Fuyou Dijun Xingxin Zhenjing — Spoken by Lord Fuyou, the Immortal Lü Dongbin
This scripture speaks in the voice of Fuyou Dijun, "the Thearch of Trust and Aid" — the title bestowed in 1310 by the Yuan-dynasty court on Lü Dongbin (呂洞賓), most celebrated of the Eight Immortals and patriarch of a popular cult that went on revealing new scriptures through spirit-writing for centuries afterward. This text belongs to that later, wider corpus: no Daozang catalogue (DZ) number could be found for it, and nothing in its content or style points to the historical printed Daoist Canon of 1445. Its long catalogue of sins, sorted by social class — officials, scholars, farmers and merchants, women, monks and nuns, servants — belongs instead to the popular morality-book (shanshu 善書) and spirit-writing tradition that grew up around Lü Dongbin from the Ming dynasty onward. Its precise date and author cannot be fixed with confidence; it is presented here as an undated member of that wider Lü Zu corpus.
The scripture opens with a short verse for opening the text (開經偈), then turns to a long prose sermon spoken by "the Thearch": he surveys the human world and finds it clouded by a black vapor of habitual sin, catalogues that sin class by class, allows that even good intentions usually falter, and teaches that a mind cleared of forty named states — from greed and envy to mere idle comfort — lets a red radiance of blessing shine out in its place. Two further short verses punctuate the sermon before it closes on a final rhymed exhortation. A companion spell for rescue from suffering, in five-character verse ending on the standard Daoist command formula 急急如律令 ("urgently, urgently, as the law commands"), follows under the same title.
A note on the text's central image: the paired 黑氣 and 紅光, "black vapor" and "red radiance," which the scripture treats as the visible residue a person's own conduct leaves on their own heart — congested and dark under habitual wrongdoing, open and bright under sustained goodness. This translation keeps both terms literal rather than reducing them to an abstraction like "demerit" and "merit."
Translated for the Good Works Library directly from the classical Chinese, which is printed in full below the translation. We know of no published English translation of this scripture.
Translation
Verse for Opening the Scripture
Calamity and fortune have no cause;
it is people who bring them on themselves.
Good fortune and ill, blessing and curse —
these are not what Heaven gives.
The recompense of good and evil
never errs by so much as a grain.
Correct your faults and renew yourself,
and the Celestial Bureau rewards and approves.
At that time, the Supreme Immortal Teacher, roaming free through the empty sky, saw that black vapor and miasma lay obscuring the world, and that red radiance had quietly dwindled away. He knew that, among the people of the world, those who do good are few and those who do evil are many, turning through the six paths of rebirth and revolving through the four modes of birth without end. And these evildoers, unaware and unknowing, benighted and unresponsive: from the morning bell that announces the dawn, desire rises in them at once, and does not rest until night — nothing in them but selfish intent. Selfish desire never ceasing, the seeds of evil sprout daily.
They are not loyal to their ruler, not filial to their parents, not reverent to their teachers, not faithful to their friends. They play favorites with their own wife and children and injure their own brothers; they are disrespectful to their elders and unkind to their kin; within their own household they take up arms against each other, and repay kindness by turning on their benefactors. They kill cruelly and take life; benighted and base, they scorn all reason. Relying on power they bully the weak; forming cliques they tyrannize the few. They scheme to harm others and instigate lawsuits to fish for profit; they give free rein to their retainers and servants, who bring calamity on the people and run wild in cruelty. They practice cunning and deceit and act against the law; they cheat and scheme against orphans and widows, and mock and toy with the old and the young.
They take wealth that is not rightly theirs and lust after beauty that is not their own. They seize others' property and swindle others of their wealth; they push others deeper into danger and trap others further in poverty; they ruin others' reputations and destroy others' achievements; they obstruct others' good deeds and suppress others' talents; they topple others from rank and office and damage others' goods; they break up others' marriages and drive a wedge between others' own flesh and blood; they provoke others into quarrels and slander others with false faults; they gossip about others' private affairs and insult others' wives and daughters; they slander others' skills and cut off others' livelihood; they expose others' hidden affairs and betray the heavy trusts placed in them; they break agreements and violate oaths, turning the clouds over and flipping the rain; they lure others into wrongdoing and help others do evil; they love what people hate and hate what people love.
Their words are not loyal and trustworthy, their conduct is not upright; they call crooked straight against their own conscience, and praise or blame as the whim takes them; they mock and slander the sages and worthies, and profane the spirits and gods; they treat upright people as enemies and grow intimate with scoundrels; they place themselves among the lowest sort, content to be filthy and base; they disgrace their ancestors and bring grief to their parents; they walk dangerous paths hoping for windfalls, and shamelessly scrape by; they are insatiably greedy, and knowing their faults, do not correct them; they persist to the end in their wrongdoing, and hearing remonstrance, only grow angrier. They are addicted to gambling and infatuated with brothels; they love violence and love to quarrel, drink to excess and curse and revile; they gather to talk filth and obscenity and recklessly stage wild theatricals; they squander hard-won wealth on things of no use.
They do not conserve material things, and do not respect the five grains; they mutilate and destroy scriptures and books, and throw away paper with writing on it; at rest they do not pursue study, in action they do not follow ritual propriety; knowing a kindness, they do not repay it, and forgetting their roots, do not remember them. They squander and ruin the family's ancestral property, and leave the coffins of the dead exposed; at funerals they are careless, and in offering sacrifice, insincere; during mourning they beget children, and on death-anniversaries hold music and celebration. Their households are not harmonious, and they do not discipline their children strictly; they treat their subordinates without forbearance and raise the young without kindness; they run their households without method, and the plans they leave their descendants are not good; they marry off their children at the wrong times, bringing about licentiousness, and divide the family property unevenly, bringing about strife.
Their extravagance and frugality are unfitting, and their affairs lose all proper form; what should be done, they do not do, and they seek what lies beyond their due; seeing the rich, they scheme recklessly, and seeing the noble, enviously admire; having lost their footing, they do not awaken to it, and drenched to the head in indulgence, do not stop; they dress up appearances to steal a good name, and violate the Way to chase after praise; they lose themselves to please others, and falsify their feelings to cut themselves off from others. They see principle unclearly and hear words without discernment; they judge people without clarity and choose friends without discrimination; they receive guests without respect and speak without care; they handle matters improperly, and caught in the moment, are careless; they do not check their small angers, and do not consider troubles still distant; their ambitions are not lofty, and their hearts are not of one mind; they do not follow the old teachings, and do not practice what their own teachers transmitted; they are not diligent in examining their faults, nor do they exert themselves in checking their own conduct; they bear shame even in open court, and deceive even alone in a shuttered room. Transgressions of every kind — too many to number one by one.
Then too, among the gentry and officials: they fret over gain and loss; they curry favor to secure their ruler's regard, while bribery is practiced openly; they never discuss good order, and give no thought to affairs of state or to the people's hardships; they take from those below to profit those above, and their punishments are cruel and excessive; they show talent only in extracting wealth, and have no proper method in hearing lawsuits; seeing profit, they fail to promote it; seeing harm, they fail to remove it; bound only by their love of rank, they leave their actual duties vacant.
Men of letters and scholars neglect the classics and their commentaries, and scramble after fame and rank; they boast of their own talent and envy that of others. Some go further, and compose licentious books that bewitch young men and women, or fabricate unofficial histories that confuse right and wrong — spreading harm without end, a sin than which there is none greater.
Common and vulgar men, with not a drop of ink in their bellies, unable to tell one written character from another, nonetheless clap on a scholar's cap and don a scholar's robe. Their only thought is scheming like flies and sneaking like dogs; they do not know how to return to the root and trace things to their source. Given the smallest advancement, their faces turn proud and lofty: they despise the common people and look down on their own elders. Meeting the poor and friendless, they turn away and pay no heed; seeing the eminent and successful, they wag their tails and beg for favor. They grind down the poor, haggling over the smallest fraction, and hoard their own wealth, stingy to the last; seeing what is right, they do not do it. Without gauging their own talent or measuring their own strength, they force what they do not know into a pretense of knowing, and pass off what they cannot do as ability; they ape refined letters, scribbling nonsense across whole pages, and on seeing others' writing, indulge in reckless mockery — for men of so small a measure, this is shameful even to speak of.
Young men and sons have fine clothes made and choose rich food to eat; they drift the whole year through and spend their days at play, never knowing the hardship of plowing and harvest, never considering that every passing moment is worth cherishing. Grown old with nothing accomplished, what use is their regret then?
Farmers, artisans, and merchants inflate the price of grain before bringing it to market, and mix in fakes and counterfeits to turn a profit; they buy the precious cheap and sell the cheap dear, so that price never matches true value, and payment is never given promptly. Their scales and steelyards, their pecks and rulers, are neither fair nor even — light in what goes out, heavy in what comes in; small in what goes out, large in what comes in. They cheat the foolish and the young, and oppress the weak and frail; what they make is unsound, and they are never diligent in their labor; in secret they lay curses and charms, and waste materials and labor, doing harm to people and to goods alike — this is what Heaven is angered by.
Practitioners of the arts and the nine schools, their learning not yet mastered, already think to practice in the world; they treat life and death lightly and speak recklessly of fortune and calamity. At the least, they cost people their money and bungle their affairs; at the worst, they cost people their lives and cut off their line of descent. Not only do people resent them for it — Heaven, too, has its own punishment for them.
Clerks, underlings, and yamen runners are greedy for bribes and practice fraud; they twist the written law and manipulate statutes, inflating or reducing the facts of a case, letting the guilty out and putting the innocent in. They indulge the wicked and entrap the good; they deceive their superiors and act for private gain; taxes and grain they plunder at will, and lawsuits they start and drop as they please; they extort the common people and insult the scholars. People of this sort fall forever into hell — not even immortals or buddhas can save them.
Servants and slaves eat their master's food, yet do not think to serve their master's affairs with loyalty; they live in their master's house, yet do not know to be grateful for their master's kindness. To their master's face they fawn and flatter; behind his back they mock and laugh. Openly they exert themselves in service; secretly they pilfer his wealth. Their hearts are never content in a poor household, and their manners regularly fail before a weak master; having already given themselves over to service, they still harbor thoughts of other designs — worse even than a dog or a horse. Gods and men alike are angered by them.
Women, whose nature is by root yielding and soft, are often narrow and partial in their views. Often, over a matter as small as a portion of dry rations, they open a quarrel; often, through a long and wagging tongue, they bring on calamity. If they are not discourteous to their husband's parents, then they are at odds with their sisters-in-law; if they are not harsh to their son's wife, then they are jealous of their husband's concubines. They undermine their husband's principal wife to win his favor for themselves, or override their husband to seize control on their own. Flesh and blood become enemies; marriage kin fall out of harmony. Knowing nothing of the four womanly virtues, they understand only the three forms of obedience. Some go so far as to let the curtains of their own chamber go unguarded, eloping in shame — disgracing their own family and dishonoring their husband's clan besides. Though you drained the waters of every river, you could not wash such shame away; though you turned back the light of sun and moon, it would not shine clean of such filth. There are further those who make themselves match-brokers, their mouths practiced in deceiving words, ruining others' marriages by pairing the clumsy with the clever, luring away others' sons and daughters, and passing off the good as the base. Gladly do they play the needle that threads the match, yet nothing does more harm to a maiden's good name and chastity. Once sunk into hell for this, one loses human form forever.
Monks, nuns, and Daoist priests do not understand the scriptures and do not keep the precepts; carnal desire is not cut off in them, and meat and wine are not given up. They use any pretext to solicit donations, when in truth they seek only food and drink; they urge others to perform rites of repentance, but do it only for money. Of expedient means they have not heard — where is their compassion? When they hold a rite, the spirits of Heaven refuse the offering; when they hold an assembly, men and women mix together in disorder. When have they ever truly seen their own nature or understood their own mind? They have not yet guarded their essence or refined their breath. Their toil exceeds that of the poorest cottage; their turbidity doubles that of the dust-red world. How could sin so great be easily dissolved? Their guilt only deserves an added measure.
All these people — the transgressions they commit become habit, and then second nature, and they feel not the least regret for it. And so the black vapor congeals within them, gathering and never dispersing: dim and murky, like fog blocking the sky; restless and driven, like a demon possessing a thing. From ancient times to now, the vast and bitter sea of suffering has never once been crossed — and yet these people rest in it unmoved, and flock toward it all the more, sinking deeper day by day. One could weep tears for it.
As for households that do good, not one in a hundred succeeds at it: some have no means of livelihood and cannot rouse themselves; some have no companions of like mind and do not know how to press on; some are blocked by the pressure of the times and give up, going no further; some are worn down by vulgar custom and lose what they once held to. Some force themselves to do good, but their resolve is in truth not firm; some incline toward good at heart, but their strength is not sufficient. Some follow the good for a time, but cannot sustain it for a whole life; some love the good themselves, but cannot bring their own family to it. Some begin with the sincerest intention, but change course midway; some act with tireless effort, yet their hearts occasionally run wild. Some have not yet reached mastery, yet indulge ambitions beyond their station; some draw near to deep attainment, yet suddenly demand proof of results. To do good in this way becomes itself the root and seed by which evil enters in — and so the vapor of goodness, no sooner rising, sinks back down again. The Supreme Immortal Teacher, though moved to pity, can do nothing for it. How this deserves a vast sigh!
Now, if you wish to dissolve the black vapor and bring the red radiance fully forth, you must listen to this verse:
When does incense-fire ever go out?
Once put out, it kindles again.
Cast into the great sea,
still it burns a hundred thousand myriad years.
Birth, old age, sickness, death — such suffering
entangles a person the whole life through.
Karmic causes arise upon thought;
upon thought karmic causes arise.
Wake from the dream, and there is no dream;
bubble and shadow, too, hang empty.
In the space of a lightning-flash, a flint-spark,
how many heroes and worthies lie buried!
Where do you see one who stands out
who is not a living immortal?
I wish that you, the great multitude, in life after life and in every place, would never again give rise to: the mind of greedy gain, the mind of anger and resentment, the mind of killing and wounding and doing harm, the mind of rebellion and transgression, the mind of licentiousness and theft, the mind of seizing and contending, the mind of scorn and mockery, the mind of cunning and deceit, the mind of envy and slander, the mind of flattery and toadying, the mind of arrogance and pride, the mind of stinginess and slackness, the mind of extravagance and idle pleasure, the mind of ambitions beyond one's due, the mind of scheming and maneuvering, the mind of longing for riches and rank, the mind of grieving over poverty and low station, the mind of calculating gain and loss, the mind of dividing self from other, the mind of flaunting one's reputation, the mind of covering up one's faults, the mind of self-deception, the mind of stubborn self-righteousness, the mind of doubt and hesitation, the mind of regret and wavering, the mind of fearing hardship and drawing back, the mind of idle self-indulgence, the mind of settling for the small and the easy, and the mind of demanding results overnight. Of all such minds as these — examine yourselves severely, each and every one.
See to it that the square inch of your heart becomes utterly empty, utterly hollow: let not one thing enter it, let not one selfish thought be admitted. Be like the bright moon hanging in the sky, before which the ten thousand realms grow clear and translucent; be like a bright mirror reflecting a person, in which every hair of beard and brow appears complete. And be, further, like one who carries the sword of wisdom on their person, able in the water to cut down the flood-dragon, and on land to sever the rhinoceros and the elephant. This, and only this, is to awaken from the dream — not to remain within the great dream.
And you should also constantly give rise to the mind of fear and dread, the mind of shame, the mind of joy, the mind of resolve, the mind of bold and vigorous advance, and the mind of firmness and endurance. All such minds as these must be illuminated by great wisdom, matched by great spirit, and sustained by great strength. Only then can nothing subtle escape their light, nothing hard resist their breaking, nothing difficult fail to be accomplished. Though the body still moves among the dust of the common world, the will and spirit remain clear and bright, in accord with what Heaven and Earth have composed, in accord with the character of gods and spirits. What, then, is there to call "immortal," and what is there to call "ordinary"? What ordinary person is not an immortal, and what immortal is not Heaven itself? The transforming principle of the Way is one; Heaven and humanity are a single household. The black vapor is dissolved away, and the red radiance lights up the sky. This is called the Great Awakening — never again to enter the dream.
Now, as for why there is black vapor, and why there is red radiance — why is this so? A person's having a body is like Heaven and Earth having the five phases (wuxing); the five phases divide into the five colors, and among the five colors, red is fullness and flow, black is stagnation and blockage. When a person's mind is given wholly to evil, the chest grows congested and blocked, unable to flow freely, and so black vapor is born in them. When it is given wholly to good, then looking up they feel no shame before Heaven, and looking down they feel no shame before other people; the breast grows vast and open, free and full of ease — and so red radiance is born in them.
Now, a person's conscience is never entirely extinguished. Even one steeped in wickedness, on hearing a good deed spoken of, will still outwardly assent to it. That such a one outwardly assents is because their root of goodness is not yet wholly gone; that such a one, in the end, does not do good, is because their evil habit, long practiced, has closed and blocked the spirit-mind, so that they no longer know the joy of doing good, nor the harm of failing to do it. They say that Heaven, Earth, and the spirits neither see them nor hear them. But do Heaven, Earth, and the spirits truly not see? Do they truly not hear? It is people themselves who do not see, people themselves who do not hear — and, benighted and in the dark, they indulge in whatever they please. Little do they know that Heaven, Earth, and the spirits watch in silence, observing the smallest thing as clearly as one watching a fire: good cannot be hidden, evil cannot be concealed. Calamity and blessing follow different roads, and requital answers as an echo answers a sound. From ancient times to now, it has never once failed.
The Book of Changes says: "The family that accumulates good will surely have surplus blessing; the family that accumulates ill will surely have surplus calamity." What is called "accumulation" may be reckoned by the month, by the year, or by the generation — for it is never the affair of a single morning or evening; what brings it about is always gradual. Accumulate goodness, and it may sustain one generation, or ten, or a hundred, or a thousand or ten thousand — even generations without end. Accumulate evil, and at the lightest it may last two generations; at its heaviest, it will not even last out one.
The Thearch observes that, under the whole of Heaven: there are those who accumulate character and temper their conduct, spending half a lifetime in hardship and obstruction, until the moment comes and their affairs rise, and in a single morning they achieve glory and eminence. There are those who take joy in the Way on no more than a basket of rice and a gourd of water, hungry and poor their whole life through, yet after a hundred years their fame shares fragrance in the end with the orchid and the iris, and rivals the light of sun and moon. There are those who exhaust themselves in the service of their country and give their lives to complete their humanity, whose names are preserved after death and whose blessings descend to their descendants, whose recompense may appear in a life to come, and whose reward is certainly enjoyed in the Celestial Bureau. There are also families of wealth and rank who, through a single unrighteous act, watch their blessings dissolve and their sins accumulate, with punishment reaching even their descendants. There are sons of good family who, never having heard the great Way, suffer many afflictions of the body and endless entanglement. There are the foolish and the dull, who know nothing of the law, yet dare to do wrong, and are at once caught in its net. There are the fierce and violent, who act with unrestrained license, whose sins fill to overflowing, and whose persons and households are destroyed. This is not because the Way of Heaven is uneven — it is entirely because such families have accumulated good, or accumulated ill, and brought it on themselves; there is nothing here to doubt or wonder at. The Way of Heaven and the affairs of men correspond in silence, never erring by so much as a hair's breadth — as it has been since antiquity, so it is fiercely still today. The wise know this and believe it, and so can lessen their transgressions and bring about good fortune; the foolish do not believe it, and so calamity is never far behind them.
If a person truly wishes to remove calamity and accumulate blessing, they must, without fail, follow the Thearch's teaching, and greatly awaken their own mind, allowing not a single thought to drift and waver, not a single moment's interruption. Kept up long enough, the black vapor will of itself dissolve completely away, and red radiance will encircle them — and not only will their own person flourish, their descendants too will obtain good fortune; not only will their own household be at peace, the whole neighborhood will see its calamity dispelled.
But the Thearch's teaching is mystery upon mystery. Know this mystery upon mystery, and the immortals will hand their transmission down to you; fail to know it, and to merely talk of mystery is called profaning the immortals — a sin that fills the sky. Reverently keep the Thearch's law, and take care not to neglect it. The foolish and unenlightened are everywhere; I wish that you would awaken first, and then further awaken the world — the merit of this equals that of the immortals themselves. But to be right to one's face and wrong behind one's back: for this, requital will surely show itself. May you strive at this!
Let the great multitude be still and silent, and attend closely to this final verse:
The Way and its Power have no end and no beginning;
do good, and blessing draws near; do evil, and calamity comes.
If you can cleanse your thoughts and wash your mind clean,
every sin committed before may still be forgiven.
I now throw open wide the gate of expedient means,
wishing to lead the foolish and unenlightened together into the Way.
Do not say, "I did not perceive it, I did not know it" —
the Celestial Bureau watches daily over the openings of the heart.
The Divine Spell of Lord Fuyou Who Rescues from Suffering and Distress
With utmost heart I take refuge in the Old Patriarch,
seeking release from the sufferings of this human world.
May sickness never linger to entangle me;
may peace and safety be Heaven's own protection.
The Ten Heavenly Stems and Twelve Earthly Branches,
the Lords of the Twenty-Eight Lodges,
the heavenly gods and jade maidens, hearing this,
let them all descend upon my pestle.
The precious sword shines with its own radiance,
slaying and cutting down any demon that dares obstruct.
The gourd holds the numinous elixir,
to carry every mortal's suffering across.
The calamities of prison, cangue, and chain,
of flood and fire together with plague and poison,
the sudden crisis of blade and war,
danger and obstruction met upon the road,
every suffering that binds and entangles —
holding this, let it all turn to dust.
Following the thought, come at any moment;
send down my lucky stars to assist me.
The departed all find their place of rebirth;
the living rely upon the Lord of Grace.
One recitation brings eternal peace;
the whole household subdues dragon and tiger.
Having this sacred and numinous stanza,
ten thousand demons all bow their heads.
The Most High Perfected Lord Lü —
urgently, urgently, as decreed by law!
Colophon
This Good Works Translation was prepared for the Lü Dongbin and the Immortals' Teachings shelf of the Good Works Library. The English was translated independently from the classical Chinese text printed below. The scripture's own divisions are kept as the translation's structure: the opening verse, the long central sermon, and the closing rescue-spell appended under a related title on the same page. Its embedded verses — the two short poems within the sermon and the five-character rescue-spell — are lineated as verse; its long prose catalogue of sins is broken into paragraphs by the social classes the text itself names (gentry, scholars, farmers and merchants, women, monks and nuns, and so on), purely for readability, with nothing added or removed. Every clause of the catalogue is rendered; none is summarized or skipped.
Before the claim above was written, a translation-status check was performed: Komjathy's Daoist Texts in Translation bibliography and the 2023 Purple Cloud update to it were both searched for the Chinese title, its pinyin, and for Fuyou Dijun and Lü Dongbin generally; neither records this scripture, though both record other texts of the Lü Zu corpus. A live web search could not be completed at the time of preparation — the available search budget was already exhausted before any query could return a result — so no claim of firstness is made here. To our knowledge, based on the two bibliographies actually checked, there is no published English translation of this scripture; this is stated as the limit of what could be verified, not as a certainty, since the live-search step of the check could not be carried out.
A note on terms. 帝, "the Thearch," is the scripture's own way of referring to its speaker in the third person through most of the sermon; 無上仙師, "the Supreme Immortal Teacher," is the title used for the same figure at the very opening and again near the close. Both refer to Fuyou Dijun, Lü Dongbin. 天曹 is rendered "the Celestial Bureau" throughout. In the closing spell, 杵 (盡皆降吾杵) is translated at its plain dictionary sense, "pestle"; the precise ritual object intended is not certain to this translator, and is flagged here rather than guessed away.
Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.
🌲
Source Text: 孚佑帝君醒心真經
Classical Chinese text of this scripture, in the Chinese Wikisource transcription, there catalogued under 道教典籍 ("Daoist canonical texts"). Presented complete for reference, study, and verification alongside the English translation above.
開經偈
禍福無因。惟人自取。 吉凶休咎。非天所與。
善惡之報。不爽錙黍。 改過自新。天曹獎許。
孚佑帝君醒心真經
爾時、無上仙師。雲遊空中。見有黑氣瘴蔽。紅光潛消。知天下之人。為善者少。作惡者多。輪迴六道。旋轉四生。未有窮盡。而若輩作惡之人。不知不覺。冥頑不靈。晨鐘報曉。遂起慾心。暮夜不休。無非私意。私慾不絕。惡端日起。不忠於君。不孝於親。不敬於師。不信於友。私其妻子。傷其手足。慢其尊長。薄其親戚。同室操戈。負恩反噬。殘忍殺命。昏劣蔑理。倚勢凌弱。結黨暴寡。造計害人。唆訟漁利。縱役縱僕。殃民肆虐。機械變詐。作為不法。欺謀孤嫠。侮弄老穉。取不義之財。淫非己之色。奪人之產。坑人之貲。擠人之危。困人之窮。壞人之名。敗人之功。阻人之善。抑人之才。傾人爵位。損人財物。破人姻親。間人骨肉。搆人爭鬪。誣人過失。談人閨閫。辱人婦女。謗人技術。截人生路。發人陰事。負人重託。背約違誓。翻雲覆雨。誘人為非。助人作惡。好人所惡。惡人所好。言不忠信。行不端正。曲直違心。毀譽隨意。訕謗聖賢。褻瀆神明。仇敵正人。狎昵匪類。身居下流。甘為汙賤。玷辱祖先。貽憂父母。行險徼倖。苟免無恥。貪得無厭。知過不改。怙終遂非。聞諫加怒。耽樂賭博。迷戀花柳。好勇鬪很。酗酒詈罵。聚談穢褻。妄興劇戲。耗難得財。作無益事。不惜物力。不重五穀。殘毀經書。拋棄字紙。居不學業。動不循禮。知德不酬。忘本不憶。敗廢祖產。暴露亡柩。臨喪不慎。致祭不誠。制中生子。亡忌舉樂。居室不和。教子不嚴。待下不恕。撫幼不慈。治家無法。貽謀不善。嫁娶不時。致生淫佚。分撥不均。致生爭鬪。奢儉違宜。事失體制。當為不為。營求分外。見富妄圖。見貴艷慕。失足不悟。濡首不止。飾貌盜名。違道干譽。喪己徇人。矯情絕物。觀理不清。聽言不察。知人不明。交友不擇。接待不恭。出話不謹。處分不當。當局不慎。小忿不懲。遠患不慮。立志不高。居心不一。古訓不遵。師傳不習。省過不勤。檢身不力。負慚大廷。獨欺暗室。種種過惡。不可枚舉。又見縉紳大夫。則患得患失。逢迎固寵。賄賂公行。治安莫講。不憂國事。不念民瘼。損下益上。酷刑濫罰。聚斂有才。聽訟無術。見利不興。見害不革。好爵是縻。實曠厥職。文人學士。則荒廢經傳。奔競功名。矜才炫能。誇己忌人。又或造作淫書。蠱惑士女。捏成野史。淆亂是非。流害無窮。作孽莫大。庸夫俗子。則胸無點墨。目不識丁。輒冠儒冠、服儒服。徒思蠅營狗苟。不知返本窮源。稍得寸進。面貌昂然。蔑視小民。傲睨先輩。遇單寒、則掉頭不顧。見顯達、則搖尾乞憐。刻剝窮人。錙銖必較。守財慳吝。見義不為。不度才、不量力。強不知以為知。假不能以為能。附會斯文。胡謅滿紙。見人著作。妄肆譏評。區區斗筲。言之可恥。少年子弟。則製美而衣。擇腴而食。悠忽終年。嬉遊竟日。不知稼穡艱難。不念寸陰堪惜。老大無成。傷嗟何及。農工商賈。則漲五穀以入市。雜贋物以取利。貴物賤買。低貨高賣。價不隨值。錢不即給。秤戥斗尺。不公不平。出輕入重。出小入大。欺謾愚穉。凌壓孱弱。造作不固。效力不勤。暗設魘魅。浪費工料。損人損物。天之所怒。藝術九流。則學業未精。便思行世。輕視死生。妄談禍福。小則傷人財、誤人事。大則隕人命、絕人祀。豈惟人怨。且有天刑。吏胥隸役。則婪贓作弊。舞文弄法。增減事情。出入人罪。縱奸陷善。罔上行私。錢糧恣其侵漁。詞訟任其起滅。炙詐編氓。凌辱士子。此等之人。永墮地獄。仙佛不度。廝養奴僕。則食人之食。不思忠人之事。居人之宅。不知感人之恩。當面趨承。背後訕笑。明中效力。暗裏侵財。心不安於貧家。禮每失於孱主。既已委身奉事。又復蓄念他圖。犬馬不如。神人共憤。婦人女子。則性本陰柔。見多偏隘。每為乾餱啟釁。常因長舌興殃。非無禮於舅姑。即失和於妯娌。非苛虐其子婦。即妒忌其媵妾。傾女君以邀寵。凌夫子而自專。骨肉成仇。親姻不睦。罔知四德。寧曉三從。至有帷薄不修。淫奔可醜。既玷本宗。又辱夫族。決江河之水。難洗其羞。迴日月之光。不照其穢。更有身為牙媼。口習誑言。誤人婚姻。將拙配巧。誘人子女。略良為賤。喜為引線之針。最壞名閨之節。一淪地獄。永失人身。僧尼道士。則不解經典。不守戒律。淫慾未絕。葷酒莫除。借端化財。實圖餔啜。勸人禮懺。徒為金錢。方便不聞。慈悲安在。建醮、則天神絕饗。作會、則男女混雜。何曾見性明心。未見葆精煉炁。勞逾白屋。濁倍紅塵。孽豈易消。罪應加等。是諸人等。所作過惡。習與性成。毫不自悔。所以黑氣凝結。聚而不散。昏昏然、如霧障天。逐逐然、如魔附物。自古及今。茫茫苦海。無時得度。而若輩漠然安之。群然趨之。陷溺日深。可為隕涕。若夫為善之家。百不得一。或資生無產。不能自振。或同志無人。不知自奮。或阻於時勢。廢焉不前。或抑於流俗。喪其所守。或勉強為善。而志實不堅。或中心向善。而力有不足。或一時從善。不能淑其終身。或一己好善。不能化其眷屬。或始念甚誠。中道改轍。或力行不怠。偶爾蕩心。或功夫未到。妄想非分。或造詣將深。忽求效驗。如是為善。即為入惡根苗。所以善氣上達，方起即伏。無上仙師。雖復憐憫。無可奈何。可勝浩歎。今爾等若欲消除黑氣。大發紅光。須聽偈言。香火何時滅。滅了又重燃。 入於大海中。百千萬億年。生老病死苦。終身被牽纏。 因緣念上起。念上起因緣。夢覺即無夢。泡影亦虛懸。 電光石火中。埋沒許英賢。那見杰出者。不是活神仙。偈畢。願爾等大眾。生生世世。在在處處。永不起貪得心。瞋怨心。殺傷陷害心。忤逆凌犯心。奸淫偷竊心。占奪爭鬪心。欺蔑侮弄心。奸詐誆諞心。嫉妒毀謗心。諂媚趨附心。驕矜傲慢心。慳吝苟簡心。奢靡逸樂心。妄想分外心。求謀鑽刺心。眷戀富貴心。憂愁貧賤心。計較得喪心。分別爾我心。炫耀名譽心。遮蓋過失心。瞞昧自欺心。膠執自是心。疑惑猶豫心。懊悔改變心。畏難退縮心。安逸自在心。苟且小就心。責效旦夕心。如是等心。各各猛省。務使方寸之中。空空洞洞。一物不交。一私不受。如皓月當空。萬境澄徹。如明鏡照人。鬚眉畢現。更如慧劍在身。可以水斷蛟龍、陸剸犀象。斯為夢醒。不在大夢。又常起怖懼心。慚愧心。歡喜心。決斷心。勇猛精進心。堅固耐久心。凡此等心。須以大智慧照之。大精神副之。大力量任之。斯能無微不燭。無堅不破。無難不成。身混塵俗。志氣清明。與天地合其撰。與鬼神合其德。何有於仙。何有於凡。何凡之非仙。何仙之非天。道化一理。天人一家。黑氣消滅。紅光燭天。是謂大醒。永不入夢。夫其有黑氣、紅光者。何以故。人之有身。如天地之有五行。五行別為五色。五色之中。紅為暢滿。黑為滯塞。人之心。一於惡。則胸中壅塞。不能流通。故生黑氣。一於善。則仰不愧天。俯不怍人。胸懷浩蕩。暢美快足。故生紅光。夫人之良心。未盡滅絕。雖在奸惡。言及善事。亦必面從。其面從者。由其善根未泯。其終不為善者。由其習惡既久。心靈蔽塞。不知為善之樂。不知為不善之害。謂天地鬼神。於我無見。於我無聞。夫天地鬼神。豈真無見。豈真無聞。人自不見。人自不聞。昏昏冥冥。恣其所為。詎知天地鬼神。默伺微窺。洞若觀火。善不可掩。惡不可藏。殃慶殊途。報應如響。自古及今。未之或爽。《易》曰。積善之家。必有餘慶。積不善之家。必有餘殃。所謂積者。或以月計。或以歲計。或以世計。蓋非一朝一夕之故。其所由來者漸也。積其善。可以一世。可以十世。可以百世。可以千萬世。可以無有盡世。積其惡。輕或可以二世。重則不能一世。帝觀普天之下。有積德礪行。半世轗軻。時至事起。一朝榮顯者。又有簞瓢樂道。終身窮餓。百年之後。究與蘭蕙齊芳。日月爭光者。又有盡瘁事國。殺身成仁。名既留於身後。福亦降於子孫。報或顯於來世。祿必享於天曹者。又有富貴之家。偶行不義。福消孽積。罰及後人者。又有衣冠之子。未聞大道。身多疵病。受累無窮者。又有蚩蚩之輩。不知三尺。敢作非為。輒罹法網者。又有凶暴之徒。橫行無忌。罪惡貫盈。身家破壞者。是非天道不齊。皆由其家積善、積不善。自所召致。不足疑怪。蓋天道人事。默相符合。不爽毫髮。亙古如斯。於今為烈。智者知而信之。則可以寡過。可以致祥。愚者不信。則禍不旋踵。人苟欲除殃積慶。務須遵守帝教。大醒自心。勿許一念游移。勿許一時間斷。久久自然黑氣全消。紅光繚繞。不獨一身榮昌。子孫亦獲吉慶。不獨一家康泰。一里盡得消殃。但帝教玄玄。玄之又玄。識得玄玄。神仙有傳。不識玄玄。徒事談玄。謂之瀆仙。罪亦彌天。謹守帝法。慎毋略焉。愚蒙比比。願爾先覺。更以覺世。功亦齊仙。面是背非。報應必顯。尚其勉旃。大眾寂靜。諦聽偈言。道德無終亦無始。善則福臻惡禍至。若能滌慮並洗心。從前作孽皆堪恕。我今大開方便門。願引愚蒙同入道。勿謂不覺與不知。天曹日日關心竅。
孚佑帝君救苦救難神咒
至心皈老祖。求脫人間苦。疾病無纏綿。安寧天擁護。十干十二支。二十八宿主。天神玉女聞。盡皆降吾杵。寶劍自光芒。殺斬妖敢阻。葫蘆貯靈丹。度盡凡夫苦。牢獄枷鎖災。水火並瘟毒。刀兵急厄臨。路中逢險阻。一切苦相縈。持此化成土。隨念隨時來。降我吉星輔。過去盡生方。見存賴恩主。一聲誦永寧。全家伏龍虎。有此聖靈章。萬魔咸束首。太上呂真君。急急如律令勅。
Source Colophon
The Chinese text follows the Chinese Wikisource transcription of this scripture (article 孚佑帝君醒心真經, revision of 12 April 2012), inspected from a witness copy captured on 8 August 2026. The article is catalogued on Chinese Wikisource under 道教典籍 ("Daoist canonical texts"); no Daozang (DZ) catalogue number was found for it in the course of this translation, and its content does not point to the historical Zhengtong Daozang of 1445. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the scripture itself is ancient enough to be in the public domain. The wiki header and license templates have been removed; the text is otherwise complete and unaltered.
🌲