Taishang Dongxuan Lingbao Wangsheng Jiuku Miaojing — Spoken by a Celestial Worthy

This is a Lingbao salvation scripture (靈寶經) preserved in the Daoist Canon, in which an unnamed Celestial Worthy (天尊), questioned by the Perfected Ones Fajie and Zuoxuan Zhenren, explains the torments of hell, the "three paths, five sufferings, and eight difficulties" that bind living beings to suffering, and the fasts, recitations, banners, lamps, and almsgiving by which the living may free themselves and rescue their dead. Its exact date and author are unrecorded, but the text is also attested — under a slightly different title and with many variant readings — in a Dunhuang manuscript (Pelliot 2384), which shows it circulating by the Tang dynasty; no reliable Daozang catalogue number for it was confirmed in preparing this translation.

The scripture is mostly prose, built as a dialogue that opens onto a long doctrinal list (the three paths, the eight difficulties, the six defilements, and more), then two verse sections — the "Five Recollections" in paired seven-character lines, and a closing hymn in paired five-character lines — both kept here as verse, line for line. A note on one term: the deity here is called only "the Celestial Worthy" (天尊), never named further in the body of the text; this translation leaves the title as the text gives it, rather than supplying an identification the source does not make.

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

Long ago the Celestial Worthy wandered in the Garden of Fragrant Groves, proclaiming the wondrous Dharma for all living beings, opening the wondrous gate. At that time a five-colored, subtle radiance issued from his mouth, and its light shone throughout the boundless worlds of the ten directions and into the boundless Nine Darknesses of the hells. Above in heaven and below on earth, there was nowhere it did not illumine. Among the assembly there was a Perfected One named Fajie, who rose from his seat, straightened his robes and cap, bowed his head and knelt at length, and addressed the Celestial Worthy, saying: "All of us gathered here have, through former lives and former karma, accumulated blessings and stored up merit; once in ten thousand kalpas we meet together, and now we have encountered the Celestial Worthy, who proclaims the wondrous Dharma." The assembled disciples bowed their heads and knocked their brows to the ground, prostrating their five limbs, earnestly begging for the Dharma, until blood covered the ground.

Thereupon the Celestial Worthy, extending great compassion, raised his hand and snapped his fingers, and considered the disciples: "Excellent, excellent — these are beings worth caring for, earnest and to be treasured. This Dharma is truly profound; were it not for a Perfected One, none could have opened this request. I now, for your sake, will speak of these causes and conditions. Listen well, listen well; guard its purity and follow it faithfully, treasure it and uphold it, revere it day and night, and let no breach of reverence occur. If there are beings of proud heart who do not believe, who receive and uphold it with contempt, whose hearts give rise to slander, who feel no faith or reverence and do not keep their hearts pure — such beings, in a world to come, will become beasts, all manner of crawling things; and even in this present life, while they yet live, their brows and beards will fall out, sores will break out over their whole bodies, and their flesh will rot and fester; they will roost with birds and sleep in the open, cast out from among human beings. All who see them will be filled with loathing, and their parents, wives, and children will feel their very hearts and bowels break. For such as these, suffering people, what pain can compare? All of this beings bring upon themselves by their own doing; it is not the fault of another. Let each one reflect on this, and heed it with care."

Fajie said: "We do not know — in what former kalpa did these sinners live, what is the root of the offense they suffer for, from what cause does this recompense arise? We beg only that the Celestial Worthy, in his tender compassion, explain to us the root of sin."

The Celestial Worthy replied to Zuoxuan Zhenren, saying: "These sinners each have their own causes and conditions from former lives. Kalpa after kalpa, generation after generation, they establish blessings or create resentments, all manner of things arising from one another, and all of it is made by themselves. The great sages of the ten directions never deceive anyone. I wish now to tell you — let each of you listen carefully — as I speak this scripture of the three paths and five sufferings. You disciples, all men and women, if in a single thought you resolve to strive diligently, keeping a vegetarian fast for seven days and seven nights; if on the ten fixed days of the month, through the twelve double-hours of each day, you burn incense and walk the rites, invite Daoist masters, and establish a sacred site; light forty-nine lamps, hang banners and canopies, and recite this scripture seven times through, day and night, repenting for seven days and seven nights — then you disciples, and those bound to you by incense and friendship, your seven generations of parents, and the departed dead, together with the roots of their old karmic sin, will all attain release. If there are those who have not yet encountered this scripture and have fallen into the hells, yet who once raise their voice to praise the name of the Three Treasures, I will at once follow that sound and go to their rescue, delivering them out of hell and up to the halls of heaven. How much more, then, if you keep the vegetarian fast for seven days and nights, burn incense, light lamps, recite this scripture, and repent — then all of you disciples will have every old sin within your bodies wiped away entirely. But if you do not repent, such sin is hard to remove. You disciples, listen to this carefully. There may be Perfected Ones of the ten directions, and all men and women, who — whether for the dead, or for the living, or for themselves — bring gold and silver, elephants, horses, carriages, clothing and bedding, or give up their fields and houses, stripping themselves of their own treasures and rarities and various precious things, urging others to make scriptures and images, or bring offerings to a Dharma Master, pledging their hearts with their wealth, going to a master to request the Dharma, reciting the scripture, and receiving the precepts, laying open their hearts in repentance, bowing their heads before the Worthy, listening to the master's teaching, confessing on their own behalf a thousand sins and ten thousand troubles, wishing only that they be wiped away."

The Celestial Worthy said: "If there are those of true heart who can raise a good intention and wish to make scriptures and images, they should, according to whatever means they have, carry it out at once, without delay — for delay risks the loss of the original vow, becoming an enemy to oneself, and a fault of the mouth through ten thousand kalpas. If there are offerings of goods, of vegetarian food, or of alms given to a Dharma Master, these should be handed over at once, without holding them back. A wavering heart, one that deals falsely with others, will after death surely fall into hell, suffering every torment, becoming a hungry ghost; or it may become a beast, and even if it attains a human body again, it will be deaf, blind, or afflicted with the six diseases, poor and lowly. It may become an orphan, given over to others to raise, cold and hungry and in distress, with no one to love it, weeping and grieving in the middle of the night, sorrow filling its heart, never knowing joy. Or it may become a pig or dog, an ox, sheep, or some other beast, forever slaughtered in payment for its former transgressions — and were one to speak of this through kalpa after kalpa, it could not be exhausted. I now tell you, my disciples: examine yourselves closely and cultivate your persons."

Zuoxuan Zhenren bowed his head in reverence and addressed the Celestial Worthy, saying: "We beg that for the sake of all beings, throughout every kalpa, bound by the roots of sin, you speak this scripture of the three paths, five sufferings, and eight difficulties. Let the blind and the deaf all together look up and listen; let those who hear this scripture universally receive joy, and all rejoice." He bowed his head, wishing to hear it.

The Celestial Worthy told all beings, saying: "Good sons and good daughters — I have surveyed all the heavens and journeyed also through the hells, and I have seen beings undergoing punishment there: their necks burdened with great cangues, their arms bound in double manacles, their feet fettered in great stocks, their bodies pierced with iron spikes, fire held in their mouths, blades and needles stabbing their backs, sword-trees piercing their hearts, vicious birds pecking out their eyes, iron ploughs tilling their tongues, molten copper poured down their throats, every joint of their bodies aflame, burning iron rolled into pellets forced down their throats until their throats rot, boiled in cauldrons of soup, pressed against pillars of copper. Some climb mountains of blades, their flesh and bones ground to shreds. Some are cast into furnaces of coal, their fat dripping and catching fire; then they are turned into freezing ice, wounded to the heart and cut to the bone; made to lie on iron beds, their bodies rotting where they lie, transformed into the bodies of ghosts, their forms so ruined they are unbearable to see. Some are in fields of snow, their hearts and bowels split open, blades reaching their bodies until flesh and blood become like mud, ground into fine dust, their bones scattered and their sinews gathered, and then they become hungry ghosts once more; ox-headed demons raise clubs, jailers wield tridents, driving and enslaving the condemned without rest, turning in transmigration through a hundred million kalpas — on what day will they ever return? You, all beings — strive hard to master and discipline yourselves, and diligently cultivate merit. You disciples, and all of you gathered here, each rouse your original heart, and you shall attain release."

Before these words were finished, Zuoxuan Zhenren again addressed the Celestial Worthy, saying: "We do not know — in their former lives and former karma, what offense did these beings commit, what torment did they bring on themselves, what precept did they violate? We are all foolish and ignorant, unable to understand this on our own. We beg only that the Celestial Worthy, in compassion for these suffering beings, show us what they transgressed, so that we may be warned by it and never commit such acts again — and that we may know what merit to build and cultivate in order to uproot this root of sin." At that time the whole assembly each roused the resolve for the Way, and bowed their heads to the Celestial Worthy, wishing to hear him explain it plainly.

The Celestial Worthy said: "Since you, my assembly, wish with all your hearts to hear this scripture of the three paths, five sufferings, and eight difficulties explained, each of you should listen closely and hold it in your heart. This scripture is subtle and wondrous, beyond ordinary thought. Among all scriptures it is foremost; among the highest class of scriptures it is foremost; in the practice of repentance that delivers the departed and rescues from calamity, it is foremost. This scripture is honored above all; it is the king among all scriptures.

"As for what was said above concerning the three paths: the path of hell is the first, the path of beasts is the second, the path of hungry ghosts is the third. These are called the three paths.

"As for the five sufferings: embracing the pillar of copper is the first, treading the mountain of blades is the second, following the sword-tree is the third, entering the boiling cauldron is the fourth, swallowing fire and eating coals is the fifth. These are called the five sufferings.

"As for the eight difficulties: that a person be born and escape the three evil paths is the first; having become a human being, to leave womanhood and become a man is the second; having become a man, to have the six faculties and four limbs whole in form is the third; having the six faculties complete, to be born in the central lands is the fourth; being born in the central lands, further to encounter a ruler of the Way as father and mother is the fifth; encountering such a ruler of the Way, to live one's whole life delighting in the Way, with a compassionate and good heart, is the sixth; once the good heart has arisen, to trust the Way and gain long life is the seventh; having trusted the Way and its power, not to be born in an age that fails to meet a sovereign of great peace, but through ten thousand kalpas to encounter the Three Treasures, is the eighth. Therefore it is called the eight difficulties.

"As for the three calamities: to march to war under great armies is the first calamity; to suffer illness through the whole year is the second calamity; whether traveling or at rest, to encounter great floods is the third calamity. These are called the three calamities.

"As for another five sufferings: the suffering of drowning in water is the first, the suffering of being scorched by fire is the second, the suffering of being wounded by thieves and bandits is the third, the suffering of being possessed by ghosts and spirits is the fourth, the suffering of every deep pain from poison, stings, and bites is the fifth. These are called the five sufferings.

"As for the five turbidities: the turbidity of views, seeing crooked things, is the first; the turbidity of the age's fortune, when sun and moon are shortened, is the second; the turbidity of living beings, whose spirits are unclear, is the third; the turbidity of afflictions, anger and strife, is the fourth; the turbidity of the life-span, dying young and early, wives and children and husbands parted midway, orphaned sons and daughters, grief and heartbreak, is the fifth. These are called the five turbidities.

"As for the eight practices: to be able to suffer wrongs done to oneself without protest is the first; to be able to yield merit to others is the second; to be able not to desire what others desire is the third; to be able to tolerate the affairs of others without demanding a reckoning is the fourth; to be able to keep far from those without the Way, hiding oneself in a quiet place, is the fifth; to be able single-heartedly to serve the state, keeping the Three Treasures in mind, burning incense daily, never breaking a long fast, supporting those who have left the household, and never failing in benevolence and trust, is the sixth; to be able never to fail the scriptures and precepts, living one's whole life among ordinary people yet never breaking the fast, diligently sweeping and cleaning a quiet chamber, tending lamp and hearth fire, rescuing all the poor, lowly women in childbirth, the old, the sick, the orphaned and weak, and all beings lacking what they need, so that all who see this raise a compassionate heart, is the seventh; to be able to keep the Way in mind one's whole life, never slandering those who have left the household, with a heart free of right and wrong, the mouth ever chanting, and on seeing every crawling creature, raising a heart of compassionate regard, treating all as equal, with no separation of self and other, so that good and evil, beauty and ugliness, are no different from one's own body, is the eighth. These are called the eight practices.

"As for the four equal virtues: the first is compassion alone, the second is love alone, the third is goodness alone, the fourth is patience alone. These are called the four equal virtues.

"As for the six defilements: the first is the ear hearing the musical notes; the second is the eye seeing blue, yellow, white, black, and red; the third is the nose knowing fragrance and stench; the fourth is the body knowing hardness and softness, dryness and moisture; the fifth is the tongue knowing pungent, sour, bitter, and sweet; the sixth is the heart knowing good and evil, joy and anger, sorrow and delight. What comes from without is called defilement; what stirs within is called feeling. These are called the six feelings and six defilements.

"As for the six faculties: ear, eye, nose, body, tongue, and heart — these are called the six faculties, held in common as the six roots.

"As for the three poisons: greed and lust is the first, anger and hatred is the second, foolish ignorance is the third. These are called the three poisons."

The Celestial Worthy again told Zuoxuan Zhenren, saying: "Having now spoken this scripture of the three paths and five sufferings for the sake of all beings, all of them, near and far, will receive its wisdom and understanding, and all will enter the gate of the Dharma."

Zuoxuan Zhenren again addressed the Celestial Worthy, saying: "All beings bound to the root of sin have now, through the Celestial Worthy's teaching on the recompense of sin and blessing, become — those seated here, the disciples, and even the hungry, cold, and needy, the hungry ghosts and beasts — all clearly enlightened on hearing this scripture, each cultivating themselves and daring no longer to transgress. But for those already departed, who lie now within the hells suffering the faults of the three paths, five sufferings, and eight difficulties — if one wishes to save the dead, which method should come first, to relieve the suffering of the departed?"

The Celestial Worthy told the Perfected One: "If you wish to save the departed, then at the moment life is given up, seek out a master from every quarter to proclaim the precepts and repentance on behalf of the dead; recite the scripture there on the road to the grave-mound; invite a master to burn incense for the dead, to praise and repent on their behalf; give up goods for the sake of the dead, and turn the wealth bound to the sons and daughters of that person over as alms — the blessing thus gained is deepest of all. Up through the forty-nine days and the hundred days, cut back one's own expenses to make scriptures and images, keep the fast, light forty-nine lamps, make a silk banner forty-nine feet long and hang it upon a tall pole. If this cannot be arranged, then make a small banner seven feet long, make the Lingbao scripture and the scripture of the five sufferings, and recite them seven times through, day and night. Within the forty-nine days, the dead one's judgment of sin is determined; within the hundred days, they are assigned to one of the five paths. What has been said of this scripture — saving the suffering of the departed — this method is foremost of all."

Zuoxuan Zhenren again addressed the Celestial Worthy, saying: "Among those in the three paths, five sufferings, and eight difficulties spoken of above — once all beings have heard this scripture, may we hear how the departed, according to their vows, are reborn in a place of joy?"

The Celestial Worthy told Zuoxuan Zhenren: "Let all, the living and the dead, who hear me speak this scripture, cultivate blessing and virtue, and be reborn according to their vow. Hear my Five Recollections. Whoever, for the living or for the dead, recites this scripture seven times through — all such beings, and the dead of the past, shall be reborn according to their vow as a child of the faith, leaving the household to serve the Three Treasures."

Fajie said: "Now that we hear the Celestial Worthy is about to speak the text of the Five Recollections, all beings leap for joy, and with one heart delight to hear it."

The Celestial Worthy told Zuoxuan Zhenren: "Whoever wishes to recite my Five Recollections should keep a long fast, guard its purity, wear clean and pure garments, single-heartedly seek out a master, and receive and practice it according to the rite. If it is not so, one will surely fall into hell with no time of return. Strive with diligence, guard its purity, uphold it, and serve it with a single heart, never failing in reverence."

The Celestial Worthy told Zuoxuan Zhenren and all people and spirits to listen in silence, with one heart, to the scripture of the Five Recollections.

The First Recollection: the Three Treasures are ever compassionate and caring — may we be delivered and drawn up out of the pit of fire.
Ten thousand sins, a thousand calamities, all dissolve and scatter — the lame and the sick, the burdened and beset, all regain their strength to walk.
Evil demons and malicious ghosts are held fast in prison — men and women among the people give rise to the heart of the Way.
Even enemies bound by the five rebellions rejoice together — the boiling cauldron turns into a pool of lotus flowers.
Beings throughout the Dharma-realm speak only good with their mouths — the departed of the past are reborn according to their wish.

The Second Recollection: all of you gathered here before me — strive in the long fast, and become a bridge for others.
Remember the suffering of hell and the three paths — diligently give alms, and burn incense to the end.
Receive the precepts, recite the scripture, and bow in reverence — and all the departed shall ascend to the halls of heaven.
The Celestial Worthy snaps his fingers and tells the assembly — the dark and gloomy hells shall soon give birth to light.
Beings throughout the Dharma-realm, cultivate the Way with diligence — and in a single morning be reborn at the very center.

The Third Recollection: the dead are truly pitiable — once entered into the grave-mound, it is hard to see the sky again.
When a sacred site is raised, they refuse to give — through the four seasons and eight festivals, they receive only paper coin.
Within the hells they suffer torment — crying out their wrongs, they call upon high Heaven.
In life they refused to cultivate merit — now they endure cangue and manacle, iron staff and whip.
In a single day they die ten thousand deaths — turned into one of the six domestic beasts for years on end.
Cold and hungry, their backs broken, unable to speak — after a year or two their noses are pierced and led by a rope.
Sons and daughters, filial and loving, work merit on their behalf — but sons and daughters guilty of the five rebellions cut off the bond entirely.
Eating meat and drinking wine to their fill, seeking only their own livelihood — never for the sake of the dead do they give up a single coin.
Yet if in life one does much merit while still alive — at death one is reborn before the Three Treasures.

The Fourth Recollection: beings with no good heart — who slander and revile the Three Treasures sink themselves down.
Though they enter a sacred site, their intention is not upright — even as they praise the Way aloud, they mock those who have left their households.
They are made to embrace pillars of copper and lie on iron beds — sword-trees and mountains of blades close in upon their bodies.
In their pain they seek a master but cannot find one — ox-headed jailers press close upon them instead.
Iron tridents pierce them and cast them into the boiling cauldron — pounded and ground on the millstone into fine dust.
All manner of suffering they endure again and again — all for having slandered those who have left their households.
Leaving the household does not by itself mean entering hell — it is beings' own arrogance toward the Way that does.
I tell you, all you living beings — strive to hold fast to a good heart toward the Way.

The Fifth Recollection: let all beings turn their thoughts aright — and be reborn, according to their vow, in the Garden of Fragrant Groves.
Fellow students of the Five Recollections, leave your households early — foolish ignorance and heavy hindrance shall then sprout the bud of wisdom.
Hell is overturned and made into the joy of heaven — iron beds and copper pillars bring forth lotus flowers.
All beings receive their happiness — in threes and fives together they rise upon the clouds and mist.
Through the six watches they hear forever the sound of bell and chime — may their sons and grandsons always leave the household.
Clothed in the robes of the Dharma, they transform the multitude — chanting the Lingbao with their mouths, they cut off demons and evil.
Their seven generations of parents dwell in the halls of heaven — the departed of the past, reborn, attend them with incense and flowers.

The Celestial Worthy told Zuoxuan Zhenren: "Having now spoken these Five Recollections, plainly explaining this scripture for the sake of all beings, I still fear it may not be understood. You, Perfected Ones of the ten directions, use skillful means to explain it again, earnestly and with care. If there are beings who awaken understanding in their hearts, hold right mindfulness with a single heart, guard its purity, uphold it, and rightly practice the recitation of this scripture — whether for the living or the dead, for a distant journey or for sickness of every kind — if they raise their hearts and dedicate the merit, sin on both sides will be dissolved through ten thousand kalpas. In dreams they will constantly see the Three Treasures, meet good and wise friends, and wherever they are reborn, they will always encounter happiness. If they can keep the long fast and receive the precepts, burning incense and bowing in worship through the six watches of day and night, never for a moment forgetting — then in life and in lives to come, they will carry the scripture and the precepts in their bodies, and as children of the faith they will leave the household to serve the Three Treasures. If they can establish a quiet chamber, copy out and uphold the scripture, mount it and case it in scrolls, and proclaim it to those who have not yet heard it, so that all may come to hear and see it — such blessing and virtue is measureless beyond all measure."

Zuoxuan Zhenren bowed his head in reverence and addressed the Celestial Worthy, saying: "All beings are foolish and blind, sunk in attachment, greed and anger and hatred, their hearts not yet turned toward the good. Or if their hearts do turn, they may bring a hundred fine horses, a thousand jeweled carriages, and every kind of outward goods, and give them as alms — yet their hearts remain coarse and careless, crying out loudly as they give. We do not know what blessing such giving obtains. We beg the Celestial Worthy, in compassion, to explain this again." At that time the whole assembly bowed their heads with right mindfulness, and with one heart resolved to practice accordingly.

The Celestial Worthy told Zuoxuan Zhenren: "When beings in their hearts do not believe in or honor the Three Treasures, the scriptures and images, the fasts and precepts — one need only look at ordinary people in the world: there are those who are poor and lowly, deaf, blind, and afflicted with the six diseases, lacking a fine appearance, falling short of others. If there are beings who wish to give alms with their bodies but whose hearts give rise to no faith or reverence, who do not honor the Three Treasures — such people will surely obtain this same recompense. It is like a mirror reflecting a person: its clarity follows the person's own form exactly, with nothing else mixed in — if black, then black is seen; if white, then white is seen, each according to its own root. Sin is exactly the same. If you do not believe this, know that hell exists right before you. Hell is within the human body itself; there is no need to search far for it." The multitudes of the ten directions bowed their heads in reverence, turned to it with one heart, and wished to see and hear more.

The Celestial Worthy told the whole assembly: "After I have passed on, if there are beings who obtain this scripture of mine, receive it, practice and recite it, hold to it firmly and keep it pure, and explain it plainly to others through skillful means — then, if there are beings who in their hearts do not believe, who deliberately defile its purity, they will in the future receive punishment for it, becoming once more one of the six domestic animals. But if there are beings who can give up their wealth and goods, and every kind of treasure and outward possession, offering it as alms toward scriptures and images, or using it for vegetarian food to ransom living creatures — they will in the future obtain blessing, and will surely be reborn in the heavens, dwelling forever in noble households, kalpa after kalpa, generation after generation, bound to good causes and conditions, their sin dissolved through ten thousand kalpas, delivered and raised up to become immortals."

The Celestial Worthy said: "You, all beings, listen closely as I speak of the merit of five kinds of giving, that in thought after thought it may never leave your hearts.

"The first: if there are beings who can of their own accord raise the resolve to give, urging others to help as well, giving to a Dharma Master, and building scriptures and images — for every cash given, and above, they receive four hundred thousand-fold recompense; for ten thousand cash and above, the recompense cannot be exceeded. Through ten thousand kalpas they will constantly know happiness, teaching and transforming all beings, and forever serving as a teacher of others.

"The second: if there are beings who give alms and urge others to help in the upholding and copying of scriptures, and in the banners, flowers, lamps, and candles of a quiet chamber — for every cash given, and above, they receive four hundred thousand-fold recompense; for ten thousand cash and above, the recompense cannot be exceeded. In lives to come they will be born in the central lands, intelligent and wise, complete in purity, constantly beholding the Three Treasures, forever free of affliction, joyful and at ease.

"The third: if there are beings who suddenly raise a heart of great compassion, urging all people to give alms to the poor and lowly, the orphaned and weak, the aged and sick, hungry old women and widows, those cold and hungry on a long journey, and travelers lodging far from home — for every cash given, and above, they receive two hundred and fifty thousand-fold recompense; for ten thousand cash and above, the recompense cannot be exceeded. Wherever they wish to be reborn, they will always attain wealth and honor, with clothing and food coming to them naturally.

"The fourth: if there are beings who, for the sake of parents departed or still living, suddenly raise a great vow, urging all beings to give alms to the Dharma Masters and young acolytes among the assembly, and to men and women of pure faith — for every cash given, and above, they receive two hundred thousand-fold recompense; for ten thousand cash and above, the recompense cannot be exceeded. By skillful means they urge and help others, leading them to turn their hearts. In this very life they receive the recompense, wishing to leave the household, to see long and to live long, forever expounding the scriptures' teaching and urging others to raise a good heart.

"The fifth: if there are beings who can raise a good heart, showing compassion toward all, urging and helping others to give alms, teaching butchers to give up killing, turning their hearts to ransom living creatures, their mouths ever intoning the Way, upholding the precepts in their conduct; and who show compassion toward prisoners, women in difficult childbirth, the cold and hungry, every crawling creature, and even those guilty of the five rebellions and of unfilial conduct — turning instead to a compassionate heart, holding their tongues still, turning to praise the Three Treasures, forever renouncing wine and meat, and showing compassion to the deaf and blind, to all people, men and women, as though they were born of themselves — for every cash of alms given, and above, they receive one hundred and eighty thousand-fold recompense; for ten thousand cash and above, the recompense cannot be exceeded. In their births to come they will forever dwell before the Three Treasures."

The Celestial Worthy again told the disciples: "In speaking of urging and helping in almsgiving, I find that there are those who, having given but once, seek a ten-thousandfold return. Though the alms given be many, when sin is set against blessing, only if the blessing is more than sufficient can it be repaid ten thousandfold. If the blessing, though many, is not enough to make up for the sin, then not a scrap of blessing remains. Only by reckoning merit against fault does one truly come to know sin and blessing. I tell you, all men and women: do not go on making sin, and let blessing be done continually — it is by this cause and condition that it is called ten-thousandfold. All of you, be careful, be very careful."

At that time the whole assembly praised this as good, bowed their heads, each paying reverence to the Celestial Worthy, and withdrew with care. Then the Celestial Worthy, in compassion, spoke once more a hymn, saying:

All dharmas have one root — clear, pure, forever still.
Recompense arises from the mind — joy and pain are not from outward things.
Hell and the halls of heaven — stand plainly before the eyes.
The future is deeply obscure — examine it closely and study it well.
Consider yourself through this one life — turned upside down, dragged along.
The mind, unable to see clearly — binds itself, entangled in its own knots.
In the dark, how is anything seen? — drifting on like a river that has passed.
In an instant the rosy face fades — swept away, it enters the Yellow Springs.
Good and evil are not two laws — right and wrong share a single source.
Whoever sees a difference between them — does so only from a clouded mind.
To follow one's wishes is the gate of the heavenly immortals — to go against the heart is the gate of hell.
Ponder deeply and awaken of yourself — and you shall become the Peerless Honored One.
Pity the deluded and confused — who do not know the true Way still exists.
Driving six horses with a rotten rope — one should always fear a sudden bolt.
Clinging thoughts arise one after another — the fault lies in the monkey of the mind.
Forget the body, forget good and evil — stop up the openings, close the gates of the senses.
Life and death are mutual recompense — truly, the cause lies in yourself.
If one can then discern being from non-being — stillness and extinction is the return to the real.
Coming to birth, things differ one from another — going into death, all are made perfectly equal.
Earth, water, fire, and wind disperse — and wherever they go, join with their own kind.
Heaven and earth achieve great order — with no intention resting in any single person.
To reckon and calculate the principle of birth — is neither a matter of fruit nor of cause.
Gather the mind and cultivate the inner practice — and awaken to the Way in less than ten days.
Let the mind race after outward things — and one is lost in a boundless, obscure ford.
Of all the treasuries of merit — praise and exaltation stand foremost.
Skillful means meet the deluded at the ford — compassion guides them well.
Accumulated goodness becomes a field of blessing — accumulated evil becomes calamity and blame.
A borrowed name has, from the root, no substance — how could an expedient device ever be constant?
Turned upside down, without awakening — confusion has lasted many days.
Fearing and dreading the hells — one is scorched and hung, suffering while yet alive.
I open the source of the water of stillness — to wash away the dust and grime of habit.
Once body and mind are purified — through eternal kalpas there is no decay.
I have heard that those who keep the precepts of old — through patience under insult are born upright and fine.
Now that we have come to see the Celestial Worthy — this cannot be told in words or sung in verse.
Eighty-one bright excellences — seventy-two pure signs.
A body like polished jade, adamantine — through eternal kalpas never fading, never failing.
Vermilion lips as if about to open — white teeth shining forth from them.
The voice itself is soft and gentle — compassion issuing from the true nature.
The source of wisdom is like bellows and pipe — the settled mind is like a mirror of water.
All this comes from keeping the precepts — the fruit realized is sagehood supreme.

Here ends the Wondrous Scripture of the Highest Cavern-Mystery Numinous Treasure on Rebirth and Deliverance from Suffering.

Colophon

This Good Works Translation was prepared for the Lingbao Salvation Scriptures shelf of the Good Works Library. The English was translated independently from the classical Chinese text printed below. The scripture's prose dialogue is kept as prose; its long doctrinal list (三塗五苦八難 and the further categories that follow) is broken into paragraphs following the source's own "as for..." structure; its two verse sections — the seven-character "Five Recollections" and the closing five-character hymn — are kept as verse, each source line rendered as one English line. The numbered collation notes attached throughout the Chinese Wikisource transcription (recording variant readings from a Dunhuang manuscript, Pelliot 2384) are mechanical apparatus and were not translated into the body; they are preserved in the Source Text section below exactly as transcribed.

Before the claim below was written, a genuine translation-status check was performed: Komjathy's Daoist Texts in Translation and the 2023 Purple Cloud survey of Daoist texts in Western languages were both searched by Chinese title, pinyin, and known DZ numbers for texts of this genre, with no entry found for this scripture or a clear variant of its title. Two web searches were run (the Chinese title, and the pinyin title, each with "English translation"); both returned the Chinese source text at Wikisource, Ctext, and Dunhuang digitization sites, and general Daoist-liturgy translation projects, but no complete or partial English translation of this specific scripture. 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 few notes on the source. The transcribed text reads "說些二塗五苦八難之經" where the surrounding context, and the enumeration that follows, plainly mean the "three paths" (三塗) discussed throughout the rest of the scripture; this translation renders it as "three paths" accordingly, treating "二" as a transcription slip rather than a doctrinal variant. The doctrinal list gives two different sets of items both labeled "五苦" ("five sufferings") — one naming hell-torments (copper pillar, blade-mountain, sword-tree, cauldron, fire), the other naming worldly hardships (drowning, fire, banditry, spirit-possession, venom) — and both are translated faithfully as they stand, without resolving the apparent redundancy, since the source itself does not flag it as an error. The eighth "difficulty" (八難) turns on a collation-restored negative ("不生逢…" via note 25) whose exact sense stays somewhat compressed in the Chinese; the translation follows the most natural reading of the restored text. No ▢ (illegible-character) marks occur in this witness.

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

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Source Text: 太上洞玄靈寶往生救苦妙經

Classical Chinese text of the Daoist Canon, in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above. Numbered (注) N markers are collation notes recording variant readings from a Dunhuang manuscript (Pelliot 2384), keyed to the note list at the end of this section.

太上洞玄靈寶往生救苦妙經 (注) 1

天尊昔遊香林園中，為一切眾生宣說妙法，開闡妙門。爾時即有五色微妙光明，從口中出，其光徧照十方無極世界，及無極九幽地獄之中。天上地下，無不光照。眾中有一真人，名曰法解，從座而起，嚴整衣冠，稽首長跪，上白天尊言：合座諸眾，前生前業，積福累功，萬劫一會，得遇天尊，宣說妙法。諸徒弟子，稽首叩頭，五體投地，殷勤請法，血流滿地。

於是天尊施大慈悲，舉手彈指，念諸弟子：善哉善哉，可念眾生，殷勤珍重。此法實深，非是真人，不能啟請。吾今所以為汝等故，說此因緣，諦聽諦聽，護净遵奉，珍重受持，晝夜恭敬，勿使失儀。若有眾生，高心不信，輕慢受持，心生誹謗，不生信敬，心不護净。若當來世作畜生，一切蠢動，又及見存受生之日，眉鬚墮落，徧體生瘡，舉身爛壞 (注) 2 ，鳥栖露宿，棄於人間。百姓見者，皆悉惡心，父母妻兒，肝腸斷絕。如此之輩，受苦之人，痛當奈何。並是眾生，緣身自造，非是他悞，各各自思，審而奉行 (注) 3 。

法解曰：不審此等罪人，前生何劫，受罪之根，緣對何因。惟願天尊曲垂慈澤，喻以罪根。

天尊答左玄真人 (注) 4 曰：此等罪人，前生各有因緣。劫劫代代，立福造怨，種種相生，悉由身造。十方大聖，終不悞人。吾今欲告汝等，各自諦聽，聞我說是三塗五苦之經。汝等弟子，一切男女，一念之中，發心精進，七日七夜，菜食長齋。月當十直，一日之中，十二時節，燒香行道，請諸道師，建立道場。然四十九燈，懸諸旛蓋，轉讀此經，晝夜七徧，七日七夜懺悔，汝等諸徒弟子，香火知識，七祖父母，過去亡人，宿業罪根，並得解脫。若有諸人，未遇此經，墮落地獄，一聲稱揚三寶名者，我即尋聲往救，出離地獄，即上天堂。況復汝等七日七夜，菜食長齋，燒香然燈，轉讀此經懺悔，汝等一切弟子，身中所有宿罪，並得除滅。若不懺悔，罪難可除。汝等弟子，審諦聽之。或有十方真人，一切男女，或為亡人，或為見在，又及己身，或將金銀、象馬車乘、衣服卧具之物，或捨田宅，脫身上珍奇及諸雜寶，勸造經像，或將布施與法師 (注) 5 ，以財質心，就師請法，轉讀經文，及以受戒，披心懺悔，叩頭尊前，聽師講說，自懺己身千罪萬惱，願得消滅。

天尊曰：若有真心 (注) 6 ，能發善意，欲造經像，當時隨其多少分數，即以具辦。勿留在後，恐失前願。與身為怨，萬劫口過，若有施物與齋食，及與法師布施之物，當即分付，勿留在後。心不 (注) 7 東西，與人作業，若當過去，必入地獄，受諸苦惱，身為餓鬼。或作畜生，縱得人身，聾瞽六疾，貧窮下賤。或作孤兒，寄他養育，飢寒困苦，無人憐愛。半夜三更，思憶號哭，愁惱在心，未嘗有樂 (注) 8 。或作猪狗，牛羊雜獸，恒被生殺，以報前愆，眾劫說之，亦難可盡。吾今告汝諸徒弟子，審諦修身。

左玄真人稽首作禮 (注) 9 ，上白天尊言：願為一切眾劫罪根眾生，說此三塗五苦八難之經。盲聾眾生，齊皆 (注) 10 仰聽，聞經之者，普受快樂，皆悉歡喜，稽首願聞。

天尊告一切眾生 (注) 11 曰：善男子，善女人等，我嘗歷觀諸天，及遊於地獄之中，見有受罪眾生，項負 (注) 12 大枷，臂掛雙杻，腳著大械，身負鐵錐，口中銜火，刀針刺背，劍樹撞心，惡鳥啄睛，鐵犁耕舌，鎔銅灌口，百節火然，燒鐵為丸，入喉 (注) 13 喉爛，鑊湯煎煮，銅柱逼身。或上刀山，骨肉糜碎。或入鑪炭，脂滴火然，轉入寒冰，傷心切骨，遣卧鐵床，潰爛 (注) 14 床間，變作鬼身，毀形難見。或在雪田之內，分擘 (注) 15 心腸，鋒刃到身，血肉如泥 (注) 16 ，磑作微塵，揚骨聚筋，還成餓鬼，牛頭舉棒，獄卒 (注) 17 擎叉，驅役罪人，未嘗有歇，輪迴億劫，何日得還。汝等眾生，努力尅己削身，勤修功德。汝等弟子，及諸眾等，各勵本心，當得解脫。

言語未訖，左玄真人又白天尊曰 (注) 19 ：未審此等眾生，前生前業，作何罪釁，行何楚毒，觸何戒律。眾等愚癡，不自曉了，唯願天尊，哀愍眾等受罪之人，示以所犯 (注) 20 當使慎之，勿得更造。不知修建行何功德，拔此罪根。時諸眾等，各發道心，稽首天尊，願聞顯說。

天尊告曰 (注) 21 ：卿等諸眾，心欲樂聞，說些二塗五苦八難之經者，宜各 (注) 22 諦聽在心。此經微妙，不可思議。眾經之中，最為第一。上品之中，最為第一。懺悔拔出過去亡人，救難之中，最為第一。此經尊貴，眾經中王。向言三塗者，地獄道一，畜生道二，餓鬼道三。是名三塗。五苦者，抱銅柱一，履刀山二，循劍樹三，入鑊湯四，吞火食炭五，是名五苦。八難者，夫人生得免三惡道一；既得為人，去女為男二；即得男身，六情四體貌具三；六情具足，得生中國四；得生中國，更值 (注) 23 有道國君父母五；值有道之君，一生樂道 (注) 24 ；慈仁善心六；善心既發，信道長生七；既信道德，不生 (注) 25 逢太平帝主，萬劫與三寶相遇八。故曰八難。三灾者，征行大兵，為一灾；終年長病，為二灾；行住逢大水，為三灾。是名三灾。五苦 (注) 26 者，一水漂溺之苦，二火燔灼 (注) 2 7 之苦，三盜賊殺傷之苦，四鬼魅著人之苦，五一切毒螫觸嚙痛深之苦。是名五苦 (注) 28 。五濁者，一見濁邪物 (注) 29 ，二劫運濁，日月短促；三眾生濁，精神不明；四煩惱濁，嗔恚鬬爭；五命限濁，短夭少亡，婦兒妻子，中道離別，孤男孤女，痛苦傷心。是名五濁。八行者，一能身受非事，不自申訴；二能讓德與人；三能不欲人之所 (注) 30 欲；四能容物事 (注) 31 不申理；五能遠離無道之人，藏身在靜處；六能一心奉國，心念三寶，日月燒香，長齋不絕，供養出家人，不違仁信；七能不負經戒，一生在俗，恒不破齋，勤能灑掃靜室，修燈灶火，救拔一切貧窮，下賤產婦，老病孤弱，不具足眾生，所見之者，皆發慈心；八能一生念道，不謗毀出家人，心無是非，口恒念誦，見一切蠢動，皆發慈念之心，一切平等，無有彼我，善惡好醜，與我身無異。是名八行。四等者，一者惟慈，二者惟愛，三者惟善，四者惟忍。是名四等。六塵者，一耳聽宮商，二眼見青黃白黑赤，三鼻知香臭，四身知剛柔燥濕，五舌知辛酸酗苦甘，六心知善惡喜怒哀樂，外來曰塵，內動曰情。是名六情六塵。六通者，耳眼鼻身舌心，是名六通，六根 (注) 32 共同。三毒者，貪淫一，嗔恚二，愚癡三。是名三毒。

天尊重 (注) 33 告左玄真人曰：向為一切眾生說此三塗五苦經者，一切遠近，皆蒙慧解，並入法門。

左玄真人又白天尊曰 (注) 34 ：一切罪根眾生，今蒙天尊說罪福報對，向於座下及諸弟子，飢寒乏劣餓鬼畜生，聞說此經，皆悉曉然。各自薰修，不敢更造。為過去亡者，若在地獄之中，受三塗五苦八難之愆，欲救亡人，其法若箇最得為先，濟亡人之苦。

天尊告真人曰：汝等欲救亡人，當捨壽之時，諸方覓師，為亡人宣戒懺悔，即為轉讀路上壙所，請師為亡人燒香，讚嘆懺悔 (注) 35 ，捨 (注) 36 資亡人，及以男女緣身之資，迴將布施，得福最深。至七七日、百日割减，造經及像，齋戒然四十九燈，造四十九尺繒旛，懸在長竿。若不可得辦，即造 (注) 37 小旛七尺，造靈寶及五苦之經，讀誦晝夜七徧。亡人七七之內，定其罪名。百日之中，配入五道。向說此經，救亡人之苦，此法最為第一。

左玄真人又白天尊言 (注) 38 ：向者三塗五苦八難之中，一切眾生既聞經已，一切亡人隨願往生快樂之處，可得聞否。

天尊告左玄真人曰：一切存亡，聞我說此經者，當修福德，隨願往生，聽吾五念，為存為亡誦經七徧者，一切眾生及過去亡人，隨願往生童子，出家供養三寶。

法解曰：今聞天尊欲說五念之文，一切眾生歡喜踴躍，一心樂聞。

天尊告左玄真人曰：欲誦吾五念者，長齋護净，著净潔之衣，一心請師，依法受行。若不如此，必墮落地獄，無有還期。努力精進，護净受持，一心奉事，不敢失儀。

天尊告左玄真及諸人鬼，一心靜聽五念之經。

一念三寶常慈愍，願得拔度出火坑。
萬罪千灾盡消散，跛痾積逮皆能行。
邪魔惡鬼在獄禁，百姓男女道心生。
五逆冤家並歡樂，鑊湯變作蓮花池。
法界眾生口念善，過去亡人隨往生。
二念見前諸眾等，努力長齋作橋梁。
憶此地獄三塗苦，勤行布施盡燒香。
受戒讀經珍重禮，一切過去上天堂。
天尊彈指告諸眾，黑闇地獄早生光。
法界眾生 (注) 39 勤修道，一旦往生在中央。
三念亡人甚可憐，一入壙中難見天。
道場建立不肯施，四時八節得泥錢。
地獄之中受苦惱，口中唱枉告皇天。
平生不肯修功德，過去枷杻鐵杖鞭。
一日之中萬生死，縱作六畜經數年。
飢寒脊破不能語，年過一二穿鼻牽。
慈孝男女為作福，五逆男女斷因緣。
飽食酒肉覓生業，未為亡人捨一錢。
一旦生時多作福，亡去往生三寶前。
四念眾生無善心，謗毀三寶自沈淪。
雖入道場不正意，稱揚說道出家人。
銅柱鐵床遣抱卧，劍樹刀山來逼身。
苦痛尋師覓不得，牛頭獄卒(注)強來親。
鐵叉叉著鑊湯裹，碓擣磑磨作微塵。
種種苦惱常經歷，直為毀謗出家人。
出家未必入地獄，一切眾生慢道心。
告語蒼生 (注) 40 諸眾等，努力堅持好道心。
一切眾生迴正念，隨願往生在香林 (注) 41 。
五念同學早出家，愚癡重障生慧芽。
地獄翻作天堂樂，鐵牀銅柱出蓮花。
一切眾生受快樂，三五相伴升雲霞 (注) 42 。
六時恒聞鍾磬響，唯願子孫常出家。
身披法服化諸眾，口誦靈寶斷魔邪。
七祖父母天堂上，過去往生侍香華。

天尊告左玄真人曰：向者說此五念，為諸眾生顯說此經，猶恐未解。卿等十方諸真人等，方便重說，珍重殷勤。若有眾生，心中悟解，一心正念，護净受持，善行讀誦此經者，及為存亡遠行，疾病一切，舉心回向，彼此滅罪萬劫。夢想之中，常見三寶，逢善知識，在處受生，恒值快樂。若能長齋受戒，晝夜六時燒香禮拜，心無暫忘。在生過去，身懷經戒，童子出家，供養三寶。若能建立靜堂，抄寫受持，裝演韜軸 (注) 43 ，宣布未聞者，皆令聞見。如此福德，最為無量。

左玄真人稽首作禮，上白天尊曰：一切眾生，癡盲耽著，貪怒嗔恚，心未迴向。或心迴向，乃將駿馬百疋，寶車千乘，及諸外具，而將布施，心乃麤疏號叫 (注) 44 ，不審得福如何。天尊慈悲，重為說之。時諸眾等，叩頭正念，一心奉行。

天尊告左玄真人曰：一切眾生，心中不信不貴三寶經像齋戒，但看在俗眾生，即有貧窮下賤，聾盲六疾，失於相好，不及人次。若有眾生，身欲布施，心中不生信敬，不貴三寶，如此等輩，必獲此報。譬如鏡中照人，清白隨其本身，更無雜見，黑即見黑，白即見白，隨其本根。罪亦如是 (注) 45 。汝若不信，有地獄見在。地獄在人身中，無勞遠覓。十方諸眾，稽首作禮，一心歸向，願得見聞。

天尊告諸眾等：我過去後，若有一切眾生，得吾此經，受行讀誦，堅持護净，及為諸人方便顯說。若有眾生，心中不信，故汙不净，當來受罪，還為六畜。若有眾生，能捨資財，及諸寶物外具之輩，以將布施，來入經像，及以齋食贖生，當來獲福，定得生天，恒居貴門，劫劫代代，與善因緣，滅罪萬劫，拔度升仙。

天尊告曰：汝等眾生 (注) 46 ，諦聽吾說五種捨施之功，念念之中，不離其心。

第一者，若有眾生，能自發心捨施勸助諸 (注) 47 人，施與法師，營造經像。一錢以上，皆與四十萬 (注) 48 倍報。一萬以上，報不可勝。萬劫之中，常見快樂。教化一切，恒為人師。

第二者，若有眾生，布施勸助持寫經書，及靜堂旛花燈燭，一錢以上，皆與四十萬 (注) 49 倍報。一萬以上，報不可勝。過去生中國，聰明智慧，清净具足，常見三寶，永無煩惱，快樂無為。

第三者，若有眾生，忽發大慈之心，勸助一切人，布施貧窮下賤，孤弱老病，餓嫗嫠婦 (注) 50 ，飢寒遠行，寄客眾生等。一錢以上，皆與二十五萬 (注) 51 倍報。一萬以上，報不可勝。願在處托生 (注) 5 2 ，恒得富貴，衣食自然。

第四者，若有眾生，為過去及見存父母，忽發洪願，勸助一切眾生，布施眾中法師童子 (注) 53 、清信男子女人 (注) 54 。一錢以上，皆 (注) 55 二十萬倍報。一萬以上，報不可勝。方便勸助，令得迴心。一生受報，願得出家，久視長生，恒演經教，勸生善心。

第五者，若有一切眾生，能生善心，憐念一切，勸助布施，教化屠兒休殺，迴心贖生，口恒念道，奉戒而行。及獄囚產難 (注) 56 飢寒，一切蠢動，五逆不孝，反生慈心，鉗口 (注) 57 合舌，迴稱三寶，永斷酒肉，憐念聾盲，百姓男女，皆似我生。布施一錢以上，一十八萬倍報。一萬以上，報不可勝。過去受生，恒在三寶前 (注) 58 。

天尊重告諸弟子等：我說勸助布施，其中有人，施一之功，覓萬之報。布施雖多，將罪對福，福乃至有餘，然可報之萬倍。其福雖多，補罪不足，福無一片 (注) 59 ， 計功補過，罪福始知。告諸男女，勿更造罪，福乃長為，以此因緣，名為萬倍。一切眾等，慎之慎之。

時諸眾等，稱善稽首，各禮天尊，珍重而退 (注) 60 。天尊慈悲，重說頌曰：

一切諸法本，清净常湛然。報對從心起，苦樂非外緣。地獄與天堂，分明在眼前。未來甚冥昧，審諦熟精研。念爾一生中，顛倒相引牽。心不能明了，結縛自縈纏。冥冥何見曉，悠悠如逝川。鯈欻紅顏滅，揮霍入黃泉。善惡無二法，是非同一源。見者生分別，良由心識昏。稱意天仙戶，違心地獄門。深思自了悟，乃成無上尊。哀哉迷惑子，正道不知存。朽索馭六馬，常恐有驚奔。攀緣念念起，為過在心猿。遺形忘善惡，塞兌閉諸根。生死是對報，諒自因爾身。若然辯存歿，寂滅即歸真。出生乃差別，入死甚平均。地水火風散，隨處自相親。天地為大治，無意在人人。計校受生理，非果亦非因。攝心修內行，悟道不盈旬。馳心向外境，幽昧無涯津。凡諸功德藏，以讚嘆為首。方便接迷津，慈悲能善誘。積善為福田，積惡成殃咎。假名本自無，權變何常有。顛倒不覺悟，昏迷來日久。怖畏於地獄，煎懸生受苦。吾開定水源，洗除習塵垢。身心既清净，永劫無灰朽。昔聞持戒者，忍辱生端正。今得見天尊，非言所歌詠。八十一好明，七十二相净。玉潤金剛身，永劫無衰盛。丹唇如欲開，皓齒因斯映。音聲自柔軟，慈悲出本性。慧源猶橐籥，定心如水鏡。此由持戒來，證果為大聖。

太上洞玄靈寶往生救苦妙經竟

(注) 1 案 P.2384 抄本卷首殘缺，卷尾完好。題：「天尊為一切眾生說三塗五苦存亡往生救苦拔出地獄妙經」。與《道藏》本標題頗為不同。
(注) 2 爛壞：敦煌本作「洪爛」。
(注) 3 奉行：敦煌本作「覺察」。
(注) 4 左玄真人：四字據敦煌本補。
(注) 5 敦煌本此句作「或將來布施，施與法師」。
(注) 6 若有真心，能發善意：敦煌本作「所有出心有意」。
(注) 7 心不：敦煌本作「万一」。
(注) 8 有樂：敦煌本作「有忘」。
(注) 9 左玄真人稽首作禮：敦煌本作「右玄真人叉手作禮」。
(注) 10 齊皆：敦煌本作「齋心」。
(注) 11 一切眾生：四字據敦煌本補。
(注) 12 項負：敦煌本作「咽著」。
(注) 13 入喉：原作「入口」，據敦煌本改。
(注) 14 漬爛：敦煌本作「肉爛」。
(注) 15 分擘：敦煌本作「分百」。
(注) 16 鋒刃剉身，血肉如泥：敦煌本作「到對斬身，細將入磴，血肉分別」。
(注) 17 (注) 18 獄卒：敦煌本作「獄師」。
(注) 19 左玄真人又白天尊曰：敦煌本作「右玄真人從眾中出，稽首作禮，五體投地，上白天尊言」。凡二十一字。
(注) 20 所犯：敦煌本作「勿犯」。
(注) 21 天尊告日：敦煌本作「天尊告右玄真人。」
(注) 22 者，宜各：敦煌本作「汝等弟子」。
(注) 23 更值：敦煌本作「便值」。
(注) 24 樂道：敦煌本作「學道」。
(注) 25 「不生」二字據敦煌本補。
(注) 26 (注) 27 五苦：敦煌本作「五毒」。
(注) 28 燔灼：敦煌本作「燌燃」。
(注) 29 邪物：敦煌本作「耶見」。
(注) 30 「所」字據敦煌本補。
(注) 31 物事：敦煌本作「无事」。
(注) 32 六根：敦煌本作「並六根」。
(注) 33 「重」字據敦煌本補。
(注) 34 又白天尊曰：敦煌本作「曰法解稽首作禮，上白天尊言。」凡十二字。
(注) 35 讚嘆懺悔：敦煌本作「嘆懺」二字。
(注) 36 「捨」字據敦煌本補。
(注) 37 「造」字據敦煌本補。
(注) 38 又白天尊言：敦煌本作「曰法解稽首作禮，上白天尊古悶。」凡十二字。
(注) 39 法界眾生：敦煌本作『寄語後生』 。
(注) 40 告語蒼生：敦煌本作『寄語後生』 。
(注) 41 敦煌本此句作『過去亡人出地獄」。
(注) 42 升雲霞：教煌本作『禮三寶』。
(注) 43 韜軸：敦煌本作『蹈軸』 。
(注) 44 號叫：敦煌本作『豪意』。
(注) 45 罪亦如是：原作「罪一如此」。據敦煌本改。
(注) 46 告日：汝等眾生：敦煌本作「告諸眾等」。
(注) 47 「諸」字據敦煌本補。
(注) 48 (注) 49 四十萬：敦煌本作『卅萬』 。
(注) 50 餓嫗釐婦：敦煌本作『餓苟產婦』 。苟，當作姁。
(注) 51 皆與二十五萬：敦煌本作『皆廿萬』。
(注) 52 托生：敦煌本作『墮生』 。
(注) 53 布施眾中法師童子：敦煌本作『 布施法師、山中師童子】 。
(注) 54 清信男子女人：敦煌本作『清信男女人等』。
(注) 55 皆：原作「者」，據敦煌本改。
(注) 56 產難：敦煌本作『產苟』。苟通姁。
(注) 57 鉗口：敦煌本作「傳口」，近是。
(注) 58 三寶前：敦煌本作『三寶座前』 。
(注) 59 一片：原作「一斤」，據敦煌本改。
(注) 60 中敦煌本經文止於此，無以下大段頌詩。

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Daoist Canon edition of this text (article 太上洞玄靈寶往生救苦妙經, revision of 18 July 2009), 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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