《太上洞玄靈寶轉神度命經》

The fourth volume of The Most High Cavern Mystery Numinous Treasure Scripture on Transforming the Spirit and Liberating Life records:

The Most High Lord of the Dao (one of the supreme deities in Daoism) addressed the Perfected Being of Southern Extremity and Life Liberation, saying: When a person approaches death, sacred scriptures and divine images should be arranged, and Daoist priests should be invited to preside over repentance rituals and administer precepts. At the same time, one should practice charity by donating material goods, including clothing, bedding, daily necessities, carriages and horses, fields, residences, gardens, servants, and other possessions. Merit can also be accumulated through crafting divine images, transcribing scriptures, erecting banners of virtue, offering incense and flowers, and setting up incense burners, bells, and chimes. It is particularly important to support impoverished and ill Daoist practitioners who cultivate in the mountains, assisting them in expounding scriptures, conducting purification rituals (Zhaijiao), burning incense, reciting scriptures, scattering flowers, lighting lamps, releasing captive animals, redeeming lives, establishing Daoist temples, liberating others, pardoning prisoners, and freeing slaves. These virtuous acts of honoring the Celestial Worthy bring immeasurable merit to both the living and the deceased, serving as the most effective means to dispel calamities, alleviate suffering, and aid the sick—constituting the highest form of blessings.

The Most High Lord of the Dao continued: Those facing death today should sincerely repent before the deities of the ten directions, confessing all transgressions committed from beginningless time until the present life—those arising from the three karmic actions (body, speech, and mind) and the six roots (eyes, ears, nose, tongue, body, and thought). Once these karmic obstructions are purified, one should receive and uphold the Five Precepts:

The First Precept: Abstain from killing—in the next life, one will obtain a long-lived body.

The Second Precept: Abstain from sexual misconduct—in the next life, one will obtain a pure and chaste body.

The Third Precept: Abstain from stealing—in the next life, one will obtain a wealthy and noble body.

The Fourth Precept: Abstain from deceit—in the next life, one will obtain a body respected and trusted by others.

The Fifth Precept: Abstain from intoxicants—in the next life, one will obtain a body endowed with wisdom.

The Most High Lord of the Dao concluded: Those who uphold these precepts will be able to transform their consciousness and enter wondrous realms, being reborn in pure lands, seated upon great lotus blossoms to hear the teachings of the Dao, never regressing, and ultimately realizing the true Dao. Whether for the living or the deceased, one should devoutly pay homage to the ten directions, sincerely repent, and with such genuine resolve take refuge in the Great Dao.

This scripture describes a Daoist ritual for the salvation of deceased souls, divided primarily into eastern, southern, and western sections (the original text also includes northern and central portions not excerpted here). The general meaning is as follows:

In the eastern realm, the Salvation from Suffering Celestial Worthy (a high-ranking Daoist deity specifically devoted to delivering beings from suffering) and countless immortal sages who have attained the Dao bear witness to the repentance ceremony. Through this ritual, all karmic obstacles accumulated by the deceased since beginningless kalpas can be dissolved—including immeasurable transgressions such as killing, stealing, sexual misconduct, greed, anger, ignorance, false speech, blasphemy against deities, and filial impiety. This enables the departed souls to be reborn according to their wishes in the eastern Pure Land, where they may hear scriptures and teachings, be free from material want, and ultimately cultivate the supreme Dao.

The southern and western sections follow the same structure, differing only in the corresponding deities and directional Pure Lands. Both emphasize how the repentance ritual purifies the deceased's karmic defilements accumulated through countless lifetimes—created by the "three karmas" (actions of body, speech, and mind) and the "six roots" (faculties of eye, ear, nose, tongue, body, and consciousness)—thereby granting them liberation.

Specialized terms retain distinct Daoist characteristics: "breaking fasting vows" (破斋犯戒) refers to violations of Daoist dietary precepts; "mystic altar" (玄坛) denotes the ritual space; while the "five heinous crimes" (五逆) specifically indicate the gravest offenses including patricide and matricide.

This scripture primarily expounds on the elimination of karmic transgressions and attainment of salvation through repentance and taking refuge (conversion to faith). It enumerates various sins committed in the human realm, explaining how sincere repentance enables the deceased to cleanse these karmic burdens and be reborn in the Pure Land (the blissful paradise).

The listed transgressions include: killing living beings, theft, sexual misconduct, debauchery, miserliness and greed, wrathful cursing, foolish delusions, deceitful flattery, harmful speech, sowing discord, consuming alcohol and meat, breaking fasting precepts, disobeying teachers, slandering scriptures, defiling sacred spaces, damaging divine statues, defying heaven and earth, cursing spirits, disrespecting celestial bodies, and failing in filial piety toward parents—countless offenses without measure.

The scripture emphasizes that all such karmic obstructions can be purified through genuine repentance, allowing the deceased to be reborn at will in either the Western or Northern Pure Land (Daoist paradises). There, they may hear the sacred teachings, behold the Celestial Venerables (supreme Daoist deities), enjoy clothing and sustenance provided spontaneously by nature, and dwell in carefree joy. Through successive rebirths, they ultimately realize the supreme Dao (the highest spiritual attainment).

Concluding, the text instructs devotees to wholeheartedly take refuge in all compassionate saviors and perfected Celestial Venerables—including the sacred assemblies of the West, North, and Northeast—whose witness and blessings aid the deceased in repenting their sins and attaining deliverance.

(Note: The "three karmic actions" refer to physical, verbal, and mental deeds; the "six roots" denote the sensory faculties of eyes, ears, nose, tongue, body, and mind; the "five heinous crimes" typically include patricide, matricide, etc.; the "mystic altar" indicates Daoist ritual spaces; the "three luminaries" signify the sun, moon, and stars.)

This scripture expounds on attaining salvation through repentance of sins and taking refuge in the Celestial Worthy (the supreme deity in Daoism). It enumerates various transgressions one might commit during human existence, explaining how sincere repentance can absolve these karmic burdens, enabling the deceased to be reborn in Pure Lands (Daoist paradises of pristine bliss) located in different directions - east, southeast, southwest and others.

The text meticulously details categories of transgressions including:

1. Disrespect toward teachers, desecrating scriptures, defiling sacred images, and polluting Daoist temples

2. Violating the natural order of Heaven and Earth, cursing deities

3. Filial impiety toward parents, committing the Five Heinous Crimes (patricide, matricide and other extreme evils)

4. Evil deeds like killing, stealing, sexual misconduct, greed, wrath, and ignorance

5. Faults including false speech, harsh words, divisive speech, and consuming alcohol/meat

6. Breaching purification precepts or betraying the true Dao

The scripture assures that through genuine repentance and taking refuge in the various Compassionate Saviors (Celestial Worthies who relieve suffering) and realized deities, even boundless karmic obstacles can be dissolved. The deceased may be reborn in Pure Lands to hear the true teachings, behold the Celestial Worthies, enjoy effortless sustenance and carefree joy, ultimately attaining the supreme Dao (highest spiritual realization).

The recurring directional references ("east," "southeast," "southwest") reflect distinctive Daoist cosmology, where each cardinal orientation corresponds to specific Pure Lands and salvific Celestial Worthies who deliver sentient beings.

This scripture teaches methods for eliminating karmic transgressions and attaining rebirth in pure lands (realms of purity and bliss) through repentance and taking refuge (devotional surrender). It consists of three main sections:

First, it describes the pure land in the southwest: All committed offenses—such as failing to honor parents, killing living beings, stealing, sexual misconduct, stinginess, greed, cursing in anger, reckless speech, consuming alcohol and meat, breaking purification precepts, betraying the true Dao, disrespecting teachers, damaging scriptures or sacred images, defiling Daoist temples, cursing deities, or acting against cosmic and moral principles—can be cleansed through sincere repentance. After death, one may be reborn in the southwestern pure land according to their aspiration. There, they will hear the Celestial Venerables expound the teachings, enjoy clothing and nourishment without lack, and experience carefree joy, ultimately cultivating the supreme Dao. One should reverently pay homage to the sages of the southwest.

Next, it discusses the northwestern pure land: Similarly, after repenting to eliminate all transgressions, one may be reborn in the northwestern pure land. Countless immortal sages who have attained realization dwell there, and one should sincerely surrender and pay homage to them.

Finally, it explains the supreme pure land above: By repenting to eradicate all karmic offenses committed through body, speech, and mind since beginningless time (referring to the immeasurably distant past), one may be reborn according to their wish in the highest Wuji realm (the limitless supreme state) to face the Celestial Venerables and cultivate through listening to the Dharma.

The scripture repeatedly emphasizes that regardless of the severity of one's transgressions, genuine repentance and taking refuge in the true Dao can bring salvation and rebirth in pure lands. Key terms include the "three karmic actions" (body, speech, and mind), the "six roots" (sensory faculties of eyes, ears, nose, tongue, body, and consciousness), and the "five cardinal sins" (typically including extreme evils like patricide and matricide).

This scripture primarily expounds on attaining salvation and liberation through repentance of sins and taking refuge in Daoist deities.

The text first depicts an ideal state of cultivation: being free from material concerns, attaining carefree spontaneity, and ultimately realizing the supreme Dao through successive rebirths of practice. It then instructs devotees to devoutly worship the sacred deities above, particularly the Salvation from Suffering Heavenly Worthy (Jiuku Tianzun) and realized immortals of the lower realms.

A detailed enumeration follows of various transgressions people may commit: violations of fundamental precepts like killing, stealing, and sexual misconduct; religious offenses such as slandering scriptures, betraying teachers, or defacing sacred images; as well as moral failings in social life including disloyalty, filial impiety, and breach of trust. The scripture emphasizes these karmic obstructions are immeasurable and must be eradicated through sincere repentance.

After repentance, departed souls may be reborn in the Pure Land of the lower realms, where they will hear the Dharma teachings, behold the Heavenly Worthy, regain joyful freedom, and ultimately accomplish the Great Dao.

The latter portion presents the Supreme Dao Lord's (Taishang Daojun) instructions to the Southern Pole Life-Saving Realized Being (Nanjidu Ming Zhenren), revealing how the Primordial Heavenly Worthy's (Yuanshi Tianzun) teachings pervade the ten directions. Across countless celestial realms and Daoist paradises, his manifestations appear—each realm with its corresponding pantheon: high deities like the Imperial Lord Heavenly Worthy and the Supreme Elder Lord (Taishang Laojun), along with various ranks of immortal officials including true masters, jade maidens, generals, and divine warriors. These deities constantly patrol day and night, examining human virtue and vice, assisting people in dispelling calamities and increasing blessings.

(Note: "Supreme Dao" refers to ultimate truth; "Lower Pure Land" denotes the Daoist concept of purified underworld realms; "Primordial" refers to Yuanshi Tianzun, one of Daoism's supreme deities)

This scripture expounds the Daoist teachings on the cycle of life and death, karmic retribution, and the salvation of departed souls. Let me explain in contemporary terms:

The Supreme Dao Lord (Taishang Daojun) declares: Though the Great Empyrean Heaven (Daluo Tian) undergoes kalpic transformations, its fundamental principles remain eternal. The entire cosmos (Ten Directions) operates according to the same universal laws. While Daoist scriptures are classified into the Three Caverns (Dongzhen, Dongxuan, Dongshen), they are all teachings adapted to different capacities of practitioners.

The form of rebirth after death is entirely determined by one's karma (accumulated merit or demerit):

• Those with abundant good karma will be reborn into wealthy, virtuous families, or receive blessings of intelligence, purity, and longevity
• Those burdened with bad karma will be reborn as impoverished or deformed beings, may become animals or hungry ghosts, or even fall into the Nine Dark Hells (the deepest abyss)

Present circumstances are the fruit of past actions, as inevitable as crops following their seeds. Yet most people only see the immediate and doubt karmic retribution. In truth, the consequences of good and evil are as real as shadows following forms and echoes responding to sounds. Sincere repentance can eliminate sinful karma; persistent good deeds will naturally accumulate blessings.

Methods for redeeming departed souls:

1. Within 100 days after death, Daoist priests should be invited to set up a memorial portrait and recite scriptures continuously day and night. This ensures the soul's rebirth in favorable realms, avoiding the Three Wretched Paths (hells, hungry ghosts, animal rebirth)

2. If on the first day after death one lights lamps, creates scripture banners, copies sacred texts, casts divine images, and performs salvation rites for hundreds, the deceased will ascend to the Pure Lands of the Ten Directions, while living relatives receive blessings

3. During burial, incense should be burned and scriptures recited at roadsides, accompanied by charitable giving and animal liberation. This prevents road deities from obstructing the soul or bringing misfortune to the living

4. Burning incense and chanting scriptures at the left side of the grave ensures the Earth Deity (local guardian) will protect the peaceful rest of the departed

These practices emphasize how Daoist rituals assist souls in transcendence, while reminding the living to respect karmic law and cultivate virtue.

This passage comes from the Taishang Dongxuan Lingbao Zhuanshen Duming Jing (Supreme Scripture of the Numinous Treasure from the Cavern of Mystery on Divine Transformation and Salvation), a pivotal Daoist scripture for the salvation of deceased souls. The general meaning conveys:

Through reciting this scripture, the souls of the deceased can attain peace, households are protected from disturbances, malevolent forces dare not intrude, and descendants receive blessings. After hearing this scripture, the Southern Pole Perfected Being (the Daoist venerated Great Emperor of Long Life at the Southern Pole) and all the assembled sages and immortals unanimously praised its excellence, paying reverent homage to the text and vowing to uphold and practice its teachings.

Belonging to the Lingbao (Numinous Treasure) tradition—a major Daoist school—this scripture is primarily used in rituals for soul salvation and disaster alleviation. "Zhuanshen Duming" (Divine Transformation and Salvation) refers to the transformative power of divine energy that assists in liberating souls and extending blessings of life.