《九皇斗姥戒殺延生真經》

The Purification Incantations section in the True Scripture of the Dipper Mother's Life-Prolonging Precept Against Killing contains eight purifying mantras. Here we analyze selected passages:

Heaven and Earth were originally harmonious and equal, but humans' fondness for killing has brought continuous calamities. Fortunately, the Dipper Mother (Doumu, mother of the Northern Dipper stars and an important Daoist goddess) transmitted this precious scripture to harmonize the two great forces of Yin-Yang, restoring purity and peace to the world.

The Eight Directions Purification Mantra describes: The Qi of Supreme Harmony (Taihe) pervades all directions, naturally pacifying the eight compass points. Mountains stand firm without collapsing, oceans remain tranquil without waves. The Azure Dragon and White Tiger return to their proper positions, while the Vermilion Bird and Dark Warrior (the four directional guardian deities in Daoism) dare not transgress. These divine beings manifest together to protect our ritual altar.

The Altar Purification Mantra states: Though the altar is established in the mundane world, when the scripture unfurls, ten thousand sacred beings descend. Demonic forces are warned not to violate the precepts, lest the Thunder Gods (Leishen) immediately appear without mercy.

The Body Purification Mantra reveals: Never underestimate this modest form—its posture stands straight as a pavilion, its bones refined like coral. The true fear lies in human ignorance that leads to defiled places. Reverently reciting sages' teachings surpasses ritual fasting and ablutions.

The Speech Purification Mantra cautions: These crimson lips gateways of speech, if defiled by craving meat and impurities, will incur divine rejection. Sincere repentance alone brings one nearer to the sages. No forced rinsing is needed—Heaven's discernment is clear.

Finally, the Heart Purification Mantra declares: This square-inch heart (the Dantai or heart region) should remain luminous and clear, yet meat cravings obscure its spiritual brilliance. Here the importance of vegetarian purity for spiritual practice is emphasized.

To cleanse the heart and mind, there is no better method than cherishing life. When compassion fills one's being, this virtue (De) naturally radiates its fragrance far and wide.

The Purifying Water Incantation describes: A clear cup of water, though only a small spoonful, shares the same essence as the great ocean—none dare belittle it. When this purified water transforms into sweet dew and sprinkles forth, it dissolves all sorrows and resentments, purifying the heart until it becomes spotless and attuned to the heavenly Dao.

The Purification Ritual Text explains: When the altar is properly arranged and all ritual implements are prepared, the clear tones of sacred instruments harmonize with their solemn dignity. These sounds and objects resonate with the will of the highest sages (referring to exalted deities), circulating ceaselessly day and night, generating immeasurable merit.

The Heart Mantra for Prolonging Life and Preserving Destiny, transmitted by the Nine Emperor Doumu (a major Daoist goddess), consists of a series of esoteric incantations. Reciting this mantra not only extends longevity but also fulfills heartfelt aspirations—its power must never be underestimated.

The scripture depicts Doumu's majestic form: Her hair coiled in a spiral chignon, she wears celestial robes of multicolored clouds, golden earrings, and pearl-embroidered slippers. In her left hand she holds a whisk, in her right a vajra scepter, riding a jeweled chariot drawn by five dragons as she sits enthroned upon an eight-treasure dharma seat. In the Heaven of Marici (a Daoist celestial realm), she convenes the perfected sages of the three realms to expound the Dao of cosmic creation and illuminate the truth of birthlessness and deathlessness. All the listening immortals nod in profound agreement. As the ritual assembly nears its conclusion, the Star Lord of the Shining Cavern (a Daoist stellar deity) remains standing in attendance, bowing once more in reverence to the Primordial Sovereign (referring to Doumu).

I humbly kneel and report: It is said that only when the Qi of the Five Phases (Wuxing) flows harmoniously do the four seasons properly alternate; only when Heaven and Earth (the Two Poles) nurture life does the proliferation of all things occur. In times of great peace, auspicious clouds manifest, stars shine brightly, the common people dwell in security, warfare disappears, and all may enjoy their natural lifespan in health and longevity.

But since middle antiquity, continuous warfare, frequent famines, and successive disasters have shortened human lifespans. By the age of decline, conditions became completely different from ancient times. Pitiful are the common people—some perish in poverty and hunger, others fall to weapons of war. Even those fortunate enough to be born in peaceful times, spared from displacement, or encountering years of abundance without starvation, cannot escape the Water God (Yanghou) wreaking havoc in lowlands or the Fire God (Zhurong) spreading calamity in bustling markets. Five types of malevolent ghosts roam openly in broad daylight, while five plague deities spread through the four directions. Whether young or old, rich or poor, the annual death toll numbers not less than hundreds of millions.

Our compassionate Doumu Yuanjun (a revered Daoist deity) once made this solemn vow: From the Eastern Fusang trees to Western Yanzi mountains, from the Southern barren lands to Northern Kunlun peaks—all living beings (except those stubbornly evil and insincere) would receive equal salvation. Faced with such innocent suffering, how could we refrain from manifesting divine power and extending a helping hand?

Hearing this, Doumu sighed deeply before summoning the Star Lord to rise, saying: "These ignorant beings repeatedly suffer unwarranted calamities—it's not that I wish to delay their deliverance. But understand this: fortune and misfortune never come without cause. Loyalty, filial piety, moral integrity, and righteousness are omens of blessings, with filial piety being foremost. Lewdness, killing, and harmful speech are vehicles of disaster, with killing bearing the gravest consequences. Those who practice filial piety will surely receive blessings; those who delight in killing will inevitably meet calamity. The importance of filial piety has been thoroughly explained before. What you describe as catastrophes are actually the bitter fruits of humanity's bloodlust—not due to differences between ancient/modern eras or changes in Heaven and Earth.

Let me explain in detail: Heaven and Earth create humans through pure, luminous Qi (Qingling zhi qi), while creatures are formed from turbid, mixed Qi (Zhuoza zhi qi). Those who receive this luminous Qi and preserve their spiritual nature become virtuous sages who bring honor to their families; those who accept turbid Qi and wallow in impurity become the unworthy. The care for sages goes without saying—even parents of the unworthy may find it unbearable to harm them."

This scripture discusses the evolution of humanity's attitude toward life and its consequences. In ancient times, people possessed simple and genuine natures, rarely entertaining thoughts of killing. By the medieval period, desires gradually arose, and the impulse to kill began to sprout. In later ages, people became self-interested, casually harming lives out of greed for wealth or lust, or in fits of anger. While killing humans is punished by law, people have grown accustomed to slaughtering animals, considering them a different species that can be freely killed and eaten.

Heaven and Earth nurture all beings, holding equal compassion for both humans and animals. Yet humans, presuming upon their intelligence, use tools to hunt and kill animals without considering how they would react if animals were to prey upon them. If this mentality of "the strong devouring the weak" is allowed to proliferate unchecked, it will ultimately disrupt the harmonious Qi (vital energy) between Heaven and Earth, transforming a world of purity and tranquility into one filled with slaughter.

The scripture warns us: we must not harm creatures wantonly simply because they are not human. Since Heaven and Earth created them, their lives are equally precious. If humanity continues this wanton destruction of living beings, we will eventually reap what we sow.

This scripture, through the voice of the Nine Emperor Doumu (the mother of the Big Dipper stars in Daoism), reveals the causal relationship between killing and calamities. It explains that humans, driven by gluttony, recklessly take lives. Though the slaughtered creatures cannot resist, their grievances (Qi) do not dissipate. Initially scattered, these grievances accumulate with increasing slaughter, eventually permeating the heavens and earth, disrupting the balance of Yin-Yang and the harmony of the Five Phases (Wood, Fire, Earth, Metal, Water), inevitably leading to disasters.

Just as wind, cold, heat, and dampness cause illness, the grievances filling the world invite all manner of calamities. The scripture further clarifies in verse: All beings originally coexist in harmony; it is humanity’s unwholesome thoughts that open the floodgates to killing. Killing begets more killing, creating a vicious cycle. These disasters are not divine punishment but the self-inflicted consequences of human actions.

The Nine Emperor Doumu specifically identifies three reasons why killing is hard to stop: first, indulgence in gluttony; second, blind adherence to harmful customs; and third, delusion by misguided beliefs. To cease killing, these obstructions must first be dismantled. Heaven and earth nurture all beings without discrimination—life is divided into seven categories (feathered, furred, scaled, shelled, metamorphic, seasonal, and microscopic creatures), each comprising 360 species. Among them, some creatures are inherently gentle, and humans should treat them with compassion.

At the heart of this scripture lies the principle of "abstaining from killing to prolong life," emphasizing that only by ending the cycle of slaughter can vitality be sustained. It reflects Daoism’s reverence for life and its ecological wisdom in pursuing harmony between heaven and humanity.

This scripture elucidates the principle of abstaining from killing and protecting life by comparing the innate nature of humans and animals. It classifies animals into different moral categories: dragons, phoenixes, qilin, and tortoises are likened to sages among creatures; ospreys, wild geese, lambs, crows, oxen, dogs, bees, and ants resemble righteous husbands, chaste wives, filial sons, and loyal ministers in the animal kingdom; while falcons, wolves, and tigers represent violent brutes among beasts, and owls, mythical jing beasts, flood dragons, and bears embody rebellious elements. As for turtledoves, foxes, rats, snakes, scorpions, and locusts, these are portrayed as treacherous thieves and harmful pests in the animal world.

The text observes that although animals possess varied temperaments, humans—as the most complete beings between heaven and earth—should naturally understand higher principles. In ancient times, people consumed raw meat and blood out of survival necessity, just as whales eat smaller fish and tigers hunt deer—circumstances that warrant understanding. But after humans learned sericulture for clothing and agriculture for sustenance, they could have ceased harming animals. Yet they continued killing under pretexts like ancestral sacrifices, elder care, and guest hospitality, which violates heavenly principle.

The scripture particularly criticizes contemporary extravagance: middle-class kitchens overflow with delicacies, while wealthy households indulge excessively; markets brim with fresh gourmet meats, and major cities see even greater trade. Such excess occurs not only during guest receptions but also in daily meals—not only do elders overconsume, but children also adopt these harmful habits. The text warns that such wanton killing inevitably invites karmic retribution, emphasizing the principle of "no killing without just cause." Even when animal use is necessary, it must conform to ritual propriety.

This scripture elucidates how indulging in gluttony and wanton killing ultimately invites calamity. It enumerates various cruel methods of slaughter: skewering animals for roasting, mincing them into paste, rendering them into grease, or pickling them into fish sauce. It particularly highlights the selective consumption of specific animal parts—camel necks, bear paws, chimpanzee lips, leopard fetuses, chicken wings, lamb tails, fish brains, turtle skirts, pigeon eggs, deer tendons, and dog kidneys.

What appears as a pursuit of delicacies is, in truth, the creation of boundless karmic debt from killing. A single extravagant meal may cost tens of thousands of coins, and a single banquet may claim countless lives. Though animals may be ignorant, how can they be indifferent to life and death? Though lowly, how can they be endlessly slaughtered? If humans are said to possess blessings, where do such actions draw their fortune? If animals are said to bear sin, how could their transgressions warrant this? It is precisely this accumulated resentment that ultimately manifests as cosmic calamities.

All things between heaven and earth are sustained by the movement of Qi (the fundamental energy that constitutes all existence, according to Daoist thought). When Qi flows smoothly, winds and rains come in season, harvests are abundant, and the world enjoys peace. When Qi turns chaotic, mountains crumble, seas surge, disasters multiply, and tranquility vanishes. These calamities are not punishments from heaven but are invited by human ignorance; they are not misfortunes of fate but are brewed by stubborn folly.

Blinded by convention, people remain unawakened, oblivious to impending catastrophe—truly pitiable. Among them, some may live simply and abstain from killing, yet when the great calamity arrives, they too suffer innocently. Why? Because though one may purify oneself, one cannot ensure their ancestors were free from bloodshed; though this life may be pure, past transgressions may linger. Thus, those of profound virtue not only adhere to vegetarianism themselves but also widely exhort others. Multiplying from one to ten, then to hundreds and thousands, their merit becomes immeasurable. When virtuous deeds accumulate deeply, past sins dissolve, and one naturally escapes misfortune, surviving the great calamity.

Thus it is said: Cultivating only oneself is private virtue, limited in merit; transforming the masses is public virtue, boundless in merit. The scripture concludes with a verse, urging all virtuous men and women to understand this truth.

Human beings cherish their own lives, just as all creatures treasure their physical forms. Why then should we treat other living beings with cruelty and indiscriminately harm sentient life? Some people remain unsatisfied merely with killing creatures, further subjecting them to torturous methods—slicing with knives, burning with fire, or frying in oil—thereby accumulating grave karmic offenses.

Doumu (the Taoist revered deity and mother of the Northern Dipper stars) admonishes humanity: May virtuous devotees constantly maintain compassionate hearts and widely encourage others to abstain from killing, that they may eternally enjoy peace and harmony.

The stellar deity further cautions: My words are neither empty nor false—they embody ultimate truth. Though ordinary people remain addicted to gluttony and accustomed to slaughtering creatures for food, hearing these principles should awaken their understanding. Yet humans, long steeped in culinary indulgence, find sudden change difficult. To completely abandon the evil habit of killing, one initially suffers from bland diets. Even when aware they should abstain, some still crave momentary taste, willingly courting future calamity. Mere empty preaching ultimately proves futile.

Therefore, I must weigh the value of different lives to establish a hierarchy for abstaining from killing. For higher beings, hearing this admonition should prompt immediate relinquishment of butcher's tools; for lower creatures, temporary tolerance permits gradual reform.

Life between heaven and earth exists in hierarchical grades. Viewed through human status—from the Son of Heaven to prisoners and criminals—there are ten ranks; through cosmic principle—from the perfected person (embodying supreme virtue) to the utterly wicked—another ten ranks exist. The Son of Heaven, established by celestial mandate, holds most exalted position; the perfected person possesses noblest virtue. One such sovereign or sage's life equals millions of ordinary lives. As for criminals and evildoers—those whom heaven wills to execute and human hearts detest—they resemble poisonous insects and savage beasts among animals.

This scripture primarily discusses the Daoist hierarchical valuation of life and the criteria for calculating the karmic weight of killing. It posits that the value of life varies according to species and accumulated merit:

For humans, life's worth is determined by social status and moral cultivation. Those with high status and virtuous conduct possess more precious lives, while the opposite holds true for others. An ordinary person represents the baseline standard of "one life per individual."

The animal kingdom is classified into seven major categories: furred creatures (mammals), oviparous creatures (birds), scaly creatures (fish), shelled creatures (crustaceans), metamorphic creatures (insects), seasonal creatures (periodic insects), and microscopic creatures (microorganisms). Their life values decrease progressively. For example:

• Ten thousand seasonal or metamorphic creatures equal one shelled creature's life
• One thousand shelled creatures equal one scaly creature
• One hundred scaly creatures equal one oviparous creature
• Three hundred furred creatures equal one ordinary human life

However, meritorious animals constitute exceptions. Creatures beneficial to humans—such as domesticated animals like oxen, dogs, mules, and horses, or poultry like geese, ducks, and chickens—are valued ten times more than their ordinary counterparts. Those with exceptional contributions carry even higher worth. For instance:

• Killing thirty meritorious furred creatures equals killing one human
• Killing three extraordinarily beneficial animals equals killing one human
• Killing one thousand meritorious birds equals killing one human

The scripture concludes by lamenting the profound karmic burden created by daily killings of viviparous and oviparous creatures worldwide. This reflects Daoism's core tenet of cherishing life and opposing wanton slaughter, emphasizing that the gravity of killing should be weighed according to a creature's demonstrated value to humanity.

This scripture elucidates the relationship between abstaining from killing (non-harming of life) and the extension of one's lifespan. The text quantifies the gravity of killing: taking even a single life creates negative karma, yet if one kills 3.6 million beings annually, this accumulates to 36 million over a decade, reaching hundreds of millions in thirty years. Such massive destruction inevitably invites swift retribution. Hence, calamities (jie) recurrently plague the world.

Acknowledging how societal customs make complete abstinence challenging, the author proposes gradual progression: first spare animals that greatly benefit humanity, like plowing oxen; then those with lesser contributions; finally creatures whose sentience resembles humans. Expanding further—from placental mammals to oviparous birds, then to scaled or armored creatures (fish, shrimp, turtles)—while widely exhorting others to recognize this precept, can cleanse past transgressions. This purifies heaven and earth, harmonizes the Five Phases (Wood, Fire, Earth, Metal, Water), eternally dispels calamities, and grants universal longevity.

For those unable full abstinence, minimally spare creatures meriting human gratitude or possessing consciousness, maintaining the status quo for others. Among myriad beings, abstain from killing just one or two types; among delicacies, reduce consumption selectively. Though incomplete, this mitigates negative karma, delays retribution, and marginally benefits the world.

The concluding verses emphasize: to eliminate calamities, killing must cease. Ordinary people may begin with the most vital step. An animal's worth lies in its service to humanity and capacity for perception—understanding this should prevent their slaughter. Such practice fosters harmony. May all heed this counsel to collectively achieve the goal.

Finally, the scripture notes how Doumu (the Daoist deity and Mother of the Big Dipper) paused in meditation after this discourse, reiterating: calamity prevention requires abstention from killing, beginning with creatures of greatest service to humankind.

This scripture primarily expounds on the significant contributions of oxen and dogs to humanity, admonishing people against wantonly slaughtering these creatures.

The text begins by stating that all things in this world serve human needs, yet their merits vary in scale, duration, and difficulty. Among them, the ox's contribution stands supreme, followed by the dog. The ox's paramount importance lies in its indispensable role in agriculture—the cultivation of the Five Grains forms the foundation of human survival. From spring through autumn, a single ox toils with labor equivalent to five farmers. Since imperial courts prioritize agriculture, they should naturally value the ox's service all the more. Beyond plowing, oxen haul heavy carts, draw water for irrigation during droughts, and turn millstones—enduring hardships beyond other livestock.

Gentle by nature, oxen never harm humans, laboring diligently even in old age without sloth. They demonstrate remarkable courage by fighting tigers to protect their owners and shed tears when slaughtered. Their wisdom and service far surpass other animals. Yet today people exploit them in their prime only to butcher them for meat in old age—a truly cruel practice.

Though less meritorious than oxen, dogs show deeper human-like understanding. History records Panhu dogs that vanquished enemies, plow dogs that delivered messages, and others skilled in hunting or guarding homes—bearing their masters' scolding without resentment. If oxen resemble meritorious ministers, dogs exemplify loyal guardians. Though beasts in form, both possess human virtues. Celestially, the Dog Star (Tian Gou) resides beyond the Three Enclosures, while the Ox constellation (Niu Jin Niu) belongs to the Twenty-Eight Mansions—heavenly patterns confirming divine favor.

The scripture concludes with this warning: killing three oxen equates to killing one human; harming seven dogs equals harming one life. Since ancient times, harming these creatures has incurred karmic retribution. By enumerating the virtues of oxen and dogs, this text urges compassion and cautions against reckless slaughter.

This scripture expounds the principle of abstaining from killing living beings, particularly cattle and dogs. It states that if humans must consume animals, they should possess sufficient virtue (De) to partake of them with a clear conscience, and the animals should willingly accept being eaten. However, reality often shows that virtuous people mostly refrain from eating cattle and dogs, while those who relish such meat frequently lack any virtue at all.

Those who are gluttonous yet indolent—men who don't plow and women who don't weave—indulging in pleasure all day, not only lack virtue but also lose their innate kindness, becoming deceitful and cruel. Such people are inferior even to cattle and dogs. If they were to adopt a vegetarian diet for life, they could avoid calamities. Yet, overestimating themselves, they insist on slaughtering cattle and dogs. Though these animals are forced to submit to death, their hearts brim with resentment. This accumulated grievance transforms into misfortune.

In places where killing is rampant, major disasters like war, famine, floods, and fires arise, while lesser misfortunes such as theft and plagues emerge. Cattle and dogs are especially spiritually attuned creatures, and killing them invites swifter and graver retribution. This is not personal bias but a truth acknowledged by sages across the Three Teachings (Confucianism, Daoism, and Buddhism).

Exceptions exist: regions like Arabia (referred to as Tianfang) cannot grow the Five Grains and must rely on cattle for sustenance; northern deserts, barren of vegetation, have no choice but to eat dogs. Such survival necessities, akin to the ancient practice of consuming raw flesh and blood, are forgivable. But in the fertile Central Plains, where cattle aid in labor and dogs guard homes, people repay their service with slaughter—an unforgivable sin.

Finally, the scripture earnestly advises people to sincerely abstain from killing, especially the consumption of cattle and dogs. Those who uphold this precept will receive the silent protection of the divine.

This scripture expounds the principle of abstaining from killing and protecting life, with particular emphasis on avoiding the consumption of oxen and dogs. The text states that oxen labor for humans while dogs guard their masters' homes—these are spiritually aware creatures distinct from ordinary livestock. Those who consume them will incur doubled karmic offenses, and such accumulated misdeeds will not be forgiven.

Doumu (a revered Daoist deity) specifically emphasizes that oxen and dogs render great service to humanity, possessing particularly high spiritual awareness; thus people should especially abstain from eating them. Through this example of abstaining from beef and dog meat, the teaching extends to all similar animals that should not be harmed. For those who find it difficult to immediately renounce meat entirely, they should at least reduce their greed and restrain their appetites. By doing so, they neither violate heavenly principles above nor diminish their own blessings below, thereby postponing the arrival of calamities.

The scripture proposes a gradual method for abstaining from killing: begin with the easiest steps and slowly progress toward complete abstinence. First, one must eliminate greed and doubt, as humans are inherently endowed with compassionate hearts. Upon hearing this exhortation to abstain from killing, one should act on it immediately. For those who struggle to fully abandon old habits at once, they should at least refrain from consuming oxen and dogs before gradually eliminating other meats.

The scripture concludes by stating that those who maintain abstinence for one lifetime can avoid plagues; those who persist for two lifetimes will avert misfortune; those who uphold it for three lifetimes will prosper their descendants; those who sustain it for four lifetimes will be recorded among the ranks of immortals; and those who adhere to it for five lifetimes will ascend to the celestial realm. These truths are absolute—may all faithfully observe them.

Many people, influenced by worldly habits, think: "If everyone else is doing this, why shouldn't I?" They doubt the reality of karmic retribution, clinging stubbornly to their views—a delusion born from weak spiritual conviction. When they see vegetarians not immediately receiving blessings or meat-eaters not instantly suffering misfortune, they conclude that abstaining from killing is meaningless. "Why give up delicious food just to suffer?" they reason, wavering until they gain nothing. This is the classic mindset of doubt.

In truth, virtuous action requires independent insight—how can one simply follow the crowd? It's like being on a ship in a storm: if others say "it's fine" and you let down your guard, disaster inevitably strikes everyone. Vegetarians who should receive blessings may still face misfortune due to other unexhausted negative karma, but at least they've avoided additional harm. Meat-eaters who should suffer may temporarily enjoy blessings from other good deeds, but their merit is already diminished. The karmic consequences of killing are unmistakable: in this world, they manifest as wars, plagues, and calamities; in the underworld, as rebirth in animal realms. These retributions, whether visible or hidden, are undeniably real. Since human disasters clearly exist, how can underworld punishments be false? Persistent delusion is like that doomed ship—it will sink eventually. Thus, the first mentality to abandon is this corrosive doubt.

The second harmful mindset to overcome is the "useless virtue" fallacy. Someone considering abstaining from killing might think: "Countless beings are slaughtered daily—what difference can my abstinence make? If I don't kill, others will—it's just changing hands." This foolish reasoning is widespread. Understand that goodness spreads like sparks: a few practitioners inspire ten others, those ten inspire a hundred, gradually transforming social norms. If everyone waits for universal abstinence before acting, change will never begin. Moreover...

This scripture expounds the principles of abstaining from killing and cultivating virtuous conduct. Its main content divides into two parts: three erroneous mental states to eliminate and five precepts against killing to uphold.

First, it addresses the three mental states requiring removal: The first is the obstinate "doing as one pleases" mentality that views abstention from killing as purely a personal matter unrelated to others. In truth, one should extend one's own practice to influence others toward virtuous action. The second is the utilitarian "immediate reward" mentality that expects blessings the moment one abstains from killing, doubting the divine when results are delayed. One must understand blessings may come early or late, with greater blessings often arriving later. The third and most detrimental is the "abandoning halfway" mentality of giving up the commitment when encountering difficulties.

The text then details five precepts against killing: The first precept prohibits "killing with one's own hands," cultivating compassion instead. The second forbids "killing to satisfy personal gluttony," while also persuading family and friends to abstain. The third precept warns against "killing to prepare excessive dishes," advocating contentment with basic sustenance. The fourth prohibits "killing without proper justification," such as reducing slaughter during festival sacrifices or guest banquets. The fifth precept bars "killing immature creatures," including pregnant animals, nesting birds, or juvenile fish and turtles.

The scripture emphasizes that while eliminating these three erroneous mentalities and strictly observing these five precepts cannot completely eradicate karmic offenses, they substantially reduce harmful intentions toward life. If everyone could maintain and propagate such practice, it would gradually transform the world's karmic cycles. The text concludes by noting that change begins with individuals—though one person's abstention may seem insignificant, its cumulative effect creates profound impact.

The widespread addiction to meat consumption has become a pervasive ailment in our world, a habit difficult to eradicate overnight. With sincere compassion, I propose abstaining from killing as a physician would administer acupuncture to cure disease.

The precepts are remarkably simple: eradicate the three poisons of the mind (greed, hatred, and delusion) and uphold the five precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants). The simpler the rules, the easier they are to follow and practice. Persistent adherence brings immeasurable blessings—this is no empty promise, for time will bear witness to its truth.

Doumu (the Daoist deity known as Mother of the Northern Dipper) further admonished the Imperial Lord: Should virtuous individuals joyfully embrace these precepts, eliminating the three poisonous minds while strictly observing the five precepts, blessings will naturally gather around them and extend to their families. This is an inevitable principle beyond doubt.

However, be warned—if ancestral karma or past misdeeds remain unresolved, avoiding misfortune may prove difficult, let alone seeking blessings. Worldly people fail to comprehend this truth, dismissing abstinence as futile or even slandering the Dharma. In reality, blessings elude us because our virtuous deeds remain insufficient. To truly seek fortune, one must accumulate good deeds, with liberating lives being the supreme act of merit.

An individual's appetite is limited; abstaining alone brings modest merit. Even when persuading others, believers and skeptics divide equally, and those truly influenced remain few. Only the liberation of living beings creates boundless merit—a lifelong vow fulfilled in a single day, the virtuous deeds of millions accomplished by one person. Sincerely practiced, misfortunes vanish instantly and blessings arrive immediately, never failing.

Two principles govern life liberation: quantity and the nature of beings. Liberating spiritually attuned or meritorious creatures yields far greater blessings than ordinary ones. For example:

• Liberating one plowing ox equals saving a hundred wild beasts
• Freeing one egg-laying insect matches releasing a thousand fish
• Sparing one scaly fish parallels saving ten thousand crustaceans
• Liberating spiritually cultivated insects generates immeasurable merit

Conversely, non-plowing oxen bring half merit, donkeys and horses less still, dogs even less, while domesticated animals like monkeys and cats yield minimal merit.

This scripture elucidates the Daoist method for calculating merit through fangsheng (life liberation—releasing captured animals). It classifies creatures into hierarchical tiers based on spiritual capacity: primates and feline creatures like monkeys and wildcats yield the highest merit, followed by sheep and pigs, then ordinary livestock. Specifically, saving one ordinary wild animal counts as one merit unit; highly spiritual animals count as ten units; rescuing a dog yields thirty units; mules and horses fifty; non-plowing oxen eighty; while a plowing ox brings one hundred merit units.

The text provides corresponding conversion standards for different economic means: for the wealthy, spending 300 copper coins equals one merit; middle-class households 100 coins; those with basic sustenance 50 coins; the poor 10 coins; while the destitute earn one merit unit even by contributing a single coin. Notably, a poor person saving one ox generates merit equivalent to a sustenance-level household saving five oxen, the wealthy saving ten, or the extremely affluent saving thirty.

The scripture emphasizes that life liberation is universally accessible virtuous action: those with means can liberate more lives, those with less can do proportionally. Compared to other virtuous deeds—like reuniting separated spouses or returning lost property—which depend on circumstance, life liberation can be practiced anytime. Particularly when ill or facing calamity, making vows for virtuous action finds its swiftest manifestation through immediate life liberation rather than empty aspirations. Through sustained practice, the impoverished may improve their livelihood, the short-lived extend their years, while disasters transform into blessings.

Ultimately, while other virtuous acts may also move heaven, life liberation stands as the most sustainable daily spiritual practice. This quantification of merit embodies the Daoist wisdom of "cultivation according to one's capacity" (suili xiuxing), demonstrating practical adaptability within spiritual discipline.

This scripture expounds on the teachings of the Nine Emperor Doumu (a revered Daoist deity, mother of the Northern Dipper stars), who instructs humanity on resolving calamities and prolonging life through abstaining from killing and practicing life liberation.

The text first explains that abstaining from killing and liberating lives is the most immediately effective and meritorious virtuous act. When practiced consistently by an individual, it can rescue one from personal crises; when embraced collectively, it can transform the karmic tides of an era. While disasters sent by Heaven may be mitigated through sincere prayer, the karmic consequences of human killing must be rectified by human effort. Like potent medicine that can cure illness, even the finest physician cannot save a patient who refuses bitter remedies.

Following this, a gatha (verse) emphasizes that mere abstinence from killing remains incomplete—the supreme method lies in actively liberating lives. When someone takes the lead in advocating this practice, all beings benefit, and even an era steeped in violence can be turned toward peace. There's no need to doubt whether aspirations will be fulfilled; what matters is resolute practice without hesitation.

The scripture concludes by depicting the miraculous scene when Doumu expounded these teachings: auspicious clouds swirled, celestial flowers descended, blue phoenixes and white cranes danced in immortal palaces, while divine fragrances permeated the air. Though the assembled immortals took their leave, they lingered in Marici Heaven (the Daoist celestial realm where Doumu dwells), observing the movements of sun, moon, and stars. Suddenly, another wonder manifested at Doumu's abode—multicolored auroras revealed star-pearls hanging like jeweled necklaces, while sandalwood-scented mists swirled as celestial music arose spontaneously in the air, forming perfect harmonies without instruments. These marvels symbolize the profound mysteries of the Dao's eternal operations.

When the assembly noticed these extraordinary signs, they returned together to the palace hall. Doumu (the Mother of the Dipper, an important Daoist goddess) clearly sensed the imminent arrival of the immortal beings and first dispatched the Star Lords to prepare proper ceremonial reception. Upon arrival, the assembled immortals knelt respectfully before the throne and spoke with reverence: "The Dao's transformations are impartial, showing no favoritism; the supreme truth is just, partial to none. Having witnessed these unusual portents, we come seeking your wisdom." After consulting the Star Lords, they grasped fragments of understanding, yet recognizing the sage's profound wisdom must contain extraordinary revelations, they earnestly entreated Doumu for further elucidation.

Doumu responded: "Excellent! Listen carefully as I expound in detail: Between heaven and earth, no greater benevolence exists than nourishing life, while among mortals, no graver transgression occurs than destroying life. Precisely because heaven and earth cherish this virtue of life-generation (De), the myriad beings can flourish continuously; if humans can maintain this life-protecting heart, their descendants will endure without end. This compassion for all creatures constitutes the fundamental reason why heaven and earth maintain their cosmic order and why humans retain their humanity. Preserving and expanding this virtuous intention allows alignment with heaven and earth's life-generating De—manifesting as primordial virtue (De) in the cosmos and as human benevolence (ren) in individuals; extinguishing this virtuous heart reduces one to the level of beasts, bringing calamity to entire families in severe cases, or personal ruin in minor ones."

"Consider the seed within a fruit, where the vital potential is called 'humaneness' (ren). Precisely because of this 'humaneness,' planted seeds can grow. Those towering trees all sprouted from such 'humaneness,' ultimately developing luxuriant foliage. The human body resembles the fruit, the human heart resembles the seed, and that compassionate reluctance to harm living beings constitutes the 'humaneness' within the seed. Superior wisdom understands this principle, nurturing it like a carefully tended tree: moistened by rain and dew, cultivated with devoted care, it eventually grows into a giant tree sheltering multitudes, becoming indispensable within heaven and earth. Inferior fools indulge carnal desires, extinguishing this humane heart for momentary palate pleasures—like barren seeds devoid of vitality—how could they avoid swift withering?"

"The previously mentioned kalpic cycles remain distant warnings. If calculated by destiny's principles, how many among the multitude truly transcend material desires? Should the killing of life and creation of karma continue, calamity will inevitably strike imminently." (Here Doumu employs the seed metaphor to expound the core Daoist doctrine that "heaven and earth's supreme virtue is life-generation," emphasizing the connection between abstaining from killing, protecting life, and internal cultivation.)

This scripture elucidates the karmic retribution arising from acts of killing. It systematically classifies the severity of retribution for different types of killing: killing beneficial animals for personal gain incurs retribution after exceeding ten lives, with severe misfortune manifesting after thirty; killing ordinary animals brings consequences after one hundred lives, escalating to calamity after three hundred; taking the lives of spiritually attuned creatures invokes retribution at thirty lives, turning dire beyond one hundred; slaughtering lower organisms crosses the threshold at one thousand, becoming catastrophic after three thousand; even the tiniest insects, when killed beyond one hundred thousand, will summon karmic repercussions.

Retribution manifests in two forms: lighter transgressions affect only the perpetrator, while graver sins extend misfortune to family and descendants. These karmic debts accumulate collectively—over decades, an entire region may face great calamities like floods, fires, wars, locust plagues, or epidemics. The scripture specifically warns against the delusion that retribution's delay equates to exemption, as if interim acts of killing could escape cosmic justice.

People often dismiss animal cruelty as minor misconduct, fundamentally different from homicide. Yet the scripture admonishes: when such "minor" evils accumulate daily, their collective weight equals the gravity of murder. Heaven and Earth nurture all beings through benevolent De (Virtue/Power), and human nature inherently embodies this benevolence. To abandon benevolence is to forsake one's essential nature; to lose one's nature is to forfeit one's true heart. Those who utterly discard heavenly virtue defy the Dao and sever their authentic selves—even if temporarily spared misfortune, they merely cling to a hollow existence.

(Note: "Karmic calamities" here refer to disasters arising from retribution; "benevolence" in Daoist context denotes the compassionate nature aligned with the Dao)

This scripture contains the teachings of Doumu (the Taoist venerated Mother of the Northern Dipper stars) admonishing humanity to abstain from killing and protect life. The text begins by pointing out that humans are originally endowed with the compassionate nature of Heaven and Earth, yet lose their innate authenticity due to gluttonous desires, resulting in damage to both body and mind. Out of compassion, Doumu repeatedly exhorts people to awaken.

The subsequent verse emphasizes: Humans are born with the same benevolent virtue (De) as Heaven and Earth, but when burdened by sensual cravings, they forfeit their true nature. A lost mind leads to bodily decline, ultimately inviting calamity. With inexhaustible patience, Doumu elaborates in detail, hoping to awaken humanity—explaining that if people mutually exhort one another to abstain from killing, the merit accrued would be immeasurable.

The latter part of the scripture analyzes specific consequences: Killing invites obvious karmic retribution, yet ignorant people not only disbelieve this but even slander such admonitions. Like patients who conceal their illnesses from doctors, even the finest medicine becomes useless. Overflowing with compassion, Doumu patiently continues her explanation: Though pursuing delicacies is human nature, common foods like pork, mutton, fish, and shrimp already satisfy needs—why must one hunt exotic tastes by consuming oxen, dogs, donkeys, horses, or wild geese? She suggests people imagine: If only pork, mutton, fish and shrimp were edible in this world, with all other creatures being poisonous and inedible, over time humans would naturally cultivate non-killing habits.

Finally, the text notes regional dietary differences: Northwesterners find beef and horsemeat fragrant, while southeasterners consider them foul; southeasterners relish fish and turtle as delicacies, yet northwesterners find them unpalatable. This demonstrates that gluttonous desires are not unchangeable—the key lies in nurturing a compassionate heart.

This scripture exhorts people to abstain from killing and protect life. It points out how food preferences vary by region: people in Guandong avoid eels, those in Shaanxi shun crabs, northerners disdain camel humps and leopard fetuses (considered among the eight precious delicacies in ancient times), while southerners feel nauseated at the smell of such game. In truth, all creatures share humanity's instinct for survival—observe how livestock struggle before slaughter, no different from condemned prisoners terrified out of their wits. Their death cries mirror the desperate pleas of critically ill patients begging for help.

The text particularly emphasizes that while animals cannot speak human language and their suffering remains incomprehensible to us, this should never justify wanton killing. Even ants cling to life—how much more so larger creatures? Habitual slaughter hardens human hearts, while nurturing compassion naturally inclines people toward goodness. Those who frequently kill not only harm living beings but invite misfortune upon themselves; the merciful who cherish life accumulate blessings through their kindness.

Whether wealthy households abstain from killing despite having means, or impoverished individuals劝阻他人杀生 despite limited resources, Heaven bestows blessings equally. For wealth can cultivate merit through charity, while poverty may transform destiny through virtuous intentions—such is the law of karmic cycles. The scripture concludes by revealing Heaven's fundamental virtue (De): its paramount value lies in cherishing life, for this compassionate heart constitutes the greatest merit of all.

This scripture primarily expounds on the importance of abstaining from killing and cultivating benevolence, as well as their connection with cosmic harmony and personal blessings.

The text begins by stating that when people genuinely perform virtuous deeds, harmonious Qi (vital energy) between heaven and earth naturally circulates, bringing manifold blessings. Even those without material wealth can attract this harmonious energy through sincere intention, receiving countless benefits. The human heart originally resonates with the heart of the cosmos—when people become cruel, they deviate from the Dao (the Way), gradually descending into peril; conversely, abandoning cruelty to return to one's original nature restores harmony with heaven and earth, ensuring cosmic protection.

Heaven and earth fundamentally embody compassion, thus the orderly progression of seasons and transformations of the Five Phases (Wood, Fire, Earth, Metal, Water). When humans uphold benevolence, their physical being naturally aligns with cosmic rhythms. The order or chaos of the world depends on human hearts—when hearts align with benevolence, celestial Qi flows smoothly; when hearts oppose the Dao of compassion, cosmic energy becomes disordered. Just as rivers, originally clear, turn turbid when polluted, the Qi of heaven and earth, naturally serene, becomes imbalanced when disturbed. Among all disturbances, killing represents the most severe violation. To desire worldly peace and personal safety while refusing to abstain from killing is as futile as expecting polluted water to regain its purity.

The appended verses employ metaphors: people craving flesh are like flies swarming to decay, foolishly inviting misfortune. In quiet self-reflection, recognizing no fundamental difference between all beings and oneself naturally awakens compassion.

Finally, Doumu (the Nine Imperial Dipper Mother, Daoist deity and mother of the Northern Dipper stars) laments humanity's stubbornness: some foolishly court disaster for culinary pleasure without repentance, while others kill needlessly, unjustly, or mercilessly. These acts of killing serve neither dietary necessity nor daily utility, only accumulating karmic burdens.

This scripture condemns humanity's wanton slaughter of living beings to satisfy gluttonous desires. The text points out that all creatures between heaven and earth should naturally coexist without harming one another, yet humans employ various means to hunt and kill animals solely for culinary indulgence.

Many creatures serve no dietary purpose - monkeys, squirrels, purple swallows, sparrows, green fish, red-scaled fish, dragonflies, and butterflies - yet people casually slaughter them as playthings for momentary amusement. Such behavior particularly corrupts children's innocent hearts, for their pure nature becomes tainted when led down cruel paths in youth. Losing their innate authenticity, they grow prone to calamities and early death.

The scripture specifically denounces several extravagant culinary practices: completely unnecessary delicacies like bird's nests, shark fins, deer tendons, and bear paws, along with regional oddities (Guangdong's fat toads, Fujian's diving beetles, Jiangsu's shrimp roe, Zhejiang's small crabs, Shandong's grasshoppers). These acts not only accumulate grave karmic debts but reveal humanity's lack of compassion.

The author urges people to awaken to this truth, especially parents who must nurture children's benevolence, while adults should deeply repent their ways. Common foods like mutton, pork, fish, shrimp, chicken and goose already suffice for daily nourishment - why indulge excessive cravings by harming more creatures?

This scripture sternly condemns humanity's cruel treatment of living creatures for the sake of culinary indulgence and profit through several concrete examples.

It first points out how animals like civet cats—entirely unnecessary for human sustenance—are deliberately captured and traded for profit, while gluttons intentionally purchase them for consumption. Such wanton killing driven by selfish desires is far more reprehensible than unavoidable slaughter. The text then highlights three particularly egregious practices: First, the exhaustive hunting of rare delicacies using fire and excavation to exterminate entire species. Second, in southeastern regions where silk production necessitates boiling silkworms, people further compete to eat the cooked larvae, completely disregarding the insects' contributions. Third, northerners exploit a benevolent rodent called the "wild shēng" (a type of field mouse), which instinctively rescues humans frozen in snow, by feigning collapse to trap them for their fur.

The scripture laments: "Wild beasts still preserve their innate compassion to save humans, yet humans employ deceit to harm them. While boiling silkworms may be reluctantly justified, exploiting animals' kindness to lure them to death utterly defies heavenly principle." Such cruelty repaid with malice is a hundredfold more sinful than consuming silkworm pupae and will inevitably invite indescribable calamities.

Finally, it emphasizes that daily necessities are beyond reproach, but these three cases stem not from survival needs—only from vanity, amusement, or greed. When people indulge themselves without considering animals' suffering, such widespread callousness gradually depletes their own store of blessings.

The righteous Qi between heaven and earth has been disrupted to the extreme, no wonder calamities arise incessantly and tribulations occur repeatedly. When disaster strikes, those who perish by sword appear like slaughtered livestock; corpses filling ditches resemble fallen beasts; prisoners confined in jails seem like caged creatures; victims of floods and fires look like boiled food. People who habitually commit wicked deeds will inevitably reap retribution one day, while the accumulated misdeeds of ancestors may bring misfortune to descendants—is this not profoundly pitiable and lamentable?

Here I, the Doumu (Mother of the Dipper, a principal Taoist deity), briefly enumerate these phenomena, though the unmentioned transgressions are beyond counting. I only hope virtuous and sincere individuals may take my words as personal admonition, persuading others while extrapolating to perfect other aspects. May all beings together partake of heaven and earth's beneficence—on a small scale avoiding personal misfortune, on a grand scale resolving worldly calamities. Enjoying prosperity in life and attaining immortality after death—only thus shall my compassionate heart be fulfilled.

Thereupon I recite this gatha: Mankind's gluttony sows endless sin—how utterly foolish! Cessation of killing should be immediate, yet some intensify their cruelty, extending it to all creatures. Gradually, heaven-endowed goodness utterly perishes, provoking divine wrath—when will such offenses cease? May people heed my exhortation and swiftly repent.

After the Doumu (Mother of the Dipper) finished the gatha, she meditated briefly and continued: I maintain that bloodthirsty individuals inevitably suffer retribution, while those abstaining from killing avert disaster. This is no empty assertion but profound truth. Descriptions of hell realms ultimately aim to enlighten the ignorant. Viewed through creation's lens, virtuous deeds generate auspicious Qi while wickedness breeds baleful currents—these should follow separate paths. Killers, having lost all humaneness, harbor venomous dispositions like serpents and scorpions; abstainers preserve unextinguished benevolence, radiating harmonious Qi like qilin and phoenixes. Since heaven and earth coalesce through Qi and all things depend on it for life, different energetic patterns naturally resonate accordingly.

This scripture expounds the principle of karmic retribution. Virtuous individuals, through accumulating good deeds, avoid misfortune during their lifetime and ascend to celestial realms after death. Since virtue belongs to Yang (representing light and ascension), it aligns with the Dao of Heaven. Thus, blessings naturally gather during life, and celestial guidance manifests after death.

Evildoers experience the opposite. As wickedness belongs to Yin (representing darkness and descent), calamities persist throughout life, followed by suffering in the cycle of rebirth. Those who delight in killing will reincarnate accordingly: the violently cruel become tigers or wolves; the weak but bloodthirsty become dogs or sheep; the hardworking yet murderous become oxen or horses; the lazy killers become swine. Killers possessing some redeeming qualities may reincarnate as impoverished humans, while those utterly without virtue become birds. The most severe cases transform into fish, shrimp, turtles, or terrapins, and mass murderers may even become maggots.

This retribution operates as naturally as planting melons yields melons and sowing beans produces beans—not through deliberate arrangement by celestial beings. Imagine Heaven and Earth as a human body, with virtuous and wicked paths resembling different bodily channels for food and water. Just as nourishment naturally follows its proper course without human intervention, so too does karmic retribution flow automatically along its destined paths.

Some may question: Why do those who abstain from killing sometimes receive no visible reward? Because Heaven and Earth didn't create all creatures specifically for human consumption. Mere abstinence from evil doesn't constitute true virtue—one must actively cultivate goodness to accumulate blessings. Like nutrients naturally separating within the body, the law of karmic retribution operates spontaneously without requiring artificial arrangement.

Those who abstain from killing may not immediately receive virtuous rewards, but they will certainly avoid evil retribution. The delay in receiving positive outcomes may stem from three reasons: First, accumulated merit remains insufficiently substantial to immediately manifest divine protection. Second, destined calamities may have been secretly neutralized through the practice of non-killing. Third, virtuous rewards require temporal accumulation—one should never claim their absence simply because they aren’t instantly visible.

Conversely, those who indulge in killing yet temporarily evade consequences generally fall into four categories: Either their ancestors’ profound virtue (De) hasn’t been fully exhausted; or past-life merits haven’t been depleted in this incarnation; or hidden virtuous deeds (like saving human lives) have counterbalanced their karmic debts (even offsetting the killing of countless animals). Otherwise, greater punishments—like severed lineages or familial ruin—await them. To suggest that the Dao’s justice has loopholes is utterly impossible.

Observe those who slaughter oxen or dogs over decades—their aging features morph into bestial resemblances: Ox-butchers develop bovine ferocity, dog-killers hunch like canines, sheep-slayers grow cloudy ovine eyes, and pig-executioners grunt like swine. If such transformations occur in life, imagine the postmortem consequences. Let this be humanity’s warning—don’t assume innocence by avoiding direct killing. Consuming flesh or broth incurs equal culpability; who can guarantee exemption at life’s end?

Begin with manageable steps: first curb gluttony, gradually progressing to complete non-killing. This aligns with heaven’s life-nurturing virtue (De) below fulfills all beings’ right to exist. Without forced cultivation, such practitioners naturally ascend among immortals. A concluding gatha verse:

Killing begets inevitable retribution,

Non-killing prolongs blessings supreme.

Abide with compassion in your heart—

Thus becomes a terrestrial transcendent.

The Qi between heaven and earth is divided into two types: Yin and Yang. Virtuous deeds belong to Yang, while wicked deeds belong to Yin. Performing good deeds accumulates Yang Qi, whereas committing evil invites Yin Qi. Among all wicked acts, killing carries the gravest sin and brings the most severe retribution.

Heaven and earth themselves have no subjective will—all fortune and misfortune are created by humans. The two Qi of Yin and Yang interact and respond to each other without the slightest error. Why not turn back to goodness promptly and attain peace by accumulating virtuous merit?

The Nine Emperor Doumu (a revered Daoist deity, mother of the Northern Dipper stars) further reveals: The retribution of good and evil is not deliberately arranged by deities but entirely brought upon oneself by people. Although heaven and earth are without intention, and spirits practice Wuwei (non-action), this does not mean we need do nothing.

Since the creation of heaven and earth, the sky remains clear because of the "One" (the Dao), and the earth remains peaceful because of the "One." The Qi of heaven and earth was originally harmonious. Though floods and fierce beasts existed, they coexisted peacefully with humans. But since humans began slaughtering wantonly, the grievances of all beings have filled heaven and earth, causing the clear Qi to lose its purity and peace to vanish. The Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) became disordered, Yin and Yang imbalanced, giving rise to all kinds of disasters:

Excessive fishing damages Water Qi, leading to floods; reckless deforestation injures Wood De (virtue/power), bringing famine; excessive slaughter of livestock harms Metal Qi, inciting war; extravagant waste disrupts Fire Qi, causing conflagrations; disturbing animal dens and gluttony harm Earth Qi, resulting in earthquakes and plagues. These are all manifestations of the imbalance between heaven and earth.

Heaven and earth originally had no ailments—it is human disruption that has made them "sick." To heal the sickness of heaven and earth, we must start with ourselves. Only the supreme sages (those who have attained Daoist cultivation) can regulate this imbalance. Before calamities arrive, heaven warns the world through celestial phenomena and ominous signs.

This scripture elucidates the root causes of cosmic calamities (jieyun) and their resolution. It reveals that disasters in heaven and earth—including natural catastrophes and warfare—are essentially "symptoms of illness" caused by human actions. Just as curing disease requires addressing its root, resolving calamities demands tackling their fundamental origins.

The text specifies five concrete practices: prohibiting overfishing prevents floods, protecting mountain forests and wildlife averts famines, moderating indulgence in food and pleasure dissolves conflicts, reducing cruel slaughter prevents fires, and regulating feasting stops plagues. These measures function like taking preventive medicine before illness strikes.

The scripture emphasizes that cosmic calamities should never be considered irrelevant to individuals. Those who recklessly kill may seem to harm heaven and earth, but ultimately harm themselves; while those who restrain desires and eliminate root causes may appear to save the cosmos, but are truly saving themselves. Should anyone excuse themselves by claiming "my individual actions make no difference," such thinking is unwise—even if others don’t respond, persisting in virtuous conduct preserves oneself. If all shirk responsibility, calamities become truly inevitable.

Doumu (a revered Daoist deity) admonishes humanity: though calamities manifest as heaven and earth’s afflictions, their roots lie in human hearts. Only by transforming daily behaviors—from dietary habits to killing—can disasters be eradicated at their source.

This scripture conveys the teachings of the Doumu (the Mother of the Big Dipper, revered in Daoism as the sovereign of celestial bodies), who admonishes humanity to abstain from killing and protect life. The original text conveys:

Heaven and Earth were originally free from afflictions—human actions alone create calamities. The ancient sages, moved by compassion, strove to remedy this. Yet I say that waiting until disaster strikes to intervene is too late; it is far better to resolve grievances before they manifest. If resentment among living beings can truly be dissolved, misfortunes will naturally dissipate.

After Doumu delivered this admonition, the assembled sages and perfected beings rose and bowed, saying: "Your compassionate and earnest teachings are truly awakening. Such words ought to summon auspicious signs. Though our virtue is meager, our hearts have never forgotten the duty to aid the world and deliver beings. Now that we have received this sacred enlightenment, our thoughts naturally resonate with the Dao (the Way). Just as the sun and moon illuminate without needing candles, as rain and dew nourish the earth without human labor, so too does the sage govern the world without requiring ordinary assistance."

Doumu replied: "This is mistaken! Just as the antidote thunderbolt pill (leiwan) requires the assistance of genkwa flowers, or rhubarb (dahuang) needs mirabilite to purge stagnation—no mighty general can vanquish a powerful foe alone, nor can even the wisest ruler achieve peace single-handedly. From this day forth, when devotees heed my admonitions and vow to abstain from killing, any deity who learns of this must report it and bestow blessings and longevity as encouragement. Should anyone in the throes of illness make such a vow, all deities must swiftly protect them, ensuring a rapid recovery."

This scripture expounds the teachings of Doumu (the revered Daoist deity and mother of the Northern Dipper stars) on abstaining from killing, liberating creatures, cultivating virtue, and reforming faults. Should anyone be unjustly imprisoned or encounter disasters like floods, fires, shipwrecks, or house conflagrations, sincere commitment to abstain from killing coupled with devout vows will immediately summon the Water and Fire Ministry deities to provide deliverance.

The text particularly emphasizes: Childless couples who abstain from killing will be granted offspring; examination candidates practicing this virtue will achieve scholarly honors; the impoverished will attain basic sustenance, while the wealthy who liberate creatures will preserve lasting prosperity. This reflects no divine partiality, but rather the universal principle that virtuous thoughts attract auspiciousness while malicious ones invite calamity. Even a single good intention, though unable to instantly alter celestial decree, initiates the momentum to transform misfortune into blessing—like winter's ice that appears unyielding yet gradually melts with spring's Qi (vital energy).

The gravest error occurs when individuals, considering their transgressions too numerous, abandon reformation in despair. In truth, genuine repentance can dissolve even the gravest offenses. Yet in this Dharma-ending age, people's discernment is clouded—they refuse transformation without immediate results. Thus the scripture stresses: Whenever someone in distress sincerely invokes Doumu's name while pledging to abstain from killing, she will assuredly respond with salvation.

The conclusion depicts Doumu's majestic return amidst the divine assembly: After receiving her teachings with reverent bows, the deities witness her compassionate smile as she ascends to the celestial palaces. Heavenly music resounds while rare fragrances permeate the air; golden boys and jade maidens escort her with pearl banners and jeweled canopies (ritual regalia), as Xuanyuan Zhenjun (the immortal governing lifespan) compiles her admonitions into scripture. This sacred tableau embodies the Daoist cultivation principle of "cosmic resonance"—where human virtue directly communicates with the divine.

This scripture records the sacred names of various Celestial Venerables (Tianzun) and Holy Ones (Shengzhen), enabling sincere devotees who recite them with reverence to join Doumu (the Taoist Mother of the Dipper, supreme deity of the Northern Dipper stars) in divine contemplation, serving as powerful aid for dispelling calamities.

Here are the sacred titles (the phrase "zhixin chaoli" signifies the standard liturgical formula for reverent worship):

1. Molizhu Tian Jiuhuang Doumu Jinlun Kaitai Tianzun (Doumu Yuanjun, sovereign ruler of the Nine Dipper Stars)

2. Taiyi Jiuku Tianzun (the Compassionate Savior who responds to cries of suffering)

3. Hunyuan Liutian Chuanfa Jiaozhu Xifu Dangmo Tianzun

4. Jiutian Yingyuan Leisheng Puhua Tianzun (supreme deity of the Thunder Ministry)

5. Chunyang Luzu Xingxing Miaodao Tianzun (Lü Dongbin, one of the Eight Immortals)

Next are the Three Realms' sovereigns:

• Eastern Qinghua Dadi (Lord of the Wood Heaven, leader of celestial immortals)
• Western Jinquè Dadi (Lord of the Metal Realm, leader of earthly immortals)
• Southern Pole Changsheng Dadi (Lord of Fire Officials, leader of divine immortals)

The Three Officials Dadi:

• Shangyuan Cifu Tianguan Ziwei Dadi (Upper Official who bestows blessings)
• Zhongyuan Shezui Diguan Qingxu Dadi (Middle Official who absolves sins)
• Xiayuan Jie'e Shuiguan Dongyin Dadi (Lower Official who resolves adversities)

Star Lords governing destiny:

• Beidou Jiuhuang Xingjun (ruling life and death)
• Nandou Liusi Xingjun (governing longevity)
• Beidou Zuosi Yanshou Zhenjun (manifestation of the Yellow Emperor)

Finally, two salvationist Zhenjun:

• Sa Shoujian Zhenjun (savior appearing throughout the ten directions)
• Leng Qian Zhenjun (celestial healer who delivers through medicine)

The concluding gatha admonishes: Mortals persistently create karma through killing, bringing recurrent disasters upon themselves. In boundless compassion, Doumu regards all beings as one, transmitting this supreme scripture to avert calamities. Through sincere prayer, all Holy Ones will respond with divine assistance.