《太上靈寶元陽妙經》Vol. 5

At that time, the Most High Lord of Eastern Jade Purity (a revered Daoist deity) was in the Pure Floating World of the Empty Song Kingdom, accompanied by eighty-four thousand followers including divine attendants, flying celestial kings, and supremely perfected sages. They gathered amidst the jeweled trees of the Fragrant Grove. The Celestial Lord was expounding the "Wondrous Scripture of Contemplative Practice from the Supreme Yang Origin," planting fields of merit for all beings, resolving profound doubts, and helping them comprehend the mysterious Dao. He instructed devoted disciples to awaken their hearts and establish vows by following four cultivation methods.

Among the assembly, a cultivator named Linghua adjusted his robes, held an incense burner, and knelt respectfully saying: "Through past-life merits, this disciple is blessed to behold your majestic presence today, feeling both joy and awe. Having heard your exposition of the profound principles from the Yang Origin treasury, I find them truly unfathomably subtle. May I inquire how to specifically practice them?"

The Celestial Lord replied: "Virtuous one, these four cultivation methods are: First, study the Yang Origin scriptures under an enlightened teacher; Second, consult virtuous mentors (accomplished masters) to resolve doubts; Third, deeply contemplate the scripture's mysteries to realize the truth of suffering and emptiness (Buddhist term denoting worldly impermanence); Fourth, diligently cultivate with determined aspiration for Dao-realization. You must understand that to accomplish these four practices, one must draw near enlightened teachers and seek guidance from virtuous mentors to resolve difficulties."

The Celestial Lord continued his teaching: "Practitioners' body, speech and mind are often obstructed by four delusions: First, greed-delusion; Second, ignorance-delusion; Third, lust-delusion; Fourth, anger-delusion. Those who study Mahayana scriptures yet fail to attain accomplishment must abandon these four delusions."

Detailed explanations of these delusions:

Greed-delusion refers to excessive pursuit of worldly glory, wealth, rare treasures and playthings, employing any means including harming creatures, seizing others' property, and indulging carnal desires.

Ignorance-delusion means creating karmic offenses through body and mind while remaining unaware, showing no reverence to the Three Luminaries (sun, moon and stars - important Daoist objects of worship) nor respect to the Three Treasures (Dao, scriptures, and teachers) and spiritual practitioners. When seeing others perform good deeds, one becomes jealous, spreads rumors, slanders teachers, and disobeys master's instructions.

(Note: Explanations of lust-delusion and anger-delusion are omitted due to length. The full text maintains the classic question-answer structure, provides necessary explanations of Daoist terminology, transforms classical phrasing into fluent modern language while preserving the solemn tone of scripture exposition.)

The scripture describes several behaviors that delude the human mind and the proper attitudes practitioners should cultivate.

First, it discusses "lustful delusion" (yinhuo), referring to the indulgence in carnal pleasures without regard for social propriety, even seducing others' spouses and disrupting family harmony. This unrestrained obsession with sensual desires constitutes lustful delusion.

Next comes "deceptive delusion" (gonggao huo), describing those who harbor flattery and weave falsehoods. They exploit official matters for personal gain, secretly abuse power, and—while outwardly appearing as renunciants—deceive devotees by falsely claiming spiritual abilities to extort wealth. Such hypocritical and fraudulent conduct defines deceptive delusion. To attain supreme realization of the Dao, practitioners must sever these four pernicious delusions.

The text then elaborates on the stages of cultivation. Genuine virtuous believers are of two kinds: those with sincere faith and those without. Among regular sermon attendees, those who attend are virtuous, while those who don't are not. Among attendees, those who bow reverently are virtuous, while those who don't are not. Among those who bow, attentive listeners are virtuous, while distracted ones are not. Among attentive listeners, those who contemplate the scriptures deeply are virtuous, while those who don't are not. Among contemplative practitioners, those who implement the teachings are virtuous, while those who don't practice are not. Among practitioners, those who possess great wisdom while benefiting sentient beings exemplify true virtue, whereas those with wisdom who don't benefit others display false virtue.

Finally, it emphasizes that only cultivation which genuinely benefits beings—bringing them peace and joy—can yield the natural fruits of the Dao. Just as among countless treasures, the luminous moon pearl remains most precious.

This scripture expounds the four supreme immeasurable minds of compassion, kindness, joy, and equanimity (Buddhist terms referring to the boundless expansion of four virtuous states). It states that just as pearls are the most precious among treasures and nectar the sweetest among drinks, those practitioners who can expound the true meaning of the Yuanyang Jing (Primordial Yang Scripture) embody the most sublime attainment.

True cultivators should abide in the nine virtuous methods of the Great Vehicle (referring to the bodhisattva path of universal liberation), characterized by purity and wuwei (non-action). The text particularly emphasizes the "mind of contemplative practice" – the correct attitude for cultivation – which involves nurturing these four immeasurable minds.

Linghua Zhenren (a Daoist practitioner) inquired of the Celestial Venerable: "Why are compassion, kindness, joy and equanimity called four minds? Logically, they should be grouped as three." The Celestial Venerable explained that these four actually stem from three types of conditioned arising:

The first is "sentient-being condition" – love for family and friends, wishing them happiness; the second is "dharma condition" – recognizing all beings as products of interdependent causation and treating them equally; the third is "unconditioned" – transcending attachment to specific objects beyond all discrimination.

The Celestial Venerable further clarified that practitioners fall into two types: those of "insight practice" cultivate compassion more, while those of "affectionate practice" emphasize joy and equanimity. In truth, the immeasurable mind should be a unified whole, not artificially divided into four. The term "immeasurable" precisely means these virtuous states have no boundaries or limits. Forced categorization into four actually obscures their true boundless nature.

Finally, the Celestial Venerable revealed to Linghua Zhenren that genuine compassion transcends all discriminatory appearances – neither clinging to specific objects nor to the practice methods themselves. Only thus can one attain the state of true boundlessness.

The Supreme Numinous Treasure Primordial Yang Scripture describes how the Celestial Worthy (the highest deity in Daoism) employs various skillful means to instruct sentient beings. The profound and esoteric methods preached by the Celestial Worthy can only be comprehended by those with specific spiritual capacities. To accommodate beings of different levels, the Celestial Worthy divides the teachings into multiple tiers: sometimes explaining a single condition (referring to the causes and circumstances behind phenomena), such as all human-made constructs; at other times discussing dual causality and karmic retribution; occasionally elucidating the three poisons (greed, anger, and delusion), karma (the force generated by actions), and suffering; or expounding on the fourfold cycle of ignorance, volitional action, birth, and aging; even extending to the five aggregates (form, sensation, perception, mental formations, and consciousness), the six realms of rebirth, the seven consciousnesses (related to the eyes, ears, nose, tongue, body, and mind), the eight sufferings (birth, aging, sickness, death, etc.), up to the nine manifestations of life and death.

The Celestial Worthy employs such diverse methods solely to adapt to the comprehension levels of sentient beings. Practitioners should therefore never harbor doubts about these profound teachings. Through skillful means and patient guidance, the Celestial Worthy meticulously instructs beings to help them truly realize the Dharma-nature (the true essence of phenomena) and dispel delusions.

The scripture particularly emphasizes how the Celestial Worthy tailors teaching methods according to individual circumstances: For those attached to wealth, the deity may manifest as an affluent elder, first satisfying their material desires before guiding them toward the supreme Dao. For those indulging in sensual pleasures (of sight, sound, smell, taste, and touch), the teachings begin by allowing temporary gratification before leading them to abide in the state of Wuwei (non-action). For the arrogant, the Celestial Worthy might even appear as a servant, humbly attending to them until their pride softens before introducing spiritual practice. For those with violent tendencies, the deity patiently admonishes and instructs over extended periods, waiting until their temperament mellows before guiding them onto the path of pure cultivation.

These methods may appear contradictory—such as speaking of suffering where none exists or joy where none is found—yet all are provisional means established by the Celestial Worthy to tame different beings, never falsehoods. Like a skilled physician prescribing medicine according to symptoms, the Celestial Worthy's teachings aim to ultimately lead all beings to awakening and realization of the Dao.

Those who truly comprehend the supreme truth (the unsurpassed orthodox Dao) - the Celestial Masters (Tianshi) have guided sentient beings through countless eons with various skillful means into the realm of purity. This supreme practice is by no means illusory. True sages remain uncontaminated even in defiled environments, just as pearls in sand retain their luster and lotuses in muddy waters preserve their purity.

Practitioners should understand the profound meaning of the "Four Immeasurable Minds" (boundless states of loving-kindness, compassion, sympathetic joy, and equanimity). As you mentioned: loving-kindness can dissolve anger, and compassion can also resolve resentment. Why is this so? Resentment manifests in two forms: one that takes life and one that inflicts harm. Cultivating loving-kindness eliminates life-taking hatred, while developing compassion resolves harm-inflicting grudges.

Anger too has multiple manifestations: anger toward sentient beings and anger toward inanimate objects. Loving-kindness dispels anger toward people, while compassion dissolves anger toward things. Anger also divides into: justified anger and baseless anger. Loving-kindness resolves justified anger, compassion pacifies baseless rage. Temporally speaking, anger exists as long-accumulated resentment and immediate fury - loving-kindness resolves past grievances while compassion soothes present wrath.

The objects of anger differ too: anger toward sages and anger toward ordinary people. Loving-kindness removes resentment toward saints, compassion dissolves discontent toward common folk. Anger's intensity varies: strong rage and moderate irritation - loving-kindness eliminates intense fury while compassion resolves moderate displeasure. Precisely because of these multifaceted aspects, the mental states must be divided into four (loving-kindness, compassion, sympathetic joy, equanimity).

Some question why four instead of three? This is because the Perfected of Numinous Radiance (Daoist adepts who have attained realization) distinguished them according to the Immeasurable Minds' different functions. Just as vessels serve different purposes, these four mental states each have distinct emphases: when cultivating loving-kindness, one doesn't simultaneously manifest compassion, sympathetic joy, or equanimity - hence all four are indispensable. From practical cultivation, when practicing one state, the other three don't concurrently arise.

These Four Immeasurable Minds each possess unique characteristics: some require specific objects (conditioned), some arise spontaneously (unconditioned); some both require objects and arise naturally; some neither need specific objects nor deliberate effort. This constitutes the complete meaning of the Four Immeasurable Minds.

This scripture discusses the differences in cultivation realms regarding the "Four Immeasurable Minds" (a shared practice between Buddhism and Daoism consisting of four boundless mental states: loving-kindness, compassion, sympathetic joy, and equanimity). Through a dialogic format, the text illustrates the vast disparity between ordinary practitioners and realized sages in their attainment of compassionate states.

The text observes that ordinary people's compassion is often constrained by personal relationships—they show greater care toward family members while struggling to treat enemies equally. Like the affection between parents and children or among siblings, such compassion remains limited and conditional. In contrast, the compassion of celestial sages (referring to realized immortals and perfected beings) extends boundlessly to all sentient beings without any restrictions.

Linghua Zhenren (a Daoist adept) inquires of the Celestial Venerable: Are there practitioners of the Great Vehicle Yuanyang Jing (an important Daoist scripture) who attain compassionate states yet still cannot be called supremely compassionate? The Celestial Venerable confirms this indeed exists, then elaborates three levels of compassionate states: practitioners categorize relatives into superior, average, and inferior grades, while doing the same for enemies. Beginners show greatest care toward superior relatives, moderate toward average, and less toward inferior relatives; toward superior enemies they offer minimal goodwill, moderate toward average enemies, and more toward inferior enemies.

The true mark of perfected compassion manifests when practitioners can offer enemies of superior grade the same care as relatives. Only then do they attain equanimity, treating beneficent parents and most hated foes without distinction. Yet the Celestial Venerable clarifies this still doesn't qualify as supreme compassion, for genuine boundless compassion requires cultivation across immeasurable kalpas (cosmically vast time periods), severing all afflictions completely. Ordinary practitioners, burdened by accumulated habitual tendencies from past lives, can hardly achieve ultimate compassionate states within limited time.

This scripture employs vivid metaphors to illustrate the challenges of taming one's mind in spiritual cultivation, as well as the characteristics of attaining the state of "Great Compassion" (Daci).

The text begins with striking analogies about the difficulty of eliminating afflictions: Just as domesticated dogs show no fear of humans while wild deer flee at the sight of people, human anger (the emotion of hatred) clings stubbornly like a house dog, whereas compassion vanishes as easily as a startled deer. Another comparison describes how carved characters endure permanently in stone but disappear instantly when written on water—anger persists like stone engravings while virtuous roots dissipate like water calligraphy. Hatred resembles an ever-burning wildfire, whereas compassion flickers briefly like transient lightning.

Only when genuine practitioners (zhenren tongzi, "true person disciples") abide in the realm of truth (zhendi, "true ground") can they be called embodiments of Great Compassion. Even when confronting extreme evil (xiejian, "perverse views"), their minds remain equanimous, free from hatred. The scripture defines four sublime mental states: eliminating harmful matters for the ignorant constitutes Great Compassion; bestowing immeasurable benefit and joy embodies Great Benevolence (Dabei); rejoicing in the ignorant manifests Great Joy (Daxi); and relinquishing attachment to self-protection demonstrates Great Equanimity (Dashe). Only these Four Immeasurable Minds can facilitate a practitioner's genuine growth.

When Linghua Zhenren ("Numinous Flower Perfected Being") inquired of the Celestial Worthy (Tianzun), the response revealed: Practitioners who merely think "I must eliminate harm and bring benefit" still operate within deluded discrimination. Like Daoists practicing impurity contemplation who mistake robes for animal hides—though no real hide exists—cultivation that clings to form loses its true meaning.

Practitioners must first nurture these Four Immeasurable Minds to arouse the Heart of Supreme Truth (wushang zhengdao zhi xin), ultimately transcending worldly concerns. The scripture emphasizes: Only through immeasurable worldly cultivation can one attain the immeasurable transcendent state.

This scripture primarily elucidates how practitioners should correctly perceive all phenomena in the world and the importance of cultivating compassion in spiritual practice.

The text begins with a culinary metaphor: what appears as delicious soup is ultimately no different in essence from excrement; cheese resembles marrow but isn't marrow; ground bones may look like powder but aren't true powder. This teaches us not to be deceived by appearances but to see through the essential nature of things. Similarly, cultivating the Four Immeasurables (compassion, loving-kindness, sympathetic joy, and equanimity) shouldn't remain superficial—one must genuinely benefit all sentient beings.

The scripture then poses a question: If the compassion of the Celestial Venerables (the highest Daoist deities) is real, why can't beings directly attain happiness? The answer reveals that blessings must be attained through practice. For instance, those who diligently cultivated compassion in past lives could be reborn in celestial realms during the cosmic cycles of formation, abiding, decline, and emptiness.

The Celestial Venerable praises the questioner's courage and bestows the title "Perfected of Numinous Splendor." Subsequent verses reveal profound truths through poetic form: understanding reality as it is, abandoning the three poisons of greed, hatred, and delusion, and practicing equanimity will yield virtuous fruits. Ordinary people should abstain from killing, stealing, and sexual misconduct while purifying the three karmic actions of body, speech, and mind—this prevents malevolent spirits from causing harm. All virtuous fruits stem from vows and practice.

The text ultimately emphasizes that cultivating great compassion isn't mere fantasy but authentic spiritual practice. True practitioners attain golden-pure bodies and transcend ordinary states of being.

(Note: The mentioned "Dragon-transformed Brahmā Heaven" and "Supreme Ultimate Nurturing Heaven" belong to Daoism's thirty-six celestial realms; the "Four Immeasurables" were incorporated into Daoist practice after Buddhism's introduction; "three karmic actions" refer to karmic consequences arising from physical, verbal, and mental activities.)

This scripture explains how practitioners can attain the state of ultimate truth through cultivating the "Four Immeasurable Minds" (compassion, loving-kindness, sympathetic joy, and equanimity). Beginners in Daoist practice often fall into deluded perceptions, whereas genuine Daoist sages embody absolute authenticity.

Those who master the Great Vehicle Scripture of Primordial Yang's Supreme Rank achieve the realm where "earth is perceived as gold and gold as earth" — seeing through the illusions of material appearances to recognize the fundamental unity of the four elements (earth, water, fire, wind). In this state, existence and non-existence, truth and falsehood, substance and emptiness become interchangeable. Such perception manifests according to mind without delusion: ordinary beings may not appear as beings, while non-beings may reveal their true nature, all determined by one's mental state.

The true significance of cultivating the Four Immeasurable Minds lies in: loving-kindness eliminating attachment, compassion dissolving hatred, sympathetic joy dispelling sorrow, and equanimity releasing fixation on phenomenal appearances. These constitute the foundational virtuous practices of Daoist cultivation.

Specifically, when encountering impoverished beings, practitioners should generate compassion and generously offer necessities like food, clothing, vehicles, bedding, as well as precious objects, exquisite fruits, and fine textiles. Such giving requires three essential qualities: no regret or stinginess, no grasping attachment, and dedicated dedication to the supreme Dao. The mind remains unhindered, free from deluded thoughts, unconcerned with fame or gain, expecting no reward, indifferent to whether recipients uphold or violate precepts, and unbound by auspicious timing — offering with pure straightforwardness.

This form of giving transcends ordinary calculations, unconcerned with karmic merit. Though outwardly resembling mundane charity, it operates beyond ordinary consciousness, and the resulting virtue surpasses conventional merit.

When practitioners engage in acts of giving (dāna), if they discriminate among recipients—judging whether they are disciplined cultivators or rule-breakers, or even calculating future karmic retribution—such giving lacks purity. True cultivators should treat all beings with equal compassion, just as parents care for a sick child without distinction.

The scripture employs a parable: A man struck by a poisoned arrow is brought a physician by his loved ones, yet he stubbornly insists on first identifying the arrow's origin and the shooter, ultimately dying from delayed treatment. Similarly, excessive fixation on gains and losses during almsgiving causes one to miss the opportunity for Daoist cultivation.

Authentic practitioners should embody three mental states when giving: First, radiate parental tenderness as if nursing an ill child; second, generate joy during the act, like witnessing a child's recovery; third, rest in serene satisfaction afterward, as if seeing that child grown and self-reliant. When offering food, one should further vow: "May all beings share this nourishment, receive wisdom's sustenance, and ultimately awaken to the Dao (the Way)."

Crucially, generosity should not favor the powerful or wealthy alone but extend impartially to all sentient beings. True cultivators pray that all may receive nature's nourishment, realize the truth of primordial emptiness (śūnyatā), and ultimately manifest the unobstructed Dharma-body—embracing all phenomena like the boundless void. This non-discriminating compassion is the very root of the supreme Dao (Wúshàng Dào).

The Supreme Numinous Treasure Primordial Yang Wondrous Scripture (Taishang Lingbao Yuanyang Miaojing) describes the vows practitioners should make when performing charitable acts of giving. When offering food, the "virtuous man" (referring to practitioners), "perfected person" (one who has attained the Dao), and "pure youth" (immaculate cultivator) should vow thus: "May the food I offer be shared with all sentient beings, enabling them to comprehend the supreme orthodox path and be liberated from doubt and affliction."

When presenting beverages, they should vow: "May all beings drink deeply of the eight Dharma flavors of the Great Vehicle (referring to the eight virtues of the Dharma), swiftly awaken to the true Dao, sever worldly attachments, cherish the Great Vehicle scriptures and the Primordial Yang wondrous teachings, attain the Dharma-body (the purified form of spiritual accomplishment), and plunge into the ocean of wisdom. May all beings taste the nectar-like flavor of truth and obtain pure liberation."

When donating clothing, carriages, horses, or bedding, the vow should be: "May these offerings help all beings achieve the fruition of the Great Vehicle Primordial Yang (referring to spiritual attainment), enabling them to steadfastly maintain this state without regression." Specifically when giving garments, one should vow: "May all beings don the 'robe of conscientiousness' (referring to the virtue of maintaining precepts and cultivation), enveloping body and mind with orthodox teachings, casting off heterodox views to obtain a purified form."

This scripture passage emphasizes that every act of giving must be performed with great compassion (daci dabei), addressing not only material needs but more importantly facilitating spiritual liberation. All virtuous deeds should share their merits with sentient beings, guiding them toward the orthodox path. Here, "Great Vehicle Primordial Yang" refers to the highest realm of awakening in Daoist cultivation, while "Dharma flavors" metaphorically represent the sublime taste of the Dharma's teachings.

This scripture discusses the virtuous aspirations practitioners should make when performing acts of charity (compassionately giving material goods or assistance to others). When virtuous men, perfected persons (those who have achieved cultivation), and pure-hearted disciples (immaculate practitioners) give clothing with compassionate intent, they should make this vow: May all ordinary beings attain pure and undefiled bodies, transcend the constraints of material forms, and enter the profound realm of the formless Great Vehicle (the highest state of cultivation).

When offering the precious blended incense (a mixture of rare fragrances), one should pray thus: May the fragrance of my offering be shared with all sentient beings, that they may awaken to the Dao upon smelling it. May all beings' countenances become as clear as the bright moon, beholding only wondrous sights; may they be adorned with all virtuous qualities; may they always encounter delightful visions; may they continually meet wise teachers and friends, inhaling pure fragrances while remaining free from defilement; may they accumulate all wholesome karma and obtain supreme treasures.

Further vow for all beings: May their wisdom shine without sorrow, fully realizing the truths of "suffering" and "emptiness" (key Buddhist concepts denoting life's inherent suffering and the empty nature of all phenomena) without attachment; may they uphold unobstructed Dharma gates (methods of practice), spreading the fragrant Dharma aroma throughout the world; may they attain indestructible Buddhist teachings, free from regret, maintaining precepts unbroken, and realizing inconceivable wondrous Dharma—the self-awakened Dharma, the uncontrived Dharma, the pure and undefiled Dharma, the ultimately perfect Dharma, the impartial and unbiased Dharma.

Finally, vow that all beings: May attain the supreme Mahayana Dharma (the vast path of universal salvation), complete with naturally accomplished Dao-fruits (fruits of cultivation), just as perfected persons first realized the Dharma; may all beings through charity, precept-keeping, forbearance, and diligent practice be perfumed by divine fragrant blossoms; may all achieve the supreme wondrous fragrance of primordial yang (the innate pure yang qi), filling the void with its aroma; may all ordinary beings purely partake of the Great Vehicle's supreme yang-natured fragrant nourishment, as purely as bees gathering only fragrance from flowers.

This scripture discusses the compassionate vows practitioners should make when performing acts of charity. When virtuous men (referring to practitioners), perfected persons (those who have attained the Dao), and pure-hearted disciples engage in offering incense, beds, or dwellings with a heart of compassion (kindness and mercy), they should firmly make these vows:

When offering incense, vow that all ordinary beings may achieve immeasurable merit and attain the naturally pure Dharma body. When offering beds, make these vows: "May the beds I offer be shared with all sentient beings. May beings obtain the precious couches where celestial beings recline, attain great wisdom, rest peacefully in the four states of perfect ease, and repose on the precious beds of perfected persons, far removed from the beds of heretics and demons. May beings find peaceful rest, liberated from the cycle of birth and death, achieving the majestic practice of lions. May beings seated on these precious couches manifest miraculous wisdom for countless others. May beings dwell in the Great Palace of Primordial Yang (symbolizing pure practice sites) and expound the true Dharma for all. May beings sit upon supreme precious couches, unbound by worldly afflictions. May they obtain the couch of forbearance, free from the hunger of life and death. May they gain the fearless couch, forever released from vexations and adversaries. May they receive the pure couch, devoted to the supreme true path. May they acquire the couch of wholesome Dharma, always supported by virtuous teachers. May they recline on their right side like sages (a Buddhist meditation posture)."

When offering dwellings, make these vows: "May the dwellings I offer be shared with all sentient beings. May beings reside in the great vehicle (universal salvation teachings) abode, practicing the great compassionate and wondrous deeds taught by virtuous teachers, emulating the boundless practice of celestial perfected persons. May all beings maintain right mindfulness, free from evil thoughts. May they dwell securely, constantly enjoying pure joy, forever liberated from the four perverted views. May they all uphold subtle Dharma meanings. May they certainly achieve the dwelling of supreme wisdom. May all enter the nectar Dharma abode filled with Dharma joy."

These vows embody how Daoist practitioners, while accumulating merit through charity, should not only focus on material offerings but also dedicate their intentions to benefit all sentient beings—helping them attain wisdom, liberation from afflictions, and accomplishment on the path.

Practitioners should maintain their inner state in the primordial Yang (Xiantian pure Yang Qi) and pristine clarity throughout the initial, intermediate, and advanced stages of cultivation. May all ordinary people in the future dwell in the sacred lands inhabited by realized Daoist adepts. When virtuous men (shan nanzi) and true child disciples (zhenren tongzi) compassionately offer shelter, they should firmly make the following vows.

When virtuous men and true child disciples compassionately offer the light of lamps (symbolizing the illumination of wisdom), they should vow thus: "May the light I offer now be shared with all sentient beings. Through this act, may beings attain immeasurable radiance and abide in the principles of the true Dao. May beings always be illuminated by the light of wisdom, and may they attain the sublime and magnificent radiance of enlightenment."

Specific vows include: May beings purify their physical eyes, removing obstructions like clouds obscuring the sky; may they obtain the torch of wisdom, truly comprehending the state of "no-self" (wuwo) and transcending ordinary attachments; may they perceive the pure Dharma-nature (the true essence of all phenomena) as clearly as the open sky; may their vision become so luminous that they behold worlds as numerous as the sands of the Ganges in all ten directions; may they attain the radiant light of the Dao, illuminating boundless realms throughout the ten directions.

Further vows include: May beings attain unobstructed wisdom, all perceiving the pure Dharma-nature; may they obtain the great light of wisdom, dispelling all ignorance, darkness, and demonic interference; may they receive unimpeded radiance, shining upon infinite celestial realms; may they kindle the lamp of the Great Vehicle (Dacheng), transcending the limitations of lesser paths; may their acquired light extinguish the darkness of delusion, surpassing the combined brilliance of a thousand suns; may they manifest great radiance throughout the three thousand worlds, dispelling all shadows; may they fully possess the Five Eyes (physical, celestial, wisdom, Dharma, and Buddha eyes), thoroughly realizing the true nature of phenomena and achieving supreme awakening.

Finally, it is emphasized: May beings no longer be veiled by ignorance, all attaining the subtle radiance of the Great Vehicle's primordial Yang, realizing the shared true nature of ordinary people and realized adepts. Virtuous men and true child disciples should steadfastly uphold such vows when offering light. Know that all celestial true child disciples take compassion as the foundation of practice—cultivating compassion generates immeasurable virtuous karma, including purifying defiled Qi, contemplating impermanence and arising/ceasing, attaining the Four Noble Fruits (Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat), achieving five kinds of virtuous karma, practicing the Three Insights (knowledge of past lives, divine vision, and cessation of outflows) and Eight Merits, ultimately realizing the emptiness and formlessness of all phenomena, and comprehending others' wisdom and the realms of divine beings.

This scripture elucidates the central position of "compassion" (ci) in Daoist cultivation. Here, "compassion" refers not merely to benevolence but represents the fundamental path to the Celestial Worthy (Tianshi, the highest deity in Daoism). Through a series of parallel structures, the text repeatedly equates "compassion" with various core Daoist concepts.

First, it states that "compassion" is the foundational basis of all wisdom—such as penetrating wisdom, primordial wisdom, and immortal wisdom—and constitutes a genuine, unerring method of cultivation. Those who practice goodness are embodying "compassion," which itself is identical to the Celestial Worthy, the Great Vehicle (the highest state of cultivation), the Dao of Nature, and the True Dao.

Next, it explains that "compassion" is the essence of immortals (xianren), enabling them to serve as parental figures for all beings. The state of "compassion" transcends ordinary understanding and represents the ultimate nature of all phenomena (dharmas). Although ordinary beings inherently possess this Dharma-nature (original nature), their afflictions obscure it—and this very Dharma-nature is "compassion."

The scripture further employs metaphors to illustrate: "Compassion" is as vast as the Great Void (the cosmic origin) and the boundless sky; it is the unchanging "constancy" (chang) and the genuine "truth" (zhen); it is the essence of joy, purity, and immaculacy; it is the cultivator's true self (real identity); and it is the nectar that nourishes all beings. All these ultimately point to the same truth: "Compassion is the Celestial Worthy."

Finally, it emphasizes that "compassion" transcends the duality of existence and non-existence, representing a realm beyond the comprehension of ordinary immortals. True "compassion" is the supreme Dao realized by perfected beings (zhenren), the essence of celestial sages and infinite worlds. Through progressive layers of exposition, the scripture elevates "compassion" to the status of the highest truth.

When practitioners cultivate the Great Dao (Da Dao) with a heart of compassion, their attainment transcends ordinary understanding. True adepts (known as Zhenren Tongzi or "Perfected Child") abide in the Mahayana realm, maintaining their practice even in sleep without negligence. Because they persevere diligently, though appearing to sleep, they remain inwardly awake—their minds pure and untainted by negative thoughts, thus never experiencing nightmares. Such practitioners, upon the end of their mortal lives, ascend to celestial realms free from the bonds of reincarnation, attaining great liberation.

Cultivating compassion can accomplish immeasurable merit (De). This Great Primordial Yang Supreme Subtle Scripture (Dayuan Yang Shangpin Weimiao Jing) likewise possesses inconceivable power of merit, through which celestial immortals (Tianxian) also achieve boundless virtue. The Perfected Linghua once inquired of the Celestial Worthy (Tianzun): "Why can't sentient beings directly attain the same blessings as the Perfected Child?" The Celestial Worthy revealed: "The compassion of the Perfected Ones (Zhenren) truly benefits all beings, yet their capacities differ. Those bound by karmic retribution may not immediately receive these benefits, while beings with undetermined karma can indeed attain peace and joy through the Perfected Ones' compassion."

Just as people instinctively fear venomous beasts or dread encountering ghosts when walking at night, sentient beings naturally feel joy upon meeting those who cultivate compassion. Therefore, the Perfected Ones' practice of compassion is genuine cultivation, never futile. All beings should devoutly venerate and recite this Primordial Yang Contemplation Supreme Subtle Scripture, deeply contemplating the "Four Immeasurable Minds" of compassion, loving-kindness, sympathetic joy, and equanimity. Only then can they attain liberation and realize the supreme, spontaneous Great Dao. Practitioners must never belittle these teachings.

Should anyone harbor doubts and wicked thoughts, refusing to believe the teachings of this sacred scripture (referring to the Supreme Lingbao Yuanyang Marvelous Scripture), or even slander this divine text, such persons shall after death fall into the Three Wretched Realms (a Buddhist term denoting the three miserable rebirths: hell-dwellers, hungry ghosts, and animals) and be reborn as beasts as karmic retribution.

At this moment, the Perfected Linghua (an honorific title for accomplished Daoist practitioners) along with his celestial retinue and all devout male cultivators, having fully comprehended the scripture's profound truth, became utterly free from doubt and obstruction in their hearts. With utmost reverence, they paid homage to the scripture, circumambulating it three times to the left according to ritual protocol (a Daoist worship ceremony), before finally performing the kowtow (the most reverent prostration in Daoist practice) and departing.

This passage from the fifth scroll of the Supreme Lingbao Yuanyang Marvelous Scripture emphasizes the vital importance of pious faith and reverent attitude toward sacred texts, while simultaneously warning that those who doubt or slander the scriptures shall suffer severe karmic consequences.