《真藏經要訣》

This scripture recounts a cautionary tale and essential cultivation principles:

In ancient times, there were five arrogant practitioners who stubbornly clung to their own views and rejected the teachings of the classics. Their disbelief manifested in specific ways: they denied that all beings possess the innate nature of true Dao (the Way), rejected the possibility of comprehending profound methods, dismissed the truth of "selfless tranquility," refused to believe in the practice of the Great Vehicle teachings, and disputed the doctrine that mind-nature is vast as the ocean—that all beings are equal to the Celestial Worthy (Tianshi, the highest Daoist divinity). Because of these fundamental denials, they remained trapped in darkness both in life and death, finding no liberation in any posture or activity.

The scripture admonishes practitioners to maintain upright mental states and avoid slandering true teachings. The essence of the Dharma (here referring to Daoist cultivation truths) is formless, unlimited, and naturally liberated. Maintaining this straightforward mind constitutes the finest cultivation ground—only by relinquishing attachments to concepts can one enter the wondrous state of stillness, transcend birth and death to witness ultimate reality, abandon discriminating thought to attain wisdom, and overcome anger and ignorance to achieve liberation.

The key to cultivation lies in releasing the Six Desires (arising from the senses of eyes, ears, nose, tongue, body, and mind), the Five Aggregates (form, sensation, perception, mental formations, and consciousness), and the Four Elements (earth, water, fire, and wind—the fundamental components of material existence). These teachings are profoundly subtle, impossible to fully explain even over extended periods. Yet if anyone comprehends their true meaning—even grasping just a phrase or fragment—they may realize the Great Dao (the Way).

The text concludes with an instructive dialogue between the Virtuous Sound Youth (a Daoist immortal child) and the Celestial Worthy, clarifying that ordinary minds resemble verbal teachings while physical forms resemble written symbols. However, one must understand that clinging to superficial appearances obstructs cultivation—only by transcending these manifestations can one enter the gate of liberation. The Celestial Worthy observes: "How could beings possibly attain the Dao (the Way) while pursuing dark entanglements with foolish minds?"—implying that cultivation requires breaking through deluded attachments to return to original authenticity.

(Note: The alternating use of Buddhist terminology like "Dharma" and "Great Vehicle teachings" reflects the Daoist classics' assimilation of Buddhist concepts, a common feature in Daoist scriptures during the Northern and Southern Dynasties period)

This scripture elucidates the principles of cultivation and enlightenment:

Those who desire to attain the Dao yet refuse to study will never succeed, but studying with a deluded mindset equally prevents realization. Why? Because using delusion to study delusion cannot transform its fundamental nature—how could one possibly attain the Dao this way? Just as fire exists within wood yet cannot ignite itself, requiring someone to drill the wood to produce flames, so too must sentient beings' deluded minds be guided by a master to awaken.

The Celestial Master (Tianshi, the supreme Daoist deity) declares: All dharmas are originally pure, neither born nor extinguished. Why then do some beings attain the Dao while others remain lost? Why do some deluded beings achieve realization through study while others attain it without learning? In truth, the Dharma has no fixed characteristics—ultimately there is no existence of "self." Why then do such distinctions arise among sentient beings? The words I speak are inherently without self-nature; realizing this brings liberation. Through skillful means, I guide beings to recognize: words are fundamentally empty—this is the Dharma-nature itself. Comprehending the true sound of the Dharma leads to awakening. At the moment of genuine realization, one discovers there is ultimately no Dharma to realize, cultivate, study, attain, or receive. All is perfectly pure, seamlessly unified.

Some practitioners hearing these words may panic, but those following the Great Vehicle (referring to the universal salvation approach in Daoism) will experience sudden clarity, understanding the principle of absolute equality. Sentient beings cling to worldly existence, craving life while fearing death, yet though desiring longevity, they create karma leading to demise. Those who disregard precepts (observance of Daoist ethical codes) live meaningless lives like aged trees, however long they endure. Practitioners who uphold precepts ascend to celestial immortality after death, roaming in carefree liberation. Worldly glory and riches are transient; only the Dao and its Virtue (De) are birthless and deathless. All beings originate from the Dao and ultimately return to it.

Like a mother who births and nurtures a child, only to see this ungrateful offspring commit evil and be imprisoned—while the mother grieves with a broken heart, the child remains unawakened to the bitter fruits of their actions. Thus do sentient beings lose their original nature. The Great Vehicle teaching adapts to each being's capacity—though beings themselves remain unaware, all receive deliverance.

(Note: The "Great Vehicle" here refers to the universal salvation approach in Daoist practice; "upholding precepts" denotes observance of Daoist ethical codes; "Celestial Master" is the honorific title for the supreme deity in Daoism)

The Essential Teachings of the True Treasury Scripture elucidates the path through which all sentient beings may return to their original authenticity through cultivation. The scripture states:

All living beings can receive nourishment from the True Treasury (referring to the innate pure nature inherent in all humans) and transcend suffering to attain peace and joy. Yet people are often deluded by illusions, remaining unaware of this True Treasury within themselves. Why is this so? Because while the Dharma-nature (the true essence of all phenomena) is inherently real, people cling to notions of "existence," and this very attachment becomes the root of suffering.

I perceive that all phenomena are fundamentally manifestations of great wisdom—without birth or cessation, beyond suffering and joy, coming and going in perfect equality. For people of different capacities:

• Those of inferior aptitude attain equality through charitable deeds and virtuous conduct
• Those of medium aptitude achieve equality through observing precepts and cultivation
• Those of superior aptitude realize the equality of "no-self" through wisdom and contemplation

The joy experienced by sentient beings is ultimately the equality of non-attainment; their karmic retribution is essentially the equality of non-karma. All Dharma gates ultimately lead to the same equality—this state of non-differentiation is the great Dao.

In cultivation, one must diligently study the Great Vehicle teachings and practice three kinds of wisdom:

1. Skillfully employing expedient means to eliminate external distractions

2. Severing all afflictions without being swayed by external circumstances

3. Seeking ultimate truth until achieving realization

Upon awakening, one returns to the origin and attains:

• Constant clarity of right view
• Purity in the three karmas of body, speech, and mind
• Harmonization of the four elements (earth, water, fire, wind)
• Illumination of the five aggregates (form, sensation, perception, mental formations, consciousness)
• Non-attachment of the six sense faculties (eyes, ears, nose, tongue, body, mind)
• Mastery over the seven consciousnesses (Buddhist concept of seven types of mental awareness)
• Selflessness in the eightfold noble path
• Perfection of the nine virtues (representing all virtuous qualities)

Sages throughout history have attained the Dao through this very method. Know that the True Treasury is most essential—all sentient beings inherently possess the pure Buddha-nature, and the natural, upright Dao is concealed within it. This is the True Treasury.

If someone expounds the True Treasury Scripture, their merit will be inconceivable, enabling them to behold the Buddha-body and accomplish supreme enlightenment. Those with faith who relinquish distracting thoughts will obtain the eye of Dao, perceiving the karmic causes and effects across past, present, and future without obstruction. However, if one merely seeks blessings through external practices like bodily sacrifice or charity, such merit remains limited, for without wisdom, true liberation cannot be achieved.

The most crucial contemplation method begins with observing the mind, realizing that the mind-dharma has no fixed appearance or established rules. Through this, one beholds the wisdom of Dao and recognizes their original face—neither born nor extinguished. Just as a traveler might pick up a chest, open it to see their reflection in a mirror, and mistakenly fear it as the chest's owner, people often fail to recognize their original true nature.

The scripture explains how sentient beings lose their original nature:

The Celestial Venerable (highest deity in Daoism) declares: All sentient beings inherently possess boundless potential, called the "scriptural dharma" or "dharma accumulation." Why then are they called "sentient beings"? This designation arises from their deluded state. They are also termed "birth-death," "suffering accumulation," "inversion," or "external seeking" — all because they fail to comprehend truth. In reality, every person's body contains infinite dharma gates and the latent potential of the Three Pure Realms (Sanqing, the highest Daoist spiritual attainment). Yet beings remain confused, constantly seeking externally, distrusting true teachings, and failing to associate with virtuous companions, thus sinking through endless rebirths.

To encounter a virtuous mentor (one who guides spiritual practice) indicates blessings cultivated in past lives. Through the supreme true treasury (ultimate truth) revealed by the Celestial Venerable, one may understand karma and realize this lifetime's fruition. Those seeking the Dao must first turn inward to access the secret dharma gates and open this true treasury — a dharma storehouse that encompasses all teachings.

A disciple asks: "Though hearing the sages' explanations, I still don't understand — what is Dao? What is dharma? What makes a teacher? What constitutes accumulation?"

The Celestial Venerable replies: "The answers you seek reside within your own heart. Sentient beings' original nature is pure, and the authentic Dao lies concealed within the body — this is the true treasury."

The Celestial Venerable continues: "Those who disbelieve that their hearts contain the Three Treasures (Dao, scriptures, and teacher), who deny the shared nature between beings and the Celestial Venerable, who reject the empty essence of all phenomena, or who dismiss beings' transcendence of birth-death through countless kalpas — such disbelief constitutes slandering, destroying, and extinguishing the dharma. These individuals inevitably spiral downward through rebirths."

The essential teaching is this: Seek not externally, but realize the formless true body that permeates existence — unborn and undying. Truth exists not beyond sentient beings; the precious true treasury resides within every heart. The Celestial Venerable's golden words contain no falsehood. Hearing this, the disciple reverently accepts the teaching.

(Core principle: Emphasizing humanity's inherent Dao-nature and advocating inward cultivation while rejecting superstitious external pursuits)

The Classic Essentials of the True Treasury (Zhenzang jing yaojue)—“True Treasury” refers to the fundamental principles of Daoist cultivation—sets out the core secrets of the Daoist path. It is an important text on Daoist Neidan (internal alchemy), chiefly explaining how inner cultivation through refining Jing (essence) into Qi (vital energy), and refining Qi into Shen (spirit), can ultimately lead to a state of realizing one’s true nature in union with the Dao (the Way).

This is background information based on the title of the classic. Daoist texts commonly include stages of cultivation, descriptions of inner landscapes, oral formulas and methods of mental cultivation, and prohibitions. The wording in translation is adapted to the specific content.