《太上一乘海空智藏經》Vol. 2

At this moment, Haikong Zhicang (a Daoist practitioner) rose from his seat, paid reverent homage to the Celestial Venerable, and kneeling with palms joined inquired: "These profoundly true and mysteriously subtle virtues you speak of are truly beyond imagination. I now contemplate the origin of all creation—why do all living beings and phenomena possess Dao-nature (the intrinsic quality connecting to the Dao)? Since all things arise through conditioned co-production (因缘), does this interdependent relationship create bondage? Or is there fundamentally no bondage? Is it caused by the Five Aggregates (五阴: form, sensation, perception, mental formations, consciousness)? Or by the Six Dusts (六尘: sight, sound, smell, taste, touch, mental objects)? I repeatedly ponder these phenomena of perpetual arising and cessation: What exactly binds sentient beings? What is non-bondage? What is liberation? What is non-liberation? This conditioned relationship makes the Five Aggregates disappear here only to arise elsewhere—why do the Aggregates become tainted with afflictions? Why do afflictions arise and cease with thoughts?"

The Celestial Venerable praised him, saying: "Excellent question! Noble son (honorific for practitioners), listen carefully as I explain in detail. When sentient beings approach death, they experience great suffering. Though surrounded by weeping parents, wives and children wailing in grief, they find themselves terrified yet without refuge. Though the five senses remain, awareness fades; their bodies tremble uncontrollably as warmth dissipates and life nears its end. Then they witness the manifest retribution of all good and evil deeds performed in life—according to their karma, they may descend to the Three Wretched Realms (hells, hungry ghosts, animals) or transmigrate among the Five Paths (heavens, humans, animals, hungry ghosts, hells), or be reborn in the human realm. All karmic consequences appear exactly as accrued."

"Just as when the sun sets in the west, mountain shadows stretch eastward but never westward—so too unfolds the karmic retribution of sentient beings. When the Five Aggregates cease here, they arise elsewhere, like darkness vanishing when an oil lamp is lit, only to return when the flame extinguishes. Consider a clay pot: when clay disappears, the pot forms—yet the clay doesn't become the pot, nor does the pot arise from nothingness. Only through the clay's conditioned co-production does the pot emerge."

"Similarly, when the Five Aggregates cease here, they arise elsewhere. The aggregates here don't transform directly into those elsewhere, nor do the latter arise independently or from other sources—they emerge precisely because of the former aggregates. Like the clay pot example: though their essence remains undifferentiated, their forms completely transform. Thus unfolds the interdependent arising and cessation of the Five Aggregates."

This scripture elucidates how human body and mind (the five aggregates of form, sensation, perception, mental formations, and consciousness) undergo rebirth due to karmic forces of good and evil.

When parents unite in conception, a new life enters through karmic connections. In the womb, the child develops attachment to the mother and dependence on the father, while delighting in their affectionate thoughts—all manifestations of inverted attachments. People mistake impermanence for permanence and suffering for pleasure; such erroneous perceptions become the root of karmic creation. Afflictions generate karma, which in turn deepens afflictions, forming a cyclical bondage.

Those with virtuous roots who draw near to enlightened masters, study the ten sublime scriptures including the Three Caverns (Dongzhen/Dongxuan/Dongshen) Lingbao texts (Daoism's highest classics), and practice reverent veneration, recitation, transcription, pure offerings, and constant contemplation—while repenting transgressions—will awaken joy. Progressing further, they relinquish familial ties to dwell alone in mountain forests cultivating the true Dao. Thus liberated from the cycle of life and death, they extinguish afflictions as lamps dispel darkness—this is the principle of "extinction and liberation."

At this point, a youth named Shancai (Virtuous Talent) inquired of the Celestial Lord: "If the five aggregates can be extinguished, why do they reappear? If afflictions are fully eradicated, how do the five aggregates of affliction reemerge?" The Celestial Lord replied: "The five aggregates and afflictions share the relationship of wood to a bed—without wood there is no bed, yet without the bed, wood's nature remains unseen. The five aggregates manifest afflictions, while afflictions constitute their essence; they are inseparable. Sentient beings remain bound to rebirth precisely because they fail to comprehend this truth."

This passage explores the relationship between afflictions and liberation. Just as the eyes can see when open but not when closed, afflictions create bondage when present and liberation when absent. The same principle applies to the five aggregates (form, sensation, perception, mental formations, and consciousness) that constitute sentient beings.

Afflictions and sentient beings exist in mutual dependence. While afflictions bind sentient beings, these beings simultaneously sustain the afflictions—much like eyelids naturally close without requiring external force. The Celestial Master (Tianshi) explains that genuine practitioners, though seemingly dwelling amidst afflictions, have already penetrated their essential nature and thus remain unbound. This manifests in two modes: the expedient manifestation for teaching others (transformative abiding), and the unenlightened state of ordinary beings (resultant abiding).

The virtuous Sudhana (Shancai) further inquires: If sentient beings are fundamentally composites of the five aggregates—empty of inherent nature—then who exactly practices cultivation? This dialogue reveals a profound cultivation principle: one must simultaneously recognize the illusory nature of both afflictions and sentient beings while diligently practicing based on this realization. Like immortals dwelling in the City of Afflictions yet remaining unbound, true cultivation involves seeing through the nature of afflictions without falling into nihilistic views.

(Note: The "five aggregates" are Buddhist terms referring to the components of existence; "Sudhana" is the pilgrimage-seeking youth from the Avatamsaka Sutra who visited fifty-three spiritual teachers; the "three realms" denote desire, form, and formlessness—representing the three spheres of cyclic existence.)

The Celestial Lord (highest deity in Daoism) answered the virtuous youth Shancai: All sentient beings have thoughts. If one diligently cultivates and perseveres without laxity in the initial virtuous thought, it will give rise to the mind of charity (benefiting others through material gifts or Dharma offerings). These virtuous thoughts arise continuously one after another. It is precisely this unbroken stream of virtuous thoughts that constitutes cultivation of the Dao.

Shancai pressed further: Since each thought arises and then vanishes, and before a new thought emerges there is an interval—how can this be called continuous cultivation of the Dao?

The Celestial Lord affirmed: You speak rightly. It is like the light of an oil lamp—though each flame moment arises and perishes, it continuously emits illumination to dispel darkness. So too is spiritual practice: though each virtuous thought passes away, it guides sentient beings to fulfill their aspirations. Consider also taking medicine—though each swallow disappears after ingestion, it cures illness. The sun and moon revolve in constant change, yet nourish the growth of plants.

Regarding the continuity of thoughts, the Celestial Lord illustrated with five metaphors:

1. Like a person singing—high and low notes cannot sound simultaneously. The preceding note doesn't connect to the middle, nor the middle to the subsequent, yet all rising and falling tones compose a complete melody. So too with Dao cultivation.

2. Like counting numbers—from one to two to three, though each numeral passes after being spoken, one can count to millions. Thus is the Dao cultivated.

3. Like an oil lamp—its flame arises and perishes moment by moment, yet as the preceding flame extinguishes, the subsequent continues. Only by understanding this rhythm of arising and perishing can one comprehend the flame's continuity.

Shancai further inquired: If through prolonged cultivation one has already attained the Four Heavenly States (four stages of practice), why must one still uphold precepts (observing religious commandments)—abstaining from killing, sexual misconduct, theft, envy, harsh speech, and consuming meat and alcohol? How can such restrictions lead to the pure and wondrous state of practice?

The Celestial Lord replied: Though all sentient beings observe precepts amid worldly afflictions, none lose their Dao-nature (essential connection to the Dao). Even in adverse environments, through the Dao's power one can attain sublime states. Consider a mountain of jewels situated in perilous woods—though tigers may dwell there, they don't prevent birds and beasts from coming to perch. So too with sentient beings' cultivation—external circumstances cannot obstruct the manifestation of inner Dao-nature.

This mountain was so forbidding that even wild beasts dared not approach, yet a poor man constantly pondered: "How can I enter those peaks to dig for treasure and become instantly wealthy?" He specially prepared insect-repelling poison to venture inside. True enough, toxic creatures fled from the medicinal scent, allowing him to unearth precious jewels. Spiritual cultivation works similarly—by persevering in precepts amidst worldly afflictions, one gradually attains the Dao over time.

Consider the rare medicinal herbs like pine fungus and Solomon's seal that grow on the immortal mountain of Yuijing (Jade Capital). Those who consume them remain unharmed in perilous situations due to the herbs' protective power. The Virtuous Youth (a bodhisattva figure) further explained: Practitioners who long maintain pure precepts amid worldly defilements are already nearing the "Ocean-Void Wisdom Treasury" (referring to profound Daoist truth).

Then the Celestial Worthy revealed this teaching: Some observe precepts merely seeking personal blessings—fearing rebirth in the Three Wretched Realms (hells, hungry ghosts, animal realms), dreading legal punishment, or avoiding ill repute. Such self-interested discipline isn't true practice. What then constitutes authentic precept-keeping? It is vowing to liberate all sentient beings—helping the unliberated attain liberation, the unenlightened gain awakening, and non-practitioners embark on the path. When upholding precepts this way, one entertains no thoughts of "I am keeping precepts" or "I will receive blessings."

Regarding meditation and wisdom (Dinghui), if practiced solely for personal liberation without protecting the true Dharma, while still harboring desires, gender discrimination, or even violent thoughts—this too falls short of genuine cultivation. Authentic meditation-wisdom requires maintaining equanimity among all beings while studying subtle methods with universal salvation as one's compassionate motivation.

This scripture expounds the essential teachings for attaining the "Ocean-Void Wisdom Treasury" (Haikong Zhicang) through spiritual cultivation. The Ocean-Void Wisdom Treasury represents a Daoist state of transcendent wisdom beyond all duality, characterized by unobstructed freedom.

It first clarifies the purpose of practicing the true Dharma: to enable sentient beings to attain Mahayana wisdom, deeply comprehend the true meaning of scriptures, and reverently uphold the supreme orthodox teachings; to help beings abide in the treasure-house of Ocean-Void wisdom, gaining diamond-like steadfast concentration and insight; and to allow beings to swiftly realize profound truths, acquiring unobstructed power and genuine understanding of the Dao's essence.

The text emphasizes that upon reaching this realization, one transcends all dualities: no distinctions, no self-and-other, no love-and-hate, no craving, no cultivation, no cause-and-effect. This state beyond opposites constitutes the true "practice of the Ocean-Void Treasury of concentration and wisdom."

Through a dialogue between the Virtuous Youth (Shancai) and the Celestial Worthy (Tianzun), it further explains: genuine Ocean-Void wisdom transcends discrimination—where discrimination remains, it cannot be called Ocean-Void Treasury. For wherever discrimination exists, there will inevitably be beginnings-and-ends, birth-and-death cycles. The Virtuous Youth inquires: "If the dharma of birth-and-death is fundamentally without beginning or end, wouldn't that mean eternity?" The Celestial Worthy responds: "The dharma of birth-and-death still involves causation, whereas the true Ocean-Void state transcends causality—without beginning or end."

Finally, it outlines the stages of practice: through sustained cultivation, one dispels doubts, perceives the nature of Dao, and ultimately enters the One-Vehicle Ocean-Void Dharma Treasury. Upon realizing this state, one severs the afflictions of birth-and-death, attaining eternal, pure, and freely abiding wisdom.

This scripture delves into the essence of "Dao-nature" through a dialogue between the Celestial Worthy and the virtuous disciple. The Celestial Worthy explains that the cause for cultivating the Ocean-Void (referring to the ultimate state beyond birth and death) is precisely Dao-nature itself. Dao-nature has neither birth nor cessation, therefore it is the Ocean-Void; the emptiness of Ocean-Void transcends causality, thus capable of dispelling afflictions. This constitutes the fundamental principle of cultivation.

The virtuous disciple further inquires: If Dao-nature has neither birth nor cessation, is it shared among all sentient beings or does each possess it independently? If shared, then when one person attains the Ocean-Void treasury, all should attain it simultaneously; if independent, then it becomes quantifiable and impermanent, which contradicts the teaching that "Dao-nature is equal like empty space."

The Celestial Worthy responds with three metaphors:

The first metaphor describes precious treasures hidden in deep mountains—just as all beings possess Dao-nature that can be uncovered through cultivation;

The second compares it to a path—regardless of size, all beings may traverse it without obstruction;

The third likens it to a precious pearl with a single gate—though many enter and exit, the pearl itself remains undiminished.

These metaphors reveal that Dao-nature is neither simply singular nor multiple, but transcends quantitative concepts. All beings share the same essential Dao-nature, yet each person's realization doesn't interfere with others'. Just as treasures aren't diminished by being claimed, Dao-nature's empty essence remains unchanged regardless of beings' cultivation attainments.

This scripture elucidates the core doctrine of universal Dao-nature through a dialogue between the Celestial Venerable (Tianzun) and the Virtuous Youth (Shancai). The youth raises a doubt: since sentient beings manifest in diverse physical forms (with celestial beings, humans, animals, hungry ghosts, and hell-dwellers each having bodies of varying sizes), how can their Dao-nature be identical?

The Celestial Venerable responds with two profound analogies: First, he compares it to a bridge, explaining that while beings' cultivation may differ in depth, their foundational Dao-nature remains constant like the bridge itself, neither increasing nor decreasing. Then he employs the metaphor of salt's flavor, illustrating how just as salt imparts its taste to any food or liquid (even when the grains become invisible), the Dao-nature permeates all five realms of existence (celestial, human, animal, hungry ghost, and hell). Though outward forms vary, the inner Dao-nature remains unchanging.

The text particularly emphasizes three essential qualities of "Oceanic-Void Dao-nature" (referring to the vast, fundamental Dao-nature resembling the sea and sky): First, it transcends spatial limitations (existing without fixed location); second, it dissolves dualistic distinctions (neither this nor that); third, it illuminates all equally (acting not as creative cause but as illuminating cause, like lamplight revealing objects without creating them). Through practicing the authentic path of Wuwei (non-action), cultivators can shatter delusions of affliction and attain the wisdom of Perfumed Youth (a title for realized beings) who perceive others' minds.

Upon hearing this revelation, the assembly rejoices in Dharma-bliss and offers reverent homage. This dialogue vividly demonstrates Daoism's egalitarian view that "all beings possess Dao-nature" and outlines the practical path to awakening one's inherent nature through cultivation.

The Great Compassionate Celestial Venerable (a revered deity in Daoism) expounded a precious scripture called The Ocean-Void Treasury of Wisdom. This scripture contains perfect wisdom, specifically elucidating profound principles for all sentient beings, with merits and virtues beyond imagination. The Celestial Venerable praised this scripture for its ability to benefit beings and explained why sentient beings remain trapped in the cycle of birth and death, afflicted by various physical and mental illnesses, leading to evil speech and actions that cause suffering in the three wretched realms of animals, hungry ghosts, and hell.

In contrast, true cultivators (zhenxian, perfected immortals) dwell in the radiant city of kings adorned with the seven treasures (gold, silver, lapis lazuli, and other precious substances). Their countenance is dignified, their wisdom profound, and they constantly enjoy peace and freedom. They skillfully comprehend the esoteric meanings of scriptures, resolving doubts for sentient beings and providing them with refuge. After hearing this, the assembly reverently gazed upon the Celestial Venerable with undistracted minds.

The Celestial Venerable responded in a gentle voice: "Good men (an honorable term for practitioners), it is excellent that you raise these questions for the benefit of sentient beings. Why do beings remain trapped in the cycle of birth and death, afflicted by various illnesses? In the past, when I expounded this scripture, seven thousand people listened, but three hundred and three among them lacked wisdom and recklessly criticized and slandered the true Dharma, ultimately leaving and returning to their lands. When these people sailed across the sea, they encountered fierce winds and drifted to the Land of Ignorance (symbolizing the realm of delusion), where they contracted severe physical and mental diseases. Only then did they realize: ‘Why do we still suffer despite our cultivation? If only we had comprehended the Ocean-Void Wisdom, all our afflictions would have been eradicated.’ But due to their karmic obstructions, they continue to suffer in the three wretched realms, deviating from the true path and degenerating into beings with human form but beastly hearts, harming one another and living in perpetual misery."

True cultivators (zhenren tongzi, realized adepts) who witness these karmic consequences become vigilant, distancing themselves from evil deeds. They dwell peacefully in the city of seven treasures, wholeheartedly contemplating the Ocean-Void Wisdom.

This passage employs a vivid parable to illustrate the attitude practitioners should adopt when facing desires and dangers. The story tells of a king who ordered a man to care for four fierce tigers, requiring him to attend to their feeding, grooming, and other needs with great diligence. The king warned that if even one tiger became enraged, the man would be executed according to the law. Terrified by this, the man decided to flee. The king immediately dispatched armed guards to pursue him. Seeing the approaching warriors, the man ran even faster. The guards resorted to a ruse, sending someone to feign kindness and persuade him to return, but the man remained distrustful and fled into an empty city to hide.

Upon entering the city, he found all the houses deserted. Just as he sat down to rest, a voice from the sky warned him: "Tonight, four hundred bandits will come to this city. If you encounter them, your life will be in grave danger." More frightened than ever, the man continued his escape. On his path, he encountered a raging river with no ferry in sight. He hastily fashioned a raft from grass and branches. Then he thought: "If I stay here, I’ll be torn apart by the tigers. If I cross the river, the flimsy raft may collapse and drown me—but I’d rather drown than be devoured by the tigers." Pushing the raft into the water, he paddled with all his might and reached the opposite shore, finally safe and overcome with joy.

This parable conveys that when sentient beings hear and practice the profound scripture Yi Cheng Hai Kong (The Oceanic Void of the One Vehicle), they should regard their physical bodies as they would a dead dog by the roadside and guard against desires as they would the poison of fierce tigers. When confronted with such "toxic harms," they must distance themselves from all evil karma just as the man in the story fled from the tigers.

At this point, Haikong Zhicang (a realized Daoist master) reverently praised: "Truly so! All phenomena are not absolute emptiness, for their nature is unfixed. Those who cultivate the Dharma-gate of the Oceanic Void Treasure can hear truths beyond ordinary perception. Why is the Oceanic Void called a great treasure? Because this treasure carries all sentient beings to liberation."

The Celestial Venerable One (the supreme deity in Daoism) praised the Oceanic Void (referring to the boundless realm of wisdom) saying: "Excellent, excellent! Virtuous practitioner (an honorific for cultivators), it is truly rare to find someone like you who contemplates the path of cultivation so thoroughly and raises such profound questions. Just as people often say in the world: where there is a sea, there is the great ocean; where there is a river, there is the mighty river; where there is a mountain, there is the towering peak; where there is land, there is the vast earth; where there is a city, there is the imperial capital; there are the Five Great Kings (possibly referring to the Five Phases or the deities of the five directions), among humans there are sages, among the heavens there are Celestial Venerables, and within the Dao there is the supreme truth. The wisdom of the Oceanic Void is likewise—there is ordinary Oceanic Void, and there is the expansive Oceanic Void; there are common treasures, and there are supreme treasures."

What is the Oceanic Void? When a hungry person finds a morsel of food and feels satisfied, this satisfaction is called Oceanic Void; when a sick person recovers and attains comfort, this comfort is also called Oceanic Void; when a frightened person finds refuge and feels at ease, this peace is likewise termed Oceanic Void. Similarly, when a poor person obtains the seven treasures (gold, silver, lapis lazuli, etc.) and feels joy, this joy may be called Oceanic Void, but it cannot yet be called the Great Oceanic Void Treasure. Why? Because these are all based on the temporary fulfillment of needs like hunger, thirst, poverty, illness, or fear.

If a practitioner, whether in worldly life or on the path to immortality, can completely sever the bonds of affliction and attain peace, this peace may also be called Oceanic Void, but it still does not qualify as the Great Oceanic Void Treasure. Why? Because afflictions may arise again, and habitual tendencies may remain—it is not eternal joy. Only when one reaches the state of constant and spontaneous freedom can it be called the true Great Oceanic Void Treasure.

Just as only that which can contain the confluence of a hundred rivers is called the great ocean, so too is it with the treasure of wisdom. If any being can clearly perceive the nature of the Dao (the essence of the Way), they may be said to possess the Great Oceanic Void Treasure. Therefore, the essence of the Oceanic Void Treasure is the absolute existence that transcends being and non-being, birth and death.

Just as some great and small cities undergo changes over time, and some great and small kings transform their titles according to their teachings. The true realm of the Supreme Wheel-Turning Sage King (the highest ruler, metaphorically referring to one who has attained the Dao) transcends all relative concepts of size, kingship, and teaching. This state of dependent origination is the supreme treasure of wisdom.

This scripture expounds the profound meaning of "Oceanic Void Wisdom Treasury" (haikong zhicang), which symbolizes the vast treasure of wisdom. Just as a valiant warrior remains fearless when facing four battle formations and is thus called a mighty champion, so too is one who remains unafraid of afflictions and evil karma while traversing the three wretched paths (hell, hungry ghosts, and animal realms) yet still delivers countless beings—such a person possesses the Oceanic Void Wisdom Treasury.

Those who truly embody this treasury display several characteristics: they support their parents, revere Daoist practitioners (daoshi), devoutly make offerings to buddhas with incense, cultivate wholesome practices, speak truthfully without deception, endure what ordinary people cannot bear, and joyfully give alms to the impoverished. Why are they called possessors of the Oceanic Void Wisdom Treasury? Because this wisdom treasure embodies great compassion, pitying all sentient beings like a loving father or mother, helping them cross the river of birth and death, and revealing the subtle truth of the One Vehicle (the supreme Dharma).

The profundity of the Oceanic Void Treasury is inconceivable—ordinary beings struggle to comprehend it, leading to misunderstandings and slander. The scripture explains that the essence of Oceanic Void lies in the mutual understanding of "void" (kong) and "void"—true void is not mere nothingness but an emptiness that transcends conceptual understanding. This wisdom cannot be attained through deliberate striving.

Upon hearing this teaching, the fourfold assembly (monks, nuns, laymen, and laywomen) rejoiced, circumambulated the Celestial Worthy (Tianzun, the supreme deity in Daoism), and praised him with reverence. At this moment, a youth named Miaosi (Wondrous Thought) rose and asked: What exactly is the Oceanic Void Wisdom Treasury? Is its "void" truly empty or not truly empty? Is it the emptiness of self or the emptiness of others? These questions left the assembly perplexed, and they earnestly hoped the Celestial Worthy would compassionately explain, allowing all beings to grasp the truth.

Through metaphors and dialogue, this scripture elucidates the profound philosophy of "void" in Daoist cultivation, emphasizing that true wisdom lies in transcending dualistic distinctions and attaining a state of non-discriminatory compassion.

The Celestial Lord (the supreme deity of Daoism) responds to Miaosi (embodiment of wisdom), saying: Excellent! Virtuous ones, among sentient beings you are like Dharma bridges that ferry people across, Dharma ladders that help them ascend—you are the gateway to wisdom and the refuge of all beings. You represent my true wisdom and are the treasure house of my enlightenment. These questions, if not asked by you or explained by me, could not be elucidated by anyone else. Because you concentrate deeply in contemplation and excel in remembrance, you are called "Miaosi" (Wondrous Thought). Now listen carefully:

What is called the "Ocean-Void Wisdom Treasury" (referring to the boundless treasure of wisdom) — this "void" is not void in the ordinary sense, nor is it non-void. It encompasses both void and non-void yet transcends their opposition. This "void" is free from discriminating thought, hence it is called "Ocean-Void" (a vast emptiness like the sea). It is not confined to self or other, does not distinguish large or small, much or little, and does not adhere to any particular form—not even the slightest attachment to dust motes exists. Only thus can it be called the true "Ocean-Void."

The Ocean-Void has no fixed concept of "self," yet it is called "Ocean-Void." Just as a speck of dust can pervade the infinite worlds of the ten directions, the body of the Ocean-Void, though manifesting as the form of a dust mote, in truth transcends all concrete appearances. It can manifest as a single-dust body pervading all worlds yet is never truly limited by any land or realm, for it is unobstructed and unimpeded. This secret body of the Wisdom Treasury fills the worlds yet is not bound by the concept of a wisdom treasury. Precisely because of this, the Ocean-Void Wisdom Treasury can abide unmoving while responding freely to conditions, manifesting infinite forms so that all beings may give rise to reverence and praise, helping each sentient being awaken to wisdom.

The body of the Ocean-Void can eternally abide in one place yet allow all worlds of the ten directions to perceive it. Though possessing seventy-two majestic marks and eighty-one auspicious characteristics, people cannot recognize it through the six senses—eyes seeing, ears hearing, nose smelling, tongue tasting, body touching, or mind knowing. Why? Because it has attained ultimate freedom. The heart of the Ocean-Void also has no attachment to "attainment." Precisely because it seeks nothing, it is called "Ocean-Void." If a practitioner (such as a Zhenren [Perfected Person] or Miaoxing Tongzi [Child of Wondrous Practice]) gives rise to thoughts of attainment, even the heavens cannot realize the state of the Ocean-Void.

The "One Vehicle" (the supreme teaching) expounded by the Ocean-Void cannot be exhausted even after countless kalpas. Sometimes, to guide beings of different capacities, it also teaches the "Two Vehicles" (precepts and meditation)... [the subsequent content is incomplete].

This scripture expounds the profound principle of "Ocean-Void Wisdom Treasury" (a metaphor for the boundless, unobstructed wisdom of the Dharma). This wisdom manifests through the subtle scriptures of the Three Caverns (Sanqing: Dongzhen, Dongxuan, Dongshen - the highest classification of Daoist scriptures), yet true wisdom transcends words and concepts. When expounding the scriptures, the speaker does not entertain the thought "I am speaking," nor does the listener cling to the notion "I am hearing," for the true Dharma-nature (the essence of truth) is like the void and cannot be fully expressed through language.

Just as the void cannot be seen or touched yet embraces all things, the truth revealed in the Ocean-Void teaching is formless yet encompasses everything. Like a treasure vault filled with rare jewels, this "Supreme Vehicle of Profound Mysteries" (the highest treasury of truth) contains immeasurable wondrous Dharma-gates, inexhaustible for all eternity.

Miaosi (the name of a practitioner) praised the Celestial Master (Tianshi, the highest Daoist deity) for expounding the unfathomable meaning of Ocean-Void wisdom, which benefits all future beings. He inquired about the meaning of the "Seven Jewels Adorned with Perfect Virtue" (the seven precious ornaments symbolizing complete merit). The Celestial Master replied that adorned merit is of two kinds: the external consists of the seventy-two marks and eighty-one auspicious characteristics (referring to perfect, majestic outward features), while the internal arises from cultivating the wisdom of the "Ocean-Void Secret Treasury of the Supreme Vehicle."

Like a jade mountain (symbolizing the realm of cultivation), outwardly radiant and inwardly flawless, not even the finest dust can stain it, for its nature is unshakable. Similarly, the subtle merit of the Seven Jewels is like this. The Celestial Master further explained that although true immortals (those who attain the Dao) can manifest countless forms throughout the world, genuine cultivation lies in an unmoving mind—a true immortal’s thoughts do not waver with the transformations of the body.

This Immortal Child (referring to one who has attained the Dao through cultivation) possesses divine powers capable of shaking the entire world, allowing all sentient beings to perceive them. Yet in his heart, he never deliberately thinks of using this divine power to influence the world. Precisely because of this, sentient beings who could not hear the truth in the past are now able to hear it. But the Immortal Child never proclaims that this is the result of his divine power. If someone claims, "It is because of my teachings that sentient beings can hear the truth," such a person will never comprehend the mystery of the "Equal and All-Encompassing Ocean of Wisdom" (referring to the supreme scripture of inclusive wisdom).

Why is this so? If one harbors the thought that "sentient beings cannot hear the truth because I have not preached to them," this is still the mind of an ordinary person attached to life and death. True immortals have already severed such attachments, and thus the Immortal Child's body and mind do not entangle each other. Ordinary people are always bound by their bodies and minds, but immortals are different—for the sake of liberating sentient beings, they may manifest a diminutive form, yet their minds are not small; they may also display a vast form, yet their minds do not swell because of it. What is called a "great body" refers to the Dharma body filling the world; what is called a "small mind" refers to actions as pure and untainted as an infant's. Though they may cry out all day, their voices never grow hoarse, because their minds have transcended the limitations of form.

The Immortal Child has long been free from desires and worldly afflictions. Even when dwelling in demonic realms (environments full of temptation), his mind remains unmoved. Because of this, he can freely manifest his body and mind, appearing in the form of a speck of dust—a "troubled body" (referring to forms adapted to circumstances)—with each sentient being perceiving a different manifestation.

At this point, Miaosi (the questioning cultivator) again inquired of the Celestial Master: How is it that the Immortal Child can freely manifest his body and mind, dwelling in demonic realms without his mind being moved? How can he appear to sentient beings in the form of a speck of dust—a troubled body? And through what cultivation did he attain the divine power to shake sentient beings and inspire them to realize the Equal and All-Encompassing Ocean of Wisdom (the highest wisdom)? We humbly beseech the Celestial Master to explain in detail for the benefit of all sentient beings, so that cultivators like us, who in the past had no opportunity to hear or see, may also benefit.

The Celestial Master praised him, saying: An excellent question! How did the Immortal Child cultivate to attain divine powers and open the Ocean of Wisdom? These immortals once offered kingdoms, wives, children, relatives, and the seven treasures (referring to all precious things in the world) to the Three Jewels (the Buddha, Dharma, and Sangha), thereby accumulating merit...

This scripture passage expounds the merits and spiritual states attained through cultivating the "Ocean-Void Wisdom Treasury of the One Vehicle" (a profound Daoist practice method).

It first explains that by praising, making offerings, reciting, contemplating, and expounding the profound teachings of this scripture with beautiful voices, practitioners can achieve a state of complete physical and mental freedom. This liberation arises from transcending all attachments: to self, others, dependence, contrivance, thoughts, karmic consequences, and other conceptual fixations (referring to rigid perceptions of phenomena). Thus, even when dwelling in the demonic city (symbolizing worldly temptations and afflictions), their minds remain unshaken.

Should anyone uphold even a single character or phrase from this scripture, they will certainly attain complete merit, gaining enduring peace, purity, and freedom from all attachments. The text particularly emphasizes that those who make offerings of precious treasures (such as seven-jeweled lapis lazuli) do so with genuine devotion because they understand the impermanent nature of all conditioned phenomena, thereby transcending greed through sincere veneration.

Truly wise individuals, upon hearing this scripture, do not cling to superficial forms like words, phrases, hearing, or explanations. Instead, they realize the formless truth (the ultimate reality beyond all appearances). This state of formlessness brings eternal freedom, naturally giving rise to compassion within practitioners. Such liberated existence transcends the limitations of ordinary physicality.

Next, the Celestial Worthy (supreme deity in Daoism) addresses how to attain eternal liberation: True immortals uphold precepts, and from the highest perfected beings to the lowest transcendents, all serve as fields of merit (sources of blessings) for sentient beings. Should anyone recognize these practitioners as genuine fields of merit, they plant wholesome roots, becoming a refuge for countless beings. This perspective arises because true immortals perceive all beings as fields of merit—a vision rooted in their profound accumulation of virtuous karma.

The passage emphasizes liberation through transcending attachments and realizing formless truth, while highlighting that authentic practitioners themselves constitute fields of merit for all beings. This embodies the Daoist cultivation ideals of "formless" wisdom and compassionate beneficence.

All sentient beings are the true Field of Merit (the fertile ground for accumulating virtue and blessings). Fields of Merit are classified into various levels such as the Three Fields, Six Fields, Eight Fields, and Nine Fields. Depending on the intentions of sentient beings, these fields can manifest in infinite and boundless varieties. Specifically, Fields of Merit can be divided into four types.

The first is the Impure Field. For example, when a donor observes precepts and understands the principle of giving, but the recipient violates precepts and clings to wrong views—believing that giving is meaningless and bears no karmic fruit—such giving is called an Impure Field.

The second is the Pure Field. For instance, when a donor breaks precepts and holds wrong views, denying the karmic rewards of giving, but the recipient maintains pure precepts, expounds the Dharma widely, and understands the meaning and blessings of giving—such giving is called a Pure Field.

The third is the Both Pure and Impure Field. This occurs when both the donor and the recipient observe pure precepts, possess wisdom, and understand the principles and karmic results of giving. Such a case belongs to the Both Pure and Impure Field.

The fourth is the Purely Pure Field. This is the highest level of Field of Merit, referring to the supreme donor giving to the supreme recipient. For example, according to the teachings of the One Vehicle Treasury of Wisdom Scripture (Yicheng Zhizang Jing), those who correctly comprehend giving and its karmic rewards are practitioners who maintain pure precepts and uphold right views.

The scripture particularly emphasizes: If sentient beings calculate gains and losses in giving, obsessing over karmic returns, such people actually cling to wrong views, violate precepts, and deviate from the spirit of the Great Vehicle (Mahayana). True practitioners (zhenren tongzi, "Perfected Child") should maintain right views in all circumstances and clearly discern the distinctions between the four types of Fields of Merit and non-meritorious fields.

At this point, Miaosi (Wonderful Thought, a bodhisattva) inquired further of the Celestial Venerable (Tianzun): "What constitutes a Pure Land?" The Celestial Venerable praised, saying: "An excellent question! Since you see me about to return to the World of Eternal Bliss (Chang Le Shijie, the Daoist ideal Pure Land), this is the perfect time to ask. Lands also have four levels of purity..."

This passage describes four distinct realms of existence and their corresponding karmic consequences.

First are the four realms: The "Impure Realm" refers to those addicted to desires, holding wrong views and slandering the true Dharma. After death, they're reborn in barren lands filled with thorns and poisonous plants, bearing ugly appearances with short lifespans, constantly creating killing karma. The "Mixed Pure-Impure Realm" arises when beings with varied minds—some practicing purity, others impurity—are born into lands where good and evil intermingle. The "Pure-Pure Realm" manifests for cultivators like the celestial Nansheng Immortal Youth, whose majestic appearance reflects virtuous karma that leads to rebirth in exquisitely pure lands. The "Neither-Pure-Nor-Impure Realm" (exemplified by the Daoist paradise Miaole Pure Land) transcends dualistic purity, displaying various manifestations to liberate beings. Practitioners of the One Vehicle Scripture (Yicheng Jing) who vow for universal equality may ultimately perceive this non-dual state.

Next are three karmic retributions in lower realms: "Manifest Retribution" refers to immediate suffering like malignant diseases or disabilities befalling those who disobey parents or slander scriptures. "Primary Retribution" means post-mortem descent into hell realms for endless cyclic suffering in darkness. "Residual Retribution" indicates lingering negative effects persisting even after leaving hell.

The text particularly emphasizes that One Vehicle practitioners who awaken bodhicitta (enlightenment mind) share pure lands with all beings, transcending greed, hatred, and delusion to attain longevity and spiritual powers. Here "One Vehicle" signifies the supreme liberation path, while "Immortal Youth" denotes realized adepts whose vow-power enables them to ultimately witness the realm beyond purity and impurity.

This scripture elucidates two essential aspects of cultivation: methods for eliminating karmic retribution from negative deeds, and the merits of upholding precepts for self-cultivation.

First, it describes the manifestations of karmic retribution: some beings are reborn as livestock (the six domestic animals), transformed into ominous birds like owls or parrots, or incarnated as aquatic creatures such as turtles, fish, or shrimp—even becoming venomous insects or fierce beasts. Even when obtaining human form, they may be born with disabilities or dull faculties, possessing human appearance but devoid of virtuous hearts, filled with all manner of malevolent tendencies. If monastics violate precepts and break disciplinary codes, these are residual effects of past misdeeds. However, by practicing the supreme scripture Hai Kong Zhi Zang Jing (Scripture of the Ocean-Void Treasury of Wisdom), all negative retributions can be dissolved, attaining the state of pure absolute emptiness.

Next, it outlines the stages of ethical cultivation: pure-hearted immortal youths (referring to practitioners) must uphold precepts like abstaining from killing, while nurturing five ascending grades of cultivation mindsets (from lowest to supreme), combined with correct knowledge and insight—forming fifty virtuous mental states in total. These fifty virtues then double to create one hundred blessings, each blessing manifesting as a dignified physical mark, ultimately perfecting seventy-two sacred marks (indicating supreme achievements in cultivation). Such purified bodies command reverence even from celestial beings.

The scripture employs metaphors to explain cultivation principles: just as virtuous ministers preparing to welcome their king first cleanse the palace and prepare fine food, practitioners seeking to invite the Supreme Dharma King (ultimate truth) must first purify body and mind. When one's being becomes as immaculate as a palace hall, the Dharma King naturally descends, bestowing the nectar of Ocean-Void (symbolizing supreme Dharma), enabling all beings to receive its benefits. This resembles how a king, after receiving offerings, distributes food to the impoverished, relieving their hunger and thirst. True practitioners thus make offerings of purified body and mind to truth, ultimately benefiting all sentient beings.

Just as the spring rain nourishes all plants, allowing both towering trees and humble grasses to sprout and grow, so too does the "Flavor of the Ocean-Void Dharma" (the supreme wisdom of Daoism) sustain all beings. If one can maintain a pure heart, the Dharma-body manifests in the turning of a thought, abiding in the "Ocean-Void Ground" (the realm of enlightenment), attaining an indestructible vajra-body that severs all afflictions across the Ten Directions and Thirty-Two Heavens (the hierarchical celestial realms of Daoism).

How is such a state achieved? Because the vajra-like purity of wisdom transcends the duality of existence and non-existence: though one sees the forms of men and women, they do not cling to distinctions; though they perceive appearances, they are not deluded by them; though they experience day and night, they are not bound by time; though they encounter afflictions, they remain untainted—even when realizing the "Ocean-Void" state, they do not cling to the concept of "Ocean-Void." Noble ones, all phenomena are inherently without fixed reality, like illusions, dreams, lightning, or the spark struck from flint (metaphors for the illusory and impermanent nature of all things).

Those who attain the state of "Perfected Being" (Zhenren) understand this truth, transcending the distinction between perceiving and not perceiving, abiding in the "signless" (non-attachment to any state). This is what it truly means to dwell in the "Ocean-Void Ground." When the fourfold assembly (monks, nuns, laymen, and laywomen) present heard this teaching, they reverently bowed and withdrew with joyful enthusiasm.