《太上一乘海空智藏經》Vol. 5

This scripture depicts a dialogue between Haikong Zhicang (an accomplished spiritual adept) and the Celestial Lord (Tianzun, the supreme deity in Daoism), where the former inquires about the ailments afflicting sentient beings.

Haikong Zhicang first pays reverent homage to Tianzun, praising how the deity has transcended all afflictions and attained eternal purity. He then poses his question: Why do sentient beings suffer from four types of illnesses? These are: attachment to sensory pleasures, ignorance and delusion, arrogance and conceit, and craving for vanity. These root causes lead to mental confusion, which in turn manifests as physical diseases.

Specifically, greed triggers physical ailments while attachment causes mental disorders. The imbalance between body and mind gives rise to 404 types of maladies—including skin lesions, emotional depression, organ dysfunction, urinary obstruction, eye/ear pain, backache, and joint pain throughout the limbs.

Haikong observes that all beings (both human and non-human) suffer from these afflictions, admitting that even he experiences abdominal discomfort and mental distress. He thus implores Tianzun to compassionately reveal healing methods for future generations.

Tianzun commends Haikong’s question, revealing that the adept isn’t truly ill but feigns sickness out of compassion for others. The deity explains that throughout countless eons, Haikong has cultivated great compassion (daci dabei), often dispensing medicine to heal beings. His current pretense serves to instruct novice practitioners against craving impure things.

Tianzun clarifies that Haikong’s act aims to guide deluded beings back to the "One Vehicle of Haikong’s" wisdom treasury (the supreme truth), eliminating obstructions like desire, hatred, ignorance, and anger. Those who genuinely practice great compassion constantly vow that beings may permanently eradicate diseases, attain indestructible diamond-like bodies, encounter healing remedies, overcome malignant illnesses, and through curing afflictions, awaken to wisdom.

This scripture describes a wondrous method called the "Medicine of Wisdom" that can cure all suffering and afflictions of sentient beings. Like an actual medicinal herb, this wisdom medicine has roots, stems, leaves, and other components, capable of equally treating various severe "illnesses of the mind"—including wrong views, afflictions, and attachments. Those who cultivate this method can break free from the shackles of delusion, escape the prison of craving, and ultimately attain the pure luminous wisdom of the Celestial Venerable (the highest deity in Daoism), entering the "Secret Treasury of the Oceanic Void" (referring to the profound and mysterious realm of the Dao).

In the latter part of the scripture, a dialogue between Haikong (a practitioner) and the Celestial Venerable reveals the scenes of sentient beings trapped in suffering. Haikong describes witnessing beings confined in the city of afflictions, enduring torments akin to hell: hungry ghosts devouring burning coals and drinking molten lava, while prison guards wield iron tridents to hurl sinners into boiling cauldrons. These visions fill Haikong with anguish, and he questions why the Celestial Venerable speaks of "no illness" when the world is clearly filled with suffering.

Finally, Haikong offers a gatha (a poetic form commonly used in Buddhist and Daoist texts) to the Celestial Venerable, earnestly beseeching him to reveal the method of the equalizing Medicine of Wisdom. He compares himself to a gravely ill patient, his spirit confused and disordered, like a blind man unable to see the path. Though the world may seem to offer many choices, foolish ordinary people cannot find the true gate to liberation. Addressing the Celestial Venerable as the "Compassionate Father of the Three Ages," he expresses his profound yearning for supreme wisdom.

This scripture depicts a Celestial Venerable (the highest deity in Daoism) taking pity on sentient beings drowning in the sea of suffering, revealing a gateway of wisdom for their salvation.

Worldly beings, due to their attachment to the "Gate of Wisdom Accumulation" (the pursuit of mundane knowledge), generate four types of afflictions that lead to physical decay and the dispersal of hun and po souls. They sink into the darkness of hell realms, severed from descendants and kin, enduring the torment of samsaric rebirth day after day, forever severed from the Blissful Venerable (referring to the Celestial Venerable's supreme joy).

Moved by compassion, the Celestial Venerable bestows the "Medicine of Equality" (a universal salvific method). Whether human or non-human beings, all who partake of this medicinal Dharma attain longevity. Like dew nourishing plants, benefits extend from leaves to blossoms and fruits. The Venerable reveals the "Single Vehicle Path" (the supreme cultivation method), enabling those drowning in suffering to transcend delusion.

The text vividly portrays hell's horrors: hungry ghosts searching for descendants, ox-headed and horse-faced demons dragging sinners into cauldrons of boiling oil with iron forks, wails shaking heaven and earth, mountains of sinners' bones. Hell-dwellers starved consume burning coals, parched drink molten lava. Only the Celestial Venerable's great compassionate teachings can universally deliver beings from hell.

Then the Venerable's heart swells with compassion as he praises Haikong Zhizang (a state where wisdom is vast as the ocean and nature empty as space) for his inquiry. He explains how beings develop 404 ailments (symbolizing all afflictions) - eye diseases, ear ailments, abdominal and heart sicknesses - through discriminatory minds chasing sensory pleasures of form, sound, smell, taste, and touch.

Sitting upright, the Venerable manifests majestic Dharma characteristics, radiating boundless light illuminating the ten directions. This brilliance surpasses a thousand suns, pervading all lands in the cardinal and intermediate directions, above and below. He bestows the "Torch of Equalizing Medicine" (the illuminating wisdom of universal salvation), eradicating all suffering and granting beings the irreversible mind of equality.

Finally, the Venerable enters samadhi, displaying seventy-two sublime marks and eighty-one excellent characteristics (Daoist/Buddhist descriptors of perfect form). Each mark manifests treasure flowers - red lotus blossoms with thousand petals, stems of lapis lazuli, coral branches, amber roots, and pearl leaves, supremely majestic in form. This symbolizes the perfection of the Venerable's wisdom methods that benefit all beings without exception.

The scripture depicts a miraculous scene of salvation. The precious banner (a sacred ritual object) radiates beams of light in azure, yellow, crimson, white, scarlet, green, vermilion, and purple hues, illuminating various hell realms—the Hell of Ignorance, the Hell of Uninterrupted Suffering, the Hell of Wailing, the Hell of Lamentation, the Hell of Fiery Chariots, the Hell of Flaming Beds, the Hell of Iron Pellets, the Hell of Iron Cauldrons, and others.

Within these hells, suffering hungry ghosts—such as the Solitary Ghosts, the Withered-Bone Ghosts, and the Empty-Mouthed Ghosts—endure perpetual torment from cold and agony, their bodies broken and fragmented. Yet when touched by these radiant lights, their pain instantly vanishes, and their bodies and minds become tranquil and at ease. They behold the Sea-Sky Jeweled Terrace (symbolizing the treasure of wisdom) manifesting within the light and hear a voice proclaiming, "All beings possess the nature of the Dao (Dao-xing)." Upon hearing this, the hungry ghosts repent in unison, and after their lives end, they are reborn into the human or heavenly realms, leaving the hells momentarily empty.

Only those who disbelieve the Dharma and slander the Scripture of the Sea-Sky Treasury of Wisdom of the One Vehicle remain in the hells, enduring centuries of hunger and thirst, never even hearing the name of "sweet dew" (a metaphor for the nourishing Dharma). Then, within the light, hundreds and thousands of perfected immortal youths appear, holding golden lotuses and jade flowers, each blossom adorned with a supremely dignified Daoist priest.

These priests bear exalted titles such as the Priest of True Form, the Priest of True Manifestation, and the Priest of True Wisdom. Some walk, some sit, playing harmonious and exquisite music on instruments like phoenix pipes, zithers, and zheng harps. Whether male or female beings—even those in the hell, animal, or hungry ghost realms—all who hear this music are filled with joy. The entire scene embodies the Daoist principle of equality—that "all beings possess the nature of the Dao"—and the ideal of universal salvation through sacred symbols such as light and music.

(The scripture depicts the magnificent scene of the Heavenly Venerable expounding the "Oceanic Void Wisdom Treasury of the One Vehicle," demonstrating the universal salvific power of Daoism's supreme truth.)

The Heavenly Venerable expounds the supreme teaching of the "One Vehicle Treasury" for all sentient beings, sometimes also explaining the clear precepts of the "Three Caverns" (Daoist scriptural classification: Dongzhen, Dongxuan, Dongshen). He transmits alchemical secrets and esoteric methods to accomplish the Three Vehicles of cultivation, benefiting all living creatures; at times he preaches within jewel-adorned cities of empty stillness, turning the wondrous wheel of Dharma. When the sound of his teachings spreads, all beings in the land receive inconceivable benefits—the blind regain sight, the deaf hear sounds, the mute speak, the lame walk, the greedy attain abundance, disparities between rich and poor dissolve, and unbelievers awaken to faith. Countless sentient beings attain liberation through cultivating the wisdom treasury of the "Oceanic Void One Vehicle."

At this time, the Eight Classes of Celestial Dragons (Buddhist protective deities), spirits of the void, the Eight Fierce Horse Guardians, along with borderland peoples like the Qiang, Hu, and Di tribes—even non-human beings—all join in praise: "Supreme Heavenly Venerable, you bring boundless benefit!" Having spoken, they rejoice—some sing and dance, others bow reverently, encircling the Heavenly Venerable with incense and scattered flowers. Jeweled banners and canopies sway as various instruments play sublime music, making the entire assembly supremely majestic. These beings entreat: "O Greatly Compassionate Heavenly Venerable! Though born in remote regions with human form but lacking wisdom, why can you ride the jeweled Dharma throne to reveal such rare and wondrous teachings as the 'Wisdom Treasury of One Vehicle' to sentient beings? And why do you say you too experience suffering? We beseech you to explain in detail."

The Heavenly Venerable responds joyfully: "Excellent! You already possess profound wisdom, able to make pure offerings with various fragrant flowers, delicacies, music, and jeweled banners. You've accomplished wisdom and eloquence, having made offerings to countless Heavenly Venerables throughout past, present and future, hence your ability to make such magnificent offerings now. During the distant kalpas of Dragon Han and Crimson Bright (Daoist cosmic cycles), though nameless and formless, I have always expounded the 'Oceanic Void Wisdom Treasury of One Vehicle' for celestial and human beings, revealing its profound meaning so that sentient beings—through contemplation, recitation, transcription, and scripture veneration—might spread this wondrous Dharma throughout the ten directions. From that time onward, I have never given rise to evil thoughts or afflictions, never slandered the true Dharma, always maintained steadfast faith, and never transgressed or destroyed the teachings."

Sentient beings are often trapped in afflictions, as if dwelling in a city filled with suffering, with both body and mind tormented by illness. This is because they have yet to comprehend the mystery of the "Ocean-Void Wisdom Treasury" (referring to supreme truth).

The scripture employs a series of metaphors to reveal the nature of truth: When you say the "Ocean-Void Wisdom Treasury" resembles the sea, it is not actually saltwater; when compared to kin, it shares no blood ties; likened to a ferry, it is no physical vessel; said to heal diseases, it is no medicine; described as dwelling in a jeweled city, it has no fixed abode. All these expressions serve to unveil different aspects of this ultimate truth—the "Ocean-Void Wisdom Treasury."

After the Celestial Lord (the highest Daoist deity) expounded these principles, all devotees present—regardless of gender—developed equanimity and began cultivating the three karmic practices of body, speech, and mind. They understood that at life's end, one must relinquish attachment to loved ones, allowing their remains to be disposed through water burial, cremation, or consumption by wild beasts, for the true essence—the soul—will be reborn in favorable circumstances, receiving instruction in an ideal realm.

At that time, there was an elder named Fasheng who, though bedridden with severe illness, attained awakening upon hearing these teachings. This scripture passage reveals how we must transcend appearances to perceive truth, purify body and mind through practice, and ultimately realize the supreme liberation of the "Ocean-Void Wisdom Treasury"—this highest treasure of enlightenment.

When an elderly man of great virtue lay gravely ill, his family gathered around him weeping. The patriarch admonished them: "Be diligent in managing household affairs and maintain compassionate hearts through generous giving. Though my illness has reached its final stage, birth, aging, sickness and death are but the natural course of Dao." Hearing this, the family wept even more bitterly. All present, young and old alike, marveled: "The power of the Hai Kong Zhi Zang (a crucial Daoist scripture) can move all beings to such profound sorrow!" Suddenly, the elder's illness miraculously healed.

After recovering, the venerable man reflected: "The majestic spiritual power of the Yi Cheng Hai Kong Jing (One Vehicle Scripture of Sea and Void Wisdom Treasury) is truly supreme—it has sustained my life and nourished my body and mind. How shall I repay this grace?" He then selected thirteen intelligent descendants from his clan to renounce worldly life and devote themselves to studying the Hai Kong Zhi Zang Jing, including incense offerings, ceremonial prostrations, manuscript copying, recitation, and scriptural exegesis. He also made lavish donations: chariots crafted from gold, silver and jade; storehouses filled with grain, salt and silks; fine brocades and other treasures—even releasing oxen, horses, donkeys and mules back to nature.

The elder further constructed magnificent spirit towers and multi-storied pavilions, with nine-tiered platforms adorned with seven treasures (gold, silver, lapis lazuli, crystal, agate, red pearl, and carnelian). Front and rear halls connected by winding corridors resounded with the music of zithers and harps. All who passed by these Daoist abodes (jing suo), regardless of age, praised: "Immeasurable are these meritorious deeds!" Inspired by this example, people everywhere resolved to establish Daoist temples great and small, making offerings in halls and pavilions. Eminent masters (ming shi, those well-versed in scriptures) gathered assemblies to expound the profound meanings of the Yi Cheng Hai Kong Zhi Zang Jing.

At that time, any man or woman in the kingdom who recited this scripture with virtuous intent—even a single verse or sacred name—gained the blessed reward of human and celestial rebirth (avoiding rebirth in hell or as hungry ghosts), became free from afflictions and illnesses, and ultimately realized the wondrous Dharma of the One Vehicle (the supreme liberation teaching). Such were the rare and precious merits described herein.

When people hear the name of this scripture and develop reverent faith, all their afflictions and serious illnesses will be dissolved for such virtuous men and women. Just as miraculous medicine can cure various grave illnesses yet cannot revive the dead, so too is the power of this teaching.

At this point, Haikong (referring to practitioners with vast wisdom) inquired of the Celestial Venerable: "How can the karmic offenses of those who slander and disbelieve be eliminated? How can retribution for good and evil be experienced according to one's karma? How can one cultivate the supreme treasure of the One Vehicle (the highest Dharma) with perfect equality and nondiscrimination?"

The Celestial Venerable replied: "What is called 'experiencing what one creates' means that if sentient beings can sincerely repent, thoroughly confessing all evil deeds committed since beginningless time until their offenses are purified—this is the principle of karmic retribution. Just as when a king inspects the righteous path, the residents of an empty city will flee, so too is the complete repentance of evil deeds."

Regarding those who do not eliminate the offense of slander, the Celestial Venerable explained: "If there are sentient beings who harbor arrogance and disbelief toward the Haikong Treasury of Wisdom (the highest Dharma wisdom), committing many evil deeds yet never repenting, such people cannot enter the realm of the One Vehicle and cannot dissolve the offense of slander. Even if countless beings simultaneously enter the Haikong Treasury of Wisdom, not a single slanderer or disbeliever will be seen entering this realm."

Concerning cultivating the supreme treasure of the One Vehicle with equal-mindedness, the Celestial Venerable revealed: "If there are sentient beings who, whether walking, standing, sitting, or lying down, constantly recollect the Mahayana Dharma—not clinging to notions of self or others, nor discriminating between big and small, long and short, black and white, nor even clinging to the concept of 'no-marks'—such equal practice of the One Vehicle will make their minds vast as space, without distinctions between sage and ordinary. For if one realizes that the nature of 'self' is precisely the seed of Dao (Buddha-nature) and the nature of Dao (Buddha-nature), then the body naturally possesses the seventy-two marks and eighty-one auspicious characteristics (the majestic signs of a Buddha), no different from the realized state of sages. The golden words of the Celestial Venerable tell us: To understand thus is to attain the realm of the Haikong Treasury of Wisdom. Through countless eons of practice, one ultimately transcends afflictions and fully beholds the truth of Haikong."

This scripture expounds the supreme merits of the Yi Cheng Hai Kong Zhi Zang Jing (One Vehicle Scripture of the Ocean-Void Wisdom Treasury) and the karmic consequences of disbelief. It begins with an analogy: Just as an acrobat summoned to perform in another kingdom dares not disobey the royal command even at risk of life, so too does the wise practitioner willingly sacrifice everything to liberate sentient beings—for all possess the innate potential to realize the Dao.

The text solemnly declares: Those who disbelieve this scripture, dismissing it as neither wholesome dharma nor truth, become e zhi shi (unwholesome spiritual companions) guilty of grave transgression. Such individuals will manifest repulsive diseases in this very life—their bodies festering with sores—and all should shun them. Conversely, those who rejoice upon hearing this scripture, even offering momentary praise, are born with extraordinary auspicious marks. They will become venerated Dharma teachers, ultimately transcending suffering and rebirth to attain the jin gang bu huai zhi shen (indestructible vajra body), ascending in broad daylight to the qi bao xuan tai (Seven-Jewel Mystic Terrace).

A special revelation states that women who reverently make offerings to this scripture with sincere vows can instantaneously transform into male form. This classic possesses such mighty spiritual power that all beings—whether corporeal or incorporeal, sentient or insentient—will awaken bodhicitta where none existed, find peace where there was none, ascend to heavenly realms, be liberated from suffering, and realize the Dao where these were previously unattained.

Finally, the bodhisattva Hai Kong (Ocean-Void) asks the Celestial Worthy: "How can those without bodhicitta awaken it?" The reply comes: "Like one who, dreaming of falling into hell realms, generates remorse and thinks, 'Were I freed, I would surely cultivate compassion.' Upon waking, they recognize this as the gradual guiding power of supreme dharma—such mental activity is the arising of bodhicitta."

When a sincere Daoist practitioner, whether male or female, or even celestial demons (referring to those who disturb spiritual practice) and followers of heterodox paths, resolves to cultivate this Scripture of the Oceanic Void's One-Vehicle Wisdom Treasury (Yicheng Haikong Zhi Zang Jing), diligently reciting, transcribing, contemplating its profound meaning, and expounding it to others, they can liberate sentient beings from the bonds of affliction.

Those celestial demons were once lavishly supported by kings, enjoying elephants, horses, carriages, cities, and consorts. They slandered before the ruler, saying: "In the mountains, I saw an old man preaching what he calls the supreme Dao. But his words are empty delusions. If Your Majesty listens to this old man’s illusions and allows scholars from all directions to gather, it may shake the foundation of the state."

Hearing this, the king dreamed that night that the old man in the mountains was none other than his deceased father, who wished to reveal to him the mysteries of the One-Vehicle Treasure. Upon waking, the king was perplexed and sought counsel from his royal preceptor. At this moment, the celestial demons fawned obsequiously, warning of the kingdom’s impending ruin, and unleashed their supernatural powers, bringing seven days and nights of violent storms. Terrified, the king turned to the preceptor for help, offering to make grand sacrifices to appease the calamity.

Then the old man in the mountains radiated light, illuminating all lands. Merely by pointing toward where the demons dwelled, their dark arts instantly dissipated. Overjoyed, the king prostrated before the elder and confessed: "Though I have worshipped these demons, my heart has always yearned for the Compassionate Sage." He inquired about the true meaning of the "One-Vehicle" from his dream, for the demons had always preached that "the world is impermanent, bound by cycles of birth and death," urging him to donate cities and consorts to escape suffering and attain joy.

Suddenly, the elder manifested seventy-two sublime marks and eighty-one auspicious signs (referring to the perfected and majestic physical attributes in Buddhist and Daoist traditions), transforming into the form of a true child to reply: "Though my understanding is shallow, I have often heard that the essence of the Oceanic Void’s One-Vehicle Wisdom Treasury lies in transcending the duality of self and others, reaching the realm of impartial emptiness." Here, the core Mahayana Buddhist principle of "non-duality of emptiness and form" is revealed, standing in stark contrast to the demons’ fixation on birth and destruction.

This scripture expounds profound truths about impermanence and eternity. It first points out that the Three Pure Ones (Sanqing, the highest Daoist deities) and all sages understand the transient nature of all worldly phenomena, recognizing that secular existence is fundamentally a cyclical process of birth and cessation. Nothing within the Three Realms (the realms of desire, form, and formlessness) possesses permanence—what we call "eternal" and "impermanent," "birth" and "birthlessness" are all relative concepts, as all things ultimately perish.

The text then employs the metaphor of a ferryman: While a boatman focused on steering his vessel hoped to avoid storms, two passengers requested passage to the far shore. Believing the calm weather favorable, the ferryman agreed, yet the boat capsized mid-journey. This mirrors how celestial demons (tianmo, beings obstructing spiritual practice), though enjoying royal offerings of cities, consorts, and chariots, ultimately descend with kings into the impermanent hell realm.

Hearing this teaching, the celestial demons felt profound remorse and devoted themselves wholeheartedly to seeking the Dao. Upon encountering the doctrine of the "Ocean-Void of Unitary Wisdom" (the supreme truth), they marveled, declaring it the true refuge. Renouncing attachment to donating kingdoms and treasures, they sincerely cultivated Ocean-Void wisdom. All present rejoiced at this revelation, paying reverent homage before settling into meditative absorption to receive the teachings.

Subsequently, the Wisdom-Embodiment of Ocean-Void rose to pay respects to the Celestial Worthy (the supreme deity), extolling this scripture's extraordinary power. He posed a fundamental question: If all beings possess Dao-nature (the potential for enlightenment), why do they still commit evil deeds, slander the true Dharma, and fall into hell? If Dao-nature truly exists, how can beings remain trapped in impermanent suffering? For those who sever virtuous roots, does their Dao-nature also perish? If Dao-nature can be extinguished, how could eternal bliss ever be attained?

These inquiries strike at the heart of spiritual practice: how to realize true constancy within impermanence, and the relationship between Dao-nature and karmic obstructions. Through layered questioning, the scripture guides practitioners to contemplate the ultimate truth—transcending the cycles of birth and death to attain liberation.

This scripture discusses the relationship between spiritual cultivation and karmic retribution. The Great Compassionate Celestial Worthy (a revered Daoist deity) reveals: "If practitioners waver in their hearts, they cannot even attain the most basic levels of immortal cultivation, let alone comprehend the supreme 'Ocean-Void Wisdom Treasury of the One Vehicle' (referring to the most profound Daoist wisdom repository)."

Those who commit evil deeds, due to their unstable minds, can neither secure blessings in the human and celestial realms nor genuinely achieve even the lower paths of immortal cultivation. This uncertainty creates a chain reaction: if the path of cultivation lacks steadfastness, then the teachings of the Celestial Worthies, the scriptures of the Ocean-Void Wisdom Treasury, and all cultivation principles will likewise become unstable.

Responding with compassion, the Celestial Worthy addresses Haikong (the seeker of Dharma): "Your question for the benefit of beings is commendable. In past lives, you have accumulated profound virtuous roots, subdued numerous demonic obstacles, guided countless beings to awakening, and mastered various profound teachings. Now, your aspiration to help those who have not heard this Dharma is truly praiseworthy."

Regarding slanderers of the true Dharma, the scripture states: "The truly obstinate slanderers will never change, and precisely because of this, they forever forfeit both human-celestial blessings and immortal attainments. You ask whether 'the nature of Dao is certain'—in truth, the Dao-nature itself is eternal, but it is the practitioner's resolve that determines whether they can realize it. Just like the Ocean-Void Wisdom Treasury—this ultimate treasury of truth—only those with unwavering determination can enter. Those who hesitate may temporarily glimpse it but will inevitably fall back into the cycle of rebirth."

This passage explores the nature of Dao-nature (the essence of Dao) and the differing perceptions between ordinary beings and enlightened practitioners.

Dao-nature neither belongs to the internal nor the external, neither involves deliberate action (youwei) nor non-action (wuwei), neither represents permanence nor impermanence. The manifestation of Dao-nature neither ceases nor remains eternally unchanged. If one claims Dao-nature can cease, then it should be recoverable after cessation; if it cannot be regained, this proves Dao-nature fundamentally never ceases.

The scripture observes that whether slanderers of true Dharma or perpetrators of evil deeds can attain human or celestial blessings or the Dao of immortality remains uncertain. However, those who obstinately slander true teachings and commit numerous misdeeds will certainly fail to obtain such blessings. All phenomena in the world—from material forms (sexiang) to ignorance (wuming)—are inherently indeterminate in nature.

Three metaphors then illustrate the cognitive differences between ordinary people and realized practitioners:

1. A magician conjures cities and chariots—fools believe them real while sages recognize them as illusions.

2. Children mistake heat waves for water in sunlight, while the wise understand these as mere mirages.

3. Echoes in an empty valley appear real yet are fundamentally illusory.

Ordinary people and minor practitioners (terrestrial immortals or Daoist adepts of lesser vehicles) often cling to phenomena as having fixed, substantial reality. In contrast, realized Daoist adepts (referred to as "true person children") penetrate these illusions, understanding all phenomena lack inherent substantiality. These parables collectively demonstrate how the unenlightened remain deluded by appearances, while awakened beings perceive the illusory nature of all worldly phenomena.

The ignorant, upon hearing these sounds, stubbornly cling to them as real existence, while the wise understand that sounds are fundamentally illusory—mere fleeting deceptions to the ear. Ordinary people view all phenomena in the same way, always fixated on superficial appearances. But realized adepts (those who have attained cultivation) and pure-hearted practitioners (childlike cultivators) can penetrate the essence of all phenomena, recognizing that nothing possesses a fixed form. They comprehend the truth of impermanence and emptiness (the absolute reality beyond birth and cessation), seeing through the illusion of arising and perishing.

Those who are truly awakened perceive that all worldly phenomena are transient and ever-changing. Yet there does exist an eternally unchanging state—the liberated realm of tranquil extinction (a state of liberation beyond afflictions). This is the profound mystery of entering the "Ocean-Void Wisdom Treasury" (a metaphor for the vast, boundless treasure of wisdom as expansive as the ocean and as empty as the void).

Even the earthly immortals (adepts who have attained the five supernatural powers) have not reached the ultimate realization. Thus, they must endure the immeasurable Yan-Kang kalpa (a Daoist unit of time denoting an extremely long period), passing through countless eons before they can be reborn into the human or celestial realms. Even then, their attainment remains unstable; they must undergo another kalpa to realize the great Dao of "Ocean-Void."

Now, the Ocean-Void Wisdom Treasury manifests in the Seven-Jeweled City of the Eightfold Qilin Forest (a legendary celestial realm), displaying seventy-two sublime forms. This is to guide sentient beings into the supreme vehicle of the Ocean-Void’s secret wisdom treasury, enabling those who have not yet attained the highest truth to achieve liberation. Simultaneously, it inspires great joy in the fourfold assembly (monks, nuns, laymen, and laywomen) and devout followers, prompting celestial beings to prepare pure offerings and hold grand fasting ceremonies to benefit all beings—human and non-human (including spirits and ghosts)—universally.

Those present at the time declared: "The Ocean-Void Wisdom Treasury abides in the treasure of the supreme vehicle, demonstrating that Ocean-Void is the unsurpassable guide." Why? Because Ocean-Void is eternally blissful and unchanging, it can dwell in this treasury. We of the fourfold assembly contemplate thus: If the Ocean-Void treasury were not ultimately unchanging, then Ocean-Void itself would also be impermanent. From this, we understand that the Ocean-Void treasury transcends all determinations.

Ocean-Void is neither void nor ocean, neither empty nor non-empty, neither sea nor non-sea; neither celestial nor non-celestial, neither noble nor ignoble; neither human nor non-human, neither ghost nor non-ghost; neither belonging to the hellish or animal realms nor separate from them; neither sentient nor non-sentient; neither dharma nor non-dharma, neither material nor immaterial, neither mind nor non-mind; neither existent nor non-existent, neither nothingness nor non-nothingness; neither eternal nor impermanent, neither illusory nor real; neither nameable nor deniable, neither expressible nor inexpressible. It is precisely because of this transcendence beyond dualities that the Ocean-Void Wisdom Treasury is so supremely wondrous.

This scripture elucidates the profound meaning of the core concept "Ocean-Void Wisdom Treasury." The "Ocean-Void" represents how all phenomena (dharmas) are ultimately empty in nature, yet this very emptiness contains boundless wisdom treasures. Through a series of negations, the text reveals that Ocean-Void is neither existence as conventionally understood nor simple nothingness.

Ocean-Void transcends all dualities: it is neither ruler nor subject (as kings of infinite lands in the ten directions renounce their thrones to cultivate the Dao), neither birth nor non-birth (manifesting atop the Jade Capital Mountain while simultaneously appearing in the worlds below). Like the lotus rising untainted from muddy waters, Ocean-Void appears within worldly phenomena yet remains undefiled. It is neither an immortal child nor a ghostly being of the hell realms, having long surpassed such forms.

Ocean-Void possesses the majestic features of seventy-two marks and eighty-one auspicious signs (referring to the transcendent physical attributes described in Buddhist and Daoist traditions), yet these appearances are ultimately like dreams and illusions. Its consciousness is quiescent as empty space—neither existent nor non-existent—freely manifesting in various forms (such as the Vajra body). Ocean-Void transcends distinctions between permanence and impermanence, for its "body" has already gone beyond the segmented cycle of birth and death (referring to the phenomena of rebirth in samsara).

Through progressive negation, this scripture unveils how Ocean-Void Wisdom Treasury surpasses all relative concepts to embody the absolute realm—the ultimate reality that encompasses all wisdom.

This scripture delves into a profound dialogue between the Celestial Worthy and Wisdom-Treasury of Oceanic Emptiness (Hai Kong), exploring the essential nature of "Oceanic Emptiness" (the supreme truth transcending dualities) and ordinary people's perception of afflictions.

The text first clarifies that "Oceanic Emptiness" is neither eternally unchanging nor illusory and unreal. While possessing awareness, the true eternal principle is beyond knowing, like empty space. Yet it manifests in myriad forms—it can appear as an indestructible vajra body, divide into countless manifestations, transform in size, and reveal various appearances including male, female, or child forms. Thus it is neither illusory nor substantial; it transcends names and concepts yet expounds teachings according to circumstances; though teaching, it ultimately says nothing, like fleeting illusions or lightning flashes that cannot be grasped.

The discussion then turns to ordinary people's understanding of afflictions. The Celestial Worthy points out that people fail to recognize their afflictions because they are obscured by the "affliction-body"—this physical form of flesh and blood containing pus and blood that veils humanity's inherent true Dao nature. Wisdom-Treasury of Oceanic Emptiness raises numerous questions about this "body": Do past, future, and present bodies truly exist? Are they material or immaterial? Do they belong to oneself or others? Are they living or lifeless? Eternal or impermanent?

With a smile, the Celestial Worthy responds: Whether ordinary people affirm or deny the existence of the body, both views stem from attachment to the affliction-body. True Dao nature transcends all such dualities—it resides neither in the middle nor at the extremes, belongs to neither past, present nor future, is neither material nor spiritual, makes no distinction between self and others, and surpasses all relative concepts like life/death, embodiment/non-embodiment, and eternity/impermanence.

This dialogue reveals a crucial Daoist cultivation insight: we must see through appearances to recognize our originally pure true nature, which is merely obscured by afflictions and deluded thoughts. True liberation lies in transcending all dualistic attachments to realize the ineffable, formless yet genuinely real realm of "Oceanic Emptiness."

This scripture explores the relationship between "Dao-nature" (the intrinsic nature of Dao) and earthly afflictions. The Celestial Master (Tianshi, the supreme deity in Daoism) answers Hai Kong Zhi Zang's question by stating: Dao-nature is neither existence nor non-existence, neither born from parents nor arising from nothingness—it transcends all dualistic oppositions.

Regarding the doubt that afflictions obstruct Dao-nature, the Celestial Master employs a metaphor: just as clouds may obscure sunlight, the sunlight itself neither disappears nor changes because of the clouds. So it is with Dao-nature—it cannot truly be obscured or altered by afflictions. While afflictions may appear to obstruct Dao-nature, in reality Dao-nature is inherently unborn and undying, neither coming nor going, neither existent nor non-existent.

The Celestial Master then negates all specific modes of generation: Dao-nature is neither born from parents nor from atomic particles (the minutest matter); neither produced through illusion nor arising spontaneously from nature; neither emerging from emptiness nor born from transformation; neither originating from virtuous causes nor arising from evil ones.

Particular emphasis is given to refuting parental causation: if parents could generate Dao-nature, then parents themselves must also be generated, leading to infinite regression. Using the analogy of flowers and fruit—when flowers bloom the fruit does not yet exist, and when fruit appears the flowers have already faded—the arising of Dao-nature shares this same transcendent relationship.

Finally, the text underscores how Dao-nature surpasses all relative concepts: it is both born from atomic particles and not born from them, both produced through illusion and not through illusion, both arising spontaneously from nature and not from nature... These seemingly paradoxical statements actually serve to dismantle people's clinging to conceptualizations of Dao-nature, pointing to its essential characteristic of transcending all dualistic oppositions.

This scripture elucidates the relationship between "Dao-nature" (the innate essence of Dao) and external factors like afflictions and parents through metaphors and reasoning. It begins with a series of negations: the existential states of sentient beings (whether as animals, hell-dwellers, or celestial beings) do not represent true, eternal birth and extinction. The authentic "Dao-nature" transcends these relative concepts—it neither depends on laws (patterns) for existence, nor belongs to conditioned phenomena.

Three vivid metaphors then illustrate how Dao-nature relates to afflictions: First, like a lotus growing from mud yet remaining unstained; second, like a person dwelling in a house without becoming the house itself; third, like parasitic plants clinging to trees without sharing their properties. These show that while Dao-nature manifests amidst afflictions (just as life emerges through parents), its essence remains pure and untainted—as ungraspable as empty space.

The latter section warns sentient beings: attachment to parental causes (the material origins of life) breeds discriminatory thinking, leading to unwholesome karma and indulgence of the six senses (eyes, ears, nose, tongue, body, and mind), which ultimately invites retribution. The scripture cites the example of celestial demons who, after slandering the Dharma, suffered poisonous rains and plagues—demonstrating how truth-violators reap what they sow. Such maladies symbolize the spiritual crises born of erroneous views: madness (mental confusion), deafness-blindness (wisdom obstruction), and in extreme cases, loss of human form (deprivation of dignity) or sensory impairment (cognitive deficiency).

Why do I now feel such profound sorrow and pain, with boils and sores covering my head and face? In my heart, I think: I will surely die, and from this body, a new one will arise—endlessly cycling through life and death. I must practice generosity widely, accumulate great merit (De), and vow to relinquish this physical form to attain a true human body; to abandon false views and delusions, and abide in correct wisdom.

Those demonic beings (Mara’s hosts, who obstruct cultivation), when their lifespans are exhausted and they are about to fall into hell (naraka), finally experience unbearable torment. They lament: "What sins have I committed in this life? Which scriptural precepts have I violated to bring such suffering?" At that moment, through my great compassion, I immediately radiate light that illuminates the boundless worlds of the ten directions. All beings in the three lower realms (hell, hungry ghosts, and animals), as well as all kinds of spirits, are bathed in this light.

They behold the precious platform of the One Vehicle of Haikong (the supreme truth) and hear the profound teachings of the Haikong Zhenshi (True Sage of Haikong) expounding the wondrous meaning of the One Vehicle Dharma. These beings finally understand the sins of their past lives—creating evil karma, harboring all kinds of false views, and slandering the scriptures. From the depths of their hearts, they repent: "Today, we take refuge in the supreme Haikong Tianzun (Celestial Worthy of Haikong, a revered Daoist deity), and in the heavenly master Haikong Zhenshi." After bowing reverently three times, a floating jeweled city suddenly appears in the east. When these demonic beings see the city, their afflictions are instantly cured, and they gather to listen to the Dharma, their minds finally at peace.

Once they truly grasp the profound meaning of the One Vehicle Haikong Treasure, even if they only accept a single line, phrase, word, or verse from the scriptures, and contemplate it with reverence day and night, these demonic beings transform into bodies of wisdom. At that moment, the hells are emptied, with no more suffering beings. The virtuous sages of the land rejoice together, exclaiming: "This is the auspicious moment when our land is blessed by the Three Jewels (Buddha, Dharma, Sangha)!" They then construct a magnificent sacred site—the jeweled platform, with majestic halls before and after, clearly defined boundaries, and towering pavilions. The harmonious and mournful melodies of harps and zithers, rarely heard in the world, resound throughout.

Men and women of the land, upon hearing these sounds, all generate virtuous minds and praise the One Vehicle Haikong Treasure. The great teacher on the jeweled platform expounds the Haikong scriptures of the One Vehicle daily, universally liberating all beings—whether human or non-human (such as the eightfold assembly of dragons and spirits)—enabling them to attain unsurpassed wisdom and benefit the worlds of the ten directions.

When the Celestial Venerable (the supreme deity in Daoism) finished expounding the scripture, the entire ritual assembly fell into profound silence, with all maintaining reverent postures. The fourfold assembly of disciples present—including virtuous scholars, kings, elders and people from all walks of life—each received corresponding Dharma benefits regardless of their social status. Together they rose to bow in farewell before withdrawing in orderly manner.

This Supreme One-Vehicle Ocean-Void Wisdom Treasury Scripture (Taishang Yicheng Haikong Zhicang Jing) represents the most sublime classic, containing wisdom treasures as vast as the ocean and boundless as empty space. The term "fifth celestial division" likely indicates this is the fifth scroll or section within the scripture's classification. The described scene of scriptural audience vividly portrays the solemn majesty of Daoist ritual assemblies, while demonstrating the widespread veneration this scripture commanded across all social strata during its time.