《太上一乘海空智藏經》Vol. 9

On the ninth day of the ninth month, the Supreme Dao Ancestor (the highest deity in Daoism) addressed cultivators like King Good-Seed and others: "Having renounced worldly wisdom and wealth, you have traveled far to request my exposition of the supreme 'Ocean-Emptiness Wisdom Treasury of the One Vehicle' (referring to the ultimate truth of Daoist practice that encompasses all). These truths reside in a city adorned with seven treasures, where realized adepts (those who have attained the Dao) expound them."

Upon hearing this, King Good-Seed and his companions bowed reverently to the Dao Ancestor and said: "The wisdom of these realized adepts is unfathomable. They fully comprehend the true meaning of the Dharma and possess unimpeded eloquence. All immortals can apprehend the 'Ocean-Emptiness Wisdom Treasury of the One Vehicle' and enter the gate of wisdom. They can also subdue heretical demons, manifest spiritual powers and transformations, and employ various skillful means to deliver sentient beings. Such wisdom is truly inconceivable—exquisitely rare and profound."

To instruct sentient beings, the Dao Ancestor had these realized adepts dwell in the jeweled city to expound the 'Ocean-Emptiness Wisdom Treasury of the One Vehicle.' At that time, all disciples, common people, kings, and elders generated virtuous intentions, renouncing their possessions, homes, and servants to make offerings to the adepts as they expounded the Dharma. Present were eight thousand devotees, seven hundred realized adepts, three hundred immortals, and countless celestial beings—men and women alike—who came to hear the teachings. They constructed Dharma bridges (symbolizing methods of deliverance) and laid Dharma ladders (stages of cultivation).

Then the adepts manifested their spiritual powers, causing all palaces within the seven-treasure city to become empty. Sitting in the vacant city, they retained only jeweled couches for rest. All disciples and non-human beings encircled them, weeping and lamenting: "Will our compassionate adepts abandon us?" They vowed: "We would rather relinquish our lives to heal the adepts, if only they would continue expounding the 'Ocean-Emptiness Wisdom Treasury of the One Vehicle' to comfort beings dwelling in this jeweled city."

(This scripture passage illustrates the devout pursuit of truth among Daoist practitioners and the compassion of realized beings in delivering sentient beings. Here, "One Vehicle" signifies the singular ultimate truth, while "Ocean-Emptiness" metaphorically represents the Dharma's vastness like the sea and its unimpeded wisdom of emptiness.)

At that time, the Oceanic Void Wisdom Treasury (referring to a perfected being of vast wisdom) spoke: "The illness I manifest now is actually displayed for the sake of all sentient beings. This is not true illness yet appears as sickness, not substantial visibility yet manifests as form, not essential emptiness yet presents as void, not requiring speech yet emerges as words. We practitioners still harbor doubts, failing to comprehend the true meaning within. We beseech the Celestial Worthy to compassionately explain this in detail for us."

With great compassion, the Celestial Worthy replied to the King of Virtuous Seeds (a devout ruler seeking Dharma): "Noble son, as you have said, the Oceanic Void Perfected Being understands this illness-form yet truly has no real sickness; understands this dwelling-form yet has no actual abode; understands this emptiness-form yet possesses no real void; understands this speech-form yet holds no true words; understands this peace-form yet finds no real tranquility; understands this departure-form yet has no actual destination. Why? Illness has no origin, dwelling has no fixed place, and emptiness has no point of attachment. If one clings to phenomena, truth remains unseen; if one follows emptiness, reality can be realized. Therefore, what is called dwelling is actually nowhere to dwell, what is called departure is actually nowhere to depart. Present illness is truly nothing to suffer, present dwelling is actually nowhere to abide, present emptiness is truly nothing to empty, present establishment is actually nothing to establish. You virtuous kings seeking Dharma with sincere hearts need only faithfully uphold these principles to naturally attain understanding."

Hearing this, the King of Virtuous Seeds rejoiced and paid reverent homage to the Celestial Worthy, saying: "If such is the explanation, does the Oceanic Void's manifested illness still require treatment? Might not healing instead aggravate the condition? Compassionate Celestial Worthy, the assembled perfected immortals, divine youths, terrestrial immortals and Daoist priests all inquire with concern: What causes the Oceanic Void Perfected Being to manifest this illness-form? How can the root of suffering be eradicated, that all may rejoice together, generate virtuous resolve, and delight in hearing this single vehicle of the Oceanic Void Wisdom Treasury?"

The Celestial Worthy answered the King of Virtuous Seeds: "Noble son, you ask whence arises the Oceanic Void's illness. Know that this illness emerges through sentient beings' conditions. Were all beings free from suffering, the Oceanic Void Perfected Being would not manifest illness-forms. Why? Because the Oceanic Void Wisdom Treasury voluntarily enters samsaric bodies to liberate beings. Having birth-death bodies inevitably brings causes of illness. Only when all beings transcend suffering will the Oceanic Void Perfected Being be truly free from illness."

This scripture employs a dialogic format to expound on the relationship between the "Ocean-Void Wisdom Treasury" (referring to the supreme state of enlightenment) and the suffering of sentient beings, while elucidating the profound meaning of "emptiness."

The text begins with an analogy: Just as loving parents with an only child feel the child's illness as their own and rejoice in its recovery, so too does the Ocean-Void Sage regard all beings as his children. When sentient beings suffer, the Sage experiences their pain—a suffering born of boundless compassion.

King Good-Seed (an adept practitioner), upon hearing this, raises a doubt: If the Ocean-Void Sage dwells in the Jeweled City, why is the city described as empty? This troubles him. The Celestial Worthy (the supreme Daoist deity) explains: What we call "emptiness" refers not only to the void nature of the Jade Capital of the Three Pure Ones (the highest Daoist paradise) and the Land of Eternal Bliss, but also to the emptiness of emptiness itself. For true emptiness transcends all distinctions—even the concept of "distinction" is empty.

King Good-Seed persists: If phenomenal appearances (dharmalaksana) are liberation, and liberation is phenomenal appearance, then are both appearances and liberation empty? The Celestial Worthy responds: Afflictions are liberation, liberation is afflictions—both are empty.

The dialogue culminates in examining the nature of "illness." The Celestial Worthy reveals: What we call illness is affliction, and affliction is inherently empty—thus illness too is empty. Both body and afflictions are like illusory dreams; therefore one must contemplate emptiness through emptiness. This progressive discourse unveils the Daoist philosophical view of "all phenomena being empty," emphasizing that true wisdom lies in transcending appearances and seeing through the duality of affliction and liberation.

Among the four great elements that constitute the world (earth, water, fire, and wind), which one forms the human body? In truth, this so-called afflicted body is not composed of any single element, yet it cannot exist apart from these four. The suffering bodies of all sentient beings arise from the combination of these elements, and this very combination is itself a form of sickness. Thus, the Daoist sages (Zhenren) adapt to this sickness to teach and guide sentient beings.

After hearing this teaching, King Good-Seed paid reverent homage and praised: "The Ocean-Empty Wisdom Treasury (referring to the highest truth of the One Vehicle) is truly our teacher! He shows us that all worldly phenomena are impermanent, and the body itself is illusory. Without speaking of eternal, unchanging truth, he uses the suffering of the body to make us weary of attachments. Without emphasizing eternal bliss, he employs the Three Vehicles' teachings of the Mystic Capital and Jade Capital (Daoist celestial realms) to build a bridge for beings to cross the sea of suffering. Manifesting as one afflicted by illness, he compassionately grieves for sentient beings in this illusory world, helping them recognize the suffering accumulated over countless kalpas (eons) and inspiring them to resolve to benefit all beings.

"One should widely plant fields of merit, constantly reflect on the suffering of sentient beings, and encourage them to practice diligently. Like the Great Healing King, one should cure the root of all afflictions, using the manifestation of illness to comfort and guide beings."

The Ocean-Empty Wisdom Treasury then said to King Good-Seed: "Do not doubt—my manifestation of illness is actually without illness. The present suffering is merely the karmic result of past delusions, inversions, and accumulated afflictions; it is not truly existent. Why? The four elements temporarily combine and are provisionally called a 'body.' The elements themselves have no inherent master, and the body has no real substance. My suffering arises from attachment to the body, so one should not cling to it."

Upon understanding the cause of illness, King Good-Seed eliminated the notions of "self" and afflictions. He then addressed the assembled kings: "You should contemplate thus: This body is merely a temporary gathering of causes and conditions. When it arises, it is the Dharma (truth) that arises; when it ceases, it is the Dharma that ceases. The parts of this Dharma-body (truth-body) do not know one another—at neither birth nor death does it say, 'I am arising' or 'You are ceasing.' I observe all sentient beings in the same way.

"O King Good-Seed, you must realize: This so-called Dharma-body is also a deluded inversion. Clinging to 'my body' is a great calamity. You should grow weary of this body. How does one transcend it? By abandoning the distinction between 'that which transcends' and 'that which is transcended,' without clinging to inner or outer phenomena, one attains the state of equality. What is equality? It is realizing the truth of eternal bliss, true self, and purity—utterly unobstructed, inwardly and outwardly pure."

This passage explores the profound understanding of "emptiness" (a concept shared by Buddhism and Daoism, referring to the illusory nature of all phenomena). Practitioners realize that not only are all worldly phenomena empty, but even the concept of "emptiness" itself is empty. Just as names are merely provisional labels, all dharmas (phenomena) lack inherent, unchanging essence—this is the true state of equality.

The practitioner must transcend all attachments, including attachment to "emptiness." The text mentions the statement "I am ill" as a metaphor to illustrate that while the body is impermanent, the Dharmakaya (the true nature of reality) never vanishes. A genuine practitioner should cultivate compassion, using the "One Vehicle Treasury" (the highest truth) to harmonize body and mind while helping all beings overcome their various "illnesses"—here referring to the afflictions born of attachment.

After hearing this teaching, King Good Seed reverently bowed in admiration. This dialogue reveals an important principle: the "illness" spoken of by the Sea-Sky True Sage (an enlightened being) is not an actual illness but a skillful means established to guide sentient beings. Those who are truly awakened have long severed even the subtlest dust-like afflictions; they manifest the appearance of illness solely to compassionately liberate beings still trapped in the cycle of birth and death.

Those who reach the highest stage of cultivation, like the Sea-Sky Wisdom Treasury, can see through all greed and attachment. Though they may appear ill in the world, they have already transcended life and death. Such beings, no matter where they are reborn, remain unbound by desires and views, freely expounding teachings to resolve doubts—just as the Sea-Sky True Sage uses the One Vehicle Dharma to dissolve all fetters. However, practitioners must beware: if they cling to the "taste" of virtuous practices, this itself becomes a new bondage.

This scripture records the dialogue between Haikong Zhizang (a key Daoist classic) and the Virtuous Seed King (an accomplished practitioner), primarily discussing how to use "expedient means" (teaching methods tailored to individual capacities) to guide sentient beings toward enlightenment.

After receiving the Virtuous Seed King's inquiry, Haikong Zhizang joyfully praised his wisdom, stating that the king truly lived up to his reputation as one capable of planting virtuous roots across the Three Realms (the realms of desire, form, and formlessness). He then expounded: Those who cling to appearances and adorn the Three Treasures (Dao, scriptures, and teachers) or the Seven-Jeweled Palaces (symbolizing worldly riches) with narrow-minded views of the Lesser Vehicle (self-liberation practices), using these to discipline themselves and teach others, are actually bound by "expediency."

True "liberation through expedient means" does not involve embellishing oneself with attachments, but rather helping sentient beings comprehend the supreme truth of Haikong Zhizang (ultimate reality), abiding unmoved while realizing the truth of "emptiness that is not empty" and "existence that does not exist." Such practitioners skillfully guide beings in the formless realm of emptiness to detach from the physical body and relinquish desires.

For those afflicted by illness, one should contemplate thus: All phenomena are inherently without a true self; the body is impermanent, marked by suffering and emptiness, not truly "me." Though trapped in the cycle of birth and death while ill, one must tirelessly deliver sentient beings. Understand that illness and the body are interdependent—neither newly acquired nor long possessed—this is the insight of wisdom. If someone remains undisciplined in mind and clings to the body even when ill, such a person will forever suffer in the hell of samsara. Conversely, those who contemplate all phenomena as suffering, emptiness, and non-self transcend birth and death while still within it, for birth and death themselves lack inherent existence.

Through the metaphor of illness, this scripture teaches practitioners to contemplate life's essence with wisdom, transcending attachment to the physical body to attain genuine liberation.

This scripture describes the state of a realized being (Celestial Lord) who transcends the afflictions of birth and death, as well as the various skillful means he manifests to liberate sentient beings.

Though dwelling within the cycle of birth and death, the realized one remains untainted; abiding in eternal bliss, yet unattached to this bliss. Having attained perfect stillness, he embodies the "Ocean-Void" wisdom (referring to a state vast as the ocean and unobstructed as empty space). Such a person is forever liberated from the afflictions of birth and death—though his body resides in the mundane world, he doesn't depend on body or mind; though living within the Three Realms (desire, form, and formless realms), he maintains his pure nature; though cultivating emptiness, he doesn't cling to the concept of emptiness.

The Celestial Lord then addresses the virtuous Elder King: "Though I manifest the appearance of illness, in truth I lie down to relieve the suffering of beings; though practicing formlessness (transcending all appearances), I manifest various forms for sentient beings; though my nature is wuwei (non-action), I reveal incarnated bodies for beings; though inherently unmoving, I display various actions to expound the Dharma. Though having attained the treasure of Ocean-Void wisdom (the supreme truth), I manifest countless emanations to liberate beings; though fully possessing the wisdom to turn the Dharma wheel (teach the Dharma), for those in the darkness of ignorance I manifest great light, illuminating their afflictions and awakening their virtuous minds."

Hearing this, the Virtuous King and over eight thousand ministers generate virtuous resolve, joyfully prostrate, and withdraw. Then a youth named Wondrous Thought, holding a lotus flower, respectfully asks the Celestial Lord: "Why do you say Ocean-Void wisdom abides in the empty city, yet manifest lying ill? This empty city contains nothing—we and all the heavenly kings and commoners have come to hear the secret treasure of Ocean-Void wisdom. On what seat does such a realized one usually sit?"

The Celestial Lord replies: "Good youth, have you come seeking the Dharma or seeking a seat? In the past, in the Great Floating Li Kingdom, I taught the Dharma while seated within a rice-grain-sized jewel. Countless beings entered the jewel to hear the Dharma, yet the seats within never became crowded. Why now do you fixate on the city's emptiness and lack of seats?"

Hearing this, Wondrous Thought kneels and responds: "Most Compassionate Celestial Lord, I came to hear the teachings of the One Vehicle, never imagining you'd manifest illness or the city's seatlessness. This shows realized beings aren't confined by space—they liberate beings through countless means. What matters is the mind seeking Dharma, not external forms."

The Celestial Venerable (Tianzun, the supreme deity in Daoism) addressed the Wonder-Contemplating Youth (Miaosi Tongzi) saying: A true seeker of the Dao should pursue truth without regard for life itself. Neither cling to form and appearance, nor crave sensual pleasures. Your master appears to lie ill yet feels no pain, seems seated yet uses no couch—this state transcends both "being" and "non-being." The empty city he dwells in appears treasureless, yet contains the profound mystery of "Oceanic Emptiness" (Haikong, signifying the boundless treasury of wisdom).

Genuine pursuit of the Dharma is not deliberate seeking, but realization through heart-mind awakening. It involves no attachment to body, form, speech, or dualistic concepts like existence and non-existence—it even transcends distinctions between "being and non-being" or "neither being nor non-being." Seekers should not practice to escape suffering nor to attain pleasure, nor to eliminate afflictions or cultivate the Dao. For ultimate truth surpasses all verbal elaborations.

If someone mistakenly believes the Oceanic Emptiness Adept (Haikong Zhenshi, an enlightened being) lies down due to illness, such view constitutes idle speculation. Understand that "Oceanic Emptiness" is merely a provisional name, not truth itself. Similarly, clinging to concepts like the "One Vehicle" (Yicheng, supreme teaching) or "formlessness," or attempting to fix truth in any particular location—all deviate from genuine Dharma. True Dharma cannot be grasped or confined.

Hearing this discourse, seventy Celestial Kings (Tianwang) and eighty billion sentient beings present attained awakening. They realized all phenomena's essence as suffering, emptiness, and non-self—the impermanent arising and ceasing of all appearances. Suddenly, the Oceanic Emptiness Adept sat upright, radiating sublime light from his entire being, with each pore emitting extraordinary radiance that manifested countless rare and supreme virtues. The luminous glow from his lion-throne illuminated thirty-six eastern kingdoms, transforming them all into realms of the Great Dharma King.

The son of that elder (referring to an accomplished practitioner) radiates light to the south, west, and north. Wherever this light shines, people can perceive manifestations of the Ocean-Void Wisdom Treasury (a symbol of advanced Daoist spiritual attainment). This manifestation stands sixteen feet tall, seated majestically upon a lion throne, solemn and exquisite beyond compare—a sight never before seen, heard, or comprehended by the people of any nation. The jeweled throne in this city is vast and expansive, capable of accommodating thirty-two thousand lion thrones without crowding, even when visitors from thirty-six nations arrive simultaneously. All who come to pay homage can sit comfortably and undisturbed.

The Wondrous Thought Youth (an embodiment of the spiritual seeker) inquired of the Celestial Worthy: "Are these marvelous adornments in the city the Ocean-Void Wisdom Treasury itself, or something else? The countless rare treasures and innumerable lion thrones, with kings great and small seated solemnly upon them—this sight is truly perplexing. How can this single chamber hold an immeasurable number of lion thrones without appearing cramped? Please explain this to us."

The Celestial Worthy praised him, saying: "An excellent question! This city appears empty, yet it is not mere nothingness. It is precisely due to this special karmic condition that the Ocean-Void True Sage (one who has realized ultimate truth) manifests. This is what we call the realm of liberation, whose profundity is beyond conceptual thought. Those kings, whether great or small, are also expressions of this liberated state. Just as celestial beings (devas) may enter a jewel without the jewel expanding or shrinking, and the beings themselves remain undisturbed, unaware they have entered it, only those with the karmic affinity for liberation can clearly perceive the wondrous sight of devas entering the jewel. The lion thrones entering the Ocean-Void City follow the same principle."

The Celestial Worthy continued with another analogy: "It is like the waters of the entire ocean flowing into a single mote of dust—yet the dragons, fish, and turtles within the ocean swim freely, feeling no constraint, and the nature of the water remains unchanged. The manifestations of the Ocean-Void Wisdom Treasury as various kings operate in the same way."

Finally, the Celestial Worthy told Wondrous Thought: "All beings who sincerely make offerings to the One Vehicle of the Ocean-Void Wisdom Treasury (the supreme teaching) can perceive the Celestial Worthies of past, present, and future even within a single mote of dust. All the suns, moons, and stars of the ten directions can fully manifest within the subtlest point. When faced with calamities—such as violent winds that destroy trees and grasses—simply recollecting the skillful means (teachings adapted to sentient beings' capacities) of the Ocean-Void Wisdom Treasury will grant protection."

This scripture describes the wondrous states and teaching methods of an enlightened being named "Haikong" (Oceanic Emptiness).

It first explains that even in extreme adversity, one can remain unharmed by maintaining mindfulness of Haikong (symbolizing wisdom of emptiness). For instance, when engulfed in raging flames, if one contemplates Haikong's wisdom, they can abide peacefully within the fire without feeling its heat or suffering any harm.

Haikong then instructs his disciple Miaosi (Wonderful Thought) about how he employs countless inconceivable skillful means to liberate beings in Haikong City (representing the realm of wisdom). He manifests in various forms: sometimes revealing his subtle Dharmakaya as Haikong, sometimes appearing in his true form, or transforming into an elder, king, Dharma-king, impoverished sick person, golden body, ordinary person, or even wild beasts. Through these manifold manifestations, he expounds the truths of "impermanence, suffering, emptiness, and non-self" to beings of different capacities, enabling all listeners to understand, generate virtuous thoughts, and willingly renounce their lives, wisdom, and possessions to pursue supreme enlightenment.

He can even transform skeletal remains into fine dust, within each particle manifesting the form of a great virtuous monk who continues teaching Dharma in Haikong City. Hearing these teachings, beings reflect: "Where do I come from? Why am I still trapped in samsara? How can I sever evil roots and enter the gate of liberation?"

When beings hear this inconceivable One Vehicle teaching of Haikong, they're moved to profound weeping that shakes the ten directions. Whether kings, ministers, elders, men or women, all comprehend according to their capacities, generate faith, receive and uphold this great Dharma, chanting it day and night without cease. Such practitioners equally attain Haikong's wisdom.

Then a great king named Fangcheng (Square City) makes this mighty vow: "I shall give my body to all beggars—whether they ask for limbs, head, eyes, ears, nose, marrow, blood, flesh, skin or bones; or my palaces, wives, children, servants, chariots, horses, gold, silver, jewels, clothing or food—I shall give all away." He vows that through such meritorious deeds, he may abide in Haikong's gate of wisdom and hear the subtle scriptures of the One Vehicle. After this vow, he listens to the teachings with tireless devotion.

The Heavenly Venerable (Tianzun), upon hearing these words from the City Guardian King (a revered Daoist practitioner), was filled with joy and said to him: "Excellent! You are truly a compassionate noble being who has vowed to build a bridge of liberation for all sentient beings. Now I shall reveal to you that your body is the sea-sky vessel that ferries beings across the ocean of suffering; your eyes are the sea-sky lanterns that illuminate the darkness of afflictions; your hands are the sea-sky power that severs the bonds of delusion; your feet are the sea-sky chariot that carries beings beyond the Three Realms (the realms of desire, form, and formlessness); your mind is the sea-sky treasury that expounds all wisdom teachings; your ears are the sea-sky wondrous sound that hears the suffering of beings; your nose is the sea-sky gentle breeze that spreads the true teachings, enabling all to realize the supreme vehicle of liberation."

The Heavenly Venerable continued his revelation: "O City Guardian King, you have now awakened to the supreme teaching and can perceive all beings with inconceivable wisdom. You see beings trapped in suffering as fleeting as lightning or sparks from stone—utterly impermanent. Precisely because of this realization, you accomplish what seems impossible: giving away your body, wealth, even your royal throne, and relinquishing what is hardest to abandon—the bonds to wife and children. Your merit in building this bridge of liberation is truly beyond comprehension."

He further expounded: "Your practice of compassion saves beings from suffering; relinquishing the physical body severs afflictions; generous giving eradicates poverty; maintaining purity keeps you free from greed and anger; hearing the true teachings dispels ignorance; abandoning the throne transcends distinctions of high and low; releasing attachment to family overcomes obsessive love. Your great compassion promotes the supreme teaching; diligent cultivation universally liberates beings; applying wisdom illuminates their true nature; skillful means demonstrate the true Dharma; accumulating merit uplifts all beings; strict precept-keeping extinguishes the three poisons of greed, anger, and delusion; practicing the Sea-Sky Method (a Daoist meditation technique) transcends the fear of birth and death; maintaining right mindfulness cuts off evil karma; establishing sacred spaces plants seeds of virtue."

As these words were spoken, thirty-three heavenly attendants (immortal youths and maidens from celestial realms) suddenly manifested in the assembly. Having heard the Heavenly Venerable expound this Great Compassion teaching to the City Guardian King, they all came to receive these profound instructions.

At that moment, an immortal manifested from empty space, holding a lotus flower which he scattered around the Dharma seat. Petals drifted down like swirling snowflakes, covering the entire ritual space. Simultaneously, celestial music arose—harmonious and elegant melodies from instruments like the zheng (ancient zither), zhu (ancient string instrument), and konghou (ancient harp) reverberated faintly throughout the sacred area. Auspicious birds such as phoenixes, peacocks, and parrots circled in formation overhead.

Witnessing these marvels, King Fangcheng (the Daoist ideal of an enlightened ruler) and his ministers grew apprehensive and inquired of the Celestial Worthy: "O Most Compassionate Celestial Worthy, these wondrous flowers scattered by heavenly youths and jade maidens—does their fragrance descend from the heavens? Does it arise spontaneously? Does it bloom from trees? Or does it manifest from emptiness?"

The Celestial Worthy replied: "None of these, great king. These are flowers of inconceivable purity and wonder. Why are they called pure? Because they neither originate from within nor without—not born of heaven, not grown naturally, not produced by trees, not manifested from emptiness, nor do they possess material form. They transcend all distinctions between 'void' and 'form,' hence they are called wondrous flowers. All true teachings of the Dao are this purity, which constitutes the essence of these flowers. Thus they do not arise from heaven, nature, void, or trees. To cling to concepts of 'origination' gives rise to discriminating minds; with discrimination comes the tendency to slander. Those holding such views undermine the compassionate scriptures of the Great Vehicle."

The Celestial Worthy continued instructing King Fangcheng: "In this city, such wondrous flowers frequently appear, along with gatherings of celestial beings and jade maidens from other realms. The manifestations of phoenixes, peacocks, parrots, and the celestial music of zithers and harps—these rare and sublime phenomena are utterly real. Do not doubt: these flowers of purity truly embody the inconceivable, ineffable wonder."

Hearing this, the king rejoiced and asked further: "The Compassionate Celestial Worthy declares these celestial flowers manifest spotless purity. If so, could all beings attain this state of purity simply by offering these flowers? If mere floral offerings suffice, why emphasize cultivation of the vast, boundless realm of Haikong (the true suchness) for realization?"

The Celestial Worthy responded: "Noble one, true attainment means that when one offers these flowers to the Haikong Suchness and thereby awakens to truth, the offering itself becomes inseparable from cultivation. The key lies in awakening the mind's nature—not in external forms."

This scripture expounds the wondrous state of "Ocean-Void Wisdom Treasury" (haikong zhicang), a supreme state of consciousness that transcends all dualities. When practitioners attain this realm, all conceptual oppositions dissolve:

Those who realize the Ocean-Void state become as pure and untainted as this flower. Practitioners of this wisdom may manifest the appearance of hell-dwellers yet experience no hellish suffering, take the form of hungry ghosts yet harbor no craving thoughts, while embodying all virtues. They display greed's form without grasping attachment, dwell eternally in light yet illuminate afflicted beings; exhibit anger's appearance without hostile mind, maintaining subtle pure awareness; show miserliness' semblance without stingy thoughts, practicing generous giving with great compassion.

This state transcends all dualities: appearing indolent while being diligent, dwelling among demons yet undisturbed by them, expounding scriptures without clinging to teaching forms, residing in jeweled cities without coveting treasures, bearing physical ailments without generating distress. Such practitioners truly embody Ocean-Void wisdom. You should make offerings to this wisdom-flower, for it represents devotion to the One Vehicle (yicheng) leading to eternal bliss.

Then King Fangcheng (symbolizing worldly authority) reverently inquired of the Celestial Worthy (Tianzun, the supreme Daoist divinity): "Where do the Ocean-Void adepts' parents, spouses, children, relatives, possessions or status reside? Who are their rulers and subjects? May the Worthy One expound this mystery for us."

The Celestial Worthy smiled and replied: "Excellent! Your question touches the truth of the Ocean-Void embodiment. In this wisdom state, liberation is the mother (root), skillful teaching is intrinsic nature, virtue (De) is the spouse, compassion is the daughter, while filial piety and wisdom are the sons. This reveals that an adept's 'family' consists of cultivation virtues rather than worldly kinship ties."

This scripture depicts the sublime vision of a cultivator who has attained the highest spiritual state, using rich symbolic imagery to express the achievements of "Ocean-Void Wisdom Treasury" (a transcendent state of wisdom beyond birth and death).

The cultivator's spiritual realm resembles a vast city as boundless as empty space, where virtuous thoughts and sincerity serve as his attendants and companions. Fellow practitioners encountered on the path become his intimate friends, while Nirvana (the state transcending life-death afflictions) is like his closest kin. He comprehends all virtuous dharmas, rides divine creatures like cloud-dragons and elephant-horses, with stars as his page boys and the sun-moon as his chariot.

The Six Perfections (generosity, discipline, patience, diligence, meditation, and wisdom) are his neighbors, while the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity) are like his descendants. The chanting of scriptures becomes his family, eternally abiding in the land of ultimate bliss. Gardens adorned with seven treasures symbolize the mystical mountains of Xuan-du (Daoist celestial realm), where coral-like exquisite flowers and skillful means bear sweet fruits.

Eight purification pools of cultivation and six supernatural powers (divine sight, divine hearing, etc.) form the nectar of immortality. Taking the One Vehicle teaching (supreme Buddhist doctrine) as his body, he manifests complete majestic Dharma forms. Teaching sentient beings constitutes great beneficence; consuming vital Qi (energy) becomes Dharma nourishment; swallowing saliva transforms into Dharma nectar. Repentance is like wearing clothes; transcending life-death resembles conducting funeral rites—with heaven and earth as the coffin, and jeweled platforms as the burial site.

Wisdom shines like sunlight and moonlight, with morning dew and evening clouds as mourning garments, gold and silver as tomb bricks. Conscience, compassion and filial piety, along with Dharma-teaching to repay kindness, become his vows. Pine and cypress symbolize great nobility, while Polygonatum (medicinal herb) purifies like water. Serene mind serves as his bed; vast wisdom-knowledge forms his marrow. Purified mind becomes his bath; contemplating Ocean-Void wisdom brings peaceful sleep. Discipline protects the wise.

The formless Dao's sovereign governs immortal youths as citizens, with sages and perfected beings as ministers. The Jade Capital's golden city (highest Daoist paradise) is your royal domain—virtuous minds naturally accompany you. Simply eliminate the thieves of affliction, be valiant in knowing your direction, eradicate the Four Demons (affliction demons, skandha demons, death demons, celestial demons), and you'll surpass establishing ten thousand foundations.

Ocean-Void wisdom knows neither birth nor death, yet manifests birth-death to liberate beings. Like the sun illuminating all things, it teaches Dharma to liberate infinite beings across the ten directions. Showing equal compassion to others and self, without discrimination. Though knowing both Pure Lands and sentient beings' nature are empty, constantly practicing pure teachings. Through skillful means and expedient power, it accomplishes beings according to conditions. Sometimes manifesting aging, sickness and death to mature practitioners' cultivation. Thoroughly understanding all phenomena as illusory.

Celestial beings and jade maidens scatter flowers in offering, while princes and ministers marvel at the blossoms. Comforting sentient beings, presenting celestial delicacies. Beings cling to delusions of permanence—they must understand the truth of impermanence. All beings gather in the city of emptiness, surrounding the Ocean-Void Dharma seat to inquire about suffering, weeping sorrowfully while seeking the Dharma.

To enlighten all beings, the Celestial Worthy (the supreme deity of Daoism) expounded the supreme wisdom method of "Ocean-Void." Through scriptures, incantations, and various other means, this teaching benefits all sentient beings, enabling even non-Daoist practitioners to comprehend the true wisdom and dispel erroneous views. This wisdom is like the radiance of the sun and moon, illuminating the Three Realms (the realms of desire, form, and formlessness), and like wind, fire, or water, it revives withered wood, bringing new life.

When plagues afflict the world, this wisdom transforms into healing medicine, curing illness and eradicating the Three Poisons (greed, hatred, and delusion). When beings suffer from hunger, it becomes nourishing food to relieve them. It can even restore life to dry bones and quench thirst. Hearing this teaching, kings and commoners alike rejoice and revere it, dwelling in the "Ocean-Void City," ever ready to receive the Dharma.

The Celestial Worthy instructed King Fangcheng: "You should understand that the 'True Body of Ocean-Void' transcends verbal description. It exists eternally in the city, unchanging across past, present, and future—neither increasing nor decreasing, neither born nor perishing. To liberate beings, this True Body manifests in countless forms: sometimes as an elder demonstrating the impermanence of birth, aging, sickness, and death; sometimes as animals like monkeys or elephants; and sometimes in the majestic form of the Seventy-Two Marks and Eighty-One Auspicious Signs (the perfect physical characteristics in Buddhist and Daoist traditions). With supreme wisdom and profound merit, it employs the Three Vehicles (the paths of Śrāvaka, Pratyekabuddha, and Bodhisattva) to skillfully guide beings according to their capacities, ultimately leading all to liberation through the One Vehicle (the supreme Dharma), freeing them from suffering and rebirth, and ushering them into the gate of Ocean-Void wisdom."

Hearing this, the fourfold assembly (monks, nuns, laymen, and laywomen) rose, bowed, and praised: "This sage who expounds the truth of the One Vehicle and Ocean-Void has revealed the wondrous Dharma to us in detail. We each receive it with reverence and vow to widely propagate it, enabling more people to understand the scriptures and fully awaken to the true meaning."

Finally, the fourfold assembly gazed upon the compassionate countenance of the Celestial Worthy, paid homage, and respectfully withdrew. This passage is from the ninth volume of the Supreme One Vehicle Ocean-Void Wisdom Treasury Scripture, which describes how the supreme truth manifests according to conditions to universally liberate all beings.