《太上洞玄靈寶開演祕密藏經》

This scripture describes a sacred assembly where the Supreme Lord of the Great Dao (Taishang Dadaojun, one of the highest deities in Daoism) visited the palace of the Emperor of Great Tenuity (Taiwei Dijun, the deity governing celestial stars) on the fifth day of the tenth month during the Shanghuang era.

Amidst the golden radiance of the palace, a host of celestial beings gathered in orderly formation to perform purification rituals. Following the Three Vehicles (San Cheng, representing the three progressive stages of Daoist cultivation), they executed sacred pacing (Buxu) while chanting scriptures and beating ritual drums. With reverence, the Emperor of Great Tenuity inquired of the Supreme Lord: "When the celestial sages achieve their wondrous Dharma bodies (Fashen), do they share one essence or manifest distinct forms?" He entreated the Lord to illuminate this profound truth for all beings and future cultivators.

In response, the Supreme Lord summoned the Queen Mother of the West (Jinmu) and deities from the Thirty-Two Heavens to perform celestial music and manifest auspicious signs. Acknowledging the profundity of this question touching upon the ultimate mysteries, the Lord remarked that since attaining the Dao, he had never publicly expounded such profound esoteric knowledge. Yet moved by the deities' sincere inquiry, he resolved to exceptionally transmit this teaching, requiring all present to listen attentively and maintain strict secrecy. Every celestial being prepared with utmost reverence to receive this supreme instruction.

(Historical note: This passage depicts the highest level of Daoist transmission, involving key concepts like the "Three Vehicles" cultivation system and "Pacing the Void" ritual movements. The Supreme Lord's teaching concerns the fundamental nature of the "Dharma Body"—the most profound knowledge in Daoist alchemical practice.)

This scripture records the Supreme Dao Ancestor (the highest deity in Daoism) explaining to the Divine Sovereign (a high-ranking celestial official) the distinction between the "Dao-body" and the "birth-body," as well as the differences between the "Dao-origin" and the "spirit-origin."

First, two modes of existence are explained:

1. Dao-body: The ultimate truth transcending all forms, eternally pure and serene, beyond birth and death, coming and going, completely severed from all speech and conceptual thought, in perfect unity with the Great Dao.

2. Birth-body: Manifesting according to worldly laws, formed through the union of parental Jing (essence) and Qi (vital energy). When celestial beings descend to earth, they may be born from armpits or backs, raised in deep palaces—some with natural white hair, others eternally youthful—possessing extraordinary appearances revered by both celestial and earthly beings.

The Divine Sovereign inquires: Is the Dao-body the ultimate quiescent noumenon? Are there other names for it?

The Supreme responds: The Dao is the sacred origin—this origin is the very root of the Dao. Though singular in essence, it never had dual sources. The name "Dao" stands unique, its noumenon naturally numinous and penetrating. We reluctantly call it "non-dependent" (free from external conditions), far removed from the functions of birth and extinction. The term "origin" exists in relation to "branches"—names are provisionally used to explain the genesis of all things. This origin can be both still and moving, manifesting through different modes.

The Divine Sovereign further asks: Since this origin gives birth to all things, how does it differ from the "spirit-origin"?

The Supreme explains: In essence there is no difference, as both are beginningless, endless, and ineffable. But for pedagogical purposes we may speak of distinctions:

• Spirit-origin: Refers to the initial deluded thought of sentient beings—the root of birth-death cycles. The continuous flow of this thought creates the karma of rebirth.
• Dao-origin (original nature): Refers to the pure, undefiled Dao-mind—the foundation of all worldly and transcendental phenomena. This true nature is neither ordinary thought nor material form.

(Supplementary note: This distinction between the deluded mind perpetuating rebirth and the Dao-mind as liberation's foundation represents core Daoist teachings on spiritual cultivation.)

This scripture records a dialogue between the Most High Lord Dao and the Emperor Lord, exploring the relationship between "original nature" and "afflictions," as well as the essence of the Dao. Here's a modern interpretation in sections:

The first section discusses the nature of the "pure mind":

Our original mind (pure mind) inherently possesses immeasurable De (virtue/power) and wisdom, eternally abiding in blissful freedom. However, obscured by afflictions, it fails to manifest—hence called "nature." Through cultivation practices that remove afflictive obstacles, this original nature becomes clearly revealed. This nature is inherently present, not newly created, thus called the "origin."

Regarding temporality:

Original nature transcends the three periods of past, present, and future. Yet for expedient teaching, we may say: all beings certainly possessed this nature in the past (past), the great sages of the ten directions have realized it now (present), and future beings will attain it (future). Though divided into three periods for explanation, the nature itself remains unmoving and unchanging.

The Emperor Lord's doubts:

If original nature is inherently complete, why is it obstructed by afflictions? If realized immortals share the same nature with the Dao, could they lose their Dao-fruit?

The Most High Lord Dao's reply:

Though the essence is one, its meaning has two aspects: before cultivation it's "expediently incomplete," after realization it's "expediently complete." The nature of all phenomena is emptiness—teachings are given as skillful means to guide beings. Recognizing nature is like space: nothing gained means nothing lost. What ordinary people perceive as loss is precisely the eternal De of immortals.

On life/death and Dao-fruit:

The cycle of life and death operates through cause and effect, hence is impermanent and cannot be called Dao-fruit. The essence of the eternal Dao transcends causality, thus is everlasting—this is true Dao-fruit.

Final discussion on nature's unity:

The Emperor Lord asks: Is this nature shared by all or individually possessed? If one, one person's realization should hinder others'; if many, it contradicts the principle of "Great Unity" (Taiji, the absolute oneness of Dao).

(This dialogue profoundly examines core Daoist doctrines concerning original nature, cultivation, and the Dao's essence, demonstrating Daoism's philosophical depth. Here "expedient means" refers to teachings adapted to beings' capacities, while "Great Unity" denotes the absolute oneness of Dao.)

The Supreme Dao Ancestor said: I do not speak of all dharmas as being like empty space. The nature of emptiness is neither singular nor multiple, neither obstructed nor unobstructed. The true essence is likewise—its nature makes no distinction between one and many, its intrinsic quality is completely unobstructed. The Great Subtlety Emperor (an important Daoist deity) bowed respectfully and inquired: I understand this principle, but remain unclear about the distinction between the "birth-body" and the "trace-body." I venture to ask, beseeching the Dao Ancestor's compassion to explain in detail.

The Supreme Dao Ancestor replied: The essence actually makes no distinctions—it is only according to different meanings that it is called a "body." The "birth-body" manifests external form, appearing concretely like ordinary people; "traces" have no fixed form, their images unconstrained by ordinary principles. Whatever can manifest the essence is a display of "traces." The Emperor asked further: Are both birth-body and trace-body manifestations responding to circumstances?

The Dao Ancestor answered: Exactly so. Both birth-body and trace-body appear in response to conditions, manifesting to benefit sentient beings—this is called "responsive manifestation." The essence knows no difference, it merely takes different names according to different meanings. The Emperor continued questioning: Then regarding the trace-body—does it possess concrete dharma characteristics, or none at all?

The Dao Ancestor explained: I have never claimed all dharmas possess fixed intrinsic nature—how then could the trace-body have fixed dharma characteristics? If forced to describe it in words, one might say it is "both existent and non-existent"—called "non-existent" because it never departs from the essence; called "existent" because sentient beings can perceive it. It is like a bright mirror that clearly reflects all manner of scenes and forms, yet the images in the mirror can hardly be absolutely declared as "existent" or "non-existent." One might say images exist in the mirror, because when sentient beings' mind-mirrors are purified, they can perceive the true Dao's reflection. It is also like still water without ripples that mirrors the sun, moon, stars, and birds in flight (metaphor for how a tranquil mind reflects truth).

This scripture expounds how practitioners can realize the profound state of the "Dao-body" (the noumenon of Dao) through purifying their mind. Like a clear water surface reflecting myriad images—which cannot be said to truly exist nor completely not exist—a cultivator with purified consciousness similarly perceives the shadow of Dao, which is none other than Dao's own manifestation.

The text employs the metaphor of "tracing footprints": footprints and the person who made them are not identical, yet they are intimately connected. Likewise, practitioners comprehend true Dao through various cultivation signs (such as accumulating virtue and performing good deeds), understanding that these signs themselves are not Dao's essence. Such realization requires advanced wisdom beyond ordinary people or lower-level practitioners.

The subsequent gatha further elucidates: The Dao-body neither arises nor perishes, operating spontaneously; it is pure, empty, and transcends names and forms, yet gives birth to all things. Though Dao's workings are unfathomable, they can gradually be understood through cultivation. Dao manifests countless incarnations (such as divine immortals appearing in the world), yet its essence remains eternally unchanging. Just as a sage's physical body may be born from parents, their inner wisdom surpasses ordinary people. These manifestations assume different forms (beautiful or otherwise) according to varying needs, all for the benefit of sentient beings.

The crucial insight lies in recognizing that the sacred forms one perceives are not actual flesh-and-blood entities but provisional appearances (temporary manifestations) of Dao responding to specific circumstances. These manifestations may suddenly appear or sometimes descend through parental birth, yet all are wondrous expressions of Dao's function.

The Great Lord of Supreme Subtlety (a revered Daoist deity) respectfully inquired: "I wish to inquire—is the Dao-body (the true form united with the Dao) formed through causation, or does it exist spontaneously without cause? If it arises from causes, then like all worldly phenomena, it would be born from conditional convergence and thus subject to impermanent change. If it arises without cause, this easily falls into heterodox views. If we say the body of the Great Dao exists spontaneously without depending on conditions, wouldn't that imply all sentient beings who don't cultivate should also attain the Dao? How should these two perspectives be understood? I humbly request your compassionate guidance."

The Dao Lord replied: "It is excellent that the Great Lord of Supreme Subtlety raises such profound questions. The true Dao's essence cannot be fully expressed in words. What we now call 'Dao' merely uses language to guide realization. To understand true Dao, one must transcend literal appearances. The so-called Dao is unimpeded like empty space—neither existent nor non-existent, making no distinction between foolish and wise, cause and effect, ordinary and sacred. It transcends form and consciousness, being neither concrete form nor formless void. It encompasses all phenomena yet dwells in none. Because the nature of all things is emptiness, Dao-nature is ultimately empty. This 'emptiness' itself is also empty—even the concept of 'emptiness' must be emptied. Precisely because of this, sentient beings find it difficult to comprehend—they persistently grasp at existence within non-existence, generating delusions about 'emptiness' within emptiness, thereby producing four inverted views and clinging to self and objects. Thus they revolve in birth-and-death without realizing the Dao-body. The Celestial Venerables and Great Sages thoroughly awaken to this reality, understanding all natures are ultimately empty and united with Dao—therefore called 'attaining the Dao.' Union with Dao is the Dao-body. Practicing this correct view can be called the 'cause,' yet in essence there is nothing to practice, so it is also 'non-causal.' Thus the true Dao neither arises from causes nor is causeless; neither is it effect nor non-effect; neither permanent nor impermanent; neither extinguished nor unextinguished. Such profound truth can only be understood when one's mind accords with Dao. Even superior immortals may not fully comprehend it, only glimpsing it through faith. Such true form neither abides anywhere nor is absent anywhere—this is the true Dharma-body of the orthodox Dao."

The Great Lord of Supreme Subtlety further asked: "Then how should we understand the manifested response-bodies (nirmāṇakāya) of the Celestial Venerables and their karmic appearances (manifest forms)?"

This scripture reveals the profound teachings of the Supreme Dao Lord (Taishang Daojun) to the Emperor of Great Subtlety (Taiwei Dijun), elucidating the mysterious relationship between "birth" and "non-birth":

The Supreme Dao Lord expounded: What we call "birth" is in essence "non-birth." The Celestial Venerables of the Ten Directions (the highest deities in Daoism) have transcended the cycle of life and death, thus abiding in eternal purity and stainlessness. Yet to deliver sentient beings, these Celestial Venerables manifest birth and death like ordinary mortals.

Why is this so? If we directly tell ordinary people that "the Great Dao (Dao) is formless and empty, utterly quiescent and beyond birth," they would find it too difficult to practice and lose their aspiration for the Way. Therefore, sages adapt to people's capacities, appearing through various manifestations. Like a skilled physician treating the deaf and blind, the Dao Lord through this scripture opens our "Dharma-eye," enabling us to simultaneously perceive two states of being: the "birth-body" (manifestation) that appears according to circumstances, and the unchanging "Dharma-body" (essential nature).

This scripture functions like the mother who nurtures the Dharma-body, allowing practitioners to realize the true eternal Dharma-body. Just as a filial child remembers a mother's nurturing kindness, after attaining the leak-free body (liberated from birth and death), we should repay the scripture's grace through offerings of incense, flowers, lamps, and music.

Hearing this, the Emperor of Great Subtlety praised: This is truly an unprecedented wondrous teaching! Like restoring sight to the blind and hearing to the deaf, this scripture has revealed to me the true meaning of Dharma-body and birth-body.

The Dao Lord concluded: In the past, such profound teachings weren't transmitted because practitioners' spiritual foundations were insufficient. This Scripture of Revealing the Secret Treasury (Kaiyan Mimi Zang Jing) acts like the Great King of Healing Medicine, capable of opening practitioners' wisdom-eyes and wisdom-ears.

The Most High Lord of the Dao (Supreme Daoist deity) reveals that the methods he transmits are ultimately of one essence, just as rainwater falling from heaven shares the same nature, yet manifests differently when reaching various receptacles (rivers, oceans). As living beings possess varying capacities, their depth of understanding differs—hence the need for diverse teachings (such as the Three Vehicles), though all ultimately point to the same truth.

After hearing this, the Emperor of the Great Subtlety (a Daoist divinity) and the assembled multitude marveled in admiration. Celestial flowers descended from the sky as heavenly music played, and together they chanted verses praising the Lord of the Dao:

"We bow to the supreme and peerless Lord of the Dao,

Who skillfully imparts teachings like nectar showering upon all.

Though the Three Vehicles (Śrāvaka, Pratyekabuddha, Bodhisattva) grasp with varying depths,

Your Dharma remains perfect and complete.

By this, living beings cross the bitter sea of birth and death,

Attaining purity of body and mind, liberated at last."

The Emperor of the Great Subtlety then inquired: "If the teachings spoken by all sages express the same truth, why do some appear complete while others seem partial?"

The Lord of the Dao replied: "The teachings of sages all reveal ultimate truth, yet they adapt to the capacities of beings—sometimes speaking of 'existence,' other times of 'emptiness'; sometimes of 'permanence,' other times of 'impermanence.' These seemingly contradictory methods are like prescribing medicine according to the illness. Partial teachings are called 'half Dharma,' while the full truth is revealed only when beings are ready to receive it—this is called 'complete Dharma.'"

(Note: The terms "half Dharma" and "complete Dharma" originate from Buddhist discourse but are adapted here by Daoism to illustrate the flexibility of teaching methods. The core principle is that truth itself has no distinctions—only the manner of its presentation varies according to the listener's capacity.)

This passage expounds the profound meaning of the "Middle Way" (a state of cultivation that transcends duality) in Daoist practice:

The true Middle Way represents a state of perfect completeness. When wise practitioners hear any partial teaching, they recognize these as provisional concepts dependent on conditions, thereby realizing the true Middle Way. What we call "middle" means transcending all attachments without deliberately pursuing "non-attachment"; avoiding all extremes of opposition—this is why it's called the "middle." It guides sentient beings to the ultimate good and liberation.

Those who truly understand the Middle Way possess correct view—the supreme cultivation method that enables transcendence beyond the Three Realms (Desire Realm, Form Realm, and Formless Realm), liberation from the cycle of birth and death, realization of true Dharma-nature, and attainment of the unsurpassable Dao. This scripture functions like a bright lamp that dispels boundless ignorance, allowing one to perceive the treasure of supreme truth.

The Great Subtlety Emperor (a high-ranking Daoist deity) asked Lord Laozi (the deified Laozi): "If understanding the Middle Way leads to Dao-realization, why study other scriptures and precepts?" Lord Laozi replied: "For those who have realized the Middle Way's essence, no further practice is needed. But in this world of Five Turbidities (the degenerate age), most beings cannot grasp this scripture's profundity. They first need various methods to tame their minds—just as an emperor possessing countless treasures still requires city walls for defense against thieves. Thus the Celestial Worthies expound diverse scriptural teachings and disciplinary methods."

Finally, the meaning of "ultimate" is explained: "Completion" means decisive certainty, while "finality" means immutable truth. All Dharma teachings express undeniable realities—such as the world's impermanence, emptiness and non-self (Buddhist terms indicating phenomena's lack of permanent essence). Practitioners who realize these truths attain the eternally peaceful, liberated state of true purity.

This passage delves into the profound meanings of two key concepts—"absolute certainty" (bijing) and "ultimate realization" (jiujing)—while highlighting the special status of the Supreme Mystery Lingbao Scripture on Revealing the Secret Treasury.

Regarding "absolute certainty":

1. It signifies the completely ascertained, thoroughly understood truth acknowledged by divine beings across past, present, and future.

2. "Bi" denotes exhaustive examination, while "jing" indicates veracity without falsehood. All Daoist lords (high-ranking deities) affirm that the essence of all phenomena remains pure and empty like space—though forms arise through conditioned interactions, they lack inherent existence.

3. The truth of the Middle Way contains no distortions; it is the state of perfect stillness (transcending birth and death). Those who speak this truth are utterly trustworthy, hence the term "absolute certainty."

4. Alternatively, "bi" means complete penetration, and "jing" means perfect understanding. The Ten Directions' Great Sages (enlightened beings across cosmic realms) attain profound wisdom during practice, comprehending all phenomena and their true nature in a single thought without error—this consummate wisdom is called "the Dharma of True Reality."

Concerning "ultimate realization":

1. "Jiu" means exhaustive investigation, while "jing" means reaching the endpoint. When divine beings of the Ten Directions obtain omniscience and arrive at the ultimate truth of Dharma, this is termed "ultimate realization."

2. "Jiu" also signifies severance, and "jing" complete extinction. Deities use wisdom of true reality to cut off all habitual afflictions, achieving total liberation.

3. "Jiu" further implies salvation, while "jing" denotes fulfillment. The Great Sages and Perfected Ones of Ten Directions have crossed the bitter sea of birth-and-death, reaching the far shore (the realm of deliverance).

Subsequently, the Divine Emperor (a high-ranking deity) inquires about this scripture's name and transmission method. The Supreme Lord (Daoism's highest divinity) responds:

1. This scripture is titled Revealing the Secret Treasury because it elucidates the profound meaning behind the subtle, secret bodies of enlightened beings across past, present, future, and the Ten Directions.

2. Supreme Dharma Kings like ourselves manifest in this Saha World (the defiled realm of five turbidities) to teach sentient beings. Through body, speech, and mind (the three karmic actions), we demonstrate various skillful means—yet these teachings' depths remain extraordinarily subtle and hard to comprehend.

3. The bodies realized by the Ten Directions' Celestial Venerables are none other than manifestations of true Dao, perfectly united with spontaneity. Without fixed form or name, uncontrived as empty space itself.

This scripture elucidates the three manifestations of the "Secret Treasury" (the profound and unfathomable truth in Daoism):

The first is the "Secret Treasury of the Body": It explains that although the supreme Dao (the highest truth in Daoism) is inherently eternal and unchanging, it can transform into countless Dharma bodies (manifestations of the Dao). Depending on the spiritual attainment and karma (cause and effect) of sentient beings, it reveals itself in various forms—whether in heavenly realms, the human world, or even the realms of suffering (such as hells). This boundless transformative power demonstrates the supreme nature of the Dao.

The second is the "Secret Treasury of Speech": Though the Dao itself is silent and wordless, it employs diverse teachings tailored to the capacity of individuals to guide sentient beings. Sometimes it expounds the One Vehicle (the highest truth), while at other times it teaches the Three Vehicles (three levels of teachings suited to different aptitudes). Through the principles of karmic retribution (the consequences of good and evil deeds), it gradually leads beings toward the singular, true path.

The third is the "Secret Treasury of Mind": When practitioners attain supreme wisdom, they fully comprehend the truth of emptiness—that all phenomena, whether tangible or intangible, conscious or unconscious, are ultimately illusory. In a single thought, they perceive the intricate web of cause and effect governing all beings—the six realms of rebirth (heavens, humans, asuras, animals, hungry ghosts, and hells), the four elements (earth, water, fire, wind), and the six classes of existence (various life forms). With this insight, they skillfully teach according to the capacity of each being.

These three Secret Treasuries constitute the true embodiment of the Dao, beyond the comprehension of ordinary people or even sages of common attainment. This scripture aims to clarify these profound principles, opening a gateway for practitioners to enter the wondrous realm of the Dao. Hence, it is called the "Revelation of the Secret Treasury," the most sublime among the great scriptures (the highest teachings). Only those of utmost sincerity can truly grasp and expound its profound meaning.

This scripture recounts how the Great Emperor of Supreme Subtlety (Taiwei Dijun, a high-ranking Daoist deity) sought instruction from the Dao Lord (Taishang Daojun, one of the supreme deities of Daoism) and received profound revelations.

The text begins by explaining that the transmission of this supreme scripture does not require the oath-swearing rituals typical of other sacred texts, for only those with pure hearts and virtuous nature are capable of receiving it. The Great Emperor of Supreme Subtlety praises the profound teachings of the Dao Lord, acknowledging that only now has he truly come to understand the Dao Lord’s boundless compassion—like a parent to all beings—revealing the true Dharma in formless ways, expounding the three subtle and wondrous principles that guide sentient beings toward the highest truth.

The Dao Lord explains to the Great Emperor of Supreme Subtlety: This scripture is unlike any other. While the loss of other classics may have little impact on the world, the absence of even a single phrase from this scripture would bring calamity. For this text reveals the ultimate refuge (窟宅, the dwelling place of enlightenment) for all beings—without it, they would remain forever adrift in the bitter sea of samsara (三涂五道, the three wretched paths of hell, hungry ghosts, and animals, as well as the five paths of rebirth, including the heavenly and human realms).

The Dao Lord further discloses the scripture’s transmission history: passed down orally through generations—from the Jade Purity Emperor (Yuqing Dijun), to the Demon-Subduing Great King (Xiaomo Dawang), and the Eight Heaven Emperors (Badian Dijun)—it had never before been committed to writing. Now, the Dao Lord commands the Great Emperor of Supreme Subtlety to inscribe it on jade slips with golden script (䥴玉为简镂金为字, the highest ceremonial method of recording in antiquity), pledging divine protection over this scripture. Even during the great kalpa (the cosmic cycle of destruction), when all other teachings perish, this scripture will endure, waiting to return to the celestial realm and deliver sentient beings in the future.

Finally, the Great Emperor of Supreme Subtlety reverently follows these instructions, engraving the precious scripture onto jade slips with golden threads. This passage emphasizes the supreme status of this scripture and its unique power to save and liberate all beings.

This scripture was recorded on silver tablets, enshrined in a purple jade casket upon a ritual platform adorned with seven treasures. Immortal youths and jade maidens (attendants to Daoist deities) scattered blossoms and burned incense in devout veneration of this efficacious scripture. When the assembly had finished receiving these sacred teachings, the Most High Lord of the Dao (one of the Three Pure Ones/Sanqing) returned to Mount Jade Capital (the celestial abode of the Celestial Worthy of Primordial Beginning/Yuan Shi Tianzun in Daoist cosmology), while all the immortal beings who had gathered to receive the teachings made their ceremonial bows and withdrew.