Scripture of Triune Transformation 太上升玄三一融神变化妙经

The author is unknown.

Judging from its content and wording, it was probably written by Taoist priests during the Sui and Tang dynasties.

Consisting of two volumes, it is included in the Benwen (Scripture Text) category of the Dongzhen Section in the Daozang.

The first volume is falsely attributed to the Primordial Lord speaking to the Xuanyi Dao Lord, stating that the distinctions between the poor and the rich, the noble and the humble among all sentient beings, as well as the sufferings of birth and death in samsara, all stem from practicing Hinayana’s active methods in past lives—failing to recognize the true nature and ignoring the original state of purity and tranquility, thus binding the mind and failing to comprehend the profound principles of Taoism. If one can practice the Mahayana’s non-action Dao in this life, return to the root and revert to the origin, calm one’s spirit and consciousness, purify one’s qi and nature, protect one’s body and mind, have no internal arising of distractions, no external contamination, and no attachment in the heart, achieving completeness in all practices, one can then transcend the Three Realms and free oneself from birth and death. The second volume expounds the Dao of unifying the Three Ones, merging spirit and transforming wonders. The so-called Three Ones refer to Xuan Yi (Mysterious One), Zhen Yi (True One) and Tai Yi (Supreme One), nurtured by the essence qi of Xuan Fu (Mysterious Father) and Xuan Mu (Mysterious Mother). The Three Ones can separate forms and transform; all Dao qi, heaven, earth, and all things are generated by the Three Ones. It is further stated that the Three Ones are also the Upper One, Middle One and Lower One—each is a divine spirit, assisted by two ministers on the left and right respectively, forming nine beings, hence the name "Jiu Yi (Nine Ones)". The Dao embodies the Nine Ones, heaven embodies the Nine Ones, earth embodies the Nine Ones, and humans embody the Nine Ones; the four sets of Nine Ones combine to form Thirty-Six Qi, which further transform into Three Hundred and Sixty Qi. All things in heaven and earth are born from this primordial qi; without primordial qi, the root of human life ceases to exist. Therefore, those who cultivate the Dao and nourish life must first visualize and preserve the primordial qi to nourish the spirit; if spirit and qi can be stabilized and retained, human life can attain longevity.