《太上靈寶元陽妙經》Vol. 2

At this moment, the Most High Jade Dawn Celestial Worthy (one of the supreme deities in Daoism) addressed the Realized Being Primordial Yang Steady Light, saying: I observe that all phenomena in the world are impermanent, with neither their essence nor appearance remaining fixed. All things that arise through conditioned co-arising cannot escape the law of impermanence. Those immortals who have not yet attained complete cultivation—without exception—exist in dependence on causes and conditions.

The true Dao-nature (the fundamental truth of the universe) neither conceals nor reveals itself. It knows neither birth nor death, neither coming nor going. It transcends past, present and future, being neither artificially created nor produced by causes and conditions—thus it remains eternally unchanging. Dao-nature is the Celestial Worthy itself, and the Celestial Worthy is the fundamental principle—this principle is eternity. Realized Beings (those who have attained the Dao) unite with Dao-nature, therefore they too are eternal. Those immortals who rely on conditioned cultivation can never be considered truly eternal.

Immortals who have not attained the Dao cannot perceive true Dao-nature; their discussions merely concern false and insubstantial views. It's like ordinary people who first perceive clothing, carriages, city walls and such, then later encounter similar things and mistakenly consider them eternal—when in truth all these are subject to change. Know this: all artificially created things are impermanent; only the state of empty wuwei (non-action) is eternal. Dao-nature is precisely this noumenon of empty wuwei, which brings eternal peace and bliss. This bliss is the fundamental principle—the principle is wuwei, and wuwei is eternal bliss.

Worldly phenomena divide into two categories: First, material phenomena (rupa-dharma), comprising the four great elements of earth, water, fire and wind. Second, non-material phenomena (arupa-dharma), primarily referring to mental activities. The reason mental activities are impermanent is because they constantly cling to external objects and generate discrimination. For instance, the six consciousnesses—from eye-consciousness to mind-consciousness—all differ in their functions. The objects they perceive—from visual forms to mental phenomena—also vary, and the operations of the sense faculties (from eye faculty to mind faculty) are equally subject to impermanence. If mental activities were truly eternal, then the eye alone should be capable of perceiving all things.

This scripture primarily discusses the impermanent nature of mind and consciousness. Practitioners who recognize that sensory perceptions (such as visual and auditory awareness) differ from mental consciousness will understand that all phenomena in the world are impermanent. Ordinary people mistake similar appearances for permanent realities, when in fact all conditioned phenomena are subject to decay—hence their designation as impermanent.

For instance, visual perception requires multiple conditions: the eye, color, light, and mental processing. The same applies to auditory and other perceptions, each arising from distinct causal configurations. The Perfected Being Dingguang (a realized Daoist practitioner) points out that because sentient beings carry various karmic conditions, their mental states are likewise impermanent. If mind-nature were truly permanent, it would be impossible to cultivate contemplations on impermanence, suffering, and emptiness, let alone realize true eternal bliss. This explains why lower-level immortal practices cannot attain genuine constant joy.

The impermanence of mind-nature further manifests in its variability among individuals: those with wrong views neither believe in the true Dharma nor revere Perfected Beings, while practitioners' minds may be classified as monastic, householder, or householder-seeking-renunciation types. Mental states also shift according to circumstances: one condition arises in response to joy, another to suffering, while greed, anger, and delusion each produce distinct mental configurations.

Were mind-nature truly permanent, we couldn't distinguish colors, memory wouldn't fluctuate, and recitation practice couldn't show progress. A permanent mind would eliminate distinctions between "already done" and "currently doing," as well as concepts of gratitude/resentment, intimacy/distance, or self/other. True eternal consciousness transcends these relative notions, remaining unmoved by the birth and dissolution of external phenomena.

This scripture expounds the profound principles of "no eternal truth" (wuzhen) and "no self" (wuwo).

First, it points out that people's natures and minds differ, demonstrating that there is no single eternal truth in the world. The "non-material phenomena" (feisefa) mentioned here reveal the original truth (yuanzhen), whose meaning is already evident. Material phenomena (se) are also illusory, for they arise only to eventually perish. Ordinary people fail to grasp this and mistakenly regard these phenomena as real.

Next, the principle of "no self" (wuwo) is used to explain that all things lack an independent, unchanging self. Material phenomena (se) are not the "self," because they can be destroyed or altered. Non-material phenomena are also not the "self," as they arise from causes and conditions. If someone clings to wrong views, believing that concentration, memory, or language can prove the existence of a "self," these are all mistaken.

For example:

• If concentration were the "self," then forgetting past events would prove there is no "self";
• If memory were the "self," then the absence of memory would mean no "self";
• If names could define the "self," then even the poor and lowly have names—yet this does not confirm the reality of a "self."

The scripture particularly emphasizes that, like the sky or the nature of the Dao (daoxing), the true "self" has no companion and cannot be defined. Through these analyses, the truth of "no self" (wuwo) is firmly established.

This scripture employs multiple metaphors and logical reasoning to dismantle people's attachment to the concept of "self." It points out that if the "self" were truly real, infants wouldn't grasp unclean objects, and wooden automatons should possess self-awareness—yet neither phenomenon occurs. When asleep, humans lack perception, and their waking actions resemble the mechanical responses of puppets, offering no proof of a genuine "self."

The text uses the famous analogy of a blind man inquiring about the color white: someone who has never seen white can never truly understand it through descriptions of seashells, rice, snow, or white cranes. Similarly, ordinary people cling to the delusional concept of "self," fundamentally failing to comprehend the true meaning of "non-self" (anatman).

Repeatedly emphasized is how sentient beings, due to childlike ignorance, lack the wisdom to distinguish between permanence and impermanence, suffering and joy, purity and impurity. They mistakenly regard a fragment of the Dao's teachings as eternally real happiness—much like the congenitally blind can never grasp whiteness through others' descriptions. Through deluded cognition, they remain forever severed from reality.

Just as some cannot discern the true color of milk, so too are sentient beings holding wrong views - they remain incapable of recognizing genuine eternal bliss. Precisely for this reason, our Daoist teachings particularly emphasize the doctrine of "True Constancy" (zhenchang), which stands in complete contrast to these erroneous views.

At this point, the Perfected Being of Fixed Light (Dingguang Zhenren, an accomplished Daoist practitioner) inquired further from the Celestial Venerable: "Supreme Master, in the past you skillfully turned the Wheel of Supreme Dharma (a metaphor for transmitting the Dao), and now you expound so thoroughly upon the principle of True Constancy." The Celestial Venerable responded: "Why do you assume the Master exists only in the past? Noble one, the true Master is eternally unchanging - there is no distinction of past and present."

If someone stubbornly maintains that "I am the Supreme True Dao," "I am the Dharma itself," "My body is the Dao," "I am the Master," "I am a true immortal," or even believes "I can expound teachings to liberate others" or "Only I can turn the Dharma Wheel" - these are all mistaken perceptions. The true Master would never cling to such notions, and therefore would never deliberately "turn the Dharma Wheel."

Similarly, if someone insists that "I am the eyes," "I am the ears and nose," "I am material phenomena," "I am the four great elements of earth, water, fire and wind," "I am speech," "I am erudition," "I am the cultivation practices of charity and precepts," or "I am meditative wisdom," equating various cultivation methods with their own being - these too are wrong views. The true Master would never entertain such thoughts, and thus would never intentionally "turn the Dharma Wheel."

If we say the Truth is eternally unchanging, then why speak of "the Master turning the Dharma Wheel"? Therefore, you should not say things like "the Master now turns a higher Dharma Wheel." This is like how visual perception requires the combined conditions of light, external objects, and mental processing - all phenomena arise through the convergence of causes and conditions.

This scripture employs multiple metaphors to elucidate the nature of the "Dharma Wheel" (referring to Buddhist truth) and the principle behind the Celestial Venerable's (the highest Daoist deity) expounding of the Dharma.

The text first uses the example of visual perception: The eye doesn't claim "I produce vision," nor does consciousness declare "I generate the eye's sight." Seeing objects is actually the result of various conditions working together. Similarly, when the Celestial Venerable expounds the Dharma, it relies on the "Six Paramitas" (six perfections) and "Seven Dharmas" (seven spiritual laws), with sound emerging through the cooperation of throat, lips, teeth, and tongue—this constitutes "turning the Dharma Wheel" (spreading Buddhist teachings). Yet the Celestial Venerable never conceives the thought "I am turning the Dharma Wheel."

The scripture then illustrates this principle through four vivid analogies:

1. Drilling wood for fire: The flame doesn't originate solely from the flint, drill, human hand, or tinder, but emerges through their combined interaction.

2. Churning butter: Butter isn't produced by curds, water, churn, jar, rope, or person alone, but through their collective operation.

3. Seed germination: The seed doesn't proclaim "I can sprout," nor do soil, water, fire, wind, season, or human effort individually claim credit.

4. Drumming sound: The sound doesn't arise from the drum, air, drumhead, or person separately, but through their harmonious conjunction.

The scripture emphasizes that authentic "Dharma Wheel turning" isn't deliberately manufactured, but naturally manifests through the convergence of causes and conditions. The Celestial Venerable's Dharma exposition follows this same principle—free from attachment to the notion "I am teaching." This non-attached, spontaneously arising state constitutes genuine "turning of the true Dharma Wheel." The very operation of this Dharma Wheel embodies the essential nature of the Celestial Venerable.

This scripture expounds the profound principle of "turning the Dharma wheel" (referring to the propagation of Daoist truth). The Celestial Venerable (the supreme deity in Daoism) reveals that genuine Dharma-wheel turning isn't artificially contrived but occurs with the natural spontaneity of empty nature, embodying Wuwei (non-action). The realm of immortal masters transcends ordinary disciples' comprehension.

The Celestial Venerable employs different teachings according to practitioners' capacities: worldly teachings for ordinary disciples and transcendent truths for Zhenren (perfected beings). Practitioners are categorized into those pursuing the "lesser vehicle" (personal liberation) and the "greater vehicle" (universal salvation). The Celestial Venerable once expounded teachings in the Primordial Yang World for ordinary disciples, while now in the Nectar City, higher doctrines are transmitted to perfected beings.

The scripture particularly emphasizes differences in practitioners' spiritual roots: those with middling capacity receive teachings in the Primordial Yang World, while superior adepts like Dingguang Zhenren receive the great Dharma in Nectar City. However, those deeply entrenched in heterodox views and stubborn ignorance—the lowest capacities—are not taught by the Celestial Venerable.

Practitioners are further distinguished by their diligence: moderately diligent students study the Primordial Yang Scripture, while the supremely diligent receive Nectar City's great Dharma. The Celestial Venerable recalls when first turning the Dharma wheel in Nectar City, eighty thousand Zhenren attained the natural Dao-fruit; now during these teachings, eight hundred million practitioners maintain unwavering resolve, obtaining the pure orthodox path.

Finally, the scripture recounts how Primordial Yang Zhenren and Dingguang Zhenren successively entreated the Celestial Venerable for teachings in Nectar City. The Celestial Venerable revealed the truth of impermanence (the transient nature of all phenomena), helping practitioners see through illusion to realize eternal truth.

This scripture recounts the miraculous power of the Celestial Worthy (the supreme deity in Daoism) when expounding scriptures in different realms. It states that when scriptures were first taught in the City of Sweet Dew, the voice reached the highest heavenly realm of Daluo Tian (Great Canopy Heaven). Now, in this very city, the teachings resonate throughout the entire Kingdom of Empty Songs, the Nine Heavens, and as many worlds as the sands of the Ganges, heard in all directions.

The scripture employs a metaphor to illustrate the power of scriptural exposition: just as a king can subdue the arrogant, the Celestial Worthy's teachings can subdue the afflictions of sentient beings. Those already subdued become more devout, while those not yet subdued are guided to the correct path. All celestial Zhenren (Perfected Persons) possess this power in their teachings—purifying afflictions and bringing peace to the mind.

The scripture further reveals that the Celestial Worthy's teachings can elevate beings fallen into evil destinies to rebirth in the virtuous paths of humans and devas, or even lead them to attain the Dao and become Perfected. The Zhenren Yuanyang Dingguang (Perfected of Primordial Yang and Steady Light) explains that he asks these questions not for himself but for the benefit of all beings. He has long known that scriptural exposition is the domain of celestial Perfected Persons, beyond the reach of those with heterodox views.

The Celestial Worthy informs Yuanyang Zhenren that this is the "Sacred Practice" cultivated by those who attain the Dao. Sacred Practice is the Way of the Celestial Worthy, accessible only to Perfected Persons and unattainable for those with deluded views. The Celestial Worthy's discourse in the Palace of Primordial Yang serves precisely to elucidate this truth.

This scripture describes the various supreme virtues attained by practitioners who reach the "state of fearlessness." The so-called "state of fearlessness" refers to the condition where practitioners, through upholding the true Dao (the Way), completely transcend fear of all evil karma and suffering.

Upon reaching this state, practitioners no longer fear afflictions such as greed or hatred, nor do they dread the sufferings of human life like birth, aging, sickness, and death. They will certainly not fall into the three evil paths (the most painful states of rebirth in Buddhist terminology): hell, hungry ghosts, or animal realms. The scripture enumerates three major evil deeds: first, indulging in lust while disparaging sacred scriptures (Jing); second, slandering virtuous people and rejecting the true Dao; third, committing the five heinous crimes (patricide, matricide, etc.) and violating the four grave precepts (killing, stealing, sexual misconduct, and lying).

Practitioners abiding in this state fear neither rebirth in evil paths nor disturbances from celestial demons, evil spirits, or all manner of malevolent entities (chimei wangliang). They remain unshackled by defilements, distress, grief, or other negative emotions. Hence this state is called the "state of fearlessness."

Those who attain this state gain unsurpassed true enlightenment and naturally enjoy blissful tranquility. Their power of true Dao can eradicate the sufferings of hell, bring joy to beings in the animal realm, satisfy hungry ghosts, and subdue celestial demons (those who obstruct spiritual practice). It dispels darkness with light, transforms bitter cold into warmth, and can even civilize barbarian lands, purifying the entire world into a realm of perfect peace.

The true Dao functions as the Dharma-eye (the eye that perceives truth) for all beings, as their Dharma-banner (guiding standard), Dharma-vessel (ferry across the sea of suffering), and Dharma-torch (illuminating beacon). The true Dao is the Dharma-king of the Celestial Worthy (Tianzun, the highest Daoist deity), enabling practitioners to freely comprehend the thoughts of all beings throughout the trichiliocosm. It allows them to contain all world-systems within a single pore without constraint, and to manifest innumerable beings according to their will.

Perfected beings (those who have attained spiritual cultivation) and Daoist practitioners, upon realizing this supreme wondrous method of primordial yang, achieve a state of unimpeded freedom. This state is as pure and unstained as a jeweled lotus—though capable of manifesting countless emanations that reunite as one, they remain unattached to such miraculous transformations.

Those who reach this liberated state can freely choose their place of rebirth. Like a sage-king ruling over all lands, they go wherever they wish without obstruction. When perfected beings and Daoist priests perceive sentient beings in hell realms who are ready for deliverance, they voluntarily take birth among them. This is not due to karmic retribution but arises from great compassionate vows. Though dwelling in hell, they do not truly suffer; instead, they plant immeasurable roots of virtue, accumulating merit surpassing the sands of the Ganges beyond all calculation.

At this point, a perfected being named Xianzhi (one endowed with transcendent wisdom) reverently inquired of the Celestial Venerable (Tianzun): "Though the merit and wisdom of all perfected beings are already inconceivable, I feel none can compare to the power of this Primordial Yang Scripture. For it is this Mahayana classic that gives birth to the Celestial Venerable's supreme orthodox Dao."

The Celestial Venerable praised him, saying: "Your words are profoundly true! Though other sacred texts possess immeasurable merit, compared to the Primordial Yang Scripture, they are like milk to cheese, or cheese to ghee—only through successive refinement does one obtain the most sublime Dharma flavor. The Primordial Yang Scripture is the fundamental source, its excellence surpassing [other teachings] by hundreds of thousands of millions of times, beyond all possible analogy."

This scripture expounds the miraculous efficacy and propagation methods of the Supreme Lingbao Yuanyang Wondrous Scripture. The text reveals that this scripture functions like a divine elixir, capable of curing all ailments, containing within it the potency of every beneficial medicine.

The Celestial Worthy (Tianshi, the supreme Daoist deity) transmits the principles of the Great Dao (Daofa) through this Yuanyang scripture. From these Dao principles emerge methods for diligent cultivation, which in turn give rise to the discipline of patient endurance and precept-keeping. The ultimate natural fruit of the Dao is likened to sweet Dharma nectar, symbolizing the intrinsic nature of the Way. The Celestial Worthy's virtuous roots and merits are as innumerable as the sands of the Ganges River, beyond all calculation.

A wise and virtuous Perfected Person (Zhenren) addressed the Celestial Worthy, declaring: "This Yuanyang scripture is truly supremely wondrous, like sweet Dharma nectar that spontaneously heals the afflictions of ordinary beings and resolves all vexations." He vowed to wholeheartedly transcribe, recite this classic, and widely explain its profound meanings.

The scripture further details tailored approaches for guiding different types of learners: For the greedy, first give material gifts before encouraging scripture study; for the proud, begin with gentle words that accord with their inclinations, then gradually instruct; for the dull-witted, apply appropriate pressure; for the arrogant, first serve them to gain favor before teaching; for those who slander Mahayana scriptures, first subdue them with dignified authority before urging recitation; for sincere Dao-seekers, personally make reverent offerings and offer praiseful encouragement.

Finally, the Celestial Worthy commended the Perfected Person's devotion to authentic Daoist scriptures, proclaiming that through this virtuous intention, he would surely transcend immeasurable realms in the future and attain supreme Dao-fruition.

In the natural state of cultivating the Orthodox Path (Zhengyi), you too will soon be able to widely expound this Yuanyang Wonderful Scripture to all beings, just as I do. This scripture contains the profound Dharma treasury spoken by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), the supreme deity of Daoism.

Devoted seeker, in the distant past before the Celestial Worthy descended to our world, I once practiced diligently as a Heavenly King alongside other truth-cultivators. At that time, we had already fully comprehended all the scriptures of the immortals, maintaining dignified deportment in daily practice with minds purified and undisturbed by delusions. We severed the burning afflictions of greed, anger, and ignorance, upheld virtuous karma, and realized the joy of eternal truth. Though we sought the Great Vehicle scriptures everywhere, we had not even heard the name of this Yuanyang Scripture.

In those days, I dwelled on Mount Miaole (Wonderful Bliss), a supremely pure and extraordinary mountain: its landscape was graced with clear springs and ponds, branches heavy with sweet immortal fruits, and vitality permeating every corner. Crystal streams cascaded between cliffs while fragrant blossoms covered the slopes, with rare birds and magical beasts beyond counting. Countless aromatic spiritual roots grew abundantly there. Practicing alone in this realm, I sustained myself on these celestial fruits and fragrant roots. After nourishment, I devoted myself to cultivating diligence and forbearance. Yet after countless years of such practice, no news had reached me of the Celestial Worthy descending to expound profound scriptures.

Devoted seeker, when I persevered in these difficult ascetic practices, all celestial beings were astonished. Gathering together, they discussed among themselves and praised in verse: "The Celestial Worthy expounds the supreme scripture, revealing the wonderful Dharma of Yuanyang. He is truly the compassionate father of all beings, the Dharma King adorned with merit. This teaching can sever the bonds of desire and delusion, extinguishing ignorance and arrogance. The pure and wonderful Mount Miaole is indeed the sweet dew (amrita) field of carefree liberation."

Then among the assembly, the Universal Wisdom Heavenly King (Pu Hui Tianwang) continued with another verse: "These truth-cultivators take purity of mind as their foundation. They skillfully comprehend the profound meaning of the Great Vehicle, penetrating the supreme mysteries. Those who seek the ultimate Dao must first abandon scattered thoughts. Realizing the truth of suffering and emptiness, they forever transcend the sickness of afflictions."

Next, an immortal named Light of Stability (Dingguang) offered this verse: "The supreme Dao's mysteries are unfathomable, its quiescent principles lie beyond sight. Without the wisdom of total retention, who could comprehend Primordial Beginning's secrets? Now hearing this teaching, we may establish proper practice. Severing all causes of evil karma, we peacefully merge with the realm of non-action (Wuwei)."

After reciting these verses, the Immortals and Heavenly Kings addressed the Celestial Venerable, saying: "Today we offer these hymns of praise and seek instruction for the sake of virtuous sages and ordinary beings. These practitioners cultivate not for themselves, but to benefit all worldly people. They clearly perceive the myriad faults within the cycle of birth and death—even when seeing rare treasures covering the ground or marvels of mountains and seas, they regard them as dung without attachment.

These wise ones can relinquish what they cherish—whether precious jewels, beloved spouses and children, their own flesh and bones, dwelling places, or oxen and chariots. They do not seek heavenly pleasures, but only wish for all beings to attain true joy. As we understand it, such practitioners maintain purity of mind, severing all afflictions and fetters, single-heartedly pursuing the supreme Dao (the Way) to attain the naturally perfected fruition."

They continued: "The kind of person you describe is like a sheltering Bodhi tree (symbolizing the liberating state of practice). All beings dwelling in its shade find their karmic obstacles and afflictions dissolved. Should genuine liberated practitioners appear in future ages, we too could thereby eradicate immeasurable defilements. Yet this is truly difficult to believe—why?

Though the innate Dao-mind (the original awakened heart) of beings occasionally manifests, the slightest disturbance makes it waver. Like the moon reflected in water—when the water stirs, the reflection trembles; or like a painting—hard to complete yet easy to ruin. The natural Dao-mind is likewise: difficult to arouse but easily lost. Consider a fully armored soldier prepared for battle who flees in terror at the last moment. So too does the Dao-mind of beings—though initially resolute, it retreats in fear upon encountering the sufferings of life and death.

We observe that all who resolve to practice fluctuate in this way. Thus, even when seeing someone devoted to asceticism, pure and undisturbed, abiding in the true path, we dare not lightly believe. They must be tested to verify whether they can truly bear the weight of the authentic Great Dao. Just as a cart needs two wheels to carry heavy loads, or a bird requires twin wings to soar, so must ascetic practitioners be tested to prove their Dao-mind is steadfast."

This scripture recounts how the Perfected Lord Yuanyang (a highly accomplished Daoist adept) tested practitioners through transformation. The text first emphasizes that spiritual cultivation requires wisdom—just as fish produce many eggs but few survive, fruit trees blossom abundantly yet bear little fruit, so too among the multitudes who aspire to seek the Dao, very few persevere to the end.

The Perfected Lord transformed into a formidable beast and approached Mount Miaole. This creature, utterly fearless within, began chanting a gatha (a poetic verse commonly used in Buddhist and Daoist scriptures) in a voice of remarkable clarity. The gatha conveyed this essential truth: All phenomena in the world originally abide in wuwei (the natural state of spontaneity), where birth and dissolution arise through the convergence of causes and conditions. Practitioners should devote themselves to cultivation, purifying the three karmas of body, speech, and mind, for only then can they aspire to the true path and transcend poverty and suffering.

After reciting the gatha, the beast retained its fearsome appearance while surveying its surroundings. Hearing the verse, the ascetics were filled with joy—the scripture employs seven vivid similes to describe this rapture: like a traveler lost in darkness finding companions, a long-ill patient discovering medicine, a drowning man reaching a boat, a parched throat meeting sweet springs, an escape from pursuing enemies, a prisoner suddenly pardoned, drought-stricken fields blessed with rain, or a weary wanderer finally returning home—none of these joys compare to the delight of hearing the true Dharma.

Finally, the "virtuous disciple" (an honorific for practitioners) affirmed that upon hearing this gatha, his heart too overflowed with immeasurable joy. Through these vivid analogies, the scripture reveals the transcendent bliss that arises when one encounters the true teachings and awakens to ultimate reality—a joy surpassing all worldly pleasures.

At this moment, the narrator rose from his seat, looked around, and asked: "Who just recited these sacred verses?" Scanning the surroundings, he saw nothing but a fierce beast.

The beast opened its mouth and spoke: "Who has opened such profound Dharma gates? Who can produce subtle sounds like thunder's vibration? Who, amidst the long slumber of life and death, can awaken to chant such true mantras? Who here guides beings drowning in the thirst of samsara to taste the supreme flavor of Dao? All sentient beings are lost in the sea of suffering—who will become the great ferryman? Constantly entangled by afflictions and ailments, who will serve as the healing physician?"

After hearing these verses, my mind became illuminated like the waxing moon gradually revealing its light. Yet at that moment I comprehended nothing—only that fearsome beast remained visible. Doubt arose in my heart: Could this beast have spoken those verses? Its appearance was truly terrifying. Then I reconsidered: If one could hear such verses, shouldn't all fear and ugliness be dispelled? How then could such a dreadful form remain? It would be like luminous ganoderma suddenly sprouting from flames.

I further reflected: Though my own wisdom is insufficient, perhaps this beast encountered immortals of old and heard these verses from the Celestial Worthy (Tianzun). Approaching it, I inquired: "Marvelous! Where did you meet that ancient one who transcended all fears? From what source did you obtain these verses containing wisdom like radiant pearls?"

The profound meaning in the beast's response verses was in truth the eternal Dharma transmitted by the Primordial Celestial Worthy (Yuanshi Tianzun, the supreme Daoist deity). Countless ordinary beings in this world remain perpetually ensnared in webs of doubt, lifetime after lifetime failing to comprehend the mysterious truths spoken by the Celestial Worthies of the Ten Directions.

As I prepared to question further, the beast interrupted: "Seeker of Dao, now is not the time for these inquiries. Having gone many days without food or drink, wandering fruitlessly in search of sustenance, my hunger and exhaustion have disordered my spirit. These words do not arise from my true knowing. Though I still retain the power to soar through empty space seeking nourishment..."

This scripture recounts a dialogue between a cultivator and a ferocious beast, revealing the resolve to sacrifice one's physical form in pursuit of the true Dao. The story unfolds as follows:

At that time, I (the narrator) addressed the beast: "If you can recite this gatha (a short Daoist verse) in its entirety for me, I vow to become your lifelong disciple. Your previous recitation was incomplete and the meaning obscure—why withhold its completion? Material offerings may exhaust themselves, but the merit of transmitting the Dharma remains inexhaustible, benefiting all sentient beings. Now that I've heard this gatha yet harbor doubts, please resolve them for me. Upon your completion, I shall serve you all my days."

The beast replied: "You cling too fiercely to wisdom, overly attached to preserving yourself. Starvation grips me now—speech escapes me." When pressed about its needed sustenance, the beast confessed: "My words may terrify—I subsist on human flesh and blood alone. Yet mortals enjoy virtue's protection (De's blessings), shielded by celestial guardians—I cannot harm them."

Immediately I declared: "Recite the gatha complete, and I offer this body as tribute. What use is a corpse after death? Devoured by worms, it yields no merit. For the supreme Dao (ultimate truth), I gladly exchange this defiled form for a Dharma-body of purity." The beast challenged: "Who would believe you'd stake life itself for the Dao?"

I explained: "This resembles trading crude vessels for rare jewels. I call as witnesses the Limitless Heavenly Kings (high Daoist deities) and Perfected Ones (Zhenren) with celestial vision (a spiritual power)—they who cultivate the Great Vehicle scriptures (universal liberation teachings) for beings' welfare, perfected in the Four Immeasurables (compassion, kindness, empathetic joy, equanimity) and Six Transcendent Wisdoms (six cognitive faculties)."

This exchange manifests the practitioner's "body-offering resolve," using extreme physical sacrifice to illustrate how truth-seeking demands transcending bodily attachment. The mentioned "Four Immeasurables and Six Wisdoms" constitute fundamental cultivation qualities—equanimity and wisdom's illumination.

This scripture recounts a dialogue between a cultivator and a ferocious beast (actually an immortal in disguise). The beast tells the practitioner that if he is willing to relinquish his life, it will expound the true Dao to him. Upon hearing this, the cultivator rejoices greatly, immediately removes his robe to fashion a dharma seat, and respectfully invites the beast (addressed as "Perfected Being") to sit upon it, while he kneels with palms joined in supplication.

The beast then delivers a gatha (a poetic verse form commonly used in Buddhist and Daoist scriptures), conveying this essential meaning: When the cycle of birth and death is completely extinguished, one attains eternal tranquil bliss; freely roaming in pavilions adorned with seven treasures, wandering through the Hall of Four Illuminations; all defilements eradicated, body and mind purified without stain; relinquishing the mundane form to obtain the true body, possessing wholesome conditions yet remaining unattached.

After reciting the gatha, the beast declares the cultivator's wish has been fulfilled—he may now sacrifice himself to benefit all beings. Deep in contemplation, the practitioner inscribes the verse on his robe and prepares to offer his body. At this moment, the tree spirit appears to inquire his purpose. The cultivator explains this is the dharma gate spoken by the Celestial Worthy of Original Beginning (Yuanshi Tianzun, the supreme deity in Daoism), and that he seeks not fame or gain but to benefit countless beings through this sacrifice.

While relinquishing his body, the practitioner makes this vow: "May all miserly and greedy individuals witness this sacrifice for the Dharma, that those attached to material possessions may understand how one can abandon life for a single gatha as easily as discarding filth." As he leaps from the tree, a hundred wondrous sounds fill the midair. Simultaneously, the beast also sacrifices itself to save him, catching the cultivator in midair and returning him safely to ground. The Perfected Being of Primal Yang (Yuanyang Zhenren, a high-ranking Daoist immortal) and his retinue all bow in reverence to the practitioner.

Through this allegorical tale, the scripture emphasizes the spirit of sacrificing oneself for the Dharma to benefit all beings, while highlighting the supreme value of the true Dao. Concepts like "tranquil extinction" (jiemie) and "true body" (zhenshen) mentioned herein represent crucial goals in Daoist cultivation.

(The scripture passage describes a practitioner confessing before the Celestial Venerable)

The practitioner reverently praised before the Celestial Venerable's throne: "How wondrous! Truly you are the sage of great wisdom who benefits all sentient beings. Though I dwell in ignorance (referring to delusion and afflictions), I yearn to kindle the flame of great Dharma wisdom. Because I developed clinging attachment to the Celestial Venerable's subtle teachings, this has instead given rise to vexations. Now I humbly request your virtuous permission to confess and repent, that my karmic obstructions may be eliminated."

The Celestial Venerable responded: "In the future you shall certainly attain the unsurpassed true and perfect Great Dao (referring to the highest state of cultivation), realizing the natural and authentic fruit of the Way. I vow to bear witness and deliver you."

At this moment, all the perfected beings (zhenren) and numerous practitioners present bowed in unison to take leave of the Celestial Venerable, and suddenly they all vanished without a trace.

(This dialogue demonstrates the important Daoist cultivation process of confessing transgressions and seeking enlightenment, while illustrating the Celestial Venerable's compassionate guidance of practitioners.)

(Note: The Supreme Numinous Treasure Yuanyang Marvelous Scripture is an important Daoist classic primarily expounding the teachings of the Primordial Celestial Venerable. This passage comes from the second volume of the scripture.)