《太上靈寶元陽妙經》Vol. 8

At that time, the Virtuous Perfected Yin Miaolin (an honorific title for accomplished Daoist practitioners), accompanied by his disciples and attendants, along with eight foremost wisdom disciples and countless cultivators, gathered beneath the fragrant garden trees in the grove of soaring timber. With reverent bows, they circumambulated three times before kneeling solemnly with bamboo slips in hand to seek counsel from the Celestial Worthy of Primordial Beginning (the supreme deity in Daoism).

Perfected Yin Miaolin spoke: "We are profoundly fortunate to encounter the Sacred Venerable One, and dare to present our perplexities. When sentient beings commit evil deeds and transgressions, do they still retain their Dao-nature (the innate capacity for spiritual cultivation)? Why do such beings fall into hell realms? If they possess Dao-nature, how can we say they lack eternal bliss? When those who sever virtuous roots are called ordinary beings, does their Dao-nature also become severed? If Dao-nature were truly severed, how could eternal bliss exist? Yet if Dao-nature remains unsevered, why designate them as ordinary beings?"

The Celestial Worthy of Primordial Beginning responded with a gentle smile: "Those who violate the Four Luminous Precepts (essential Daoist commandments), slanderers of the Primordial Yang Scripture, perpetrators of the Ten Evil Deeds, and ordinary beings—all exist in a state of 'non-fixity.' How could those who have attained 'fixity' (a stabilized spiritual state) still need to cultivate the unsurpassable true path to achieve the Nine Immortal Fruits (nine levels of immortal attainment)? Even the enlightened Perfected Ones exist in 'non-fixity.' Were the Nine Immortal Fruits and enlightened Perfected Ones in a state of 'fixity,' they too would be unable to realize the unsurpassable true path."

The Celestial Worthy further expounded: "If even the Celestial Worthy exists in 'non-fixity,' then the Dharma-nature of Primordial Yang (the essential quality of Dao) is also 'non-fixed,' and all dharmas are likewise 'non-fixed.' Why speak of 'non-fixity'? If an ordinary being could attain the Dao simply by abandoning ordinary nature, then all celestial sages (advanced practitioners) should likewise, having entered the ranks of Primordial Yang, still be subject to regression. In this case, the nature of Primordial Yang would be 'non-fixed.' Precisely because of this 'non-fixity,' there exists no true eternal bliss. How then can we assert that ordinary beings will inevitably enter the immortal ranks?"

At this moment, the Formless One (possibly another questioner or an emanation of the Celestial Worthy)...

The Most High Lord Lao (Celestial Venerable) addressed the virtuous Perfected Yin Miaolin, saying: "Excellent, excellent, O benevolent one! You seek to benefit immeasurable sentient beings, bringing them joy through your compassionate and merciful heart. You raise these questions to help practitioners strengthen their resolve in the Dao.

O virtuous one, you have already associated with the Eight Perfected of Primordial Yang (eight accomplished adepts), performed numerous good deeds according to the Celestial Venerable's teachings, achieved true merit in the Dao, and subdued demonic obstructions until they retreated. You have guided countless beings to attain the Primordial Yang immortal rank (levels of cultivation accomplishment) and comprehended the subtle scriptures of the Great Vehicle. Your inquiry into the profound principles of the heavenly sages throughout countless kalpas shows that among worldly beings and celestial beings alike, few beginning disciples probe so deeply into the Celestial Venerable's teachings. Now listen attentively, and I shall explain in detail.

Regarding ordinary people: their nature is not fixed. If nature were fixed, they would forever remain ordinary people, never attaining the natural Dao. Precisely because it is unfixed, as you say, 'the Dao-nature is unbroken' (the inherent Dao-nature of beings cannot be severed). Why can even those who seem to have severed their virtuous roots still practice? O Perfected Daoist, virtuous roots are of two kinds: internal Dao-nature and external Dao-nature, yet the Dao-nature itself is neither internal nor external, therefore it cannot be severed.

Dao-nature may also be divided into contaminated (affected by afflictions) and uncontaminated (pure), yet true Dao-nature is neither contaminated nor uncontaminated, therefore it cannot be severed. It may be categorized as eternal or impermanent, yet Dao-nature itself is neither eternal nor impermanent, therefore it cannot be severed. If it could be severed, it should be regainable; if it cannot be regained, this proves it was never severed in the first place.

Even those who violate the Four Covenants (major precepts) are not absolutely incapable of attaining the Dao. To claim they can never attain it would mean offenders could never realize the supreme right path. The same applies to those who slander the Primordial Yang Great Vehicle scriptures and the Three Radiances Masters (advanced practitioners). If they persist in slandering the true Dharma, they indeed cannot obtain the natural wondrous Dao. Even those who commit the Ten Evil Deeds are not absolutely incapable of attainment, but if they remain obstinate, such evildoers will find it truly difficult to realize the true Dao.

Material forms and sensory perceptions like fragrances are impermanent. Coarse appearances (superficial phenomena), life appearances (living phenomena), ignorance appearances (deluded phenomena), and the realms of the aggregates and sense-bases (psychological phenomena like the five skandhas and six sense fields) are all subject to change."

All phenomena in the world are illusory and unreal. Like a magician conjuring visions of mountains, forests, trees, cities, and villages before a crowd, the unenlightened common people mistake these for reality, while the wise understand them as mere tricks to deceive the eye. Similarly, ordinary folk and spiritual practitioners often regard worldly things as truly existent, but realized immortals (those who have attained the Dao) can see through their insubstantial nature.

This is like the mirage that appears in summer heat—fools mistake it for real water, while the discerning know it's merely an illusion caused by rising vapors. Or like echoes in a valley: the deluded take them for actual sounds, while the wise recognize them as reverberations without substance. True immortals perceive the impermanent and empty nature of all phenomena, understanding that nothing possesses a fixed, unchanging essence.

Yet there is an eternal "constant form"—the "joy of true permanence" (referring to the timeless state of the Dao), which resides within the wondrous teachings of primordial Yang (the fundamental truth of Daoism). However, the path to realization varies: some require ten thousand kalpas (immeasurable eons) to attain the supreme Dao, others eighty thousand to achieve the genuine Dao-mind, while immortals need forty thousand and enlightened perfected beings twenty thousand. This shows that spiritual attainment itself follows no fixed pattern.

Now, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) reveals these truths in the City of Sweet Dew (a sacred realm in Daoist cosmology), urging practitioners to both see through worldly illusions and pursue the eternal substance of the Dao.

Beneath the emerald canopy of trees, the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) manifests his majestic virtue and transcendent wisdom, imparting teachings to the assembly of immortal disciples. Ordinary mortals who sincerely devote themselves to the Dao's teachings and diligently study the profound scripture The Supreme Vehicle Scripture of Primordial Yang—comprehending its subtle and mysterious principles—may realize the ultimate truth of the orthodox Dao. Those who cultivate this sacred method will never regress or fall into degradation.

However, if ordinary people fail to discipline their six roots (the six sensory faculties: eyes, ears, nose, tongue, body, and mind), they will generate afflictions and vulnerabilities, led astray by evil thoughts. Just as an untamed steed is difficult to control and may drag its rider into peril, so too will those who fail to restrain their six roots stray from the wondrous Dharma of Primordial Yang and descend into evil paths. It is like riding an unbroken wild elephant—the rider cannot steer its course, ultimately leading away from virtuous lands to dangerous realms. Similarly, those indulging their six roots in wicked deeds will be pulled from the good path of Primordial Yang, plunging into the perilous wilderness of the cycle of birth and death.

This is akin to treacherous ministers inciting a ruler toward evil—the six roots are like such ministers, constantly luring sentient beings into boundless wrongdoing. It is also like a wayward child who ignores the teachings of parents and mentors, acting recklessly; those who do not tame their six roots behave just as willfully, rejecting virtuous counsel and committing all manner of misdeeds. Mortals who indulge their six roots will ultimately be harmed by the three evil destinies—hell, the animal realm, and the realm of hungry ghosts—just as enemies and thieves harm the virtuous. Chasing after the desires of the six dusts (sights, sounds, scents, tastes, touches, and mental objects) with unrestrained senses is like a careless shepherd allowing his cattle to trample another’s crops. Those who do not discipline their six roots will forever endure suffering in the cycle of rebirth.

Yet genuine cultivators of the Dao, while practicing the sacred method of the Supreme Vehicle Scripture of Primordial Yang, always skillfully subdue their six roots, remaining vigilant against afflictions such as greed, anger, jealousy, and arrogance. Seeking the supreme truth, they recognize that restraining the six roots tames the deluded mind, and taming the deluded mind naturally governs the six roots. Just as protecting a nation begins with safeguarding its ruler, so too do true Daoist practitioners—upon hearing the Supreme Vehicle Scripture of Primordial Yang and attaining wisdom—focus on mastering their six roots, thereby accomplishing the work of the Dao.

This scripture employs metaphors of cattle herding and painting to illustrate how Dao practitioners should use wisdom to observe all phenomena in the world. Just as a herdsman must watch over his cattle to prevent them from trampling crops, a true cultivator must use wisdom and right mindfulness to restrain the six senses (eyes, ears, nose, tongue, body, and mind), preventing desires from running wild.

Those who attain the Dao (the Way) do not cling to the notion of "self," nor are they deluded by the appearances of sentient beings. They understand that all things—whether mountains, rivers, plants, tiles, or houses—arise from the convergence of causes and conditions, lacking any fixed, inherent nature. Ordinary people suffer because they cling to the concept of "sentient beings," but the perfected ones (zhenren, accomplished Daoists) who cultivate the Yuanyang Jing (Scripture of Primal Yang) observe with wisdom, knowing that sentient beings are merely temporary combinations of the four elements (earth, water, fire, and wind). Thus, they do not generate attachment.

The text then uses the metaphor of a painter: a painter uses pigments to depict oxen, horses, men, and women, and foolish people mistake these images for reality. But the painter knows they are merely arrangements of colors. Similarly, Dao cultivators see through the true nature of all worldly appearances and are not deceived by superficial forms. Even when encountering a beautiful woman, they do not stir with desire, because they clearly understand: desires are like a dog gnawing on dry bones—never satisfied; like holding a torch against the wind—only to burn oneself; like foam on water—vanishing in an instant.

Finally, the text points out that ordinary people, due to their attachment to desires of form, sound, scent, taste, and touch, endure immense suffering across countless kalpas (eons). The bones accumulated over one’s countless lifetimes would form a pile taller than Mount Sumeru (the cosmic mountain at the center of Buddhist cosmology). The breast milk one has consumed surpasses the waters of the four seas, and the tears shed for loved ones could fill the four great oceans. These metaphors all illustrate the endless suffering brought by desire and the cycle of rebirth.

This scripture illustrates the importance of precepts for practitioners through allegory. Like two ministers tasked by a king to carry a basin filled with oil—knowing they would be executed if a single drop spilled—they proceed with trembling vigilance, refusing to be distracted by beautiful women along the road. Similarly, cultivators must strictly uphold their precepts, maintaining alertness against temptations of sensual allure while consistently observing the impermanent and suffering nature of phenomena, thereby avoiding greed and attachment.

Ordinary people, with their impure six roots (eyes, ears, nose, tongue, body, and mind), easily succumb to external temptations and break their precepts, like leaky vessels. True practitioners, however, can sever these leaks, attaining a state of purity and non-outflow. The scripture concludes with a verse: Ordinary beings drown in the cycle of birth and death, bound by afflictions and negative karma. Only by upholding the precepts of the Yuanyang Jing (Primordial Yang Scripture) can they eliminate transgressions, accumulate merit, and ultimately traverse the great vehicle of cultivation through serene Wuwei (non-action), receiving the protection of celestial immortals and earthly spirits while progressing daily.

(Note: The "three wretched paths" refer to the hell, hungry ghost, and animal realms; the "five desires" are wealth, lust, fame, food, and sleep; "purification of the six roots" is a Buddhist term, reflecting Daoist assimilation of Buddhist concepts.)

By reciting these scriptures one can distance oneself from suffering and calamity, remaining untouched by corruption throughout the year. Even when dwelling in perilous or difficult places, there is no need for fear or dread. Focus intently on comprehending the verses of the five supernatural powers (clairvoyance, clairaudience, mind-reading, knowledge of past lives, and miraculous abilities) and steadfastly cultivate the six perfections (generosity, morality, patience, diligence, meditation, and wisdom).

The verses expounded today can become eternal mantras of true joy. After Perfected Being Yin Miaolin finished speaking these verses, he continued his teaching: All you cultivators—those who have severed afflictions, attained the Dao, or walk the path of cultivation—if you wish to realize the supreme realm of the nectar of liberation, you must distance yourselves from all evil karmic obstructions. Why is this called "distancing"? If one can study this supreme Mahayana scripture of Primal Yang, uphold its recitation, and contemplate its meaning, then this is what is meant by "distancing."

Know that even among the thirty-six venerable scriptures, none can eradicate evil karmic obstructions as thoroughly as this Mahayana classic. Just as a wise teacher guides disciples, those who earnestly receive the teaching will not err. The same holds true for cultivators of this supreme Primal Yang Mahayana scripture—they will not create sinful karma. It is like protective incantations in the mundane world that even venomous snakes cannot harm; ordinary people need only recite this scripture, and until life's end, they will encounter no calamity.

Such is the inconceivable majestic virtue of this wondrous scripture of Great Primal Yang. Merely hearing this scripture ensures one will not fall into evil paths. If one copies it, praises it, recites it, explains it, or deeply analyzes its subtleties, they will surely realize the supreme true path, comprehending the true essence of dharma appearances, just as sages attain the taste of the nectar of truth. Sincerely practicing and reciting this scripture yields such fruits of the Dao.

If devoted disciples can wholeheartedly copy and recite this scripture, expound its meaning, and teach others to enlighten sentient beings, such a person is a true disciple of the Buddhist gate, skilled in understanding the dharma's essentials, capable of guiding ordinary people to awaken to the Dao's principles. Wherever such practitioners dwell—whether in mountain forests, wilderness, towns, or villages—I will eternally abide with them. I will manifest as recipients of their offerings or appear in the forms of Daoist priests or female renunciants (nüguan). Let these cultivators know that the Celestial Worthy (the highest deity in Daoism) truly accepts their devotion. Even in their dreams,

In dreams, one may behold the visage of the Celestial Worthy (the supreme deity of Daoism) or the forms of perfected beings (immortals who have attained the Dao), sometimes witnessing the appearance of the Wheel-Turning Sacred King (the ideal monarch in Buddhism), or magnificent landscapes of mountains, rivers, lakes, and seas, as well as the sun, moon, and stars, or treasures of gold, silver, and jewels, along with splendid garments and exquisite objects. At such moments, one should immediately recognize these as blessings bestowed by the Celestial Worthy. Upon awakening, one will feel boundless joy and soon obtain all manner of desired items without incurring misfortune. If one maintains sincere and virtuous thoughts, the merit of this Great Primordial Yang (referring to the innate pure Yang Qi) will accomplish all things in ways beyond comprehension.

O practitioner, you should now receive and uphold these profound teachings. If a virtuous man cultivates wholesome practices, reverently honors the teachings, unites with the Dharma manifestations (the manifestations of truth), and upholds the essential principles, he will be able to dispel the demonic obstacles that preach "impermanence, suffering, non-self, and impurity." Those who seek the bliss and freedom of both heavenly and human realms, upon encountering someone who upholds the Yuanyang Jing (Scripture of Primordial Yang), copies and recites it, or expounds its meaning to others, should draw near to them, pay reverent homage, praise, and make offerings, ensuring they lack nothing in their livelihood. This scripture is profoundly mysterious and wondrous, beyond the capacity of words to describe. One should devote oneself wholeheartedly to its veneration, never regressing or growing weary, for only thus can one realize the natural fruit of the Dao (the state of unity with the Dao).

In the immeasurable kalpas (cosmic time units) of the past, there existed a world called "Pure Serenity," where a sage known as "Wenshi" (referring to Yin Xi, a disciple of Laozi, honored as Perfected Wenshi) possessed the divine eye of wisdom and supreme insight. He expounded the supreme Yuanyang Jing to the masses. At that time, hearing that this sage would reveal the unsurpassed wondrous meaning for all beings, I felt great joy and wished to make offerings. However, being poor and having nothing to offer, I considered selling myself to obtain the means. Worried that my frail body would find no buyer, I hesitated until I met a passerby and asked, "I wish to sell myself—would you buy me?" The person replied, "There is a difficult task in my household that no one can perform. If you can do it, I will buy you." I asked what the task was, and he said, "I suffer from a severe illness, and the physician’s prescription requires consuming two liang (a traditional Chinese unit of weight) of human flesh daily. If you can cut one liang of your flesh for me each day, I will pay you ten coins as compensation." Hearing this, I joyfully agreed, saying, "Please pay me first, and allow me to return in five days to fulfill the agreement."

A person informed me they couldn't meet within five days, so we rescheduled for another day. At that time, I (referring to myself as a virtuous practitioner) brought offerings to the presence of the Celestial Master (Tianshi, the highest deity in Daoism), paid reverent homage, and presented all my household possessions as devotion. Then with utmost sincerity, I listened to the recitation of this scripture.

Though ignorant at the time, upon hearing this text my heart spontaneously vowed to uphold and practice these gathas (didactic verses in Buddhist and Daoist traditions). The essential teachings proclaimed by the Celestial Master are called the Yuanyang Jing (Primordial Yang Scripture), which can transcend the cycle of life and death while illuminating the dark underworld realms. Those with perfect sincerity can purify their minds, inevitably attaining supreme bliss and effortlessly entering the celestial capital of immortals. Soaring freely with transcendent beings, one may ride clouds with a mere tilt of the head. Realizing emptiness and stillness within samsara, the true immortal form suddenly becomes visible. The Southern Dipper Star Lord governs longevity, while the Northern Dipper dispels mortal calamities. Those who comprehend this wondrous Dao won't sink through countless kalpas.

Having grasped these verses, I immediately returned to the sick person's home. Though consuming only two ounces of meat daily, reciting the gathas prevented any suffering. Through this very connection, the patient recovered completely, and my own body was wholly restored—flesh and skin intact without scars or impurities. Thus arose the supreme, authentic natural Dao-mind (resolve to pursue the Great Way). Such is the power of these verses, let alone the Yuanyang Mahayana scripture expounded by the Celestial Master and great sages! Those who fully uphold and sincerely recite it—as I've personally witnessed its benefits—should redouble their devotion, vowing to realize the natural Dao-fruit (spiritual attainment) across past, present and future.

Precisely through these gathas' connection, I now expound the wondrous Yuanyang canon to disciples among the assembly. This Great Yuanyang Jing transcends conception, accomplishing immeasurable true virtuous causes—it's the profound Dharma treasury cherished by celestial sages. Therefore, those who uphold and recite it can sever all evil karma and defilements. Evil karma manifests like mad elephants, wild horses, savage oxen, vicious dogs, perilous cliffs, venomous creatures, raging torrents, and malicious individuals. When such karma forms "leakage fields" (sites of negative accumulation), genuine adepts (zhenren) immediately withdraw; without such fields, they remain. Unchecked, these evils expand into greater defilements.

A practitioner who does not distance themselves from evil deeds will find their negative karma continuously accumulating; when encountering wickedness, one must immediately withdraw. If one cultivates virtue and accumulates merit, auspicious connections will never abandon you. A true Daoist cultivator (zhenren daoshi) should use wisdom to guard themselves, steadfastly practicing virtuous methods while avoiding all evil.

The cultivator must observe their physical body with clear awareness, understanding this fleshly form is ultimately an aggregation of suffering and the root of all negative karma. Though the body is filled with impurities and defilements, the practitioner still contemplates it—not out of attachment to the physical form, but to cultivate virtuous methods, pursue Primordial Yang (the innate pure Yang Qi), and transcend the cycles of life and death, seeking only the joy of true constancy. Spiritual practice is not pursued for the sake of conceptual understandings like impermanence, non-self, or absolute purity, but to realize the Great Dao, without clinging to the lesser vehicles (the Three Vehicles), directly pointing to ultimate liberation (the One Vehicle).

The practitioner must carefully tend to this body, for without proper care, life cannot be preserved; without complete vitality, one cannot recite, transcribe, uphold, or make offerings to the Yuanyang Supreme Vehicle Scripture, much less expound its meaning to others. Precisely for this reason, the cultivator must properly nurture the body to distance themselves from all afflictions of negative karma (evil outflows).

Just as a ferryman must safeguard his boat, a traveler must care for his mount, and a farmer sowing seeds remembers to fertilize the soil, the cultivator—though clearly seeing the body's impurities—must still maintain it diligently to uphold the Yuanyang Scripture, never slackening or developing aversion to virtuous practice. To the practitioner, a mad elephant (symbolizing wild delusions) and harmful companions are equally dangerous, for both can destroy body and mind. Yet while the mad elephant harms only the impure physical form, harmful companions can devastate both the pure Dharma-body and the heart of Dao.

Those killed by mad elephants do not fall into the Three Wretched Realms (hells, hungry ghosts, animal rebirth), but those influenced by harmful companions inevitably descend. The mad elephant is merely an enemy of the body, but harmful companions are the deadly foes of virtuous Dharma. Therefore, the cultivator must forever distance themselves from harmful companions and all who engage in unwholesome deeds.

This scripture elucidates the fundamental distinction between ordinary people and spiritual practitioners in their approach to material needs. Common people (fanfu), due to their attachment to material comforts like food, clothing, and shelter, generate various afflictions and karmic leaks (lou), causing them to sink endlessly in the cycle of birth and death. In contrast, genuine practitioners (zhenren daoshi), though they also require basic sustenance for survival, maintain an entirely different mindset: they accept offerings merely to sustain their physical cultivation without developing any clinging or greed.

Through comparative analysis, the scripture points out: ordinary people pursue delicacies and fine garments for sensual pleasure, while true Daoist practitioners receive offerings only to alleviate hunger and cold for the sake of cultivation; ordinary people create karma through indulgence that binds them to rebirth, whereas cultivators preserve purity of mind to avoid afflictions (wulou, "leak-free"). Like someone drowning just before reaching the shore after crossing the sea, even if ordinary beings temporarily ascend to higher celestial realms (like the realm of Neither-Perception-nor-Non-Perception), they ultimately fall into hell realms due to lacking wisdom.

The text particularly emphasizes the proper mental attitude practitioners should maintain when receiving offerings: without arrogance, without attachment, without extravagance—always living for the sake of cultivating the true Dao and benefiting all beings. This transcendent attitude toward material needs constitutes the essential difference between sages (like Yuanshi Tianzun, the Celestial Worthy of Original Beginning) and ordinary people—the sages fundamentally never generate any afflictions or attachments, hence the scripture's rhetorical question: "How could the supremely exalted Celestial Worthy possibly have any afflictions?"

This passage discusses the distinction between spiritual practitioners and ordinary people, and how cultivators should maintain purity of mind.

Ordinary people (凡夫) possess only feeble virtuous intentions while their unwholesome tendencies remain strong. Due to lacking wisdom, their various afflictions (诸漏) continuously multiply. True practitioners (真人道士), however, possess the clear vision of wisdom that perceives all worldly faults and defects. The scripture points out that ordinary people, through inverted thinking and deluded imaginings, mistakenly believe the celestial sages lack true happiness, when only the Pure Celestial Worthy (清净天尊, the supreme Daoist deity) represents eternal truth.

Practitioners should understand that all sentient beings exist in states of impermanence, suffering, impurity, and non-self. Just as clean individuals avoid defilement, cultivators must preserve their purity. The text particularly emphasizes that practitioners must maintain constant vigilance, recognizing themselves as the great field of merit (福田) for all beings. If they harbor wicked thoughts while receiving offerings, they deceive the donors, diminishing their karmic rewards or even nullifying them entirely.

Authentic Daoist practitioners (道士) must achieve unity of body and mind—those whose words and actions contradict don't deserve the title. Renouncing worldly attachments to pursue the Dao, practitioners cultivate precisely to accumulate wholesome thoughts, not unwholesome ones. (The text here implies an analogy about maintaining purity, though the full comparison isn't completed.) This passage primarily admonishes practitioners to sustain right mindfulness constantly. As fields of merit for all beings, they must practice according to the Dharma; otherwise they not only mislead themselves but also harm the benefactors' spiritual interests.

A man searches for treasure in the vast ocean, yet discards genuine pearls in favor of ordinary gold. This is like abandoning sublime music for grating noise, forsaking one's principal wife to dote on maidservants, rejecting golden vessels to use crude earthenware, or spurning ambrosial delicacies to taste poison instead. It resembles distancing oneself from virtuous companions while befriending the wicked, distrusting skilled physicians to believe in sorcerers and spirits, or refusing the nectar of Dharma bestowed by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to swallow the foul offerings of demons.

Now that I've encountered this primordial yang's pure Dharma treasure—a truly rare opportunity—I must cherish it. Like a blind turtle chancing upon floating driftwood in the ocean, human life is as fragile as autumn leaves. Having received this deliverance and awakened to truth today, why should I indulge the six sensual desires (eyes, ears, nose, tongue, body, and mind) to create unwholesome karma? Youthful beauty fades in an instant—how can I still harbor arrogance? Demonic forces constantly seek our vulnerabilities, just as the Four Malevolent Spirits (Daoist term for pathogenic qi of earth, water, fire, and wind) ever watch for our failings. Why let wicked thoughts arise? Dwelling in such a mindset is like inhabiting a crumbling house awaiting collapse. Since my life is equally fragile, why accumulate negative karma?

I am called a "Daoist priest" (daoshi), which means one who comprehends all truths. If I still create unwholesome karma, how can I deserve this title? My name signifies "leaving household life," implying cultivation of virtuous paths. If I remain mired in wrongdoing, how can this be called renunciation? I bear the title "True Adept" (zhenshi), which means overcoming afflictions. If I cannot sever evil thoughts, how dare I claim this designation?

The world offers six rare conditions: First, the Great Dao (the Way) is hard to encounter; second, true Dharma is seldom seen; third, wholesome minds rarely arise; fourth, birth in the Central Land (civilized regions) is uncommon; fifth, obtaining human form is precious; sixth, possessing complete six sense faculties is exceptional. Having attained all these rarities, I must refrain from wicked thoughts.

Those cultivating this Scripture of Primordial Yang must constantly monitor unwholesome thoughts. Ordinary people, blind to the calamities of evil minds, remain stained by defilements. True adepts (zhenren), understanding this truth, remain unstained and thus free from afflictions. How could one say the Celestial Worthy (Tianzun) is subject to afflictions?

This passage describes the celestial perfected beings (zhenren), immortals, and Daoist practitioners rejoicing upon hearing the profound teachings of the "Primordial Yang Wondrous Scripture" (Yuanyang Miaojing), an essential Daoist classic that expounds the mysteries of primordial Yang Qi (vital energy).

After receiving these teachings, the cultivators paid reverent homage to the scripture's expounder and collectively recited a gatha (a metric verse commonly used in Buddhist and Daoist scriptures). The gatha's essence conveys how fortunate these practitioners felt to encounter such subtle and profound truths. Each realized the fundamental truths of existence's suffering and emptiness, gaining deeper insight into primordial Yang wisdom. Only those with genuine cultivation could discern such authentic teachings from false ones.

The verse further speaks of eliminating all afflictions and pacifying anger. Both accomplished male cultivators and ordinary people alike should attentively heed these skillful teachings. Through cleansing physical and mental impurities—removing defilements, evil thoughts, and all attachments and leakages (referring to obstacles and deficiencies in cultivation)—practitioners progress toward realization. Finally, all the immortals paid solemn homage to this sublime scripture.

This text exemplifies Daoist practitioners' devout attitude toward supreme classics and their process of awakening through receiving orthodox teachings. Concepts like "suffering-emptiness nature" and "primordial Yang wisdom" represent core principles in Daoist cultivation. The passage particularly highlights how advanced and ordinary practitioners alike can benefit from these teachings through purification and removing obstacles.