---
title: "太上洞玄靈寶十號功德因緣妙經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5b0021/"
canonical: "https://daozang.app/en/text/KR5b0021/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《太上洞玄靈寶十號功德因緣妙經》

Dongxuan 洞玄部 · 1 volumes · 2,984 characters

## Vol. 1

太上洞玄靈寶十號功德因緣妙經太上大道君與五老上帝無極飛天大聖無上高眞十極眞人左玄眞人右玄眞人妙行眞人普濟眞人施命眞人濟厄眞人救苦眞人大慈大悲眞人大慈大慧眞人正一帝君諸大天師金剛神王力士天龍鬼神等於棄賢世界以神通力忽變無數紅玉牀座光明晶皎諸眞聖眾而列其上爾時道君乃登七寶獅子之座其座以雜寶瑠璃眞珠火珠明月珠碼碯珊瑚琥珀紅玉白玉碧玉綠玉黃玉玻瓈黃金紫金靑火金香壇木嚴飾其上於此座上自然生百寶蓮花千層葉一一蓮葉之上現出十方淨土悉皆具足會中有大七寶騫林細葉交宻香氣郁結廣高莫測風動和雅有微妙音其間自然飛化種種天樂不鼓自鳴是時道君卽於蓮臺之上正箕而坐放身中五色光明照耀無邊天界空中聖眾步虛旋遶歌詠讚嘆卽時天雨香花大妙眞花小妙眞花紅金熖花紫金熖花鳳頭火花郁馥火花妙服珍果白鶴鳳凰喜祥鸚鵡靑鸞孔雀大善金鳥光明金鳥念道金鳥人言金鳥樂音金鳥悉銜異花飛翔會上卽有十方神仙飛仙天仙地仙水仙火仙五嶽諸仙及諸大小洞天一切大仙各持符執節旛蓋寶幢歌詠讚嘆吟和靈章奏大妙樂供養道君卽時大帝振動會中相視奇異莫測有一眞人名曰普濟

**Interpretation**

This scripture depicts a grand gathering of Daoist immortals and deities:

The Supreme Great Daojun (one of the highest deities in Daoism), accompanied by the Five Elderly Celestial Emperors (the five supreme heavenly gods), the Great Sage of Limitless Heavenly Flight, the Perfected Ones of the Ten Poles, and numerous high-ranking immortals—including the Perfected of the Left Mystery, the Perfected of the Right Mystery, and the Perfected of Wondrous Practice—along with guardian deities such as the Diamond Divine Kings, Divine Warriors, and celestial dragon spirits, manifested countless ruby thrones through their divine powers in the World of Abandoned Worth (a sacred realm in Daoist cosmology). These crystal-clear thrones radiated brilliant light as the assembled immortals took their seats in proper order.

Daojun ascended a lion throne adorned with seven kinds of jewels, from which spontaneously emerged lotus flowers of a hundred treasures. Each lotus petal revealed the pure lands of the ten directions (the immaculate buddha-realms in all directions). The assembly area also featured the Seven-Treasure Qilin Grove (a mystical forest formed of seven precious substances), its dense leaves emitting rich fragrances. When a gentle breeze stirred the trees, they produced harmonious sounds, while celestial music resounded through the air without any visible musicians.

Seated cross-legged on the lotus platform, Daojun emitted five-colored radiance that illuminated boundless heavenly realms. The sacred assembly circumambulated him, singing hymns of praise. At this moment, marvelous celestial flowers descended from the heavens—Great Wondrous True Flowers, Small Wondrous True Flowers, Crimson Golden Flame Flowers—while divine birds like white cranes, phoenixes, and parrots flew about carrying exotic blossoms in their beaks. Immortals from all ten directions—flying immortals, celestial immortals, earthly immortals, water immortals, fire immortals—along with the transcendents from the Five Sacred Mountains arrived bearing ritual tablets and jeweled banners, singing hymns to make offerings to Daojun.

As the assembly trembled with divine energy, the immortals exchanged astonished glances. Then appeared a Perfected One named Universal Salvation (meaning "one who delivers universal salvation"). Through this extraordinarily magnificent description, the scripture presents the highest order of sacred assembly in Daoism, showcasing Daojun's supreme majesty and boundless divine powers.

於眾中出整理衣巾安詳雅步到道君前稽首頓顙上白道君曰賤臣愚昧不測道君修何道果證是神通自在與元始天尊無異伏願哀念賤臣及未來世眾生及愍後學道士演說斯理令悟甚深法要登无上道獲難思果賤臣幸也道君聞普濟語歎言善哉善哉汝有宿本大智能爲未來濁劫眾生抑揚妙法汝可存念爲汝說此因果我於無數劫來念本師元始天尊十號功德讚嘆吟詠鑄寫圖飾想念元始天尊禮拜供養恭敬千萬珠金捨施無慳惜心至於今日無一念怠慢而成此功德普濟復白道君未審元始大聖天尊十號賤臣及與會眾得而聞不臣願與諸眞仙眾讚嘆歌詠言訖叩頭稽顙悲涕仰視道君一座大眾皆自默念仰望眞容而希宣說道君開顏微笑告普濟曰汝可精思一聞得證无上道果道君復告普濟曰我本師大聖元始天尊虛无自然妙道化身從不可名言塵沙劫來濟度一切眾生入无上道具七十二相八十一好十號圓滿或現千光相或現無邊相或現大身相或現小身相或變身入黍米之中或開毛孔納無邊世界或掌三千大千世界或雨甘露灑𤍠惱

**Interpretation**

The Universal Salvation Sage stepped forth from the assembly, straightened his robes, and approached the Dao Lord with dignified grace. Bowing reverently, he spoke: "This dull disciple fails to comprehend what Dharma practice Your Eminence cultivated to attain such effortless spiritual powers, becoming indistinguishable from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity). I implore you to take pity on this disciple and future generations, to compassionately explain these profound principles that we may understand the supreme method and achieve the unsurpassable fruit of Dao."

The Dao Lord praised him, saying: "Excellent! Your past-life virtuous roots have endowed you with great wisdom to propagate wondrous teachings for beings in this turbid age. Listen attentively: Through countless kalpas, I constantly contemplated the ten majestic epithets and virtues of my root teacher Yuanshi Tianzun—unceasing in praise, painting sacred images, and making reverent offerings without the slightest negligence. Thus I accomplished today's merits."

Universal Salvation inquired further: "Might we have the fortune to hear the ten holy epithets of the Great Celestial Worthy? We wish to join all true immortals in chanting praise." With tearful eyes uplifted, he bowed again while the entire assembly waited in silent anticipation.

The Dao Lord revealed a compassionate smile and expounded: "Through single-minded comprehension, you shall surely realize the supreme Dao-fruit. My root teacher Yuanshi Tianzun embodies the wondrous Dao of primordial emptiness and spontaneous nature—since immeasurably distant kalpas, he continuously delivers sentient beings. Perfectly endowed with seventy-two majestic marks and eighty-one subtle excellences, his ten holy epithets are complete. Sometimes manifesting a thousand radiant lights, other times appearing as boundless Dharma-bodies, he expands to fill the void yet contracts into a millet grain; his pores contain infinite worlds while his palms uphold trichiliocosms, showering sweet dew to extinguish beings' afflictions."

(Note: This scripture reveals core aspects of Daoist devotion to the "Ten Holy Epithets," using master-disciple dialogue to emphasize reverent worship of Yuanshi Tianzun and the practice of chanting sacred names. The term "kalpa"—a Buddhist-derived concept—denotes vast cosmic cycles, while "marks and excellences" refer to the sublime physical characteristics of enlightened beings.)

眾生或作帝王制伏暴亂或爲賢佐匡乎有道或有聖君爰降爲師有如爲功德神通妙相莫能窮嘆而有十號讃揚總名是故十號者无上道元始太極高皇光明玉帝正法王大慈父仙眞師天尊普濟復告道君言賤臣雖聞十號功德未審有何解說令我及諸大眾乃至未來濁劫眾生令得了悟至眞法要伏願愍念賤臣告請一一宣揚十號微妙功德行相之法賤臣幸也道君復告普濟曰所言十號者是諸眞聖眾天人與天眞皇人開赤明和陽天中白玉殿內百寶之匣鳳錦之笈譯大梵隱言而爲正音所言无上道者乃是元始天尊道果成時於諸眾法無祖無宗無根無係而一相俄立乃萬法依憑爲萬法王爲萬相之祖爲一氣始虛无不測溟涬何知居於萬眾之先故名无上道所言元始者居至道源作窈冥本故曰元始太極者從無數劫來判朴之際報身乃現於是始靑天中而現化身故名太極高皇之號者尊居無頂天中逍遥大羅之上名无上之上超有象之先是故號曰高皇所云光明是謂法性眞體瑩若瑠璃易功德光照昏闇處銷眾生障破煩惱山故號光明也玉帝者位居玉闕之中尊極萬天之帝凝然眞性妙相具足巍巍蕩蕩出眾眞之中同星拱月故稱玉帝所言正法王者演說

**Interpretation**

This passage of scripture discusses the ten honorific titles of the supreme Daoist deity Yuanshi Tianzun (Primeval Heavenly Worthy) and the meanings of their merits. The following is a plain-language explanation:

Among sentient beings, some become emperors and kings who pacify violent rebellions, some become worthy ministers who assist enlightened rulers, and still other sages descend into the world to serve as teachers. These merits and spiritual powers are vast and difficult to describe completely; therefore ten honorific titles are used to praise him. These ten titles are: Wushang Dao (Supreme Dao), Yuanshi (Primeval Beginning), Taiji Gaohuang (Supreme Ultimate High Sovereign), Guangming (Radiance), Yudi (Jade Emperor), Zhengfa Wang (True Dharma King), Daci Fu (Great Compassionate Father), Xianzhen Shi (Teacher of Immortals and Perfected), Tianzun (Heavenly Worthy), and Puji (Universal Salvation).

A certain Daojun (Dao Lord), a high-ranking deity, asks Puji Tianzun: “Although I have heard of the merits of these ten titles, I still do not understand their specific meanings. Please explain them in detail, so that we and future sentient beings may all comprehend the essential meaning of the true Dharma.”

Puji Tianzun explains: These ten titles were recorded by the sages and perfected ones of the heavenly realm in the White Jade Hall of Chiming Heyang Heaven (one of the thirty-six heavens of Daoism), in caskets of a hundred treasures and book cases of phoenix brocade; they are correct sounds produced by translating the hidden language of Dafan Heaven (Great Brahma Heaven).

The first, “Wushang Dao” (Supreme Dao): it means that when Yuanshi Tianzun attained the fruit of the Dao, he transcended all principles, having neither source nor dependence, and yet could manifest in an instant, becoming the king of the ten thousand dharmas and the ancestor of the ten thousand appearances. He is the first Qi (vital energy) from before primordial chaos divided, standing before the myriad beings.

The second, “Yuanshi” (Primeval Beginning): he dwells at the source of the ultimate Dao and exists as the profound original ground.

The third, “Taiji” (Supreme Ultimate): from the chaos of countless kalpas—extremely long periods of time—ago, he manifests the reward body, the majestic form attained through cultivation, and transforms his form in Shiqing Heaven.

The fourth, “Gaohuang” (High Sovereign): he is honored in the Heaven Without Summit, wanders freely above Daluo Heaven (the highest heaven), and transcends all formed existence.

The fifth, “Guangming” (Radiance): it means the true body of Dharma-nature is crystalline like lapis lazuli, and can use the light of merit to break through sentient beings’ obstacles of ignorance.

The sixth, “Yudi” (Jade Emperor): he resides in the Jade Palace and is the supreme honored one of the ten thousand heavens; his true nature is majestic, his wondrous marks are complete, and he is honored by all the perfected ones as the moon is surrounded by stars.

The seventh, “Zhengfa Wang” (True Dharma King): he expounds…

Each honorific title represents a different aspect of Yuanshi Tianzun’s sacred qualities and his merit in saving sentient beings. These titles embody Daoism’s multidimensional understanding of the highest reality: some carry the meaning of the cosmic source, such as Yuanshi and Taiji, while others carry the meaning of saving the world and delivering people, such as Great Compassionate Father and Universal Salvation.

正法破邪異宗開無爲道滅一切苦明無邊法門印可三天經籙降伏魔邪除諸小見令入大乗之道如大醫王法藥治苦若春雷震發動萌芽滋長含生如灑甘露雨沃潤眾根性故號正法王大慈父者從無量無邊劫不可測微塵沙劫出現大聖身濟度羣生脫生死羅入正眞道或於惡趣拯救罪苦眾生過於赤子是名大慈父所言仙眞師者道君告普濟言我與汝及無邊無量劫來天尊大聖諸眞天仙昇無上道果一切天尊諸眞聖眾天王天帝玉帝大帝三華帝五帝大魔名山洞府虛空水陸一切含生已得果今得果及未得果者皆是我本師元始天尊現虛無法身自然報身元始化身心眞諦法種種引導說三十六部尊經或於林泉名山大嶽或於大洞天小洞天或在三十六天之中或在三十二帝宫內或在三淸大羅及無邊界或諸異域及一切含生類聚之處有形有相如是種種隨根察其言語變現化引未開

**Interpretation**

This scripture recounts how the supreme Daoist deity, the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), manifests in various forms to universally deliver all beings:

The text explains that when orthodox Daoist methods overcome heterodox paths, they open the way of Wuwei (non-action, the highest spiritual attainment in Daoism), alleviating all worldly suffering while revealing countless cultivation methods. The Celestial Worthy bestows sacred scriptures and Fulu (talismans and registers) to subdue demons and malevolent spirits, dispel narrow views, and guide beings onto the Mahayana path (the vehicle of universal salvation).

Like a supremely skilled physician, the Celestial Worthy uses the medicine of Daoist practice to heal beings' afflictions. His teachings resemble spring thunder awakening dormant seeds, or sweet dew nourishing beings' innate nature—hence his titles "King of True Dharma" and "Great Compassionate Father."

This compassionate father has manifested sacred forms since countless kalpas (immeasurably long cosmic cycles) to deliver beings from the cycle of birth and death into the true path. He shows particular concern for those fallen into woeful realms, treating them with even greater tenderness than his own children.

The scripture further describes how the Celestial Worthy, as "Teacher of Immortal Realized Ones," attained supreme Daoist realization alongside celestial deities and great sages throughout infinite kalpas. Whether perfected immortals, cultivating practitioners, or beings yet to begin spiritual practice—all are fundamentally disciples of Yuanshi Tianzun.

The Celestial Worthy manifests three sacred bodies:

1. The formless Dharma Body (ultimate reality beyond characteristics)

2. The natural Reward Body (manifestation of accumulated merit)

3. The primordial Transformation Body (forms adapted for beings' deliverance)

According to beings' spiritual capacities, he guides them through the Thirty-Six Sacred Scriptures (core Daoist canon). His teaching domains encompass all existence:

- In secluded mountain valleys
- Within great and minor grotto-heavens (Daoist paradises)
- Across the thirty-six celestial realms
- In the palaces of thirty-two celestial emperors
- Throughout the Sanqing (Three Pure Ones) realms and the supreme Daluo Heaven
- Even in foreign lands and human settlements

Wherever forms and phenomena exist, the Celestial Worthy observes beings' spiritual roots, adapts his manifestations accordingly, and employs appropriate language to awaken the unenlightened.

度者誓與開度未得道者誓令得道未安樂者誓使安樂未解脫者誓化解脫未昇玄者誓引昇玄以此弘誓開導一切演說三洞要術大藏妙文天書玉字金寶祕篇皆悉具足傳授諸法雖復無邊我總括流通十二事部類分別隨根不同令一切眾生各歸一趣得悟正法一者本文二者神符三者寶訣四者靈圖五者譜籙六者戒律七者威儀八者方法九者術數十者記傳十一者讃誦十二者表章具足是智慧開如是法門導化接引濁劫眾生視如諸子諸子而自不曉悟雖布大慈如是設悲念之網眾生戀於聲色種種纒愛而遊還三界不歸正道唯執邪見而遇天尊化誘至眞之法皆以開悟而從劫已來救苦無倦故號仙眞師普濟白言道君未審十二部事妙理法要有何相化如大法雨隨器充滿變動眾生根性賤臣未曉微妙之理乞爲解説一一悟解賤臣幸也道君吿普濟曰第一本文者天書八會鳳篆龍章是爲天地萬物之本開化人神成立諸法主召九天神仙上帝較定圖籙調

**Interpretation**

This scripture expounds the grand vows of the "Ten Meritorious Deeds" (Shihao Gongde) in Daoism and the twelve categories of classical teachings. The main content can be understood as follows:

The Celestial Worthy (Tianzun) made great vows: to help those who have not attained the Dao (Dao) to attain it, to bring peace to those who are troubled, to liberate those bound by worldly attachments, and to guide those unable to ascend to transcend the mundane realm. Through these profound vows, the core teachings of the "Three Caverns" (Sanqing: Dongzhen, Dongxuan, Dongshen) are proclaimed to all beings.

The scripture details twelve categories of Daoist classics and methods:

1. Root Texts (Benwen) - foundational scriptures

2. Divine Talismans (Shenfu) - efficacious charms

3. Precious Instructions (Baojue) - cultivation secrets

4. Numinous Charts (Lingtu) - sacred diagrams

5. Registers (Pulu) - lineages of immortals

6. Precepts (Jielü) - cultivation guidelines

7. Dignified Ceremonies (Weiyi) - ritual protocols

8. Methods (Fangfa) - cultivation techniques

9. Numerical Arts (Shushu) - divination systems

10. Biographies (Jizhuan) - accounts of immortals

11. Hymns (Zansong) - praises of scriptures

12. Memorials (Biaozhang) - petitions to celestial deities

These classics form a complete system of wisdom teachings to guide beings lost in the turbid world. Like a compassionate father caring for his children, the Celestial Worthy extends boundless mercy, yet beings remain mired in sensory desires, trapped in the cycle of life and death, clinging to false views. Thus, the Celestial Worthy employs various skillful means to reveal the true Dao (Dao), tirelessly working through countless eons to deliver beings—hence being revered as the "Teacher of Immortals and Perfected Beings" (Xianzhen Shi).

Later, the Universal Savior Perfected Being (Puji Zhenren) asked the Dao Lord (Daojun): How do the principles of these twelve categories of classics adapt like timely rain to beings of different capacities? The Dao Lord first explained the "Root Texts" category, describing them as the most fundamental "celestial writings" composed in phoenix seal and dragon script—the very source of heaven, earth, and all things. These texts instruct both humans and deities, govern all methods, and even the Nine Heavens' immortals rely on them to verify their celestial registers.

政璇璣攝制酆都降魔伏鬼勅命水帝召龍止雲天地劫期聖眞名諱所治臺城眾聖境界廣宣分别種種皆差服御元精化形之法皆演玄妙明了具足第二神符者雲篆之文神眞之信召攝眾魔威制神鬼總氣御運保命留年第三寶訣者天眞上聖述釋天書八會之字以爲正音開視大道第四靈圖者眾聖化跡應現無方圖寫變通令物悟解第五譜籙者眾聖記述仙眞名諱宗本胄𦙍神官位緒第六戒律者條制勅禦防非檢過詮量罪福分别輕重第七威儀者具視齋戒進退楷模俯仰節度軌式容止第八方法者眾聖著述丹藥祕要神草靈芝柔金水玉修養之道第九術數者明辨思神存眞念道心齋虛忘遊空飛步餐吸六氣導引三光鍊質化形仙度之法第十傳記者是眾聖載述學業得道成眞通玄入妙修因方所證果時節第十一讃誦者眾眞大聖巧飾法言稱揚正道令物信樂發起囘向生尊重心第十二章表者師資授受妙寶奇文三元八節登壇吿盟啓誓傳度悔謝請福關告之辭此十二事部總彰正道一切意趣無不周備化引三乘證无上道我大聖本師號天尊者常取三淸之上超眾聖道界顯世地卑獨居天爲最尊故號天尊此是元始天尊十號功德法門妙趣道君復告普濟曰若有未來濁劫眾生得聞我本師大聖

**Interpretation**

This scripture expounds the twelve teaching methods of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) from the *Supreme Dongxuan Lingbao Scripture on the Ten Titles of Merit, Causes, and Marvelous Conditions*. The main content can be understood as follows:

The first method involves using celestial calculations (Xuanji) to govern the netherworld (Fengdu), subdue demons, command water deities and dragon kings, and calm calamitous clouds. The second reveals sacred true names and their corresponding celestial realms. The third explains the profound methods for refining primordial essence (Yuanjing) and transforming one's physical form. The fourth concerns divine talismans and cloud-script (Fulu), which can summon demons, command spirits, and prolong life. The fifth transmits the celestial script's eight meeting characters (Bahui zhi zi), considered the true sounds leading to the Great Dao.

The sixth presents sacred images (Lingtu) manifested by saints that can awaken enlightenment. The seventh records the registers (Pulu) containing immortal names and divine official positions. The eighth establishes precepts distinguishing levels of sin and merit. The ninth details purification rituals (Zhaijiao) and ceremonial norms. The tenth documents elixir ingestion (Dan medicine, lingzhi mushrooms) and longevity techniques. The eleventh teaches meditation on deities, breathing techniques (Six Qi), and guiding the radiance of sun, moon, and stars (Three Lights) for achieving immortality. The twelfth chronicles the enlightenment stories of realized saints.

The scripture concludes by explaining that the Celestial Worthy of Primordial Beginning transcends even the Three Pure Ones (Sanqing), dwelling alone in the highest celestial realm—hence the honorific "Celestial Worthy." These methods can guide practitioners to realize the supreme Dao. The Dao Lord informed Universal Salvation Perfected Being (Puji Zhenren) that sentient beings in the future Dharma-ending age who hear these teachings will all receive benefits.

(Note: The "Three Pure Ones" refer to the supreme Daoist trinity—Jade Pure, Upper Pure, and Great Pure; "Six Qi" denotes the energies of heaven, earth, and the four seasons; "Three Lights" signifies the sun, moon, and stars.)

元始天尊十號因緣功德更能圖鑄形像歌詠讃嘆禮拜恭敬演說是法此人九祖生天宿業消滅身得長生不死之道家門安泰子孫昌熾世世遇道不遭厄橫若有人書修此經功德無量說是十號功德已於是在會大眾皆得昇進仙階超拔聖位悉悟元上正眞道果普濟眞人證天中尊號曰尋聲救苦天尊具八十一好七十二相十號滿足光明瑩徹空中讃言普濟有如是告請功德不可思議難測智慧當於來世與一切眾生爲道師中王爲大法眼與道君神通何異於是一切來者眾生聞是法要離生死苦悟正眞道於是普濟承道君神力欲昇三天而作頌曰道君大慈悲　　　　金口演眞藏　　　　　十號今得聞令我證眞道　　　　稽首無爲師　　　　　千光具

**Interpretation**

This scripture recounts the ten sacred titles of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme deity of Daoism) and their meritorious virtues. The text states:

If one can create an image of Yuanshi Tianzun, chant hymns of praise, devoutly worship, and expound this scripture, then nine generations of their ancestors will ascend to heaven, karmic transgressions from past lives will be eradicated, and they themselves will attain the Dao of immortality. Their household will enjoy peace and prosperity, descendants will flourish, and every generation will encounter the Orthodox Path without suffering calamities. For those who transcribe and practice this scripture, the merit will be immeasurable.

When Yuanshi Tianzun finished expounding the virtues of these ten sacred titles, all listeners present ascended in immortal rank, transcending the mundane to reach sagehood, comprehending the supreme truth of the Orthodox Dao. Among them, the Perfected Being of Universal Salvation (Puji Zhenren, an enlightened immortal) attained the sacred title of "Celestial Worthy Who Hears Cries and Relieves Suffering." He manifested eighty-one auspicious qualities and seventy-two majestic forms, perfectly embodying all ten sacred titles in radiant clarity.

The scripture praises this achievement, declaring: The merit of Puji Zhenren is inconceivable. His wisdom will guide beings in future ages as a master of the Dao, becoming the "Sovereign of the Dharma" (Fazhong Wang), whose divine powers are no different from those of the Dao Lord (referring to Yuanshi Tianzun). All who hear these essential teachings will be liberated from the suffering of birth and death, awakening to the true meaning of the Orthodox Dao.

Finally, empowered by the divine might of the Dao Lord, Puji Zhenren prepared to ascend to the Three Pure Heavens (Sanqing Tian, the highest celestial realm in Daoism) and composed a hymn:

"Great is the compassion of the Dao Lord, whose golden mouth speaks the true scripture.

Today, having heard the ten sacred titles, I realize the genuine Dao.

I bow to the master of Wuwei (non-action),

Adorned with a thousand rays of majestic light."

(Note: The "ten titles" refer to Yuanshi Tianzun’s ten sacred epithets, though the scripture does not elaborate on them; "nine ancestors" denotes ancestors traced back nine generations; the "Three Heavens" are the Sanqing celestial realms, the highest paradise in Daoism.)

足相

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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/KR5b0021/