The Scripture of the Essential Dao, from the Cavern of Mystery and Numinous Treasure

The Great Dao says: The Great Dao is profound and empty, silent and nameless. Filial piety arises from nothingness, relying on nothing, yet receives and transforms life. The principle that gives form to life is filiality; this nameless substance is called the Dao. It resides in the highest, most supreme position, its mysterious influence reaching even the most minute. Its name and traces are lofty and far-reaching, its benefits vast and great, its spiritual powers unobstructed, without beginning or end. Therefore it is called the Way of Filial Piety. Among all things with form, nothing can be born without the Great Dao, and nothing can be accomplished without following the Way of Filial Piety. Thus, the Great Dao generates the Primordial Qi, the Primordial Qi generates the Supreme Ultimate, the Supreme Ultimate generates Heaven and Earth, and Heaven and Earth generate the myriad things. Among the myriad things, humanity is the most honored. Among the myriad spirits, the Great Dao is the most venerable. Benevolence and filial conduct revere the Dao; therefore it is called the Way of Filial Piety. The Dao is the father of all things, and also the mother of all things. It is also said: The Dao gives birth to the One, the One gives birth to the Two, the Two give birth to the Three, and the Three give birth to the myriad things. Things flourish when they obtain the Dao, and perish when they lose it. The Dao is subtle, weak, forbearing, compassionate, and filial. Continuously cultivate the Middle Way, with a mind that never slackens or grows weary. Cultivate oneself with filial piety, repaying the original source of grace—the great benevolence of the Mysterious (or Original) Father and the Mysterious (or Original) Mother. Because of this great benevolence of the two parents, it is called practicing filial piety, that is, practicing the Way of Filial Piety. The mind emerges from emptiness; the Dao enters into nothingness. Emptiness and nothingness interact and respond, without needing action. When this response occurs, the Dao is accomplished, and the Way of Filial Piety is accomplished. Therefore, with an empty and tranquil mind, one treats external things; external things will also treat you with an empty and tranquil mind. When they treat each other this way, then spirit can communicate. First communicate with the spirit, then communicate with the body. When both body and spirit are communicated, the Way of Filial Piety is accomplished. One can then exit being and enter non-being, dividing into billions of forms, dwelling everywhere. In heaven, one becomes a celestial spirit; on earth, one becomes an earth deity. Celestial spirits and earth deities are the fundamental essence of the sun, moon, and stars. They shine alternately morning and night, nurturing all living beings. In the east, they govern the Nine Yi tribes; in the south, the Eight Man tribes; in the west, the Six Rong tribes; in the north, the Five Di tribes; in the central region, the Three Tai lands. Even the distant border tribes, miscellaneous species, aquatic, terrestrial, mobile, and hidden creatures all rely on the Dao to receive life. The mother nurtures with kindness; the child is born from filial piety. After being born and growing, there is certainly a heart that returns the favor. Even insects and birds know to repay kindness. Those who commit the Five Rebellions are inferior to beasts and birds. Not practicing the Way of Filial Piety, betraying the original benevolence—these are called wicked people, not gentlemen. They are unworthy of being called Daoshi; they are true sin-ghosts. All those in human relationships who do not practice the Way of Filial Piety, who do not follow goodness when they see it, who do not believe when they hear the Dao—the Dao, with its kind benevolence, never abandons them. It reveals itself through skillful means, displays various spiritual transformations, and gives them subtle proofs. Yet they cannot use them. These are called decaying corpses (or "spirit-corpses"). These decaying corpses are also like ghosts and demons. The spirit that guards the corpse dwells within their bodies. At that time, the High Luminous True King composed a hymn, saying:

Do not say filial piety is not true. Do not say the Dao is not numinous.

Practicing filial piety illumines the world, shining brightly to illuminate your heart.

If the mind is deluded and dark, unawakened, hesitating, it loses the path of life.

When the auspicious assembly examines merits and fame, those without merit will ultimately not cross over.

The heavens are silent, without joy; the hells are filled with bitter cold.

I tell you, virtuous men, diligently cultivate the steps of the immortal-perfected.

Do not learn from the foolish dead masses, their bodies turned to ash, gathered by ants.

Once fallen as drifting ghosts, for ten thousand kalpas you'll forget the road to life.

Your sins in cauldrons and fires not exhausted, you'll vainly guard the tomb mound.

After the True King composed this hymn, he sat quietly and snapped his fingers. The sound was heard throughout the eighteen cauldron-and-charcoal hells and the six palaces of sin-gates. He then composed a hymn of suffering:

The gates of heaven never close; the gates of hell have never opened.

Suffering knows no rest; sin-ghosts come in groups.

Thirsty, they drink from the boiling cauldrons; hungry, they eat hot ashes.

Why did they lose the Way of Filial Piety? Wealth and lust brought them calamity.

Strong and healthy, they did not cultivate the Dao; only at life's end do they wish to turn back.

Hearing of filial piety, they instead ridicule and scoff; in cauldrons and fires, their sorrow is long.

Then, the True King, after composing this hymn, released the light of filiality from his mind-nature, illuminating the world. The light transformed into lamps, shining upon the eighteen great lands of accumulated-night hells. The True King's compassionate qi transformed into five-colored (or seven-colored, five-colored) auspicious clouds, covering all ten directions, the boundless worlds. All these sin-ghosts were pardoned at once. They bathed in the mysterious ford, ascended the Phoenix Stairs. Bowing in repentance, confessing their faults, they rejoiced and were thankful, composing a song:

The six palaces remove the registers of sin; in the Nine Darknesses, no souls are arraigned.

The heavenly lamps illuminate the dark chamber (or "illumine consciousness"); we bow our heads to the mysterious gate.

The Three Officials no longer handle affairs; we forever return to the supremacy of the Diyi.

After the sin-ghosts finished this song, before they could receive rebirth, they temporarily returned to their tombs. Night after night, they communicated through dreams, telling their descendants: "If you wish the deceased and the living to gain their wishes, quickly light the Nine Darknesses Divine Incense, establish a pure abode, and generously set up seats. Practice the Dao with a focused mind, compassionately saving all beings. Light incense and lamps, make vows and mindful thoughts, repay the kindness of your two parents, repay the kindness of the Great Dao, recite and study the scriptures and teachings, assist the nation and support its destiny. Relieve the orphaned and endangered, treat illnesses and epidemics. Guard the One, establish achievements, and encourage others to do good." At that time, ordinary people, sensing and connecting with these dreams, woke up startled from sleep. Each saw in their courtyard heavenly lamps shining brightly, their light piercing their hearts, and all secretly understood. They then practiced filial piety and served the Dao. After eighteen years, they attained the six spiritual powers. Their ancestors and deceased, receiving instruction in the Southern Palace, were all reborn in lands of bliss, saw the Dao, heard the Dharma, and together ascended to immortal rank.

The Great Dao says: The power of the Dao and its Virtue is immense and boundless; filial piety can gather in the hidden and the manifest. Sin-ghosts, pardoned, practiced the Dharma; descendants, secretly awakened, practiced filial piety. Those who serve my Way should first practice filial piety, and afterwards practice the Dao; therefore it is called the Way of Filial Piety. In the past, there was a person who first practiced the Dao and later practiced filial piety. The Dao has no birth or death, but humans have beginning and end. Practicing the Dao, the Dao-practice was not yet accomplished; when he wished to be filial, his parents were no longer there. Because the parents did not wait, deep grief was produced. This harms harmony and damages qi; it is not called beneficial change. Past forty years of age, signs of aging appear. The practice of Guarding the One is then abandoned; the sorrow in the heart does not end. Reaching sixty years, he prostrated himself (or "died") among the graves. After three years, his form and spirit had not dispersed. Spiritual birds covered him with their wings; fierce beasts protected and guarded him. On the seventh day of the seventh month, the solar term of Beginning of Autumn, the Celestial Worthy of the Great Unity looked down and took pity on him. Later, at the Autumn Equinox, he dispatched an immortal envoy, carrying a jade elixir, to descend and save him. Upon entering his mouth, he revived, as if awakening from sleep. The Eight Kings of the Western Palace provided him with a swift chariot. He ascended to the Celestial Palace and was named the Filial Immortal. To this day, his lifespan is ninety thousand great kalpas. His form is like gold and jade, his qi-color like clouds. Exiting death and entering life, he endures forever, without end. At the beginning, the Filial Immortal fully endured the ordeal and suffering, yet did not change despite wind and frost, and remained unchanged despite hunger and distress. The Dao is honored when the elixir is perfected (or "when sincerity is achieved"); his aspiration was lofty. Embracing purity and holding fast to integrity, he then attained the fruit. Sitting, he commands a cloud-chariot, soaring and floating in the upper realms. To this day, when practicing filial piety, he recalls his two parents. Their vast, boundless great kindness enabled me to accomplish the Dao—it is inconceivable. In a kalpa of the distant past, there was a person who first practiced utmost filial piety. Both parents lived to be one hundred and thirty-seven years old. The son's age had already reached one hundred and five. He was skilled in medical arts and often ingested cinnabar's light. Parents and son, their sinews and strength did not decline. Then the filial son dressed in colorful robes. He was also skilled in music. Twice a day, he performed songs and dances. At that time, his parents both passed away on the same day, as if people had fallen asleep. Their bodies were without pain or distress; their minds and consciousness were not confused. The filial son built a grave and buried his two parents. Birds and beasts gathered like clouds, helping carry earth. After three years, the grave mound was a hundred feet high. Then, the filial son built a hut and stayed for nine years, practicing filial piety and cultivating the Dao. Heavenly spirit-candles illumined his sincere heart. Incense-officials offered an infant (or "grave-infant") as a token of faith in the Dao. Heaven, Earth, and his parents, moved by his sincere will, bestowed upon him the "intertwined pears" (a celestial fruit). He ascended to the Western Palace, was granted the title "Golden Light Filial Son, Bright Jade True Youth." Old, he achieved the Dao; to this day, he returns to infancy. Although he attained the Dao's truth, he does not forget filial piety. How much more so for ordinary people? How can they forget kindness, betray righteousness, not practice benevolent virtue—how are they different from walking corpses? They rebel against Heaven and Earth, indulge in lust, are fond of wine. Greedy for wealth without righteousness, they benefit themselves and harm others. They eat raw fish and meat, their mouths defiled with grease and blood. Their whole bodies reek of foul odors. They trust in evil spirits and demons. Some leave home for profit, falsely claiming to serve the Dao. They destroy merits and virtues, steal the wealth of the Dharma. They trade it for wine and lust, never knowing satisfaction. At death's door, they plead for mercy, but the registers of sin are already fixed; the life-spirit no longer dwells there. Their will is distressed and confused; their qi turns cold, their complexion changes. In vain they have a repentant heart; the Dao does not pardon or forgive. Their hun and po souls scatter, suffering everywhere. Their flesh is eaten by ants; their bones and flesh mix with earth. Their five viscera rot away; they no longer have a human form. I tell you, future beings, if you wish to serve the Way of Filial Piety: Diligently recite the scriptures and precepts; carefully observe body and mind; sever all attachments of greed. Having severed attachments of greed, there will be no afflictions. The causes and conditions of afflictions arise from greed and desire. If you can sever greed and desire, the bonds of birth and death are forever cut off, with no remainder; body and mind attain joy. The mind of cultivating the Dao is vast and profound. Seven generations of ancestors all receive blessings—how could it be only one's own person who accomplishes the Dao? The spiritual power of filial piety is like Heaven and Earth. What Heaven and Earth produce, there is nothing it does not have. Only the two parents cannot be replaced or faked. One should practice filial piety to repay the great kindness. One should cultivate the Dao, fast, observe precepts, perform deliverance rites, burn incense, light lamps, to relieve suffering and distress. Seven generations of ancestors in difficulty hope that sons and nephews will request the spiritual power of the Dao, hoping to gain liberation. It is like a person imprisoned, bound by cangue and chains, hoping to encounter a pardon, to wipe away sins and faults, to be joyful and at ease, with a mind free of worry. The registers of sin in the dark and bright realms are largely similar, with minor differences. Having sins and meeting pardon is not as good as having no sins. Though sins are forgiven, the record remains. Having lost one virtuous practice, one loses trustworthiness for life (or "for life has no trust"). Therefore, life should not be lost; the Dao should not be forgotten. Forgetting the Dao, losing life—this is called a sin-ghost, unworthy to be called a human. Forgetting the Dao, losing life, one will drift according to circumstances, discarding and being reborn endlessly. It is like drifting on a great sea, not recognizing the shore, wanting to return to the old island, but tossed by wind and waves, forever losing the way back. Those who lose life and the Dao are also like this. While your body is strong and healthy, and difficult tasks are settled, why not practice filial piety, cultivate the unexcelled Dao, and forever sever the causes and conditions of birth, death, and affliction?

The Great Dao says: Those who hear my Dao are worthy people; those who practice my Dao are realized people. At that time, an Immortal King composed a hymn, saying:

To know when the Way of Filial Piety prospers, the hall is full of jade maiden youths.

Graceful are the chambers of the Western Palace, receiving the mandate to supplement lords and dukes.

At this time, my Dao is practiced; heavenly lamps shine everywhere.

Divine incense returns, illuminating consciousness; over mountains and wilds, auspicious clouds arise.

Enemy states cease armed conflict; within the four seas, armies do not clash.

Able to cultivate the precepts of Filial Piety, in a moment, Great Peace is seen.

The Great Dao says: The Dao does not cultivate people; people must cultivate the Dao. The Dao is originally spontaneous; it does not cultivate the human way (or "therefore it does not cultivate people"). People are not spontaneous; therefore they should diligently and energetically practice the way of spontaneity. Among the thirty-six thousand essential points of the Dao, the fundamental essence takes filial piety as its guiding principle. There are none who, being unkind and unfilial, rebellious toward parents, murderers of rulers, can accomplish the Dao. The disloyal and unfilial are called people of the Ten Evils. Alive, they violate royal law; dead, they fall into hell. Through births and deaths they undergo interrogation, with no time of release. They may even fall into the path of hungry ghosts.

The Great Dao says: Ultimate filial piety is cultivating the Dao; it is cultivating the Way of Filial Piety. The Dao lies in ultimate filiality; without filiality, it is not the Dao. Why? Filiality can give rise to compassion; filiality can endure humiliation; filiality can be diligent and energetic; filiality can endure toil and hardship; filiality can be steadfast and upright; filiality can subdue all demonic affairs. Regarding wealth, lust, wine, meat, fame, reputation, honor, position, usurpation, contention, strife, warfare, killing—the person of ultimate filial piety is utterly without such thoughts internally. Guarding the One, unmoving, all demonic affairs naturally subside and vanish. The filial heart, firm as a golden pass, closes and bolts the path of death; all bridges and fords for demons and villains are cut off. Internally and externally, all is quiescent; one practices the Way of Filial Piety exclusively. Internally, there is no battle; externally, there is no hidden enemy. The Way of Filial Piety has no form; one should not grasp at characteristics. The Way of Filial Piety is vast and boundless; one should not discard its function. Grasping at "without characteristics" or discarding them—the true nature and its responsive function are like an inexhaustible store. Because it is an inexhaustible store, there is fundamentally no grasping or discarding. If there is grasping and discarding, then there is exhaustion and laziness. Exhaustion is not the Dao; laziness is not filial piety. Not exhausting, not lazy—this is called the Way of Filial Piety. Filial piety is like breathing; the breath cannot stop. Stopping the breath, the body (or "life") perishes; stopping filial practice, the Dao-work fails. Between exhalation and inhalation, thought continues; walking, standing, sitting, lying down, one should remember and think. Therefore, thought after thought should remain in the mind; one must not relax and let go. Relaxing and letting go, the Dao-work fails; therefore, one must not let go.

The Great Dao says: Men and women of future ages, if you wish to seek the Way of Filial Piety: Do not seek it for profit; do not seek it for beauty. Profit gives rise to ignorance and greed; ignorance and greed are not the Dao. Beauty gives rise to jealousy; all causes and conditions of distress grow from beauty. Jealousy is not virtue; distressful conditions are not the Dao. Seeking the Dao with a lustful mind, the Dao cannot be attained. The Dao is not attained through sacrifice; it cannot be sought with wine and meat. The Dao is fundamentally pure; it cannot be sought with defilement and disrespect. The Way of Filial Piety is without a mind; it cannot be sought with clever wisdom. The Great Dao is formless; it cannot be sought with form and characteristics. Those who seek the Dao should seek with a mind that seeks nothing. Neither seek with the preceding thought, nor seek with the subsequent thought. One should seek with a mind that neither arises nor ceases. One should seek with a secret, unmanifest mind. One should seek with a vast, all-encompassing mind. One should seek with a simple, honest, and upright mind. One should seek with a mind of forbearance and vigorous energy. One should seek with a tranquil and gentle mind. One should seek with a mind of compassion and ultimate filial piety. I have briefly listed the essential points of the Dao. By this analogy, in time you will naturally understand.

At that time, the True King briefly explained the essential points of cultivating the Dao for future beings, to circulate and venerate it. Those who obtain this scripture, recite it morning and evening, diligently cultivate its practices, will certainly be able to accomplish the Dao—the merit is inconceivable.