《太上一乘海空智藏經》Vol. 3

At that moment, Haikong Zhizang (a Daoist practitioner) rose from his seat, straightened his robes, and stood reverently before the Celestial Venerable (Tianzun) while holding an incense burner. With complete concentration and a mind free of distractions, he gazed upon the Celestial Venerable. Then, in a gentle voice, the Celestial Venerable asked: "Virtuous and benevolent one, why do you stand with such sincere devotion? Do you have doubts to resolve, or fear there may be no time to inquire? As the sovereign of the great Dao of heaven and humanity, I possess unimpeded eloquence, thoroughly comprehend the profound and subtle principles, skillfully expound the boundless meanings of the Dharma, understand all methods of the ten transformations (ten stages of cultivation), and can discern the thoughts in others' minds. Do not hesitate—ask freely, and I will surely clarify for you the deepest roots of the Dao."

Haikong Zhizang responded calmly: "Great Wisdom Celestial Venerable, I indeed have doubts but dared not speak rashly. You, perceiving the right moment, first guided me with compassionate words, soothing my mind. This confirms that you are truly the compassionate father of all beings, the sovereign upon whom the multitudes rely. Now, relying on your majestic spiritual power (De) and filled with gratitude for your mercy, I venture to raise my crude questions and humbly beg your attention."

He continued his inquiry: "Previously, a great sage once asked you an important question: What distinguishes the four paths of cultivation (Si Dao)? Why do the attained fruits differ, and why do accomplishments vary? Your answer was like a refreshing breeze, dispelling all doubts and directly pointing to the source of wisdom."

The Celestial Venerable then responded with profound insight: "All good and evil arise from causes and conditions, and these causes and conditions stem from the mind." He further elaborated: "If the mind is not steadfast, it gives rise to distinctions between good and evil." These exquisite teachings were clear and penetrating. Yet I remain perplexed: Celestial Venerable, what is the ultimate cause from which all phenomena (Dharma) originate? Are the conditioned appearances of all Dharma ultimately real, illusory and empty, or neither real nor empty? If they are real, they should be eternal and unchanging; if they are empty, why do they have distinct natures and differences? If they are real, they should not perish; if they are empty, they should not arise. If they are real, they should have concrete form; if they are empty, their existence could not be verified. If they are real, do these Dharma still exist after all sages attain the Dao? If they are empty, how do all sages achieve supreme wisdom through cultivation?"

This scripture primarily discusses the nature of "dharma appearances" (referring to the external manifestations of all phenomena and things). The Celestial Master (Tianshi), the supreme deity in Daoism, responds to the inquiries of Haikong Zhicang (a practitioner of profound wisdom), pointing out that all dharma appearances are fundamentally illusory and insubstantial.

Practitioners relinquish dharma appearances yet simultaneously acquire them—these manifestations seem to exist yet also appear nonexistent. If dharma appearances were real, where exactly would they reside within sentient beings? If they were illusory, sentient beings could neither contain nor establish them. Dharma appearances are neither wholly real nor entirely illusory, defying ordinary comprehension.

The Celestial Master explains that all dharma appearances arise from conditioned co-arising (dependent origination), their essence being empty. These manifestations originate from seven sources: sentient beings, spirits and deities, the world, methods of teaching (shejiao), provisional designations (quanming), creative activities (xingzao), and the distinctions between good and evil. Yet these sources themselves are also illusory. Dharma appearances further emerge through sensory faculties like eyes and ears, but such sensory perceptions are equally unreal.

The Celestial Master emphasizes the vital importance of recognizing the emptiness of dharma appearances, as this realization helps practitioners transcend the cycle of birth and death (samsara) and attain enlightenment regarding the source of the Dao. This dialogue reveals the core Daoist teaching of "all phenomena are empty," asserting that only by seeing through the illusory nature of the phenomenal world can one achieve genuine liberation.

This scripture expounds the wisdom of "emptiness" (kong), demonstrating from multiple perspectives how all phenomena (dharma appearances) are fundamentally empty in nature.

First, it explains that the phenomena we perceive actually depend on our senses. The tastes perceived by the tongue, tactile sensations felt by the body, and thoughts arising in consciousness—these sensory faculties themselves are empty. Precisely because these senses are empty, the phenomena they produce are likewise empty. All phenomena emerge from "emptiness," yet this "emptiness" itself has no substantial existence.

The text then clarifies why "emptiness" is used to teach sentient beings. Only by understanding the principle of "emptiness" can one grasp the essence of the Dharma and cross the sea of suffering. All phenomena ultimately return to "emptiness"—if one becomes attached to any particular form, one cannot attain ultimate truth.

Using metaphors, the scripture illustrates this point: Like the trunk of a banana tree that appears solid but reveals nothing when peeled layer by layer, or like flames and mirages that are illusory and insubstantial. Sentient beings and phenomena are all like this—empty in their essential nature.

Later, it discusses the relationship between spirits/deities (guishen) and religious rituals (jingfa). Since spirits are also empty, the associated rituals are likewise empty. The diverse phenomena (yifa) in the world arise because the world exists, yet the world itself is also empty.

The core teaching throughout is this: All phenomena—whether sensory experiences, sentient beings, spirits, or the world itself—arise through dependent origination, lacking independent or unchanging substance, and ultimately return to emptiness. Only by realizing this truth can one attain genuine wisdom.

This scripture expounds the core concept that "all is emptiness." Through progressive analysis of various phenomena, it reveals that all things in the world are ultimately illusory and insubstantial.

First, it states that the world (cosmos) itself is inherently empty, as all worlds will eventually perish and return to nothingness. All phenomena associated with the world arise and cease along with it, inseparable from its existence, and thus they too are empty in nature.

Next, it explains that religious rituals (liturgical practices) originate from guidance and teaching, yet teaching itself is empty because it depends on human beings, who are not eternal entities. Therefore, rituals arise and cease with teaching, ultimately returning to emptiness.

It then discusses expedient methods (spiritual practices) as relying on provisional names (temporary conceptual labels), which are merely convenient designations established in response to needs, not truly existent realities. Hence, expedient methods also arise and cease with these provisional names, their essence being emptiness.

Further, it states that skillful arts (techniques and crafts) emerge from creative activity, yet all creations will eventually fade away. Thus, skillful arts arise and cease with creation, equally devoid of inherent nature.

Finally, it mentions compassionate acts (benevolent deeds) as arising from skillful means, yet these means themselves are empty and cannot ultimately realize absolute truth. Therefore, compassionate acts also arise and cease with skillful means, their essence being emptiness.

Through this step-by-step progression, the scripture demonstrates that all phenomena—worlds, teachings, methods, arts, and virtuous deeds—are interdependent, impermanent, and ultimately return to emptiness. This analysis reflects the profound Daoist wisdom that "all dharmas are empty."

This scripture explores the relationship between "emptiness-nature" (空性) and all worldly phenomena. Its core teaching is that all seemingly opposing phenomena are ultimately illusory and insubstantial, arising and ceasing in mutual dependence.

First, it discusses benevolence and virtuous actions. The scripture states that what we call the "dharma of benevolence" arises and ceases along with virtuous deeds. When virtuous actions completely vanish, the dharma of benevolence disappears as well; as long as virtuous deeds have not fully ceased, benevolence continues to exist. They are like inseparable twins, yet in essence, both are empty.

Next, it examines harm and evil actions. Harmful behavior toward sentient beings stems from malicious thoughts—without such thoughts, no harm would occur. Yet these malicious thoughts themselves are empty in nature, for all evil ultimately returns to the source of goodness. Harmful actions arise and cease with malicious thoughts, the two being equally inseparable and essentially empty.

Regarding desire and pursuit, the text explains that dissatisfaction gives rise to greed, while complete contentment leaves no room for covetousness. Yet the very concept of "contentment" is itself empty, since absolute contentment does not exist. Greed arises and ceases with dissatisfaction—another pair existing in mutual dependence.

Finally, using the eye-faculty (visual sense) as an example: without the eye-faculty, there would be no color-dharmas (visual objects), for colors arise dependent on the eye. Yet the eye-faculty itself is empty, being impermanent and subject to change. Color-dharmas arise and cease with the eye-faculty, the two being equally inseparable and empty in essence.

Throughout, the scripture repeatedly demonstrates one fundamental principle: all relative concepts in the world (good/evil, contentment/greed, senses/objects) exist through mutual dependence, lacking independent self-nature—this is the profound meaning of "emptiness."

This scripture elucidates the relationship between the six sense faculties (eyes, ears, nose, tongue, body, and mind) and external phenomena, revealing the truth that all things are empty in nature.

All phenomena arise dependent on conditions and are inseparable from the cycle of birth and cessation, being fundamentally illusory. For instance, sound phenomena exist dependent on the ear faculty (auditory function) — without the ear faculty, there is no sound. Sound arises from the ear faculty, yet the ear faculty itself is illusory, with auditory perceptions arising and ceasing instantaneously. Thus sound too is illusory. When the ear faculty ceases, sound ceases; when the ear faculty exists, sound exists — the two are mutually dependent, arising and perishing together.

The same principle applies: fragrances exist dependent on the nose faculty (olfactory function); flavors exist dependent on the tongue faculty (gustatory function); tactile sensations exist dependent on the body faculty (tactile function). These sensory faculties themselves are illusory, and the external phenomena they perceive consequently arise and cease with them. Without the tongue, one cannot taste flavors; flavors arise from the tongue faculty, yet the tongue's tasting function itself undergoes momentary changes — thus flavors too are illusory.

Finally, regarding the mind faculty (conscious thought): without consciousness, afflictions would not arise. Afflictions emerge from consciousness, yet consciousness itself is illusory, with various thoughts continuously arising and ceasing. When consciousness ceases, afflictions cease; when consciousness exists, afflictions exist — the two are similarly interdependent, arising and perishing together.

Through analyzing the relationship between the six faculties and external phenomena, this scripture demonstrates that all perceptions and phenomena are products of conditioned co-arising, momentarily arising and ceasing, being essentially empty in nature.

This scripture explores the relationship between afflictions and the root of consciousness (manas), as well as the fundamental distinction between conditioned phenomena (arising through causes and conditions) and unconditioned truth (transcending birth and cessation).

Afflictions arise from the root of consciousness, yet this root itself is empty in nature. Since all phenomena emerge and dissolve according to causes and conditions, both afflictions and the root of consciousness are illusory and unreal. When the root of consciousness is fully extinguished, afflictions vanish along with it; if it remains unextinguished, afflictions persist. These sixteen phenomena (referring to the sixteen mental factors in Buddhist teachings) are all provisional appearances dependent on causes and conditions—when the conditions disperse, these phenomena disappear.

All conditioned phenomena (constructed, impermanent states) are inherently empty, as they undergo the processes of formation, abiding, decay, and cessation. If sentient beings realize the supreme true path, they transcend conditioned phenomena and attain the unconditioned state (unconstructed, beyond birth and cessation). Thus, all conditioned phenomena are like an illusory gathering, while the unconditioned is the pure and eternal true nature of reality. This state is neither purely empty nor substantially existent—if called empty, it still manifests transformative power; if called existent, it remains ungraspable.

Practitioners should seek the supreme unconditioned truth rather than cling to the appearances of conditioned phenomena. Haikong Zhizang (the wise interlocutor in the text) raises a doubt: Since conditioned phenomena seem real and tangible while the unconditioned is elusive, why are conditioned phenomena said to be empty and the unconditioned truly existent?

The Celestial Worthy (referring to Lord Lao, the deified Laozi) replies: Do not cling to appearances to understand the highest truth. Know that all conditioned phenomena are impermanent and subject to destruction, for all manifestations in the Three Realms (the realms of desire, form, and formlessness) depend on the power of sentient beings’ consciousness. True practitioners should transcend this relative perception and directly realize the unconditioned reality.

The thoughts of all living beings arise and vanish with every moment, just as all man-made things do. The instant a thought emerges, it already carries the sign of its dissolution; in the very moment it appears to exist, its true nature is emptiness. Because nothing that exists can endure eternally, we call it "emptiness." Yet the truth of natural non-action (Wuwei) cannot be destroyed, nor can it be measured by ordinary understanding.

When beings develop a mind to seek the Dao, the truth manifests in response to their readiness. If no one resonates with it, the truth remains clear and constant, abiding unchanged. From this, we understand: all fabricated things will perish, and what perishes is by nature empty. But the unfabricated truth cannot be destroyed, and precisely because it is indestructible, it can be called true existence. You should contemplate this deeply and learn to discern the root of all profound principles.

Hai Kong Zhi Zang (the Wisdom-Treasury of the Oceanic Void, an enlightened master) heard this teaching, and his mind suddenly opened to great wisdom and radiant clarity. Rising immediately from his seat, he bowed reverently and said: "Heavenly Venerable (Tianshi), your exposition on emptiness and existence is truly profound, reaching the ultimate depths of mystery beyond ordinary conception. I vow to uphold your teachings and spread them far and wide. I humbly beseech you to accompany me today to my kingdom, using your great spiritual power to instruct those who have not yet heard the true Dharma, so they too may attain liberation."

The Heavenly Venerable replied: "The time is not yet ripe. Return first, and I will come at the proper moment to teach your people the supreme meaning." Hai Kong Zhi Zang pleaded again: "Now is precisely the right time—I beg for your compassionate descent." He bowed repeatedly in supplication until, at last, the Heavenly Venerable silently assented and instructed his disciples: "Prepare all ritual implements. Today, we shall accompany Hai Kong Zhi Zang to the Land of Ultimate Bliss (the ideal Pure Land) to perform the Dharma assembly for the universal salvation of beings."

The Heavenly Venerable continued his teaching: "We must become the bridge that ferries people across, the ladder to ascension, the lamp that illuminates darkness, the boat that rescues the world—so all beings may awaken to the supreme Dao." Then, the Immortal Youth (a celestial attendant) stepped forward and bowed: "Great Sage Heavenly Venerable, you perceive the right moment and skillfully guide beings of all capacities. We rejoice wholeheartedly and shall solemnly prepare." With these words, he manifested divine power, transforming into four hundred million perfected immortal Daoists—each standing twelve feet tall, with majestic and sublime countenances, wearing dark ceremonial caps (Xuan Guan) and emerald-green ritual robes, holding the Seven Treasures (symbolizing the perfection of merit) in their hands, their dignified bearing unparalleled in the mortal realm.

This passage depicts a wondrous celestial realm: a twelve-zhang tall lotus blooms radiantly, emitting dazzling light and fragrant aroma that illuminates the entire kingdom. The crimson lotus floats in the air as the resonant chanting of sacred scriptures (Lingshu, the Daoist esoteric texts) reverberates through the cosmos, shaking the very fabric of existence. Countless immortals form celestial retinues surrounding this divine abode (Xianxiang, the immortal dwelling).

Upon entering this realm, innumerable devout men and women line the pathways in welcome, scattering flower petals that carpet the ground. The rising incense smoke coalesces into auspicious clouds, bestowing upon practitioners a refreshing serenity that dispels worldly afflictions. That very day, they arrive at the Jewel-Gathering City, where a ruler named King Good-Seed awaits upon an exquisitely adorned throne, accompanied by hundreds of billions of subjects and a hundred thousand consorts, all sitting in tranquil anticipation of the sacred teachings.

Then the Celestial Worthy (Tianzun, the supreme Daoist deity) ascends the dais with various Perfected Beings (Zhenren), radiating a majestic light that transcends the mundane world. A celestial youth (Xianxiang Tongzi, immortal realm messenger) steps forth and proclaims in a clarion voice: "The Great Dao (Dao) is never distant—sincere seekers shall surely attain it." He admonishes the assembly to recognize the illusory nature of the physical form, warning against becoming ensnared by the Six Desires (Liuqing, sensory attachments of sight, sound, smell, taste, touch, and thought) lest they forget the True Dao. Those who fail will have their souls fall into the Three Wretched Paths (Santu, the hell, hungry ghost, and animal realms), forever sinking in the sea of suffering.

Hearing these words, the entire assembly trembles in awe. The celestial youth then manifests divine powers, transforming his body into a boundless ocean that positions the Jewel-Gathering City at its shore. In the distance appears a magnificent immortal isle crowned by a jeweled terrace piercing the clouds, where the youth sits enthroned above fathomless, turbulent depths.

Calling to King Good-Seed and the assembly, the youth declares: "This great ocean can purify all karmic defilements." Here, the oceanic imagery symbolizes the Daoist cultivation principle of "cleansing the mysterious mirror" (Dichu Xuanlan)—using the waters of wisdom to wash away the dust of delusion. The entire vision reveals the transcendent states achieved through Daoist contemplative practice (Guanxiang, meditation).

This scripture depicts a symbolic cultivation scene: The Celestial Venerable (the supreme deity in Daoism) instructs the assembly that to transcend worldly afflictions and pursue the Great Dao, they must immerse themselves in this "Ocean of Wisdom" to receive teachings. The disciples all remove their garments and enter the waters, yet display varying degrees of determination.

Some retreat when the water reaches only their knees, thinking how impossible it is to cross such a vast ocean; others abandon their efforts when submerged to their waists, fearing they would perish in vain. Though eight hundred thousand were willing to sacrifice themselves for the Dao, their resolve proved insufficiently steadfast, preventing them from comprehending the supreme method.

The true success belonged to the seven hundred seventy-two thousand virtuous adepts who wholeheartedly believed that following the sage's guidance would surely carry them to the other shore. When they plunged forward with fearless joy, they instantaneously reached the opposite bank and realized the supreme method of Wuwei (non-action, the highest attainment in Daoist practice). These enlightened ones radiated light from their entire bodies, astonishing the assembly.

At this moment, the Immortal Realm Youth (a divine Daoist child adept with supernatural powers) withdrew his spiritual power. The assembly then witnessed the vast ocean suddenly vanish, with all the "drowning" seekers emerging unharmed. The Celestial Venerable explained: This ever-changing "ocean" was actually a miraculous manifestation conjured by the Immortal Realm Youth to test the cultivators' resolve. Through this metaphor, the teaching reveals that true obstacles lie not in external circumstances, but in one's inner hesitation and doubt. With unwavering faith, one can break through illusory barriers and attain genuine realization of the Dao.

To understand the varying difficulty and efficacy of different cultivation methods, these auspicious signs are now revealed. You should realize that those who genuinely cherish the Dao (the Way) and pursue it without regard for bodily sacrifice receive the greatest blessings—rewards so vast they cannot be measured.

Recall the early era of Dragon-Han (a primordial cosmic cycle in Daoist cosmology), when there was a world called Everlasting Joy, where all beings diligently cultivated, maintaining long-term fasting and uninterrupted scripture recitation. At that time, a Celestial Worthy (the highest class of deities), also known as the Primordial Celestial Worthy (Yuanshi Tianzun), resided in this world to expound the wondrous teachings of the Numinous Treasure (Lingbao). With boundless compassion, he instructed beings from all directions, using sacred texts and true talismans (Fulu) to liberate all. Later, when the Primordial Celestial Worthy returned to Everlasting Joy to teach, he manifested great divine power to test the resolve of beings: raising his hand to block the heavens’ light, transforming himself into a towering pyre two thousand zhang high, and sitting serenely atop the flames, illuminating all directions. From within the fire, he proclaimed: "Those who seek immortality must leap into these flames to receive the teachings." At that time, steadfast seekers of the Dao plunged into the fire without hesitation, and the Primordial Celestial Worthy bestowed scriptures upon them within the flames, granting them the path to immortality before vanishing.

The methods by which sages and worthies guide beings are infinitely varied, all for the sake of liberating humanity. Just as when facing terrifying trials—raging fires or floods—those who fear no suffering, who disregard the body to honor the Dharma (teachings), and who sacrifice life itself for the Dao, will surely attain the origin of the Great Way through such unwavering resolve. The seventy thousand who once leaped into the fire in pursuit of the Dao are now the immortal youths of the celestial realms. Because their determination in past lives never wavered, in this life, when they encounter the vast ocean (symbolizing the profound depths of the Dao), they plunge into it without hesitation, achieving supreme realization.

After the Celestial Worthy spoke these words, those who had once hesitated to enter the waters in search of the Dharma were filled with deep regret. They finally understood that indecision leads to losing the very root of cultivation—but what use is regret after the moment has passed?

At that moment, Haikong Zhicang (a Daoist practitioner) knelt reverently and praised the profound and wondrous Dharma gate expounded by the Celestial Worthy (the highest deity in Daoism), which benefits countless beings like building a staircase to the realm of stillness. Yet he and all present had a doubt: When the Primordial Celestial Worthy (the creator deity in Daoism) first manifested in the world, he was revered as the supreme deity—the model for all things and the object of veneration for immortals and sages. Why then has he now assumed the position of a disciple, not using his elevated status to deliver beings? What karmic causes led to this apparent demotion?

The Celestial Worthy smiled and replied: "Haikong Zhicang, do not cling to such grave doubts. Let me explain in detail to awaken your transcendence. The essence of sages is wuwei (non-action, natural spontaneity), yet they manifest youwei (deliberate action) for the sake of beings. The sage's mind is originally quiescent, but manifests forms in response to beings' needs. As the karmic connections of beings vary, so too do the manifestations of sages—their forms cannot be predetermined, appearing entirely according to beings' karmic resonance. This is like water taking different shapes in various vessels: the water itself has no distinctions, yet assumes different appearances according to the container.

"Consider a bell suspended in air: when unstruck, its potential sound always exists; struck with varying force, the sound differs in volume, yet the bell itself remains unchanged. So it is with sages—their pure nature remains constant, merely manifesting myriad forms according to beings' karma. Understand this, Haikong Zhicang: today's beings perceive me as their master and the Immortal Realm Youths (lesser deities) as secondary teachers due to past karmic connections."

Haikong Zhicang continued his inquiry: "Earlier you explained how sages manifest differently according to beings' mental states..." (Here the scripture breaks off, suggesting further teachings about sages' responsive manifestations according to conditions.)

This scripture expounds an exceedingly profound principle that requires deep contemplation. It states that sentient beings in the world, according to their individual karmic connections, will resonate with different teachers: the highest are those who resonate with the Celestial Worthy (the supreme deity in Daoism) as their teacher, while others may resonate with immortal youths (accomplished practitioners) as their guides. Now, everyone wishes to understand these karmic relationships in detail, hoping the Celestial Worthy will further reveal the mysteries within, so that all may comprehend without lingering doubts.

At this point, the Celestial Worthy addressed Haikong Zhicang (a practitioner of profound wisdom), saying: "Listen attentively and do not slacken, for I shall explain in detail. Do you remember? Eighteen thousand kalpas (an immense cosmic time unit) ago, there existed a world called Fangcheng. Its capital was named Miaojí, which is now the Land of Ultimate Bliss. That world had perfectly flat terrain without hills, pits, or thorns—a pure and beautiful environment where sweet fruits grew abundantly, and springs and ponds were all delightful. The beings there drank the waters and ate the fruits without contention. Everywhere stood mountains of seven treasures (symbolizing preciousness), and whatever they desired would manifest upon mere thought, never lacking. Those beings lived in blissful freedom, free from illness, with fixed lifespans of seven hundred years. When their time came, they would peacefully walk to burial grounds to pass away serenely.

In this Land of Ultimate Bliss reigned a great king named Zhifa, whose wisdom surpassed ordinary men. Master of all arts, his majestic countenance shone like the full moon, and his accumulated virtue brought goodness everywhere. He had a thousand sons, each exceptionally intelligent and skilled in diverse arts. At high noon daily, King Zhifa would expound the wondrous Dao, with his sons attending respectfully and the people listening devoutly without negligence. Among these princes, the ninth son, named Sheng Yin, stood out prominently—his reputation illustrious, preeminent among all princes. He often expounded various scriptures at Dayu (likely a scripture hall). Whenever listeners had doubts, a minister named Jin Shan would seek clarification from Sheng Yin, who invariably provided detailed explanations that brought sudden enlightenment. When the king wasn't teaching, Jin Shan would request the king's permission for Sheng Yin to teach in his stead.

This passage recounts the transmission story of the Supreme One-Vehicle Scripture of Hai-Kong's Wisdom Treasury. For over six hundred years, people have frequently discussed this profound scripture, which features two key figures: the Dharma-King of Rule-Making (an incarnation of Hai-Kong Zhi-Zang) and Prince Victorious Cause (the previous life of the Immortal Realm Youth).

Though the Dharma-King expounded supreme wondrous teachings, sentient beings' limited understanding not only failed to cultivate wisdom but instead increased their afflictions. Prince Victorious Cause (the Immortal Realm Youth's former incarnation), however, excelled at resolving beings' doubts, helping them eliminate afflictions and attain wisdom. Thus, the prince's virtuous merits proved more extraordinary.

The scripture reveals an important truth: Hai-Kong Zhi-Zang is none other than the Dharma-King's incarnation, while the present Immortal Realm Youth is the Prince Victorious Cause of old. Because the youth's former life excelled at relieving beings' suffering, he attained enlightenment earlier than the Dharma-King. Beginning his Dharma-teaching in the primordial Dragon-Han kalpa (a cosmological era in Daoist thought) and continuing until the Kai-Huang period (a Daoist chronological era), he ultimately realized supreme fruition.

Due to his past assistance in expounding Hai-Kong Zhi-Zang's subtle teachings and his vows with sentient beings, the Immortal Realm Youth now descends again into the world. Hearing this, Hai-Kong Zhi-Zang fully recollects their past karmic connections and instantly awakens to the wondrous Dao, obtaining supreme spiritual power to infinitely benefit all beings.

Finally, Hai-Kong respectfully inquires: "This scripture is so extraordinary—what name should it bear? What blessings come from upholding and reciting it?" This sets the stage for the scripture's subsequent teachings.

(Note: Terms like "Dragon-Han" and "Kai-Huang" represent distinct cosmic cycles in Daoist cosmology; "the three tortures, five sufferings, and nine darknesses" refer to various hellish realms of misery; "perfect true enlightenment" denotes the supreme awakening attained through Daoist-Buddhist cultivation.)

The Celestial Venerable replied: This scripture was accomplished through your inspiration, and should be named the Scripture of the Oceanic Void's Treasury of Wisdom (Haikong Zhicang Jing). Like a treasure house gathering countless jewels, it may also be called "Adorned with Seven Jewels." Should any person in this world receive and uphold even a single verse or phrase from this scripture, reverently making offerings—whether preserving its words in brocade pouches, embroidered bags, or precious caskets—such a person will be loved and respected by all creatures of water, land and air. Infinite divine beings will honor and protect them, making them a field of merit for all sentient beings.

If someone can recite but one sentence from this scripture, know that such a person has already entered the gate of Dao cultivation, and will certainly attain the fruit of Dao in the future. They will penetrate countless scriptures, comprehend writings composed by all beings, and understand without obstruction even the secret scripts of the heavens. If someone can memorize but one phrase from this scripture, know that such a person has touched the root of Dao, and will certainly attain the fruit of Dao in the future. They will retain infinite wondrous meanings, clearly understanding all celestial golden texts and authentic writings, never to forget them.

If someone copies this scripture, know that such a person is a true companion on the Dao path, and will certainly attain the fruit of Dao in the future. They will obtain divine powers and wondrous abilities to proclaim the great Dharma and deliver sentient beings. If someone can explain this scripture, know that such a person has entered the ninefold transformation stage, and will certainly attain the fruit of Dao in the future. They will penetrate profound and subtle principles, resolving people's doubts while accomplishing immeasurable merit.

If someone reveres this scripture, know that such a person has entered the mysterious realm, and will certainly attain the fruit of Dao—obtaining the sublime body adorned with thirty-two marks. If someone bows to this scripture, know that such a person has comprehended the Dharma-nature, and will certainly attain the indestructible vajra body. If someone praises this scripture, know that such a person has extensively expounded supreme wondrous meanings, and will certainly attain the fruit of Dao—obtaining subtle tones that resound throughout infinite worlds, enabling all who hear to comprehend the essentials of Dao.

How much more so for those who can simultaneously receive, uphold, recite, copy, explain, revere, bow to, praise, and propagate this scripture—the blessings they obtain will be truly immeasurable and supremely exalted.

In the recollection of three thousand kalpas (an immeasurably long time), I have sincerely practiced this method without negligence. Through this causal connection, I have now attained the supreme fruit of wondrous wisdom. You too should devote yourself to upholding this method to achieve the supreme Dao-body of Wuwei (non-action).

At this moment, Haikong Zhizang (the enlightened one whose wisdom is vast as ocean and empty as space) inquired of the Celestial Venerable: "What qualifications are required to receive and uphold such profound scriptures? I beseech Your Eminence to reveal this, that beings of future generations may hear and benefit." The Celestial Venerable replied: "O great virtuous one, your compassion is boundless in ringing the Dharma bell (metaphor for seeking teachings) for future beings, seeking the supreme wondrous sound. I shall now explain the essential points for you."

"Haikong Zhizang, this scripture is profoundly mysterious, a treasured secret guarded by all great sages in the Jade Capital of Xuandu (highest Daoist celestial realm), exceedingly rare and precious. Only because of your sincere earnestness is it orally transmitted to you today. You must receive it solemnly and not reveal it carelessly. When transmitting it to the world, you must strictly select qualified recipients. What kind of person qualifies? There are six criteria:"

"First, those who entered the Dao in childhood to study its methods, already capable of upholding the 'Lingbao Zhenwen' (essential Daoist scriptures), thoroughly comprehending the subtle meanings of the Dongxuan scriptures, and able to explain the texts without obstruction; Second, those whose minds do not cling to form-based methods, who can thoroughly realize the supreme truth of emptiness, contemplate the empty nature of all phenomena, regard self and others equally without internal or external distinctions, and can both enlighten themselves and teach others;"

"Third, those who diligently practice day and night without cease, not for personal liberation but dedicated to saving beings, willing to sacrifice their own benefit for all things; Fourth, those who strictly observe precepts and maintain dignified conduct, serving as models for the multitude, teaching disciples without attachment, always transmitting all methods with the mind of Wuwei (natural non-striving);"

"Fifth, those capable of great forbearance, peacefully enduring insults and contempt, attributing good results to others while taking evil karma upon themselves;" (The original text appears incomplete here; the sixth criterion according to context would be: "Sixth, those endowed with wisdom and eloquence, able to skillfully expound the Dharma according to the capacities of different beings.")

The Scripture of the Ocean-Void Wisdom Treasury of the Supreme One outlines the criteria for transmitting its supreme teachings and identifies those unworthy to receive them.

Worthy recipients must embody these qualities: a mind that penetrates reality without discrimination between self and others, profound contemplation of subtle truths, unwavering focus in cultivation, diligent study of the Dao's methods, and comprehension of ultimate truth without attachment. Only these six types of practitioners can truly propagate the wondrous dharma and benefit sentient beings, thus qualifying to receive these teachings.

Conversely, those clinging to worldly striving, enslaved by the six senses (sight, hearing, smell, taste, touch, and thought), incapable of establishing the foundation of supreme truth, or consumed by arrogance and contempt, will react to these teachings with disbelief or slander. Such individuals must not receive transmission.

The scripture emphasizes this classic's merit surpasses all others—even the sublime teachings of the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure, the highest Daoist deities) and the ultimate principles of the Three Caverns (Dongzhen, Dongxuan, and Dongshen scriptures). Those who disrespect or slander this text invite immeasurable suffering in this life and hellish rebirths hereafter.

A concluding verse extols the greatness of the Ocean-Void Wisdom Treasury: This perfected being's virtue is complete, teaching the dharma to save limitless beings. As the dharma's bell and drum, he propagates the true teachings; as its river and bridge, he guides all creatures. His words flow with natural elegance, his fearless pursuit of truth delights the Celestial Venerable, who thus imparts these wondrous methods. The "two aspects of emptiness and form" refer to the realm transcending dualities of void and existence.

This scripture describes the sublime state of the supreme wisdom method known as the "Ocean-Void Wisdom Treasury." When practitioners reach complete enlightenment, all doubts are dispelled, and their minds become as clear and transparent as purified water.

This wisdom method universally liberates all beings, enabling them to attain true fruition. Even the hell realms become cool and tranquil, while the celestial realms (referring to the exalted abodes of immortals) expand even further. This profound method is revered by all beings as the fundamental truth, and even the highest immortals dwelling on Mount Jade Capital (the supreme Daoist paradise) respectfully cultivate it.

Now I shall expound this profound "Ocean-Void Wisdom Treasury" method, which can guide both realized adepts (Zhenren) and benefit countless sentient beings. Know that the Ocean-Void Wisdom Treasury is your great teacher, capable of accumulating immeasurable merit and virtuous karma for you. You should devoutly pay homage and sincerely seek this wondrous method, so that your wisdom and eloquence may be fully perfected.

I now fully transmit this supreme method to the Ocean-Void Wisdom Treasury and entrust it to all of you present, as well as to all future practitioners: if you have any doubts, you may seek resolution from the Ocean-Void Wisdom Treasury, and naturally, you will attain awakening and understanding, free from all obstacles of confusion. Finally, with reverence, we bow to the third volume of the Supreme One-Vehicle Ocean-Void Wisdom Treasury Scripture.