---
title: "洞玄靈寶諸天世界造化經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5b0005/"
canonical: "https://daozang.app/en/text/KR5b0005/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洞玄靈寶諸天世界造化經》

Dongxuan 洞玄部 · 1 volumes · 3,940 characters

## Vol. 1

洞玄靈寶諸天世界造化經天尊說經開敘品第一太上天尊居靈鳥山中與諸天人說十二部經於是乃分四十萬品弟子書之故曰妙道爾時天尊化爲居士而智慧無窮而吿眾曰我學道以來九十一刧斷求念空故得無想定通眾聖中王以洞達之照得見天地敗而更成眾生死而復生無有窮已如日月圍繞崑崙之山玄照四方天下周而復始無止息時有四千崑崙四千日月四千天下有大海水四千大龍王宫四千大金翅鳥王宫四千大惡道高數萬里大神山高數千里大神樹萬種種大地獄合爾所名爲小劫世界數是小劫世界千名爲中劫世界數是中劫世界千名爲三界大劫世界從彼始成至後七日並出悉燒敗之一切蕩盡後復更成一如往法無休止時自然如是無神爲也亦如眾生死而復生但其夀長遠人不知之又眾生死時形滅而神移皆緣其生時所作罪福至彼五道之處何謂五道一者天道二者人道三者地獄之道四者餓鬼之道五者畜生蟲獸之道若其人生世積德深厚得入上福則生天道長夀好形安樂無極還知宿命因緣之事若其生世得在中福則生人道得其富貴之門無所不足若其人生世福微罪多得在下福則生貧賤之門凡事下惡所向無可或

**Interpretation**

The first part of the *Dongxuan Lingbao Zhutian Shijie Zaohua Jing* (Scripture of the Creation of Worlds in the Heavens) recounts how the Supreme Dao Lord (Taishang Daojun), one of the highest deities in Daoism, expounded the mysteries of cosmic evolution to celestial beings in the Lingniao Mountains. Manifesting as a lay practitioner, the Dao Lord displayed boundless wisdom and revealed to the assembly:

"I have cultivated the Dao through ninety-one kalpas (a kalpa being an immense cosmic cycle in Daoist cosmology). By severing distracting thoughts and realizing emptiness, I ultimately attained the achievement of 'non-conceptual samadhi' (a profound meditative state). As the supreme among sages, with penetrating insight I observe that heaven and earth perish and are reborn, beings die and reincarnate—this process is endless, like the sun and moon eternally circling Mount Kunlun."

The scripture describes the grand structure of the cosmos: four thousand sacred Kunlun mountains, four thousand suns and moons, four thousand "worlds below heaven" (referring to different realms), along with four thousand dragon palaces and garuda king palaces, divine mountains ten thousand li high, sacred trees a thousand li tall, and various hell realms. These constitute a "minor kalpa world." One thousand minor kalpa worlds form a "middle kalpa world," and another thousand middle kalpa worlds complete the full "three realms great kalpa world."

The universe undergoes cyclical destruction: at the end of each great kalpa, seven days of conflagration consume all existence before regeneration begins anew, repeating endlessly. Just as beings die and are reborn, though the lifespan of divine beings is so vast that ordinary people cannot perceive it.

When beings die, their physical forms perish but their consciousness (shen) remains indestructible, transmigrating through the five paths (five modes of existence) according to their accumulated karma from past deeds:

1. The celestial path: Those who performed great virtue are reborn as heavenly deities, enjoying long lifespans, majestic forms, boundless bliss, and knowledge of past causes.

2. The human path: Those with moderate virtue are reborn as humans, attaining wealth and abundant lives.

3. The hell path

4. The hungry ghost path

5. The animal path (including insects and creatures)

Those who accumulated little merit but committed many misdeeds will be reborn into impoverished families, suffering various hardships.

得盲聾瘖瘂六疾醜惡奴婢臭處臊穢之身是上二道雖有優劣猶勝是下三塗有生之苦若其人生世慳貪恡惜不施飢渴不濟窮急卽生餓鬼之道當受鬼形腹如懸鼓喉中容縷縱見美饌不能得食長受饑餓形色醜惡兼有長年思滅不得若其人生世奉親無孝九族無仁惡及百姓羣眾所忌者則生地獄之道受其罪鬼之形常被考毒不可勝說若其人生世好殺害眾生射獵爲事屠割爲業不知修福但行惡事卽生畜生之道爲彼羊牛猪鵝鷄鴨受其屠割秤賣之報如先身所爲誰能見是唯得道者知之謂汝未信故說偈頌天地諒改換　　　何等能常存　　　出生必入死神隨五道緣　　　敢或有欺誑　　　地獄相拘連但當修善業　　　悔過滅罪根太上耀靈之符行之無怠超凌三界得離五苦轉輪不滅位爲眞人崑崙山王四天下品第二

**Interpretation**

This scripture describes how beings are reborn into different realms of existence (the six paths of samsara) based on their actions during life, and how one may transcend this cycle through spiritual practice.

It first explains that some beings are reborn with blindness, deafness, muteness, severe illness, disfigurement, servitude, or in impure environments. While these conditions vary in severity, they are still preferable to the three most miserable rebirth paths: the realms of hungry ghosts, hell beings, and animals.

The text then details the karmic retribution of these three lower realms:

1. Hungry Ghost Realm: Those who were miserly and greedy in life, refusing to give alms to the poor and thirsty, become hungry ghosts after death. With bellies swollen like drums and throats thin as threads, they see food but cannot eat, enduring perpetual starvation with hideous appearances - suffering that persists for vast periods.

2. Hell Realm: Those who were unfilial to parents, cruel to kin, and committed evil deeds that provoked universal hatred fall into hell. There they endure indescribable torments through various tortures.

3. Animal Realm: Those who delighted in killing, making their living through hunting or butchery without cultivating virtue, are reborn as animals. Becoming oxen, sheep, pigs, geese, chickens or ducks, they are slaughtered and sold to repay their karmic debts.

The scripture reveals that only realized beings fully comprehend these truths of rebirth. To inspire faith, it includes a gatha (Buddhist-style verse):

"Heaven and earth will change - what lasts forever?

Where there's birth, death follows;

Souls cycle through the five paths [heavenly, human, animal, hungry ghost, hell].

Those who disbelieve and deceive

Will find hell awaiting.

Practice good diligently,

Repent to sever evil's roots."

Finally, it teaches that persistent cultivation of the "Supreme Luminous Numen Talisman" (a Daoist ritual instrument) enables transcendence beyond the Three Realms (of desire, form, and formlessness), liberation from the Five Sufferings (birth, aging, sickness, death, and separation), and ultimate attainment of Zhenren (Perfected Being) status beyond rebirth.

The concluding reference "Kunlun Mountain King's Fourfold World, Lower Grade Section Two" indicates this text's classification within the Daoist Canon.

道言我在玄化之前故有太上號見彼崑崙山王以金銀琉璃水精作之上高三百三十六萬里下有大海圍之深亦三百三十六萬里廣亦三百三十六萬里地深二十億萬里次下有地亦深二十億萬里次下有粟金二十億萬里次下有剛鐵二十億萬里次下有水深八十億萬里次下有大風深厚五百二十億萬里以是大風持地使有墮落地浮水上水浮風上其下大空異天地也崑崙山北以金光照之其天下名鬱單越地方四十萬里人夀千𡻕其髮紺色男女長短同等無有高下民悉好善不復相教作惡者也凡四天下是天下最勝三天下也又崑崙山西以水精照之其天下名大唐界其中如半月之形廣長三十二萬里人夀二百𡻕其人長短皆有人間之事夀夭之年又崑崙山東天下以銀光照之名碧落界地方四十六萬里地正圓人夀三百𡻕或長或短皆有人間之事夀夭之年又此崑崙山南以琉璃光照之地方二十八萬里其地名棄賢界其人或長或短於人間最苦不如彼三天下人也年夀無定猶有一事勝三天下及上諸天人者其人勇猛求道易也若能修福從我道者逕上生天堂或出三界得無上道如其積罪者死入地獄俄頃之間無有定品又崑崙之山在黃曾天下太微帝君或

**Interpretation**

The scripture describes the mystical landscape of Mount Kunlun (the sacred mountain in Daoist mythology) and its surrounding Four Great Continents within the Daoist cosmological framework:

The Dao Ancestor (Taishang) proclaimed: Before heaven and earth took form, I already existed. At that time, Mount Kunlun was constructed from treasures—gold, silver, lapis lazuli, and crystal—soaring to a height of 3.36 million li. Encircling its base lies an ocean equally deep and wide at 3.36 million li. The earth extends downward for 2 billion li, layered as follows:

- A 2-billion-li-thick stratum of soil
- A 2-billion-li-thick stratum of golden sand
- A 2-billion-li-thick stratum of refined iron
- An 8-billion-li-deep aqueous layer
- A 52-billion-li-thick stratum of wind

These wind strata uphold the earth, preventing its collapse. The earth floats upon water, which in turn rests upon wind, with the void of emptiness beneath—a realm entirely distinct from our known heaven and earth.

Mount Kunlun illuminates the Four Great Continents from its four directions:

1. **North**: Bathed in golden light lies Uttarakuru (Yudanyue Zhou), spanning 400,000 li. Its inhabitants live a thousand years, with deep blue hair and equal stature among genders. All uphold virtue without evil, making it the most sublime of the four continents.

2. **West**: Illumined by crystal light is the Great Tang Realm (Datang Jie), crescent-shaped and 320,000 li wide. People here live two hundred years, experiencing ordinary mortal cycles of birth, aging, sickness, and death.

3. **East**: Shimmering under silver light is the Azure Heaven Realm (Biluo Jie), perfectly circular and 460,000 li in span, where lifespans reach three hundred years.

4. **South**: Radiating lapis lazuli light is the Renounced Sage Realm (Qixian Jie), extending 280,000 li. Its people endure the harshest lives with uncertain lifespans, yet possess one advantage—they cultivate the Dao with greater fervor than the other three continents or even celestial beings. Those who practice Daoist cultivation and virtue may ascend directly to heaven or transcend the Three Realms; evildoers, however, plunge into hell immediately after death.

Finally, the text reveals Mount Kunlun resides within the Heaven of Yellow Origin (Huangzeng Tian, one of Daoism’s Thirty-Six Heavens), governed by the Supreme Emperor of the Great Subtlety (Taiwei Dijun), a high-ranking celestial deity.

居中央有四天王各鎮四邊各掌一方天下常以月一日八日遣使者下案行天下伺察帝王臣民龍鬼蝖飛蚑行蠕動之類心念口言身行善惡十四日遣眞人下十五日十八日仙王下二十三日二十四日使者復下二十八日二十九日仙王下三十日諸天王下四下者日月五星二十八宿其中諸天森然俱下伺察眾惡罪犯之者汝曹當以是日攺心易行持齋悔過誦經持戒唯行善事能如是者天官愛護司命益筭盡其本夀不遭枉橫至其夀盡上生天堂衣食自然安樂無窮是言至實而汝未信故說偈頌爾觀四天下　　　矜是無祕言　　　受生若電過那不修福田　　　冥冥地獄中　　　萬萬億刼年天律無原赦　　　爲欲訴何尊天律乘眞正魔邪神符騰福至與道昇遐玄都司契犯法不赦急急如律令日月旋照四天下及天上品第三道言崑崙山上方三十六萬里其中神聖居

**Interpretation**

This scripture elucidates the Daoist cosmological framework of celestial deities overseeing human affairs, while exhorting people toward virtuous conduct.

At the celestial realm's center, four heavenly kings guard the four cardinal directions, each governing a quadrant of the world. On appointed days, they dispatch envoys to descend and inspect the mortal realm:

- **1st and 8th of each month**: Ordinary envoys descend to scrutinize the words and deeds of all beings—emperors, officials, common folk, even dragons, ghosts, insects, and ants—judging their good and evil actions.
- **14th**: Zhenren (high-ranking immortals) descend.
- **15th and 18th**: Immortal kings descend.
- **23rd and 24th**: Envoys descend once more.
- **28th and 29th**: Immortal kings descend again.
- **30th**: The four heavenly kings descend in person.

During these inspections, the sun, moon, stars, and the twenty-eight lunar mansions join the celestial assembly, meticulously recording human transgressions. The scripture admonishes devotees to observe these fasting days (zhairi) with sincere repentance, scripture recitation, discipline, and virtuous deeds. By doing so, they receive heavenly protection, prolong their lifespan, and ascend to paradise after death to enjoy eternal bliss.

The subsequent hymn (a religious verse) employs stark contrasts to emphasize:

- Human life is fleeting as a lightning flash.
- Those who neglect virtuous deeds will plunge into hell, suffering for eons.
- **Celestial law (tianlü)** is impartial and unrelenting—no transgression goes unpunished.
- Only by following the **Dao (the Way)** can one ascend to the heavens.

Finally, the text mentions that **Mount Kunlun** (a sacred Daoist mountain) lies 360,000 li above, where the gods reside—a symbolic representation of the celestial realm’s sublime sanctity. Through the dual forces of divine surveillance and the stark contrast between heavenly reward and infernal punishment, the scripture urges humanity to abandon evil and embrace virtue.

之各有方位又有日月天子光明具足普照天下唯月城之中有五風轉行月中有四宫五夫人有騫樹上高四千里所以影見月中善人見之其樹有實不可稱說又有七仙精舍及七寶之山七寶之樹此等仙人常修我道終無橫夭損夀也汝曹若欲生是長夀天中者當修是下五事一者慈心不殺愛存物命二者賢良不盗濟救窮急三者用心貞潔不犯外色四者奉齋護戒精進無倦五者誠信不欺减酒愼過行是五事必得生天謂汝不信故說偈頌時行叵能制　　　哀哉生世促　　　如何萌罪辜天官所糾錄　　　一往無拯拔　　　沈魂淪地獄速願生天好　　　三塗不可觸太上尊靈經之符濟育羣生開悟盲冥雜妙華香修心恭敬得金光之身無量夀命急急如律令諸天世界大洞品第四道言三界之人凡有三生一者花生二者化生三者胎生花生者積福深厚於蓮花中生爲彼天人化生者福有神力於變化中生唯有胎生福德微淺最爲下劣託神肉形年夀短促不如天人天人雖樂猶在三界之內至其夀盡還生下土無由得道眞人無死能有能無金剛不能爲固石壁不能爲障雷霆不

**Interpretation**

This scripture presents Daoist perspectives on celestial realms and forms of existence, along with methods for cultivation and attaining the Dao. The core teachings can be understood as follows:

The celestial realms each occupy distinct cosmic positions, with the sun and moon illuminating the earthly plane. Within the lunar sphere, five cyclical winds circulate, while the Moon Palace contains four celestial halls inhabited by five divine consorts. At the moon's center grows the magnificent Qian Tree, a celestial plant reaching four thousand li in height, whose shadow manifests upon the lunar surface—visible only to those of virtuous disposition. This sacred tree bears indescribable fruits and is surrounded by seven immortal abodes, seven jeweled mountains, and seven jeweled trees. The immortals dwelling here constantly practice this Daoist path, thereby transcending premature death and shortened lifespans.

The scripture instructs that those aspiring to ascend to the longevity heavens must cultivate five essential practices: 1) Maintaining compassionate non-harm to living beings; 2) Upholding integrity through non-theft and aiding the impoverished; 3) Preserving purity through sexual restraint; 4) Observing purification rituals without negligence; 5) Practicing honesty without deception while moderating alcohol consumption with prudence. Fulfilling these five disciplines ensures celestial ascension.

A following gatha verse warns humanity: Human life is fleeting and uncontrollable; transgressions are recorded by celestial officials, condemning the soul to hell's depths beyond redemption after death. It urgently advises cultivation for heavenly rebirth to avoid falling into the three wretched paths (hells, hungry ghosts, or animal realms).

The Supreme Venerable's sacred scripture universally delivers sentient beings and enlightens the ignorant. Devotees who reverently worship while cultivating mind and nature may attain the golden light dharma-body and immeasurable longevity.

Finally, the text describes three birth-modes for beings within the Three Realms:

1) Lotus birth: Those with accumulated merit manifest as celestial beings through lotus blossoming;

2) Transformation birth: Blessed individuals with divine power emerge through spontaneous manifestation;

3) Womb birth: Those with shallow virtue take fleshly form through conception, possessing brief lifespans—the lowest grade of existence.

The scripture clarifies that while celestial beings experience bliss, they remain within samsaric cycles—after exhausting their celestial lifespan, they may descend to lower realms. Only realized adepts (Zhenren) transcend birth and death, achieving diamond-indestructibility and immunity to cosmic forces.

能爲駛水火不能爲患諸天不能爲隔智慧不能爲長鬼神無不降伏有生無不宗仰是爲無上三界之人得道者與虛空合體無盡者也其化生者先有善功應化故也欲希昇度喻如脫身救獸忘死求道當行萬善斷棄俗緣隱居山林奉禮羣聖日夜齋直沐浴潔淸洗蕩口齒不食臭惡令精神附著不害羣生唯道是從誓願不絕得道飛仙如是之教語諸仙官道士有法服之身非是帝王臣民所能行之但能遵行十善修奉五戒不染十惡必生上天八刼之夀有兼聖則得生道非誑汝也諸天齊功隨願卽報紀德仙都及諸羣魔鬼神有來聽者增官益族早得天道爲金光眞人不輕慢玄都律吏明如律令小劫大劫天地敗成品第五道言地有三災一者火災二者水災三者風災先爲小劫後爲大劫小劫至時陰陽氣變水旱不調五穀匱乏一切木石草棘及眾生指爪盡力刀劒互相殺伐人民死盡兼人命短淺忽自誑惑七日之內相殺都盡是洪水滔溢洗蕩天地山川改換土地平坦甘露降臻眞人下生身有明光名曰崑崙爾時洪水美好味甘除患一種七獲如有便利不淨地卽裂之受已還合人夀八萬𡻕女年五百𡻕方乃行嫁天下快樂同彼上天其後眞人過去後生之徒漸漸積罪經是數千萬年地獄滿溢大劫欲

**Interpretation**

This scripture primarily expounds on the stages of Daoist cultivation for attaining immortality and the cyclical process of cosmic calamities.

Regarding cultivation:

Those who attain the Dao (the Way) merge with the void, transcending disasters of fire and water, surpassing celestial barriers with boundless wisdom, compelling spirits and deities to submit. To ascend as an immortal, one must pursue truth with self-sacrificing devotion, accumulate virtue (De), sever worldly attachments, retreat to mountain forests, maintain purity through daily fasting and ablutions, abstain from meat, harm no living beings, and single-mindedly devote oneself to the Dao. By persistently practicing the Ten Virtues and Five Precepts while avoiding the Ten Evils, practitioners may attain longevity or even immortality. These teachings address ordained Daoist priests (Xianguan Daoshi), though ordinary people who observe basic precepts may still receive blessings.

Concerning cosmic calamities:

The world undergoes minor (xiao jie) and major (da jie) kalpas. During minor kalpas, Yin-Yang imbalance brings droughts and floods, famine ensues, vegetation becomes blade-sharp, and mutual slaughter leaves few survivors within seven days. A cataclysmic flood then purges the world—mountains shift, lands flatten—until the luminous Zhenren (Perfected Being) named Kunlun descends. After the deluge recedes, the renewed world features sweet waters, abundant harvests, lifespans extending eighty thousand years, women marrying only at five hundred, and heavenly bliss prevailing.

Yet after millions of years, accumulated sins refill hells, heralding the great kalpa. This describes Daoist cosmology's cyclical destruction and regeneration of the cosmos.

至帝王臣民父子上下相殘民無忠孝君無慈仁劫盗橫起逆暴相仍爲惡之苦劇於大劫之前及四天之下人情盡惡無有往日湻風之俗於是大劫始至大災先起二日並出乃至三日四日五日六日七日一時俱出是數萬億年河海乾涸眾生死盡天尊觀地上其中男女散戯地味之草顏色變惡失其光明其身卽重不能飛去常居下苦於是天尊愍此眾苦令日月還生星宿復度風雨順時天降甘露地出醴泉人無疾病華色赫奕其夀六萬食自然之米衣自然之服後世人性行轉薄罪根萌生年夀漸短自然衣食忽自殄滅乃食鳥獸之肉衣其皮羽更相殘害罪負日積陰陽不調雨旱不節冬則穴處夏則巢居以避時害未有衣食禮義之節死入地獄不得生天如是萬億之年方生聖智感降教化伏牛乘馬造火田蠶衣食君人之事以相維制有高下貴賤之差能行至善行合道教則得生天如其不然悉入地獄冥冥萬刼無有出期以是之故今說偈頌地獄徒罪苦　　　永刼無出期　　　釁毒由身植信哉莫爾嗤　　　形滅反泉壤　　　神魄隨功基天地猶一忽　　　汝無疾風時下敷元生和神之度翼是靈經天人慶慕扶福三界除汝罪故敢能毀墮獄律無恕急急如律令九幽地獄品第六

**Interpretation**

This scripture depicts an apocalyptic era of moral decay and rampant disasters:

In the darkest age, emperors and subjects, fathers and sons turn against each other. The people lose all sense of loyalty and filial piety, rulers lack benevolence, bandits run rampant, and violence prevails. These atrocities surpass even the calamities preceding the great cosmic cataclysm. Human morality completely collapses, and all traces of simple, virtuous customs vanish.

Then celestial anomalies appear: first two suns shine simultaneously, then three to seven suns hang together in the sky. After countless eons, rivers and seas dry up, and all living beings perish. The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, highest Daoist deity) witnesses the human realm's misery: people can only eat bitter wild grasses, losing their spiritual radiance, their bodies becoming so heavy they cannot ascend.

Moved by compassion, the Celestial Worthy restores cosmic order: sun and moon resume their courses, stars return to their positions, winds and rains harmonize. Sweet dew falls from heaven, sweet springs bubble from earth. People regain health and vitality, their lifespans extending to sixty thousand years, clothed in spontaneously growing garments and fed by naturally yielding crops.

Yet human nature gradually corrupts again. Sins multiply, lifespans shorten. People begin hunting animals for food, wearing furs and feathers, harming one another. Yin and Yang fall into disharmony—droughts and floods become unpredictable. In winter they dwell in caves, in summer nest in trees, completely losing civilized rites. After death, they descend into hell realms, denied celestial ascent.

After countless eons, sages finally emerge to teach humanity: domesticating oxen and horses, drilling wood for fire, cultivating mulberry trees and silkworms, establishing monarchic systems and social hierarchies. Only those accumulating virtue through Daoist practice may ascend to heaven—all others remain eternally in hell.

The text concludes with a gatha (Buddhist/Daoist verse) as warning: hell's torments know no end, all suffering self-inflicted. The physical body decays, but the spirit's destination depends on earthly deeds. Heaven and earth move as swiftly as a white steed's fleeting shadow—urging timely spiritual practice.

This scripture emphasizes the cultivation method of "primordial harmony with the divine," declaring this Lingbao scripture can make heaven and earth rejoice together, blessing all three realms (desire, form, and formless realms) while erasing karmic debts. Those who slander this text will face strict punishment according to hell's statutes.

(Note: "Jiuyou hell" refers to Daoism's deepest hell realm; "urgently as the law commands" is a standard Daoist incantation phrase indicating immediate execution of divine will)

道言其黃曾天下凡有九州皆以小海環之流通崑崙大海我今教化之處名曰赤縣小洲中爲九州法彼大洲者也是小九洲之人聰明巧僞少有眞實希得生天多入九幽地獄縱橫數十萬里其中㝠㝠盡是罪人或洋銅灌口或鑊湯煮之或猛火燒之或鐵义刺之或鐵鎚鎚之或火杖拷之或屠解其形懸其頭首或擔沙負石塡河塞海大神結政徒罪無赦或爲一劫二劫三劫四劫乃至百劫是劫有大深坑方四十里告令罪人作役百年投一芥子至是坑平滿名爲一劫又有大石方四十里告令罪人徒作百年以天衣一拂須是大石消盡名爲一劫爾時罪人哭泣相向相謂曰芥子至小是坑深廣何當平滿是石堅勁天衣輕眇百年一拂何當消盡而獄吏聞之怒而告曰如是之劫其數二十未名半小劫也罪人聞之氣思哀咽死而復生將知入是科罪無復出期方恨先身不孝惡逆爲賊殺生誹謗經道奪人之命負人之財姦巧盗取不奉神道致有是報者也我見如是念汝士女不可爲罪故說偈頌坑石不爲名　　　二十非大劫　　　悠悠徒罪中神魄不爲滅　　　須臾起身形　　　蹔爾復屠裂鑊湯爲蒸煮　　　刀風爲爼切　　　愍哉下天人何不建福業　　　生天必可果　　　况復神仙法告眾聖品第七

**Interpretation**

This scripture describes the terrifying visions of hell in the Daoist worldview and the punishments endured by sinners.

The scripture states: The Dao Ancestor (referring to the supreme deity of Daoism) reveals that beneath the Heaven of Yellow Primordial (one of Daoism's Thirty-Six Heavens) lie nine continents, all surrounded by small seas connected to the Kunlun Ocean. The land where I now teach is called the Red County Divine Province (Chixian Shenzhou), modeled after the great continents and divided into nine regions. Yet most people here, though intelligent, are hypocritical, with few being sincere. They rarely ascend to heaven, and most fall into the Nine Nether Hells after death.

These hells span hundreds of thousands of miles in all directions, boundless in their darkness, filled entirely with sinners. They endure various tortures: having molten copper poured down their throats, being boiled in cauldrons, burned by raging fires, pierced by iron forks, pounded by iron hammers, beaten with fiery rods, or dismembered with their heads hung up. Some are forced to carry sand and stones to fill the seas under the supervision of great deities, with no mercy shown for their crimes. The duration of punishments is measured in "kalpas" (a Buddhist/Daoist concept of cosmic cycles), ranging from one to a hundred kalpas.

The scripture details two exemplary punishments:

1. A great pit forty miles deep, where sinners must drop a mustard seed once every hundred years—only when the pit is filled does one kalpa end.

2. A massive stone forty miles wide, which sinners must wipe with celestial garments (clothing of immortals) once every century—only when the stone wears away does one kalpa conclude.

The sinners wail in despair: "How can such tiny mustard seeds fill this enormous pit? How can this unyielding stone be worn down by such delicate celestial robes, touched only once every hundred years?" The jailers roar back: "You must endure twenty such kalpas just to complete half a minor kalpa!" Hearing this, the sinners weep bitterly, dying and reviving repeatedly, regretting their past misdeeds: failing to honor parents, committing evil acts, killing living beings, slandering scriptures, scheming for wealth and lives, deceit and theft, and disrespecting the divine.

Finally, the Dao Ancestor, in compassion, admonishes the living through gatha verses (Buddhist/Daoist poetic form):

"Filling pits and wearing stones is nothing—twenty kalpas are but a minor trial.

The soul endures punishment unceasing; no sooner is the body restored than torment resumes.

Boiling, slicing—no end in sight; pitiful are these fallen ones.

Why not cultivate virtue and accumulate merit? Good deeds surely lead to heavenly ascent,

How much more so through cultivation of the immortal path!"

This scripture warns people to practice virtue, revere the divine, and accumulate merit—lest they suffer endless torment. The concept of "kalpa" (jie), drawn from Buddhist and Daoist cosmology, refers to immeasurably long cosmic cycles.

太上天尊說是經已爾時眾聖諸君丈人九老仙都君九炁丈人等悉皆在座咸曰善哉上白天尊如是悟道無不宗仰請問彼諸天世界復有至化不天尊告曰自我學道九十一劫因學教化六十二億塵沙世界或分神散體同其生死或化作金剛瑠璃之光或爲帝王聖智長老童子或爲神瑞仁獸獅子白鹿麒麟鳳凰種種方便無所不通但天下眾生罪業深重緣期未至不能受化終歸地獄其中受化之者悉得至道不生三界汝曹旣覩道場唯當闡揚道教濟度羣生爲發大願普令國主帝王總及諸天地法界一切臣民下至蜎飛蠕動蚑行之類皆使開悟不入三塗十苦八難死得無極之樂生得法身無量之夀七寶宫殿無物不足汝能如是濟度則爲天人之師可不勉也天尊告曰是經出世未可隱藏同契相授景福由昌謬傳流俗獲罪招殃於是眾聖稽首悉皆稱善信受

**Interpretation**

When Lord Lao (Taishang Laojun, one of the supreme deities of Daoism) finished expounding this scripture, all the assembled immortals—including the various celestial lords, the Nine Elders and Celestial Lords (high-ranking divine officials), and the Nine Qi Patriarchs (immortals governing the celestial energies of the nine heavens)—unanimously praised, exclaiming, "How profound and wondrous!" They then inquired of Lord Lao, "Are there even more profound teachings beyond those of the heavenly realms?"

Lord Lao replied, "Since I first embarked on the cultivation of the Dao, I have traversed ninety-one kalpas (an immeasurably long cosmic cycle). During this time, I have taught and transformed sixty-two billion worlds, as countless as the sands of the Ganges. At times, I have divided and dispersed my form, sharing life and death with all beings. Other times, I have manifested as an indestructible Vajra body or as pure, luminous radiance like crystal. I have taken rebirth as emperors, sages, elders, and even children. I have also appeared as auspicious divine creatures—lions, white deer, qilin, or phoenixes. I have exhausted every possible means to universally deliver sentient beings. Yet, due to the heavy karma of worldly beings and their lack of readiness, many remain beyond deliverance, ultimately falling into the hell realms. Only those who are delivered attain the supreme teachings of the Dao, transcending the cycle of the Three Realms (the realms of desire, form, and formlessness)."

Lord Lao then admonished the assembled immortals: "Since you have witnessed this Dharma assembly, you must propagate the Daoist teachings and universally deliver all beings. You must vow with great resolve that rulers of all nations, as well as every living creature—down to the smallest insects and crawling beings—may awaken to liberation, avoiding the Three Evil Paths (hell, hungry ghosts, and the animal realm) and escaping the Ten Sufferings and Eight Calamities. Ensure that the deceased attain bliss, while the living achieve the Dharma Body (the eternal body of spiritual attainment) and immeasurable longevity, dwelling in palaces adorned with the Seven Treasures (heavenly abodes of divine splendor). Those capable of such universal deliverance shall become guides for both heaven and earth. Strive diligently!"

Finally, Lord Lao instructed: "Once this scripture enters the world, it must not be concealed selfishly. It should be transmitted only to those with the proper affinity, for this will bring blessings. But if it is carelessly disseminated to the unworthy, calamity will follow." Hearing this, the immortals bowed reverently, pledging to uphold and practice the teachings of this scripture.

(Additional note: This passage illustrates the core Daoist ideal of "universal deliverance," emphasizing the use of diverse manifestations to guide beings toward liberation while acknowledging the challenges posed by their karma and readiness. Practitioners are urged to make great vows and employ skillful means to lead all beings to transcend suffering.)

奉行

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5b0005/