《太上昇玄三一融神變化妙經》

At that time, the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) sat serenely upon the Seven-Jeweled Mystic Throne of Natural Emptiness, his spirit concentrated in tranquil contemplation as he wandered freely through the arcane realms. He was expounding the supreme Dharma of the Dao to all sages, celestial beings, and sentient beings, elucidating the karmic relationships between gradual cultivation and sudden enlightenment in spiritual practice.

With penetrating insight, the Celestial Worthy observed all worldly dharma gates: whether illusory or real, empty or substantial, true or false, upright or deviant, good or evil, pure or turbid, high or low, noble or base, internal or external, civil or martial—all phenomena manifest differently according to each being's habitual tendencies and karmic forces. These appearances sometimes converge and sometimes disperse, now hidden, now revealed, advancing and retreating in constant flux of arising and ceasing. Beings experience wealth or poverty, nobility or low birth, male or female forms, fluctuating fortunes—all these are but different karmic fruits ripening from past actions.

Because sentient beings fail to comprehend the supreme truth of Mahayana's Wuwei (non-action), clinging instead to narrow Hinayana views, they remain bound by discriminating thoughts and find true liberation difficult to attain. They often dwell on superficial appearances, failing to recognize their originally pure fundamental mind, thus generating more attachments that deepen their suffering in samsara. In truth, all beings inherently possess perfect wisdom and virtuous capacity, yet due to prejudiced attachments they create false distinctions, even slandering the true Dharma, unaware that all phenomena are fundamentally non-dual. The varied destinies and circumstances of beings all stem from karmic seeds planted in past lives.

At this moment, the Dao Lord of Mystic Unity (an advanced immortal) emerged from the assembly. Circling the precious throne with reverence, he paid homage to the Celestial Worthy of Primordial Beginning and posed his inquiry. He praised the Celestial Worthy's supreme wisdom that comprehends all truths of heaven and earth without obstruction.

(Note: This scripture passage primarily expounds the Daoist "Threefold Unity" doctrine—the integration of Dao's essence, function, and manifestation—emphasizing how beings remain trapped in cyclic existence due to discriminative attachments, and how only awakening to the Dharma-nature of Wuwei brings true liberation.)

The Supreme Scripture on the Mysterious Threefold Unity and Divine Transformation presents the ultimate truth of the Dao (the Way). The inherently empty yet all-pervading nature of the Dao manifests countless cultivation methods, enabling practitioners to transcend attachments to both "emptiness" and "form," thereby attaining penetrating insight into all phenomena. The scripture explains that sentient beings receive different karmic retributions due to their individual causal conditions, yet the Dao, in its boundless compassion, opens diverse expedient means to teach and liberate them.

Those present to hear this teaching had accumulated virtue over countless lifetimes, thus meriting the rare opportunity to receive the supreme Dharma from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism). The Celestial Worthy wishes all beings to comprehend the Dao, guiding the lost swiftly to the shore of awakening so they may together realize the marks of the Great Vehicle (the highest stage of cultivation). Those who perfect their cultivation penetrate the truth of Wuwei (non-action), embodying both wisdom and De (Virtue/Power), thereby aiding in the propagation of the Dao’s teachings to universally deliver celestial and human beings alike.

The Celestial Worthy then addressed the Lord of Mysterious Unity (Xuanyi Daojun, an exalted immortal), saying: "The questions you raise concern the most fundamental karmic conditions of the Dao—profound and indeed unfathomable. The supreme Dharma I shall expound encompasses all methods, including the dualities of success and failure, birth and extinction, advance and retreat, right and wrong. These arise solely from the differing karmic imprints of sentient beings. If one cultivates only minor methods, it is like grasping only the branches and leaves of a great tree. The resulting celestial and human blessings will eventually exhaust themselves, and one will still fall into the six realms of rebirth (heavenly, human, asura, animal, hungry ghost, and hell), endlessly transmigrating through the cycles of karmic retribution."

Only by practicing the supreme Dharma can one completely break free from karmic bonds, transcend the three evil paths (hell, hungry ghosts, animals), the five sufferings, and the eight calamities, and rise beyond the three realms (desire, form, and formlessness) to attain true liberation. If one cultivates only conditioned methods (practices bound by attachments), the accrued blessings will dissipate like crumbling earth, never leading to genuine liberation. This is because the mind has not yet penetrated the truth of the Dao and remains ensnared by conditioned methods.

This scripture explains how Daoist practitioners should properly understand meritorious deeds and cultivation:

Ordinary people perform good deeds always expecting rewards, yet in the end they cannot escape the impermanence of life and death. Their fates remain bound by karma (cause and effect), never attaining true freedom. However, truly wise advanced practitioners are different—they comprehend the true nature of the Dao (the Way), performing virtuous acts without seeking reward and maintaining unattached minds. Their purpose in accumulating merit has three aspects:

1. Promoting Daoism through concrete examples

2. Guiding ordinary people out of suffering

3. Accumulating blessings to form karmic connections with the Dao

These practitioners act like spiritual mentors, dedicating their merits to all beings in the six realms (celestial beings, humans, asuras, animals, hungry ghosts, and hell beings), while also performing salvation rituals for deceased ancestors. They themselves remain in a state of serene Wuwei (non-action), returning to their original nature—their minds free from distracting thoughts, their exteriors uncontaminated, unattached to any dharma forms (external manifestations), not even harboring thoughts of seeking blessings. Outwardly they may appear as if not cultivating at all, yet inwardly they've already reached the highest realm of transformation.

The Supreme Lord of the Dao (highest deity in Daoism) instructed the Great Lord of Mysterious Unity (an advanced immortal): "When teaching sentient beings, be like a great ferryboat carrying people across or like the ocean that embraces all. Teach according to each individual's spiritual capacity (their level of understanding)—impart profound truths to those of high attainment, simple methods to those of limited understanding; guide the virtuous toward greater goodness, and admonish the wicked to reform their ways. Use all manner of skillful means to help everyone reach the shore of liberation."

The key points of this scripture are:

• True cultivation seeks no reward
• Merits should be dedicated to all beings
• Teaching must be adapted to individual capacities
• The ultimate goal is returning to original simplicity

The Scripture of the Mysterious Ascent and Mystical Union of the Three into One is a pivotal Daoist classic. "Taishang" (Supreme Purity) refers to the highest manifestation of the Dao, "shengxuan" (ascending the mysterious) signifies reaching sublime states of realization, while "sanyi" (three-in-one) denotes the unification of Jing (essence), Qi (vital energy), and Shen (spirit), with "rongshen" (spiritual fusion) representing their complete integration.

The scripture begins by revealing how the Great Dao manifests the karmic methods to liberate all beings, accomplishing the supreme Dharmakāya of the Mahayana path (referring to the essential body of the Dao). This Dharmic body stands majestic and sublime, transcending all existence—such is the true nature of the Dao.

This passage emphasizes achieving mystical unity with the Dao through cultivating the fusion of Jing, Qi, and Shen. The term "Dharmakāya of the Mahayana" borrows Buddhist terminology to describe the ontological reality of the Dao, illustrating its nature as the supreme existence beyond all phenomena.

Interpretation of the "Supreme Ascension to Mystery and Fusion of the Three Ones into Divine Transformations Wondrous Scripture" (Lower Scroll):

The Daoist Patriarch teaches: Among all beings in the world, humans hold the most honored position; among countless methods, the principle of "One" is most precious. Of all manifestations of "One," only the "True One" is supremely valuable; among numerous truths, only the Sacred Dao is most precious; and within all sacred paths, the Great Dao alone holds supreme honor. The "Three Ones" discussed here encompass three levels: Mysterious One (Xuanyi), True One (Zhenyi), and Supreme One (Taiyi).

The "Mysterious One" refers to the realm of profound emptiness and infinite mystery: above it governs the Wuji (Limitless Origin of the cosmos), below it encompasses the foundationless (root of all things), while in between it contemplates boundless infinity—thus it is called the Mysterious One. "Mystery" represents profound depth, its essence being formless and qualityless, yet capable of containing all without obstructing anything—therefore called "void-nothingness." "Void" signifies unimpeded penetration, while "nothingness" represents luminous emptiness of original nature—hence also termed "empty mystery."

The "True One" embodies authentic principle—the pure and unadulterated source—thus named the Orthodox One (Zhengyi). In the "Supreme One," "Supreme" (Tai) denotes vastness, capable of transforming and generating all things while embracing everything—therefore called the Supreme One (the highest manifestation of Dao).

The formation process of the Three Ones: above it receives the numinous Qi (primordial energy) of the Mysterious Father (symbolizing yang energy), below it rides the primordial Jing (vital essence) of the Mysterious Mother (symbolizing yin energy), their union giving birth to form. Specifically, it takes two parts of Qi from the Mysterious Father and one part from the Mysterious Mother—the harmonious blending of yin and yang creates the Middle Way, ultimately transforming into a complete form, like two halves merging into a whole. This "One" resembles a newborn infant—because it receives the third type of Qi (harmonized yin-yang energy), it's called the "Three-One Crimson Child."

Detailed differentiation:

1. Mysterious One: originates from the masculine yang Qi of the Mysterious Father

2. Feminine One (True One): stems from the feminine yin Qi of the Mysterious Mother, capable of generating all things and nurturing beings—hence called Mysterious Mother or Supreme One

3. Three-One: the crimson child state formed through yin-yang harmonization

These concepts correspond to different divine stations:

• Mysterious One corresponds to the Celestial Venerable position
• Feminine One corresponds to the Heavenly Sovereign position
• Imperial One (True One) corresponds to the Dao Lord position
• Three-One corresponds to the Crimson Child Perfected Person position
• Orthodox One corresponds to the Great Master position

The initial undifferentiated state is called "Nameless Eternal Three-One"—here the Dao's Qi remains in chaotic unity without distinct form. As the Dao's Qi differentiates, it produces billions of transformations, termed "Empty Void Transformative Three-One"; further differentiation into yin and yang generates all things, permeating the ten directions—called "Yin-Yang Three-One." The entire evolutionary process divides into two phases: the initial Nameless Three-One stage and the subsequent Empty Void differentiation stage.

This scripture expounds the Daoist cosmological and cultivation principles of the "Three Ones" (referring to the three primordial energies of Mystery [Xuan], Origin [Yuan], and Beginning [Shi]) and the "Nine Ones" (nine fundamental modes of existence).

First, it explains the Way of the "Nine Ones": All phenomena in the universe manifest through nine fundamental forms. The operation of the Great Dao (Dao) involves nine types of Qi (九炁), its embodiment appears through nine divine dignitaries (九尊), heaven has nine layers (九清), earth contains nine strata (九泉), and the human head houses nine energy centers (九宫).

The "Three Ones" signify three fundamental energies: the Three Treasures of Supreme Void (Xuan, Yuan, and Shi Qi), each corresponding to heaven, earth, and humanity. Heaven's three treasures manifest as the Three Realms (Desire Realm, Form Realm, and Formless Realm); earth's three treasures are mountains, rivers, and the water-fire duality; humanity's three treasures are the upper, middle, and lower Dantian (energy centers) - the Muddy Pellet Palace (Niwan Gong) at the crown, the Crimson Palace (Jiang Gong) at the heart center.

The "Three-Five" refers to the combined energies of Xuan-Yuan-Shi with the Five Phases (Wood, Fire, Earth, Metal, Water). These Five Phase energies appear as five atmospheric Qi in the void, manifest as the five planets in heaven, govern as the Five Directional Deities in space, form the five earthly regions, and correspond to the five organs in the human body.

The scripture describes the ceaseless movement of the Three Ones' energy through sacred domains including: the Seven Treasure Palaces of Mysterious Heaven, Mount Kunlun, the Great Canopy Heaven (Daluo Tian), and the Celestial Chamber Cave. These energies are administered by the Nine Sovereigns (九皇) and their retinues (nine sons and nine daughters) who regulate the nine heavenly realms, governing the sun and moon's movements (entering through the Celestial Gate and descending via the Hidden Door). They alternately dwell between the sun and moon, descend to the human Yellow Court (middle Dantian), Muddy Pellet Palace (upper Dantian), and Crimson Palace (middle Dantian).

During cultivation, these energies converge near the North Star region or the human life gate (Mingmen). Through breath regulation (absorbing Jing-Qi) and "riding the dragon chariot" (symbolizing energy circulation), adepts journey to Turtle Mountain (representing meditative states). At specific seasonal nodes (particularly the third month), the Three Ones' energies blend and transform, unblocking the body's hundred energy gates, harmonizing fluid metabolism, and bringing mental-physical tranquility.

The Central Yellow Elder Lord (key deity of cultivation) harmonizes energies in the Jade Emperor's realm, while the Earthly Directions (Wu-Ji) regulate the Hidden Valley (lower Dantian) through the Cave of Spirit. Sustaining vitality occurs through Qi absorption and truth cultivation. Upon reaching advanced stages, practitioners seal the life gate (preventing essence leakage), ward off pathogenic Qi, ride the flowing radiance of Supreme Simplicity (high-grade energy) to ascend cloud palaces, and commune with divine beings.

(Note: The various "palaces" and "mountains" mentioned primarily denote energy focal points perceived during inner landscape meditation - simultaneously referencing celestial realms and corresponding bodily cultivation sites.)

This scripture describes the sacred realm and cultivation methods of the "Three Ones" (referring to the Three Primordial Sovereigns of Upper, Middle, and Lower Primordia) in Daoist practice.

The first section depicts the celestial realm: when paying homage in the heavenly court, one beholds layer upon layer of palaces and pavilions, with canopies like clouds. It mentions the Yellow Emperor's abode, the elixirs of immortality (mystic ganoderma, golden nectar and jade liquor, and the divine pill of deathlessness), as well as the ability to reverse aging, roam the eight directions, and ascend to the realm of the Three Pure Ones (the supreme triad of Jade Pure, Upper Pure, and Grand Pure) after cultivation.

The second section details the Three Sovereigns:

1. The Upper Primordial Sovereign is named Coagulated Heaven (Ningtian), styled Mystic Primordial (Xuanxian), commanding twelve thousand celestial immortal troops

2. The Middle Primordial Sovereign is named Divine Pearl (Shenzhu), styled Cinnabar Child (Zidan), commanding twelve thousand divine immortal troops

3. The Lower Primordial Sovereign is named Divine Essence (Shenjing), styled Valley Mystery (Guxuan), commanding twelve thousand earthly immortal troops

Each sovereign has specific iconography:

• The Upper Primordial Sovereign wears purple-gold robes and the Mystic Heaven precious crown, rides a nine-dragon chariot, holds the celestial treasure censer, and governs the Jade Pure Heaven
• The Middle Primordial Sovereign wears crimson brocade robes and the nine-phoenix crown, rides a nine-unicorn chariot, holds the golden censer, and governs the Upper Pure Heaven
• The Lower Primordial Sovereign wears yellow brocade robes and the nine-dragon crown, rides a five-colored lion chariot, holds the precious incense censer, and governs the Grand Pure Heaven

The text concludes with cultivation methods:

• Meeting the Upper Primordial Sovereign at dawn nourishes the marrow
• Meeting the Middle Primordial Sovereign at noon in the Crimson Palace (heart center) reverses aging
• Meeting the Lower Primordial Sovereign at dusk purges bodily impurities and transforms the marrow

Through such practice, one ultimately achieves union with the Dao (the Way) and deathless longevity, eternally abiding with the "Three Treasures" (Dao, scriptures, and master).

This scripture explains the Daoist principle of "Three-Ones" (referring to the three fundamental existences in Daoism) transforming to generate all things:

Each "One" within the "Three-Ones" can transform into three levels, thus three times three makes nine, forming the system of "Nine-Ones." The highest level, the "Supreme Mysterious Venerable," has two ministers: the Mysterious One Dao Lord (Xuanyi Daojun) on the left and the Great Harmonious Elder Lord (Taihe Laojun) on the right. The Great Harmonious Elder Lord has white hair and wears white robes, while the Mysterious One Dao Lord has blue hair and wears blue robes, representing the soul of the Dao.

The middle level, the "Central Primordial Venerable," has two high officials: the Perfected Being (Zhenren) on the left and the Radiant Firmness (Guangjian) on the right. The lowest level, the "Lower Primordial True One Imperial Venerable," has the Subtle Essence (Youjing) on the left and the Imperial Minister (Diqing) on the right. Thus, the "Three-Ones" deities of the upper, middle, and lower levels each have two assistants, forming a total of nine divine beings, known as the "Way of the Nine-Ones."

These nine divine beings have different names in different realms: in the highest realm of formless emptiness, they are called the "Nine Mysteries" (Jiuxuan); in the middle realm, the "Nine Emptinesses" (Jiukong); and in the lowest realm, the "Nine Qi" (Jiuqi). Through this transformation, the Nine Mysteries govern the realm of the Dao, the Nine Emptinesses govern the realm of sages, and the Nine Qi govern the realm of the Perfected.

Specifically:

• The Nine Mysteries correspond to the "Nameless Eternal Celestial Venerable" (Wuming Changcun Tianzun).
• The Nine Emptinesses correspond to the "Empty Void Celestial Venerable" (Kongdong Xuhuang Tianzun).
• The Nine Qi correspond to the "Primordial Beginning Celestial Venerable" (Yuanshi Tianzun).

This transformation further unfolds:

• The highest level transforms into the Three Pure Ones (Sanqing, the highest deities in Daoism).
• The middle level transforms into the Three Realms (desire realm, form realm, and formless realm).
• The lowest level transforms into the "Three Wheels," referring to the cycle of rebirth for ordinary beings in different realms.

The entire cosmos is structured by this transformation:

• The Dao, heaven, earth, and humanity each have their own "Nine-Ones."
• Four times nine combine to form thirty-six Qi (energies), corresponding to the thirty-six heavens.
• Each "One" can further transform into nine levels, nine times nine makes eighty-one, forming various primordial energies.
• Ultimately, a total of three hundred sixty types of Qi are formed, corresponding to different stages of cultivation.

The human body also follows this pattern, with three hundred sixty bone joints. Through cultivation, one can ascend and become an immortal. By practicing breathing techniques (great and small breaths), one can awaken the thirty-six thousand spirits within the body (referring to the deities residing in various parts of the body).

This scripture elucidates the relationship between the human body, heaven-earth, and the Dao (the Way), emphasizing the vital importance of cultivating primordial Qi (vital energy). The text states:

Within the human body reside three hundred and sixty Shenling (functional deities representing bodily functions), corresponding to the three hundred and sixty days of the year. Through sincere cultivation of the Dao, one may receive the blessings of thirty-six thousand divine spirits, naturally attaining a body light as a swallow and achieving daylight ascension, ultimately merging with the Great Dao.

The Dao (cosmic origin) explains: These divine spirits are manifestations of three hundred and sixty types of primordial Qi (life energy). The cosmos divides into thirty-six celestial realms, with thirty-six intermediate spatial layers, while the earth contains three hundred and sixty sacred mountains. The human body corresponds to thirty-six "kingdoms" (major organs or energy centers). The Dao manifests thirty-six thousand wondrous transformations; heaven contains thirty-six thousand palaces, earth thirty-six thousand grotto-heavens, and humans possess thirty-six thousand divine consciousnesses.

The Dao is the essence of emptiness, while humans are the spiritual essence between heaven and earth. Heaven-earth manifests the grand form of the Dao, which realizes transformation through emptiness. Heaven achieves clarity through pure nature, earth gains form through condensed Qi, and humans obtain life through refined consciousness. Without Qi, the Dao cannot transform, heaven cannot remain clear, earth cannot nurture all things, and humans would lose their life foundation.

Therefore, the primary principle of Daoist cultivation and life-nourishment lies in preserving Qi and nurturing Shen (spirit). When spirit and Qi become stable, humans achieve longevity. What we call "Shen" is consciousness—when consciousness becomes upright, it attains truth; truth becomes sagehood; sagehood becomes original nature; nature becomes the Dao; the Dao becomes emptiness; emptiness becomes mystery (profound and unfathomable); mystery becomes non-being; non-being becomes spontaneity; spontaneity becomes eternal truth; eternal truth becomes namelessness; namelessness becomes primordial chaos. This chaos has no form, no shadow, no limit, and no end.

The characteristics of primordial Qi are: emptiness, transparency, wind-like fluidity, transformative capacity, circulation through breath, ability to ascend lightly, capacity to disperse, power to sustain life, potential to awaken wisdom, luminosity, invisibility, and the capacity to operate all things. Truly, these divine transformations of Qi are unfathomably profound!

This scripture reveals the core of Daoist cultivation: through breath regulation and Qi nourishment to elevate life energy, ultimately achieving unity with the Dao.