Taishang Shi'er Shangpin Feitian Falun Quanjie Miaojing — transmitted by the Perfected of the Great Ultimate to the Immortal Elder of the Left

This scripture belongs to the Daoist Canon's family of precept-texts spoken in the voice of the Celestial Worthy of Primordial Beginning (元始天尊), the highest of the Three Purities. Its date and school are not stated in the text itself and are not firmly established here; the scripture's title places it among the Daozang's "Dharma-Wheel" (法輪) precept literature, a genre that exhorts hearers toward the precepts through parable and the promise and threat of karmic retribution — a mode of Daoist scripture that absorbed Buddhist vocabulary (kalpas, the six paths of rebirth, the hells) freely and without apology. It opens the scripture's own frame: transmitted, the heading says, by "the Perfected of the Great Ultimate" to "the Immortal Elder of the Left."

The scripture is prose framed by two verse passages, and its body is built from twelve parallel units — each a precept spoken by the Celestial Worthy, followed by a numbered list of its karmic consequences, and closed by a short one-line refrain naming the sin to be dissolved. Those refrain lines are set off below as they are set off in the source. The word rendered "Perfected Person" throughout is zhenren (真人), the Daoist ideal of one who has realized their own true nature; "true precepts" translates zhenjie (真戒), precepts of the sages rather than merely of custom.

Translated for the Good Works Library directly from the classical Chinese of the Daoist Canon, printed in full below the translation. To our knowledge, this is the first complete published English translation of this scripture.

Translation

My original teacher, the Celestial Worthy of Primordial Beginning, dwelling then in the jewelled palaces of the Great Canopy of Heaven, upon the flower-platform of the Dao and its Power within the realm of natural fragrance, would not abandon the causal mind, and vowed to save all who bear life. Being still, yet moving; setting in motion the mind of impartiality; through skillful means he opened the many wondrous gates, unfolded great compassion and kindness, and by the Dharma of non-action brought benefit across the three ages. He then took a transformation body, and named it the Emperor of the Void. The title Emperor of the Void is also called the Lord of the Dao. The transformations of the Lord of the Dao spread through the ten directions and the three-thousand great-thousand worlds without limit. In each and every world there are lands; in each and every land, transformation bodies appear; from each and every transformation body, measureless light is released; within each and every light, true images are manifest; and each and every true image shines round as the sun, its brightness reaching to the heavens. Where the light of heaven's sun does not reach, no darkness is left unlit; in the wonder of its perfect brightness, all obstruction is pierced through. Living beings receive its bestowal; the moving and the rooted alike feel gratitude; the three lower paths are relieved of their reckonings, and the six paths of rebirth rise upward. Heaven and the human realm overflow with the saved; the hells stand empty; wherever it touches becomes pure, and the Dharma-realm fills with light. Then he gathers in all this brightness, turns the Dao back into his own body, and his true bearing, calm and still, opens and reveals the subtle and wondrous. Once more he snaps his golden fingers, and jade tones sound forth. At this, bells and drums ring of themselves; the celestial immortals leap for joy; the golden censers, set in their treasured stands, breathe out fragrant smoke of themselves. All the beings of heaven and the human world, and the measureless multitudes, each increase in the power of grace, together gather in non-action; their spirits open into understanding, and worldly cares are at once forgotten. They enter the source of stillness and wisdom, behold the sages without limit, and together behold the Supreme Celestial Worthy of Primordial Beginning.

At that time the Celestial Worthy addressed the Perfected of Wondrous Practice and the great assembly, and spoke thus: "This day is good, this hour is good, your minds are good, and the great assembly is good. For your sake I now set compassion in motion, to protect and guard the world, that those of scant merit and poor achievement — all living beings — may rise and advance, and not fall back or sink. Therefore I now establish the supreme embankment, to give faith and protection to living beings and to increase their worth and goodness — that is, the nine true and wondrous precepts, the light of wisdom's illumination, to which the three realms and the ten directions may take refuge and give faith. Therefore I now speak, for the peace and joy of living beings, exactly as has been said." At that time the assembly, seeing that the teaching was about to be given, each stilled their minds, knelt long and bowed their heads, took refuge with the sacred and worthy one, and prayed with one voice that in great compassion he would bestow upon them the venerable precepts. Thus they entreated diligently, and for half a kalpa the many heavens scattered incense and the assembled sages offered up treasures, bowing their heads and pleading three times, without a mind of retreat.

At that time the Celestial Worthy, seeing how diligently they entreated him, was pleased and gave his approval. Then the Compassionate and Worthy One spoke further, saying: "All living beings, because of their folly and because of their clinging attachment, are at last, through the long night, worn away to nothing. My grief and concern for them exceed even that of father and mother; my kindness bears with them heavily. It is as if a child had fallen into a great, deep pit — the pit dark and perilous, filled with many black poisonous serpents. When the parents hear of it they are seized with great sorrow and pity. First they recite sacred spells to hold back the poisonous serpents, so that the child's body is kept whole and not devoured. Then, with a stout rope tied to a jewelled pole and with a hooked ladder, and by sending in a strong man to reach down and support the child, they bring it out entirely, and set it upon level ground. But the children, in their folly, do not know to keep their distance and be wary, and suddenly fall in again, and this time surely lose their lives. The parents again appeal, and again bring out their plan, teaching the sacred spell that subdues the poisonous serpents, and once more lowering the jewelled pole, so as to take the child from the perilous pit. My own method, now, is exactly the same. The bottomless three lower paths are nothing but a deep pit; the many torments and afflictions are its poisonous serpents in the extreme. All sentient beings are my own children, and this is why I honor these precepts. This sacred text and spell can, in a single thought, dissolve ignorance entirely. It is the Dharma of peace and joy, the method of surpassing advancement, and the sages and worthies of the three ages all alike revere and uphold it. Even the thirty-two heavenly realms and the five hundred million earthly dwellings — kings and queens, princes and princesses, all ministers of state — when they first take up their positions, should all recite and uphold it. Moreover, all who have set their minds upon the Dao, whether they have left the household or remain within it, the fourfold assembly of men and women, whether noble or humble, whether of the mountains or of the world, all sentient beings, even those of no rank and of other kinds — when they wish to receive the precepts, they must first become pure, raise the great vow, go to the gate of a teacher, and practice the rites of veneration. If there is no teacher to confer them, and they wish to attain all that is good, they should do so before the seat of the Three Treasures, and recite them thus. What is called attaining a sign of goodness? It is this: at the place of the rites of veneration, the eyes see through to a sacred light, bright as the sun, small at first and then great, so that the three realms shine forth clearly; heaven and earth, mountains and rivers are without obstruction; and so on to all the measureless wondrous causes — this is called the sign of the bright, pure precepts. If this does not occur, it is not the cause of attaining the precepts. But if one meets a truly good teacher, this is called the joyful meeting of a former karmic bond, and no separate sign need be seen. I now declare to you: to meet the cause of the precepts is hard to encounter even in a vast kalpa. At this very gathering, set your minds with resolve, and together raise up thoughts of goodness."

At that time the Celestial Worthy spoke this verse:

With a mind of impartiality,
I speak these true and wondrous precepts.
I wish all the multitudes
to sit at ease upon the platform of the Way.

Gods, dragons, demons and spirits,
yakshas and other-than-human beings —
let the foremost among those who can speak
all attain to their upholding.

Know that one who attains the precepts
enters at once the ranks of the true and sagely.
Whether of heaven or of the common or the sagely,
all should hold a mind of reverence.

At the new moon and at the full moon,
ascend to the lion thrones.
Straighten the mind, regulate the true breath,
and in harmony and accord speak these precepts.

All who hear the voice of the Dharma
should each listen in silence.
Those who do not themselves recite it
may still, through faith, enter the hall of blessing.

For this reason, at this good hour,
I proclaim for you the wondrous precepts.
Once you have attained the precepts,
you should in turn spread and make them heard.

Whenever you wish to receive the precepts,
and to read or recite them,
you should first take refuge in the Three Treasures,
and only after that proclaim the text of the precepts.

Those who uphold and recite them according to the Dharma
will see, in this present life, seven kinds of blessing.
You should all believe this well,
and give rise to no doubting mind.

First, those of short life
will in due time gain increase of years.
Second, those of foolish nature
will all open into a broad and expansive mind.

Third, those of low and humble form
will gradually change into a noble and honored appearance.
Fourth, all those in poverty and want
will before long become rich and abundant.

Fifth, those of ugly and unsightly countenance
will gain increase of comeliness.
Sixth, illnesses within and without
will day by day be cured and healed.

Seventh, conditions of vexation and harm
will soon give way to great peace and health.
Know that this is the blessing and virtue
of those who receive the precepts.

In lives to come, the surpassing cause of goodness
will be without end through hundreds of millions of years.
Rising through the twenty-seven ranks,
they will attain the unsurpassed Way.

The Celestial Worthy Who Fulfills Wishes According to the Heart.

When the Celestial Worthy had finished speaking this verse, he addressed the fourfold assembly at large: "Those who wish to hear the voice of the great Dao's Dharma and the precepts of the Perfected should be upright within and without, and pure in their three karmic actions; listen attentively and receive attentively, and uphold them according to the Dharma. All who uphold and receive the precepts should take refuge in the Three Treasures, together in sincerity proclaim their goodness, and give rise to no differing thought."

Taking refuge in the Three Treasures of the Dao, the Scriptures, and the Teacher.

The Celestial Worthy said: "Disciples who receive the true precepts must not engage in the trade of butchery and killing, nor take their own life, nor teach others to kill, nor kill by contrivance, nor kill with rejoicing, nor kill through causes and conditions, nor kill of necessity, nor kill in requital, nor kill by mistake — none of these many kinds of killing may be done. Have pity for sentient beings, as for your own life and body. Those who kill and harm incur six kinds of retribution. First, in this present life they meet with constant misfortune. Second, they become forever the enemies of all living beings. Third, ghosts and spirits do them harm, and calamity gathers upon them. Fourth, as direct retribution, they fall after death into the hells, among trees of swords and mountains of blades, suffering every torment without a moment's rest. Fifth, as an additional retribution, they become birds and beasts, devouring one another in turn. Sixth, even if they attain a human body again, they will again meet with execution and punishment. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of killing living beings be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not steal, nor take wealth that is not rightly theirs — even goods lost upon the road, blown by the wind, carried off by birds, or found abandoned in the wilds, none of these may be taken. Nor may they kill another for gain, take by force of power, obtain by contrivance or false pleasure, lure away another's goods — not even the smallest fraction, the least particle, may be taken. Those who steal incur five kinds of retribution. First, they become beggars of menial body, poor and lowly. Second, their undertakings never succeed, their goods are wasted away, and they suffer harm from water, fire, and vermin. Third, they constantly meet with slander and quarrel, and their wealth and treasure scatter and are lost. Fourth, as direct retribution, they fall into the hell of general plunder, suffering pain and poison beyond enduring. Fifth, as a further retribution, they become oxen and horses, beasts of burden. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of theft be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not commit sexual misconduct — casual union of men and women, entering into confusion and disorder, defiling those who have left the household, violating chastity and purity, making no distinction of old or young, taking no account of kinship or distance, choosing without regard for beauty or ugliness, without distinguishing brother from brother — none of these and their like may be done. Those who commit sexual misconduct incur seven kinds of retribution. First, it is the root of birth and death. Second, it is the source of defilement and vexation. Third, it causes the abandonment of the cultivation of good conduct. Fourth, it is a cause of shortened life, and wears away the soul's clarity. Fifth, waking and sleeping are thrown into confusion, and consciousness and nature grow wild and lost. Sixth, after death one falls into the hells, upon beds of iron and pillars of bronze, the body scorched and the bones rotted, sinking and rising in pools of cold, among halberds of ice and blades of frost, dying and reviving again, turning on the wheel without rest, suffering great torment. Seventh, as a mixed retribution, one becomes an unclean pig or dog, or takes the body of birds and beasts. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of sexual misconduct be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not speak falsely or slander, must not revile or defame the Three Treasures, sovereigns, or teachers, nor those who have left the household or remain within it, nor those who uphold the Dharma or transgress it — whether common or sagely, all should be treated with reverence and served according to the Dharma. As for teachings of differing outward form, or other doctrines that share the same goodness, where one may accord with them, one should raise up no dispute of right and wrong. Those who slander incur six kinds of retribution. First, in this present life they are afflicted with evil disease. Second, in the future they remain in darkness with no dawning. Third, through a hundred kalpas of mixed retribution, they become eyeless worms and the like. Fourth, though they may dwell among men, they are constantly without the root of the tongue. Fifth, they are forever caught in resentment and hatred, and no one loves or honors them. Sixth, life after life they have no affinity with goodness; their words are not believed, and people do not draw near to them. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of slander be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not speak with a double tongue or curse harshly, must not use poisonous words beyond measure that injure sentient beings, must not stir up quarrels or speak differently to two sides. Even ghosts and spirits, and even common people, take no pleasure in hearing or seeing such things — how much less would the sages and worthies wish to hear them. Those of evil speech incur six kinds of retribution. First, in this present life they constantly meet with insult and humiliation. Second, after death they fall into the hells, their tongues plowed out. Third, they become mute among men. Fourth, they are hated and harmed by others. Fifth, in all their hundred undertakings, nothing ever answers to their wishes. Sixth, as retribution they become pigs, dogs, wasps, scorpions, and poisonous vermin of every kind, even the two-headed serpent and the nine-headed bird. This is a great evil deed, and not the conduct of a Perfected Person."

May the sin of evil speech and the double tongue be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not envy those who surpass themselves, must not suppress and shut out the worthy and wise. Lacking the Dao and its Power in themselves, they force slander and defamation upon others, and so give rise to an evil mind, contriving to injure them and bring about their ruin. One who raises up such a mind harms his own field of blessing — how then can he hope, in the end, to accomplish a good result? Those who are envious incur five kinds of retribution. First, they will never again behold the Three Treasures and the sages and worthies. Second, they cut off every good affinity, and are bound about by malice and evil. Third, as direct retribution, they become foolish, deaf, and blind. Fourth, they meet with many perils and difficulties, and bring about their own destruction. Fifth, evil conditions afflict and harm them, and they find release at no time. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of envy be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not be stingy or greedy, harming others to benefit themselves. If they see living beings whose minds know no contentment, they should skillfully instruct them to make few desires their guiding mind. The condition of greed and craving is like drinking salt water, or like a leaking vessel — it can never be filled. Those who are stingy and greedy incur four kinds of retribution. First, in this present life they gain much and lose much. Second, afterward they are humble and poor, suffering hunger and cold. Third, they take the body of a hungry ghost, swallowing fire and eating charcoal. Fourth, they must fall to the retribution of wolves, jackals, birds, and vermin, and other beasts. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of stinginess and greed be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not give way to anger and rage, to evil speech and poisonous words, to violence and cruelty. Those who are given to anger incur four kinds of retribution. First, they waste their spirit and vital breath, and are harmed by the poison of their own force. Second, sentient beings take no pleasure in seeing or hearing them. Third, at death they become poisonous birds, wasps, snakes, and evil beasts of that kind. Fourth, even if they are born again into the human path, they are lowly and foolish, despised even by lesser creatures, and forever without dignity or standing. This is an evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of anger be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not indulge in foolish stubbornness, following their own willful and perverse ways, deceiving and slighting the worthy and good, and remaining unchanged by instruction and teaching. Those who are foolish and perverse incur four kinds of retribution. First, the spirits and divinities do not protect them. Second, they cut off their roots of goodness. Third, they lose the true and fall into the deviant. Fourth, they are bound about by ghosts and goblins. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of foolish stubbornness be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not turn traitor against the king, harboring a heart neither loyal nor upright, raising troops and stirring the multitude, and injuring the innocent. Those who are disloyal incur six kinds of retribution. First, they themselves suffer torment. Second, they bring ruin upon their own kin and family. Third, after death they dwell continually in the three lower paths, unable to leave through kalpa upon kalpa. Fourth, as retribution they take the body of poisonous serpents and evil beasts. Fifth, even should they return to the human realm, the remaining retribution brings them mutilation and death. Sixth, they are forever born into evil places, their bodies never their own. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of disloyalty be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not lack a filial and obedient heart, must not oppose or defy their father and mother, must not fail to feel reverence and love for them, must not turn away from their own kin and clan, must not forget their parents' kindness, and must not fail to feel shame. Those who are unfilial incur six kinds of retribution. First, the law of kings is laid upon them. Second, sentient beings alike cast them off and think little of them. Third, they must fall into the hells, where the ten torments are laid upon their bodies. Fourth, they take the form of owls and shrikes, harming one another in turn. Fifth, even if born again into the human path, the cause of their unfiliality follows them: as sons and daughters they will again bring vexation and harm upon one another. Sixth, wherever they turn, heaven's thunder strikes them down and beheads them. This is a great evil deed, and not the conduct of a Perfected Person."

May the evil karma and sin of unfiliality be dissolved.

The Celestial Worthy said: "Disciples who receive the true precepts must not drink wine or eat meat, nor urge others to drink wine or eat meat. Those who drink wine incur three kinds of retribution. First, in this present life it hinders and destroys the good Dharma, and even into the future the spirit and consciousness grow dim and dull. Second, they become deranged and confused, without a mind of clear judgment, and may fall besides into the bodies of bats and toads, again and again. Third, even should they attain a human body again, their consciousness and nature remain wild and lost, and they suffer retribution of evil and folly. Those who eat meat incur two kinds of retribution. First, the good Dharma does not proceed in them; they cut off the seed of compassion, and wherever they go they become bound in mutual enmity and requital with other beings. Second, their families and kin are scattered, sorrow abounds and joy is scarce, and after death they fall into the hells of hungry ghosts, taking the bodies of wolves and jackals. This is a great evil deed, and not the conduct of a Perfected Person."

May the sin of drinking wine and eating meat be dissolved.

The Celestial Worthy said: "These twelve kinds of great evil deeds above should quickly be examined and withdrawn from; diligently practice repentance for them. If one does not repent, then when the body is put aside, the wind-blades will scourge the body, and one will sink forever into the evil paths, life after life having no affinity with the Dao. Even those with consciousness but without feeling take no pleasure in hearing or seeing such things — how much more should one of true wisdom, in body and mind, himself practice forbearance."

When the Celestial Worthy had finished speaking these precepts, he further proclaimed, saying: "Disciples who receive the true precepts should next raise up the great vow, that the root of the precepts may be as firm as Mount Xuandu, that the marks of the precepts may be as upright and solemn as the Palace of Jade Capital, and that the virtue of the precepts may be as bright as a pearl of lapis lazuli." Heaven and the human world together proclaimed, and spoke this verse:

We bow our heads to the Lord of the Three Realms,
and take refuge in the Worthy One of the myriad Dao.
We pray that the true and wondrous precepts be bestowed,
to open and deliver heaven and the human world.
Let those who raise even a fragment of a good mind
hold their sincerity without retreat.
May his awesome power ever grant its protection,
that together we may return to the Grove of Seven Treasures.

Colophon

This Good Works Translation was prepared for the Ethics and Response shelf of the Good Works Library. The English was translated independently from the classical Chinese text printed below. The scripture's prose frame and its twelve parallel precept-and-retribution units are kept as prose, each closed by its own one-line refrain, set off as it is set off in the source; its two verse passages — one in five-character lines, one in seven-character lines — are kept as verse, line for line.

Before the claim below was written, a translation-status check was performed: local reference bibliographies of Daoist texts in Western translation (Komjathy's Daoist Texts in Translation and the 2023 Purple Cloud survey) were grepped for this scripture's Chinese title, its pinyin, and its DZ number, with no result; two web searches were then run under the Chinese title and the romanized title, which turned up the scripture's entry in the Chinese Text Project database but no English translation of it, published or otherwise — only a distinct but titularly related Lingbao "Dharma-Wheel" precept scripture, catalogued elsewhere as DZ 1411, which is a different text. No DZ number specific to this scripture was confirmed by these searches, so none is given above. To our knowledge, this is the first complete published English translation of this scripture. We state this as the limit of our knowledge, not as a certainty.

A note on terms. Zhenren (真人), "Perfected Person," is kept as a title throughout rather than diluted to "immortal" or "sage," since the text uses it as a technical mark of the standard the precepts are meant to produce. The numbers "four eight" (四八) and "three nine" (三九) in the text's cosmology are given in their arithmetic sense — thirty-two heavenly realms, twenty-seven ranks — rather than left as the literal compound numerals, for clarity.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

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Source Text: 太上十二上品飛天法輪勸戒妙經

Classical Chinese text of the Daoist Canon, in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above.

太上十二上品飛天法輪勸戒妙經

太極真人傳左仙翁

我本師元始天尊，時在大羅蓋天眾寶宮殿，自然香界道德花臺，不捨因心，誓度含生。即寂而動，運平等心，以方便故，啟眾妙門，開大慈惠，以無為法，利濟三世，乃以化身，名之虛皇。虛皇之號，稱為道君，道君之化，周遍十方三千大千無極世界。一一世界，有諸國土；一一國土，現諸化身；一一化身，放無量光；一一光中，顯諸真像；一一真像，圓光晃日，明耀通天。天日之表，無幽不燭，圓明之妙，有礙皆通。含生受賜，動植感恩，三途罷對，六道昇遷。天人盈溢，地獄空閑，觸處清净，法界光明。然後收諸光明，反道合身，真儀湛然，示啟微妙。復彈金指，開發玉音。是時鐘鼓自鳴，天仙踴躍，金爐寶按，香煙自薰。一切天人，及無量眾，各增惠力，同會無為，神開悟解，塵慮頓忘，入定慧源，見無極聖，同見無上元始天尊。

爾時天尊告妙行真人及諸大眾，而作是說：今日既善，今時亦善，汝心亦善，大眾亦善。我故為汝，啟運慈悲，將護世間，少福劣功，一切眾生，皆可昇進，不令退沒。故我今制無上隄防，孚護眾生，增進賢善，所謂九真妙戒，智照之光，三界十方，歸依信受。故我今說，安樂眾生，實如所言。是時眾會，預見說者，各各定心，長跪稽首，歸命聖尊，普願大慈，授我尊戒。如是勤請，經半劫時，諸天散香，眾聖獻寶，叩頭三請，無退轉心。

爾時天尊見是勤請，怡然稱善。於是慈尊，復作是言：一切眾生以愚癡故，以貪著故，終於長夜，遂至磨滅。我之憂念，慈過父母，恩重含容。譬如孩童，墮大深穽，其穽幽險，多黑毒蛇，父母聞之，生大憂愍，先誦神呪，禁止毒蛇，令子身全，不遭吞噬。以牢縛寶竿，及以鈎梯，又令力人，入內扶接，皆使得出，處於坦途。諸子愚癡，不知畏遠，忽有再墮，必喪其命。父母再告天尊，又出籌策，教以神呪，降伏毒蛇，復遺於寶竿，方去危穽。唯我今者，其法亦然。夫無底三途，不過深穽，諸苦惱毒，有極毒蛇。一切有情，皆是吾子，而尊此戒。是神文呪，能使無明，一念消盡。是安樂法，是勝進方，三世聖賢，同所崇奉。乃至四八天界、五億地居，帝王后妃、太子公主，一切宰官，初就位時，皆應持誦。復次一切道心、出家在家、四輩男女，若貴若賤，若山若世，一切有情，無位異類等人。欲受戒時，先須清净，發弘誓願，往詣師門，行道禮念。若無師可授，要得諸善，應當於三寶座前，而授誦之云：何名為得見善，應若於行道禮念之處，目洞神光，明照如日，初小後大，三界煥然。天地山河，無有障礙，乃至一切，無量妙因，是謂光明，清爭戒相。若不爾者，非得戒因。若遇大善師，是名宿緣慶會，不須別見相也。今告爾等，得遇戒因，浩劫難逢，此時際會，汝發志心，齊起善念。

爾時天尊而說偈頌：

我以平等心，說是真妙戒。欲令一切眾，安樂坐道場。天龍魔鬼神，夜叉非人等。上首能言者，普得於受持。當知得戒人，即入真聖品。若天若凡聖，咸應恭敬心。月朔月望時，昇諸獅子座。端心調正氣，和順說是戒。凡有聞法音，各各默然聽。諸有不自誦，由信入福堂。我故今善時，為汝宣妙戒。汝等得戒已，復當流布聞。凡欲受戒時，及讀若持誦。先當皈三寶，次後宣戒文。如法持誦人，見世七種福。汝等當善信，無生疑惑心。一者短命人，應時得增壽。二者愚昧性，咸開廣大心。三者卑賤形，漸易尊貴相。四者諸貧乏，不久成富饒。五者醜陋容，增益諸端正。六者內外病，日向得除愈。七者惱害緣，尋獲大安康。當知受戒者，其福德若斯。未來勝善因，億載無窮已。昇陸三九位，得成無上道。

隨心滿願天尊。

天尊說是偈已，普告四眾：欲聞大道法音真人戒者，內外端正，三業清净，諦聽諦受，如法受持。凡受持戒者，歸依三寶，同誠稱善，無生異念。

歸依道、經、師三寶。

天尊言：弟子受真戒者，不得屠業為殺，及以自殺，教他殺，方便殺，隨喜殺，乃至因緣殺，不得已殺，報殺，悮殺，如是種殺，皆不可為之。愍念有情，如己身命。殺害之人，六種罪報。一者見世轅軻，常值惡報。二者與一切眾生，常為怨讎。三者鬼神賊害，招集凶禍。四者正報，死墮地獄，劍樹刀山，受諸苦惱，無時暫息。五者雜報，禽獸畜生，遞相啖食。六者縱得人身，復遭刑戮。是大惡業，非真人行。

殺生惡業罪消滅。

天尊言：弟子受真戒者，不得偷盜，及取非義財。乃至道路遺失，風吹禽銜，野間拾得，皆不可受。或復殺人，威勢取與，方便歡喜，引誘他物，毫分錙銖，皆不得為。盜偷之人，五種罪報。一者乞托庸身，貧窮下賤。二者經營不遂，百物虛耗，水火蟲傷。三者常遭口舌，財寶散亡。四者正報，普掠地獄，痛毒難伸。五者餘報，牛馬畜生。是大惡業，非真人行。

偷盜惡業罪消滅

天尊言：弟子受真戒者，不得邪淫，苟合男女，入於濁亂，染污出家，侵凌貞潔，不別老幼，豈論親疏，寧揀醜妍，那分兄弟，如是等緣，皆不可為。邪淫之人，七種罪報。一者生死根本。二者穢惱之源。三者廢修善行。四者短命因緣，弊失魂爽。五者寤寐顛倒，識性荒迷。六者死墮地獄，鐵床銅柱，身燋骨爛，出沒寒池，冰戟霜刃，死而復生，轉輪無息，受大苦惱。七者雜報，猪狗不净，禽獸等身。是大惡業，非真人行。

淫邪惡業罪消滅。

天尊言：弟子受真戒者，不得妄語誹謗，訾毀三寶，帝王師尊，乃至出家在家，持法破法，無問凡聖，皆應恭敬，如法奉承。或復異相法門，殊教同善，可隨順者，無起是非。誹謗之人，六種罪報。一者見世惡疾所加。二者未來幽暗無曉。三者百劫雜報，作無目等蟲。四者雖處人中，常無舌根。五者常滯怨憎，無人愛敬。六者生生世世，與善無緣，言說不信，人所不親。是大惡業，非真人行。

毀謗惡業罪消滅。

天尊言：弟子受真戒者，不得兩舌惡罵，非分毒語，傷損有情，合造是非，兩邊作語。乃至鬼神，及以凡夫，不喜聞見，何況聖賢之所聞也。惡口之人，六種罪報。一者見世常遭凌辱。二者死墮地獄，拔舌犁耕。三者為人瘖啞。四者人所憎害。五者凡百所向，常不稱心。六者受報，猪狗蜂蝎，毒蟲之類，乃至兩頭之蛇，九首之鳥。是大惡業，非真人行。

惡口兩舌罪消滅。

天尊言：弟子受真戒者，不得嫉妬勝己，抑絕賢明，自無道德，強生謗毀，遂起惡心，方便中傷，令其破壞。起此心者，己損福田，何望到頭，成就善果。嫉妬之人，五種罪報。一者永不見三寶聖賢。二者斷諸善緣，兇惡纏繞。三者正報，愚癡聾盲。四者多涉險難，自取滅亡。五者惡緣惱害，無時解脫。是大惡業，非真人行。

嫉妬惡業罪消滅。

天尊言：弟子受真戒者，不得慳貪，損他利己。若見眾生，心無止足，方便曉諭，少欲為心，貪愛之緣，如飲鹹水，亦如漏器，不可盈滿。慳貪之人，四種罪報。一者令人見世多得多失。二者過後卑賤饑寒。三者餓鬼之身，吞火食炭。四者當墮豺狼禽蟲，畜生等報。是大惡業，非真人行。

慳貪惡業罪消滅。

天尊言：弟子受真戒者，不得縱嗔怒，惡口毒語，兇暴酷虐。嗔怒之人，四種罪報。一者耗費神氣，勢毒所傷。二者有情不喜見聞。三者死作鴆禽蜂蛇，惡獸之類。四者縱生人道，卑賤愚下，是物所輕，常無威勢。是人惡業，非真人行。

嗔怒惡業罪消滅。

天尊言：弟子受真戒者，不得縱恣庸愚，自用悖戾，欺罔賢善，教誨無改。愚戾之人，四種罪報。一者神明不祐。二者斷絕善根。三者失正入邪。四者鬼魅纏繞。是大惡業，非真人行。

庸愚惡業罪消滅。

天尊言：弟子受真戒者，不得叛背國王，心不忠正，興兵動眾，傷害無辜。不忠之人，六種罪報。一者自身被苦。二者破累家族。三者歿後常處三塗，累劫無出。四者報得毒蛇惡獸等身。五者雖還人中，餘報殘戮。六者常生惡處，無自在身。是大惡業，非真人行。

不忠惡業罪消滅。

天尊言：弟子受真戒者，不得無孝順心，違逆父母，不生敬愛，疏背宗親，不念慈恩，不生慚愧。不孝之人，六種罪報。一者王法所加。二者有情同所棄薄。三者當墮地獄，十苦加身。四者鴟梟等形，遞相殘害。五者縱生人道，不孝因緣，以為男女，更相惱害。六者縱橫所加，天雷馘斬。是大惡業，非真人行。

不孝惡業罪消滅。

天尊言：弟子受真戒者，不得飲酒食肉，及勸人飲酒食肉。飲酒之人，有三種罪報。一者見世妨失善法，乃至未來神識暗鈍。二者顛狂昏亂，無决照心，兼墮蝙蛤，往往等身。三者縱得人身，識性荒迷，惡癡等報。食肉之人，有二種罪報。一者善法不行，斷慈悲種，所在常與眾生報酬為冤。二者眷屬離散，多悲少歡，死墮餓鬼地獄，豺狼等身。是大惡業，非真人行。

飲酒食肉罪消滅。

天尊曰：已上十二種大惡業，速宜退省，勤行懺悔。若不懺悔，身謝之後，風刀考身，長淪惡趣，生生世世，與道無緣。有識無情，不喜聞見，何況真智身心，自為忍辱。

天尊說是戒已，復唱是言：弟子受真戒，次當發弘願。使得戒根牢固，如玄都山。戒相端嚴，如玉京殿。戒德光明，如琉璃珠。天人同唱，而說偈曰：

稽首三界主，歸命萬道尊。願垂真妙戒，開度於天人。能發片善心，精誠心不退。威力常加護，同歸七寶林。

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Daoist Canon edition of this text (article 太上十二上品飛天法輪勸戒妙經, revision of 12 February 2017), inspected from a witness copy captured on 8 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header and license templates have been removed; the text is otherwise complete and unaltered.

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