《太上洞神三元妙本福壽真經》

The Taishang Dongshen Sanyuan Miaoben Fushou Zhenjing (True Scripture of the Three Primes' Mystic Foundation for Blessings and Longevity) in Plain Interpretation:

This passage describes a scene where Lord Laozi (Taishang Laojun, one of the highest deities in Daoism) delivers a sermon in the Purple Tenuity Celestial Palace of the Great Clarity (Taiqing) celestial realm. Countless divine beings—including the Three Primes' Imperial Truths (Sanyuan Dizhen, referring to the Three Officials of Heaven, Earth, and Water), celestial soldiers and generals, golden boys, and jade maidens—stand in orderly reverence. At this moment, a Great Perfected Being of Penetrating Mystery and Ultimate Virtue (a highly accomplished immortal) steps forward and inquires:

"I have heard that when Heaven and Earth first separated, the movement of Yin-Yang and the generation of the Five Phases (Wood, Fire, Earth, Metal, Water) were all governed by the Three Primes (Sanyuan). All beings in the world—from emperors to common people—have their wealth, poverty, misfortune, fortune, and fate determined by the Three Primes. Yet I do not understand how the Three Primes' Imperial Truths can exist eternally and govern all things with perfect precision. I humbly beseech the Dao Ancestor to enlighten us."

Lord Laozi, bathed in golden light, remains silent and smiles without immediate reply. Then, the Celestial Worthy of Wenzhi’s Marvelous Dao (Guanyinzi, a disciple of Laozi) and the Imperial Lord of the Golden Pass (an important Daoist deity), comprehending the profound meaning behind the Dao Ancestor’s silence, offer an explanation on his behalf:

"The Great Dao (Dao) existed before Heaven and Earth took form—it cannot be seen, heard, or described in words. The Three Primes were concealed within the undifferentiated chaos of the Great Beginning (Taichu), presiding over the primordial Qi of the Supreme Oneness (Taiyi). It is neither 'being' nor 'emptiness,' formless yet encompassing all mysteries."

This passage primarily expounds on the central role of the Three Primes (Three Officials) in Daoist cosmology, as well as the nature of the Dao—formless and imageless, yet governing all things.

The Supreme Cavern Spirit Three Primordials Marvelous Foundation Scripture of Blessings and Longevity elucidates the cosmological origins and functions of the Daoist "Three Primordials" (Heavenly Official, Earthly Official, and Water Official):

The primordial state was the ineffable yet profoundly real realm of "True Nothingness," provisionally termed "Primal Sovereign" (the cosmic origin). From the inception of Taiji (Supreme Ultimate), the Three Primordials (Heaven, Earth, Water) emerged, carving out the primordial Qi (vital energy) from chaos, establishing the Three Poles (Heaven, Earth, Humanity), and instituting the order of Yin-Yang (Two Modes). The Three Primordial Sovereigns (the exalted deities of Heaven, Earth, and Water) govern the laws of cosmic operation, serving as the sovereigns of the cosmic framework and the masters of its pivotal mechanisms.

[Heavenly Official] Section:

The essence of the Heavenly Official is pure and upright, operating with the dynamic vigor described in the Book of Changes as "Originating, Flourishing, Benefiting, and Steadfast" (the four virtues of the Qian hexagram). He governs natural phenomena such as thunder, lightning, wind, clouds, and the nourishing rain and dew, ensuring the ceaseless cycle of all things in the interplay of being and non-being. Like a potter shaping clay, the Heavenly Official harmonizes primordial Qi, perpetuating the alternation of seasons and the flourishing of all life. His benevolent virtue emanates from the Eastern Yang Valley (land of the rising sun), imbuing plants, trees, mountains, and rivers with vitality, and fostering harmony among birds, beasts, and all creatures. The Heavenly Official holds the supreme authority of creation in the celestial court (Tiancao), overseeing the fundamental laws of the heavenly realm (Tianfu). All local deities—mountain gods, city gods, earth gods—as well as the merits and faults of rulers, officials, and common folk, are subject to his evaluation, determining their rewards, punishments, and spiritual advancement.

[Earthly Official] Section:

The Earthly Dao is the foundation of all gestation. The Earthly Official merges the Five Primordial States in profound mystery, nurturing all beings in an endless cycle of regeneration. Receiving the Heavenly Dao from above, his essence is supremely yielding yet dynamically firm, encompassing the primordial Qi of Heaven and Earth (Yuanhuang), with vast and subtle influence. The Earth supports the Eight Wildernesses (distant realms of the eight directions) and the Nine Provinces (ancient Chinese administrative divisions), containing all things while radiating light, connecting the veins of the Nine Springs (underworld), and governing profound opportunities. The Earthly Official ensures the communication of mountain and marsh energies, gathering wind and clouds in secluded valleys; he orchestrates the harmonious interplay of Heaven and Earth, sparking thunder and lightning in the cosmic void. His jurisdiction extends east to Fusang (legendary eastern land of the rising sun), west to Xiliu (westernmost reaches), south to Nanwei (southern extremity), and north to Beidu (northern polar region), with the central sacred peaks—represented by Mount Tai—under his governance.

(Note: Daoist technical terms such as "Three Primordials," "primordial Qi," and "Two Modes" are preserved with brief explanations; mythological place names like "Yang Valley" and "Fusang" are annotated; some repetitive eulogistic content is omitted for conciseness.)

The Most High Cavern Spirit Three Primes Wondrous Foundation Scripture of Blessings and Longevity primarily expounds on the creative transformations of heaven and earth and the sacred functions of the Three Officials (Heavenly Official, Earthly Official, and Water Official).

The first passage describes how the supreme deities of the Kunlun celestial realm operate the interplay of Yin and Yang, governing the cyclical changes of the four seasons like the alternation of the sun and moon. When heaven and earth are closed off, they manifest the storing state of winter; when they are open and flowing, they stimulate the generative vitality of spring. All beings, whether sentient or insentient, are nourished by the grace of the Central Yellow Emperor (Zhongdi) and the Earth Mother (Houtu, the Daoist goddess who governs the earth). The merits of Houtu are supreme, while the benevolence of Zhongdi is boundless. All human actions and conduct are sustained by the earth’s nurturing embrace, and the cycles of life and death rely on the encompassing virtue of heaven and earth. All disruptive mountain and river spirits, demons, and malevolent entities that harm the people are subject to divine judgment and punishment, while the growth and flourishing of all living things are governed by the workings of creation.

The "Water Official’s Return to the Source Chapter" specifically extols the virtues of the Water Official (the Daoist deity who governs water): as the origin of the Dao, his sacred virtue is as profound as the vast ocean, and his divine power as pure as the Jade Pool. The nature of water is mysterious and unfathomable—it can be soft and yielding yet penetrate metal and stone; it appears lowly yet nourishes all things impartially. The deep sea conceals treasures, while rivers nurture dragons and fish. Water can accommodate the smallest existence yet bear the weight of the largest objects. It can topple mountains and erode rocks, float massive ships, and reflect the moon across a thousand rivers. The highest goodness is like water, benefiting all without contention; the most sacred state resembles water, unchanging in nature through the ages. Water communicates with heaven and earth, merges with the void, nourishes all beings, and bestows blessings upon the multitude.

Yet, ordinary people often fail to comprehend the vast grace of water, merely marveling at its immensity in vain. All water spirits, flood dragons, fish, turtles, and other aquatic beings that bring harm to the human world are subject to the Water Official’s scrutiny and punishment.

The "Three Primes’ Mysterious Essence Chapter" reveals that the Three Officials—Heaven, Earth, and Water (collectively called the "Three Primes")—jointly sustain the subtle and wondrous principles of cosmic creation. (Note: This is a chapter heading; the subsequent content should elaborate on the profound mysteries of the Three Primes.)

This passage expounds the core principles and cultivation methods of Daoist practice, focusing on the "Three Primordials" (referring to the three fundamental life energies: primordial essence [Yuanjing], primordial qi [Yuanqi], and primordial spirit [Yuanshen]).

The opening describes the universe's primordial state as the chaotic qi of "Pre-Heaven Supreme Mystery" - this original energy being pure and luminous. If virtuous and sincere individuals can hear these profound teachings, eliminate deluded thoughts, and purify body and mind, they may nurture primordial essence, regulate primordial qi, and cultivate primordial spirit in stillness, ultimately returning to the boundless state of ultimate truth to attain longevity and blessings.

Using mantra-like language, it then presents the cosmogony: the most fundamental "Three Qi of Mysterious, Primordial, and Beginning" (the Daoist conception of three cosmic source energies) naturally evolve, with the interaction of yin and yang qi creating heaven, earth, and all beings. Among these, humans possess the highest spirituality, originally endowed with a serene, wuwei mind and perfect virtue. However, human desires create attachments that trap them in the suffering of rebirth.

The Most High Lord Lao (Daoism's supreme deity), moved by compassion, established the Daoist teachings to deliver sentient beings. The scripture emphasizes the key to mind cultivation: eliminating delusions, purifying consciousness, and transcending worldly perceptions to achieve a state of luminous clarity. By turning one's heart back to the Dao, even those in dire circumstances may awaken. The deluded remain trapped while the awakened attain immortality.

Finally, it underscores essential cultivation points: firmly preserving the Three Treasures (essence, qi, and spirit) to return to the source; maintaining devout fasting and purification rituals; and recognizing that the true Dao is formless yet resolves all calamities while bestowing auspicious peace.

(Note: The "Three Primordials" refer to the three fundamental energies of human life: primordial essence [Yuanjing] as life's essential substance, primordial qi [Yuanqi] as life energy, and primordial spirit [Yuanshen] as innate consciousness. The "Five Supremes" represent five stages of cosmic formation in Daoist cosmology.)

This scripture expounds the profound mystery of how the Three Origin Officials (San Yuan)—namely the Celestial Official, Earthly Official, and Water Official—bestow blessings and dispel calamities. The essential meaning can be understood as follows:

The opening passage reveals that by sincerely embracing and practicing the subtle principles of the three fundamental blessings—prosperity (Fu), official rank (Lu), and longevity (Shou)—one may attain an enlightened and harmonious life. When inner peace is maintained, universal tranquility naturally follows.

The text then describes how the Three Origin Emperors, having heard this sacred scripture, solemnly vowed before the Supreme Dao Lord (the highest deity in Daoism): For all virtuous men and women in the mortal realm who observe the Three Origin fasts (specific purification practices in Daoism), cleanse body and mind, devoutly recite this scripture, chant its mantras, and cultivate diligently, they shall—by the Supreme Dao Lord's decree—receive protection through the united efforts of all celestial beings and divinities from the Three Realms. These blessings include:

• Responding according to the depth of one's sincerity
• Shielding from calamities like floods, fires, theft, and diseases
• Safeguarding expectant mothers during childbirth
• Resolving karmic debts from past and present lives
• Healing chronic ailments to restore vitality and physical wellness
• Extending one's lifespan of blessings

The Great Perfected Being of Profound Virtue (an immortal of supreme attainment) and the host of celestial deities present marveled at this unprecedented wondrous method, comprehending both the fundamental principles of the Three Origins and the compassionate vows of the Three Officials. The assembly resonated with celestial music while divine flowers rained fragrant petals, as immortals from all directions paid reverent homage.

The scripture concludes by explaining the primordial source of the Three Origins: Human nature is originally pure and desireless. In antiquity, people's hearts were simple and uncorrupted, maintaining perfect harmony among the Three Origins. However, from the medieval period onward, petty cunning arose along with greed, anger, and jealousy—distorting innate nature and bringing endless disasters.

(Note: The Three Origin fasts represent essential Daoist practices including specific fasting days, scripture recitation, and repentance rituals. The Three Officials respectively govern blessing-bestowal, sin-absolution, and misfortune-dispelling.)

This scripture expounds the core teachings of the Supreme Cavern Spirit Three Primes Wondrous Foundation Scripture of Blessings and Longevity. Here's a plain explanation:

The text begins by revealing the root of human suffering: when malignant Qi (vital energy) clashes between heaven and earth, it brings plagues, wars, famines, banditry, and disturbances from underworld spirits. These calamities converge, causing illness, injury, and premature death—a truly pitiful state.

The Most High Lord Lao (Daoism's supreme deity), moved by compassion, dispatches the Three Officials—Celestial Official (Tianguan), Earthly Official (Diguan), and Water Official (Shuiguan)—to oversee human morality. During the Three Primes Festivals (Shangyuan on 15th day of 1st month, Zhongyuan on 15th of 7th month, and Xiayuan on 15th of 10th month), these deities inspect the mortal realm, discerning merits and faults. They redress injustices, bestowing blessings, prosperity, and longevity upon the virtuous—making their descendants wise and illustrious—while punishing evildoers and ensuring their lineage's decline. This cosmic retribution operates with echo-like precision, never erring.

Embedded with the Most High's profound Dao (the Way), this scripture harnesses the Three Officials' De (Virtue/Power) and sacred merit to aid cultivators in returning to primal purity—restoring ancient simplicity and realizing supreme truth. The text has been carefully collated and divided into chapters based on ancient editions, making its profound principles more accessible.

The concluding dedication first prays for the emperor's enduring reign and longevity, then expresses hope that sincere devotees who chant and practice won't betray Lord Lao's compassionate vow to save the world nor the Three Officials' protective mission. A lay practitioner named Wang Zhong'an, upon reading this scripture, joyfully resolved to promote its printing for universal salvation. This preface was reverently composed by Master Miao Shanshi, a purple-robed adept, on the winter solstice of the Taiding Jiazhi year during the Yuan Dynasty.

(Note: The "Three Officials" refer to Daoist deities governing heaven, earth, and water realms—respectively granting blessings, absolving sins, and dispelling misfortunes. The "Three Primes Festivals" mark their birthdays as major Daoist observances.)