《太上中道妙法蓮花經》

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) convened all immortals in the Guanghua Heavenly Palace of the Great Canopy Heaven (Daluo Tian, the highest celestial realm in Daoism) to expound upon the Ten Ultimate Liberations and Five Heinous Crimes leading to the Avici Hell. A Perfected Being named Zuo Xuan reverently knelt and inquired about the meaning of "Ten Ultimate Liberations" and "Five Avici Crimes."

The Celestial Venerable responded in gatha verse: "In the boundless cosmos, sentient beings have never heard these truths. Today I gather all immortals to widely reveal the gates of liberation, enabling escape from hell's suffering and realization of the immortal ascension path." Hearing these liberation mantras, the immortals rejoiced, descending from the skies with celestial song and dance. As sunlight and moonlight illuminated jade towers and gemstone terraces, all immortals felt immediate joy upon hearing these wondrous teachings and immediately followed the Celestial Venerable's practice. They gathered firewood and fruits to make offerings at the Daoist altar, cultivating with devout diligence toward these profound teachings without slackening. To universally deliver sentient beings through diligent practice of the Great Dao, they vowed to protect both themselves and the Five Grains medicinal herbs. There was even a great king who attained immortality through protecting this teaching.

The Celestial Venerable declared to the assembly: "The wondrous teachings I now expound can bring liberation to immeasurable beings." The immortals immediately presented their most precious offerings—scattering celestial flowers, burning supreme sandalwood and aloeswood incense, presenting exquisite robes, jeweled necklaces, ritual banners and canopies, while heavenly music played and hymns resounded through the air. The Seven-Jeweled Jasper Terrace (referring to sacred celestial realms) and immortal sages from the Ten Directions all came to take refuge in the immortal path.

Yuanshi Tianzun further proclaimed in verse: "As ruler of the celestial realms, I could abide peacefully in the non-action (Wuwei) of heavenly domains, yet I come specifically to transmit these teachings. How much more should you diligently cultivate! Because these mysterious teachings are profoundly subtle and difficult to comprehend, I have specially come here. Through spiritual power I transform this sacred site into pure Buddha-land, adorning jade terraces beneath jeweled trees with lotuses, spreading wondrous fragrances throughout all heavens. Sentient beings rejoice upon smelling these fragrances, just as gentle breezes naturally sway small branches to spread the wondrous teachings." Finally, the Celestial Venerable inquired: "After my withdrawal from the world, who will protect and expound this scripture?" Perfected Being Zuo Xuan immediately vowed before the assembly to protect the true teachings despite his long-standing reclusive nature.

(Note: The "Ten Ultimate Liberations" refer to ten supreme states of liberation, while the "Five Avici Crimes" indicate five heinous acts leading to the Avici Hell—including extreme evils like patricide and matricide. "Gatha" refers to the versified format commonly used in Buddhist and Daoist texts to summarize key doctrinal points.)

The Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) emitted a lion's roar that shook heaven and earth, making great vows while manifesting countless incarnations throughout the world. Understand this truth: whether it be the incarnations of the Celestial Venerable, the Dharma-transmitter (as referred to in the scripture), or any cultivator of the Dao—whoever upholds the true Dharma is making offerings to the Great Dao (Dao). Together with the Perfected Being of the Left Mystery (an important Daoist immortal), I propagate the wondrous teachings, while the Perfected Being of the Right Mystery travels through the ten directions. For the sake of this scripture, we also make offerings to all the transcendent beings (xianzhen) who come to deliver sentient beings.

This scripture can illuminate all celestial realms. Merely by expounding this scripture, one will witness the magnificent spectacle of immortals manifesting and assemblies of perfected beings gathering.

Next is the second part of the "Great Universal Transformation" chapter: Practitioners present should understand that propagating this scripture in the Dharma-Ending Age is extremely difficult. In comparison, making great vows and expounding the Dharma to countless beings is relatively easy; tossing Mount Sumeru (the cosmic mountain in Buddhist mythology) to another world is insignificant; shaking the celestial realms with one's toes or hurling immortal mountains to distant lands is not particularly hard; nor is preaching from the highest heavens the most difficult. The true challenge lies in persevering in expounding this scripture in a world of defilement and evil.

For example: It is not extraordinary for someone to roam the void holding emptiness in their hands, but in the Dharma-Ending Age, copying this scripture oneself or commissioning its transcription is truly difficult. Placing the entire earth on one's toenail and ascending to the celestial realms is not hard, but briefly reciting this scripture in the Dharma-Ending Age is challenging. After the immortals withdraw, even explaining this scripture to a single person becomes exceedingly difficult. Even if one can expound the 84,000 Dharma-gates and the Thirty-Six Sacred Scriptures (important Daoist canonical collections), enabling listeners to attain spiritual powers and freedom, this still does not qualify as the most difficult. The real difficulty lies in encountering this scripture and probing its profound meaning after the immortals have withdrawn.

Preaching infinite Dharma-gates in countless realms is not difficult, but upholding this scripture after the immortals' departure is truly challenging. Since attaining enlightenment, I (the Celestial Venerable) have expounded numerous scriptures across countless realms, yet this Lotus Sutra of the Wondrous Dharma stands as the foremost. Those who uphold it will feel joy in their hearts, immediately following the immortals to make offerings—gathering fruits, drawing water, collecting firewood, preparing vegetarian feasts, even offering their own bodies as seats. For thousands of years, they will cultivate diligently without weariness, solely seeking the supreme wondrous Dharma.

The Great Dao (referring to the supreme truth) proclaimed while expounding the Dharma: "To propagate the Daoist teachings, I willingly labor like a humble servant without ever growing weary. Now having attained immortal Dao, I naturally possess divine powers to guide deluded beings away from creating evil karma, for karmic retribution will inevitably come."

At this moment, a celestial maiden named Golden Child addressed the heavenly assembly: "All human good and evil arise from the mind. The karmic retributions of hell realms, animal rebirths, and other woeful paths of womb-born or egg-born beings all stem from causes and conditions. Those who cultivate and achieve immortal Dao can transcend these three wretched paths (hells, hungry ghosts, animals) and deliver countless lost souls. By gathering here to chant scriptures together, just as one cultivates virtuous fruits, good karma naturally ripens; while evil deeds inevitably manifest their bitter retribution."

The scripture enumerates various karmic punishments: some are reborn as camels bearing heavy burdens, or as venomous snakes accumulating toxins, or as fish and turtles drifting in watery oblivion, or as birds trapped in nets, or as pigs and dogs wallowing in filth, or as donkeys and mules repaying debts, or as oxen toiling in fields, or as lowly beings of inferior status.

The Great Dao admonished all virtuous men: "After receiving my teachings, those who sincerely uphold and recite this scripture while making vows before the Dao—though this text is difficult to maintain, even temporary recitation brings joy to me and all immortals. Such practitioners receive celestial praise as truly courageous cultivators who swiftly attain immortal fruition."

"Those who can uphold this scripture in future ages shall become true transcendents dwelling in realms of pure goodness. Those awakened by the Great Dao to comprehend its meaning possess the discerning eye among celestial beings. In this fear-filled world, all perfected immortals should honor and support such practitioners."

The second volume of the Supreme Middle Way Wonderful Dharma Lotus Sutra records the story of immortals seeking the Dharma. At that time, numerous immortals and practitioners of the Great Dao (Da Tao) had long sought this scripture. With unwavering resolve, they upheld the Dao in the celestial realms, pursuing a state of carefree liberation without ever retreating from their path.

An immortal came forward and said to me: "I possess a Mahayana scripture called the Wonderful Dharma Lotus Sutra. If you do not disdain it, I can expound it for you." Upon hearing this, all the immortals rejoiced. The scripture reveals that all suffering arises from karmic retribution, and that all causes, conditions, and effects are fundamentally the same. Then, the Great Dao (Da Tao) proclaimed through verses: "The karmic causes created by humans do not vanish; retribution arrives swiftly like the wind." It admonishes people not to become entangled in such evil karma.

The fourth chapter recounts how an immortal named Ashi, with unobstructed wisdom, enlightened sentient beings, helping them sever greed, afflictions, and all manner of unwholesome deeds. These misdeeds include the ten unwholesome acts: sexual misconduct, false speech, harsh words, divisive speech, hatred, jealousy, wrath, slander, killing, stealing, oppression, and deceit. Those who frequently commit such evils will fall straight into hell like an arrow, far removed from the heavens. Sentient beings, trapped in the cycle of suffering, struggle to behold the jade terraces and purple palaces (Daoist celestial realms) of the heavens or the golden-sand Pure Lands—those sacred realms of boundless joy.

Finally, the scripture describes the majestic manifestation of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism), from whose brow shone radiant white light and whose mouth emitted wondrous fragrance as he expounded the marvelous Dharma of liberation. When the celestial immortals heard the Wonderful Dharma Lotus Sutra, those cultivators who had endured countless kalpas of hardship and once encountered immortal blessings finally attained supreme bliss. Amid auspicious clouds, the immortals welcomed the teachings with joy and withdrew in reverence.

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) summoned celestial immortals and various manifested transcendents from the Boundless World (Wuyang Shijie, the Daoist ideal realm of infinite dimensions). After paying homage to the Celestial Venerable, the assembled immortals took their seats on either side. The True Person of the Left Mystery (Zuo Xuan Zhenren, an attendant immortal) stepped forward and petitioned: "We humbly beseech Your Eminence to bestow your compassionate wisdom and expound upon this profound scripture. Now that transcendents from all quarters have gathered, even those long-cultivated immortals eagerly await your sacred teachings."

The Celestial Venerable then addressed the entire assembly: "Since attaining the Dao, I have never encountered such an exquisite scripture. Should you comprehend its true meaning today, you may even surpass my own realization." He then recited this gatha:

"I shall universally deliver all beings, relieving suffering from the Three Wretched Paths (hell, hungry ghosts, and animal realms). May all transcendents accomplish the Great Dao, manifesting countless jade towers and jeweled palaces in the void. Celestial music will resound spontaneously through the heavens, with phoenixes dancing amid wondrous fragrances. Riding cloud-chariots through the worlds, we shall pacify hell's torments, bringing beings the worry-free joy of drinking sweet dew. All divinities born from the Great Dao shall assist, enabling sudden awakening and liberation from cyclic existence, eternally departing the Three Wretched Paths. With equanimity we relieve suffering, maintaining purity in the Six Roots (eyes, ears, nose, tongue, body, and mind), dispelling myriad evil thoughts. Unobstructed wisdom will arise naturally, granting eternal life. Though profound, the Great Dao universally benefits all, guiding them onto the immortal path to enjoy pure bliss. With compassionate Dharma-rain we heal beings' afflictions, constantly chanting wondrous words to reveal ultimate truth."

In the sixth section, the Celestial Venerable of Primordial Beginning expounded to the celestial assembly the profound meaning of "Ocean-Void" (symbolizing the Dao's vastness like the sea and unimpededness like empty space). He declared: "When I lectured on the Scripture of the Yellow Court (Huangting Jing), the True Person of the Left Mystery bore witness; when explaining abstruse mysteries, the True Person of the Right Mystery attained realization; when discoursing on the Way of Non-Action (Wuwei), Yin Xi (Laozi's disciple) accompanied me. When teaching longevity methods, immortals harmonized with Heaven remained in the world practicing healing arts. I possess peerless wondrous scriptures that can elevate beings beyond the Nine Grades of cultivation (Daoist stages of practice)."

The Celestial Venerable further praised in gatha: "Some transcendents dwell secluded in mountain caverns, seeking the Great Dao through mind-cultivation and alchemical practice (Neidan); others mingle in the dusty world, awakening beings through unimpeded wisdom—both are genuine paths to the Dao's ultimate truth."

Certain enlightened immortals attain the Dao by manifesting wondrous methods to deliver sentient beings, thereby pursuing the supreme truth of the Great Way. Some sit in perpetual meditation by the shores of the Eastern Sea, cultivating for countless eons to seek the Dao. Others possess profound learning and transcendent wisdom, mastering classical texts and scriptures to comprehend the profound mysteries of the Dao.

Other immortals practice grain avoidance (abstaining from staple foods), sustaining themselves on pine and cypress while playing the qin and regulating breath to pacify distracting thoughts. Some wield divine swords to subdue demonic obstructions in the wilderness; others excel at crafting talismans (fulu) and incantations to dispel calamities and malevolent forces. There are those who ride azure phoenixes across celestial seas, guiding destined individuals back to the immortal path, while others teach ordinary people through reciting sacred scriptures (jing). Though their methods differ, all share the same ultimate goal—realizing the truth of the Dao.

At this moment, after the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the highest Daoist deity) finished chanting verses, the Celestial Worthy of Boundless Radiance declared during the assembly: "The merit of hearing this scripture can elevate nine generations of ancestors to the heavenly realms—how much more can it aid suffering beings in this life? Like sunlight melting frost, it restores sight to the blind, hearing to the deaf, grants wealth to the destitute, returns the deranged to their true nature, heals the gravely ill, gives speech to the mute, enables the lame to walk, ensures safe childbirth, purifies the lustful, awakens wisdom in the ignorant, and pacifies the wrathful. It transforms the Five Turbidities of this corrupt world, resurrects the dead, dispels demonic hauntings, eradicates misfortunes of depletion, reforms thieves into virtuous beings, and alleviates famines, fires, floods, and all forms of suffering."

Finally, the Celestial Worthy addressed the assembly: "When I sought the Dao in ancient times, emissaries from the Five Directions each described different realms, yet all unanimously pointed to the same truth of the Great Way. At that moment, my Dharma voice shook the tenfold cosmos." This passage illustrates the diverse paths Daoist practitioners take to realize the Dao, as well as the scripture’s vast salvific power to relieve all suffering.

This passage describes celestial beings (heavenly deities) expounding the profound mysteries of the supreme Dao. The Dao manifests in infinite transformations, and countless beings seek this ultimate truth. Practitioners should assist them in swiftly attaining the fruit of enlightenment.

All cultivators present experienced celestial music resonating spontaneously from the void to welcome this teaching. Those who have genuinely achieved Daoist realization no longer suffer from negative emotions like hatred, greed, ignorance, arrogance, or anger, nor do they violate precepts against sexual misconduct, false speech, or harsh words. They employ unobstructed wisdom to relieve poverty and alleviate suffering.

At this point, a long-lived Zhenren (perfected being) made supplication to the Celestial Worthy (supreme Daoist deity), aspiring to swiftly attain the supreme Dao. The Celestial Worthy then revealed previously unheard profound scriptures, granting him a state of pure clarity. The Zhenren further vowed to request continued Dharma teachings to universally deliver all sentient beings, saving them from falling into the three wretched realms (hells, hungry ghosts, and animal rebirths).

The scripture enumerates various beings requiring guidance: those profiting through deceit, those defiling the Three Treasures (Dao, scriptures, and teachers), habitual thieves, secret harm-doers, life-takers, and practitioners of all manner of unwholesome methods. Should these beings abandon unwholesome paths and return to righteousness, they may embark on the immortal cultivation path, ultimately reaching the highest heavens among Daoism's thirty-six celestial realms to enjoy eternal bliss. There, they may constantly hear celestial music and immortal harmonies, forever liberated from the three wretched realms, roaming freely through heavenly realms in liberated forms, assisting in propagating the Daoist teachings for myriad years.

Finally, all celestial sages present at this Dharma assembly paid homage to the Celestial Worthy before withdrawing. This scripture passage manifests Daoism's vast compassionate vow to universally deliver all beings and the ideal state of liberation achieved through cultivation.

The fourth volume of the Supreme Middle Way Wonderful Lotus Scripture records an ancient tale narrated by the Celestial Worthy of Primordial Beginning (the highest deity in Daoism) to the celestial beings. Long ago, there was an exceptionally wise youth who traveled through various kingdoms, mastering diverse arts while maintaining joyful composure whether in mountain forests or bustling cities. Eventually, he arrived at a lofty mountain in a small kingdom shrouded in mist and encircled by emerald waters. There he settled, sustaining himself by day with pine and cypress fruits, dwelling in caves by night, and reciting scriptures ceaselessly. A white crane came to accompany him, and after centuries of cultivation, celestial attendants (the Jade Maidens and Golden Boys of heaven) descended to guide him to immortality.

Having attained immortality, this youth eradicated the five poisons of greed, anger, delusion, and others, descending to the mortal realm to save lives, vanquish demons, and cure ailments. The Celestial Worthy revealed to the heavenly assembly that this youth was his own past incarnation. He observed how mortals neglected the Ten Virtues (Buddhist ten wholesome deeds), drowning in the suffering of cyclic rebirth—their lives as fleeting as morning dew, as fragile as bubbles or banana leaves, as precarious as candles in the wind, and as illusory as dreams or mirages. Now, he declared, was the opportune moment for cultivation and attaining the Dao, with celestial immortals (such as the Jade Maidens, Golden Boys, and the Nine Ranks of High Officials) watching over the human realm attentively.

In the eighth chapter, the Celestial Worthy employed the metaphor of the ocean embracing all rivers to illustrate how celestial beings guide lost souls. He admonished mortals against sloth, urging them to diligently recite this supreme scripture day and night. Just as the sea never overflows despite receiving countless rivers, the compassion of the celestial realm remains inexhaustible in saving beings. Those who cultivate with unwavering dedication will ultimately attain liberation.

This scripture depicts an accomplished immortal demonstrating miraculous transformations to instruct sentient beings. The immortal possesses the power of free transformation: his body can expand to ten thousand zhang tall, touching the sky with his head while standing upon the ocean; he commands wind and rain, with water gushing beneath his feet while flames erupt above his head, or water flowing above while fire blazes below. Through these divine powers, he aids humanity—manifesting as a skilled physician for the gravely ill, breaking shackles for prisoners, becoming a guide on treacherous paths, transforming into a ferry for drowning victims, and exorcising malevolent spirits when encountering ghosts.

The text vividly portrays the immortal's wondrous manifestations: dragons soar through the skies, jade terraces radiate celestial splendor, and divine music resounds between heaven and earth. These miracles can halt punishments in hell and drive demons far away. Then, an immortal named Miaoxing Zhenren (Wonderful Practice Perfected Being) offers verses of praise: "As celestial flowers descend, the immortal transcends to appear; Dharma rain nourishes the void, cranes dance around celestial halls, and phoenixes sing before mystic grottoes." Countless jade maidens and golden boys attend his presence as auroral light illuminates the purple empyrean realms.

The concluding section describes practitioners who study this scripture in mountain caves: though they may not yet fully comprehend its profound mysteries, through the teachings of Yuanjun (a high-ranking celestial official) on the Dao of carefree liberation—particularly the essential principles of the Huangting Jing (Yellow Court Classic)—they can revive parched lands. Upon realizing the true Dao, they permanently escape the cycle of rebirth, elevating damned souls from the Nine Nether Hells to immortality, transforming all afflictions into true spiritual awakening. This passage forms the conclusion of the fourth scroll of the Taishang Zhongdao Miaofa Lianhua Jing (Supreme Middle Way Wondrous Dharma Lotus Scripture), emphasizing that its practice enables beings to transcend suffering and attain the immortal path.

The Celestial Worthy of Primordial Beginning (the supreme deity in Daoism) expounds on methods to help sentient beings overcome illness and suffering. He states: When someone falls ill, they may devoutly invite a Daoist priest to their home. After purifying the dwelling and erecting an altar with proper ritual offerings of incense, candles, fresh fruits, and precious flowers, one should recite this Wonderful Dharma Lotus Scripture (Miaofa Lianhua Jing). Whether reciting one scroll, two, or up to seven scrolls, the sick person's ailments will be cured, afflictions dispelled, and body-mind refreshed with joy—all sufferings permanently removed.

Alternatively, one may chant mantras over consecrated water to sprinkle upon the patient, bestowing cooling relief. For those nearing death, guide them with compassionate words to relinquish worldly attachments. Their personal belongings should be reverently offered before the Three Treasures (Dao, Scriptures, and Master), while the priest solemnly declares this act of charity. This helps the dying understand life-and-death as illusory dreams, sparing them hellish torment. Such merits offset karmic debts from past lives, but posthumous rites require sincere reverence—never disrespect toward the Three Treasures or practitioners.

Rebirth in hell or the animal realm is determined by one's mental tendencies. Karma manifests endlessly—through metamorphic or womb-born existences—with blessings or retribution proportionate to accumulated merit. Greater virtue yields greater reward and superior rebirths.

Next, the Perfected Being of Wondrous Practice (an immortal attained through cultivation) petitions the Celestial Worthy, vowing to guide beings toward early transcendence. He recites a gatha:

"Praising this supreme scripture adorned like a hundred jewels,

Offering rare flowers and fruits with celestial music resounding,

Holding ritual banners to circumambulate the altar,

Presenting treasures to honor the sacred images.

Relinquishing material attachments awakens liberation—

Such blessings surpass the mundane, joyous as sublime blossoms.

Thus taught sages through ages, dissolving countless sorrows.

Hosts of celestial immortals guard this scripture,

Yet beings, fettered by unexhausted karma and shallow merit,

Must first purify their deeds to sever samsaric bonds.

Then spontaneously, divine music will welcome their return

To the Nine Heavens' immortal realms."

This scripture describes the scene where the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) prepares to expound the supreme wondrous dharma to celestial beings, along with the insights gained by a Perfected Being named Flowing Radiance (Liuxia Zhenren) upon hearing these teachings.

The text begins by portraying the blissful state attained through cultivation and immortality: the joy of eternal life, forever free from suffering and afflictions. There, mysterious hymns echo through jade-blue immortal realms, celestial flowers bloom in abundance, and divine music rarely heard in the mortal world resounds. One may often wander the jade pools of the Queen Mother of the West's (Xi Wangmu) paradise. In deep valleys wreathed in mist and radiant clouds, where autumn breezes caress moonlit nights and emerald bamboo shades purple gateways, cultivating in such an environment brings complete spiritual clarity, enabling permanent liberation from the cycle of rebirth.

The path of cultivation is inherently clear and straightforward—it is only worldly people who lose their way. Those who can long wander the celestial realms will eventually have audience with high-ranking Perfected Lords (Yuanjun). At this moment, the Celestial Worthy prepares to traverse the heavenly realms to expound the Lotus Sutra of Infinite Wondrous Dharma (Wuji Miaofa Lianhua Jing) to celestial beings.

During this dharma assembly, Flowing Radiance Zhenren addresses the Celestial Worthy: "Though I attained the Dao long ago, I've never heard such profound scriptures. Now that the Perfected Lord expounds this classic, my heart fills with joy and daily contemplation. Yet thinking of the countless suffering beings who cannot hear these teachings—how can this be called wondrous dharma? I should inform all celestial beings to jointly guide mortals toward goodness. Let devotees, both men and women, transmit these teachings—whether spreading just one scroll, seven scrolls, or countless volumes—all shall receive immeasurable blessings. Such merit will never be exhausted. Even mountains, seas, and all vegetation decay, but this merit shall endure eternally, being reborn through cosmic cycles to deliver beings from falling into the dark hells."

Hearing this, the Celestial Worthy rejoices and praises: "Excellent, excellent! Thus for countless eons there shall be no more afflictions." The assembled Perfected Ones bow in gratitude, withdrawing with reverent joy to each practice the profound meaning of this Supreme Middle Way Lotus Sutra of Wondrous Dharma (Taishang Zhongdao Miaofa Lianhua Jing).

In ancient times, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) recounted this tale: In that era, demons and monsters roamed freely across the land, devouring humans and spreading chaos while foul Qi (vital energy) contaminated mountains and rivers. Cultivators practicing spiritual refinement were constantly disturbed by these creatures, overwhelmed by their putrid stench. Thus, the Celestial Worthy summoned hundreds of immortals who had perfected the Ten Virtues (ten wholesome practices), requesting their assistance in purging the world of these demons and protecting the common people.

Among them, a cultivator named Great Unity Perfected Being (Taiyi Zhenren) stepped forward with a bow, expressing his long-held desire to vanquish evil. He petitioned the Celestial Worthy to bestow upon him a demon-slaying sword, purifying water, and exorcism incantations. The Celestial Worthy immediately transmitted a potent spell, its essence declaring: "Wielding this incantation shall scatter a hundred ghosts—demons shall either flee far away or have their skulls shattered. Those who persist in wickedness despite warning shall forever fall into hell without hope of liberation, never again to hear the true scriptures of the Dao (the Way)."

As the incantation was recited, the demons and monsters manifested one by one, pleading for mercy. They explained: "In our past lives as humans, we disbelieved in the divine, defiled the Three Treasures (Buddha, Dharma, Sangha), wallowed in greed and desire, slaughtered and consumed flesh, deceived the virtuous, slandered sages, stole ritual offerings—thus we fell into ghostly existence, unable to reincarnate as humans for countless centuries. Now that we encounter the Great Unity Perfected Being conveying the Celestial Worthy's decree, we wish to repent and reform. We beg the Perfected Being to intercede with the Primordial Lord (a high Daoist deity) that we too may hear the Lotus Sutra of Wonderful Dharma and follow the path of cultivation."

Subsequently, the Primordial Lord addressed the demon kings: "I know you often wreak havoc in the human realm..." This scripture primarily recounts how the Celestial Worthy's divine power subdued demons while revealing that their monstrous forms stem from past-life misdeeds. Simultaneously, it embodies the Daoist concept of "deliverance"—even malevolent spirits possess the potential to repent and turn toward goodness.

This scripture depicts a Celestial Venerable (high-ranking Daoist deity) subduing demons and protecting spiritual cultivation. The Celestial Venerable commands Perfected Persons (those who have attained the Dao) to expel ghosts defiling sacred altars and consuming impure foods, banishing them from cultivation sites. Those demonic beings willing to reform are permitted to follow the Celestial Venerable in studying the Dao, ultimately realizing profound truths and gaining supernatural powers to assist in safeguarding practitioners across sacred mountains, forests, and temples.

The Primordial Lady (an exalted female immortal) praises this scene through verses: "Demonic hordes return to the righteous path, evil ghosts are subdued, obtaining the joy of longevity, wandering in carefree bliss." These converted Demon Kings vow to assist the Dao's cultivation for countless kalpas (immeasurable eons), dwelling perpetually on celestial islands beyond the eastern seas. By night they pay homage at the Huaqing Palace (celestial abode), by day they roam the Five Sacred Mountains. They dispel malign qi from the Eastern Sea, purify the world, illuminate emptiness with true fire, demonstrate supernatural abilities to move mountains and drain oceans, exhale vital qi to fill valleys, and even obscure moonlight to reach Penglai, the immortal isle.

The converted Demon Kings kneel and declare to the Celestial Venerable: "Since becoming Demon Kings, we have governed worldly evil spirits, preventing harm to common people and protecting children. Now we beseech you to transmit the 'Wonderful Dharma Lotus' (referring to this scripture)." They pledge to safeguard all Dao cultivators, promising that when priests recite this scripture for ailing commoners, diseases will heal, demons dare not approach, and miasmas or poisons will dissipate. The Demon Kings vow perpetual assistance to those practicing this scripture, shielding humanity from suffering, enabling peaceful cultivation until ultimate realization of the Dao's truth. Having spoken, the Demon Kings respectfully withdraw.

This passage from Volume Six of the Supreme Middle Way Wonderful Dharma Lotus Scripture exemplifies the Daoist doctrine of "delivering all beings"—even Demon Kings can be converted to goodness, collectively upholding the righteous path. The described practices of healing through scripture recitation and exorcistic protection demonstrate the vital role of Daoist scriptures in both spiritual cultivation and worldly salvation.

This scripture describes the Primordial Heavenly Worthy (Yuanshi Tianzun, the supreme deity of Daoism) emitting five-colored divine light from between his eyebrows, illuminating the lower realms where he sees countless beings drowning in sin and suffering. Whether ordinary mortals, spirits and ghosts, demons and monsters, or those who perform good and evil deeds alike—all are deeply mired in greed, jealousy, lust, false speech, and other vices, harming one another with no means of liberation.

Moved by compassion, the Heavenly Worthy resolves to deliver these beings through the supreme method of the Wonderful Dharma Lotus Sutra. He summons all celestial beings to assemble in the Heaven of Beginning Purity (Shiqing Tian, a Daoist paradise) to expound the teachings. Even the most vicious ghost kings abandon their wicked thoughts and take refuge in the true path. The ghost kings express their realizations through gathas (religious verses): though they once possessed the power to move mountains and overturn seas, to summon wind and rain, they used these abilities for evil. Now, under the guidance of the Primordial Heavenly Worthy, these powers are transformed into divine abilities for aiding the world and delivering beings.

They praise the Heavenly Worthy’s teachings: some become guardian immortals (such as Ziyao Zhen), others become saviors of suffering (such as Asixian). All who take refuge are recorded in the celestial registers (immortal rosters) and granted sacred duties—riding clouds and mists, manifesting to save the people, protecting the nation. They will establish altars on the Sacred Mountain (Ling Shan, a Daoist holy site), accompanying the Heavenly Worthy in cultivation, using forbidden arts (Daoist esoteric methods) to exorcise demons and safeguard the people. Finally, the assembled immortals gather at the Apricot Altar (a sacred teaching site) to jointly perform a purification ritual (Zhaijiao, Daoist ceremony) to complete this sacred act of deliverance.

Note: In the text, "Yuanshi Tianzun" is reverently referred to as "Primordial Lord," while "forbidden arts" (Jinzhang) denote secret Daoist talismanic spells. This passage exemplifies the Daoist ideal of "boundless deliverance," emphasizing that even the most malevolent demons can transform into guardian deities through cultivation.

The Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) addressed the assembled multitude: In the most ancient times, I attained the sacred fruit of enlightenment precisely because I was free from all desires and attachments. Now for those who seek immortality and study the Dao, if they can maintain carefree detachment and purify themselves of the five desires (greed, anger, delusion, etc.), whether dwelling in mountain forests or bustling cities, and collectively explore the true meaning of the Great Dao (the Way), these five thousand words of scripture can relieve people's suffering and cure their afflictions.

Should anyone fall victim to malicious curses or find their name inscribed at altars and shrines (places of worship) where harm is intended, simply invite a Daoist priest to one's home and sincerely recite one to seven volumes of this Wonderful Dharma Lotus Scripture. The curses will naturally dissipate, all illnesses will be cured, misfortunes will retreat, and family disputes will be resolved.

If virtuous men and women make offerings of incense, flowers, lamps, and candles, arrange an altar upon the ground, and donate precious treasures, celestial deities and immortals will descend to offer protection. One must always maintain sincere reverence and never treat this with disrespect or slander. Whether keeping lamps lit day and night in devotion or practicing with unwavering dedication—this Wonderful Dharma Lotus Scripture has never been heard since I first divided Heaven and Earth. Those who recite it will be healed of illness, and evil spirits will flee. All immortals and Daoist practitioners should widely propagate this scripture to save sentient beings.

However, those who slander this scripture will lose the True Dao (Zhendao) for generations, suffering poverty, hardship, malignant diseases, and demonic afflictions. Their misfortunes will extend to nine generations of ancestors and bring calamity upon living relatives. Hearing this, all celestial deities, immortals, and spirits rejoiced and praised, bowing reverently to pledge their faith in this supreme Great Dao (the Way). The assembly of immortals paid homage to the Celestial Worthy of Primordial Beginning before taking their leave.

(This concludes the seventh volume of the Supreme Middle Way Wonderful Dharma Lotus Scripture)

At that time, the Celestial Venerable of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) summoned all immortals and perfected beings to the Seven Treasures Grove in the Great Canopy Heaven (Daluo Tian, the highest celestial realm in Daoism) to expound the Dharma. After paying reverent homage, the Perfected of Universal Virtue and Wondrous Practice (Pude Miaoxing Zhenren, an enlightened master) inquired: "We previously heard Your Eminence expound the Lotus Dharma Scripture, yet we remain perplexed about the mysteries of heaven, earth, and all creation. Though we perfected beings teach sentient beings throughout the ten directions, we do not comprehend heaven and earth's true heights and depths, the measurements of rivers and lakes, nor the movements and dimensions of sun, moon and stars. We humbly beseech Your Eminence's compassionate guidance."

The Celestial Venerable of Primordial Beginning replied: "Listen attentively. The height of heaven measures two billion li, beneath which lies a twenty-billion-li layer of fragrant marshes, followed by a forty-billion-li stratum of precious treasures (containing the seven jewels: gold, silver, lapis lazuli, conch-shell agate, carnelian, and others). Below this extends an eighty-billion-li golden sand stratum, a ten-billion-li diamond vein, a hundred-billion-li silver sand layer, and finally a two-hundred-billion-li silver adamant stratum. The foundation rests upon the Limitless Great Wind that upholds the earth, keeping it immovable. Such is the structure of heaven and earth."

"Regarding waterways, their depths are now revealed. All worldly phenomena depend upon the earth's nourishment: mountain forests and trees, great rivers and small streams, lakes and oceans, springs and brooks, medicinal herbs, and vegetation of azure, yellow, crimson, white and black hues. Sacred mountains like Iron Encircling Mountain, Sumeru Mountain (the Buddhist axis mundi absorbed into Daoist cosmology), Vajra Mountain and others emerge naturally from the earth's treasure-laden essence. Among these, the Jasper Fall Fire Mountain stands particularly sublime for its deposits of four precious jades."

(Note: This scripture concretizes Daoist cosmology through numerical descriptions, portraying the universe as a multi-layered spatial structure that embodies the Daoist philosophy of "the Dao models itself on nature." The mentioned "seven treasures" represent essential ritual materials in Daoism, while "Sumeru Mountain" demonstrates the tradition's incorporation of Buddhist cosmological elements.)

The Supreme Middle Way Wonderful Dharma Lotus Scripture describes the marvelous Mount Sumeru (the central mountain in Buddhist cosmology), which is composed of four precious substances: its southern face is of lapis lazuli (blue gemstone), the western face of crystal, the northern face of carnelian, and the eastern face of gold. The radiance of these treasures illuminates the four directions, hence it is called the "Fourfold Celestial Mount Sumeru."

This sacred mountain is guarded by the Four Heavenly Kings, each presiding over a cardinal direction. To the south stands the Palace of Immeasurable Seven Treasures (gold, silver, lapis lazuli, and other precious substances), suspended ten thousand miles above the earth, where dwells King Virūḍhaka. This celestial ruler stands twenty-five miles tall and enjoys a lifespan of eighty-seven thousand years, with clothing and sustenance spontaneously manifesting. The inhabitants of this realm, both male and female, share this majestic stature and live in abundant prosperity. Mortals who observe the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) and Nine Precepts, honor their parents, make offerings to teachers, and devoutly serve the Three Jewels (Buddha, Dharma, Sangha) without transgression may be reborn in this blissful realm.

To the west lies another seven-jeweled palace, one million miles above the earth, residence of King Virūpākṣa. The northern palace houses King Vaiśravaṇa, while the eastern palace is home to King Dhṛtarāṣṭra. These celestial domains share similar characteristics: the kings and inhabitants possess colossal forms, extraordinarily long lifespans, and enjoy effortless abundance. Mortals who uphold the Three Refuges and Five Precepts (fundamental ethical guidelines), cultivate virtue, honor parents and teachers, and venerate the Three Jewels may attain rebirth in these heavenly realms. The Wheel-Turning Sage Kings (ideal righteous monarchs) also reside within these divine palaces.

This passage describes an exceptionally sublime realm of spiritual attainment. At an altitude of two million li above the earth exist countless palaces constructed from seven precious treasures (the seven treasures being gold, silver, lapis lazuli, coral, amber, tridacna shell, and agate).

The Wheel-Turning Sacred King (an idealized monarch in Buddhist tradition), along with his ministers and retinue, all stand twenty to thirty li tall and enjoy lifespans of 250,000 years. They dwell in complete abundance, with food and clothing naturally provided. The sacred king and princes traverse the four directions in magnificent chariots adorned with the seven treasures, teaching and guiding sentient beings.

To be reborn in this wondrous realm according to one's aspirations, one must practice as follows: take refuge in the Three Jewels (Buddha, Dharma, Sangha), uphold the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants), cultivate the Ten Virtues (avoiding killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, anger, and delusion), refrain from all evil deeds, and devoutly recite and uphold the Lotus Sutra.

In this realm, there are also innumerable palaces of the seven treasures. Men and women stand twenty-five li tall, live for 250,000 years, and enjoy natural abundance in food and clothing. Above Mount Sumeru lies the Heaven of the Thirty-Three (Trayastrimsha, one of the six heavens in the desire realm), the first celestial domain where devas live for an entire kalpa (an immensely long cosmic time unit). These devas are twenty-five li tall, experience boundless joy, and have all necessities spontaneously provided.

For beings in the human realm (Jambudvipa), if they take refuge in the Three Jewels, uphold the Five Precepts, diligently practice the Ten Virtues, cultivate with devotion, make offerings to sages, recite and uphold the Lotus Sutra, and guard its precepts day and night with single-minded purity—free from transgression—they may be reborn in these celestial realms according to their wishes at life's end.

The scripture then sequentially describes six higher heavenly realms: the second heaven grants a lifespan of two kalpas, the third four kalpas, the fourth eight kalpas, the fifth sixteen kalpas, the sixth thirty-two kalpas, and the seventh sixty-four kalpas. The height of the devas in each heaven slightly decreases (from twenty-five li to twenty li), yet all who uphold the Five Precepts and Ten Virtues may be reborn in their corresponding heavens. The shared feature of all these celestial realms is the spontaneous fulfillment of all needs and extraordinarily long lifespans.

This scripture describes the hierarchical system of celestial blessings in the Daoist cosmology. From the Eighth Heaven to the Nineteenth Heaven, each ascending level doubles both the lifespan and blessings of its inhabitants.

In the Eighth Heaven, beings enjoy a lifespan of 128 kalpas (a kalpa being an immensely long cosmic cycle), where food and clothing manifest effortlessly without labor. Both men and women stand twenty li (an ancient unit of length) tall. Rebirth in this heaven is granted to those who uphold the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and the Ten Virtues (ten wholesome deeds).

As one ascends through the celestial tiers, lifespans increase exponentially: 256 kalpas in the Ninth Heaven, 512 in the Tenth, 1,024 in the Eleventh, and so forth. Each heaven retains the same defining traits—twenty-li-tall inhabitants, spontaneous provision of sustenance, and the consistent requirement of observing the Five Precepts and Ten Virtues for rebirth.

By the highest Nineteenth Heaven, the lifespan reaches an astonishing 160,000 kalpas. Notably, though longevity expands with each celestial level, the physical stature of beings remains fixed at twenty li, and the cultivation prerequisites never exceed the foundational Five Precepts and Ten Virtues. This underscores a core Daoist teaching: basic ethical discipline and virtuous conduct form the essential foundation for attaining all celestial realms.

The Supreme Middle Way Wonderful Lotus Scripture (Taishang Zhongdao Miaofa Lianhua Jing) depicts a wondrous celestial realm: beings in the Twentieth Heaven enjoy lifespans spanning 320,000 kalpas (a kalpa being an immeasurably long cosmic cycle), with food and clothing spontaneously abundant. The men and women there possess towering statures reaching twenty li (an ancient unit of distance), and by upholding the Five Precepts (against killing, stealing, etc.) and Ten Virtues (ten meritorious deeds), one may be reborn in this heavenly domain.

These celestial beings possess effortless spiritual powers (shentong), their bodies and minds purified and unobstructed, their state comparable to that of perfected beings (zhenren). From the Twenty-First Heaven up to the highest Thirty-Second Heaven, only Celestial Worthies (Tianzun) and perfected beings dwell, their realms profoundly mysterious and beyond ordinary comprehension.

The scripture elaborates on the structure of the cosmos: heaven and earth are separated by a distance of a hundred trillion yojanas (an ancient Indian unit of measurement), while the sun and moon orbit eighty billion li above the earth. Mount Sumeru (the cosmic axis in Buddhist cosmology) towers 3.6 million li high, with the Four Great Continents (Jambudvīpa, Aparagodānīya, etc.) each spanning millions of li. The Vajra Mountains and Great Iron-Circling Mountains rise a million li high, with precise dimensions given for oceans and rivers.

The text explains the causes of seasonal changes: the sun follows three orbital paths—in winter, it travels the northern path near icy mountains; in summer, it moves along the southern path near fiery mountains; spring and autumn see it coursing the middle way. The composition of celestial bodies is extraordinary—the sun is formed of gold and crystal, while the moon consists of silver and lapis lazuli. In summer, the crystal recedes while gold becomes prominent, aided by fiery wheels that intensify the heat; in winter, gold diminishes while crystal dominates, with watery wheels enhancing the cold—thus creating extreme seasonal contrasts. Countless vajra beings (indestructible entities) on Mount Sumeru assist in regulating temperatures, forming a complete cosmic operating mechanism.

This scripture describes the varying living conditions of beings across different realms, particularly contrasting the circumstances in four cardinal directions. The beings of the western Godaniya continent (one of Buddhism's four great continents) enjoy extraordinary blessings—they stand ten li tall, live for a thousand years, and are all lotus-born (emerging directly from lotuses without maternal gestation), with clothing and nourishment spontaneously provided. At mealtimes, jeweled alms bowls automatically appear, filled with celestial delicacies that enhance wisdom and spiritual powers when consumed.

In the northern Uttarakuru continent, beings reach twenty li in height and live for a millennium. Though distinctions between male and female exist, there is no carnal desire—males emerge from their fathers' armpits, females from their mothers'. Their provisions manifest naturally, and they enjoy perfect health without illness or suffering.

The eastern Purvavideha continent's inhabitants stand nine li tall with five-hundred-year lifespans. Though farming is required, there are no oppressive taxes or calamities like theft, floods, or fires.

In stark contrast, beings of our southern Jambudvipa continent (the human world) endure the harshest existence: diminutive stature, fleeting lifespans rarely exceeding a century, and constant hunger and cold from birth. Parents labor strenuously yet still struggle to provide. Humans here are inherently miserly and greedy, disregarding scriptural teachings, thus suffering endless afflictions and hardships.

Through this comparison, the scripture reveals that the other three continents' blessings stem from their inhabitants' diligent practice, reverent offerings to teachers, and meritorious scripture recitation. Conversely, Jambudvipa's suffering results from karmic retribution for evil deeds—a testament to how moral cultivation determines one's existential conditions.

This scripture describes a wondrous world constructed through the cultivation of merit. Practitioners who uphold pure precepts and accumulate virtuous deeds may be reborn in this extraordinary realm.

The world's structure consists of multiple layers: the uppermost earth extends 210,000 li deep, beneath which lies a fragrant and moist layer spanning 200,000 li, followed by a treasure stratum reaching 4 billion li deep, containing gold, silver, vaidurya (a precious gem), giant clamshells, carnelian, and various other jewels. All oceans, rivers, medicinal herbs, forests, and myriad phenomena of the world naturally emerge from this great earth.

Most magnificent among these is Mount Sumeru (the cosmic central mountain in Buddhist cosmology), composed of four precious materials: vaidurya in the south, crystal in the west, carnelian in the north, and gold in the east. Towering above the entire world, it is called the "King of All Mountains." Here reside the Four Heavenly Kings (Buddhism's guardian deities), standing 35 li tall with lifespans of 87,000 years, naturally endowed with clothing and sustenance.

The Wheel-Turning Sage King (the ideal ruler) dwells in a palace 200 li above the earth, traversing the four directions in a celestial jeweled chariot to teach sentient beings. Those who cultivate virtuous karma and are reborn here receive blessings equal to the Sage King: free from material want, with abundant sustenance and extended longevity.

At Sumeru's summit, heavenly sages and celestial beings naturally enjoy supreme bliss. The scripture emphasizes that all beings in Jambudvīpa (the human realm) who renounce worldly attachments, uphold precepts, and cultivate virtuous deeds may be reborn in this wondrous world according to their respective aspirations.

This scripture describes the blissful realms attainable through spiritual cultivation and the cosmological structure of the universe. Practitioners who uphold precepts and make offerings to the celestial deities (referring to the primordial divinities venerated in Daoism) may be reborn in these heavenly realms. From the Supreme Heaven (the highest celestial plane) to the Twenty-Eight Heavens (collectively called the "Four-Eight Heavens"), lifespans multiply exponentially with each ascending level. The celestial beings there experience no worldly concerns about food or clothing, possessing effortless spiritual powers and unimpeded freedom. With sincere cultivation, one may dwell in these heavens at will, attaining inconceivably long lifespans.

The text further elaborates the spatial architecture of the cosmos: Heaven and Earth are separated by hundreds of trillions of yojanas (an ancient Indian unit where one yojana equals approximately 11.2 kilometers). The sun and moon orbit 810,000 li (Chinese miles) above the earth, while stars reside 700 million li beyond. Mount Sumeru (the axial mountain in Buddhist cosmology) and Jambudvīpa (the southern continent where humans dwell) each span 3.36 million li in length and breadth. The other three great continents (Aparagodānīya in the west and Uttarakuru in the north) are similarly described with precise measurements.

The composition of the world is detailed: The great diamond-encrusted Iron Mountain Range stands two million yojanas high, while smaller iron mountains reach 1.2 million yojanas. Oceans measure 5,000 li wide and 3,000 li deep, with smaller seas spanning 1,500 li wide and 1,000 li deep. Rivers and streams are likewise specified in width and depth. The sun and moon each have diameters of 1,700 li, with large stars measuring 120 li across, medium stars 80 li, and small stars 45 li.

Finally, the text explains seasonal variations: The sun traverses three celestial paths—its northern course in winter causes cold, its southern course in summer brings heat, while spring and autumn's central path creates temperate harmony. The material essence of celestial bodies is described: The sun resembles golden crystal, the moon resembles silvered lapis lazuli, and all stars are forged from silver. The Three Treasure Wheels (referring to the orbital paths of sun, moon, and stars) each measure 1,700 li in diameter.

The ordinary beings dwelling in Jambudvipa (the Buddhist term for the human realm) typically have lifespans of merely a hundred years. Yet the inhabitants of Uttarakuru in the north and Godaniya in the west enjoy longevity exceeding a thousand years. Those in Purvavideha to the east also average five centuries of life. Sentient beings in these different realms each possess varying measures of longevity.

However, regardless of one's origin, there exists no fundamental difference in spiritual cultivation for those who faithfully uphold purification practices (the Daoist discipline of purifying body and mind). Now I pronounce this gatha verse - you should receive it with sincere faith and diligently practice accordingly.

(This concludes the eighth scroll of the Supreme Middle Way Wonderful Dharma Lotus Sutra)

At that time, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity in Daoism) convened an assembly of immortals in the Forest of Seven Treasures to expound the Dharma. The Realized One Who Saves from Suffering (Jiuku Zhenren, an immortal specializing in delivering beings from afflictions) stepped forward, bowed, and inquired: "This dull disciple is fortunate to hear your wondrous teachings. May I ask why sentient beings in Jambudvīpa (the human realm) experience such unequal measures of suffering and joy? What determines their wealth or poverty, nobility or low status, longevity or brief lifespan? I beseech the Celestial Worthy to illuminate this matter."

The Celestial Worthy praised him, saying: "An excellent question! The differing circumstances of sentient beings all stem from their accumulated karma of good and evil deeds. Those who perform virtuous acts attain wealth, honor, and longevity, while evildoers suffer poverty, low status, and short lives. Just as earthenware vessels—some hold precious jewels while others contain filth—serve different purposes, so too does spiritual practice divide into Three Vehicles (upper, middle, and lower levels of cultivation). Those who faithfully embrace the Three Vehicles and take refuge in the True Dao (Zhendao), progressing step by step, may ultimately achieve the state of Corpse-Release Immortal (Shijie Xian, one who sheds the mortal body through practice) and eventually become Great Lofty Golden Immortals (Daluo Jinxian)."

The Celestial Worthy continued: "Why do sentient beings' destinies vary so greatly? It resembles how some perceive the sun, moon, and stars while others remain blind to them. When beings dwell in ignorance of truth during their earthly lives and commit evil deeds, they invite four ailments—wind, bile, phlegm, and congestion—which trigger epidemics and calamities leading to premature death. Out of compassion, I now proclaim this scripture as divine medicine. Should any being recite it with courageous diligence, unwavering in initial resolve, they will eradicate karmic obstacles, attain inner and outer purity, and gradually embark upon the Right Path."

In the past, having received deliverance and comprehended the profound mysteries, my eyes naturally gained true vision, beginning to penetrate the supreme wondrous Dharma. Truly understanding the essence of "Dharma," one realizes that nothing in this world surpasses this truth. This state far transcends the six supernatural powers (divine sight, divine hearing, mind-reading, etc.), enabling one to naturally know the thoughts of all beings and witness the true wisdom.

Now that I have fully grasped the profound Dao, I can universally deliver all living beings, even the tiniest creatures receiving protection. Observing sentient beings in the world, however, I find most are ignorant and deluded: mistaking darkness for light and light for darkness; their temperaments arrogant and indolent, lacking wisdom; their good thoughts few and evil thoughts many. It is as if they sit in a grand hall yet fail to see the colors before them or hear the sounds around them. The good and evil thoughts of beings immediately manifest corresponding karmic results. Though the truth seems close at hand, they never reach it; though it stands plainly before their eyes, they remain blind to it.

By what means can these beings be delivered? Those who seek enlightenment should distance themselves from sensual temptations, abandon clinging desires, sit quietly in pure places, contemplate the subtle principles deeply, and free themselves from the net of doubt. Thus, they will gain the protection of spiritual powers and, progressing further, may leave home to cultivate, bowing to the Three Treasures (Dao, scriptures, and teacher). On this path, if one first reflects before acting, all merits will naturally manifest. As cultivation deepens, one may ultimately realize the highest truth and stand among the immortals.

Some beings possess shallow wisdom, like those born blind, unable to see the fruits of goodness and only creating evil karma. Unaware of the true principle, they are confused by afflictions, accumulating little virtue, thus forfeiting the rewards of longevity and prosperity and instead suffering short lives and poverty. These beings spin in the cycle of rebirth, struggling to break free from its cage, unable to transcend the wondrous Dao.

Hearing this, the Savior of Suffering (Jiuku Zhenren) was moved with compassion, fearing beings would forever sink into evil paths, and so addressed the Celestial Lord (Tianzun) again: "This disciple now vows to deliver sentient beings, freeing them from rebirth." Then the Celestial Lord, leaning on his armrest, joyfully replied: "Excellent! Excellent! That you can make such a vow shows compassion like parents cherishing their young. To fulfill this deliverance, protect all beings." This scripture is called the Lotus of Dharma (Fahua Jing), its merits filling the void, guiding immortals to lead the lost, enabling them to transcend the Three Realms (desire, form, and formlessness) and behold the highest immortals.

Still others, due to past lives of little virtue and much evil, cannot discern the pure and true path, drowning in greed, anger, and desire, leading to ailments like wind disorders, jaundice, and phlegm diseases. This scripture can heal according to their conditions.

This scripture elucidates the state and methods of attaining the Dao through cultivation. When practitioners reach a certain level of realization, illnesses naturally dissipate, liberation gradually manifests, and union with supreme truth is achieved. Ignorance dissolves like a congenitally blind person regaining sight to behold the world's splendor. By cultivating the wondrous origin of the Dao, one transcends the fetters of the six senses (eyes, ears, nose, tongue, body, and mind), permanently escapes the three lower realms (hells, hungry ghosts, and animals), and rises above the cyclical existence of the Triple World (Desire Realm, Form Realm, and Formless Realm).

Through metaphorical imagery, the text illustrates: just as the sun and moon illuminate all things, a luminous pearl can radiate solar and lunar brilliance. Clay vessels holding diverse contents mirror how the human mind contains both virtuous and malicious thoughts. All actions bear corresponding karmic fruits. Clinging to phenomena obscures one's original nature—like the congenitally blind who, never seeing light, presume the world colorless until divine medicine restores their vision to perceive reality.

True Dao-realized beings embody compassion, understanding sentient beings' suffering in delusion. To aid others, one must first cultivate transcendental wisdom. Practice requires purifying the Six Perfections (generosity, discipline, patience, diligence, meditation, and wisdom) to attain the selfless state of emptiness. All virtuous deeds must be cultivated, for all dharmas share equal essence. When cultivation reaches unity with the Dao, supreme wisdom manifests, earning celestial admiration.

The scripture emphasizes transcending dualistic distinctions between good and evil to realize the truth of universal equality, ultimately achieving liberation from samsara and perfect union with the Dao.

The Supreme Middle Way Wondrous Dharma Lotus Scripture (Taishang Zhongdao Miaofa Lianhua Jing) stands as a pivotal Daoist classic, with its ninth volume serving as the culmination of the entire text. "Supreme" (Taishang) refers to the unsurpassable Dao, "Middle Way" (Zhongdao) signifies the balanced and upright path of cultivation, "Wondrous Dharma" (Miaofa) denotes the profound methods of practice, while "Lotus" (Lianhua) symbolizes the state of pristine purity. This scripture elucidates the core principles of Daoist cultivation, and its ninth volume, as the concluding section, distills the essential teachings of the complete work.

At that time, when the Celestial Worthy of Primordial Beginning (the supreme deity of Daoism) was expounding various profound teachings in the Seven-Jeweled Grove, over twenty high-ranking immortals—including the Perfected of the Supreme Ultimate (Taiji Zhenren) and the Perfected of the Supreme Mystery (Taixuan Zhenren)—along with the Four Heavenly Kings (Dhṛtarāṣṭra of the East, Virūḍhaka of the South, Virūpākṣa of the West, and Vaiśravaṇa of the North), the Wheel-Turning Sacred King, the Dragon Kings of the Four Seas, the King of Mount Sumeru, and various other deities, each accompanied by countless attendants, came to pay homage.

The assembled deities addressed the Celestial Worthy, saying: "In the past, we observed the harmony of heaven and earth, where the sun, moon, stars, mountains, rivers, caves, gold, silver, earth, and stone all blended in perfect unity. The world was bright and peaceful, with favorable winds and rains, nations stable, and the people prosperous and joyful, rarely afflicted by sickness or suffering. But now, morality has declined. People are plagued by illness and short lifespans, trapped in poverty and hardship. Between fathers and sons, husbands and wives, loyalty, filial piety, benevolence, and righteousness are neglected. Famine and disease run rampant. The contrast between past and present is too great—we truly do not understand the reason for this. We humbly beseech the Celestial Worthy to compassionately enlighten us."

The Celestial Worthy then pointed out the many evils of contemporary humanity: setting traps to hunt and kill living creatures, hoarding wealth without practicing charity, disrespecting parents while spoiling wives and children, lacking propriety, integrity, and shame, indulging in lust, harboring jealousy, and giving rise to wicked thoughts. Some may enshrine scriptures, yet never read or recite them morning and night, allowing the texts to decay and be lost. They do not even invoke the sacred name of the Celestial Worthy—how, then, can they accumulate virtuous causes and attain blessings?

(This scripture passage, through the words of the deities, contrasts an ideal society with a fallen reality, pointing out that humanity’s violation of natural harmony and moral decay are the root causes of calamity. Daoism teaches that humans, nature, and the divine should coexist in harmony—disrupting this balance leads to frequent disasters.)

This passage expounds the Daoist principles of spiritual cultivation and karmic retribution. During the six fasting days (liuzhai ri) each month, the ten practice days (shizhi ri), the Three Primes festivals (sanyuan jie) of Upper, Middle and Lower Primes, the Five La sacrificial days (wula ri), and the Three Assemblies days (sanhui ri) when the Three Officials (Heaven, Earth and Water) convene, the divine beings meticulously record all human deeds, both virtuous and wicked.

Those who commit grave evils and accumulate overwhelming negative karma will not only suffer retribution themselves—sinking into the sea of bitterness, adrift in desires—but also bring misfortune upon nine generations of ancestors and seven generations of parents. Such sinners will be cast into Fengdu, the Daoist hell realm, enduring immeasurable suffering beyond redemption.

The Celestial Lord (Tianzun) reveals to the Perfected Ones (zhenren) this wondrous method to deliver sentient beings. Practitioners must maintain dignified attire and reverential hearts. Those with impure minds or disrespectful attitudes risk falling into the inverted hanging hell (a torturous punishment realm). Even reciting just a line or two of scripture can dispel calamities. Greater merits come from transcribing and disseminating the Thirty-Six Sacred Scriptures (important Daoist texts), establishing Daoist temples, building bridges, charitable giving, aiding orphans and widows, or upholding the Ten Precepts or Twenty-Four Precepts (fundamental Daoist ethical codes).

Conversely, those who commit atrocities—killing, debauchery, greed, envy, profit-seeking while neglecting the poor—will incur celestial punishment. Malevolent spirits will haunt them, manifesting as shortened lifespans, poverty, physical deformities and other misfortunes.

The Celestial Lord commands the Perfected Ones to protect those who observe fasting, purification rituals, and recite the Lotus Sutra (Fahua jing). From rulers to commoners, all who practice sincerely will attain peace, joy, healing from ailments, and deliverance from disasters.

This scripture expounds the principle of karmic retribution for good and evil. If people's hearts grow lax, belittling and mocking the classics, speaking malicious falsehoods, and failing to revere the sacred teachings, such individuals will suffer immeasurable karmic punishment, falling into the Avici Hell. Conversely, those who respectfully venerate the scriptures will receive boundless blessings, being reborn in the human realm or celestial heavens to enjoy happiness.

The Celestial Venerable (Tianshi, the supreme deity in Daoism) then reiterates this truth in verse: These true words I now speak are utterly authentic—all sentient beings should faithfully receive and practice them. Those who disbelieve the scriptures will fall into the Three Evil Realms (hells, hungry ghosts, and animal rebirth). Even the perfected beings (Zhenren) of heaven take refuge in the Great Dao (Da Dao), and now even demon kings have submitted, reverently coming to welcome [these teachings].

Devotees of this scripture will experience continuous growth in blessings and wisdom. The Celestial Venerable addresses the assembly of perfected beings: "Five hundred years hence, you must go to Jambudvīpa (the Buddhist term for the human world) and the Land of Cathay (ancient name for China) to deliver sentient beings. At that time, people will lack virtuous hearts, knowing only slaughter, their hair turning gray in prime adulthood, their natures becoming beast-like. Their stature will diminish to barely over a foot tall—they'll neither cultivate crops nor eat anything but wild grass seeds, dwelling amidst thickets."

On the ninth day of the ninth month, celestial calamities will descend: mountains crumbling, rocks splitting, the four seas drying up, with beings slaughtering and devouring one another. Plants will transform into sharp weapons that kill upon contact, leaving the land strewn with bones and pools of blood, reeking with filth. Next will come the Divine Kings of Scorching Winds and Icy Winds—various wind deities who'll gather corpses into mountainous piles. After one to ten years, the Year-Wind Great King will scatter all evil karma like dust, leaving the earth flat as a palm.

Thereafter, eighty-foot-high boiling waters will rise for five to ten years, cleansing away impurities to form new continents and streams. From water bubbles will emerge trees that gradually cover the renewed earth, restoring the world to its original state. The Celestial Venerable will first dispatch golden-winged birds to inspect the world, selecting devout men and women with profound roots of goodness—particularly those who chant the Lotus Sutra (Fahua Jing)—to deliver them from these sufferings. But those who neglect purification rituals (Zhaijie), indulge in lust, commit killing and theft, or harbor greed and stinginess cannot attain salvation.

Through its harrowing depiction of the Dharma-Ending Age, this scripture emphasizes the vital importance of upholding sacred texts and cultivating virtue—a classic Daoist teaching encouraging goodness and warning against evil through karmic cause and effect. The mentioned "purification rituals" (Zhaijie) refer to Daoist practices of purifying the heart and observing precepts, while the "Lotus Sutra" here likely denotes a Daoist scripture rather than the Buddhist text.

This scripture primarily expounds on the karmic retribution of two types of conduct: evildoers will descend into hell to suffer, while virtuous practitioners will receive blessings and ascend to celestial realms.

First, it enumerates ten evil deeds: greed, sweet but deceitful words, false speech, harsh speech that harms others, sowing discord, frivolous deception, ignorance and foolishness, betraying one’s kin, favoring outsiders over family, and slandering sages. These actions accumulate heavy karmic debts, causing one to fall into Fengdu (the Daoist underworld) and the Avici Hell after death, enduring endless torment with no hope of liberation.

Conversely, if virtuous men and women (including Daoist priests, laypeople, Confucian scholars, and others) recite scriptures, offer praises, play instruments such as qin, se, sheng, and xiao, and present incense, flowers, and fresh fruits as offerings to the Three Treasures (Dao, scriptures, and masters) and the assembly of immortals and sages, they will receive immeasurable blessings. In the western continent of Godaniya (a legendary land in Buddhist lore), wondrous music will arise, and divine beasts, auspicious birds, wind, clouds, and trees will all join in making offerings. In the northern continent of Uttarakuru, beings who yearn for the true Dharma will naturally obtain food and clothing, living joyfully and, after death, escaping suffering. In the eastern continent of Pūrvavideha, beings who cultivate true goodness will dwell in magnificent temples where celestial music spontaneously resounds.

The Celestial Worthy (a Daoist honorific for the highest deity) admonishes all adepts that the world is plagued by various malevolent spirits, including over twenty types of ghosts and demons that specifically harm humans, such as the Youxianlou ghost, the fire-losing ghost, ghosts of celestial and earthly deities, ghosts of mountain and tree spirits, the Five Paths’ mighty ghosts, and the hundred strange and sinister demonic ghosts. These spirits drain people’s Qi (vital energy) and blood, consume their Jing (essence), seize their souls, and even invade the body to wreak havoc.

However, if virtuous devotees recite this Lotus Sutra, they can eradicate these demons and evil spirits. In the era of the final kalpa (the apocalyptic age), such practitioners will ascend to the Great Brahma Heaven (the highest Daoist celestial realm), receive divine kings’ protection, avoid untimely death, and witness the disappearance of all evil ghosts. In their present lives, they will enjoy peace and joy, be free from nightmares, prosper in both public and private affairs, and fulfill their wishes. The scripture concludes by noting that the beings of Jambudvipa (the human world) possess shallow wisdom and often stray from the right path, failing to appreciate the sages’ grace.

Through contrasting the karmic consequences of good and evil, this scripture emphasizes the importance of reciting sacred texts and making offerings to the Three Treasures. It also details various harmful spirits, demonstrating that cultivating the true Dharma can safeguard one from their afflictions.

This scripture warns people to abstain from evil deeds, lest they invite calamity. Those who disparage sacred texts, harm others for personal gain, lie and deceive, hoard wealth greedily, kill living beings, indulge in debauchery, envy the virtuous, or defy parents and elders—their sins pile high as heaven, their wickedness overflows, and ultimately they will sink into the sea of suffering. Even if they labor in spiritual practice, misfortune will plague them due to ill-fated circumstances.

The heavens observe all clearly, and the wicked will attract demons to bring disaster. Conversely, those who revere the true deities (referring to Daoist divinities), uphold the teachings, practice charity, renounce worldly life to cultivate the Dao, dig wells to benefit communities, and widely practice the Ten Virtues (refraining from killing, stealing, etc.) will receive boundless blessings. All living beings possess inherent nature; each dwells in their rightful place, receiving karmic retribution according to the depth of their virtue or vice, with fortunes and karmic burdens varying accordingly.

Now I impart these truths to you. Listen carefully, hold them in your hearts, and do not transmit them to the unworthy. Upon hearing this teaching, the Perfected Ones (enlightened sages), celestial immortals, divine beings, and sacred kings present were filled with joy. They reverently accepted and vowed to practice it, paid homage to the Great Dao, and withdrew with deep respect.

(This concludes the tenth scroll of the Supreme Middle Way’s Wondrous Dharma Lotus Scripture.)