元始天尊说法The Primordial Heavenly Worthy Expounds the Dharma
尔时，元始天尊在大罗天上，玉京金阙之中，
坐五色狮子之座。放大光明，普照一切。
咸令一切法界众生，普皆觉悟。知一切法，
皆从心生。心外无法，法外无心。
若人识得心，大地无寸土。
坐五色狮子之座。放大光明，普照一切。
咸令一切法界众生，普皆觉悟。知一切法，
皆从心生。心外无法，法外无心。
若人识得心，大地无寸土。
At that time, the Primordial Heavenly Worthy
was upon the Great Luo Heaven, within the Golden Tower of Jade Capital,
seated upon a throne of five-colored lions.
Emitting great light that illuminated all things,
causing all beings of the Dharma-realm to universally awaken.
Knowing that all dharmas arise from the mind.
Outside the mind there is no dharma; outside dharma there is no mind.
If one recognizes the mind,
there is not an inch of earth in the great land.
was upon the Great Luo Heaven, within the Golden Tower of Jade Capital,
seated upon a throne of five-colored lions.
Emitting great light that illuminated all things,
causing all beings of the Dharma-realm to universally awaken.
Knowing that all dharmas arise from the mind.
Outside the mind there is no dharma; outside dharma there is no mind.
If one recognizes the mind,
there is not an inch of earth in the great land.
元始天尊在大罗天玉京金阙说法，大罗天为道教最高天界。"五色狮子座"象征五方威德。"心外无法，法外无心"直接来自佛教禅宗/唯识思想，"若人识得心，大地无寸土"亦为禅宗名句，体现了宋元以后道教大量吸收佛教心性论的历史背景。
The Primordial Heavenly Worthy teaches in the Golden Tower of Jade Capital on Great Luo Heaven, the highest Daoist celestial realm. The "five-colored lion throne" symbolizes the power of the five directions. "Outside the mind there is no dharma" directly derives from Buddhist Chan/Consciousness-Only thought, reflecting the historical absorption of Buddhist mind-nature philosophy into Daoism during the Song-Yuan period.
The Primordial Heavenly Worthy teaches in the Golden Tower of Jade Capital on Great Luo Heaven, the highest Daoist celestial realm. The "five-colored lion throne" symbolizes the power of the five directions. "Outside the mind there is no dharma" directly derives from Buddhist Chan/Consciousness-Only thought, reflecting the historical absorption of Buddhist mind-nature philosophy into Daoism during the Song-Yuan period.
修真之要Essentials of True Cultivation
若人欲得生天，当修十善。若人欲得成仙，
当修百行。若人欲得作佛，当修万善。
若人欲得作圣，当修无量善。
一切诸法，皆从心起。心若不生，法无能住。
若达心法，则无心无法。无心无法，
即是大道。得此道者，名曰真人。
当修百行。若人欲得作佛，当修万善。
若人欲得作圣，当修无量善。
一切诸法，皆从心起。心若不生，法无能住。
若达心法，则无心无法。无心无法，
即是大道。得此道者，名曰真人。
If one wishes to be born in heaven, one should cultivate the ten virtues.
If one wishes to become an immortal, one should cultivate a hundred practices.
If one wishes to become a Buddha, one should cultivate ten thousand virtues.
If one wishes to become a sage, one should cultivate immeasurable virtues.
All dharmas arise from the mind.
If the mind does not arise, dharmas have no basis to dwell.
If one penetrates mind and dharma, then there is neither mind nor dharma.
No mind, no dharma — this is the Great Dao.
One who attains this Way is called a True Person (Zhenren).
If one wishes to become an immortal, one should cultivate a hundred practices.
If one wishes to become a Buddha, one should cultivate ten thousand virtues.
If one wishes to become a sage, one should cultivate immeasurable virtues.
All dharmas arise from the mind.
If the mind does not arise, dharmas have no basis to dwell.
If one penetrates mind and dharma, then there is neither mind nor dharma.
No mind, no dharma — this is the Great Dao.
One who attains this Way is called a True Person (Zhenren).
此段以递进结构说明不同修行层次：十善→百行→万善→无量善，从生天到成仙、成佛、成圣，层层递进。"真人"是道教对最高成就者的尊称，如庄子所言"真人"。"无心无法，即是大道"融合了禅宗"无心是道"和道教"无为"思想。
This passage uses progressive structure to illustrate cultivation levels: ten virtues → hundred practices → ten thousand virtues → immeasurable virtues, from heavenly birth to immortality, Buddhahood, and sainthood. "True Person" (Zhenren) is the Daoist honorific for the highest achiever. "No mind, no dharma — this is the Great Dao" fuses Chan's "no-mind is the Way" with Daoist wuwei (non-action).
This passage uses progressive structure to illustrate cultivation levels: ten virtues → hundred practices → ten thousand virtues → immeasurable virtues, from heavenly birth to immortality, Buddhahood, and sainthood. "True Person" (Zhenren) is the Daoist honorific for the highest achiever. "No mind, no dharma — this is the Great Dao" fuses Chan's "no-mind is the Way" with Daoist wuwei (non-action).
得道之相Signs of Attaining the Dao
天尊曰：得道之者，身体光明，行步轻盈。
坐卧安宁，不饥不渴。百病不侵，千邪远遁。
六根清净，四大调和。五脏安和，三田凝实。
气满神全，与天齐年。形神俱妙，与道合真。
超出三界之外，逍遥自在仙。
坐卧安宁，不饥不渴。百病不侵，千邪远遁。
六根清净，四大调和。五脏安和，三田凝实。
气满神全，与天齐年。形神俱妙，与道合真。
超出三界之外，逍遥自在仙。
The Heavenly Worthy said: One who attains the Dao —
the body radiates light, walking is light and nimble.
Sitting and lying are peaceful; neither hungry nor thirsty.
A hundred diseases do not invade; a thousand evils retreat far away.
The six senses are pure; the four elements are harmonized.
The five organs are at peace; the three fields are solidified.
Qi is full, spirit is complete — one's years equal heaven.
Body and spirit both become wondrous — merging with the Dao in truth.
Transcending beyond the Three Realms,
one wanders freely as an immortal at ease.
the body radiates light, walking is light and nimble.
Sitting and lying are peaceful; neither hungry nor thirsty.
A hundred diseases do not invade; a thousand evils retreat far away.
The six senses are pure; the four elements are harmonized.
The five organs are at peace; the three fields are solidified.
Qi is full, spirit is complete — one's years equal heaven.
Body and spirit both become wondrous — merging with the Dao in truth.
Transcending beyond the Three Realms,
one wanders freely as an immortal at ease.
此段描述得道者的身心状态："身体光明"指修炼有成后的身光；"六根清净"借用佛教概念（眼耳鼻舌身意）；"四大调和"指地水火风的平衡；"三田"为道教修炼的三丹田（上丹田泥丸、中丹田绛宫、下丹田气海）。末句"形神俱妙，与道合真"是道教修炼的最高理想。
This describes the physical and mental state of one who has attained Dao: "body radiates light" refers to the luminous body after successful cultivation; "six senses pure" borrows Buddhist terminology; "four elements harmonized" means balanced earth, water, fire, wind; "three fields" are the three dantians (elixir fields) of Daoist practice. The closing "body and spirit both wondrous, merging with Dao in truth" represents the supreme ideal of Daoist cultivation.
This describes the physical and mental state of one who has attained Dao: "body radiates light" refers to the luminous body after successful cultivation; "six senses pure" borrows Buddhist terminology; "four elements harmonized" means balanced earth, water, fire, wind; "three fields" are the three dantians (elixir fields) of Daoist practice. The closing "body and spirit both wondrous, merging with Dao in truth" represents the supreme ideal of Daoist cultivation.
天尊偈颂The Heavenly Worthy's Gatha
视之不见名曰希，听之不闻名曰夷。
搏之不得名曰微，此三者不可致诘。
故混而为一。一者，天得一以清，
地得一以宁，神得一以灵。
万物得一以生，侯王得一以为天下贞。
其致之一也。
搏之不得名曰微，此三者不可致诘。
故混而为一。一者，天得一以清，
地得一以宁，神得一以灵。
万物得一以生，侯王得一以为天下贞。
其致之一也。
Look at it and it cannot be seen — this is called "subtle" (xi).
Listen to it and it cannot be heard — this is called "faint" (yi).
Grasp at it and it cannot be obtained — this is called "minute" (wei).
These three cannot be further investigated.
Therefore they merge into One.
The One: Heaven attains One and becomes clear;
Earth attains One and becomes peaceful;
Spirits attain One and become efficacious;
The myriad things attain One and live;
Princes and kings attain One and become upright under Heaven.
All these derive from the One.
Listen to it and it cannot be heard — this is called "faint" (yi).
Grasp at it and it cannot be obtained — this is called "minute" (wei).
These three cannot be further investigated.
Therefore they merge into One.
The One: Heaven attains One and becomes clear;
Earth attains One and becomes peaceful;
Spirits attain One and become efficacious;
The myriad things attain One and live;
Princes and kings attain One and become upright under Heaven.
All these derive from the One.
此段几乎完整引用《道德经》第十四章和第三十九章内容。"希、夷、微"描述道的三种不可感知的特性。"得一"之"一"即道的别名，代表万物的根本统一性。天清、地宁、神灵、万物生、天下贞，皆因得"一"（道）而各安其位。此为道教宇宙论和政治哲学的核心思想。
This passage nearly verbatim quotes Dao De Jing chapters 14 and 39. "Subtle, faint, minute" describe three imperceptible qualities of Dao. The "One" is another name for Dao, representing the fundamental unity from which all things derive. Heaven becomes clear, earth peaceful, spirits efficacious, and all things alive because they attain the One. This is core Daoist cosmology and political philosophy.
This passage nearly verbatim quotes Dao De Jing chapters 14 and 39. "Subtle, faint, minute" describe three imperceptible qualities of Dao. The "One" is another name for Dao, representing the fundamental unity from which all things derive. Heaven becomes clear, earth peaceful, spirits efficacious, and all things alive because they attain the One. This is core Daoist cosmology and political philosophy.
结经回向Closing Dedication
天尊说是经已，诸天仙众，及诸天龙神、
一切天人，闻说此经，皆大欢喜。
信受奉行，作礼而退。
愿以此功德，普及于一切。
诵经保平安，消灾增福寿。
一切天人，闻说此经，皆大欢喜。
信受奉行，作礼而退。
愿以此功德，普及于一切。
诵经保平安，消灾增福寿。
When the Heavenly Worthy had finished speaking this sutra,
all the celestial immortals and assemblies,
as well as the dragons, spirits, and all celestials and humans,
upon hearing this teaching, were all filled with great joy.
They received it with faith, practiced it diligently,
bowed, and withdrew.
May the merit of this be shared universally with all.
Reciting the sutra protects peace and safety;
it eliminates calamities and increases blessings and longevity.
all the celestial immortals and assemblies,
as well as the dragons, spirits, and all celestials and humans,
upon hearing this teaching, were all filled with great joy.
They received it with faith, practiced it diligently,
bowed, and withdrew.
May the merit of this be shared universally with all.
Reciting the sutra protects peace and safety;
it eliminates calamities and increases blessings and longevity.
"信受奉行，作礼而退"为佛道经典的常见结尾语，表示听众接受教法、践行修行、恭敬退场。末四句回向文总结了晚课的核心功能：保平安、消灾、增福寿。与早课侧重"修真炼性"不同，晚课更侧重"超度拔罪"，体现了道教日课"早修己身、晚济幽魂"的修行格局。
"Received with faith, practiced diligently, bowed and withdrew" is a standard closing formula for both Buddhist and Daoist scriptures. The final dedication summarizes the evening liturgy's core functions: protecting peace, eliminating calamities, and increasing blessings. Unlike the morning liturgy's focus on self-cultivation, the evening liturgy emphasizes liberating souls in darkness, embodying the Daoist daily practice pattern: "morning self-cultivation, evening salvation of the dead."
"Received with faith, practiced diligently, bowed and withdrew" is a standard closing formula for both Buddhist and Daoist scriptures. The final dedication summarizes the evening liturgy's core functions: protecting peace, eliminating calamities, and increasing blessings. Unlike the morning liturgy's focus on self-cultivation, the evening liturgy emphasizes liberating souls in darkness, embodying the Daoist daily practice pattern: "morning self-cultivation, evening salvation of the dead."
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