Taiqing Wushiba Yuanwen — A Lingbao Vow-Litany
This is a Daoist litany of vows, catalogued in the Zhengtong Daozang as DZ 187, and identified by modern scholarship as belonging to the Lingbao (靈寶, Numinous Treasure) tradition, with a proposed date in the fifth century CE. Its fifty-eight vows open the text: on seeing some person, thing, or occasion of ordinary life — a householder, a beggar, an emperor, a mountain, a bowl of rice, an act of charity — the reciter vows that all beings attain a corresponding good. The form echoes the "pure conduct" vow-chapters found in Buddhist sutras of the period, recast here in a Daoist idiom of the Dao, the Perfected, and the immortals. The vows are followed by the "Ten Exhortations to Good" (十善勸), instructions urging support of the Three Treasures — the Dao, the Scriptures, and the Master — each with the merit it brings, and the text closes with sayings attributed to the Grand Ultimate Perfected (太極真人) on the vices that shorten life, the torments of hell awaiting the unreformed, and the practice that leads to immortality.
The text is prose litany throughout. The fifty-eight vows keep one tight formula — "Seeing X, vow that all beings Y" — which this translation preserves as parallel clauses; the closing sayings loosen into freer discursive prose. One recurring term of art: 命門, here "the Gate of Life," names a vital center of the body said to govern life-force and longevity.
Translated for the Good Works Library directly from the classical Chinese of the Daoist Canon, printed in full below. A published English translation of this text exists (see the colophon); this Good Works Translation was made independently from the Chinese and did not consult it.
Translation
Seeing a householder with his wife and children, vow that all beings soon escape the prison of desire, gather in their intent, and uphold the precepts.
Seeing one drink wine, vow that all beings govern the Gate of Life, and thereby keep far from calamity and disorder.
Seeing palace women, vow that all beings guard their feelings and endure the sight of beauty, their will set upon the worthy.
Seeing a licentious person, vow that all beings cast away deviant thoughts, and lift up their hearts in observance of the precepts.
Seeing a woman, vow that all beings bear to cut away vain glitter, and delight in the Way's own nature.
Seeing a Perfected, vow that all beings walk in trust and true transformation, entering daily deeper into the gate of the Dharma.
Seeing a crowd of people, vow that all beings extend benevolence without contention, and cherish the Way to bring peace to the world.
Seeing a good person, vow that all beings hold this thought fast at every hour, and look up to follow that one's Way.
Seeing an evil person, vow that all beings abandon ill fortune and turn to good, and never transgress the law of kings.
Seeing a poor person, vow that all beings spend themselves in giving charity, and afterward receive great blessing.
Seeing a rich person, vow that all beings aid and relieve the ten thousand things, and age after age receive good fortune.
Seeing a noble person, vow that all beings receive that one's teaching, and wholly conform to the canons and instructions.
Seeing a lowly person, vow that all beings cultivate diligently without slackening, each accomplishing their task.
Seeing an emperor or king, vow that all beings honor and look up to the kingly Way, with filial devotion as to father and mother.
Seeing a ruler's minister, vow that all beings receive his governance, and the four quarters return to benevolence.
Seeing soldiers in armor, vow that all beings each hold benevolence in the heart, and all under heaven yield precedence to the worthy.
Seeing a prince, vow that all beings sing daily of great peace, and sustain the state and carry on the house.
Seeing a worthy person, vow that all beings put that one's virtue into practice, and the Way become the ancestor of the age.
Seeing a Daoist priest or a worthy scholar, vow that all beings clearly understand the measure of the Dharma, attain the Way, and ascend to the Perfected.
Seeing a Daoist who dwells in the mountains, vow that all beings all behold the gate of the Dao, and swiftly attain flight as immortals.
Seeing moral instruction given, vow that all beings personally receive the sagely teaching, all becoming deep and broad in learning, and be called sages.
Seeing a sage, vow that all beings honor him with ritual courtesy and attend upon him, that all lands together look up to him.
Seeing an immortal, vow that all beings wholly perfect the true Way, and ascend in flight to the halls of Heaven.
Seeing a city's walls, vow that all beings be strict and orderly, well adorned, taking the Way as their foundation.
Seeing a great kingdom, vow that all beings turn in reverence and cherish virtue, as waters return to the sea.
Seeing a small kingdom, vow that all beings know when to stop, empty and unstriving, at peace in their dwelling.
Seeing the marketplace or the court, vow that all beings, the worthy multitude gathered like bees, all spread abroad the true Way.
Seeing a quiet monastery, vow that all beings' merit and virtue tower vast, and beings of heaven and of men attain their will.
Seeing the fasts and precepts observed and incense carried in procession, vow that all beings' virtue of the Way grow new day by day, their bearing and deportment as ordered as in the ancient schools.
Seeing scriptures recited, vow that all beings all ascend the high seat, and all hear the purport of the scriptures.
Seeing the scriptural teachings, vow that all beings each receive and read them, honoring and practicing the scriptural teachings.
Seeing towers and belvederes, vow that all beings behold through to the ten directions, with nothing hidden from them.
Seeing a high mountain, vow that all beings establish virtue as lofty as that, never again turning back.
Seeing the great sea, vow that all beings' wisdom be measureless, aiding to perfect house and state.
Seeing a flourishing talent, vow that all beings complete their learning as masters of the classics, instructing disciples and spreading the teaching.
Seeing hands washed clean, vow that all beings ever hold the scriptures, never for a moment setting them down.
Seeing a mouth speaking good, vow that all beings delight in chanting the Cavern Scriptures, made new day by day without weariness.
Seeing feet set in motion, vow that all beings pass beyond the Three Realms, and fly through the Highest Clarity.
Seeing a still mountain, vow that all beings extinguish their shadow-forms and attain the real, at ease in emptiness and stillness.
Seeing food and drink taken, vow that all beings cast off their burdens and enter stillness, holding fast the savor of the Way.
Seeing fire stored, vow that all beings remove its calamity and harm, and turn it to a field of blessing.
Seeing sickness, vow that all beings find peace in the Way, and escape this suffering and hardship.
Seeing death and mourning, vow that all beings study the Way and endure forever, saving and delivering the three paths.
Seeing fishing and hunting, vow that all beings commit no defiling wrong, and in the end enter into non-action.
Seeing barbarians of the outer lands, vow that all beings pay homage to the king of the Middle Kingdom, and not be born in the borderlands.
Seeing the young, vow that all beings apply themselves to learning while there is time, and so come to flourishing excellence.
Seeing the old and sick, vow that all beings nourish their life by the Way, and never again grow feeble and decrepit.
Seeing the Three Lights, vow that all beings shine with numinous brightness everywhere, and darkness and obscurity both be dissolved.
Seeing clouds and rain, vow that all beings' bounty and grace overflow, that nothing be left ungiven life.
Seeing plain snow, vow that all beings ever dwell in purity and whiteness, wandering free and at ease.
Seeing a numinous wind, vow that all beings open and scatter what they hold within, their virtue flowing far and near.
Seeing clear water, vow that all beings wash away defilement, clear and empty, their hearts made equal.
Seeing fine incense, vow that all beings receive a fragrant abundance of bearing, all impurity swept clean away.
Seeing fair flowers, vow that all beings gladly scatter them before all the sages, their auspicious marks made complete.
Seeing carriages and horses, vow that all beings attain the Way of non-action, riding phoenixes and driving dragons.
Seeing strings and song, vow that all beings savor the scriptures and expound their meaning freely, taking joy in the Way.
Seeing food of blessing, vow that all beings, none left unsatisfied, enjoy through the ages the kitchens of Heaven; that virtue flow to their host as waters return to the sea; that ancestral line and offspring endure; that they dwell forever in honor and abundance; and that, together with the four ranks of the faithful, they all be born into a royal house.
Seeing alms given out, vow that all beings' calamities be extinguished in the Nine Shades, and blessing arise from the ten directions; that their virtue be as the Northern Sea, and nothing fail to flourish; that the seven generations of ancestors be born in Heaven, and their children and grandchildren be worthy and loyal; that wealth and honor tower vast, and every wish be granted; that they study the Way, take flight as immortals, and drive the clouds and ride the dragons.
In sitting and in lying down, the Daoist priest ever vows: may we, whose four elements are joined in virtue, share one body with the true Dao, and abide forever in the Mysterious Metropolis; may teacher and friend be as nature intends; may we deliver the ten directions, that all under heaven receive this grace; may we wander free between being and non-being, and behold through to the wondrous gate.
The Ten Exhortations to Good
The precept says: Exhort others to honor and revere the Three Treasures, and to make offerings to the Masters of the Dharma. The Three Treasures are the Dao, the Scriptures, and the Master. One who can nourish life and transform others through teaching, and serve as a model for others, is a Master of the Dharma. This causes a person, age after age, to become a noble man — worthy, filial, of lofty talent — glorious and honored beyond measure, born to be revered among men, his house and clan flourishing.
The precept says: Exhort others to help copy out the scriptures. This causes a person, age after age, to be intelligent and wise, broad in learning, and versed in the wondrous and profound.
The precept says: Exhort others to help build fasting halls and oratories. This causes a person, age after age, to have a house of high rank, to ascend in person to the halls of Heaven, with clothing and food arising of themselves, dwelling ever in non-action.
The precept says: Exhort others to help make offerings of incense and oil. This causes a person, age after age, to be fragrant and flourishing, pure and radiant, of matchless countenance and eyes, with a heavenly bearing lofty and fine.
The precept says: Exhort others to help provide the Masters of the Dharma with their vestments. This causes a person, age after age, to have a long-extended life, to wander free in the Middle Kingdom, never falling among the border tribes, and men and women alike to be upright, capped and girdled with jade pendants.
The precept says: Exhort ruler, parents, children, and subjects to loyalty and filial devotion. This causes a person, age after age, to have many descendants, sons and daughters worthy and learned, never again to meet with suffering.
The precept says: Exhort others to help with the fasts, the oratories, and the reading of the scriptures. This causes a person, age after age, never to fall into hell, but to ascend at once to the halls of Heaven, to pay ritual homage and behold the assembled sages, swiftly to regain a bodily form, to be born by transformation into a royal house, to have all their wishes fulfilled and their playthings and clothing wholly provided; the seven generations of ancestors rejoice together, good conditions all converge, and from beginning to end there is glory and joy; the Wheel of the Dharma turns and arrives, and in time the Way of immortality is attained.
The precept says: Exhort the multitude to the study of the scriptures. This causes a person, age after age, to have talent and wisdom penetrating and far-reaching, dignified in both motion and stillness, and ever to be a teacher of others.
The precept says: Exhort all to give charity and to remonstrate honestly. This causes a person, age after age, to have long life and riches and joy, and ever to be free of resentment and vexation.
The precept says: Exhort all people to remove envy and put away desire, and to carry out the many precepts. This causes a person, age after age, to have peace and joy, calamity and disorder not arising, the sick healing of themselves, advancement to high office, being looked up to by the multitude, met everywhere with good fortune and blessing, a house of pure honor, cherished and nurtured by the beings of Heaven and men, reverently guarded by spirits and demons alike, and ever born into a land of blessing.
This is called the Chapter of the Essential Precepts by which the Most High Wisdom Urges Advancement, all of it spoken in the upper scroll of the Scripture of Great Wisdom.
This Dharma was transmitted by the Grand Ultimate Perfected, that the Way might be governed and put into practice. If the multitude have blessing from a former life, and chance to meet this text, let them keep it secret and honor it. To show it wantonly to the faithless brings calamity upon this present life; at death one becomes a lowly ghost, shut up in hell, turning on the wheel of the Five Sufferings, and in a later life loses the way of humankind. It is the same for one who destroys the scriptures and precepts.
The Grand Ultimate Perfected said: Among evil deeds, none is greater than envy, killing, greed, extravagance, arrogance, and lust. If even one of these dwells in the heart, it will surely cut down your years and your life. To hold to such things while seeking to study the divine immortals — is this not sorrowful? The Daoist priest keeping the fast, burning incense, reading the scriptures in purity and stillness, is the finest thing under Heaven; yet if one has no wish to see it, seeing it is the same as not seeing it.
The Grand Ultimate Perfected said: The people of the world are deluded. They keep far from the immortals, and vie together in serving ghosts and spirits, and kill living things in seeking their own life — how far this is from true life! While alive, they do not cultivate goodness or discipline the body, or bear to cut off their desires; only at death do they give the bones a lavish burial, not knowing that the hun- and po-souls, their own five poisons, lie shut up in the dark prison of hell, suffering in the three paths, revolving through the five ways. Life in the world is but a little while, and yet they gather and hoard riches and treasure without ever having enough, making of it a heavy burden upon themselves; when their blessing is exhausted, their transgression arrives — the body dies, the name is extinguished, and the wealth scatters in the four directions, as though a swift wind were fanning dust.
The Perfected said: One who studies the Way, in being a person, is first filial toward those close to him, loyal toward his ruler, compassionate toward those he employs, and true in speech toward his friends — trustworthy, so that his word may be relied upon; he warns against evil and praises the good, without partiality toward that side or this, without the private self of "I" and "mine"; he does not go against the teachings outside his own, and so is able to fulfill the way of humankind. Next, he cuts off wine, music, and sensual beauty, envy, jealousy, killing and harm, extravagance, greed, arrogance, and indolence. Next, he cuts off the five pungent roots and rich meats, the flavored dishes. Next, he directs his thought toward the hidden and dark, his mind beholding the clear and empty. Next, he takes in the elixirs and abstains from grain, upholding the great precepts, firm in substance and diligent in will, practicing the guiding and pulling exercises and embryonic breathing, exhaling and inhaling to harmonize the bodily fluids, and building up merit and virtue.
The Perfected said: He endures what others cannot endure, cuts off what others cannot cut off, practices what others cannot practice, dwells where others cannot dwell, wears what others cannot wear, eats what others cannot eat, guards what others cannot guard, and studies what others cannot study. Then, settled by numinous medicines, feeding on the sprouts of cloud, the corpse-worms sink and fall away, defilement and leakage are dissolved and destroyed, the six palaces are washed clean, and the five viscera are at peace and at ease. With long fasting and sustained meditation, chanting the Cavern Scriptures in stillness, savoring the many wonders, joined with the elixir fluid — if the heart can be like this, how could one fail to attain the Way of ascending as an immortal?
The Perfected said: If one does not cultivate the human way toward ruler and kin, does not cut off indulgence in wine and love of beauty, killing and violence, greed and ferocity, extravagance and self-indulgent arrogance, deceiving and misleading the worthy and good, borrowing and not repaying, taking for oneself what is not lacking to another — if one behaves in such a way for long and cannot reform, letting the heart go on complacent and at ease, and yet wishes to embrace the fasts and precepts and study the Way, hoping for the feat of ascending bodily in flight — is this not pitiable? Is this not pitiable? Such a person will long dwell in hell, treading among the five poisons, mountains of knives and trees of swords, boiling water and burning flame, the five members of the body steeped and cooked, seeking death and not obtaining it. Hungry, he eats iron; thirsty, he drinks fire; brought out to face the cold ice, his flesh is wounded and his bones are cut through. Then he is handed over to the Three Officials, sentenced to labor at the sea's edge, bearing loads of earth and stone, whipped and interrogated, passing in full through the three paths and the five ways, going back and forth among the ten sufferings and the eight difficulties. Its suffering is without measure, and cannot be told in full.
The Perfected said: Such a person is not even the equal of an ordinary worthy person outside the teaching, one who honors and cultivates the human way, reveres and trusts the scriptures of the Dao, and follows only the good — following transformation, coming and going, shifting and changing with the times, wandering free within this bounded world, pure and still and content in himself. When his allotted life passes, he too enters the hall of blessing, without passing through the paths of imprisonment, or else becomes a spirit or a god. Reborn into the human way, he does not lose his original vow; he turns to gain the root of faith, forms bonds with the worthy and the sage, his defilements and burdens are exhausted day by day, and in the end he enters the Way of the immortals.
Colophon
This Good Works Translation was prepared for the Ritual, Repentance, and Liturgy shelf of the Good Works Library. The English was translated independently from the classical Chinese text printed below. The fifty-eight vows keep their tight original formula as parallel prose clauses; the Ten Exhortations to Good keep their precept-and-consequence pairing; the closing sayings of the Grand Ultimate Perfected are rendered as continuous prose, following the source's own paragraphing.
A translation-status check was performed before the claim below was written. Komjathy's Daoist Texts in Translation records the title Taiqing wushiba yuanwen with its Daozang number (DZ 187) but lists no translation of it. The 2023 Purple Cloud update to that bibliography records that Livia Kohn translated this text in Cosmos and Community: The Ethical Dimension of Daoism (Cambridge, Mass.: Three Pines Press, 2004), and dates the text to the fifth century CE within the Lingbao tradition. A published English translation of this text therefore exists. This Good Works Translation was made independently from the Chinese text printed below and did not consult Kohn's translation.
A note on two points. 命門, literally "Gate of Life," is a technical term for a vital center said to govern life-force and longevity, and is kept as "the Gate of Life" throughout. The character 兔 ("rabbit") in the vow on sickness ("當願一切以道自安，兔此苦厄") appears to be a scribal or transcription substitution for 免 ("to escape"); the translation follows the evident sense, and the source text below preserves 兔 exactly as transcribed.
Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.
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Source Text: 太清五十八願文
Classical Chinese text of the Daoist Canon, in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above.
太清五十八願文
若見居家妻子，當願一切早出愛獄，攝意奉戒。
若見飲酒，當願一切制於命門，以遠禍亂。
若見婇女，當願一切守情忍色，志慕在賢。
若見淫人，當願一切除棄邪念，翹心禁戒。
若見婦人，當願一切忍割浮華，樂道自然。
若見真人，當願一切履信正化，日入法門。
若見眾人，當願一切推仁無爭，懷道安世。
若見善人，當願一切時尅存念，仰軌其道。
若見惡人，當願一切棄凶即吉，不犯王法。
若見貧人，當願一切損身施惠，後受大福。
若見富人，當願一切救濟萬物，世世受祿。
若見貴人，當願一切承其教旨，悉合典訓。
若見賤人，當願一切勤修匪懈，各得所為。
若見帝王，當願一切奉仰王道，孝如父母。
若見主相，當願一切受其教制，四方歸仁。
若見兵甲，當願一切各念仁心，天下讓賢。
若見王子，當願一切日歌太平，系國承家。
若見賢人，當願一切履行其德，道為世宗。
若見道士、賢士，當願一切明解法度，得道登真。
若見山棲道士，當願一切悉見道門，速得飛仙。
若見教化，當願一切親受聖教，皆為淵博，名曰聖人。
若見聖人，當願一切尊禮侍見，諸國並瞻。
若見仙人，當願一切真道悉成，飛昇天堂。
若見城郭，當願一切嚴整修飾，以道為基。
若見大國，當願一切歸祟慕德，若水歸海。
若見小國，當願一切知止沖虛，安其所居。
若見市朝，當願一切羣賢蜂萃，悉弘正道。
若見靜觀，當願一切功德巍巍，天人得志。
若見齋戒行香，當願一切道德日新，庠序容止。
若見誦經，當願一切盡上高座，咸聞經旨。
若見經教，當願一切各各受讀，禮習經教。
若見樓觀，當願一切洞觀十方，無所隱藏。
若見高山，當願一切立德如彼，無復退轉。
若見大海，當願一切智慧無量，輔成家國。
若見茂材，當願一切學成儒宗，訓徒敷教。
若見净手，當願一切常執經書，無時暫輟。
若見善口，當願一切耽詠洞經，日新不厭。
若見動足，當願一切超出三界，飛行上清。
若見靜山，當願一切滅景得真，安閑空寂。
若見飲食，當願一切棄累入靜，存得道味。
若見火藏，當願一切除其灾害，施為福田。
若見疾病，當願一切以道自安，兔此苦厄。
若見死喪，當願一切學道常存，濟度三塗。
若見漁獵，當願一切不為罪垢，終入無為。
若見夷狄，當願一切賓王中國，不生邊地。
若見少年，當願一切及時學問，遂成盛令。
若見老病，當願一切以道攝生，不更衰耄。
若見三光，當願一切普明靈曜，冥闇俱消。
若見雲雨，當願一切惠澤盈溢，無所不生。
若見素雪，當願一切常居潔白，逍遙自在。
若見靈風，當願一切蘊懷披散，德流遐邇。
若見净水，當願一切洗垢清虛，平等其心。
若見名香，當願一切受姿芳盛，眾穢蕭然。
若見好華，當願一切樂散諸聖，相好具足。
若見車馬，當願一切得道無為，乘鳳駕龍。
若見弦歌，當願一切玩經散說，以道娛樂。
若見福食，當願一切無不飽滿，世享天廚，德流主人，
如水歸海，宗廟胤長，常居貴盛，世與四輩，俱生王家。
若見散施，當願一切禍滅九陰，福起十方，德如北海，
莫不興隆，七祖生天，子孫賢忠，富貴巍巍，所欲皆從，學道飛仙，駕雲乘龍。
道士坐卧，常願我等四大合德，同體道真，長存玄都，
師友自然，濟度十方，天下受恩，逍遙有無，洞觀妙門。
十善勸
戒曰：勸助禮敬三寶，供養法師。
三寶者，謂道、經、師也。能養生教化，為人軌範，是法師也。
令人世世為君子，賢孝高才，榮貴巍巍，生為人尊，門族昌熾。
戒曰：勸助治寫經書，令人世世聰明，博聞妙賾。
戒曰：勸助建齋堂靖院，令人世世門戶高貴，身登天堂，衣食自然，常居無為。
戒曰：勸助香油供養，令人世世芳盛，香潔光明，容眸絕偉，天姿高秀。
戒曰：勸助法師法服，令人世世長延，逍遙中國，不墮邊夷，男女端正冠帶玉珮。
戒曰：勸助王父母子民忠孝，令人世世多嗣，男女賢儒，不更諸苦。
戒曰：勸助齋靖讀經，令人世世不墮地獄，即昇天堂，禮見眾聖，速得反形，
化生王家，在意所欲，玩服備足，七祖同歡，善緣悉會，終始榮樂，法輪運至，將得仙道。
戒曰：勸助眾人經學，令人世世才智洞達，動靜威儀，常為人師。
戒曰：勸助一切布施諫諍，令人世世壽考富樂，常無怨惱。
戒曰：勸助一切民人除嫉去欲，履行眾戒，令人世世安樂，禍亂不生，
病者自愈，仕宦高遷，為眾所仰，莫不吉祐，門戶清貴，天人愛育，神魔敬護，常生福地。
是名太上智慧勸進要戒品，皆《大智慧經》上卷所言也。
法傳太極真人，以治道行矣。兆有宿福，值見此文，祕而奉焉。
妄示不信，禍交見世，死為下鬼，閉於地獄，旋輪五苦，後生失人道。毀經戒者，亦然。
太極真人曰：為行之惡，莫大於嫉殺貪奢驕淫也。若此一在心，必伐爾年命矣。
挾之以學神仙者，不亦悲乎。道士持齋燒香，清净讀經，天下之盛也，而不欲見，見如不見矣。
太極真人曰：世人惑也，遠其仙人，並競事鬼神，及殺生以求生，去生不亦遠。
生時不修善治身，忍割可欲，死方厚葬其骸骨，不知魂魄，己身五毒，幽囚地獄，
苦惱三塗，輸轉五道也。生世無幾，而聚斂財寶，無有足時，為己重擔，福盡罪至，
身死名滅，財寶四散也。若疾風之扇塵矣。
真人曰：夫學道為人，先孝於所親，忠於所君，憫於所使，言於所友，信而可復，
諫惡揚善，無彼無此，吾我之私，不違外教，能事人道也。
次絕酒聲色、嫉妬殺害、奢貪驕怠也。次斷五辛肥生，滋味之餚也。
次令想念幽冥，心覩清虛。次服食休粮，奉持大戒，堅質勤志，導引胎息，吐納和液，修建功德。
真人曰：忍人不能忍，割人不能割，行人不能行，居人不能居，衣人不能衣，
食人不能食，守人不能守，學人不能學。乃鎮以靈藥，餐於雲芽，尸蟲沉落，
穢漏消滅，六宮滌蕩，五藏安閑矣。將長齋久思，靜詠洞經，躭味眾妙，兼以丹液，心能如是者，豈有不得昇仙之道乎。
真人曰：若不修人道君親，不斷耽酒好色，殺伐貪狠，奢驕自恣，欺誘賢良，
借貸不還，他不少已有，如此之行矣，長不能革，使心夷然，而欲懷之以齋戒學道，
希肉飛之舉，弗亦哀乎，弗亦哀乎。斯人也，將長處地獄，履於五毒，刀山劍樹，
湯火炎燒，煮漬五體，求死不得。饑則食鐵，渴則飲火，出臨寒冰，傷肌切骨，
方付三官，謫作出海，擔負土石，鞭笞考對，備經三塗五道，往返十苦八難之中。其苦無量，不可具言也。
真人曰：是人也，乃不如外覺凡賢，奉修人道，敬信道經，唯善而從矣。
任化來往，在時遷易，逍遙域內，清靜自適，命過亦入福堂，不經囚塗，
或為鬼神也。後生人道，不失本願，轉得信根，賢聖結緣，穢累日盡，終入仙道也。
Source Colophon
The Chinese text follows the Chinese Wikisource transcription of the Daoist Canon edition of this text (article 太清五十八願文, revision of 12 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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