《太上洞玄濟眾經》

The Taishang Dongxuan Jizhong Jing (Scripture of the Supreme Mystery for Universal Salvation) in Plain Interpretation:

The Supreme Dao Lord (Taishang Daojun, one of the highest deities in Daoism) addressed the Perfected Being of Universal Light (Puguang Zhenren), saying: When the five primordial Qi (vital energies) converge, they form living beings. Consciousness arises from karmic actions of past lives, causing the soul to undergo continuous rebirth. Once life emerges, consciousness becomes tainted, entangled in negative conditions, and trapped in realms of darkness and confusion. Obscured by turbidity, beings become imprisoned like captives in demonic realms, enduring prolonged suffering while losing their innate radiance. Thus, most beings remain trapped in the sea of suffering, with few seeking liberation.

The Perfected Being of Universal Light then inquired: From where does the primordial Qi originate? Who governs the realms of darkness and the nature of light? How are the soul and consciousness formed? Are consciousness and soul one or separate? If they are one, they should not bear two names; if separate, what are their respective functions? Who ultimately governs virtuous and evil deeds? If it is the soul that acts, the soul should be inherently profound and unfathomable—since it is profound, it should not bear guilt. Then who truly bears the consequences of good and evil karma?

The Supreme Dao Lord replied: The five formless Qi intertwine to create primordial chaos; when encountering karma, they give rise to physical forms. These forms can transform, and when innate nature merges with principle, all things come into being. As consciousness undergoes changes, the soul manifests its functions. Consciousness and soul are neither completely identical nor entirely distinct, for they share the same origin. Consciousness constitutes the essence; when the five innate natures harmonize, their function manifests as the soul’s wisdom. Without consciousness, the soul’s wisdom cannot appear; without the soul, consciousness cannot comprehend truth. It is like making soup with water shield herbs—when the five flavors blend, how can one distinguish them separately? Without the herbs, there would be no soup; without the soul, consciousness would lack function. Thus, attachment is ignorance, while awakening is illumination. Light has no fixed abode; to lose it is darkness. Profound craving is like a prison, binding the physical form. Without craving or attachment, one attains liberation. It is like a desolate wilderness—originally, there is no domain for the Timekeeper Deities (guardians of the hours). Yet once walls and houses are built, the Four Directional Deities (protective spirits) naturally appear.

This scripture primarily discusses the relationship between human consciousness (Shen, spirit) and physical form, as well as the karmic retribution of good and evil deeds.

Divine beings come and go without trace. When humans suffer due to evil karma (negative energy accumulated from harmful actions), they create hell-like predicaments; when these sinful karmas are resolved, such suffering naturally dissipates. Wisdom exists in varying degrees, just as divine beings have hierarchical distinctions. The Perfected One of Universal Light (an accomplished Daoist practitioner) should understand that all transformations between luminous and dark consciousness originate here.

The Celestial Venerable (supreme deity in Daoism) declares: Life continues breath by breath, with various karmic conditions creating good and evil fortunes. These are determined neither by Heaven and Earth nor by others, but stem from one's own thoughts—which are governed by consciousness. Our bodies do not truly belong to us; life originates from the emptiness of natural spontaneity (the primordial state of Dao), merely taking rebirth through karmic conditions. Our present parents are actually foster parents in this lifetime, while our true parents are the supreme Dao. The reason we should honor our current parents is to express gratitude for their nurturing care.

Our physical forms are like temporary dwellings—mere transient shells housing consciousness. Accomplished Daoist practitioners ultimately transcend physical constraints, unifying all the bodily spirits (deities corresponding to different parts of the body) into one, returning to our true primordial parents—the Dao—thereby attaining the perfected body.

[This passage particularly emphasizes three key points:

1. The principle that one reaps what one sows

2. The relationship between present parents and the Dao

3. How practitioners must ultimately transcend physical form and return to the source]