《大乘妙林經》

The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) was seated upon the lion throne in the Palace of Primordial Yang within the Seven-Jeweled City of Inconceivable Mountain. Surrounded by eight majestic Dharma-protecting deities, his body and mind remained perfectly still in this state for seven kalpas (an immeasurably long cosmic time period) without rising. Then he emitted a great radiance that illuminated all ten directions—countless lands and dust-mote worlds—leaving no place untouched.

The immortal sages and holy beings across the three thousand great chiliocosmos were astonished by this extraordinary sight and exclaimed in unison: "Why has the Celestial Venerable of that realm manifested such rare and supreme light?" Gazing from afar at the wondrous glow radiating from the mountain, the saints of all worlds found its beauty beyond description. Filled with reverence yet too awestruck to speak, they all yearned to journey forth and pay homage.

With his mind-penetrating wisdom (a divine ability to know others' thoughts), the Celestial Venerable perceived the sincerity of these holy beings—all were practitioners of superior spiritual capacity, fully worthy of receiving his guidance. In a resonant voice, he addressed the cultivators of the infinite lands: "You, true seekers, have accumulated profound merit in past lives and maintained unwavering purity of heart. You are my genuine disciples, capable of safeguarding the sacred teachings. Today, I shall journey to the Blissful Land of Wonders. Riding upon this rare radiance I emit, you may all approach the Dharma seat and partake in this extraordinary assembly."

Hearing this proclamation, the saints of the ten directions rejoiced and soared across mountain valleys upon divine light. These great adepts had already severed worldly afflictions and realized the true nature of reality. Among them were the Perfected Ones of Pure Conduct, Marvelous Form, Jeweled Radiance, Blazing Brightness, Eloquence, Universal Equality, Sacred Practice, Omniscient Wisdom, Virtue Fulfilled, Life-Saving Compassion, Benevolent Aid, Spiritual Guidance, Loving Kindness, Penetrating Insight, Supreme Elevation, Victorious Will, Enlightened Clarity, Guardian of Treasures, Dharma Protector, Equal Vision, Serene Samadhi, Unobstructed Wisdom, Soaring Emptiness, Constant Mindfulness, Transformative Power, Skillful Adaptation, Tranquil Stability, Wondrous Light, and Sublime Blossom—countless perfected beings who had attained the Dao.

Countless realized beings (such as Great Compassion Perfected Being [Daci Zhenren], Wisdom-Luminous Perfected Being [Huiming Zhenren], Jeweled Canopy Perfected Being [Baogai Zhenren], etc.) descended upon Inconceivable Mountain with their numerous attendants, accompanied by celestial deities, dragon assemblies, and Dharma-protecting divine kings, arriving like fine rain and dense mist. They circumambulated the sacred mountain three times, reverently observing the Celestial Worthy's [Tianzun] composed and solemn gait. After completing full prostrations, each took their seats in proper order.

Then the Celestial Worthy, with great compassionate heart, addressed the assembly in gentle tones: "Perfected beings, you have endured countless kalpas accumulating virtuous deeds to merit this rare opportunity—to witness this extraordinary radiance and participate in this unprecedented Dharma assembly. As I prepare to enter the Wondrous Realm of Eternal Bliss [Changle Miaojing], you may now freely pose your questions."

Pure Conduct Perfected Being [Jingxing Zhenren] immediately straightened his robes and prostrated respectfully: "By this rare illumination, we wish to seek clarification—might we receive your sacred instruction?" The Celestial Worthy replied: "Your virtuous intention to request teachings for all beings is commendable. Ask freely, and I shall expound in detail."

Pure Conduct Perfected Being joyfully said: "The glorious radiance emanating from your form surpasses the brilliance of a thousand suns. Any being fortunate enough to behold such sublime majesty would become a true cultivator, attaining the wisdom-eye that perceives ultimate truth." The Celestial Worthy explained: "Indeed so. This boundless light contains infinite mysteries—those who see it purify their vision to perceive reality beyond appearances; those who hear it purify their hearing to comprehend truth within worldly sounds; those who smell it..." (Here the scripture breaks off, indicating all six senses can become gateways to enlightenment.)

This scripture describes how the "Subtle Luminous Radiance" (a sacred purifying energy) aids practitioners in awakening to truth through the six sense faculties (eyes, ears, nose, tongue, body, and mind). The text repeatedly emphasizes that when sentient beings encounter this radiance, their sensory organs become purified and unobstructed, thereby truly comprehending the essence of all phenomena.

Specifically: when beings smell this radiance, their noses become purified and penetrating; when they speak of this radiance, their tongues discern the true meaning of all teachings; when they touch this radiance, their bodies awaken to truth; when they perceive this radiance with their hearts, their minds attain enlightenment. This radiance enables one to perceive the eternal, unchanging reality of all things while still engaging in worldly life.

The scripture employs grand metaphors to illustrate this radiance's boundlessness: even if one were to pulverize the ten directions' three thousand great chiliocosms into dust motes, then transform each mote into measureless worlds and pulverize them again—the sum total of all these particles would not equal one hundred-millionth part of this radiance. All who encounter this light find their six senses purified without obstruction, ultimately attaining the Vajra-Indestructible Body (the highest accomplishment of spiritual practice).

Upon hearing this, the assembled practitioners marveled in admiration, considering the merit and virtue of this radiance to be inconceivable—impossible to fully describe even over countless kalpas (cosmically vast time periods). Among them, the True Person of Wondrous Form (an advanced practitioner) paid special homage to the Celestial Worthy (the supreme Daoist deity), declaring he had never before witnessed such sublime radiance—a luminosity surpassing all celestial and earthly existence.

In the City of Inconceivable Wonder (a sacred realm in Daoist cosmology), the Celestial Worthy (the supreme deity in Daoism) radiated great luminosity, illuminating countless dust-mote worlds. Sages and worthies from the ten directions gathered there to receive profound teachings. This extraordinary assembly witnessed the Celestial Worthy manifesting an exquisite Dharma form, preparing to expound the supreme Dharma gate (the most profound teaching).

At this moment, a Perfected Being of Marvelous Form (an accomplished Daoist cultivator) respectfully inquired: "By what name shall we honor this scripture being expounded today?" The Celestial Worthy responded with joyful approval: "Excellent! You have perceived the true essence of Dharma-nature and requested teachings for all beings. Now I shall reveal an unprecedented subtle Dharma gate—this supreme scripture shall be called The Wondrous Forest Scripture, also known as The Scripture of Supreme Practice."

The Celestial Worthy proclaimed: "Should any being hear this scripture's name, sincerely believe in it, revere and praise it, and explain its profound meaning to others—such a person must have planted roots of virtue through countless kalpas. They shall become a Great Compassionate Father (spiritual guide) to all beings, awakening the multitudes. Worldly beings should diligently cultivate merit through this practice. Those who advance with undivided resolve shall obtain immeasurable merit—even if one used all the grass and trees across the three thousand great chiliocosms as counting tallies, such merit could never be fully reckoned."

Finally, the Celestial Worthy encouraged the assembly: "Your presence in this Jeweled City to hear The Wondrous Forest Scripture's name ensures your attainment of the supreme Dao—entering eternal bliss and accomplishing majestic merit equal to my own." Upon hearing the scripture's name, the entire assembly experienced sudden awakening and paid reverent homage. The Perfected Being of Jeweled Light (an enlightened adept) came forward and declared: "How profoundly fortunate we are to participate in this assembly and receive such subtle Mahayana teachings of Daoism."

(Note: This scripture passage emphasizes the extraordinary merit of hearing a sacred text's name, embodying the Mahayana Daoist principle that "hearing a scripture's name plants the root of Dao." Concepts like "City of Inconceivable Wonder" and "ten-direction worlds" reflect Daoism's grand cosmological vision.)

This scripture records the dialogue between the True Man of Precious Radiance and the Celestial Venerable regarding the meaning behind the title Great Vehicle Wondrous Grove Scripture. The Celestial Venerable explained that this scripture is called "Wondrous Grove" because it possesses five extraordinary qualities akin to a sacred forest:

First, just as a precious grove bears fruits that nourish all beings, those who attentively study this scripture will attain luminous wisdom, achieving profound purity in both body and mind. Every character in this text embodies ultimate truth, much like how every leaf and branch in this grove bears divine inscriptions—when touched by a gentle breeze, they emit mysterious sounds that awaken the heart-mind.

Second, the Dharma principles within this scripture endure eternally like this miraculous grove, remaining indestructible even through countless kalpas. Its wisdom canopy extends across the entire trichiliocosm, just as the grove's branches provide shade over vast heaven and earth.

Moreover, the teachings resemble a grove that sways naturally with the wind yet remains unharmed by frost or snow. Practitioners who align themselves with its principles will find that no karmic obstacles or afflictions can truly harm them.

At that time, countless beings witnessed the radiant light emanating from the Celestial Venerable and gathered from all directions at the Mountain of Inconceivability to hear this supreme wondrous Dharma. After receiving these teachings from the Great Vehicle scripture, the entire assembly attained extraordinary awakening and wisdom.

The Dasheng Miaolin Jing (Scripture of the Sublime Grove of the Great Vehicle) depicts a sacred Dharma assembly. The Bodhisattva of Precious Light (a bodhisattva endowed with great wisdom and compassion) expounds the profound teachings of the Dharma to the assembly, and countless beings attain awakening upon hearing them.

In verse (a poetic form in Buddhist texts), the Bodhisattva of Precious Light extols the Dharma: the most sublime and compassionate one (the Buddha) guides sentient beings through four great vows, manifesting inconceivably majestic Dharma forms and radiating great light that illuminates the ten directions. In countless lands as numerous as motes of dust, all beings witness the subtle radiance of the Dharma-body (the Buddha’s true nature). These pure and undefiled practitioners are all worthy of upholding this rare Miaolin Jing.

The assembled beings comprehend boundless realms and proclaim in praise that this is the true Dharma. They vow to enter the eternal Pure Land of Ultimate Bliss and thus gather together to cultivate. Filled with joy upon hearing the Dharma, they soar through the sky to arrive. Having severed all afflictions and penetrated the Dharma-nature (the true reality of all phenomena), they enter the gate of the Great Vehicle. They encircle the Buddha to listen to the teachings without weariness, reverently paying homage to the Celestial Worthy (the Buddha).

Due to past merits cultivated through great compassion, they now have the fortune to hear this rare and wondrous Dharma. This extraordinary assembly is inconceivable—those who perfect their practice will enter the Pure Land. With supreme wisdom, the Buddha resolves their doubts, and the purity of their practice shakes the three-thousandfold world system. In this sublime assembly, the Buddha permits them to freely pose questions.

The Bodhisattva of Precious Light further praises the Buddha’s immeasurable radiance and wondrous Dharma forms. All who are touched by this light purify their six roots (eyes, ears, nose, tongue, body, and mind) and realize their true nature (Buddhahood) within worldly phenomena. Even if the three-thousandfold world system were ground into dust, it could not measure the merit of hearing this scripture’s name.

A long-cultivated great bodhisattva named Wondrous Form asks about the name of this scripture. The Buddha, with great compassion, showers Dharma rain and reveals the scripture’s essential meaning. Merely hearing this scripture’s name brings all blessings and virtues to adorn one’s being. Even if every plant and tree across the three-thousandfold world were cut into inch-long segments to count them, they still could not exhaust its merit.

Finally, after hearing the Bodhisattva of Precious Light’s verses, the entire assembly is filled with great joy, attains awakening, and, after paying reverent homage, returns to their seats. This passage illustrates the inconceivable blessings of the Dharma and the supreme karmic conditions through which beings awaken upon hearing the teachings.

At this moment, the Perfected Lord of Luminous Radiance (a realized Daoist practitioner) stepped forward with a reverent bow and inquired of the Celestial Venerable: "We often hear you expound upon the subtle and profound realm of luminous enlightenment—such opportunities are truly rare. If fortunate individuals in later ages encounter this radiance, their six senses (eyes, ears, nose, tongue, body, and mind) will become pure and unobstructed, attaining truth without being tainted by worldly defilements. Yet my understanding remains dull—I cannot comprehend whether worldly phenomena and ultimate truth are ultimately one or two distinct matters. If they are one, why distinguish between the mundane and the sacred? If the mundane is itself truth, why not simply call it truth? If they are two, then upon realizing truth, why not transcend the world? And if one does not transcend the world, how can truth be realized? Just as a seed must decay before sprouting and blossoming, these two questions perplex me deeply. I humbly request your guidance."

The Celestial Venerable replied: "O Luminous Radiance, you ask wisely for the sake of liberating beings from doubt. Sit and listen: You ask whether worldly phenomena and truth are identical—but first let me ask you: Is your understanding based on perceiving the essential nature (dharma-vision) or merely superficial appearances (phenomenal-vision)?"

The Perfected Lord countered: "Venerable One, could there truly be a distinction between perceiving essence and perceiving appearances in the nature of reality?"

The Celestial Venerable explained: "Ultimate truth and worldly phenomena are fundamentally non-dual—it is only because sentient beings cling to superficial appearances that they fail to penetrate the essence. When observed with the eye of wisdom, worldly phenomena themselves are truth. Only this realization constitutes true dharma-vision. Precisely for this reason, one need not destroy the world to realize truth."

The Perfected Lord pressed further: "When you speak of 'realizing truth without destroying the world,' what exactly constitutes the 'worldly appearance'? And why does not destroying it lead to truth?"

The Celestial Venerable said: "What we call 'worldly appearance' consists of ignorance, craving, hatred, and all manner of afflictions."

Still perplexed, the Perfected Lord asked: "If afflictions themselves are worldly appearances, and truth is realized without eliminating them, does this mean truth still contains greed, hatred, and delusion? If truth retains attachment, why do the scriptures consistently teach that afflictions must be severed to realize truth?"

(Note: This dialogue illustrates the Daoist perspective of "transcending the world while abiding in it," emphasizing wisdom that penetrates phenomena to perceive essence, rather than simply negating the conventional world. The Celestial Venerable will later elaborate on the profound meaning of "afflictions themselves being enlightenment.")

A genuine practitioner of the Dao does not need to deliberately eliminate afflictions to realize truth. The current teaching of "cutting off afflictions" exists because most ordinary people cannot yet perceive the essence of things—they only see surface phenomena like ignorance (avidya), greed, obsession, and anger. Thus they must first be taught to sever these before realizing their true nature.

If one understands that afflictions are fundamentally illusory—that no real attachment exists, and when ignorance is completely purified, there is actually nothing to sever—then one realizes that truth is attained precisely by not cutting off afflictions. Truth has no fixed form; without form, there is nothing to obtain. Ignorance has no substance; without substance, there is nothing to eliminate. This state of "neither severing nor attaining" is true liberation from afflictions; this realm of "neither gaining nor cutting" is genuine realization of truth.

Yaoming (the questioner) further asked: If truth and afflictions are fundamentally nondual, why do we speak of "attaining truth" but never "attaining afflictions"? The Celestial Master (Tianshi) replied: This depends on perspective—one is the view of essence (dharma-darśana), the other the view of appearance (lakṣaṇa-darśana). Those who see essence speak of realizing truth; those attached to appearances speak of being trapped in afflictions.

Consider the relationship between seed and sprout: If the seed remains unbroken, how can the sprout emerge? But if the seed is destroyed, how could it produce a sprout? In reality, seed, sprout, branch, leaf, flower, and fruit are neither born nor perish—neither cause nor effect. Afflictions and truth are likewise: they have no sequence, no distinction as one or different. To ask "Must the seed break for the sprout to grow?" is like asking "Must afflictions be cut off to see truth?"—both are views clinging to dualistic distinctions.

This scripture explores the fundamental question of arising and cessation through the relationship between seed and sprout. Someone asks: When a seed perishes, does the sprout emerge before, during, or after the seed's destruction?

If we claim the sprout arises while the seed is perishing, then destruction itself would constitute growth—which makes no sense, for growth and destruction are opposites. Just as a tree trunk cannot grow while its shade disappears, or as shade-less trunks cannot logically exist, so too a sprout cannot grow while its seed perishes, nor can sprouts exist without seeds.

If we say the sprout emerges after the seed's destruction, then the states of arising and cessation become separate—how then could they maintain a causal relationship? Like a rotten seed that has already ceased to exist: what has ceased cannot produce new sprouts. Thus sprouts cannot emerge after seeds perish.

Another question: Are the seed's destruction and the sprout's growth identical? If identical, how could contradictory states—destruction and growth—coexist? What ceases cannot give birth; what arises cannot be ceasing. If we say they're different, how can unrelated things produce results? Just as emptiness isn't the cause of rabbit horns—you cannot produce horns from empty space.

Now consider the view that sprouts emerge before seeds perish: If sprouts exist while the seed's essence remains unchanged, then sprouts arise without cause—equally illogical. Like shadows requiring forms—no shadow can precede its form, nor can shadows emerge from formless states. Sesame yields no oil before being pressed; likewise seeds produce no sprouts before perishing.

Finally, regarding sprouts emerging after seeds perish: Since perished seeds lack causal power, any "sprouts" appearing afterward would be rootless results. The very notion of sprouts emerging from nonexistent seeds defies reason.

This scripture explores the fundamental causes of the cycle of birth and death through a dialogue between the True Person of Eloquence (Biancai Zhenren) and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). The True Person of Eloquence raises a question: Do sentient beings drift through the cycle of life and death due to ignorance (avidyā) and attachment born of craving? Do these afflictions arise from sensory organs like eyes and ears, or do they originate from the mind or external phenomena?

The Celestial Worthy responds: The root of birth and death actually emerges from "emptiness," yet one could equally say it arises from "existence." It manifests through internal and external phenomena, sensory experiences, and all aspects of existence. But fundamentally, all these phenomena are intrinsically empty. The mind itself is empty, ignorance is empty, craving and attachment are empty, and the cycle of birth and death is empty. Sensory perceptions through eyes, ears, nose, and tongue are all empty—so too are concepts of internal/external and existence/nonexistence.

The Celestial Worthy further explains: Even emptiness itself is empty. Since the east is originally empty, it cannot give rise to the emptiness of the west. Similarly, emptiness cannot produce consciousness, consciousness cannot produce ignorance, ignorance cannot produce clinging, and clinging cannot generate desire. All these are ultimately illusory and unreal.

This passage employs the Madhyamaka Buddhist concept of "dependent origination and emptiness" (pratītyasamutpāda-śūnyatā), systematically deconstructing phenomena to reveal their interdependent nature and lack of inherent existence. Through such contemplation, practitioners can transcend attachment to birth/death and afflictions, thereby attaining liberation.

This scripture expounds the profound principle that "all phenomena are empty." It first points out that when we realize the empty nature of attachment and clinging (love and views), we are no longer bound by them. Similarly, thoughts, sense organs (eyes, ears, nose, tongue, etc.), and all internal and external phenomena are ultimately empty in nature.

Through a series of parallel statements, the text illustrates: forms perceived by the eye are inherently empty, not arising from the mind; sounds heard by the ear are inherently empty, not arising from the eye; smells detected by the nose are inherently empty, not arising from the ear; tastes experienced by the tongue are inherently empty, not arising from the nose; internal sensations are inherently empty, not arising from the tongue; external objects are inherently empty, not arising from the internal; existing phenomena are inherently empty, not arising from the external; emptiness itself is empty, not arising from existence; the cycle of birth and death is empty, not arising from emptiness.

The text then employs ten vivid metaphors to describe the deluded state of sentient beings: like clouds in the sky, colors in space, echoes in valleys, the moon reflected in water, images in mirrors, mirages in heat waves, sparks in lightning, deaf people hearing sounds, blind people seeing forms, or mute people speaking—all equally illusory and unreal. Four extraordinary metaphors (a two-headed crane, three-legged chicken, hairy turtle, and horned rabbit) further emphasize that these are all roots of ignorance, attachment, love-views, and the cycle of birth and death, yet fundamentally empty in nature.

Finally, it reveals that the cycle of birth and death is as dangerous as raging fire or a venomous snake. Practitioners should contemplate with such wisdom to transcend conditioned phenomena and liberate themselves from samsara. Upon hearing this teaching, the Bodhisattva Eloquence and others present rejoiced and praised, summarizing in verse: The supreme compassionate one (referring to the Buddha) skillfully reveals the truth—worldly afflictions are fundamentally the source of supreme wisdom. Sentient beings fail to realize this, hence they're taught to abandon greed and hatred. When one understands these never truly existed, the cycle of birth and death becomes the very ground for spiritual cultivation.

The ignorant nature is forever extinguished; afflictions are as illusory as the sound of wind. The eye of wisdom should remain pure, for through the insight of the Dharma, one can illuminate the layers of darkness. All phenomena in the world are inherently without distinction—the boundaries between the coarse and the subtle are artificially imposed. If one can understand this principle, they will transcend the constraints of the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm) and reach an inconceivable state.

Attachment to the notion of "true reality" (ultimate truth) gives rise to anger and greed in the practice of the Way. Just as a sprout cannot grow if the seed has not truly been eradicated, if one believes that things exist prior to their manifestation, they do not arise from causes and conditions. If one believes they fundamentally do not exist, how could they ever come into being? The phenomena of birth and extinction across the three times—past, present, and future—are not truly caused by the seed itself. Since phenomena have never truly existed, from where could the sprout emerge?

Practitioners with supreme eloquence skillfully investigate the root of birth and death. With boundless compassion, they expound the truth in detail for sentient beings. Ignorance and the cycle of birth and death are as illusory as echoes in an empty valley. The world perceived by the deaf and blind is not real. The wise observe birth and death as one would watch a magician’s performance: how could a clay figurine walk on its own? How could a wooden rooster soar through the sky? If one understands this principle, they will realize all inconceivable truths.

At this, the Celestial Lord (the highest deity in Daoism) praised, "Excellent, excellent! Today, you have heard such rare Dharma principles and truly comprehended the truth of reality. The teachings I now expound are meant for all future sentient beings to understand, no different from the present." The assembly bowed reverently in agreement.

In the chapter on distinguishing the orthodox from the heterodox, the Perfected Being of Universal Equality rose and bowed to the Celestial Lord, inquiring, "I contemplate the majestic radiance of your Dharma form, the wisdom that shatters all delusions, the eternal severance of habitual tendencies, and your solitary abiding in the inconceivable state. I wish to ask about the stages and methods of cultivation, yet I dare not speak rashly. I implore your compassionate guidance."

The Celestial Lord replied, "Excellent, excellent! Perfected Being of Universal Equality, you seek to benefit future sentient beings by raising this question to enlighten the ignorant. Sit, and I shall explain for you. All questions fall into two kinds: orthodox and heterodox. Orthodox questions accord with the Dao, while heterodox questions belong to the retinue of demons." The Perfected Being pressed further, "What constitutes an orthodox question, and what constitutes a heterodox one?"

The Celestial Lord expounded, "If someone clings to 'conditioned phenomena' (constructed appearances) or 'unconditioned truth' (the unconstructed absolute) when asking a question, that is heterodox. Questions free from attachment to the conditioned or unconditioned are orthodox. If someone perceives birth..."

This scripture elucidates the proper cognitive approach for practitioners by contrasting "erroneous questioning" with "correct questioning." Its central tenet is that attachment to dualistic discrimination constitutes deluded perception, while transcending opposition represents the true path (Dao).

For instance, when one obsessively focuses on the dichotomy of "birth" and "extinction," persistently inquiring what constitutes birth or extinction, this exemplifies erroneous questioning. The genuinely correct attitude involves non-attachment to such distinctions. Similarly, fixating on conceptual opposites like "abiding" (existence) versus "decay" (destruction), "sin" versus "blessing," "purity" versus "defilement," "affirmation" versus "negation," "intimacy" versus "alienation," "emptiness" versus "form," "suffering" versus "joy," "sagehood" versus "mundanity," "virtue" (shan) versus "vice," "giving" versus "stealing," "precept-keeping" versus "precept-breaking," "long" versus "short," "noble" versus "base," "gain" versus "loss," or "erroneous" versus "correct" — all constitute forms of erroneous questioning.

The scripture particularly emphasizes that even attachment to the dichotomy between "questioning" and "non-questioning" itself represents deluded perception. Authentic correct questioning transcends all such binary thought patterns to attain the middle way (zhongdao) that avoids both extremes. This wisdom resonates with Buddhism's "non-dual dharma gate" and the Daoist "equality of things" (qiwulun) philosophy, both emphasizing liberation from the constraints of relative concepts.

All categories contain both erroneous views and correct views, and this distinction between right and wrong arises from the fabrications of the mind. The various perceptions generated by the mind are in fact inverted delusions: regarding the nonexistent as existent and the existent as nonexistent; treating the unborn as born and the undestroyed as destroyed; seeing the impermanent as permanent and the indestructible as destructible; mistaking the blameless for sinful and the meritless for blessed; viewing the impure as pure and the unstained as defiled.

All dualistic perceptions are illusory: taking the unrelated as related and the unestranged as estranged; regarding emptiness (Buddhism’s concept of the void nature of all phenomena) as substantial and the substantial as empty; perceiving suffering as joy and joy as suffering; seeing sages as ordinary beings and ordinary beings as sages; regarding virtuous deeds as evil and evil deeds as virtuous. Even distinctions such as giving versus stealing, upholding precepts versus breaking them, nobility versus baseness, gain versus loss, wrong versus right, question versus answer—all such relative concepts are unreal delusions, like shadows or dreams.

The only truth is this: All phenomena are inherently without self-nature (meaning they lack an unchanging essence). If one clings to the existence of a "mind" to perceive things, it is an erroneous view; if one realizes that all phenomena are mindless and refrains from discrimination, that is the correct view. Therefore, questions posed with attachment are all erroneous questions, while those asked without fixation are true questions.

I (the Celestial Worthy) do not demand that sentient beings eradicate afflictions to realize truth. Rather, to liberate beings drowning in delusion, I provisionally establish the concepts of "afflictions" and "truth." In reality, birth and death are fundamentally ungraspable; all phenomena are originally pure, devoid of duality, without coming or going. Thus, afflictions have no inherent nature to be severed, and eternal bliss is not an attainable state. Precisely because afflictions are empty by nature, sentient beings have never lost the truth; precisely because truth is empty by nature, I do not deliberately discard afflictions.

If, in the Dharma-ending age, someone comprehends this principle and realizes the wisdom of nonduality, they are truly cultivating the Great Vehicle’s (Mahayana) path. Hearing this, the Bodhisattva Universal Equality (Pu Deng) rejoiced greatly, and together with countless beings, they entered the realm of wuwei (non-action) and true suchness (absolute reality). Then the Sage of Noble Conduct (Sheng Xing Da Shi) addressed the Celestial Worthy, saying: "If future beings cling to phenomena with an attached mind, the Great Dao will forever remain hidden and unseen."

This scripture reveals common cognitive pitfalls in spiritual practice through a dialogue between the Celestial Lord (Tianzun) and Sage Xing. It points out that those who cling to visions of the immaculate realms of the Three Pure Ones (Sanqing, the highest Daoist deities) while cultivating longing in their hearts will remain trapped through countless kalpas without attaining liberation. The essence of the Three Pure Ones' realm is utter stillness and emptiness, completely transcending worldly desires. Any attachment to "seeing" these realms actually constitutes heretical views.

The Celestial Lord praises Sage Xing for understanding this truth, explaining that genuine practitioners should realize how these very attachments become spiritual obstacles: deliberately abandoning the "impure" mundane world to pursue the Three Pure Ones' realm, discarding one's physical form to seek the form of Dao (Daoxiang), or striving to sever afflictions to enter wuwei (non-action) — all such fixations are themselves delusions. Like a fool who fears the vastness of heaven and earth yet cannot escape the ground wherever he flees, or like sentient beings who loathe the cycle of life-and-death yet remain trapped in the Three Realms (the realms of desire, form, and formlessness) through continual rebirth.

The true form of Dao is utterly uncontrived, transcending all dualities — neither arising nor ceasing, neither large nor small, neither long nor short, beyond all distinctions between form and mind. Yet deluded beings, blinded by ignorance, act like fools searching for "the color of empty space" while failing to see the void before their eyes, or like those who see only wood without recognizing the fire latent within it. People discard their bodies to seek Dao, unaware that Dao resides within themselves — as absurd as chasing shadows while abandoning the form that casts them, or pursuing echoes while rejecting the original sound.

The scripture concludes with a metaphor: worldly heresies and afflictions resemble a forest of thorns that practitioners must avoid. The Celestial Lord's teachings today serve as guidance to prevent future cultivators from straying onto wrong paths.

This scripture elucidates the profound philosophy that "all beings are the true Dao" through a dialogue between the Celestial Worthy (Tianzun) and the Sage of True Practice (Shengxing Zhenshi).

The Celestial Worthy first points out that the Three Pure Ones (Sanqing, the highest Daoist deities) are not distant from human afflictions, nor is the Great Dao found in some faraway place. The key lies in observing one's own body and mind while correcting one's conduct, through which liberation from suffering naturally occurs. The Sage of True Practice raises a doubt: If all beings are inherently the true Dao, why is cultivation still necessary? Just as birds naturally fly and fish naturally swim, or as clouds and rain naturally rise and fall—none of these require deliberate learning.

The Celestial Worthy answers with the metaphor of "fire within wood": The relationship between wood and fire is neither complete identity nor complete separation. Wood itself is not fire, yet fire cannot exist apart from wood. Similarly, beings themselves are not the Dao, yet the Dao cannot be separated from beings. Just as one must seek fire from wood rather than ice, so too must one seek the Dao within oneself rather than externally. Even with the supernatural power to move mountains and drain seas, seeking the Dao outwardly only leads one further from it.

Cultivation is like drilling wood to make fire: One must prepare tools (representing cultivation methods) and apply physical effort (symbolizing diligent practice) before seeing the flame (realizing the Dao). While fish swimming and birds flying appear effortless, they still require continuous practice. The rising and falling of clouds and rain, being unconscious processes, cannot be equated with the true cultivation of the Dao.

Finally, the Celestial Worthy emphasizes that although all beings possess the nature of the Dao, it must be manifested through "cultivating proper practice" (correct methods)—just as fire must be drawn forth by drilling wood. This relationship of "neither identical nor separate" requires careful contemplation to fully comprehend.

At this moment, the Sage Practitioner (cultivator) again sought guidance from the Celestial Master (Tianshi, the supreme deity of Daoism): "Virtuous Celestial Master, when sentient beings pursue the Great Dao (the Way), should they seek it within their own body and mind, or externally? Could it be that body and mind are fundamentally empty, while truth resides elsewhere?"

The Celestial Master replied: "Sage Practitioner of True Virtue, all thirty-six doubts you raise stem from heterodox views." The Sage Practitioner pressed further: "Virtuous Celestial Master, we observe that wood can produce fire and ice can transform into water, yet ice inherently contains no fire, nor does wood inherently contain water. How should this be understood?"

The Celestial Master explained: "Sage Practitioner of True Virtue, this teaching adapts to worldly conventions to guide the unenlightened." The Sage Practitioner asked again: "Then does ice secretly contain fiery nature? Does wood intrinsically possess watery essence?"

The Celestial Master answered: "Sage Practitioner of True Virtue, this is like how all forms manifest within emptiness. True cultivators should realize—" The Sage Practitioner interjected: "Is this method of cognition—seeking fire within ice and water within wood—correct?"

The Celestial Master revealed: "Sage Practitioner of True Virtue, neither clinging to the physical body to seek the Dao, nor deliberately extinguishing all conditioned phenomena to attain liberation constitutes the true path. To seek the genuine Dao, simply turn inward to observe yourself; to comprehend emptiness, contemplate all existence. The true reality of the Dao arises both from the body and from the mind; it is perceived through eyes, ears, nose, and tongue, yet also manifests through the four elements of earth, water, fire, and wind; it circulates through the hundred bones and nine orifices, yet also reveals itself in all things."

"The truth of emptiness is likewise so—it appears between heaven and earth, yet also manifests in self and others; it exists within water, fire, grass, and trees, yet pervades the ten directions. Therefore, though I expound this scripture to liberate sentient beings, I've never seen a single being truly liberated. Why? Because my Dharma-eye perceives all phenomena as empty, and the nature of beings is fundamentally void. Emptiness inherently makes no distinctions—forcing distinctions upon emptiness is itself attachment."

"Thus when the eye of wisdom becomes pure and luminous, one can unimpededly contemplate the trichiliocosm, knowing all past and future beings are already liberated. Therefore I declare that within emptiness inherently abide infinite forms." Hearing this revelation, the Sage Practitioner and the assembled multitude rose to bow in reverence, chanting verses of praise:

"O Sagely One endowed with perfect wisdom! Your subtle Dharma-gate illuminates the distinction between heterodoxy and orthodoxy with such clarity. Ordinary people generate grasping and rejection through inverted thinking, yet the true Great Dao transcends existence and non-existence. The mind-Dharma is fundamentally insubstantial—clinging to mental constructs breeds delusion. Skillfully adapting to all phenomena without contamination, when false thoughts cease, one naturally unites with true Dao. The true Dao has no fixed form; afflictions are ultimately empty. Sentient beings and the Dao are fundamentally nondual; all views ultimately return to non-action (Wuwei). Those who forcibly try to eliminate delusions with deluded minds will never accomplish the supreme Great Dao."

This scripture primarily discusses the common pitfalls practitioners encounter and the correct approach to spiritual cultivation. It reveals that the Three Pure Ones (Sanqing, the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure) are not distant—their profound mystery resides within our hearts. However, if one stubbornly seeks them with a grasping mind, one will forever miss the true essence. The Celestial Lord calls such people "arrogant and stubborn"—like someone who fears the earth and desperately runs to hide, yet no matter how far they flee, they can never escape the ground beneath their feet.

Practitioners often make these mistakes: they despise their physical bodies yet seek the Dao, or they glimpse the Dao but remain attached to their corporeal form. Clinging to the physical body only distances one further from the Dao, binding one closer to the cycle of life and death. The true ultimate Dao transcends both creation and destruction, surpassing all distinctions between annihilation and eternity. Only those who realize this principle can be said to cultivate the authentic path.

Sentient beings, burdened by heavy karmic obstructions, lose sight of the great Dao and see only their physical forms. Seeking the Dao through the body is like seeing wood but not knowing where fire comes from. Wrong views breed afflictions, like a dense thicket of thorns, while attachment to notions of "existence" poisons and harms oneself. In truth, the Three Pure Ones manifest within afflictions, and the great Dao is present in our very being—just as fire latent in wood requires a drill and human effort to ignite.

Only by accumulating virtuous deeds and sincerely seeking the true Dao can one reunite with the correct path. This scripture can liberate all beings—its merit is immeasurable. When one sees through the coming and going of all phenomena's origins, they realize that so-called "liberation" is ultimately illusory. The void is boundless and limitless—what can sentient beings rely on? In truth, our eyes are originally pure, capable of penetrating insight into the entire cosmos. Every speck of dust across past, present, and future, throughout countless kalpas, has already met with the true Dao.

At this moment, the Great Compassionate Zhenren (a cultivator of profound compassion) rose from his seat and respectfully bowed to the Celestial Venerable to inquire: "We practitioners have a lingering doubt: the teachings you expound, O Celestial Venerable, are so profound and unfathomable—that the nature of afflictions is ultimately no different from true nature. This principle is exceedingly profound. While we are fortunate to hear these sacred instructions directly and have our doubts resolved, how will future beings whose minds remain unawakened comprehend such lofty teachings when they hear them? You say the Three Pure Ones (the highest Daoist deities: Jade Pure, Upper Pure, and Supreme Pure) are not distant, that the Dao exists within our very selves. Yet when beings hear the phrase 'the Dao resides within the body,' they become even more confused. What methods should we employ to dispel their doubts and bring them peace and joy?"

The Celestial Venerable replied: "Excellent question! Great Compassionate Zhenren, it is precisely because you've endured countless kalpas while maintaining concern for beings' suffering that you can pose such a worthy question today. Be seated, and I shall explain for you all, so that future truth-seekers may attain peace and joy. Should any beings enter my teaching yet fail to comprehend the profound doctrines upon hearing them, three methods may help awaken their understanding."

"First method: If someone hears the Great Vehicle teachings yet cannot accept them in faith, begin by restraining them with the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) to prevent self-indulgence. When the five sense faculties (eyes, ears, nose, tongue, body) are purified and body-mind harmonized, only then—free from fear toward the Dharma—can they truly receive the teachings."

"Second method: If someone hears the Great Vehicle teachings yet cannot comprehend them, employ three types of meditative concentration to stabilize their mind, preventing external disturbances. With upright inner stillness and gentle disposition—free from fear toward the Dharma—they can then truly recite and uphold the teachings."

"Third method: If someone hears the Great Vehicle teachings yet cannot penetrate their meaning, apply six types of wisdom (here referring to six correct perspectives for observing phenomena) to illuminate body-mind and remove all obstructions. When inner and outer clarity is achieved, body-mind purified, and wisdom penetrating emptiness to perceive true nature—free from fear toward the Dharma—they can then truly transmit the teachings."

"What are the three types of precepts? First: When eyes crave beautiful forms, observe with the precepts of the Wondrous Grove: these forms constantly change, with no permanence between thoughts, truly unworthy of craving. Understand our visual faculty and perceived forms share the same fundamental nature."

"Second: When ears crave delightful sounds, observe with the precepts of the Wondrous Grove: these sounds likewise transform instantaneously, with no permanence between thoughts, unworthy of craving. Understand our auditory faculty and heard sounds share the same fundamental nature."

(Note: The original text continues beyond this point, but only the provided scripture is translated here. This passage primarily explains using the threefold training of precepts, meditation, and wisdom to help beings comprehend the profound teaching that "the Dao resides within," with specific instructions for overcoming attachments to the six sense faculties.)

This scripture explains how to cultivate through the Miaolin Precepts and Great Stillness, transcending sensory desires and negative emotions to ultimately attain six wisdom states.

Regarding methods for sensory desires: When the nose craves fragrances, one should observe through the Miaolin Precepts how scents constantly change and vanish in an instant, realizing both the nose and fragrances are illusory. When the tongue craves flavors, similarly observe the impermanent nature of tastes. When the body craves tactile sensations, likewise contemplate their illusory essence.

Concerning three meditative states: The first is Stabilizing Stillness—when the mind is restless and filled with greed, observe all phenomena as unreal like dreams, bubbles, or shadows through the Miaolin Great Stillness, and the mind will settle. The second is Dharma Stillness—when prone to anger, perceive the world as illusory like echoes or mist, and anger will cease. The third is Resolute Stillness—when clouded by ignorance or arrogance, recognize reality as fleeting like wind or shadows, thus dispelling delusion.

On the six wisdoms: By realizing form, sound, scent, taste, touch, and mental objects are all impermanent and releasing attachment to them, one purifies the six sense faculties (eyes, ears, nose, tongue, body, and mind), respectively attaining: Vision Wisdom, Hearing Wisdom, Penetrating Wisdom, Discriminating Wisdom, Awareness Wisdom, and Insight Wisdom.

Finally, it states that beings in this Dharma-ending age seeking entry into cultivation should practice according to these methods.

The Dacheng Miaolin Jing (Scripture of the Marvelous Grove of the Great Vehicle) presents a dialogue on how practitioners can stabilize their minds through three methods, along with profound insights into the nature of mind and innate disposition. The Celestial Worthy (Tianzun, the highest deity in Daoism) reveals to the Perfected One of Universal Penetration (a highly accomplished adept) that by calming the mind through these three approaches, one can dispel fear and attain peace. When the mind is free from fear, body and spirit become firm and steady, wisdom grows clear and luminous, and all phenomena in the world are perceived as wondrous manifestations (miaoxiang). In this state, truth is realized without the need to forcibly sever afflictions. However, the scripture emphasizes that such profound teachings should not be casually transmitted to those lacking the proper spiritual capacity, as even a single moment of doubt could lead to severe consequences.

With reverence, the Perfected One of Universal Penetration inquires: If the innate mind of sentient beings is already fixed—whether inclined toward delusion or enlightenment—why then are these three methods necessary to stabilize it? Moreover, if the fundamental mind does not truly exist, how can it be "stabilized"? This question strikes at the heart of a core paradox in spiritual cultivation.

The Celestial Worthy praises the question as excellent and proceeds to give a profound explanation: The thoughts of sentient beings are neither absolutely existent nor absolutely nonexistent. Just as material forms (sexiang) vanish in one moment and arise anew in the next, mental activity follows this continuous cycle of arising and ceasing. The passing of one thought does not become the cause of the next, nor does the emergence of a new thought stem from the previous one. This is why it is called "the mind-dharma is like arising" (xinfa ru sheng)—thoughts simply appear in an unbroken flow.

The Perfected One presses further: If thoughts are in constant flux, can one actually observe this process of "arising"? Can the "mind" itself be seen? This line of questioning elevates the discussion to a deeper level, pointing toward the investigation of the mind's fundamental nature. Though the scripture does not provide the Celestial Worthy’s full response here, it suggests that his subsequent teachings would unveil higher wisdom on contemplating the mind's essence.

This dialogue exemplifies the dialectical thinking in Daoist cultivation—where "afflictions themselves are enlightenment" (ji fannao shi puti)—as well as the pedagogical method of dismantling attachments through progressive inquiry.

The Celestial Master (Tianshi) addressed the Perfected Adept of Universal Penetration (a practitioner who has attained the highest spiritual realization), saying: To comprehend the essence of mind dharma is like observing the phenomenon of life itself—just as life has no fixed form, so too does the mind dharma lack any fixed form. The Adept of Universal Penetration then asked: If mind dharma, like life, leaves no trace to follow, how can sentient beings attain peace of mind?

The Celestial Master countered: Do you believe the physical body can truly attain stability? The adept replied: The body changes every moment and can never achieve true stability. The Master said: So it is with mind dharma—it cannot be forcibly stabilized. The adept pressed further: If it cannot be forcibly stabilized, why did you previously speak of comforting sentient minds to bring them peace and joy?

The Celestial Master explained: Because sentient beings cling to the apparent reality of the body, they first require consolation. Only when they realize that mind is neither substantial nor void—transcending the duality of existence and non-existence—can they realize true mind and attain genuine peace. This is the method of guiding beings through three progressive realizations: "neither existence, nor non-existence, nor the negation of both." Upon hearing this, the entire assembly experienced sudden awakening and praised in unison.

The gathering summarized with a gatha verse: The Dharma King (referring to the Celestial Master) manifests inconceivable dharma appearances through compassionate wisdom, revealing subtle truths to sentient beings. Understand that afflictions and suchness (true reality) are fundamentally one; the place of practice and ignorance are essentially non-dual. When beginners' minds remain unsettled, they require the skillful means (upaya) of great compassion to dispel delusion. The "Three Marvelous Dharma Gates of the Wondrous Grove" (referring to the aforementioned three realizations) contain the essential keys for awakening: regulating the body through the Five Precepts, purifying the Three Poisons (greed, hatred, and delusion) through the Three Samadhis (meditative absorptions), and illuminating the Nine Darknesses (various confusions) with the Six Wisdoms. Ultimately, realizing the world as illusory dream—neither clinging to substantial existence nor falling into nihilistic emptiness—one abides eternally in the Pure Land of Peace. This state is not beyond the human realm but manifests wondrous truth through all phenomena—what was formerly called affliction becomes the realm of true immortals upon enlightenment. The essence remains one, merely appearing as two names according to sentient beings' perspectives.

The Perfected Adept of Universal Penetration continued his inquiry: Is what sentient beings call "mind" ultimately existent or non-existent? The Celestial Master revealed: When so-called minds of sentient beings generate attachments, this "arising dharma" is neither absolutely existent nor absolutely void. "Having mind" and "no-mind" are not sequential cause-and-effect states but concepts transcending duality.

This passage describes the scene where the Youth Huiming seeks instruction from the Celestial Master regarding the cultivation of a Pure Land. The Celestial Master reveals that this inconceivable Pure Land (referring to the realm attained through spiritual accomplishment) is called the Great Hall of Blessings—a transcendent, purified abode beyond the cycles of birth and death, inaccessible to ordinary practitioners. There, Celestial Masters of past, present, and future gather, and within a single mote of dust, eighty thousand cultivators may dwell.

In this Pure Land, palaces and couches radiate a hundredfold fragrances. Clothing, bedding, flowers, fruits, trees, and bathing pools are all formed from the Seven Treasures (gold, silver, lapis lazuli, and other precious substances). Whatever the mind desires manifests spontaneously. Such a blessed realm defies complete description in words. Countless Perfected Ones from the ten directions assemble there—all superior practitioners of undivided wisdom who fully comprehend the essence of truth.

The Celestial Master praises Huiming for raising this subtle question, as it will resolve doubts for future generations of cultivators. Upon hearing these wondrous teachings, the youth is filled with boundless joy and aspires to receive further revelations for awakening. The entire assembly, having listened with reverence, rejoices in faith and withdraws after paying homage.

This scripture describes the supreme merits attained by practitioners through hearing and reciting the Dasheng Miaolin Jing (Sublime Forest of the Great Vehicle Scripture), as well as the way realized beings (zhenren) perceive the world.

Those who hear this scripture, even if they remember just a single chapter or verse, will receive immense blessings. All karmic offenses previously accumulated through bodily, verbal, and mental actions will be purified, freeing them from retribution. Reciters will constantly dwell in pure and blissful realms, enjoying abundant clothing and sustenance without falling into hellish sufferings like mountains of knives, forests of swords, bronze pillars, or fiery coals. Wherever they go, they'll experience peace and joy, protected from the harms of war and wild beasts.

The scripture then presents Huiming Tongzi (the Seeker of Wisdom) inquiring of the Celestial Worthy (a high Daoist divinity) about how realized beings perceive the true nature of phenomena to attain unimpeded liberation. The Celestial Worthy reveals: Realized beings practice without attachment to any phenomena. They understand visual forms are fundamentally empty, thus crave no beauty; know sounds are empty, thus cling not to music; realize fragrances are empty, thus desire no scents; comprehend tastes are empty, thus covet no delicacies; recognize tactile objects are empty, thus grasp no possessions; and understand walking is empty, thus seek no smooth paths.

Viewing heaven, they feel no excessive joy, having realized the truth of "no-self"; facing hell, they feel no fear, having awakened to the truth of "no-suffering." Witnessing generosity, they feel no greed; seeing theft, they feel no anger; receiving praise, they feel no pride; enduring slander, they feel no resentment. The jade capital's peaks seem not lofty, earthen mounds not low; the long-lived qian trees seem not enduring, the morning-blooming hibiscus not fleeting; the Great Brahma Heaven seems not vast, microscopic things not tiny; raging fires seem not hot, boundless seas not wide.

These states arise from the realized beings' awakening to the absence of inherent existence in all phenomena, transcending dualistic concepts like large/small, long/short, or eternal/ephemeral.

The great ocean does not manifest the characteristic of "wetness" when immersed, thus when seeing all manner of exquisite carvings and paintings, one does not perceive them as possessing any special capability. Without attachment to "cleverness," one does not regard clumsy words as foolish; without discrimination between "clumsiness" and skill, one does not perceive acts of generosity as difficult.

Without the concept of "wealth," one does not feel pity upon seeing greedy or miserly individuals; without attachment to "stinginess," one views all beings as equal and undifferentiated. Without the discrimination of "existence," one does not regard emptiness as "nothingness"; without fixation on "nothingness," one feels no attachment even toward loved ones.

Without the distinction between "love and hatred," one does not feel aversion upon encountering enemies; without the clinging to "hatred," one does not perceive heaven and earth as eternal. Without the notion of "staying," one does not regard lightning as swift; without the differentiation of "coming and going," one does not see the sunrise as emerging from the east or the sunset as sinking into the west. Since there is no sunset that sinks, there is no sunrise that rises.

Thus, it should be understood that those who have attained the Dao (zhenren) perceive the essence of all phenomena without clinging to appearances. It is precisely because of this non-discriminatory wisdom that they are able to dwell in the Pure Land today, encounter rare and sublime radiance, hear me expound this profound and subtle Mahayana scripture, and comprehend and uphold it with pure faith.

At this time, a young attendant named Shanxin (Good Faith) rose from his seat, bowed reverently, and inquired with devotion: "Great Virtuous Celestial Worthy (an honorific for one who has attained the Dao), the Dharma principles you have spoken are so profound and subtle, beyond ordinary comprehension. If sentient beings hear such teachings, with what kind of mind should they approach them to understand?"

The Celestial Worthy replied: "Young Shanxin, if there are beings who encounter this scripture yet cannot fully comprehend it, they should use wisdom to observe their own bodies—eyes, ears, nose, tongue, and all other senses—and contemplate whether they truly exist or not. Are they caused or uncaused? If one says, 'I have eyes, ears, and other senses, formed by the combination of the Four Great Elements (earth, water, fire, and wind),' then one should reflect: The nature of the Four Great Elements is emptiness—how could they combine to form me? If the Four Great Elements, being empty, combine to form my body, then since the body arises from the Four Great Elements and the Four Great Elements are empty, my body is also empty, for its very foundation is emptiness."

"If one says, 'My bodily senses are composed of the Four Great Elements, but the natures of the Four Elements are distinct—how can they combine?' If the Four Elements, being of different natures, combine to form my body, then since the body arises from the Four Elements, my body should also be fragmented. Why? Because its very foundation is fragmented."

"If one says, 'My bodily senses are composed of the Four Great Elements, yet the Four Elements are not truly combined—then what is my body?'"

This scripture expounds a profound teaching on the "Four Great Elements" (earth, water, fire, and wind - the fundamental components of existence) and the nature of life. It first reveals that our physical form is but a temporary aggregation of these four elements, which never truly merge - much like tigers, deer, snakes, and rats, creatures of fundamentally different natures, can never form a genuine community. Thus our bodies are ultimately illusory, as fleeting as wind shadows, morning dew, lightning flashes, dreams, or echoes.

Through this realization, one attains "Dharma Vision" (a wisdom-based perception of truth). By wielding this wisdom, immeasurable merit (De) can be cultivated, enabling attainment of the Sanqing (Three Pure Ones) realm - the highest state in Daoism - and abiding eternally in pure lands. Practitioners thereby view all phenomena with equanimity, understanding all things to be fundamentally pure.

Upon hearing this teaching, the virtuous child-disciple rejoiced, whereupon the Celestial Worthy (the supreme Daoist deity) further expounded through verses: All Celestial Worthies and Dharma Kings (enlightened beings) proclaim this supreme truth. Should anyone hear and uphold even a single verse, epidemics and sufferings will be dispelled. True practitioners realize the emptiness of physical form - understanding that pleasure and pain, love and aversion, high and low, large and small are all illusory distinctions, like sunrise and sunset having no true beginning or end.

The scripture ultimately emphasizes that through the method of "Wisdom Vision" (insightful contemplation), attachment to the physical body dissolves as one recognizes the fundamental incompatibility of the Four Elements. Thus one abides eternally in pure blissful realms. Hearing this, the entire assembly rejoiced, paid homage, and withdrew.

In the sixth chapter titled "The Chapter on Accordance," the Celestial Worthy instructed the Omniscient Perfected Being: In the Dharma-ending age, those who comprehend and propagate this wondrous teaching, awakening the unenlightened, shall truly realize...

This scripture expounds the profound principles of Mahayana Buddhism. Those who truly comprehend the essence of Buddhist teachings do not cling to superficial words, but understand that all phenomena are inherently empty and devoid of anything worthy of attachment. Such individuals have accumulated profound virtuous roots over countless kalpas (eons), having made offerings before innumerable Celestial Venerables (Tianshi, the revered deities of Daoism).

If ordinary people provide for such practitioners by offering clothing, food, bedding, incense, flowers, lamps, medicine and other necessities, the merit gained is no different from making offerings directly to the Celestial Venerables. These practitioners are like seeds of Mahayana Buddhism, capable of transmitting the Dharma and ensuring its continuity. Having heard Mahayana scriptures in past lives, they are reborn in the human realm precisely to propagate the true teachings.

Why are offerings to them equal to offerings to the Celestial Venerables? Because they deeply understand the subtleties of Buddhist teachings and can skillfully expound the Dharma according to circumstances without rigid attachments. Thus, the merit from worldly offerings to them is immeasurable and boundless.

Next, the practitioner Biantong inquired of the Celestial Venerable: "What does it mean to 'teach in accordance with sentient beings without attachment'?"

The Celestial Venerable replied: "All Dharma methods I teach are given according to the needs of beings—sometimes expounding the One Vehicle teaching, sometimes speaking of the three periods of karmic causation; discussing both conditioned phenomena (worldly dharmas) and unconditioned phenomena (transcendent dharmas); addressing both worldly affairs and the path of liberation; speaking of both defilement and purity; explaining both sin and merit; describing both suffering and joy; teaching both cause and effect. All these teachings are like a magician's illusions, like dreams in the night, without fixed or absolute truth. Only those who truly understand this principle are my genuine disciples, capable of bearing the responsibility of transmitting the Dharma."

Biantong further asked: "Since you say sin, merit, suffering and joy are not absolute, how should sentient beings practice to attain liberation from birth and death?"

The Celestial Venerable answered: "My teachings are all given according to need—for some I say what appears as sin is actually merit, for others what appears as merit is actually sin; for some I say what appears as suffering is actually joy, for others what appears as joy is actually suffering. Therefore my teachings have no fixed or rigid standards. All explanations are meant to help beings perceive truth from different perspectives, ultimately attaining genuine liberation."

The Celestial Lord (the supreme deity in Daoism) replied to the accomplished adept Bian Tong Zhenshi: In the teachings I expound, we speak of karmic offenses as blessings because all transgressions committed by sentient beings are ultimately empty in nature, having no true existence. Conversely, we describe blessings as offenses because beings perform good deeds while clinging to expectations of reward. The same principle applies to the doctrines of suffering, joy, and karmic causation. Therefore you must understand that my teachings about offenses, blessings, suffering, joy, and causation all lack fixed standards.

If one can comprehend the truth of impermanence in all phenomena and maintain a mind unattached to anything, this is called attaining liberation. Such a practitioner will no longer cycle through the six realms of rebirth (heavenly beings, humans, asuras, animals, hungry ghosts, and hell-beings), but dwell eternally in the pure and undefiled state. These teachings are provisional methods adapted to the understanding of worldly beings, designed to guide them toward relinquishing attachments. Precisely because there are no fixed standards, sentient beings can ultimately transcend fear and attain eternal peace.

Bian Tong Zhenshi further inquired: We who have heard these profound teachings have already understood, but later generations may find such subtle doctrines difficult to comprehend. Since you explain that offenses, blessings, suffering, and joy have no fixed characteristics—being merely expedient teachings for the world—what state of mind should one cultivate to truly accord with worldly conditions?

The Celestial Lord replied: I expound the teachings with great compassion. All written and spoken doctrines are provisional means, adapted to the capacities of different beings to guide them in abandoning delusions and realizing true nature. This is called "accordance with sentient beings and teaching according to their capacities."

Bian Tong Zhenshi pressed further: When you generate great compassion for sentient beings, is this not also a delusion?

The Celestial Lord answered with a metaphor: If someone asks "where is emptiness," should I reply that emptiness is also illusory? Emptiness fundamentally transcends description—when I speak of "emptiness," even this expression is itself empty. From this we understand that worldly delusions are also empty in essence. When I teach worldly truths without falling into delusion, it is precisely because the nature of delusion is emptiness itself.

The Dacheng Miaolin Jing (Scripture of Marvelous Grove of the Great Vehicle) presents a dialogue elucidating how practitioners should perceive the illusory nature of worldly phenomena. The Celestial Worthy (Tianshi, the supreme deity in Daoism) first points out that all phenomena in the world are fundamentally illusory. Those who comprehend this truth can transcend the cycle of life and death. The Perfected Virtue-Fulfilled (Deman Zhenren, an enlightened being) further explains that genuine practitioners maintain inner tranquility—neither delighting upon hearing favorable news nor angering at adversity. They regard all things in the world as a magician views illusions conjured by their own hands, knowing none are real, and thus cultivate no attachment or clinging.

At this point, a youth named Superior Minister (Shangxiang Tongzi) raises a doubt: If everything is illusory, what harm is there in clinging to illusions? The Perfected One responds that the issue lies not in the illusions themselves, but in the sentient beings' tendency to develop grasping desires toward them. Once this clinging arises, one becomes entangled in dualistic delusions of discrimination—the true root of suffering.

Through this master-disciple dialogue, the scripture progressively unfolds the core Daoist teaching of "observing emptiness to sever attachments." Cultivation does not entail denying the phenomenal world, but rather transcending fixation on phenomena to realize the awakened state of "non-duality and non-distinction."

When one realizes that the "two aspects" (opposing dualities) are fundamentally non-dual, they understand that all they perceive is illusory—yet this illusion itself does not truly exist. Thus, I shall explain: clinging to dualistic views and craving worldly phenomena is delusion; those free from such attachments see through all illusions as unreal in the true world. Since it is not the true world, there are no dualistic concepts; without dualistic concepts, there are no illusions. From this, we know that those who see through illusions observe the world without losing anything.

The Superior Disciple (seeker of the Dao) then asked: "The Great Virtuous Perfected One says illusions arise from clinging to worldly dualities, all born from the mind. Yet I do not understand the relationship between the world and mental phenomena (activities of the mind): Which is cause, and which is effect? Does the mind produce the world, or does the world produce the mind? Without the mind, who perceives the world? Without the world, what does the mind perceive? If the mind perceives the world, then without the mind, the world would not exist. If the world gives the mind something to perceive, then without the world, the mind should not exist either. I cannot grasp either view—please enlighten me."

The Perfected One replied: "Superior Disciple, I tell you, the mind and the world are neither cause nor effect, neither prior nor subsequent; neither identical nor different, neither existent nor non-existent, yet they encompass all these qualities. Like a hen that lays an egg, and the egg that hatches a hen—this mother-child relationship cannot be defined by causality, sequence, sameness, difference, existence, or non-existence. One who truly comprehends the truth of 'non-arising' (original non-birth and non-extinction) would not raise such questions. Questions rooted in attachment to perceived gains are misguided, and those who cling to misguided inquiries will never awaken to the wisdom of the Great Vehicle (Mahayana).

"O Superior Disciple! Just as seeking substance in an echo or searching for new sprouts in roasted grain, so too is the relationship between mind and world—ultimately unreal. It is like poison that cannot be tasted or a blazing fire that cannot be approached. Discussing worldly phenomena and mental dharmas is like a blind man describing colors or a deaf person speaking of sounds—devoid of true basis, beyond verbal expression."

Then the Celestial Worthy (highest deity in Daoism) praised: "Well said! Truly so. You have skillfully discerned that both mind and world are illusory and ineffable truths."

After hearing this profound discourse, the assembly was filled with joy and unanimously recited this hymn:

How wondrous indeed! This most venerable one has raised such profound questions. Those who can comprehend and grasp these profound principles, and thereby propagate this supreme wondrous Dharma to enlighten future beings, should know that this great virtuous one has already planted immeasurable merit. All beings in the world should make offerings to such practitioners, for the merit gained thereby is beyond reckoning. Those who truly understand these profound teachings are the genuine disciples who inherit the marvelous forest of scriptures and can cultivate unsurpassed wisdom.

Following the opportunity, I expound: Suffering and joy fundamentally have no root, like a magician viewing illusions conjured by himself. Though outwardly conforming to worldly laws, the mind of wisdom knows their essential emptiness. Guiding beings in this manner will surely lead them to the Great Vehicle. Seeing through the nature of the world brings ultimate liberation. The truth of existence I now reveal will never fall into falsehood.

When discussing "emptiness" and "form," teachings should be given according to different capacities. That true great being of complete merit inquired about the essence of practice for the assembly. Having received this supreme teaching, he openly shared his past cultivation—though conforming to worldly dharmas, all he perceived was genuine and without delusion.

That true child of superior capacity had not fully grasped the question's meaning, but after the Perfected Being (one who has attained the Dao) skillfully explained, his doubts melted like ice and snow. The nature of mind and worldly phenomena are neither cause nor effect. Like a blind man discussing colors—why labor to describe echoes in an empty valley? The Celestial Lord praised this true practitioner, and all present opened their hearts in response.

At this time, after reciting the hymn, all listeners in the City of Inconceivability made this request: "O Virtuous Celestial Lord, with great compassion, may you bestow supreme radiance to illuminate the immeasurable worlds below, that beings in lower realms may behold this precious light, dispel ignorance and darkness, form connections with the Dao, and return to the Source."

Thereupon the Celestial Lord raised his hand and instantly emitted supreme precious light like a round mirror from his palm, illuminating all immeasurable lands below—even reaching the Three Evil Paths (hells, hungry ghosts, animal realms) and souls suffering in the Nine Nether Regions. Everything became bright and pure: hellish tortures ceased, karmic retribution stopped. All afflicted beings—the deaf, blind, and disabled—found peace. Humans and beasts alike gave rise to virtuous minds, no longer harming one another.

By this light, all beings could gaze upward and clearly see the City of Inconceivability as if held in their palms. Whoever beheld this light would surely be reborn in the Hall of Eternal Bliss, entering the Jeweled City to enjoy boundless happiness.

The middle scroll of the Dacheng Miaolin Jing (Scripture of the Wondrous Grove of the Great Vehicle) primarily expounds the profound principles of Great Vehicle Daoism (a Daoist path dedicated to universal salvation). The term "Wondrous Grove" metaphorically represents these teachings as a lush forest of wisdom containing boundless mysteries. Typically building upon the doctrines established in the first scroll, this middle section elaborates in detail on cultivation practices, realization of truth, and worldly salvation.

This portion of scripture likely contains explanations of key Great Vehicle practices, such as achieving the Dao through Neidan (internal alchemy—the Daoist method of refining Jing (essence), Qi (vital energy), and Shen (spirit)) and accumulating merit. The text frequently employs rich metaphors and symbolism to translate profound meditative states into vivid imagery, guiding practitioners toward transcendent truths beyond worldly concerns.

At this moment, a young attendant named Shanjian rose from his seat, bowed respectfully to the Celestial Venerable, and inquired: "Today we are blessed to hear such rare and profound scriptures, filling our hearts with inexpressible joy. The profound metaphors spoken by the Celestial Venerable surpass ordinary practitioners' understanding. This Dharma seat is so extraordinary, gathering countless perfected beings (zhenren) and great cultivators as numerous as dust motes. May I ask how these virtuous ones cultivated their minds to perceive the true nature of all phenomena, thereby attaining such subtle scriptures? I humbly beseech the Celestial Venerable to reveal the cultivation methods of perfected beings, that all sentient beings may awaken."

The Celestial Venerable praised Shanjian: "Excellent! Your request for future generations is commendable." Then addressing the assembled perfected beings, said: "Your gathering here today to hear this luminous Dharma is truly rare. You are all superior practitioners of pure virtue (De) who understand the nature of reality. Since the youth requests instruction in the perfected beings' cultivation methods, let each of you describe the realized state of a perfected being, that both the youth and future generations may comprehend the essential principles of the Great Vehicle's secret practices."

Then a perfected being named Miaoxiang addressed the youths: "Listen attentively as we explain in detail the cultivation method of contemplating reality's nature. Just as virtuous men and women rejoice upon hearing true Dharma without doubt, perfected beings have maintained precepts and dignified conduct through countless kalpas with unwavering resolve. This is the determined mind perfected beings develop through observing reality's nature while upholding precepts."

The Radiant Treasure (Baoguang) perfected being continued: "To cultivate as a perfected being, one must maintain pure precepts with steadfast faith. By observing the emptiness (sunyata) of all phenomena and understanding their dependent origination, one transcends worldly attachments. Such practice gradually leads to the realization of true wisdom."

A true cultivator must possess four kinds of supreme equanimity, and only with unwavering resolve can one be called a Zhenren (Perfected Person). Yaoming Zhenren (the Perfected One of Luminous Wisdom) instructed the virtuous child Shanjian: If a cultivator can perceive the essential nature of all phenomena and attain unshakable enlightenment, they will ultimately achieve the supreme Dao (the Way). This is the state of firm Dao-mind attained through contemplating the intrinsic nature of all things.

Pudeng Zhenren (the Perfected One of Universal Equality) continued: A true cultivator guides sentient beings without partiality, treating all people with the same equality as one would their own child. This equanimity is also a manifestation of realizing one's true nature. Shengxing Zhenren (the Perfected One of Sacred Conduct) added: When cultivating the true path, the practitioner's mind remains unshaken, seeing through the unified essence behind all appearances and not being deluded by external forms.

Dabei Zhenren (the Perfected One of Great Compassion) pointed out: When a Zhenren enters deeply into suffering to liberate sentient beings, their heart never retreats. Biantong Zhenren (the Perfected One of Omniscient Wisdom) emphasized: Cultivators must understand that all sentient beings inherently possess the true Buddha-nature. Deman Zhenren (the Perfected One of Complete Virtue) said: A Zhenren thoroughly comprehends all principles of Dharma (teachings), dispels heterodox views, and guides others back to the true teachings.

Minji Zhenren (the Perfected One of Swift Salvation) held that a Zhenren must realize all natures are originally pure, transcending the limitations of conceptual thought. Daoshi Zhenren (the Perfected One Who Guides Sentient Beings) noted: A Zhenren teaches others with truthfulness in body, speech, and mind, free from falsehood. Shan'ai Zhenren (the Perfected One of Perfect Benevolence) expressed: A Zhenren understands all phenomena are manifestations of the supreme Dao. Daxiang Zhenren (the Perfected One Who Penetrates Reality) said: When facing disturbances from demonic forces, a Zhenren does not give rise to hatred. Gaoshang Zhenren (the Supreme Perfected One) concluded: These are all states of cultivation attained through contemplating the intrinsic nature of all things to develop firm Dao-mind.

The Virtuous Youth (a young adept who has attained cultivation) — when a realized Daoist master perceives sentient beings drowning in the cycle of birth and death yet lacking awakening, this state is called "the master's unwavering resolve attained through contemplating the nature of all phenomena." This was the truth revealed by the Master of Supreme Compassion to the youth.

The Master of Enlightened Clarity then instructed the youth: When a true master employs supreme compassion to deliver sentient beings, enabling all to accomplish the Dao — this too manifests the master's steadfast heart cultivated through perceiving reality's essence.

The Master of Treasured Wisdom explained: When a true master strictly upholds precepts without regression, this demonstrates resolve attained through observing phenomena's true nature. The Guardian Master added: When encountering rare treasures without attachment, instead joyfully offering them to others — this equally reveals such awakening.

The Master of Equanimity pointed out: A true master maintains pure practice when facing temptations of the five desires (form, sound, scent, taste, touch). The Master of Serene Stability emphasized: Seeing through the illusory appearances of beings' birth and death. The Unobstructed Master declared: Firmly believing all who hear this scripture will attain the Dao. The Soaring Void Master expressed: Recognizing practitioners' sincere vows will transcend samsara. The Ever-Mindful Master affirmed: Continuously inspiring beings' awakening. The Master of Skillful Transformation elucidated: Thoroughly understanding all worldly phenomena inherently neither come nor go. The Master of Tranquil Stability concluded: These states all represent ultimate wisdom attained by true masters through contemplating reality's true mark.

(Note: "The nature of all phenomena" refers to the essential reality underlying all manifestations, while "unwavering resolve" indicates steadfast determination in cultivation and awakening.)

This scripture reveals through multiple Perfected Persons (those who have attained accomplishment in Daoist cultivation) the essential meaning of "observing the nature of all phenomena to attain resolute mind" in their teachings to the Virtuous Youth. Perfected Person of Wondrous Light said: "A true cultivator can use wisdom to eliminate immeasurable karmic obstructions." Perfected Person of Marvelous Blossoms said: "It is the cultivator who sees the jeweled trees of the Celestial Worthy's virtues pervading the ten directions." Perfected Person of Great Compassion said: "It is the cultivator who witnesses sentient beings' suffering yet does not withdraw." Perfected Person of Benevolent Illumination said: "It is the cultivator who helps the deluded sever their confusion." Perfected Person of Jeweled Canopy said: "It is the cultivator who protects beings with a heart of Wuwei (non-action), bringing them peace and joy"—all these can be called true Perfected Persons who have realized the nature of phenomena and attained steadfast Dao-hearts. Countless youths present, having heard these profound teachings, were deeply inspired and withdrew after making reverent bows.

In the "Chapter on Observing the Nature of Phenomena," Perfected Person of Life-Liberation inquired of the Celestial Worthy: "If what the Perfected see is the fundamental emptiness of phenomena's nature, how then should we help sentient beings cultivate and attain the Dao?" The Celestial Worthy replied: "The original nature of sentient beings is inherently pure like empty space, and the Dao-nature is likewise empty and quiescent. There is no distinction in sentient beings' Dao-nature—the nature of sentient beings is the nature of illusion, and the nature of illusion is precisely the nature of phenomena. Within the nature of phenomena, there is neither gain nor loss, neither increase nor decrease. Therefore, sentient beings need not deliberately sever afflictions to realize truth." Perfected Person of Life-Liberation pressed further: "If it is as you say, can sentient beings attain natural peace and joy without cultivation?"

Here, "the nature of phenomena" refers to the true essence of all dharmas, while "Wuwei" is a crucial Daoist concept denoting the state of accord with nature without artificial striving. The scripture emphasizes that true cultivation is not deliberate pursuit, but rather the natural arising of wisdom that is both compassionate and beneficial to others, while simultaneously perceiving the empty quiescence of phenomena's nature.

The Scripture of the Subtle Forests of the Great Vehicle records a dialogue between the Celestial Worthy (the supreme deity in Daoism) and the Perfected of Salvation (an accomplished Daoist practitioner):

The Celestial Worthy tells the Perfected of Salvation: True cultivators must understand that so-called peace and joy ultimately arise from within the mind. The nature of the mind is originally empty—if one clings to the pursuit of peace and joy, it becomes mere desire. Only by truly realizing that all phenomena are empty can one attain genuine peace and joy.

The Perfected of Salvation then asks: If the nature of all beings is fundamentally empty, why is it said that sentient beings, through accumulating merit over countless kalpas, can ultimately reach the inconceivable Pure Land?

The Celestial Worthy explains with a metaphor: Just as a person burdened with sorrow, when distracted by a puppet show featuring wooden figures of men, women, oxen, and horses, may momentarily forget their troubles and find peace, so too do I teach that accumulating boundless merit leads to rebirth in the Pure Land—because beings are trapped in delusions and cannot attain peace. But know that this is merely a skillful means (upaya).

If one truly understands that all phenomena are illusory, they will realize that every action of sentient beings is inherently inconceivable. When the mind is pure and free, all wishes are naturally fulfilled. Virtuous practitioners may be reborn in the Pure Lands of the Three Pure Ones (Jade Purity, Upper Purity, and Supreme Purity), but this is only a provisional method to counter delusion. In truth, the eternal joy of the Three Pure Lands requires no deliberate pursuit.

To swiftly reach the Three Pure Lands, one must observe with supreme wisdom: Since beginningless kalpas, what has truly given rise to my Dharma Body? Realizing there is neither cause nor self, one naturally abides eternally in the Three Pure Lands.

Finally, the Perfected of Salvation asks: If all is empty, can beings attain the Dao without cultivating the Three Karmas (body, speech, and mind), upholding the Six Perfections (generosity and other practices), or practicing the Four Immeasurables (loving-kindness, compassion, joy, and equanimity)?

The Celestial Worthy replies: The Three Karmas of beings are inherently impure—words, actions, and thoughts lack intrinsic reality. Even cultivation is illusory. Yet precisely because the nature of the Three Karmas is pure, why cling to cultivation or non-cultivation? It is like medicine for illness: once healed, the medicine is no longer needed.

This scripture vividly illustrates the proper mindset and cultivation methods for Daoist practitioners through metaphorical language.

The text begins with medical and madness analogies: Just as precious medicines cannot cure illness if unused, and a madman's eloquent descriptions of illusory flowers remain untrustworthy, practitioners who cling to the mistaken notions of "I have evil deeds" or "I possess a physical body" will find true realization of the Dao (the Way) difficult to attain.

For authentic Daoist cultivation, one should observe oneself through the supreme wisdom mind of Mahayana Buddhism, recognizing the illusory nature of the physical form. When body, speech, and mind (the three karmas) become naturally purified, practitioners can then cultivate the four equal minds (Si Deng Xin) through the six perfections (Liu Du) of generosity, discipline, patience, diligence, meditation, and wisdom—this constitutes the correct path of practice.

The river-crossing metaphor follows: Just as travelers to the Valley of the Sun (Yang Gu) require boats to reach the opposite shore but abandon them upon arrival, the six perfections serve as expedient means for unenlightened beings. Once true awakening occurs, these methods become unnecessary.

A question arises: If cultivation becomes unnecessary after realizing the Dao, wouldn't compassion be lost? Why then does the Great Dao employ the four vast vows (Si Hong Shi Yuan) to liberate beings from suffering?

The Celestial Worthy (Tianzun, supreme Daoist deity) responds: True liberators (Du Ming Zhen Shi) save beings without discrimination, attachment, or concern for success or failure. Like bridges and boats that don't choose whom to carry, or the ocean that receives all rivers without increasing or decreasing, authentic Daoist teachings embrace all existence. Their vastness mirrors the boundless realms of the Great Canopy Heaven (Daluo Tian), the Three Pure Realms (Sanqing Jing) of the Jade Pure, Upper Pure, and Supreme Pure Ones, the Four Brahma Heavens (Si Fan Tian), and all celestial domains of the Three Realms.

This scripture conveys a profound truth: the highest state of cultivation requires no deliberate pursuit. All beings of the five paths (heavenly, human, animal, hungry ghost, and hell realms) as well as immortal sages are embraced by the great Dao (the Way). Thus, those who truly attain the Dao remain perpetually content within, needing no forced cultivation and perceiving no distinction between coming and going.

Upon hearing this teaching, the assembled cultivators were filled with admiration. They exclaimed: The Dharma meaning expounded by the supremely exalted Celestial Venerable is truly sublime! This Mahayana teaching transcends ordinary practitioners' comprehension. Together they bowed and recited a gatha:

The supreme wisdom of this Venerable One's Mahayana scripture is truly wondrous, revealing all inherent nature as empty and quiescent, without birth or cessation. The Dao-nature of all beings is fundamentally equal, naturally attainable without deliberate cultivation. So-called Dharma-nature and illusory nature are but different names—in essence, all are pure and tranquil.

We've long been troubled, believing we must eliminate afflictions to perceive our true nature. Only today have we first heard such sublime Mahayana teaching—that beings' original nature is inherently empty and quiescent, eternally complete with bliss through countless kalpas. Yet we've generated greedy desires, clinging to cultivation, unaware that cultivation itself is empty.

The Great Sage employs countless skillful means to teach cultivation, like a magician performing with wooden oxen and horses—both audience and wooden figures are ultimately illusory. Recognizing this illusion reveals that so-called inversions are themselves inconceivable. The subtle realms of the Three Pure Ones (Jade Pure, Supreme Pure, and Grand Pure) are all expedient methods to guide beings back to original truth.

If we realize our bodies are like dreams, and the six perfections (giving, discipline, patience, diligence, meditation, and wisdom) and four immeasurables (compassion, loving-kindness, sympathetic joy, and equanimity) are equally illusory—even flawless cultivation remains delusional if accompanied by "I am cultivating" thoughts. Like seeking medicine for grave illness, the finest prescription remains merely temporary.

Upon true Dao attainment, all cultivation thoughts vanish, yet the mind that liberates beings remains inexhaustible. The great Dao resembles an ocean containing infinite treasures, embracing all. Hearing this supreme teaching today, we understand the three realms (desire, form, and formless realms) themselves constitute the arena of Dao cultivation.

Filled with joy after hearing this gatha, the assembly returned to their seats. In the upcoming Chapter Nine "On Pure Wisdom," the Youth of Right View inquired of the Perfected Being: Why is it said Perfected Beings remain unstained while amidst love and desire? Is non-attachment to desire what makes one a Perfected Being? The Perfected Being gains steadfast insight by observing all phenomena's essential nature, thoroughly penetrating love and desire's true substance.

Someone asked: How do cultivators (zhenren, "true persons") perceive worldly phenomena and conduct themselves? The true person replied: Excellent question. Cultivators observe all conditioned phenomena (referring to phenomena arising from causes and conditions) like wise men observing summer heat waves, or like magicians watching their own conjured illusions—knowing them to be unreal, thus maintaining unattached minds.

What cultivators and ordinary people see appears similar yet differs profoundly. Why similar? Because cultivators' actions resemble those of all beings, and this precisely embodies what the Celestial Venerables (Tianshi, the highest Daoist deities) realized upon attaining the Dao—the Great Dao manifests in the ordinary activities of beings, whose essential nature is emptiness (sunyata). Cultivators walk, sit, and recline like ordinary people, yet perceive the Dao in daily life.

Why different? Ordinary people generate discriminating minds through attachment to actions, obscured by false views that distort perception. The disciple pressed: What then constitutes a cultivator's correct view? The true person answered: Genuine view neither clings to "conditioned action" (youwei) nor to "non-action" (wuwei). Understanding conditioned phenomena as illusory, one recognizes their empty nature without discrimination; realizing non-action's inherent purity, one gains nothing thereby. Transcending both views brings pure wisdom.

To perceive all phenomena's essential emptiness is true seeing. This luminous clarity is called pure wisdom (jinghui). Thus cultivators remain steadfast amid myriad phenomena—seeing reality precisely by not seeing [with ordinary vision]. The disciple asked further: Does this mean beings gain nothing through cultivation? The true person replied: Only by knowing neither cause nor effect, neither practice nor attainment, does one truly understand causality. The very notion of "gaining" becomes erroneous view. A cultivator's "non-attainment" resembles a mirror reflecting objects—the mirror clearly shows all things yet never boasts of its capacity. This wondrous forest of pure wisdom (miao lin jinghui, referring to unstained awareness) is the supreme treasure.

In the assembly of the Daoist sacred space, all sentient beings—fine as dust motes—possess minds as clear and unstained as polished mirrors. Free from attachment to any phenomena, they reflect all manifestations with perfect clarity, utterly unobstructed. Yet these realized adepts never boast of their ability to illuminate the myriad things, just as a mirror naturally reflects without claiming credit.

Like a still pond simultaneously mirroring a thousand moons by virtue of its innate clarity, the enlightened perceive all worldly phenomena in the same way. To them, all things are fundamentally pure and unhindered, for the nature of existence is inherently empty and tranquil.

At this point, a young disciple (practitioner) asked: "Venerable Adept, if all phenomena in the world are illusory, wouldn’t the descent of the Celestial Honored Ones (Tianshi) into the world be meaningless?"

The adept replied: "Wise disciple, in the realm of original non-being, what benefit could there be? When you behold the Celestial Honored Ones of the ten directions, do you perceive any signs of birth or cessation?" The disciple answered: "Venerable Adept, the Celestial Honored Ones I see indeed have no signs of birth or cessation. I understand that all dharmas are inherently empty and originally pure. Thus, though the Celestial Honored Ones manifest in the world, they are neither born nor extinguished."

The adept further expounded: "The Celestial Honored Ones of the ten directions manifest in the world solely to dispel the deluded attachments of sentient beings. By expounding this profound scripture, they enable all beings to attain pure wisdom and fully realize the unobstructed nature of reality. Understanding that all phenomena are empty and fundamentally free from delusion, the deluded mind naturally quiets, and the innate purity of the mind is revealed. Thus, it becomes clear that the Celestial Honored Ones have no signs of coming or going."

Precisely because of this, the manifestation of the Celestial Honored Ones brings immense benefit to sentient beings. They grant all beings correct understanding, leading to inner peace and joy. It is like someone who, in a nightmare, sees a venomous snake baring its fangs to devour them, fleeing in terror and screaming. A wakeful person by their bedside would remind them: "This is just a bad dream—why panic?" Only when the dreamer suddenly awakens and stretches their limbs do they realize the terrifying vision was entirely illusory.

All sentient beings dwell in the dark house of ignorance within the Three Realms (Desire Realm, Form Realm, and Formless Realm), where all actions and creations are as unreal as dreams. The Celestial Honored Ones and great sages expound this sublime Mahayana scripture to awaken beings, granting them correct insight and perfect wisdom, leading to ultimate bliss. Once this bliss is attained, no more greed or attachment arises; without such clinging, the mind becomes steadfast in the Dao (the Way), forever liberated from the cycle of birth and death. Freed from rebirth, all afflictions born of conditioned arising cease to be.

This scripture elucidates the profound realm of "Dharma-nature" (the essential nature of all phenomena). When cultivation reaches the state of "harmonious union" (a non-dual state of oneness), ignorance (delusion and confusion) ceases, and all contrived actions vanish. Attaining this realm means permanently extinguishing all phenomenal appearances, achieving ultimate purity beyond verbal expression. Any attempt to describe it with language becomes illusory discourse, yet paradoxically, such illusory words can point to truth—because words themselves are empty by nature. Thus, when the Celestial Master (Tianshi, the highest Daoist deity) speaks of "illusory words," they inherently embody truth.

At this point, a youth named Dharma-Form (Faxiang) posed a question to the Perfected Being (Zhenren): "You say the Perfected One perceives Dharma-nature as inherently pure, but does Dharma-nature truly exist or not? If it exists, it should be unchanging; if it is non-existent, it becomes absolute emptiness. Both views seem contradictory—how can something real be called empty? And how could absolute emptiness give rise to illusory phenomena? Just as the void itself contains no illusions, to claim that emptiness harbors delusions is erroneous."

The Perfected Being replied: "Your question is excellent. The Dharma-nature's purity I speak of is neither existence nor non-existence. Clinging to Dharma-nature as real leads to the 'eternalist view' (believing in permanent entities); clinging to it as empty leads to the 'nihilist view' (denying all reality). Both are heterodox views. True Dharma-nature transcends all dualities: neither being nor non-being, neither eternal nor annihilated, devoid of color, form, size, heat, cold, or any other binary distinctions. This is the Middle Way of correct insight, capable of dismantling the thirty-six heterodox views (a Buddhist term for erroneous doctrines)."

This scripture expounds the profound insight of how a "Perfected Being" (zhenren, one who has attained the Dao through cultivation) perceives the intrinsic nature of all phenomena. It reveals that true practitioners understand the essence of all manifestations is neither "existence" nor "non-existence," neither "permanence" (eternal being) nor "annihilation" (complete cessation). Like a flame that leaves no trace when extinguished, the fundamental nature of all phenomena is inherently pure, empty, and beyond attachment.

At that time, a youth named Puming (a devoted practitioner) grasped this truth and composed a hymn of praise before the assembly. He declared: All conditioned phenomena (composite things arising from causes and conditions) in the world are unreal. The wise see through the illusory nature of all things, just as a magician knows the puppet is not a real person. Though all beings across the ten directions dwell within the truth, they remain lost and fail to recognize it. The truly awakened understand the empty and quiescent nature of all phenomena—even the manifested forms of the Celestial Worthy (Tianzun, the supreme deity of Daoism) are neither born nor destroyed.

The scripture concludes by emphasizing that the Three Realms (desire, form, and formlessness) are as illusory as a dream. When ignorance is utterly dispelled, all attachments dissolve naturally. Those who realize this truth awaken to reality even amid illusion. The Celestial Worthy praised Puming for his long cultivation of pure wisdom, now capable of comprehending the sublime teachings of the Great Vehicle (dacheng) and embodying the truth of emptiness in all phenomena.

On the sacred Mount Yujing (the legendary abode of the Primordial Heavenly Sovereign in Daoist tradition), there dwelled a supreme celestial sovereign from the Great Brahma Heaven (the highest heavenly realm in Daoism). After listening to the various Perfected Ones expound the Dharma manifestations (the revelation of ultimate Buddhist truth), he was filled with joy and scattered countless wondrous celestial flowers over the Dharma seat, while perfuming the entire assembly with precious blended incense. All present experienced ineffable bliss—a state beyond verbal description.

The supreme celestial sovereign then inquired of the Primordial Heavenly Sovereign: "Why do we cultivators have such rare fortune to hear these profoundly subtle scriptures? The Dharma manifestations explained by these Perfected Ones contain unprecedented, supreme truths of unfathomable depth. Upon reflection, I understand this: Should any virtuous man or woman hear even a single chapter or verse of this sublime Mahayana scripture, and with sincere faith practice accordingly—whether through recitation, praise, explanation, or transcription—such a person becomes a true disciple of the Dao. They possess the power to break through the demons of birth and death, for what the Perfected Ones transmit is the pure and impartial true nature of the Path, capable of dispelling all false views among sentient beings."

"Should anyone hear this scripture without doubt, maintaining steadfast belief while propagating its teachings—even if explaining just one chapter or verse—this indicates they planted virtuous roots through countless kalpas in past lives, enabling their present understanding of Dharma-nature and fearless reception of this Mahayana scripture. Those who hear it shall never fall into the Three Evil Realms (hell, hungry ghosts, animal rebirths) in future lives. Even a single thought of joy arising upon hearing it generates immeasurable merit. Such individuals accumulate blessings from the Three Pure Ones (the supreme triad of Jade Pure, Upper Pure, and Great Pure deities) in every gesture and step."

"Wherever this scripture resides receives protection from countless celestial deities. Those who attentively listen to this Mahayana text have entered Buddhism's inconceivable realm. Every village or town where this scripture circulates receives divine blessings."

This scripture passage depicts a group of cultivators establishing a Daoist sanctuary in the mountain wilderness while devotedly practicing the Dacheng Miaolin Jing (Scripture of the Sublime Grove of the Great Vehicle). Illuminated by the subtle radiance emitted by the Celestial Worthy (Tianzun, the highest Daoist deity), they listened to this essential scripture with hearts overflowing with joy, vowing to protect this sacred text as diligently as they would guard their last remaining eye—even at the cost of their lives.

The Heavenly Guardian Kings (Tianwang, protectors of the Daoist Dharma) then offered praise in verse, proclaiming: "All cultivators have entered the city of jewels, fortunate to encounter this rare and sublime scripture of the Great Vehicle. Whoever sincerely believes in and practices this scripture shall attain supreme merit and subdue all demonic obstructions. Wherever this scripture circulates, evil spirits dare not intrude. Those who hear its teachings and receive its Dharma will find lotus blossoms (symbolizing purity and transcendence) blooming beneath their feet."

Having received these teachings, the cultivators vowed never to transgress the scripture's instructions. They cherished this text more dearly than their own eyes, praying that the Dacheng Miaolin Jing might universally deliver all beings throughout the ten directions (referring to sentient beings across all realms).

Finally, the Celestial Worthy praised the Heavenly Guardian Kings and the assembly of cultivators, declaring them true disciples who uphold the teachings of the Great Vehicle, assisting in spreading the orthodox Dharma so that beings in this Dharma-ending age might attain awakening. The Celestial Worthy prophesied that through their current virtuous causes, these cultivators would undoubtedly realize the Supreme True Dao (the highest spiritual achievement). Filled with serenity and joy, the entire assembly paid homage to the Celestial Worthy before respectfully withdrawing.

This passage particularly emphasizes devout protection of sacred scriptures and highlights the extraordinary power of Great Vehicle texts to subdue demons, safeguard practitioners, and deliver all beings.