《太上靈寶元陽妙經》Vol. 6

At that time, the True Lord of Mysterious Joy from Primordial Yang (Yuanyang Miaole Zhenren, a high-ranking Daoist immortal) gathered with numerous celestial beings and eighty-four thousand immortal youths in the realm of Primordial Yang. They erected a lofty Dharma seat adorned with sacred objects such as fragrant flowers, celestial music, ritual banners, and jeweled canopies, filling the entire void with these divine offerings. Then, they began to expound profoundly on the mysterious principles of the Primordial Yang's hidden treasury, allowing all male and female devotees present to hear this sacred teaching.

With great compassion, the Celestial Venerable (Tianzun) manifested various auspicious signs of radiance and expounded the subtle and profound scriptures to awaken the wisdom of all beings. The scripture states: "What worldly people know, I also know; what worldly people do not know, I understand completely." What does this mean? Noble practitioners (a respectful term for cultivators), ordinary worldly people neither know, see, nor perceive the "nature of the Dao" (Dao's essential attribute). If someone can recognize, see, and awaken to the nature of the Dao, they are no longer ordinary beings but may be called a "True Person" (Zhenren, one who has attained the Dao).

Similarly, ordinary people are unaware of the Thirty-Six Sacred Scriptures (a collective term for important Daoist classics) and the Thirty-Six Causes and Conditions (Buddhist concept of interdependent origination). They also do not comprehend the true meaning of the advanced cultivation method known as the "Supreme Observation of Primordial Yang." If someone can recognize these truths, they transcend the mundane world and become a True Person.

What worldly people know is merely superficial phenomena—such as the creation and transformation of the world, the cycles of beginning and end—as well as the two erroneous views: "annihilationism" (the belief that everything ceases after death) and "eternalism" (the belief in an eternal soul). They mistakenly regard everything from the initial aspiration to the state of "neither perception nor non-perception" (the highest meditative state in Buddhism) as the true Dao.

The True Youths (those who have achieved cultivation) clearly understand these principles. If one knowingly pretends ignorance, this is delusion and falsehood. Delusional actions constitute offenses, leading to rebirth in hell. Whether male or female, those who claim the Dao does not exist are akin to heretics and demonic beings, slandering the teachings of the Dao. To slander the Dao is to slander the Celestial Venerable, and such individuals will fall into the Three Evil Realms (hell, hungry ghosts, and animals), suffering various painful retributions.

After hearing these teachings, the True Lord of Mysterious Joy and the assembled Dharma practitioners rejoiced and praised, reciting verses in homage: "The Celestial Venerable, with loving compassion for all beings, expounds the wondrous Dharma of Primordial Yang to propagate the truth. Like a great healing king skilled in extracting poison arrows, worldly doctors can only provide temporary relief, but the Celestial Venerable's teachings enable complete liberation from suffering, bestowing eternal peace and joy."

This scripture elucidates the mysteries of the "Primordial Yang Child" (Yuanyang Tongzi), symbolizing practitioners endowed with innate pure yang energy. The Most High Lingbao Heavenly Sovereign explains to Miaole the Perfected Being that when sentient beings partake of the divine ambrosia of dharma flavor, they transcend the cycle of birth and death.

The Heavenly Sovereign reveals this hidden truth: upon hearing these profound mysteries, beings may enter the state of effortless liberation. Miaole further inquires why the Primordial Yang Child comprehends truths beyond ordinary perception. The response clarifies that this "Primordial Yang Child" simultaneously belongs to yet transcends the mundane world. Those who neither know, see, nor perceive remain ordinary people, while those capable of knowing, seeing, and perceiving have surpassed worldly limitations.

The essential teaching states that regardless of gender, any person who upon first hearing the Yuanyang Supreme Grade Scripture of Contemplation and Practice generates reverent faith and vows to pursue the supreme Dao may be called a "Child of the World." Though still sharing ordinary people's limitations of unknowing, such practitioners have begun awakening. After encountering the scripture, they contemplate: how might genuine awareness be attained through cultivation?

The text outlines progressive cultivation stages: First, sincerely uphold precepts (xiujie) to eliminate arrogance, wrong views, and afflictions. Second, practice true dharma with correct mindfulness. Ultimately, realize all beings possess Dao-nature (potential for enlightenment). Through meditative practice, one may attain twelve states of emptiness realization. Like the immovable Jade Capital Mountain (legendary Daoist paradise) unshaken by tempests, practitioners with pure precepts achieve unshakable stability.

The perfected Primordial Yang Child clearly perceives the intrinsic Dao-nature in all beings, eternally embodying the four virtues of nirvana: permanence, bliss, true self, and purity. This complete path—maintaining precepts, cultivating stillness, and generating wisdom—constitutes the way of becoming a perfected being.

This passage discusses the distinction between the pure precepts (religious disciplines) upheld by Daoist practitioners and the ordinary precepts observed in mundane life.

Those who have genuinely achieved spiritual realization (zhenren, or "true persons") remain unshaken by the four kinds of deluded thoughts. They understand that the precepts they maintain are unwavering, a realization that transcends worldly understanding. Because their minds are steadfast and free from regret, they constantly dwell in joy, thereby attaining peace and ultimately achieving mental tranquility. This tranquility gives rise to true wisdom, enabling them to detach from the cycle of birth and death, attain liberation, and ultimately fully comprehend the essence of the Dao—this is the true awakened state of a zhenren.

In contrast, ordinary people in the world uphold precepts without purity, as their practice is goal-oriented (seeking personal gain) and their minds are unsettled, unable to universally benefit all beings. This impure adherence to precepts leads to regret, which then robs them of joy, preventing them from attaining peace and tranquility. Consequently, they fail to develop genuine wisdom, cannot liberate themselves from birth and death, realize the nature of the Dao, or achieve the supreme Dao.

The pure precepts of a true practitioner (zhenren tongzi, or "childlike true person") are different: they understand that true precepts transcend form (beyond mere rules), are not for personal gain (not self-serving), and are ultimately steadfast (absolutely firm), benefiting all beings. Just as holding up a mirror naturally reflects one's face, sowing seeds in fertile soil naturally yields crops, and lighting a lamp naturally dispels darkness, when practitioners uphold pure precepts, even without deliberate effort, they naturally reach a state free from regret.

Those virtuous men, perfected beings (zhenren, those who have attained the Dao), and spiritual youths (cultivating disciples) who can uphold the Daoist precepts (behavioral guidelines practitioners must observe) will naturally harbor no regret in their hearts. Just as those with dignified countenances feel joy when seeing their reflection, precept-keepers delight in witnessing their own pure conduct. Conversely, precept-breakers view the commandments like deformed persons looking in mirrors—they only feel revulsion.

This resembles two cowherds going to market, one carrying a milk jar and the other a water pot, both breaking their vessels on the road. The precept-keeper rejoices like the milk-seller, for milk can still be made into cheese; the precept-breaker grieves like the water-carrier. Those truly devoted to upholding precepts feel joy remembering the Celestial Lord's (the highest Daoist deity) teaching that "maintaining pure precepts leads to true Dao attainment."

Perfected Lord Yuanyang (an enlightened master) explains the distinction between delight and profound joy: satisfaction in abstaining from evil is called delight, while the deeper bliss of sustained precept-keeping is true joy. Seeing through the cycle of life and death brings delight, but comprehending the true nature of reality (Dharma characteristics) brings joy. Those with pure precept-keeping demonstrate gentle manners, faultless speech, and perceive nothing evil in what they encounter, thus attaining inner peace. This tranquility leads to meditative absorption (deep samadhi), which yields true wisdom, ultimately fostering detachment from samsara and reaching carefree liberation—realizing the true nature of all phenomena (Dharma-nature) constitutes genuine Dao attainment.

These precepts differ from worldly regulations. Pure precepts have five supporting elements: faith, sense of shame, remorse, spiritual friends (good teachers and companions), and reverence for true teachings. By overcoming the five hindrances (desire, anger, sloth, restlessness, and doubt), one obtains pure insight.

This scripture primarily discusses how practitioners must overcome five types of doubt to attain five fundamental qualities of cultivation, while emphasizing the vital importance of upholding precepts.

First, practitioners must dispel five doubts: doubt in the Great Dao (the fundamental truth of Daoism), doubt in the teachings, doubt in the True Dao (the authentic and unshakable state of cultivation), doubt in the precepts, and doubt in "non-negligence" (a diligent and unwavering attitude toward practice). Only by overcoming these doubts can one establish the five roots of cultivation: steadfast faith, virya (diligent practice), dhyana (meditative stability), and prajna (wisdom).

The scripture particularly stresses the significance of upholding precepts. If someone claims to practice the Yuanyang Miaojing (Scripture of Primal Yang’s Marvelous Essence) yet violates the precepts, they are in fact defiling the scripture. Such individuals may recite the text, but they will not attain its true benefits—instead, their disrespect will lead them to fall into hell. They are not genuine practitioners but accomplices of demonic forces.

A true cultivator should maintain upright conduct in both body and mind, speaking and acting with care. One must avoid a restless heart, frivolous speech, and especially refrain from creating unwholesome karma for worldly gain. If a practitioner recites the scripture while simultaneously committing misdeeds, they are treating the sacred text with contempt—not only will they fail to benefit, but they will also drag countless beings down into the lower realms.

In conclusion, the scripture states that only those who cultivate diligently, uphold precepts with reverence, and study the Yuanyang Miaojing earnestly can achieve genuine realization. Such individuals, with purified body and mind and unified speech and action, are the true Daoist practitioners.

The Supreme Numinous Treasure Primordial Yang Marvelous Scripture (Taishang Lingbao Yuanyang Miaojing) primarily addresses how practitioners should properly transmit Daoist scriptures and the severe consequences of erroneous dissemination.

The scripture begins with a stern warning: If anyone claims to be my disciple yet expounds the Great Vehicle scriptures (referring to the most profound Daoist teachings) at improper times or through improper methods, or explains them with impure intentions and contemptuous attitudes—even distorting and damaging the Dharma while promoting it through worldly means—such individuals are actually "evil teachers" (ekasatya) who mislead sentient beings, not true disciples but kinfolk of demonic forces.

Genuine practitioners who wish to explain the Great Primordial Yang Scripture, elucidate the Dharma-nature (the essence of Dao), transmit the secret treasury of the Great Vehicle (the most profound teachings), expound immortal scriptures, instruct youths in attainment of the Dao, or teach the path of carefree liberation must first purify themselves. Only with purified body and mind can they avoid reproach, thereby enabling countless beings to develop pure faith in the Primordial Yang Scripture and receive it with reverence. Even hearing just one verse, one phrase, or even one character from the scripture should bring joyful praise, and such listeners should then explain it to enlighten others. Only those who achieve this have truly comprehended the supreme right path. They are the true good teachers for sentient beings, my genuine disciples—not heretics or demonic hordes—and may be called "Perfected Persons" (zhenren).

The scripture then explains six methods of right mindfulness in practice that "ordinary people neither know, see, nor perceive, but the Perfected Persons know, see, and perceive":

1) Mindfulness of the Celestial Worthy (the supreme divinity),

2) Mindfulness of Perfected Persons (those who have attained the Dao),

3) Mindfulness of the Divine Youth (symbolizing purity),

4) Mindfulness of Dharma precepts (disciplinary codes),

5) Mindfulness of Daoist priests (practitioners), and

6) Mindfulness of compassion.

These six contemplations form the foundation of cultivation for Perfected Persons.

This scripture describes the extraordinary qualities and wisdom of the Celestial Worthy (Tianzun), the supreme deity in Daoism.

The Celestial Worthy is called "the Omniscient One of Perfect Response," signifying complete enlightenment and perfect wisdom. He possesses ten noble titles: Perfect in Wisdom and Conduct (Mingxing Yuanman), the Well-Gone One (Shanshi, transcending life and death), Knower of the World (Shijian Jie, comprehending worldly truths), the Unsurpassed One (Wushang Shi, supreme above all), Tamer of Beings (Tiaoyu Zhangfu, able to guide sentient beings), Teacher of Gods and Humans (Tianren Shi, master of celestial and earthly realms), the Awakened One (Fo), and the World-Honored One (Shizun, most revered in the world). These titles illustrate his eternal, indestructible, fearless, and utterly pure transcendent nature.

As the Great Dharma Master (Dafashi, supreme teacher), the Celestial Worthy is named for his sevenfold wisdom: perfect knowledge of the true Dharma (ultimate truth), mastery of principles, discernment of timing, contentment, realization of the true mind, and understanding of the varying capacities of beings. Most importantly, he expounds the "Wondrous Dao of Primordial Yang" (Yuanyang Miaodao), the fundamental truth of Daoism, which is the key to being a Great Dharma Master.

The Immortal of Wondrous Joy (Miaole Zhenren) inquires about the meaning of "Response" (Ying). The Celestial Worthy explains:

1. "Response" means overcoming the four demonic hindrances (the demon of afflictions, the demon of the five aggregates, the demon of death, and the celestial demon) through wisdom.

2. "Response" also signifies liberation from boundless afflictions.

3. "Response" further denotes willingly enduring kalpas (aeons) of hardship to save sentient beings, as the Celestial Worthy does.

4. "Response" also refers to being worthy of receiving offerings of incense, flowers, and music from celestial and human beings.

Regarding "Omniscient One of Perfect Knowledge" (Zheng Bianzhi):

1. "Perfect" (Zheng) means free from error, while "Omniscient" (Bianzhi) means penetrating all delusions.

2. "Perfect" refers to ascetic practice, while "Omniscient" means knowing such practice inevitably yields enlightenment.

3. "Perfect" is the Middle Way in the world, while "Omniscient" is the certainty that cultivating the Middle Way leads to supreme realization.

4. "Perfect" is measurable, while "Omniscient" transcends measurement.

Finally, the scripture states that even if a true practitioner (Zhencheng) spends countless kalpas observing a single phenomenon, without eliminating attachment, they cannot fully comprehend the truth. This emphasizes the importance of relinquishing attachment for attaining enlightenment.

This scripture elucidates three key Daoist concepts: "Perfect in Wisdom and Conduct" (mingxingzu), "Well-Gone One" (shanshi), and "Unsurpassed Being" (wushangshi).

"Perfect in Wisdom and Conduct" carries three layers of meaning: First, "wisdom" (ming) refers to attaining immeasurable virtuous fruits, while "conduct" (xing) signifies reaching the supreme right path (the highest truth) through cultivation. Second, "wisdom" represents the mantra of liberation, and "conduct" symbolizes the supreme attainment of genuine realization. Third, "wisdom" is further divided into three types: the wisdom of realized beings (natural enlightenment), the wisdom of celestial venerables (insight of the enlightened eye), and the wisdom of non-wisdom (ultimate emptiness). Through countless eons of virtuous practice, cultivators ultimately perceive the true nature of reality (dharmata)—this is the meaning of "Perfect in Wisdom and Conduct."

"Well-Gone One" also has multiple interpretations: First, "well" (shan) represents the supreme right path, while "gone" (shi) embodies the compassionate heart of the celestial venerables (the highest deities in Daoism). Second, "well" refers to virtuous mentors (spiritual guides), meaning the initial aspiration for cultivation that leads to the fruition known as the Primordial Yang Supreme Celestial Venerable (the highest state of realization). The celestial venerables never abandon this initial aspiration, hence the term "Well-Gone One." In truth, the nature of the Dao is not an absolute reality—celestial venerables speak of its existence solely to guide sentient beings.

"Unsurpassed Being" refers to cultivators who have severed all afflictions. Since celestial venerables and realized beings (those who have attained the Dao) no longer have afflictions to eliminate, they are called "Unsurpassed Beings." Through these layered explanations, the scripture outlines the complete journey from initial aspiration to enlightenment, as well as the characteristics of different stages of cultivation.

This scripture primarily discusses the hierarchical differences in cultivation states and the conditions for becoming a "great being" (a practitioner of lofty virtue).

The highest level of cultivators are called "supreme beings" (wushang shi), who possess three distinguishing characteristics: First, they transcend contention (sages do not contend, hence they are called Celestial Worthies); second, their words cannot be destroyed (the teachings of Celestial Worthies cannot be undermined by ordinary beings); third, their status is supremely exalted (not even the sages of past, present, and future can surpass them). The Perfected Being of Wondrous Bliss inquired of the Celestial Worthy about how to become a "great being and teacher of celestial and human realms" (one who can instruct both celestial beings and humans).

The Celestial Worthy replied that to become a great being requires cultivating four principles: First, one must follow virtuous teachers to learn the true Dharma; second, one must listen attentively to the teachings and deeply comprehend their subtle meanings; third, one must contemplate the profound mysteries thoroughly without harboring doubts; fourth, one must uphold precepts and conduct oneself in a way that subdues external influences. Merely possessing the physical form of a man while harboring flattering and devious thoughts does not qualify one as a great being. The Celestial Worthy is called the "great being and teacher who tames celestial and human realms" because he employs majestic virtue to subdue sentient beings and enlighten them to the true Dharma.

Regarding methods of instruction, the Celestial Worthy points out two approaches: benevolent teaching and stern teaching. He guides sentient beings through benevolent methods, encompassing virtuous conduct in body, speech, and mind. He teaches beings to abstain from physical misdeeds, as these can be abandoned to attain liberation. By abstaining from misdeeds, one avoids falling into the three lower realms (hell, hungry ghosts, and animals) and ultimately achieves supreme, genuine enlightenment. The same principle applies to misdeeds of speech and mind. He is called the "teacher of celestial and human realms" because through awakening and liberation, he employs the wisdom thus attained to instruct beings in both celestial and human realms.

The Dao (the ultimate source and truth of the universe) expounds for all beings: Fundamentally, sentient beings originally lacked virtuous practice, but now, through cultivation, they have attained perfection. Using the wisdom gained from their own practice to teach others, they not only dispel their own ignorance (delusion and confusion) but also help others overcome darkness.

When practitioners attain the pure Dharma-eye themselves, they then remove the veils of delusion for others, allowing them to also obtain pure wisdom. After comprehending the two kinds of wisdom (mundane and supramundane), they explain these wisdoms to others. Having awakened to liberation themselves, they then teach the methods of awakening to sentient beings. Having crossed the boundless sea of suffering in the cycle of life and death, they help all beings attain liberation. Upon gaining unobstructed wisdom, they guide others to eliminate fear.

Having realized the supreme and genuine Dao (the highest truth), they expound this ultimate truth for all beings. For this reason, the revered title "Celestial Worthy" (Tianzun) is given as the "Teacher Who Guides Celestial and Human Realms" (the mentor capable of instructing both heavenly and earthly beings).

Then, a virtuous man arose with doubts and respectfully inquired: Why is it called "celestial" (tian)? The reply was: "Celestial" represents daylight, for the day is long and the night short, hence it is called celestial. Moreover, "celestial" signifies freedom from sorrow and affliction, enjoying constant joy. It is also like a bright lamp, dispelling darkness and bringing light. Furthermore, it overcomes the darkness of unwholesome karma, enabling rebirth in celestial realms through virtuous deeds. "Celestial" also denotes auspiciousness, named for its auspicious nature. It resembles the sun, called celestial for its radiance. All these meanings are encompassed in the concept of "celestial."

The characteristic of "human" (ren) is the understanding of gratitude and righteousness, with purity and fragrance in both body and speech. Yet humans are also prone to arrogance, though they can overcome it. Virtuous man, though I am the supreme teacher of all beings, the scriptures refer to me as the "Teacher of Celestials and Humans." Why? Because among all beings, only those in celestial and human realms can naturally give rise to the aspiration for the Dao, cultivate the ten virtuous deeds, and ultimately realize the supreme and genuine Great Dao. Hence, I am called the "Teacher of Celestials and Humans."

Another virtuous man further inquired of the Celestial Worthy: What is meant by the "Great Dao"? The Celestial Worthy replied: The meaning of "Dao" is penetration—both understanding for oneself and enabling others to understand. Just as one who knows of thieves renders them powerless to harm, the true practitioner comprehends all boundless afflictions. Once understood, these afflictions can no longer obstruct, and thus "Dao" is called penetration.

This scripture expounds on the characteristics of the "True Dao" (the supreme Way) and its cultivation methods. The genuine Dao possesses qualities of neither birth nor death, neither aging nor sickness, existing eternally without end. Those who practice this Dao receive protection from celestial soldiers and divine generals (Taoist guardian deities), subduing all evil spirits and demons while eliminating every affliction.

The text details specific cultivation methods: practitioners must persevere through countless kalpas (immeasurably long periods) of disciplined practice. This includes filial devotion to parents and teachers, charitable giving to aid the masses, strict observance of precepts, cultivation of forbearance, diligent spiritual practice, development of meditative wisdom (Dinghui), and nurturing compassionate intentions. Only through such comprehensive cultivation can one achieve the "seventy-two marks and eighty auspicious characteristics" (physical attributes describing perfected sages in Buddhist and Daoist traditions), ultimately attaining the Golden Body.

True practitioners (zhenren tongzi, "perfected child adepts") who recite the Thirty-Six Sacred Scriptures (the core canon of Daoist classics) always maintain the welfare of sentient beings as their purpose, helping others attain liberation and bliss rather than seeking personal gain. Having cultivated transcendental minds free from worldly attachments, they dwell without greed, hatred, delusion, or arrogance—their consciousness purified and liberated, having profoundly realized the source of the Dao.

The scripture concludes by emphasizing that those possessing such pure intention can attain the state of fearlessness and eternal blissful purity (chang le wo jing), which constitutes the fundamental essence of cultivating the supreme orthodox True Dao. Ultimately, this passage instructs Daoist practitioners to develop great compassion, persevering through prolonged virtuous conduct and mind cultivation to ultimately achieve liberation and spontaneous freedom.

This scripture expounds how the "Perfected Child" (a pure practitioner who has attained the Dao through cultivation) achieves enlightenment through orthodox practice. The text reveals that the true Dharma transcends all dualistic concepts: it is neither birth nor cessation, neither coming nor going, neither cause nor effect. This method severs all afflictions and attachments while encompassing all possibilities.

Practitioners must understand that the true Dharma cannot be perceived with mundane eyes nor described through ordinary analogies. It transcends all relative concepts such as form (material appearance), consciousness (cognitive perception), karma (causal actions), fetters (afflictive bonds), and realms (existential domains), yet contains their ultimate essence. Through such contemplative practice, one realizes the true meaning of suffering and emptiness, attaining the wondrous Dao.

The scripture further explains that the true Dharma is neither illusory nor substantial, neither with characteristics nor without. It permanently severs all afflictions, enabling practitioners to reach the state of purity beyond form, becoming the ultimate refuge for countless beings. This method extinguishes the burning afflictions of samsaric rebirth—it is the realm where the Heavenly Venerables (Taoism's supreme deities) abide, unshaken even by demonic obstructions.

True practitioners should dwell in accordance with the Dharma, maintaining an indestructible and undisturbed mind. Though they serve as fields of merit (sources for cultivating virtue) for all beings, they remain unattached to any offerings. Preserving a pure and undefiled intention, maintaining equanimity beyond dualistic views, and abiding in constancy—this constitutes true "mindfulness of the Dharma" (upholding orthodox teachings).

Regarding precept-keeping (observing cultivation disciplines), genuine practitioners, though perceiving no form of precepts, uphold them unbroken and unviolated; though facing no specific objects, they guard them constantly. Such precept-keeping transcends formality, reaching the ultimate state of purity.

Those who cultivate skillful means and expedient methods can attain the state of flawless perfection, earning the praise of Zhenren (perfected beings) and Tongzi (pure practitioners), thereby reaping immeasurable virtuous rewards. If virtuous men can uphold pure precepts, no calamities, disasters, thieves, or bandits can harm them—fire cannot burn them, nor water drown them. By cultivating such precepts, one attains the naturally accomplished fruition and gains the mind of supreme orthodox Dao. They should then expound wondrous teachings for all sentient beings, offering salvation and protection—only then can they be called true attainers of the Dao.

On the cultivation of precepts: Almsgiving is the fundamental cause for realizing the supreme orthodox Dao. Virtuous men should draw near and practice such generosity, just as I do. Without practicing almsgiving, one cannot properly make offerings to the fourfold assembly of monastics (bhikkhus, bhikkhunis, upasakas, and upasikas). Though almsgiving cannot completely sever afflictions, it can break through immediate obstacles of defilements. Through the causes and conditions of generosity, one constantly receives praise from countless sentient beings in the ten directions, as numerous as the sands of the Ganges.

Giving food is equivalent to giving life—such karmic retribution enables one to maintain an unchanging state upon attaining the Dao. Bestowing peace and joy leads to obtaining joy upon enlightenment. When Tongzi (young practitioners) give according to the Dharma without coercion, they attain pure karmic rewards upon enlightenment. Zhenren (perfected beings) give in a way that allows sentient beings to naturally obtain what they need, thus achieving spontaneous fruition upon enlightenment. By giving to help others gain strength, one attains dual blessings upon enlightenment; by giving kind words, one gains three virtuous roots. Zhenren and Tongzi who cultivate such generosity are truly seeking the supreme fruition of the Dao—I too practice almsgiving as a genuine virtuous cause. This is the essential meaning of cultivating generosity.

On understanding celestial realms: From the lowest abodes of the Nine Heavens' immortals to the highest realm of "neither perception nor non-perception" (the peak of the formless realm), all can be reached through extensive learning, generous cultivation of blessings, and the growth of wisdom. Though I too could be reborn in these heavens, they are not my aspiration. For these celestial realms are all impermanent, still subject to birth, aging, sickness, and death—thus they are not my ultimate goal. Like illusions that delude the foolish but cannot deceive the wise, these heavenly states are ultimately as unreal as magical transformations.

This passage elucidates the transcendent realm of spiritual cultivation beyond ordinary existence. The "First Principle Heaven" (Diyi Yi Tian) mentioned here represents the supreme realm of eternal purity and indestructible truth, entirely distinct from the world perceived by ordinary beings. Authentic practitioners (zhenren, "true humans") who have attained the Dao diligently pursue this state through cultivation, for the First Principle Heaven can help all beings sever afflictions, much like the wish-fulfilling tree satisfies every desire.

The scripture particularly emphasizes the supreme status of the Yuanyang Sublime Scripture, revealing it as an esoteric method treasured by celestial immortals and perfected beings in the heavenly realms—far surpassing ordinary Mahayana scriptures. A cultivator addresses the Celestial Venerable (Tianzun), acknowledging the ineffable nature of the Yuanyang teachings but questioning why the authentic practitioner (zhenren) is also described as "inconceivable."

The explanation clarifies: True cultivators spontaneously pursue the supreme mind of Dao without external guidance, never abandoning their practice even when facing extreme suffering like being consumed by flames. Having realized that throughout endless cycles of rebirth—through hell realms, animal existences, and celestial abodes—they have never encountered genuine liberation, these practitioners vow to pursue the supreme Dao even if their bodies were ground to dust. Such unwavering resolve itself becomes the fundamental cause for attaining the great Dao.

True practitioners (zhenren) are capable of disregarding their own lives even before attaining supreme realization of the Dao (the Way). How much more inconceivable then is the state of those who have already achieved Dao-realization! Even novice practitioners among them, having personally witnessed the immeasurable suffering and karmic evils within the cycle of birth and death—far beyond what ordinary demons could conceive—voluntarily endure these tribulations to liberate sentient beings without ever growing weary or retreating. This is why their state is called "unfathomable" (bukesiyi).

Consider a wealthy householder who has escaped a burning building, yet rushes back into the flames to rescue trapped children. Similarly, these practitioners, fully aware of the perils of samsara, willingly immerse themselves in it to save beings. If countless worldly beings could naturally awaken to the truth of the Dao, recognizing the faults of cyclic existence, they would restrain their six senses (eyes, ears, nose, tongue, body, and mind), sever the five desires (wealth, lust, fame, food, and sleep), diligently cultivate the wondrous Way, and contemplate the true scriptures (Jing). Such awakening would likewise be deemed "unfathomable."

Take the claim of crossing an ocean: its validity depends on the claimant. If genuinely accomplished, it is "unfathomable"; if mere boasting, it is "fathomable" (understandable falsehood). The Celestial Lord (Tianshi) teaches that humanity comprises these two types—ordinary people are "fathomable," as they truly cannot traverse the ocean, whereas genuine practitioners (zhenren) cross the sea of suffering, hence "unfathomable."

Lotus-root fibers as a boat seem impossible, yet realized beings traverse the sea of生死 (birth-death) through inconceivable means. This metaphor illustrates how the impossible becomes reality for the accomplished.

This scripture, through a dialogue between the Celestial Venerable (the highest deity in Daoism) and a virtuous disciple, reveals the profound meaning of "inconceivability." The Celestial Venerable explains that those who can instantly comprehend the essence of life and death attain the state of "inconceivability." Having observed the cycles of life and death through countless kalpas (eons), he discovered they inherently lack permanence, joy, self, or purity—yet he expounds these very concepts for sentient beings. This seemingly paradoxical approach itself embodies "inconceivability."

The text illustrates this state with three vivid metaphors: just as adepts remain unsubmerged in water and unburned in fire, the Perfected Child (one who has attained the Dao) dwells within the cycle of rebirth yet remains unharmed. It then classifies people into three grades: the inferior perceive their rebirth as entering filthy places, the middling envision orchards and riverside dwellings, while the superior feel they ascend to palace halls and mountain peaks. The Perfected Child transcends all three grades—maintaining perfect clarity during both conception and birth, free from attachment or aversion.

The supreme state of "Primordial Yang's Highest Grade" (ultimate spiritual attainment) defies metaphorical description, just as the mind's nature cannot be measured. The Perfected Child comprehends these profound truths without formal instruction, yet after realization, generously shares them with others. Finally, it explains three ways to transcend negative karma: physically abstaining from killing, theft, and lust; verbally avoiding false speech and harsh words; while the highest level involves complete mental and physical detachment. These spiritual states that surpass ordinary understanding are all termed "inconceivability."

This scripture primarily discusses how practitioners can purify body and mind through "distancing." The term "distancing" refers not only to physically avoiding unwholesome actions but also to inwardly detaching from defilements such as greed, envy, and hatred. True cultivation transcends the level of physical conduct and speech, cutting off unwholesome karma at its root. The scripture points out that all worldly phenomena (conditioned dharmas) are impermanent and ever-changing. Genuine wisdom does not cling to using intellect to dispel the surface manifestations of afflictions but naturally attains a state unstained by worldly dust.

The Perfected Being Miaole addressed the Celestial Venerable, stating that through this Yuanyang Jing (Scripture of Primordial Yang), he had truly realized how the Perfected Child (one who attains the Dao) profoundly comprehends the esoteric meaning of the Dharma treasury. Both this scripture and those who recite it possess inconceivable merit.

The Celestial Venerable expounded that the supreme Dao-Dharma always resides within the human heart, though its manifestation may wax and wane with the times. To cultivate the essential secrets of Primordial Yang, one must master four contemplative methods:

1) Contemplating the body to maintain constant purity, free from defilement;

2) Contemplating the mind to preserve stillness, without giving rise to distracting thoughts;

3) Contemplating all phenomena to perceive the absence of "self" attachment;

4) Contemplating the equal and undifferentiated nature of all things.

Those who uphold, recite, transcribe, or expound this scripture and are revered and supported by sentient beings demonstrate that their karmic connection with the Dao remains. However, if the scripture becomes widely circulated yet disciples frequently violate precepts, commit transgressions, and lack faith in this profound scripture, these are signs that the Dao-Dharma is about to recede from the world.

Those who do not believe in this scripture will neither recite it, transcribe it, nor expound its meaning. Such individuals will not receive reverence or support from others; instead, they will scorn and slander those who truly uphold the scripture. This behavior constitutes blasphemy against the Daoist teachings, and such people cannot be considered my disciples. Know that they will swiftly face celestial retribution.

Miaole Zhenren (a high-ranking Daoist immortal) inquired of the Celestial Venerable: "I have heard sages expound this scripture—why do blasphemers receive immediate retribution?" The Celestial Venerable replied: "Sages possess the ability to conceal their forms and transform at will, their traces unfathomable—how could blasphemers possibly slander them? If even sages could be slandered, where would the principles of Heaven lie? If even sages could be denied, would that not mean past sages and worthies never existed?"

Now I shall explain this principle in detail—listen carefully. There are two fundamental laws in the world: The first is worldly law, which can be attained through effort; the second is supreme truth, which cannot be obtained through ordinary means. These two laws can be further divided: worldly law is characterized by impermanence, non-self, suffering, and impurity, while ultimate truth embodies permanence, bliss, self, and purity. The former appears and disappears intermittently, while the latter remains eternal and unchanging.

There are also two approaches: the external, which can be manifested, and the internal, which remains profoundly concealed. These may also be classified as methods involving action (youwei) and non-action (wuwei). Action-based methods have beginnings and ends, while non-action is without beginning or end. Similarly, some truths can be comprehended, while others transcend the limits of cognition.

As my disciples, if you devoutly recite, transcribe, and expound this Yuanyang Jing (Primordial Yang Scripture), revering it morning and evening while contemplating the realm of immortals (referring to the ideal state of Daoist cultivation), then the teachings of the Dao will flourish endlessly. Know that this scripture is the secret treasury of all sages, for though the Celestial Venerable proclaims it, the essential nature of the Dharma is not lightly revealed, nor is the Celestial Venerable's state of permanence, bliss, self, and purity casually displayed. Even all the perfected beings (Zhenren) cannot fully penetrate its mysteries—hence this scripture is called the "Secret Treasury of Primordial Yang: Thirty-Six Sections" (referring to the complete collection of thirty-six supreme mysteries).

This scripture employs metaphors to explain the meaning of "hidden scriptures" while revealing the various chaotic phenomena of the Dharma-ending Age (a period of spiritual decline).

The text first uses the analogy of "seven treasuries": Just as people store precious jewels to prepare for future calamities like famine, theft, or ransom, the Celestial Lord (the supreme deity in Daoism) likewise secretly preserves scriptures to address future times of societal disorder. When phenomena such as undisciplined Daoist priests, insincere offerings, and disrespect for scriptures arise, the Celestial Lord will then transmit these treasured scriptures to truly devout followers.

It then contrasts two eras: In the primordial Yuan Shi period (the beginning of creation), people possessed innate purity and abundant wisdom. Though they did not fully comprehend the true Dao, their minds were naturally clear and easily guided. In contrast, beings in the present age are deeply mired in greed, ignorance, and doubt, believing even sages are prone to corruption and the world is thoroughly defiled. Precisely for this reason, the Celestial Lord expounds this Scripture of Primal Yang's Marvelous Essence to deliver sentient beings.

The scripture particularly warns against inverted views that mistake falsehood for truth: such as taking "non-self" as "self" or "impermanence" as "permanence." These confused statements are in fact heretical teachings of demonic paths. Those who hold such views will fall into the Three Evil Realms (hell, hungry ghosts, and animal rebirths), suffering endlessly.

Finally, it emphasizes: Better to have Mount Sumeru (the legendary cosmic mountain in Buddhist lore) bound with ropes than to be shackled by wrong views; better to be pierced by sharp swords than to heed demonic heresies. This vividly illustrates the crucial importance of correct understanding and the grave dangers of erroneous views.

This scripture discusses the various conditions under which the Primordial Yang Mystic Method (the fundamental practice of Daoist cultivation) may endure through time. Using parallel structures that declare "dare not say the true Dao is obscured," the text emphasizes that even if one could still violent winds, make lotuses bloom in fire, heat the moon, or cool the sun, one still dare not claim the true Dao could ever be concealed.

It then outlines seven key scenarios for the transmission of the Dao:

First scenario: When a Zhenren (Perfected One, an accomplished Daoist) first attains the supreme Dao, if there are no disciples capable of understanding its profound teachings, yet the sage (the Zhenren) can transform and conceal their form, such a Dao will endure.

Second scenario: When the Zhenren attains the Dao and already has disciples who grasp its deeper meaning, even if the sage departs through transformation, the Dao will still be transmitted for ages.

Third scenario: When the Zhenren attains the Dao and has disciples who understand its depths, but lacks devoted lay followers (白衣, "white-robed ones") who revere the teachings, the Dao will still persist after the sage's passing.

Fourth scenario: When the Zhenren attains the Dao with both disciples who comprehend its meaning and numerous devoted lay followers upholding it, such a true Dao will surely endure in the world.

Fifth scenario: Even if disciples expound the scriptures and lay followers protect the teachings, yet the disciples teach for personal gain, the Dao may still be transmitted—though it will inevitably undergo change.

Sixth scenario: If disciples teach the scriptures not for personal profit but solely to universally liberate beings, the Dao will long endure—yet this remains a provisional method (方便法门) to guide sentient beings.

Seventh scenario: Even with scripture-expounding disciples and devout lay followers, if the disciples frequently quarrel and accuse one another, such a lineage will quickly dissolve after the sage's departure.

The scripture concludes by stating that when a Zhenren attains the subtle fruits of the Dao, and there are disciples who grasp its profound meaning while also receiving reverence from ordinary devotees, such a transmission is the most supreme.

Practitioners should revere the Dao and its methods. Disciples ought to dwell in harmony, respecting one another without mutual criticism. Even when sages depart this world, understand that this path of cultivation will endure eternally.

When true Dao-realized beings (zhenren) first attain the fruits of the Way, though their disciples comprehend profound truths to varying degrees—some grasping the deepest principles while others remain ordinary believers revering the teachings—all treasure these wondrous methods together. These disciples expound the fundamental yang mysteries (referring to the ultimate, pure yang truth) to all beings, maintaining mutual respect without contention. They abstain from all impurities (referring to defilements of body, speech, and mind), yet never boastfully claim "Now I have certainly attained the fruits of the Dao." Know that even when sages are no longer in this world, this cultivation method will remain perpetually present among humanity.

Just as skilled physicians prescribe remedies according to illnesses, the Celestial Worthy (Tianzun, the supreme Daoist deity) observes the roots of sentient beings' afflictions and employs various skillful means to teach them, helping them understand scriptures and precepts while practicing proper methods. Now I shall deliver all beings, eliminating their karmic obstacles and afflictions to grant them complete purity. You should realize that the sages' teachings never vanish—they are not merely phenomena of the past that have ceased.

At this moment, the divine retinue of the Primordial Yang realm (referring to the pure state of unadulterated yang without yin) all attained awakened minds, freed from all doubts. The Wondrous Joy Zhenren (a realized adept) had fully mastered the profound principles, joyfully praising and reverently circumambulating seven times (a Daoist ritual prostration), then offering this verse:

The essence of the Great Dao is mysteriously unfathomable,

The supreme truth too subtle for words.

Though provisionally named "true appearance,"

It manifests according to opportunity.

As savior of all sentient beings,

Honored as Teacher of Humans and Celestials (referring to one who instructs both heavenly and earthly beings).

This scripture describes the wondrous effects of cultivating the "Primordial Yang Mystical Method" (Yuanyang Miaofa), a Daoist practice for refining pure yang qi. It harmonizes the most subtle elixirs, transforming practitioners into compassionate healers; its profound teachings on primordial yang reveal profound truths worthy of deep contemplation.

When cultivating this method, all eighty thousand practitioners receive luminous blessings of virtue and power (De). Beings trapped in the Three Wretched Realms (hells, hungry ghosts, and animal rebirth) attain liberation, while the Five Sufferings (birth, aging, sickness, death; separation from loved ones; encountering the hateful; unfulfilled desires; and the turbulence of the five aggregates) cease forever. Guilty souls return to their original purity, and starving ghosts find satiation. The radiance of immortals reflects like luminous pearls and jade shining naturally.

Practitioners may ride phoenixes to the Mystic Capital (Xuandu, a Daoist celestial realm) or ascend on simurghs to the Purple Tenuity Palace (Ziwei Xingong, the celestial emperor's abode). When beings comprehend these principles, they attain the state of wuwei (non-action, spontaneous harmony with the Dao). Today, bathed in the Dao's grace, accumulated merit reaches sublime heights. All celestial deities rejoice, offering reverent bows before withdrawing.

This passage comes from the sixth scroll of the Supreme Numinous Treasure Primordial Yang Scripture (Taishang Lingbao Yuanyang Miaojing), illustrating the transcendent states and salvational virtues achieved through primordial yang cultivation.