《太上昇玄消災護命妙經頌》

This passage contains the eulogy and preface composed by Tang Dynasty Daoist master Sima Chengzhen (Daoist name Master Zhenyi) for the Supreme Ascension and Dissolution of Calamities to Protect Life Wondrous Scripture. It primarily explains the origin and profound meaning of this scripture.

The preface states:

Out of compassion, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest deity in Daoism) revealed wondrous teachings to sentient beings across the Three Realms (the realms of desire, form, and formlessness) to deliver them from suffering. This scripture was composed by the Supreme Venerable Lord (Taishang Laojun) to expound the mysterious truth of cosmic origin. Though concise in wording, its principles are profoundly deep—like a single hair containing the waters of four seas, or a millet grain encompassing countless beings. This wondrous state transcends form and sound, surpassing ordinary comprehension. It exists prior to all phenomena yet endures eternally. It dispels delusions and guides beings beyond the cycle of rebirth. Yet few truly understand it, with most merely reciting it superficially.

The eulogy section summarizes the scripture's meaning in verse:

1. The original true nature of the Supreme Venerable Lord dwells in emptiness yet manifests wondrous vitality. Those who comprehend it through sincere practice can transcend physical limitations.

2. The name "Celestial Worthy of Primordial Beginning" is itself provisional—the true source is the empty "mind-source of the Venerable Lord," beyond which no higher Dao exists.

3. The scripture's "Forest of Seven Treasures" and "Palace of Five Illuminations" actually reside within each person, yet most fail to turn their gaze inward.

4. All sacred beings are fundamentally one, and the myriad phenomena (wanfa) return to a single origin.

This text emphasizes that Daoist cultivation centers on introspection to realize one's innate "Dao-nature," transcending the cycle of life and death through awakening mind and nature.

The Hymn of the Supreme Mystery Scripture for Dispelling Calamities and Protecting Life reveals the path of delusion and awakening for sentient beings trapped in the cycle of rebirth:

The Celestial Worthy (Tiansun, the highest deity in Daoism) radiates boundless light illuminating heaven and earth, yet beings remain shrouded in ignorance. Obsessed with desires and clinging to sensory pleasures, humans resemble ants circling endlessly or dust crushed beneath a millstone—trapped in the endless wheel of life and death without liberation. The scripture employs the metaphor of "waterbirds returning to the forest" to illustrate how all things should naturally return to the Dao (the Way), yet sentient beings generate endless attachments through distorted perceptions.

The essential teaching concerns the truth of "emptiness" and "form":

• All phenomena appear to exist ("form"), yet their fundamental nature is void ("emptiness")
• True emptiness is not absolute nothingness, nor is perceived matter ("form") ultimately real
• The nature of Dao is fundamentally serene and non-abiding—clinging to either "existence" or "non-existence" constitutes partial understanding

Key cultivation insights:

1. Transcend dualistic concepts of "form" and "formlessness"

2. Realize the Middle Way ("non-existence yet non-void")—truth beyond all extremes

3. Absolute emptiness (ultimate truth) and manifest form (phenomenal world) are fundamentally inseparable

The Celestial Worthy reveals: suffering arises when beings lose touch with their original nature. Thus this wondrous dharma gate is shown—from "void" arises "form," and from "form" returns to "void." Cling not to either view. Just as a lamp guides those in darkness, so this illuminating wisdom leads deluded beings toward awakening.

This scripture elucidates the dialectical relationship between "emptiness" (空) and "form" (色) in Daoist cultivation, as well as the path to liberation through contemplation of the original mind. The core teaching reveals:

"Emptiness" is not absolute nothingness, nor is "form" (material phenomena) fixed and unchanging. True emptiness and form share the same essence, both transcending specific manifestations. Practitioners should understand: when you declare "this is form," its nature is emptiness; when you state "this is emptiness," it appears as form. Only by surpassing dualistic attachments to both "emptiness" and "form" can one perceive reality's true face.

To attain this state requires:

1. Inner contemplation: Refusing to be deluded by appearances, recognizing the interconnected essence of all things ("observing all through one mind")

2. Dispelling doubts: Releasing biases toward "existence" or "non-existence" ("not clinging to empty views")

3. Purifying the six senses: Mastering the eyes, ears, nose, tongue, body and mind, undisturbed by external stimuli ("cleansing the six roots")

This scripture is called the "Marvelous Scripture for Protecting Life" because it:

• Saves sentient beings like a ferry crossing turbulent waters ("like a vessel rescuing those adrift")
• Has celestial protectors (such as the Flying Celestial Kings and Demon-Subduing Vajra Beings) guarding those who recite it
• Aids people in overcoming calamities ("warding off misfortunes and supporting the weakened")

The cultivation methods include:

1. Repeated recitation ("reciting the scripture ten thousand times")

2. Maintaining purity of heart-mind ("true nature accompanies the body")

3. Achieving the state where self and objects are both forgotten ("forgetting form to return to the ineffable")

Note: The mentioned "Flying Celestial Kings," "Demon-Subduing Vajra Beings," and "Golden Essence Fierce Beasts" represent Daoist guardian deities symbolizing the practitioner's inner protective powers. The "six roots" refer to the six perceptual faculties: sight, hearing, smell, taste, touch, and thought.

This scripture expounds the path of authentic cultivation to eliminate calamities and attain liberation.

"Ghosts cannot spy" signifies that malevolent forces cannot disturb genuine practitioners. The text emphasizes using orthodox methods to guide beings deluded by false views, pointing out how people often develop prejudices by clinging to superficial appearances—such attachments pollute the mind.

The Celestial Venerable (the highest deity in Daoism) reveals: The true Dao does not reside in what the eyes see or the ears hear; fixation on sensory perception only breeds doubt. When encountering external phenomena, one must maintain a mind of emptiness and stillness—only then can genuine realization of the Dao arise.

The scripture teaches that true wonder lies in transcending all extremes and biases. The human mind is easily beguiled by external conditions, clinging to what it perceives, yet the authentic Dao cannot be attained through forced seeking. Only by shedding all attachments and prejudices can one truly "transcend dichotomies" (overcoming dualistic oppositions).

At its core, this passage instructs cultivators: Release fixation on external phenomena, preserve inner purity, and avoid being deceived by appearances—only then can one genuinely dissolve misfortunes and attain liberation.