numerology directly correlates with the Daoist belief system of the "Five Elderly Lords of the Directions" (Wufang Wulao).
This scripture primarily explains how practitioners should choose auspicious dates (such as the Jiazi day, Gengshen day, the first lunar month, seventh month, tenth month, or during seasonal nodes and personal birth anniversaries) to make reverent offerings. Through incense rituals and cultivation methods, one gathers the purest primordial Qi (Zhi Zhen Zhi Qi). During practice, one must harmonize Yin-Yang, unblock the energy channels, and commune with the righteous energy of heaven and earth. This process dispels malevolent influences, prevents disasters and illnesses, repels ghosts and spirits, while bringing prosperity to households and fertility to livestock.
The text emphasizes the immeasurable merit of this scripture. Upon hearing it, all celestial immortals and perfected beings rejoice in its protection, enabling its widespread transmission to benefit sentient beings. It particularly warns ordinary people of later generations against treating it lightly or divulging it carelessly, as such disrespect would hinder their receipt of blessings. Using the lotus as a metaphor for cultivation: just as lotuses grow not in arid soil but emerge unstained from muddy waters, practitioners must likewise maintain purity, free from greed and wicked thoughts, to achieve complete merit.
The latter section elucidates the dynamic between "righteous Qi" (Zheng Qi) and "malevolent Qi" (Xie Qi). Heaven and earth originate from the formless, spontaneous primordial Qi—when righteous Qi flourishes, malevolent Qi recedes, and vice versa. Practitioners must cultivate the supreme true Dao to dissolve malevolent energies. The scripture notes that human lifespan is inherently predetermined, yet through advanced practices like breath regulation (Xiu Cun Shang Dao), one may extend life like the intercalary days in the solar-lunar calendar. The mention of "exhalation" (Tu) hints at subsequent teachings on specific breathing techniques.
(Note: The character "炁" (Qi) is a Daoist technical term denoting prenatal vital energy, distinct from postnatal breath; "Shangqing Realm" refers to the second highest of the Three Pure Heavens in Daoist cosmology, representing advanced spiritual states; "An Mo Jing Ling Fu" likely denotes a type of demon-subduing talismanic practice.)
This scripture expounds the wisdom of Daoist cultivation and worldly conduct, employing vivid life metaphors to convey profound truths.
Regarding cultivation methods, the text reveals: To attain longevity beyond death, one must harmonize the body's Shen (spirit) and Qi (vital energy) with the natural rhythms of heaven and earth. Those who rigidly cling to physical form without understanding transformation will ultimately decay. True practitioners should instead regulate their Shen, gather primordial Qi, and merge with the Great Dao (the Way), flowing with the transformations of all things while never losing their fundamental nature—only then can they achieve enduring existence.
In matters of human interaction, the scripture critiques several misguided mentalities: expecting autumn harvests without spring planting; calculating future repayment when receiving kindness (this isn't gratitude but "storing grain on loan"); keeping mental accounts of favors while helping others carry burdens (this isn't assistance but "storing labor on credit"). Many perform minor good deeds while anxiously demanding immediate karmic rewards—such attitudes differ not at all from the above behaviors.
True cultivators (the supreme individuals and superior adepts) operate differently: They secretly assist others even when receiving no help, ultimately reaping virtuous fruits; they practice goodness alone amidst widespread wrongdoing, certain to receive blessings; they joyfully help others without expectation of reciprocation; they respond with sincerity when faced with universal hypocrisy. The text particularly warns that performing good deeds while anticipating rewards—or worse, harboring resentment when unrequited—marks inferior practice.
The teaching concludes with karmic principles: Present wealth, status, and wisdom stem from virtuous deeds in past lives. If one becomes grasping and miserly with these blessings, refusing to practice generosity, future rebirths will return to poverty, low status, and ignorance. Just as farming follows natural cycles, present actions plant the seeds (karmic causes) for future harvests.
This scripture expounds the essential principles of aligning with nature and cultivating virtue through good deeds. It begins with a gatha (Buddhist/Daoist verse) revealing the core teaching: comprehending the truth of emptiness and relinquishing all attachments allows one to meet the Dao (the Way) and enter together through the mysterious gate. This state of unimpeded freedom is boundless—here we merely outline its key points.
You should understand that even in the darkest underworld realms, a mind harboring goodness can attain illumination. The wondrous manifestations of wuwei (non-action, effortless action) become perfectly complete, thereby yielding true benefit.
The text then enumerates seven scriptures from the Supreme Clarity Realm (one of the Three Pure Realms in Daoism, representing the highest celestial sphere) as recorded in the Supreme Thirty-Six Scriptures, including the Taishang Jing (Scripture of Supreme Clarity) and the Cheshi Jing (Scripture of Penetrating Vision), among others.
The Taishang Jing particularly emphasizes: The pure qi (vital energy) of Heaven descends to nourish all beings, while the turbid qi of Earth rises to foster growth. The qi of the Five Phases (Wood, Fire, Earth, Metal, Water) mutually generates and transforms, while the seasonal qi circulates unimpeded. All people under Heaven share the same fundamental nature—when Heaven's nature remains virtuous, it gives birth to all things; when Earth's nature remains virtuous, it nurtures all things. When sages govern the world, they actually emulate the patterns of Heaven and Earth, thus allowing all beings to receive their grace.
True immortals and realized beings (those who have attained the Dao) assist the operations of Heaven and Earth, reverently honoring, treasuring, and safeguarding these natural laws. They commune with primordial qi (the universe's foundational energy), harmonize with the heart of Heaven, and merge with the body of Earth—therefore they enjoy enduring auspiciousness without calamity. The ancient sages contemplated deeply, understanding the patterns of the Heavenly Dao, hence they devoted themselves to virtuous deeds and dared not commit wrongs. But later generations exploit clever schemes, specializing in wickedness while attempting to evade misfortune—this is impossible.
Finally, the scripture transmits an eternal secret for nurturing life: To avoid calamity and attain longevity, the crucial point lies in self-cherishing. Eating and drinking in moderation at proper times is self-love; closing one's door in quiet cultivation while abstaining from worldly affairs is self-nourishment. Spending each day investigating the source of the Dao, finding contentment in poverty and joy in humility, maintaining a carefree heart—this is the true path of self-cultivation.
This scripture elucidates the core principles of self-cultivation and Daoist practice.
Regarding self-cultivation, the text reveals: True self-love does not reside in superficial gestures but in inner sincerity. One should remain unperturbed amidst worldly affairs yet feel unrestrained in solitary meditation. When observing others' faults, refrain from hasty judgment—instead constantly reflect inward. This constitutes the genuine path of self-love. The essence of self-nurturance lies in maintaining a carefree state, ensuring daily activities remain unburdened by mental attachments.
Sincere practice of these principles brings boundless blessings. The scripture then describes cosmic origins: Before the division of heaven and earth, there existed an indescribable realm of Supreme Void (Taixu, referring to the primordial state of the universe), from which all phenomena spontaneously emerged. Were it not for the Dao establishing teachings and widely disseminating them, humanity could never encounter these truths. This fundamental state appears empty yet gives birth to all things—formless, directionless, transcending all dualistic concepts. Only after the differentiation of the Dao did heaven, earth, sun, moon, and stars manifest.
The key to Daoist cultivation lies in realizing the truth that "original nature is intrinsically empty"—not through deliberate visualization, but through natural clarity like the open sky. In genuine awakening, the mind becomes free from discriminating attachments. Through devoted scripture recitation and earnest practice, one can dissolve karmic obstructions from past lives, resolve all calamities, and purify body and mind.
The text concludes with a gatha summarizing essential practices: Seek the supreme wondrous Dharma beyond form and perception; abandon desires to perfect cultivation; take the teachings as companions and cherish the scriptures; maintain constant humility while dedicating merits to all beings; soften the heart-mind to enhance wisdom. The closing reveals these teachings originate from the Supreme Clarity Realm (Taiqing, highest of the Three Pure Realms) through the Scripture of Supreme Clarity and Scripture of Penetrating Vision, emphasizing that practitioners must arouse diligent resolve, steadfastly maintain purification precepts (Zhaijie), preserve unwavering devotion to the Dao, and ultimately attain enlightenment through the cultivation method of "forgetting and extinguishing the mind."
This scripture explains how Daoist practitioners can attain unity with the Dao through fasting, mental stillness, and virtuous conduct. In cultivation, one must maintain bodily stillness like dead ashes or withered wood, ceasing all distracting thoughts to return the heart-mind to profound tranquility. This enables return to the True Dao, receiving boundless blessings while averting impending calamities.
The specific cultivation methods include: wholeheartedly paying homage to the Ten Directions (in Daoism referring to the eight cardinal points plus heaven and earth), offering incense to the Daoist Patriarch (the highest deity) and the Three Treasures (Dao, scriptures, and masters); donating resources to purchase ritual oils and delicacies for divine offerings; inviting Daoist priests to perform rituals while sincerely repenting transgressions. Such internal and external purification benefits not only oneself but all sentient beings.
The scripture particularly emphasizes the importance of fasting. Practitioners must sever worldly desires, forgetting both material things and self, until the mind becomes pure like "an empty room generating brightness" (a Daoist metaphor for mental clarity). The highest cultivation involves awakening supreme Daoist resolve, using fasting to liberate ancestors across seven generations while dispelling misfortune and accumulating blessings. Sincere fasting enables deceased souls to ascend from the Nine Darknesses (the Daoist underworld) while granting longevity to the living, ultimately achieving immortality.
Practitioners must eradicate greed and miserliness, cultivating noble character while maintaining physical and mental purity to ensure smooth circulation of Shen (spirit) and Qi. While praying to celestial deities, one must maintain both external and internal cleanliness, eliminating evil thoughts and pacifying the Six Emotions (joy, anger, sorrow, pleasure, love, and hate) to cleanse worldly afflictions. Merely dwelling in mountain forests without diligent fasting cannot lead to true realization.
Finally, three essential fasting methods are mentioned: the Golden Register Fast ensures national stability, the Jade Register Fast dispels warfare, and the Yellow Register Fast specifically liberates deceased souls. Through these methods, advanced practitioners benefit both the human realm and the underworld, achieving the supreme state where ordinary and sacred cultivation merge.
This scripture primarily elucidates the merits and methods of Daoist cultivation and zhaijiao (ritual ceremonies). Practitioners should maintain sincere devotion, employing specific rituals to deliver sentient beings and resolve calamities.
During practice, one must preserve a state of utmost sincerity and reverence, mobilizing willpower and shen (spirit) to allow the zhenling (innate pure spirituality) to resonate naturally. Whether entering meditation chambers, ascending ritual altars, reciting scriptures, or bowing in repentance before deities, all should follow ceremonial protocols—including circumambulating the altar three times. Such practices benefit not only oneself but also rulers, nations, common people, ancestors, beings in hell or the hungry ghost realm, and even all beings across the six destinies and four modes of birth (Buddhist classifications of lifeforms).
The text particularly emphasizes the importance of establishing zhai (ritual observances): when nations face war, epidemics, floods, or droughts; or when constructing temples, forging ritual implements, or achieving meritorious deeds—pure zhaijiao must be performed. During ceremonies, devotees should recite scriptures piously, sever evil thoughts, and accumulate immeasurable merit through incense offerings, prostrations, and hymns.
Several key scriptures are mentioned—such as the Jinfang Tianbao Jing (Golden Chamber Celestial Treasure Scripture), Zhengyi Jing (Orthodox Unity Scripture), Taiping Jing (Scripture of Great Peace), and Wulian Jing (Five Refinements Scripture)—practitioners must diligently adhere to their guidelines. The text concludes with a gatha (verse): the merit of incense offerings and zhai ceremonies spreads like "nectar of Dharma nourishment," universally delivering beings, revealing Buddha-lands, making offerings to the Ten Directions' Dharma treasures (Daoist teachings), instructing beings in dignified conduct, and ultimately attaining supreme Dao-fruit.
Note: The phrase "three incense pinches, three bows, thrice totaling nine" refers to Daoist incense etiquette—typically dividing the offering into three pinches and three prostrations (nine actions total), symbolizing reverence for the Sanqing (Jade Pure, Upper Pure, and Supreme Pure, the three highest deities).
This scripture expounds the methods and merits of accumulating virtue through devout worship and recitation of sacred texts. When performing rituals, one must maintain proper posture and bow with reverence; when chanting scriptures, the voice should be harmonious and fluid, avoiding discordance. Such practice brings joy to all who hear it, inspiring collective praise for the propagation of Daoist teachings. The resulting merit is inconceivable, bestowing immeasurable wisdom.
Through such virtuous deeds, one not only elevates deceased ancestors to pure realms of liberation but also ensures present-day relatives enjoy peace and happiness. In future rebirths, practitioners will dwell in blessed lands, sustained by the natural purity of the Dao. Thus, with a purified heart, one should make reverent offerings of incense, flowers, lamps, and candles to the celestial beings of the Three Realms (Desire Realm, Form Realm, and Formless Realm), the Four Seasonal Deities, the Five Directional Emperors, the Three Officials (Heavenly, Earthly, and Water Officials) of the Nine Palaces, and their 120 subordinate immortal officers. Pray sincerely for blessings of longevity, calamity relief, and protection for oneself and all sentient beings.
These sentient beings encompass all suffering souls within the Six Paths: heavenly beings, earthly spirits, humans, animals, hungry ghosts, and hell-dwellers. If one maintains fasting precepts, cultivates with single-minded devotion, severs greed, remains unswayed by sensory temptations, donates scriptures or sacred images according to one's means, and encourages others to accumulate virtue—such practice yields even more inconceivable merits. It enables seven generations of ancestors to transcend suffering and ascend to celestial joy, ensures familial harmony and prosperity across generations, creates karmic connections with the Dao, eliminates karmic obstacles, and cultivates both blessings and wisdom.
The scripture concludes by emphasizing wholehearted devotion to the Supreme Orthodox Dao (the highest truth of Daoism). Through praising virtuous deeds, one plants seeds of future liberation, awakens deluded minds, and receives sacred grace. By accumulating countless blessings and virtuous acts to relieve suffering beings, one must eternally uphold compassionate teachings, diligently offering incense morning and evening without respite.
The final gatha summarizes: With skillful wisdom adapting to circumstances, universally liberating beings without obstruction. Transcending dualities of existence and non-existence, dissolving distinctions between self and others. Constantly nurturing benevolent vows to guide others toward goodness, steering clear of evil paths to attain the pure and fearless fruits of practice. May all beings enter the Dharma gate without hindrance—whosoever embraces this intention shall attain deliverance.
A colophon notes this text originates from the Scripture of Immortals from the Great Clarity Realm (Taiqing Jing Jixian Jing), forming the fourth section of the Dongyuan scripture series.
The Dadong Taiqing Jing (Great Cavern Supreme Clarity Scripture) depicts a sacred scene where five-colored auspicious clouds fill the boundless void. Celestial sages and immortals from all realms gather here to contemplate profound truths together. Heavenly youths and jade maidens approach bearing precious offerings, humbly beseeching the Celestial Worthy (Tianzun) to bestow compassion by expounding the scriptures and disseminating the Dao's teachings. All sacred texts contain exquisite principles capable of awakening enlightenment in those who hear them.
The Celestial Worthy then addressed the assembly: "All ordained Daoist priests and female practitioners (nüguan) must uphold scriptural precepts and study ritual registers (fulu) under their masters. Seek the scriptures with utmost sincerity; having obtained them, never resent the Dao's methods nor blame your teachers, nor carelessly disclose the texts—such transgressions would bring punishment upon seven generations of ancestors in the underworld. Should there be sincere scholars of pure virtue and upright conduct, long praised by society yet still unacquainted with the Dao's essentials, they should devote themselves to seeking the Way, taking refuge with a master to pursue liberation from worldly bonds and ultimately realize the Supreme Dao (Wushang Dao)."
"Those who have received scriptural transmission must cultivate with unified hearts and virtue, aspiring to mystical communion with the divine. Never feign solemnity while harboring arrogance within; refrain from judging others' faults or envying superiors. Continually guide others without mocking the unenlightened. Thus wisdom grows daily without limit. The transmission periods for the Three Caverns (San Dong) scriptures vary: the highest sages require forty thousand kalpas to transmit to perfected beings; celestial immortals bestow them upon divine immortals in four thousand, one thousand, or seven hundred years; while in the human realm, forty years are needed. Comprehending these scriptures' profundities is unimaginably rare—even sages find it arduous, let alone novice practitioners. Should seekers sincerely wish to participate in such assemblies, they must uphold covenants wholeheartedly, move the gods with perfect sincerity, never forget their original resolve, and persevere unwaveringly to ascend the ranks of immortality and accomplish the Supreme Dao. Beware lacking resolve and abandoning the path midway—such fickleness harms the Dao, bringing not merit but offense. Trust these words, uphold the teachings, and propagate them widely."
"All divine invocations must follow proper ritual: rectify body and mind, adjust attire, proceed in orderly sequence with measured steps. Heed the twelve-hour bells, bear floral tributes, hold ritual batons, lift incense burners, raise banners and standards, then solemnly ascend the altar platform. All Daoist priests and female officials must..."
This passage primarily discusses the precautions for spiritual practice and blessings, as well as the preciousness of the Dongyuan Jing (Scripture of the Cavernous Abyss). Here is a modern interpretation:
When performing rituals to seek blessings, dispel calamities, or repent sins, one must be wholeheartedly sincere and earnest. During prayers and petitions, the voice should be clear and the tone upright—avoid fluctuating like singing or jesting, nor should the words be disordered to the point of seeming strange to others. Whether conducting rituals, expressing gratitude to deities, or chanting scriptures, one must practice thoroughly beforehand and avoid stuttering or incoherence. Failing this not only diminishes solemnity but may even invite misfortune. Every action should be performed with focused adherence to proper forms, thereby attaining immeasurable blessings, delighting the celestial beings, and harmonizing all Daoist methods.
The verse summarizes: Purity is the fruit of Dao cultivation, most worthy of praise; purity is like good medicine, curing all mental afflictions. Maintaining a pure heart is paramount for attaining peace and joy. The boundless realm of purity and solemnity allows worldly Daoist methods to eliminate all vexations. First, one must aid the hungry and suffering, helping them break free from delusion, constantly performing good deeds while deeply comprehending the Dao.
Regarding the preciousness of the Dongyuan Jing: These scriptures possess immeasurable merit and have been treasured in magnificent palace libraries throughout history, rarely transmitted to the human world. Those fortunate enough to encounter them today should, when practicing, expounding, or reciting them, place five-colored flowers in bamboo containers and scatter them into the air during chanting as an act of devotion. Before reading, circumambulate the scripture once, offer incense with three bows, sit quietly while bathing with purified water, cleanse body and mind with fragrant smoke, concentrate the spirit in praise, and reverently invite the deities—only then can one obtain inconceivable blessings.
The essentials of cultivating truth and nurturing Qi (vital energy) are as follows: True adepts preserve Qi by speaking sparingly (the method of conserving Qi), though excess may lead to dullness. Others adopt the method of inhaling clear Qi and exhaling turbid Qi (the method of exchanging Qi), though overdoing this may deplete Qi. Dullness scatters primordial Qi and deranges the Shen (spirit), causing even the true numinous to reject it; Qi depletion leaves the Dantian (energy center) malnourished. These are crucial points to heed in practice.
Many practitioners fall into serious misunderstandings in their cultivation. They believe that forcefully practicing breathing exercises will nourish Qi (vital energy), but instead, it brings about illness and pain. Some mistakenly regard breath-holding as fetal breathing (an advanced breathing technique), harming their very nature and life. Such errors are unfortunately all too common.
Others deliberately control their breath, swallowing and contracting (forcing Qi circulation), thinking that gathering Qi in this way will lead to the formation of the "returned elixir" (a Neidan term for the fruit of cultivation). In truth, this only damages their vitality. Genuine breathing should be as natural as a gentle, continuous stream, allowing Qi and Shen (spirit) to harmonize. Those who forcefully hold their breath, repeatedly swallow, or pursue so-called "dual swallowing and clamping" (simultaneously swallowing saliva and directing Qi) are merely engaging in superficial techniques—borrowing Qi to draw water. Some believe this can fortify the Dantian (energy center), but in reality, it only weakens the body further.
Still others sit rigidly upright, forcefully trying to fill their limbs with Qi, mistaking smooth blood circulation for nourishing Qi. This is actually the erroneous method of "scattering Qi and burning the body" (disordered Qi flow). Some even mistake this state for "concentrated stillness and sitting in oblivion" (an advanced meditative state), only to harm their very life. All these methods are merely "techniques"—excessive attachment to techniques leads one astray from the Dao (the Way).
A true cultivator should use techniques to realize the Dao. The Dao originates from the natural order of heaven and earth; only by aligning with them can one attain it. Those who lose the Dao, though born from the primordial Qi of chaos, find that once their "seven apertures" (sensory desires) open, the chaos dies. After heaven and earth separate, preserving the Dao becomes difficult. Their union gives rise to Yin-Yang, and through movement and stillness, all things are born: active Shen-Qi creates humans and animals, while still Shen-Qi forms plants, trees, and mountains. When humans reproduce through union and plants spread through seeds, the profound mystery of heaven and earth's transformation is already lost. If one cultivates only through techniques, they forfeit this mystery—how can this be called attaining the Dao?
True cultivation of Qi must align with the Qi of heaven and earth, reaching a state of serene clarity: appearing effortless yet containing infinite potential, appearing engaged yet maintaining purity. Only this can be called attaining the Dao. To summarize in verse:
The Dao is formless and without appearance—
How can it be forced through techniques?
Briefly stated, these simple truths
May liberate all beings.
With this, I urge the world to enter the gate of the true Dao. These principles are rare and precious, their application boundless. Practitioners must rectify their minds—neither obsessing over singular techniques nor clinging to desires. The inner spiritual talisman (innate true Qi) is the true foundation.
This scripture discusses the relationship between the "True One Qi" (Zhenyi Zhi Qi) and the cultivation of life and innate nature. The True One Qi is the fundamental energy transformed from the Great Dao (Da Dao), and when humans receive this Qi, it forms their life (Ming). All human life activities are governed by the heart-mind (Xin): when the heart-mind generates thoughts, it becomes "intention" (Yi); when intentions persist in activity, they form "will" (Zhi); and when one accomplishes tasks through unwavering contemplation, it is called "wisdom" (Zhi).
The text elaborates on the essence of various human functions: the capacity for pervasive contemplation is called "deliberation" (Lü); what moves the body is the "ethereal soul" (Hun); what stabilizes the body is the "corporeal soul" (Po); what flows between bones and flesh is "blood" (Xue); what sustains form and spirit is "Qi" (Qi); and the state of harmonious joy is called "harmony" (He). These elements combine to form the complete body (Shen), with its manifested appearance called "form" (Xing), its fixed material foundation called "substance" (Zhi), its imitable external aspect called "embodiment" (Ti), its measurable whole called "frame" (Qu), what transcends ordinary thought called "spirit" (Shen), and what embodies mystical transformation called "numinous power" (Ling).
The scripture emphasizes that the nature of life and death lies in the coming and going of Qi: when Qi enters the body, there is life; when it departs from form, there is death. The fundamental principle that penetrates life and death is the "Dao" (Dao)—it appears to exist yet is intangible, seems empty yet contains essence, and though unfathomable in its transformations, it nourishes all beings. The key to cultivating the Dao lies in cultivating the heart-mind: one must practice "emptying the heart" (Xuxin) to eliminate attachments, "no-mind" (Wuxin) to dispel delusions, "stabilizing the heart" (Dingxin) to maintain focus, "calming the heart" (Jingxin) to preserve tranquility, "rectifying the heart" (Zhengxin) to distance oneself from harmful thoughts, "purifying the heart" (Qingxin) to cleanse defilements, and "cleansing the heart" (Jingxin) to remove impurities. All celestial immortals and sages attain the Dao through this method.
Finally, the scripture admonishes practitioners: one must follow this orthodox path of cultivation and avoid generating erroneous views. Teaching others to cultivate the Dao is essentially teaching them to cultivate the heart-mind, for only through refining the heart-mind can one realize the Great Dao. If one allows thoughts to run unchecked without the guidance of the Dao, they will fall into heterodox paths and never attain liberation.
Do not let your mind give rise to regret, nor allow obstacles to hinder your cultivation. Understand that all methods of practice should be approached in this manner.
If during cultivation other deviant views arise, you will stray from the true path and never attain right understanding. If you generate deluded thoughts yet mistake them for wisdom, you will disturb both body and mind, thereby deviating from the great Dao and damaging your vital Qi (energy). Those who act thus do so because their karmic roots from past cultivation remain shallow, thus naturally encountering obstacles to the true teaching. I now explain this for you—you should all comprehend this principle.
Continually instruct others so their minds remain upright without vacillation, their mental states peaceful without fluctuation, their inner clarity never dimmed, and their spirits unobstructed without stagnation. Thus may they realize body and mind in purity, understand all thoughts, and perceive ultimate truth. Such merit and virtue are inconceivably complete, beyond all measure.
Then he spoke this verse:
All truths you've never before seen or heard,
From this day forth shall be revealed to you.
Take refuge in the great Dao,
Praising its virtues during practice,
Entering the ocean of merit.
Through Wuwei (non-action) unite with the Dao;
With awakened mind cultivate,
And accomplish immeasurable causes and effects.
The method of non-action achieves the Dao's name,
Attaining unobstructed liberation—
This is the true Dao.
(Here appears the sacred talisman of the "Zhenyi Jing")
"Perfect Scripture of the Great Clarity Realm" (conclusion)
(Following is the eighth day's scripture catalog from "The Supreme Thirty-Six Sacred Scriptures")
The Lower Great Clarity Realm scriptures include:
"Scripture of Gathering Numinous Power"
"Scripture of Central Essence"
"Scripture of Immeasurable Meaning"
"Scripture of Gathering Palaces"
"Yellow Court Scripture"
"Scripture of Minor Kalpas"
(These six scriptures form one volume)
"Scripture of Gathering Numinous Power from the Great Clarity Realm" (Seventh)
The Celestial True Great Sages, Ultimate True Great Spirits, infinite flying celestial kings of the ten directions, and all immortal multitudes gather here. Having now heard the true path, you should know these supreme karmic conditions and wondrous fruits must all be dedicated to all beings. Gather numinous Qi to aid the Dao, uniting spirit and energy. Those wishing to hear these essential principles should practice my teachings, guiding all future beings to know my Dharma.
Human nature was originally identical, but through the seven emotions (joy, anger, sorrow, thought, grief, fear, shock) and six desires (sensory attachments to form, sound, scent, taste, touch, and mental objects) it becomes damaged, making my teachings inaudible. By vowing to liberate all beings, you attain immeasurable wisdom. Maintain true sincerity while reducing distractions, desires, worldly affairs, idle speech, frivolity, melancholy, reckless actions, excessive joy, anger, and cravings.
This scripture elucidates the principle that practitioners must maintain inner purity to attain the Dao. When a person harbors few wicked thoughts, their spiritual radiance remains undisturbed and their Shen (spirit) and Qi (vital energy) stay tranquil—only then are they qualified to cultivate the Dao. The text enumerates various negative states that disrupt practice: excessive thinking depletes the Shen, rampant desires damage primordial Qi, overwhelming tasks exhaust the body, incessant talk weakens breath-energy, unrestrained laughter harms internal organs, sorrow dissipates blood-Qi, while extreme joy causes energy to scatter outward.
It particularly emphasizes: excessive delight throws the hundred spirits within the body into chaos; rage destabilizes the meridians; obsessive attachment to external things clouds consciousness; excessive hatred withers the vital essence. An impure heart leads to superficial learning and natural dissipation of primordial Qi. Even when encountering excellent teachers, if one fails to comprehend the true path, knowledge of longevity methods remains divorced from cultivation's essence, and all perceptions deviate from the right course. Understanding the principles of refining Shen without grasping the key to attaining the Dao renders all learning and discourse heterodox.
True Dao cultivators should aspire to the primal source of the Great Dao (Xuan Yuan), content in solitude. They appear to maintain stillness within activity, while in stillness perceiving inner movement. Upon reaching certain stages of attainment: the Five Qi harmonize, the Three Flowers (representing Jing, Qi, and Shen) gather at the crown, and the ten thousand spirits return to their positions—manifesting sacred visions of jade palaces, celestial attendants, and divine music within. Yet practitioners must recognize these as internal phenomena; becoming attached to them would scatter the Hun (ethereal soul) and Po (corporeal soul).
The scripture stresses maintaining awareness at this critical juncture: abstaining from greed, avoiding wrong views, eliminating delusional thoughts, and eradicating all afflictions and attachments. One should generate supreme bodhi-mind, extensively cultivate immeasurable virtue and wisdom, and benefit all sentient beings in the ten directions. Such orthodox methods contain extraordinary profundity beyond verbal expression—only through genuine practice can one realize the Dao's origin in the profound and mysterious realm.
This scripture primarily depicts the scene of the Celestial Worthy (the highest deity in Daoism) saving sentient beings through great compassion, containing several core elements:
Practitioners should abandon the mentality of clinging to deliberate action and cultivate the state of Wuwei (non-action). One must not excessively pursue superficial results and lose their true nature, but should constantly maintain devout faith in the "Three Treasures" (Dao, scriptures, and teachers). Only by perfecting one's De (virtue) without flaw can one ultimately achieve the Great Dao.
In the realm of Great Clarity (one of the Three Pure Realms in Daoism), miraculous visions manifest: five-colored radiance illuminates the three thousand great chiliocosms, revealing scenes of heavenly paradises and hellish realms, the joys and sufferings of beings, and various stages of spiritual cultivation. Witnessing this spectacle, the Taiji Zhenren (Supreme Ultimate Perfected Being, a high-ranking immortal) earnestly beseeches the Celestial Worthy to universally deliver all beings.
The Celestial Worthy immediately dispatches ten directional manifestations for salvation, with specialized Celestial Worthies assigned to each direction for delivering beings:
- In the east, "Jade Clarity Bestowing Blessings Celestial Worthy" relieves worldly sufferings while "Jade Treasure Imperial Majesty Celestial Worthy" delivers deceased souls
- In the south, "Extending Life Increasing Destiny Celestial Worthy" and "Mystic Truth Infinite Blessings Celestial Worthy" respectively handle worldly salvation and posthumous deliverance
- The west features "Eight Trigrams Body-Protecting Celestial Worthy" and "Supreme Marvel Ultimate Celestial Worthy" each performing their duties
- Northern salvation is divided between "Dispelling Calamities Resolving Misfortunes Celestial Worthy" and "Mystic Upper Jade Dawn Celestial Worthy"
- Northeast sees cooperative salvation by "Purple Clarity Granting Blessings Celestial Worthy" and "Delivering Immortals Supreme Sage Celestial Worthy"
- Southeast operations combine "Long Life Preserving Destiny Celestial Worthy" with "Life-Loving Death-Delivering Celestial Worthy"
These Celestial Worthy titles reflect their specific functions—extending lifespan, dispelling disasters, protecting the body—forming a complete salvation system. The scripture emphasizes that through the compassionate vow-power of these Celestial Worthies, beings may escape evil karmic conditions and be reborn in pure lands.
This scripture expounds the Daoist belief system concerning the Big Dipper Deities (Beidou Qixing) who govern human life, death, fortune, and misfortune, along with corresponding methods for dispelling calamities and seeking blessings.
The Fu Sheng Wuliang Tianzun (Boundless Blessings Celestial Worthy) in the southwest oversees the salvation of departed souls, while the Jiugong Han'e Tianzun (Nine Palaces Calamity-Resisting Worthy) in the northwest delivers living beings. Above resides the Baoming Hushen Tianzun (Life-Protecting Guardian Worthy), and below stands the Xing Da Fuli Tianzun (Great Fortune-Enhancing Worthy), all endowed with the power to redeem sentient beings. The text reveals that human life originates from the primordial Qi of heaven and earth, with the northern direction corresponding to Water—the element from which all things are born. Thus, the Big Dipper Deities reside at the celestial center, governing the life cycles of all beings across the four directions.
The scripture details the distinct functions of each Dipper Star: The first star Tanlang (Greedy Wolf) and third star Lucun (Prosperity Preserver) form the Eastern Dipper, overseeing lifespan calculation. The second star Jumen (Giant Gate) and fourth star Wenqu (Civil Arts) compose the Western Dipper, recording merits and faults. The sixth star Wuqu (Martial Arts) serves as the original life-star of the Northern Dipper, presiding over death. The fifth star Lianzhen (Incorruptible Chastity) corresponds to the Southern Dipper, managing rebirth. The seventh star Pojun (Army Breaker) at the center represents the Great Chieftain of the Central Dipper, commanding all divine spirits. All living beings' life and death fall under the Big Dipper's jurisdiction, with auxiliary stars like Dongming (Cave of Light) and Yinyuan (Hidden Origin) coordinating the twelve earthly branches' movements.
Devotees are instructed that when facing misfortune, they should perform corresponding directional rituals (setting up altars for worship), as sincere prayers will surely receive responses. A concluding verse emphasizes: This essential method spreads through the mortal world—all who encounter it shall receive boundless blessings. Faithful men and women who practice equally with joyful hearts will surely accomplish their Dao cultivation and enter the realm of Wuwei (non-action).
The text concludes by referencing the Lingfu (Numinous Talismans) from the Zhongjing Jing (Scripture of Central Essence) and the Taiqing Jing Wuliang Yi Jing (Boundless Meaning Scripture of the Great Clarity Realm), noting that when hearing orthodox teachings, one must maintain mental purity, for truth originates from spontaneity. Dao cultivators should generate great compassion without harboring heterodox views, thereby comprehending the profound mysteries of the Yuqing Realm (Jade Clarity—Daoism's highest celestial plane, representing supreme Daoist truth).
Note: "Rangxie" refers to calamity-dispelling Daoist rituals; "Jiaoli" denotes altar-based sacrificial ceremonies; "Yuqing Jing" (Jade Clarity Realm) represents the highest of Daoism's Three Pure Heavens, symbolizing the ultimate truth of the Dao.
This scripture elucidates various levels of cultivation methods and their corresponding spiritual attainments. The "Shangqing Methods" comprise eighteen gates corresponding to seven stages, the "Taiqing Methods" contain twenty gates matching nine stages, while the "Lingbao Orthodox Methods" also possess corresponding practices. It specifically mentions the "Fengdu Judgment Rites" (methods for underworld trials and salvation) and the "Four Sacred Illumination Methods" (protective practices of the Four Celestial Honored Ones) totaling twelve grades, along with the "Stellar Scriptures" with thirty-six gates corresponding to four cultivation stages.
The text emphasizes that practitioners who have not yet attained advanced realms should cultivate compassionate minds to deliver sentient beings, maintaining pure intentions free from greed or attachment to karmic rewards. Sustaining this mental state over time allows gradual entry into preliminary cultivation realms. Should covetous thoughts arise during practice, one will deviate from the true path and incur immeasurable negative karma.
Hearing these teachings, numerous celestial beings rejoiced and vowed that when cultivators genuinely aspire to relieve suffering, they would manifest incarnations, dispatching heavenly troops and divine generals to assist spiritual practice. Through this, all beings may obtain benefits: prolonged lifespans, resurrection of the dead, healing of diseases—even malevolent spirits may attain liberation, and karmic enmities be resolved.
The Celestial Honored One (Tianshi) finally declared to the assembly: "Due to accumulated merit from past lives, you now enjoy rebirth in favorable human or celestial realms, adorned with heavenly garments and exquisite food, free from the sufferings of heat, cold, day, night, or the eight calamities (including birth, aging, sickness, and death). Your dwelling places are smooth as mirrors, magnificently adorned with seven treasures (the sublime realm decorated with seven precious substances). With body and mind purified, uncontaminated by the six dusts (sensory perceptions of form, sound, scent, taste, touch, and mental objects), you constantly hear true teachings to cultivate wisdom."
When one awakens the supreme mind of wisdom and vows to deliver all suffering beings, enabling all life to hear the true Dharma, this constitutes the greatest merit (De). Yet those with shallow karmic blessings, due to weak spiritual roots, will encounter countless obstacles even upon hearing such wondrous teachings. Trapped in their own afflictions, they remain eternally bound to suffering—such beings are truly difficult to save.
A verse describes worldly people thus: Observe how mortals are perpetually entangled by obstacles, their sorrows and pains beyond recounting. They know not how to dedicate merit, obsessively hoarding wealth, only to breed greater greed with each gain. Their boundless sinful karma leads some to perish from grave illness, only to plunge into the torment of rebirth. Without hearing the true Dharma, they shall never awaken to liberation.
What follows are the spiritual talismans (Fulu) from the Scripture of Immeasurable Meaning and its concluding passage.
In the tenth section of the Scripture of the Assembled Palace in the Great Clarity Realm, it is said: When I expound the wondrous Dharma, all you celestial deities, immortals (Xian), realized adepts (Zhenren), and sagely assemblies will attain unimpeded wisdom through hearing these teachings, reaching a state of perfect equality without distinction. Your majestic forms will manifest naturally perfected cultivation, your voices harmoniously graceful. Your palaces may shift in height at will, and in a single thought, immeasurable jeweled nets and treasure trees will appear, covering the entire earth.
A pure breeze stirs these jeweled nets and trees, producing sublime sounds. Any being touched by this wind is freed from afflictions. As the cool wind passes through their bodies, they receive boundless serenity and joy. Fragrant blossoms scatter across the ground, arranged by hue in flawless order. In this pure land, countless realized adepts (Zhenren) and great deities each radiate thousands of beams of light, proclaiming the wondrous Dharma throughout the ten directions—as numerous as dust motes—to universally deliver beings.
Should one endowed with perfect wisdom be reborn here, they will abide in right concentration (Samadhi). According to the varying degrees of their karma, they will be taught superior, middling, or lesser vehicles of practice, each suited to their wisdom and vows. At that time, innumerable adepts and immortal assemblies from the ten directions will gather here, reverently making offerings, listening to the teachings, and propagating the Dao (Dao). All who reach this pure land will attain wisdom. These adepts and immortals, through the power of immeasurable merit....
This scripture depicts the Supreme Celestial Worthy (the highest deity in Daoism) manifesting boundless wisdom and divine powers. The Celestial Worthy freely traverses the infinite realms of the ten directions, appearing spontaneously and arriving with a single thought. Countless perfected beings (those who have attained the Dao) offer subtle praises, rejoicing upon hearing the sacred teachings. They soar through the skies, opening the hearts and minds of listeners, guiding them toward enlightenment through these virtuous sounds.
At this moment, a gentle breeze stirs the seven-jeweled trees, producing exquisite melodies that play celestial music, bringing ineffable joy. The Dharma expounded by the Celestial Worthy is vast and profound, benefiting all sentient beings. In that realm, there is no distinction between "self" and "other"—only purity, wuwei (non-action), and ever-victorious wisdom. Yet some, though born human, lack wisdom, their faith shallow, neither hearing the true teachings nor beholding the wondrous Dao. This is due to their meager accumulation of virtuous karma in past lives.
Upon hearing this, the great celestial deities prostrate reverently, beseeching the Celestial Worthy to extend his salvation widely—so the unheard may hear, the unseen may see, and all suffering beings may attain liberation. The Celestial Worthy commends their virtuous intentions and vows that on auspicious days—such as the Jiazi, Gengshen, the Three Origins (Shangyuan, Zhongyuan, Xiayuan), and the Eight Solar Terms (major divisions of the 24 solar terms)—he will perform zhaijiao (purification rituals) to dispel calamities and bless all beings.
The text concludes with a gatha (verse): Cultivating this method eradicates all afflictions, restoring one to original purity. True wisdom lies in realizing the truth of "nothing to attain." The virtuous, through diligent practice and constant mindfulness, eternally savor the "flavor of the Dharma" (joy of enlightenment). Finally, the scripture references the collected texts of the Taiqing (Great Purity) realm—one of the Sanqing (Three Pure Ones) heavens—and the Huangting Jing (Yellow Court Scripture), revealing that though forms differ, all life shares the same primordial Qi. The hun (ethereal soul) and po (corporeal soul) originate from Heaven and Earth, formless and imageless, merely borrowing the bodies of parents for temporary existence.
The Taishang Thirty-Six Honored Scriptures elucidates the fundamental principles of human life formation and cultivation. A fetus develops fully within the mother's womb over three hundred days, a process accomplished through natural Wuwei (non-action). The essence of human life lies in the relationship between Shen (spirit), Qi (vital energy), and physical form: the Shen relies on Qi for its existence, while Qi depends on the physical body for its retention. Cultivation involves refining the physical form into Qi, and further refining Qi into Shen.
The key to cultivation is this: if the Yang Shen (the purified Yang spirit attained through practice) has not coalesced, the Niwan Palace (Upper Dantian) at the crown of the head will not manifest the vision of "three blossoms gathering at the summit"; if the true Qi has not returned to its origin, the Danque (key regions of the five viscera in Neidan practice) will not generate the radiance of five colors. Though vast, heaven and earth remain governed by the principle of the clear and light ascending while the turbid and heavy descend; though luminous, the sun and moon cannot escape the cycles of waxing, waning, brightness, and darkness.
Yang energy coalesces to form the stars in the heavens, while Yin substance condenses to create the earth and stones. Water vapor rises to become clouds and mist, while atmospheric moisture descends as rain and dew. All living things depend on physical forms, nourished by spiritual Qi and perfected by the Dao.
The sequence of cosmic creation is as follows: at the highest level are the Three Pure Ones (Sanqing) — Jade Pure, Upper Pure, and Supreme Pure — beneath whom unfold the Three Great Realms (heaven, earth, and water), followed by the division into Yin-Yang. After this division emerge the Five Thearchs of the directions, each governing their respective domains yet remaining part of a unified whole.
The principle of human formation is this: with Jing (essence) as the foundation and Qi as the guiding force. The five viscera all store essence; Jing generates Qi, Qi generates Shen, and Shen extends longevity. Cultivation is precisely the process of refining Jing into the elixir and nurturing Qi to transform into Shen. True immortals and sages all attain realization through this natural process of cultivating authenticity and nourishing Qi.
Male and female formation differs: males first develop the right kidney, which governs external essence and internal blood, containing Yang within Yin; females first develop the left kidney, which governs external blood and internal essence, containing Yin within Yang. Subsequently, the spleen, liver, lungs, and heart form in sequence, followed by the derivation of organs such as the large and small intestines, gallbladder, stomach, and bladder. This further develops into the meridian system comprising the Three Dantian (upper, middle, and lower), Triple Burner, Eight Extraordinary Vessels, Twelve Primary Channels, and Fifteen Collaterals, ultimately giving rise to the body's subtle network of vessels, bones, and pores.
When fetal development completes, the innate spiritual light enters the body, separating from the mother to become an independent being. From an internal-external perspective, the meridian system constitutes the inner life network that sustains all vital activities.
This scripture primarily expounds on the principles of Daoist cultivation for health preservation and salvation of humanity, divided into two main sections.
The first section reveals the essential techniques for health cultivation: while external bodily care is important, greater emphasis should be placed on nurturing the internal five organs. These organs are like the roots of a tree—when the foundation is strong, the branches and leaves naturally flourish. During cultivation, one must regulate the Qi corresponding to the five organs (each organ's Qi being associated with one of the Five Phases). These energy streams resemble water sources—when the spring is deep, the flow naturally endures. The movement of true Qi (the body's primordial vital energy) follows both the Grand Heavenly Cycle (aligned with celestial movements) and the Lesser Heavenly Cycle (aligned with solar patterns). The kidneys store Jing (essence), while the heart serves as the residence for gathering Qi. True essence resides in the kidneys, with surplus Jing returning to the lower Dantian (three inches below the navel). True Qi accumulates in the heart, with excess energy gathering at the middle Dantian (the Danzhong acupoint), ultimately returning to the Huangting region (the area between middle and lower Dantian).
The second section explains methods for saving sentient beings: the Celestial Venerable teaches that liberation from suffering comes through diverse cultivation practices. Specific methods include: devout scripture recitation, accumulating merit through good deeds, ritual prostration and repentance, incense burning and lamp lighting, crafting the Ten Absolute Banners (a ritual object used in Daoist ceremonies), charitable giving to the poor, and releasing captive animals. Practitioners must also restrain the six desires and seven emotions (desires arising from the six senses—eyes, ears, nose, tongue, body, and mind—plus seven fundamental emotions), purify body and mind, sever the three karmic obstructions (evil deeds of body, speech, and thought), and maintain purity of the six senses. Through such diligent practice, one may ascend to celestial realms and attain spontaneous joy. Even when facing calamities like illness, lawsuits, imprisonment, or epidemics, sincere practice of these methods can bring deliverance.
The scripture particularly emphasizes that these methods are extraordinary practices jointly praised by celestial immortals, capable of liberating beings from the cycle of rebirth and realizing the supreme Dao.
This passage expounds on the merits and liberation methods attainable through cultivating the Supreme Thirty-Six Honored Scriptures. It first describes how souls suffering in hell realms due to past karmic offenses can be delivered—by sincerely establishing a ritual space (Daoist ceremonial altar), hanging scripture banners, observing purification fasts with repentance, and performing memorial feasts to transcend the six realms of existence (heavenly beings, humans, asuras, animals, hungry ghosts, and hell beings).
The text elaborates seven benefits of practicing this scripture: (1) Attainment of Wisdom refers to maintaining constant right mindfulness; (2) Practice-Realization means comprehending ultimate truth through monastic cultivation; (3) Manifest Benefit guides sentient beings toward virtue; (4) Skillful Application involves emulating the conduct of sages; (5) Great Wisdom bestows supernatural powers; (6) Power Attainment grants fearless confidence; and (7) Virtue Fulfillment ultimately achieves mastery of spiritual abilities. These seven merits enable practitioners to move freely without obstruction.
The scripture emphasizes that this classic functions like supreme medicine, capable of relieving all sufferings. Devotees who comprehend its true meaning and recognize its vast spiritual efficacy will enter the causal conditions of the Great Dao. Through diligent practice without laxity, all ultimately return to their original nature, attaining supreme genuine wisdom.
A concluding verse summarizes: The supreme Dao treats all beings with equal unobstructed compassion—benefiting practitioners of both Mahayana and Hinayana paths. Ultimate truth is neither false nor absolute, neither clinging to "existence" nor "emptiness." By following the turning of the Dharma Wheel (Buddho-Daoist teachings), one achieves perfect realization. All wondrous manifestations arise through Wuwei (non-action), while countless karmic conditions come and go until awakening is perfected and the marvelous spiritual body attained—all stemming from the vow to cultivate.
(Note: The terms Minor Kalpa Scripture's Numinous Talismans and Minor Kalpa Scripture of Great Clarity Realm refer to affiliated texts within this canonical system, representing specific chapters in Daoist scripture classification.)
Source text: Kanripo 漢籍リポジトリ（KR5a0008）; Licence: CC BY-SA 4.0 · Report an error / feedback